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 FIRST BOOKE OF THE CHRONICLES OF THE FRIER MINORS.

Wherin is treated of the conuersion, life, and actions of the Seraphicall Father S. Francis.

Englished out of French by F. C.

Of the Birth, Education and naturall incl nation of S. Francis.

THE I, CHAPTER,

THE grace of our Sauiour IESVS-CHRIST hath appeared vnto vs, in these later dayes particulerly in his seruant Fran∣cis, to whome the Father, of mercy and light, would by his benignity impart such benedictions, and so excellent fauours, that, as by the discourse of his life appea∣reth, he did not only draw him out of the darckenes of the world, to setle him in the true light, but he made him great, in the merites of the perfection of all vertues. And hauing extraordinarily communicated vnto him many note-wor∣thy mysteries of the crosse, he merueillously eleuated and exalted him in his holy Church, wherin he gaue him a right eminent place and* 1.1 degree. This great seruant of God Francis, was borne the yeare of grace 1182, in the citty of Assissium, scituate in the valley of Spoletum in Italy. His Father was a rich Marchant, of an honest familie, called

Mariconi: his name was Peter Bernardone, taking for his name the pro∣per name of his father the grand father of the said Francis, called Ber∣nardone de Mariconi: his mother was called Pica, who was a very pious & honest woman, who procured him in his baptisme to be called Iohn, but his Father afterward att his Confirmation, would that he should chaung his name, and was called Francis. Some affirme that he was cal∣led Francis, because he had with exceeding facility learned the French tongue. Before his birth, his mother endured very much being many dayes in labour of deliuery, in meane while there came a poore pilgrime to the doore of the house, who hauing receiued an almose, said to him that brought it; cause that woman who endureth such throwes of tra∣uaile, to be carryed into a stable, and she shalbe incontinently deliuered.* 1.2 Which being done, she was instantly deliuered, and for that respect there was built in that place a chappell, where in memory of the birth of this S. the history of this miracle was depeinted: whome our Lord IESVS∣CHRIST would in regard of his birth in a poore and contemptible place, make like vnto himselfe. This chappell is now called S. Francis the litle. Francis was nourtured and educated of his parentes, as their* 1.3 eldest sonne. And hauing in short time learned the French tongue, though it be very difficult, they putt him to learne Latin, as most vniuer∣sall in ail Europe (for to merchantes it is of no small importance to know many tongues) which hauing learned, and being of age capable to manadge affaires, he trayned him to his trafique, both in his citty and abroad. And though he where busyed and employed in the vanities and folies of the world, yet was it not possible for the deuill to corrupt his good and naturall inclination, which God (who had sowed the same in him as in a good groūd) did alwayes conserue in his hart. And therfore, albeit in his youth he haunted and conuersed with his equals, and with them did honestly spend his time in diuers recreations; yet did he neuer permitt his pleasure so much to preuaile, but that as an other Ioseph, he most carefully preserued the inestimable treasure of his chastity. Yea negotiating with merchants, for the most part true ministers of auarice, yet had he not for all that, so sett vp his rest and desire on transitory ri chesse and siluer, as that thy could hinder him from the exercise of the vertues of mercy towardes the poore, to whom he alwayes shewed a* 1.4 natural inclination & compassion to assist & releiue them; which was a particuler grace, that God had giuen him, as an infallible note that he was of his especiall elect; which augmenting and growing in him euen from his tender yonth, made him so milde and mercifull, that he could not deny the poore any thinge they demaunded him, particulerly when

the party in necessity did mention in his request the loue of God. Notwithstanding it one day chaunced that being earnestly employed, he could not attend to giue an almose to a poore man that demaunded it for the loue of God. His busines being ended, this true seruant of God, calling to minde that he had denyed a poore man, he sharply chec∣ked and reprehended himselfe, titling himselfe, ill nourtured, discur∣teous, inhumane and cruell, saying that if a freind, or an other man of honour had sent to aske him any thinge, he should haue neglected and layd aside all busines to giue him content and seruice; and yet he had not done so in Godds cause; and therfore he hastened to finde out that poore man, to whome hauing giuen an almose, he asked him pardon. And to the end he might not thenceforward proue forgetfull in the like accident, he againe confirmed his vow, that as farre foorth as should be possible vnto him, he would neuer deny that which should be de∣manded him for the loue of God; and perseuering euen till death in this vow, he continually encreased in diuine graces: wherupon he asfir∣med, that being seculer, he neuer heard word of the loue of God vttered, but that it molified and moued his hart. Francis then being yet yong & worldly, was mindefull of God in this sort, wherin many that esteeme themselues good Christians and very spiritual doe not any way remem∣ber him, considering that often times for a litle almose demanded of them by a poore creature, they feele interiourly an anxiety therof, and doe with choller disdaynfully reiect him. This was the A. B. C. wherin S. Francis exercised himselfe, with the greatest of the house of God, and therfore he merited to obtaine of his diuine maiesty, mercy and fauour; for in that respect are the mercifull called blessed. So was he naturally liberall, remote from auarice, perhappes more then he ought, doeing it* 1.5 to be esteemed and honoured. Therfore did the yong men of his estate much affect and honour him, and in their sportes and recreations did or∣dinairily make him their capitaine, because he did voluntarily and freely spend in musique, bankets, garmentes and other youthfull folies. But one day considering these vanities, he thus discoursed, with himselfe: Sith thou art so free and liberall towardes men, of whome thou canst expect no other recompence but a litle vaine glory, how much more reasonable were it for thee to shew this liberality towardes God in his poore people, to whome that which thou possessest doth appertaine, & who doth afterward so bountifully and abondantly accept and recom∣pence the same? In this sort mouing himselfe, he thenceforward em∣ployed in almose and other charities, as much or more then in vanities. Francis had besides, a naturall sweetnes in his conuersations accōpanied

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with such a benignite and patience, as made him gratefull and amiable to each one: by reason that his good partes and conditions* 1.6 gaue hope of some worthy matter in him. There was then in Assi∣sium, a very simple man but esteemed to be inspired of God, who meeting the yong man Francis, did alwayes cast his cloake on the ground and spread it where he was to passe, saying before all the world: It hath bin thus ordayned: as if he would say of God, that the yong Francis is worthy of all honour and reuerence.

* 1.7 There being continuall warre betweene the citty of Assisium and Pe∣rusia, he was one day with many other of his fellow-cittizens taken prisoner by the enemies, and they were all conducted to Perusia, where they remained prisoners for a yeare, till the citties were att accorde. In this his imprisonmēt he shewed a right worthy proofe of his magnanimity, being amiddes so many afflictions and dis∣comfortes, so constant, temperat, and merry, that his companions did admire theratt, and often reprehended him for it: but he with alacrity answeared them: What thinck ye, you my compa∣nions? What countenance would you haue me to carry? Tell me I pray you, if we haue cause of sorrow, sith we shall in this res∣pect from henceforward be more honoured of the world. Thus did he comfort and encourage them all in the prison, and euen serued them; for the seruant which they had, being expulsed as seditious, he voluntarily serued them in euery thinge, and was vnto them a greatfull companion. By reason of these acceptable dispositions, his conuersation and accointance was desired and sought of euery one, and by this meane he was in manner con∣strained to doe many vaine thinges that were litle pleasing vnto him. So did he very vnprofitably consume and wast his age and time, his goods and graces of nature, till about the fiue and twentith yeare of his age, though God had endued him with so many pre∣rogatiues and rare conditions, not to abuse them, but to employ them entierly in the praise and glory of his diuine maiesty: for though he did alwayes keep and preserue aliue this sparckle of the loue of God in his hart, yet did not the youthfull Francis (as being ouer much possessed with a care to augment and conserue his wealth, and to enioy his recreations) vnderstand the celestiall secrett of his great and diuine vocation, which was, with reiection of earthly conuersations, to employ himselfe meerly to contemplation of celestiall thinges, and to attaine and aspire vnto them. And in deed he could not know them, till he felt himselfe touched by the

seuere hand of God, which hauing sharply stricken him in his body, did by a long disease afflict him, and purged and illuminated him interiourly, therby to loose him from the bondes of the deuill, the world, and the flesh.

Of his first vocation, from his seculer to a spirituall life, by many apparitions and visions from God.

THE II. CHAPTER.

THe seruant of God Francis being cured of his foresaid corporall sicknes, and confirmed in his soule by new purposes and new* 1.8 feruours, hauing occasion to walk into the feildes, he mett in the way a man that in his countenance and comportment seemed a gentleman, but was for the present in miserable estate, poore, ragged and in shamefull condition. Francis beholding him, immediately repre∣sented vnto his memory our most noble, but poore king, IESVS CHRIST being in the world, of whome he had so strong an ap∣prehension, as if he had seene him before his eyes, and thence he con∣ceiued such a compassion of this poore man, that calling him aside, he putt off his garmentes wherwith he was attired and cloathed him therwith. The night following, he saw in an imaginary vision sleeping, a faire lardge hall full of verie rich armures, all signed with the crosse, and God for whose loue he had giuen his cloathes* 1.9 to the poore man, shewing them vnto him, who most assuredly promised him to giue all the armures which he saw to him and his, if he would vndertake the triumphant standard of the crosse, and couragiously follow him. Francis awaking, interpreted this vision to be of temporall cheualry, wherein all Christianity was then earnestly ex∣ercised, for the conquest of the holy land, the Christians being there vnto induced by the bulle of the Croisadoe, wherin the Pope granted plenary indulgence to all them that would vndertake so Catholike an entreprise: called Croisadoe, because all the horse and foot men did weare for deuise or badge, the crosse on their cassakes and mandillians. Now Francis hauing formerly had some desire to serue God in this voyage, resolued and prepared himselfe there vnto, hauing conceiued a full ioye, and hope, to become a famous and honoured Capitaine, as God (according to his owne interpretation) had promised him. Being therfore demaunded of diuers whence proceeded that his exceeding

ioy, and the extraordinary contentment which he exteriourly discoue∣red; he answeared them, that it was out of a firme▪ assurance which he had, in short time to become great. Hauing then compleately furnished himselfe with armours, seruantes, horses, and whatsoeuer seemed ne∣cessary, he hastened to Apulia to find out an Earle who was elected one of the principall heades of the enterprise, supposing that seruing him, he might after some worthy exploytes of armes, be honoured att lenght with the Order of knight hood: but the first night after he was departed, he heard the voice of God, that finally said vnto him: Francis, who can more benefit thee, or better aduance thee, the Master, or the seruant? a rich man, or a poore? He answeared, without question, the master, & he that is rich. The voice replyed: Why then leauest thou the Lord, for the seruant; and for a very poore man, God that is most rich? Francis thereto as an other S. Paul, thus said: O my God, what wilt thou then that I doe? Retourne (answeared the voice) to thy contry, for the first vision which thou haddest, signified a spirituall worck. and not a terre∣striall, which is to be accomplished in thee, not by humane fauour, in no sort, but by diuine disposition. Francis then being thus changed, thee next morning full of ioy and assurance, he speedilie tourned his iorney towardes his contry, beginning to feele in himselfe that content∣ment which perfect obedience and resignation of ones selfe to God, doth cause and procure to the spirit, with hope that his diuine maiesty would giue him vnderstanding of his further pleasure. And thence∣forward withdrawing himselfe from worldly companies and entangle∣ments, his endeauour and cogitation was only deuoutly to beseeche the diuine clemencie, to make him worthy to know wherin he should em∣ploy himselfe for his seruice. For although by the continuall vse of his frequent and daily deuotions, he felt to encrease in himselfe the flame of diuine desires, and that by reason of his affection to the celestiall Hio∣tusalem, he thenceforward contemned whatsoeuer could detaine him from it, and that he already desired to be entierly exercised in the seruice of God: he neuertheles did not yet vnderstand in what mannr he should be therin employed, he only by an interiour inspiration concei∣ued, that God reuealed vnto him that this spirituall affaire was to be enterprised and begun, by contempt of the world, and that the che∣uarly of IESVS CHRIST began by victory ouer ones selfe. Being then thus retired into a solitary place, and by continuall prayers and sighinges, demanding the grace of IESVS CHRIST to be directed into the true way, he heard a voice proceeding from a Crucifix that said: Francis, if thou wilt know my will, it is re∣quisite

that thou hate and abhorre whatsoeuer thou hast to this* 1.10 present vainely affected and desired: which if thou doest, thou shalt feele a new tast and sweetnes, in that which heretofore seemed to thee bitter and insupportable; and that which did accustome to con∣tent thee, thou shalt disdaine. Francis hauing heard this lesson of IESVS CHRIST, and often interiourly reflecting theron, he chaunced one day as he trauelled one the plaine of Assissium, to meete a poore leaper, wheratt he was att the first apprehension af∣flicted, beholding him with disdaine and contempt, but inconti∣nently remembring the purpose and resolution he had already made, to embrace perfection, and that to be a champion or warryer of IESVS CHRIST, it was necessary for him to ouercome him∣self, alighting from his horse, he ran to embrace and kisse the leaper, and hauing giuen him a liberal almose, he mounted againe on his* 1.11 horse, and looking about all that plaine he could no more set eye one that leaper: wherfore being replenished with ioy and feare together, he gaue thanckes to God, and perseuering in continuall prayer, teares, and sighinges, he merited to be heard in his pious deuotions. Being one daye in prayer, as in regard of his great feruour, he was entierly as it were swallowed vp in God, IESVS CHRIST crucified appeared vnto him, by whose sight, his soule al melted into compassion, and the do∣lours* 1.12 of the passion of our Sauiour did so pearce his bowels and his interiour, that as often thenceforward as that dolourous passion was represented to his memory, could he with his vtmost endeauour scarcely suppresse his teares and sighes, as himself a litle before his death recounted. This man of God then Francis by this vision felt im∣printed* 1.13 in his hart those wordes of IESVS CHRIST. If any man wil come after me, lett him denie himself, and take vp his crosse, and follow me. And from that hower, he was cloathed with the spiritt of the loue of God, of patience, humility, and piety, by which diuine loue, esteeming no more, but rather con∣temning all his temporall goodes, and what soeuer he could euer expect of the world, he perceiued and felt in his sowle, that God had discouered vnto him a hidden treasure of infinite worth, for the fruition wherof, burning as it were, and rapt out of himselfe, he determined to sell al that he had, and to distribute the price therof amongst the poore, making by this meane an exchaunge, of* 1.14 worldly traffique for an Euangelicall traffique, which procureth true celestiall richesse. In this manner did God draw this his seruant

from prophane houses and shoppes of merchandise, an other Matthew from danger of vniust exactions; and disposed him to follow his steppes, reiecting al other possessiō, to enioy the most precious pearle of Euangelicall perfection, whichwith his vtmost possibility he sought, found, and purchased. And in testimony and assurance of a true, quiet, and full possession therof, our Redeemer IESVS CHRIST made him a contract therof written on the parchement of his owne flesh, signed and sealed by the hand of the seller himselfe IESVS CHRIST, with the seale of his most sacred woundes: which he did to bannish from the world by meane and example of this his most deuout seruant, the enormous and intollerable banckes and vsuries, and the fraudes in traffikes too commonly practised in the worlde, to the end to further poore Christians in a desire of buying the said precious and celestiall pearle, by the traffike of penitence, of vertues, and of the glorious fol∣lowing and imitation of IESVS CHRIST.

Of his laborious endeauours to separate himselfe from the vvorld.

THE III. CHAPTER.

FRancis being very carefull, and often consulting with himselfe how he might become more poore, to please IESVS CHRIST, renouncing the world, and forsaking whatsoeuer therof ap∣pertayned vnto him with distribution therof vnto the poore, there being no person to counsail him in this matter, but his Sauiour IE∣SVS CHRIST, his diuine goodnes omitted not to visitt him fur∣ther by his holy grace: For departing out of the citty of Assisium, with intention to seeke some solitary place, to mediate and performe his deuotion, he past by the side of a Church of S. Damian, which by reason of extreme antiquity was euen ready to fall. He being tou∣ched by the holy Ghost entred in, and falling on his knees before the image of the Crucifix, he felt his soule replenished with an admirable consolation of the holy Ghost; wherfore with an extreme feruour he thrice iterated this prayer vnto God: O high and glorious God, my* 1.15 Lord IESVS CHRIST, illuminate and lighten the obscurities of my hart, giue me, if it please thee, a right faith, an assured hope, a perfect charity, a knowledge of thee my God, in such sort that he may euer performe thy true and holy will, Amen. Beholding

afterwardes the Crucifix with a serious attention, his eyes filled and his face bathed with teares, he heard with his corporall eares a voice addressed vnto him from the Crucifix, which three seuerall times thus spake vnto him: Goe Francis, and repaire my house, that is ready to fall: This so merueillous voice did exceedingly terrifie him being* 1.16 alone in the Church: wherupon vtterly amazed, and feeling in him∣selfe the force and vertue of those wordes, he fell into a sound, but retourning att lenght to himselfe; he incontinently prepared to obey and to reestablish that materiall Church, wherin he had presented his said prayer, not as yet vnderstanding the sence of the wordes of God to be, that he should repaire that other Church, redeemed by his precious bloud. So that rising from the ground and signing him∣selfe with the holy Crosse, he retourned to the citty, where he as∣sembled all the marchandise that his Father had committed to his charge to traffike, and sent it to Foliginum, where he sold it all, and the horse also wheron he rode, then hastened to the said* 1.17 Church of S. Damian, there to accomplish that which he supposed God had commanded him. In which place hauing offered his deuo∣tion, he saw the Preist that serued there, to whome he presented all the mony he had, to rebuild and repaire that church, and to releiue the poore: besides, he humby besought him that he would for certaine dayes receiue him into his company. The preist answered that he would willingly entertaine his person; but would not accepte his mony, in regard of his Father and his kinred: and therfore the true mispriser of richesse castinto a windoe that there he saw against a wall, the pursse wherin his mony was, which he there left in contempt as base earth, regarding nothing but to vnite himself with God, in the company of that Preist. His Father vnderstanding all this, full of indignation and anger against him, laboured to find him out: but Francis getting ad∣uertisment therof, as yet a fresh soldier of IESVS CHRIT, fea∣ring the threates of his Father, and to giue way to his choller, hid himself in a caue, where he continued certaine dayes, with abondance of teares continually praying God to vouchsafe to deliuer his soule from the handes of those that persecuted him; and that his holy will would so much fauour him, as being to effect the pious desires which he had vouchsafed to inspire vnto him. After he had a certaine time continued his prayers, he began to condemne himselfe of litle courage, and therfore expelling all feare, he arose out of the caue, and went to Assisium, armed with the magnanimity and vertu of the most high, to tread vnder foot the serpentes of worldly persecution,

* 1.18 wherby the deuill thought to enforce his retire. His fellow cittizens seeing him vtterly disfigured, as if he had bin bereaued of his sences, said that he was mad, and the litle children fol∣lowed him, casting stones and dirt att him, and crying after him in the streetes, as if he had bin a foole. But the seruant of IESVS CHRIST in regard of all that, lost not his cou∣rage, nor altered his purpose for whatsoeuer he iniustly endu∣red, but went peaceably, as if he had bin deafe, blind and insen∣sible, respecting litle or nothing to be reputed a foole in the world, prouided that he might afterwardes proue wise with IESVS CHRIST in heauen. Now his Father hearing these cryes, and seeing his eldest sonne thus abused, he ran as a roaring* 1.19 lyon, not to deliuer him from those contemptible reproaches, but himselfe to treat him more disdainfully then all the rest, as if he had bin no longer his Father. In such sort that he conducted him to his owne house, where hauing extremely iniuried and beaten him, he caused him to be chayned, and so shutt into a chamber, vsing him himselfe as if he had bin a foole, thincking by these tormentes to reduce him vnto his former estate. But so far was the true seruant of IESVS CHRIST from being any way terrified, or withdrawen from his former pious resolution, that on the contrary he became therby more firme and constant, and more accustomed to support all; calling often to his minde that worthy saying of the Gospell: Blessed are they that suffer persecution for iustice, for theirs is the kingdome of heauen; and that which our redeemer himselfe said: If any man come to me and hateth* 1.20 not his Father and mother, and wife, and children, and bre∣thren, and sisters, yea and his owne life besides: he cannot be my disciple. The which speculation was then most exquisitely practi∣sed by God, in the person of his seruant Francis, who was not only derided of his freindes and kinred, but much more of his Father himselfe. It might doubtelesse be esteemed a hart of flint* 1.21 or steele, that was not moued to compassion to see him so tor∣mented by his owne Father; and that admired not the cruelty of the one, and the patience of the other. But glorious Francis who had his spiritt vnited with IESVS CHRIST, by whome he was comforted, did in the meane time thus encourage himselfe, that by these strokes of the hammer of affliction, God would forge of him a merueillous and admirable vessell, baked and purged in the fournace of most panifull crosses and labours, to dilate and amplifie his

glory and to renew his memory on earth. Certaine dayes then after yong Francis was committed to prison, his father vppon occasion of his affaires being gone out of Assisium, his mother who was not plea∣sed with that her husband had done, conceiuing a naturall compassion of her sonne, went to see him, and with the gentle and sweet speeches of a mother, endeauoured to persuade him to obey his father, accom∣panying her wordes that were of them selues sufficiently pregnant and effectuall, with abondance of teares. This certainly was no sclender assault and combatt to the new champion, whose mother could no∣thing preuaile in that she desired: for he lett her know that his obliga∣tion was more to God then to his father or mother, and besides, that he was resolued to follow the inspiration which he had receiued of the holy Ghost: Then he tourned his speech to his mother her selfe, ex∣horting her to acknoledge the great benefitt which she had receiued of God, in that he called her sonne to his seruice, and that therfore she ought to be thankfull vnto him. This woman att length ouer comme with the reasons of her child, and desperate of force euer to supplant his firme resolution and constantie, and with all touched with a mo∣therly* 1.22 compassion, loosed his chaines, and imparting vnto him her benediction she dismisses him. Francis finding himselfe att liberty, sa∣luted his mother, and prayed her to be no more afflicted in his regard, and then retourned to the fore said Church to giue thankes to the So∣ueraigne Redeemer for what soeuer had happened vnto him. But his father being retourned, and not finding his sonne in the place where he left him, hauing greiuously checked and iniuried his wife for dis∣missing him, he ran vtterly enraged into the said Church with resolu∣tion to procure his banishment out of his contry, as a dishonour vnto him, if he should persist in his former resolution. The victorious Fran∣cis presented himselfe before his Father, to intertaine him graciously, notwithstanding he preceiued him to be extreme furious, and with an assured and ioyfull countenance said vnto him: Father; I feare not att all your threates, your beatinges, your fetteringes, nor all you tormen∣tes: for I am ready to endure such persecution as you desire to inflict on me for the loue of my God. Which his father hauing heard, and kno∣wing well that he should neuer moue nor stagger his stable and cōstant resolution, he then thought att least to redeeme and recouer the mony which his sonne had receiued for his merchandise, and to that end sought information of the Preist how it was imployed: but in the mea∣ne* 1.23 while he seemed to perceiue a great purse vpon a window, whereto goeing neere, he found that it was his mony; which hauing seazed on, it much appeased his fury, the burning thirst of his auarice

being somewhat moderated by the application of this medicine.

How the seruant of Iesus Christ Francis renounced his father, not only touching his due, but euen restored vnto him all the gar∣ments wherwith he was cloathed, disapparelling him∣selfe euen to his shirt, and this in presence of the bishop of Assisium.

THE IIII. CHAPTER.

THe terrestriall father of the glorious Francis being not yet sa∣tiated with the cruelties inflicted on him, would tempt the sonne of grace in temporall abilities, seeking to constraine him to render and renounce the dew portion which of his father he was to haue, and to this effect conducted him before the bishop of the citty. Now the father thus proceeded for feare that being dead, his sonne should distribut the part of his succession among the poore. S. Francis vnderstanding it, went very willingly before the bishop, as a true louer of pouerty and obedient child, without expecting further summoning, and without•• any consideration of the matter, and there he did not only most readily renounce his paternall succession, but euen putt off the garmentes wherwith he was cloathed, to his very shirte, in presence of the bishop and diuers others, without blushing any thinge theratt, being mindefull of our most gracious IESVS CHRIT, who for vs was nailed naked vnto the crosse.! Then he made a litle bundle of his cloathes, and deliuered* 1.24 the same to his father, saying: Till this present I haue called you father, and haue reputed you so in this world; but from hence forward I may securely say; Our Father which art in heauen; to whome I haue giuen in custody my treasure, and in him haue re∣posed all the hope of hereditary succession. The bishop seeing so strange a specctacle, nothing resting on the body of poore Fran∣cis but his haire cloth, and preceiuing on the other side that the fa∣ther supported and endured to see his sonne naked without any compassion of his hart: considering with all in the sonne such an extraordinary feruour, with so admirable and excessiue patience: he reputed him the true seruant of God, and therefore arising and standing vp, he with gracious sweetnes receiued him into his armes, and as a pious Pastour, couered him with his owne gowne, and commanded his seruantes to bring him a garment; whervpon they

brought him an old base coate of a poore labourer, which Fran∣cis gratefully receiued, without expecting any other, and requi∣ring that there might be brought him a paire of Cicers, he so* 1.25 fashioned the same, that it couered a man in forme of a Crosse. A right heroicall act, worthy of very great consideration, and mer∣ueillous to see after what manner the world (the true soldier of the deuill, our cruell ennemie) reduceth to nothing those that desire truely to serue God, leauing them euen naked without wherwith∣all to couer them. We ought here to consider, how necessary it is for the good and vertuous to mesprise the wealth of the world, and not to feare the inconueniences therof, to disburthen them of the weight of the earth, with the greater alacrity to carry the burden of our Redeemer, and finally in a certaine sort to disnaturalize them selues, forsaking father, and mother, and worldly kinred, to be∣come cittizens of heauen. Thus was the seruant of the most mighty Monarque, dischardged of his terrestriall father to follow our naked IESVS CHRIST crucified whom he loued; and so armed with the armours of the crosse, he recommanded his soule to the tree of life, by the vertue wherof he secured himselfe from the tempestuous sea of this world.

Of the exercises wherin the seruant of Iesus Christ Francis, thence forward employed himselfe.

THE V. CHAPTER.

THis contemner of the world being then freed of the chaines, and deliured of the threates of his Father, went into the de∣sert, that there alone, and in silence, he might heare the se∣crettes of the diuine worde. And as he walked on a mountaine, singing the prayses of God in the French tongue, he was assaulted by cer∣taine theeues, who rudely examined him what he was and what he sought there: to whome he answeared as a Prophett: I am an he∣rauld of the great king. They disdayining this answeare, came nee∣re* 1.26 and beate him; and after many threatning wordes, they cast him into a ditch of snow that was there, saying: Thou shalt now lye there as a caitife herauld of the great king. But Francis they being retired, came out of the ditch, and filled with exceeding content∣ment, began againe to praise God: after he had a long time walked, he came to a Monastery, where as a poore begger, he demanded almose

for the loue of God, which he receiued. Thence he went to the citty of Agubio, where being knowne vnto an ancient frend of his, cur∣teously entertayned him into his house. And in regard that he was so naked, this frend couered him with a poore cloake, which serued him two yeares, carrying a staffe in his hand, as an hermite, with shooes on his feet, and girt with a lether belt, which made him esteemed to be Religious of the Order of S. Augustin. Now this affectour of humility desirous to lay a firme and stable foundation to his spirituall edifice, ex∣erciced himselfe in the actiue life, to witt in workes of charity towardes his neighbour, entertayninge his life with much austerity and morti∣fication. For hauing vanquished and trodden vnder foot the loue of* 1.27 himselfe, and transferred it vnto his neighbour, his affection was en∣tierly, reposed and setled in Iesus Christ, by reason that whiles he was yet worldly, he abhorred the accesse of leapers, but now enflamed and ennamoured of IESVS CHRIST who (Isay) was contemned in the world, and vlcered as a leapar, so that he seemed no more to be a man. That he might the more pefectly subiect his will to the spiritt, he en∣tierly applyed himselfe to the seruice of leapers, often visiting them in their owne houses, traueilling to gett almose for them, kissing their* 1.28 handes, their feet, and face; breifely, for the loue of Iesus-Christ he as∣sisted and serued them with exceeding dilligence, yea sometimes the better to conquere himselfe, cleansed and purged their filthy loathso∣me vlceres and ill sauouring soares, with an extreme feruour and deuo∣tion, as if he had bin newly sent of God into the world as a rare Phisi∣tian for the mortall woundes of sinnes. Sometimes also he layd his* 1.29 mouth on the earth, amiddle the dust, that accustoming himselfe to contemptes and reproches, he might subiect the pride of the flesh to the law of the spiritt, and might procure to be a peaceable and perfect possessour of himselfe, by which exercise he obtayned of God so great vertues as he had incredible puissance, to cure spirituall and corporall diseases. I will here to this purpose sett downe one miracle, among diuers others which shalbe recorded in this history in their place. There was a man of the Dukedome of Spoletum that had on his face a most hideous and perillous soare, that had already consumed and eaten one* 1.30 of his iawes, and a great part of his mouth, and wheras no remedy could be procured to his infirmity, he vowed to goe to Rome to visitt the sepulchres of the holy Apostles, to craue their intercession, and to implore the mercy of God, that he would be pleased to deliuer him of that so greuious and loathsome disease. Now as he retourned to his house, hauing accomplished his vow, he mett the blessed Francis on the way, before whome this diseased enclined himselfe to kisse his feet,

by reason that his countenance was exceeding venerable: But the hum∣ble seruant of God not permitting it, stept back. The diseased arising, the imitatour of Iesus Christ embraced him, and kissed his face; which hauing performed with a merucillous compassion, att the very instant that horrible vlcere and the mouth being kissed, were incontinently cu∣red. I know not in deed which of the two is more admirable, either* 1.31 the profound humility of the S. in kissing the wound, or the excellen∣cy of his vertue in worcking such a miracle. He did not exercise this charity only towardes leapers; but did also extend such liberality to all poore peole, that sometimes leauing himselfe halfe naked to couer thē, he desired besides to giue his owne person, and espetially to poore prei∣stes,* 1.32 whome he assisted with great piety and reuerence. He was like∣wise very zealous and carefull of the ornamētes of Altars and of Chur∣ches, so that he did often make them cleane and decent with his owne handes, that by them God might be serued with more honour and re∣uerence. To this glorious Saint, pouerty seemed the most precious thing in the word, all his ambition was to possesse the same, in this respect only was he enuious if an other were poorer then himselfe. Goeing on to offer his deuotions att S. Peters in Rome, among a great multitude of poore that were there att the dore, he espied one most wretched and miserable, almost naked and vncouered, of whome he had such compassion, and was so enflamed with the loue of pouerty, that puttning off his owne garment he gaue it to the poore Creature, and cloathed himselfe with the others ragges, and took such content therein', that he remayned all that day with those poore people, with exceeding alacrity, reioycing in pouerty, in contempt of the glory of the world, learning by such and the like worckes of charity, first to practise and performe, and then to teach, following the steppes of his true master IESVS CHRIST, whose life and doctrine he should practise and teach to mortall men. Being one day of the winter so poorely cloathed, that much of the nakednes of his body appeared, and hearing the holy mas∣se, a Brother of his by chaunce mett him there, who scoffinglie asked him if he would sell him for six pence of his sweat. The seruant of God ioyfully answeared, I haue sold it all at a good price to my God and lord. He might doutles affirme it with good reason, considering he was con∣tinually busied in workes of charity towardes his neighbour, and in ex∣ercises of humility, surmounting the nature of his sences, yet without omitting mentall conuersation with IESVS CHRIST crucified: for more cōmodious fruition wherof, he frequented hermitages and soli∣tary places, employing his time in prayer and weeping: neither would he thence depart til he had learned some extraordinary fashiō of fasting.

How S. Francis repaired three Churches.

THE VI. CHAPTER.

THis glorious Saint was so well grounded in the vertue of sim∣plicity and of the charity of IESVS CHRIST, that calling to his minde what had bin miraculously cōmanded him by the Crucifix, which was, that that he should reestablish his Church, sup∣posing that he meant the said Church of S. Damian, he retourned, as an obedient seruant, to Assisium, purposing by almes to execute and accomplish that, which he could not doe with the mony of his fa∣thers merchandise, and this his dessigne had good successe. For see∣king ouer the citty (where he was alreadie knowne to be the seruant of God) he found mony among his freindes and kinred, and matter re∣quisite for the building of the said Church. So associating him sel∣fe with the Preist that serued there, he began the said reparation: wanting nether masters, nor worckmen to this effect, he neuerthe∣les without intermission employed his owne person therin, that his body being already weakened, by continuall fastes and ordinary absti∣nences, might be more subiected and chasticed, as well by carrying burdensome stones, as by the mortification he endured, in demaun∣ding of them, to whome he had formerly giuen. Thus by the grace of God and the deuotion of the faithfull, he so well endeauoured, that he accomplished the reparation of the said Church: in which labour the said Preist perceiuing how painfully he employed himselfe for so holy an enterprise, alwayes reserued somethinge to refectionate and releiue him. But the humble seruant of God could not long endure that, as being desirous to serue, and not to be serued of any. Wherupon he said once in himselfe: Is it conuenient that thou haue alwayes a preist to* 1.33 serue thee? Is that the way of pouerty which thou seekest? and then he resolued to be no longer serued, by preist or other person, and when he would eate, he tooke a dish and went to the dores with other poore people to demaund almose for the loue of God: and with them did there eat what was giuen him. And albeit this was att the begining very sharpe and difficult vnto him, yet in the progresse it was so pleasing and contentfull, that he afterward affirmed to his Religious, that he neuer eat with so good an appetite as then. Being one day inuited to eat with a Prelate; he would eat nothing but

what he had brought with him of almose giuen att the dores. Saint Francis hauing finished the reparation of the Church of S. Damian, went to repaire an other of S. Peter farther off from the citty, and by* 1.34 the same meanes that he vsed in the former, he in short time accom∣plished this also. After that he went to Porticella, very neere to As∣sisium, where was a Church dedicated to the Virgin Mary, which was so abandoned, that there was no person had c••ardge therof, nor did any seruice therin. He for the great deuotion he had to the Queene of heauen remained therin; and incontinently began to thinck of re∣payring it; and being there often visited by the Angels (conformably to the title of the Church which was S. Mary of Angels) he the mo∣re* 1.35 willingly stayed there, and affected that place aboue all other, be∣cause therin he began humbly, proceeded and fought valiantly; and there ended most blessedly. There by diuine reuelation did he begin the foundation of the rule and order of the Frier Minors, which was not without mysterie, but by disposition of the diuine proui∣dence, which gouerned him, instructed and directed him in all his dessignes: So that this worthey seruant of God, repaired three ma∣teriall Churches, of S. Damian, S. Peter, and S. Mary of Angels; and all this before the institution of his Order, and his preaching of the gospell, as well that from these sencible thinges he might attaine to intellectuall, and from lesser matters by course and ordre to great; as also that what he should doe might first be reuealed vnto him by the mystery of sensible▪ thinges; to the end it might appeare, that as he had reestablished three Churches, so also that of IESVS CHRIST should be by him renewed and repayred, according to the forme, rule, and doctrine which he would giue him, as we see apparantly to haue succeeded in the three exercises or warfares (if you will) which are the three Orders which saint Francis institued in the world.

Of the second vocation to the estate of Euangelicall perfe∣ction, and how he began his rule.

THE VII. CHAPTER.

THe worthy of God hauing chosen for his residence the Church of the mother of IESVS CHRIST, and therin perseuering in cōtinuall feruent deuotions, beseeching her to be his aduocate,

his prayers were of such efficacie, that by the merittes of the glorious virgin, he was also found worthy to conceiue and produce the spiritt of verity and of Euangelicall pouerty. For as he one day deuoutly heard the masse of the Apostles, where the gospell is read wherin our lord IESVS CHRIST prescribeth thē the forme of the Euāgelicall life,* 1.36 when he sent them to preach ouer the world to this purpose saying: Do not possesse gold, nor siluer, nor purses, not a scripp for the way, nei∣ther two coates, neither shooes, neither rodde. And into what soeuer* 1.37 place you shall enter salute it, saying: the peace of God be in this hou∣se. S. Francis hearing this, cryed out with more then a naturall voice; That is it which I seeke, that is it which the interiour of my hart desi∣reth; and thē was he replenished by the holy spiritt of IESVS CHRIST with such a vertue, that it did not only trāsforme him into the said for▪ me and rule, in cōsent and desire: but euen in operations and effectes: for immediatly he putt of his shooes, he reiected his staffe and wallet. He cast away the mony which remayned vnto him of almose, and con∣tenting himselfe with one only garment or coate, reiected euen the lesser belt wherewith he was girded, and vsed a corde, being more carefull then to conforme himselfe perfectly to the Apostolicall life. Vpon this Euangelicall lesson, in this week and on this day, which was the yeare of our lord, one thousand two hundred and eight, in the month of October and feast of S. Luke, this blessed S. began the rule of* 1.38 the Frier Minors, being then twenty seauen yeares of age, two yeares from his cōuersion being expired, the twelueth yeare of Pope Innocent the third: a worck proceeding verilie from the holy Ghost by the gos∣pell of IESVS CHRIST, not from any humane spiritt though God for an instrumēt would vse his most faithfull seruant, as founder of so glo∣rious a fabrick, who, as a prudent Architect, layd the foundation of his Order with violent floudes of teares, with most feruent prayers, with worckes of mercie, of penance, and of retirednes and coniun∣ction vnto God, neuer wearied nor desisting, till the holy Ghost had giuē him the foundatiō of the Apostles and Prophets, which is that so∣ueraigne & stable corner stone IESVS CHRIST, on whome the whole edifice being gounded▪ and referred vnto, it encreased in this holy tem∣ple* 1.39 of God, vpon whome the S. did not build his order with the chaffe of vaine titles, or of temporall possessions, nor with the dirty dregges of worldly and perishable thinges: but with purified gold which is the Euangelicall spiritt, and with precious stones, which are the Apostoli∣cal Counsailes: by meanes wherof it was then securely guarded against the force of wind, waters and tempestes, the furious ennemies therof. He began thenceforth to be like vnto Helie by diuine inspiration, zea∣lous

of the trueth, of the glory of God, and his neighbours saluation; inducing many to follow and embrace the way of perfection, and mouing each one to patience. His discourses were no more vaine & ridiculous, but replenished with the vertue of the holy Ghost, and such as penetrated the hart of the hearers, and were of such efficacie, that they terrified the audience in regard of their sinnes, so that they were penitent therof, and the hartes of the obstinate, they softened and mollified. Thus did he conuert sinners, and confirme the good in the right way of their saluation.

Of the two first disciples of S. Francis.

THE VIII. CHAPTER.

THe vertue of this worthy seruant of God being dilated and di∣uulged in many places, as well in regard of the verity of his simple doctrine, as for the sanctity of his life, many gentlemen were desirous to endeauour also in penitentiall practises to imitate him. The first was a rich and honorable cittizen of Assisium, called Bernar∣dus Quintualle, very famous for his prudence, who hauing long time considered the extraordinary chaunge of life of S. Francis, how he con∣temned the world, and with what constancie and patience he suppor∣ted iniuries, and that the more contemptible he was reputed, the more appeared his pleasure and content therin, neuer shewing the least appa∣rance of will to chaung his holy purpose; he esteemed and resolued* 1.40 with himselfe att lenght, that the same could be no other but a worck of God; neuertheles he thought to proue and trye him, and to that end, after many prayers to supp with him, he conducted him to his house: where being sett att the table (more couered with spirituall, then cor∣porall food) they discoursed of many notable matters. Now the hower being come of takinge their rest, the honorable Bernard conducted the S. together with him into a chamber where there were two beddes, and each of them tooke one to lodge in: but the said Bernard, that de∣sired to proue some thing of this S. did subtilly fayne himselfe inconti∣nently to sleepe: which the S. beleeiuing, rose a lite after from his bed, fell on his knees, and directed his countenance and handes towardes heauen, entierly enflamed with diuine loue, and being so on his knees, he began to pray with these wordes: Deus meus & omma. My God and althinges; O my God whose are all thinges, O my God who art all my* 1.41 good. Quintaualle heard only those words which the S. often repeated, powring out abondance of teares, it seeming vnto him that his spiritt

receiued exceeding consolation thereof, without euer vttering any other word that he could vnderstand. The seruant of God per∣sisted till the morning in this prayer, wherin his spirit was eleua∣ted in extasie, considering the great mercy which he had receiued of the diuine maiesty, and that he vouch-safed to vse him for his seruice in this world, as he had vnderstood by reuelatiō; Wherupon con∣ceiuing the importance of the affaire, he acknowledged his insuf∣ficiencie and impotencie; and therfore incessantly played God to graunt him perfection requisite to the enterprised worck, that he might serue him according to his desire. Then with exceeding affection he said: Thou art my God, and all my hope: all my force, my richesse, my life, my ioy, my satisfaction, and all that euer I can desire; I possesse no other thing but thee. It is thou that hast begun to fauour me with thy grace: graunt also, my most sweet Lord, that I perseuer therein, and that therwith▪ I be guided to my desired end. And hereupon persisting in the profound consideration of himselfe, with a merueillous humi∣lity reputing himselfe to be nothing, he cast him into the armes of the diuine & celestiall loue, where he felt in his soule that sweet communication of the grace of God. The foresaid Bernard hauing then seene and heard thus much by meanes of a lampe, which he had left burning in the chamber, and knowing all to be true, the day appearing, and the holy man rising from his prayer, Bernard spake vnto him in this sort: O Francis, tell me I pray thee, what ought the seruant to doe, to whome the master hauing imparted many commodities behoufull for his vse, he would no longer make vse of them. The S. made answeare vnto him saying. He ought to restore them to the party that bestowed them on him. Bernard replyed: it ought doubtles so to be; and therfore, Francis my friend, I will for the loue of God distribute the temporall substance which till this present I haue enioyed, hauing receiued them as his gift, and this I will doe by your aduise; for I will obey and follow you in this, and in euery other thing that you shall command me. Which the S. vnderstanding, full of ioy thus ans∣weared him: Bernard, this worck is of such difficulty, that before it be* 1.42 enterprised, we must take counsail of God, and affectionatly beseech him to make knowne vnto vs his will, and how we may accomplish the same; and att the instant they went together to the Church of S. Ni∣colas, and in the way a Canon named Petrus Catanio associated him∣selfe vnto them, who likewise desired to follow the S. Being then arriued att the Church, and hauing heard masse and offered their

deuotions, S. Francis comming to the Preist, prayed him to make the signe of the Crosse on the missal, and then to open it, and the preist obeying, att the openning of the missal they lighted on the gospell taken out of the 19. of S. Matthew: If thou wilt be per∣fect, goe, sell the thinges that thou hast, and giue to the poore, and thou shalt haue treasure in heauen. Att which Councell the S. exceedingly reioyced, and for it thancked God many times. And as a perfect seruant of the most blessed Trinity, he demaunded of God that he would vouchsafe by three seuerall testimonies to con∣firme the rule which they should vndertake; and so they opened the booke the second time, and lighted on the text of the same S. Matthew in the tenth chapter: Goeing thorough the world, you shall not carry any thing with you, neither siluer, two coates, shooes, nor staffe: and this hauing confirmed them, they the third time opened the Missal, and found a text of the same S. Matthew in the sixteenth chapter: If any man will come after me, lett him denie himselfe, and take vp his crosse, and follow me. S. Francis then tourning to his two new champions, said vnto them: My Brethren, you haue now heard our rule, and theirs that will ad∣here* 1.43 vnto vs. If therfore you desire to be perfect, you must pre∣sently putt in execution what you haue heard. Wherupon the said Bernardus Quintaualle gott licence of S. Francis to goe to his house, where he sold all his substance, and distributed it to the poore, without reseruing any thing whatsoeuer. So making himselfe worthy of the diuine vocatiō, he merited to be the first disciple of this holy Fa¦ther. The Canon afterward did as much; for hauing renounced his Ca∣nonry, he gaue all the rest to the poore; therfore he also was worthy to be a Sonne of this holy Father. S. Francis the sixteenth of Aprill of the yeare 1209. gaue to them both his habitt. Vpon this occasion there are some of opinion that the Order of the Frier Minors began on that day, because, say they, this word Order, signifieth no other thing, but a congregation of certaine personnes vnited together.* 1.44 The S. with his two disciples departed from Assisium, and went into a solitary place, where he laboured to instruct them, and to exercise them in pouerty, humility and prayer, the true and solid ground worckes and foundations of Religious.

How Brother Giles was the third disciple of S. Francis, then other foures and of the reuelation which S. Francis had, that his, and his disciples sinnes were pardoned, and that his Order should augment to a great nomber.

THE IX. CHAPTER.

THese tow disciples were tripled by an other of Assisium named Giles, who was not in the towne, when Bernard and the Ca∣non sold their substance, and distributed the same to the poore to follow S. Francis: But att his retourne vnderstanding by his pa∣rentes and kinred, the resolution of those his two freindes who gaue an amazement to each one, he resolued also to associate himself vnto them in the seruice of God: and to this effect he left his kinred, and* 1.45 not knowing where S. Francis then was, falling on his knees he most affectionately prayed God to fauour him so much as that he might finde him. A litle after which prayer, he miraculously arriued in short time where those three great and true contemners of the world were. As soone as S. Francis saw him, he was ready to embrace him; but Giles falling to the ground, and reputing himself vnworthy of such a fauour, besought him with abondance of teares, to fauour him so much as to admitt him into his society. The holy Father seeing the humility, the faith, and deuotion of a man so note-worthy, said vnto him: My deerly-beloued Brother, acknowledge the great mercy which God sheweth you, to receiue you this day for his seruant. Then he comforted him, and exhorted him to perseuer in the vocation whervnto God had called him: And conducting him to his compagnions, he said vnto them: Our God hath this day giuen vs a good Brother. They then very affectionatly and desiredly embraced him, reioycing together with him att the secure acquisition and election of the good which he had made: Then they went together to prayer, and next to dinner: afterward S. Francis called Giles vnto him to take him with him to Assisium to gett an habitt: in the way they chaunced to meet a very poore woman that asked them an almose. S. Francis hauing nothing to giue her, tour∣ned to Giles and said: Brother giue your cloake to this poore woman, for the loue of God; and he with so ready a wil obeyed, that he seemed to see that almose to ascend vnto heauen, so great was the contentment* 1.46 he conceiued therin. Now eight dayes after the foresaid two had taken the habitt, which was S. Georges day, Giles also receiued the same, hauing first distributed his goodes to the poore, and so the third place

was possessed by this man of God, worthy of glorious memory, fa¦mous* 1.47 and renowrned by the exercise of his vertues (as S. Francis fore∣told.) And albeit he was of nature very simple, and had not stu∣dyed, he was notwithstanding so eleuated to the sublimity of most high contemplation, that one might truely affirme of him, that he led a life more Angelicall then humane, as in his history we shall recount. The holy Ghost a litle after sent foure other disciples vnto S. Francis,* 1.48 so that they were seauen in nomber, and yet but one in will. Now to giue a beginning to some deuotion, S. Francis ordayned that to each Canonicall hou••e of the seruice of our Lord (excepte the masle,) they should say thrice the Pater noster. Brother Giles said, that the reason why S. Francis ordayned so short a prayer, was, because he would not haue their deuotion restrayned by the obligation of their consti∣tutions: but that the prayers and seruices of each one, should proceed of the feruour of deuotion. S. Francis thus liuing with his companions in continuall prayer and abstinence in that hermitage, being one day retired into a place a part, and very remote from his disciples to offer his prayer and bitterly to lament his former life (which had not bin without offence against God) and demaunding pardō of the soueraigne God, not only for himselfe, but for his companions also, he was filled with an vnspeakcable contentment by the holy Ghost, who assured him that his prayers were heard; and affirmed that the infinite bounty had graunted to him and to all his disciples, a plenary indulgence and remis∣sion of all their sinnes euen to the vtmost minute. And immediatly in faith and confirmation hereof he was rauished and abso••pt with a merueillous light and knowledge, which opening his spiritt gaue him clearly to vnderstand what God had wrought in him and in all his. Hauing then thus knowne the diuine will, he sought to encourage his simple company, telling them that they should not be deiected in re∣gard of their small nomber, but should proceed in hope: because, as the diuine Maiesty had reuealed vnto him, they should multiply in great nomber, and should performe great matters in the world, notwith∣standing their, and his owne simplicity; and should after possesse the eternall kingdome in the next: with which wordes all his Brethren were exceedingly comforted.

How S. Francis began to send his Religious ouer the world: what succeeded them in the way, and how they were miraculously reunited.

THE X. CHAPTER.

VNitie ioined it selfe to the nomber of seauen, which signisieth perfection, to demonstrate euen exteriourly, how well these new champions of IESVS CHRIST were vnited in chari∣ty: this was an other that tooke the habitt of S. Francis, whose name with the others shal hereafter be recorded; so that they were now eight with the S. who, as a pious Father, hauing assembled them, discour∣sed vnto them of the kingdome of God, of contempt of the world, of the abnegation of their proper will, and of mortification of their owne flesh: then he discouered vnto them that his intention was they should diuide themselues, and trauell ouer the foure quarters of the world, because, not content with that litle nomber, which then his poore and sterile simplicity had regenerated in God, he desired also to renew the birth of al Christians, inducing them to contrition and teares of re∣pentance. He therfore enioyned his deere Religious children, to prepa∣re them selues to goe to denounce and publish peace to men, & to preach vnto them penance, to obtaine remission of their sinnes: which he did* 1.49 in these wordes: Be you patient in supporting iniuryes, vigilant and assi∣duous in prayer, couragious in trauailes, modest in your speches, graue in your deportmentes, and thanckfull for the grace and fauours which you shall receiue. These deerly beloued disciples vnderstanding his holy aduertismentes, being replenished with the holy ghost, and desirous to obey their Pastour, especially where it concerned the saluation of Chri∣stian soules, coupled themselues two together, and fell all seauen at the feet of the S. whome they honoured as their true father, and demanded his benediction. But causing them to arise, he embraced them with a fa∣therly charity: then gaue them the benediction of the father of mercies: vsing to each of them those wordes of the Prophett Dauid: Cast your care* 1.50 on our Lord, and he will prouide for you. He accustomed to vse this speech to all the Religious that he sent vnder obedience. And knowing well that he was to serue for patterne and good example to the world, to doe that first which he intended to teach; he tooke for companion one of the seauen Religious: and then tooke leaue of the rest, hauing yet precedētly diuided thē in forme of a crosse: that is, sending two of thē towardes the east, two towardes the west, two towardes the south, and two towards the north, each one went with his companion on his way, rich & wel

cloathed with diuine grace: but with habitts torne, patched & tussed vp, bare-foote, and as it were all naked & destitute of all tēporall prouisiōs: preaching thorough the world, more by worckes then by word, giuing example of humility, patience, and pouerty. They wanted no laborious accidentes, being afflicted in many places, and in diuers maners. For of* 1.51 that which we find recorded of two, we may collect the exercises of the rest. The West was alloted vnto Brother Quintaualle, who being with his companion arriued att Florence, and not finding where to lodge, the night being come, they setled them selues against a wall, vnder a pent∣house, the master whereof refusing to lodge thē by reason of the strange fashion of their habitt, fearing that they were some lewd personnes and theeues, they all the night endured much cold, yea in great extremity in regard of the sharpnes of the season: neuertheles they continually prayled God: In the morning they went very early to masse, praying with deuotion. Now the mistresse of the house vnder whose roufe they had slept the night, being present att that masse, knew them to be those whome neither her husbād nor her selfe would entertaine for a nightes lodgeing. She then said to her selfe: These men doubtles are no theeues as my husband did coniecture, for they seeme to be holy personnes. These Religious in the meane time were beheld of each one for the nouelty of their habitt, but much more when they refused the mony which one present offered them for an almose. Eor therby were they knowne to be voluntarily poore for the loue of IESVS CHRIST. And therfore the man and woman that before refused to entertaine thē, by prayers conducted them to their house, by whome they were excee∣dingly edified, as wel by example of their life, as by the pious and hea∣uenly discourses wherwith they induced them to haue care of their sou∣les. Thus did these Religious passe Florence: The inconuenience of the night which they endured was litle in regard of that which befell them afterward: for both in respect of the strange forme of their habitt, and for the austerity of their life, they were most commonly iniuried and buffeted, because almost euery one treated thē as senceles or distracted personnes. Some gaue them tātes and mockes, others cast dirt att them, some pulled them by the cappuce, others caused children with clamours to follow them. These iniuries were not only procured them by the malice of idle personnes, but also by the subtilty and inducement of the diuill, who thought by these ignominies to terrifie them, and make them desist from theire holy resolution. But they being armed with the grace and patience of IESVS CHRIST, did not, only support the extremity of hunger, cold, and disgraces, but euen did not by any exteriour signe appeare to be moued withall.

So farre also were they from replying to them that abused them, that receiuing their persecutions as a great fauour, they ordinarily prayed to God for them: in such sort that these remonstrances of patience and charity hauing bin by certaine weighed and considered, their vertue and sanctity did consequently appeare. They therfore repenting to haue offended them, repayred vnto them as to holy personnages humbly to require pardon: vertue being of such force and efficacie, that albeit for a time it be resisted and contemned, yet in the end it doth alwayes con∣quere and triumph ouer the enemies therof. Some certaine time being spent after the separation of these good Religious, their compassionate Father being vnable any longer to endure and support this ircksome absence: had a vehement desire to recollect his deerly beloued children:* 1.52 But the difference and distance of the places where they were being such as it could not be don but by the diuine prouidence, the sainct fell to his deuotion, and prayed God that, as he had sormerly assembled cer∣taine Israelites very distantly separated and dispearced, so he would also now vouch-safe to vnite and assemble his deerly beloued Brethren. After a short time he miraculously knew the approbation of his prayer: for without any humane dilligence or industry, they were all, as S. Francis had desired present in one very place: which was not without an exceeding astonishment vnto his Brethren, who admired the diuine pro∣uidence. The holy Father entertained his children with incredible ioy: they then began among them selues to recount what they had endured in their trauaile, and what was the fruit of their labours amongst the faithfull Christians. Thus did these new Apostles in very short time beginne to exercise thē selues in the seruice of God, by the footesteppes of his holy disciples. About that time, four other honorable gentle∣men did adhere vnto them, so that they were eleuen, whose names were these: Brother Bernard Quintaualle, Brother Peter Catanio, Br. Giles of Assisium, Br. Sabadin, Br. Morigo the lesse, Br. Iohn Capelle, Brother Phillip the long, Br. Iohn of S. Constant, Br. Barbarus, Br. Bernard of Veridant, and Br. Angelus Tancredas of Riete.

Of the first rule that S. Francis ordained.

THE XI. CHAPTER.

S. Francis perceiuing his disciples to aproach to the Apostolicall nomber, began to write downe the forme and rule of life which they should obserue, wherto for foundatiō he gaue the obseruance of the gospell, therto adding certaine other pointes necessary for such as

liue in Congregation, and this to the end the professours of his rule should not vary and differ in any thing from the intention and will of our Redeemer IESVS CHRIST, as well in his Preceptes as Councels: which rule is this ensuying, hauing since that time bin augmented by S. Francis, as in his proper place shal appeare.

THE FIRST RVLE OF THE HOLY FATHER S. FRANCIS. (Book 1)

In the name of the Father, and of the Sonne, and of the Holy Ghost.

This is the life that Brother Francis presented to Pope Innocent the third, who condiscended therunto with his owne mouth, and consirmed it to him and his Religious, present and to come: and therfore the said Brother Francis (and whosoeuer shalbe principall of the said Order or Religion) promiseth obedience and reuerence to the Pope, and his successour.

The forme of the rule instituted by the holy Father S. Francis, and confirmed by Pope Innocent the third.

Of the three principall vowes, of chastity, obedience, and pouerty.

THE I. CHAPTER.

THe life and rule of the Frier Minors is thus; That they liue chastly vnder holy obedience, and not possessing any thing in propriety: That they follow the life and doctrine of IESVS* 2.1 CHRIST who sayeth: If thou desirest to be perfect goe, and sell what thou hast, and giue it to the poore, for doeing so thou shalt pur∣chase treasure in heauen: If any man desire to come after me, lett him renounce his proper will, lett him take vp his crosse and follow me: and he that will come after me, and forsaketh not father, mother, wife, children, and hateth not himselfe for my loue, cannot be my disci∣ple. Besides; whosoeuer shall forsake Father, mother, brothers and sisters, wiues, children, and all his earthly substance for my loue, shall receiue an hundred fold, and purchase eternall life.

Of the manner of admitting the Brethren into the Order; and of cloathing them, and of the habit of the Frier Minors.

THE II. CHAPTER.

VVHen any one by diuine inspiration shalbe disposed to enter into this Religion, lett him be benignely recei∣ued by the Superiour of the Brethren: and hauing proued him to be stable in this purpose, lett him send him to his Mi∣nister Prouinciall: and lett the Brethren in the meane while be wary not to entermedle in any sort with their worldly affaires. Now he being presented to the Prouinciall (who shall graciously entertaine him) after he shall haue diligently examined his will, and the cause inducing him to desire his entrance into this Religion, lett him seriously expose vnto him the manner of life of the Brethren. Which don, he ought by pregnant persuasions to exhort him, without lawfull impediment to sell all his substance, before he dispose of his life, and lett him giue it to the poore, if he thincke good; but lett the Brethren Ministers be very respectiue that in treating this matter, they doe not persuade or induce him in any sort whatsoeuer to giue any mony to themselues or to their Couent: Neuertheles if perhappes the Couent or the Brethren haue need of any thing that he hath, and he offering it, and desiring of him∣selfe to giue it, they may receiue it, as if he distributed it in almose to any other poore, and no otherwise, prouided yet that this gift be not mony. This being performed, I meane his substance being distributed to the poore, or as God shall inspire him, and returning to the Couent, the Minister Prouinciall shall then giue him the habitt of probation,* 2.2 which he shall weare one yeare. This habitt shalbe such: two coates without cappuce, and the corde: And the yeare of probation ended, his profession shalbe procured, and when he shall haue submitted him∣selfe to holy obedience, he may not be permitted to enter into any other Religion, nor to be disobedient to the Pope. And if there be any, that for some lawfull impediment, cannot distribute his substance for the loue of God, it shall suffice that he renounce and abandon it, in what∣soeuer other manner. Lett it not be permitted that any be receiued against the ordonnance and constitutions of the Church. All those that haue promised obedience, must haue one coate with the cappuce, and an other without it, if it be needfull, and a corde to gird him, and the linnen breeches. All the Brethren must be cloathed with course cloth, and they may pach it with sack cloth and other rude peices, because our

Lord saith in the gospell: They that are clothed sumptuously, dwell in the Courtes of Princes: for, though they be called hypocrites, lett them* 2.3 not yet omitt to doe that which they ought for the seruice of his diuine maiesty, & for the saluation of their soules, & lett thē not in this world seek precious garmentes, that they may hereafter find better in heauen.

Of the diuine seruice, and of fasting.

THE III. CHAPTER.

ANd because our Lord in one place saith: This kinde of deuill cannot be cast out but by vertue of fast and prayer. And in an o∣ther:* 2.4 When ye fast be not melācholie, as hypocrites: let the Bre∣thren therfore that shalbe Preistes, say the diuine seruice, & praise God, a•• Preistes ought to doe; and for the liuing and dead, lett them say that which is accustomed to be said; & besides for the defectes & negligences of the Bethren, lett them euery day say the Psalme Miserere, & one Pater noster, and for the Religious deceased, a De profundis and a Pater noster. They may possesse bookes necessary for their diuine seruice. The lay Brothers that can read, may haue a Psalter, but they that cannot read, may not haue nor keep any bookes: but lett them euery day for their mattins say the Credo, with twenty fiue Pater nosters and Gloria Patri, & so much, att the third, sixt, and ninth houre; att Euensong the Credo and twelue Pater nosters, att Complin, the Credo, with seauen Pater no∣sters and the Requiem aeternam; then for the defectes and negligences of the Brethren, euery day three Pater nosters. Al the Brethren as well Cler∣kes as the lay, shalbe obliged to fast from Alsainctes to Christmas, and from the Epiphanie, when our Lord IESVS CHRIST began to fast, vntill Easter: Att other times, they shall not be bound to fast by this rule; the fridayes excepted they may indifferently eat of all meates that shalbe giuen them, according to the permission of the Ghospell, and* 2.5 the Constitution of holy Church.

How the Ministers ought to gouerne themselues in dispencing with the Religious concerning their obedience.

THE IV. CHAPTER.

IN the name of God, al the Brethren that are elected ministers, & are seruantes to the other Brethren, ought to appoint the places & Co∣uentes where they shal iudge most conuenient to dwel: they must often visit thē, & admonish them to obserue & accōplish their professiō

promise, vow, and oath: and lett them spiritually constraine them to sa∣tisfie this obligation: and lett all my other blessed Brethren humbly and diligently obey them in whatsoeuer shall concerne their saluation, and shal not be contrary to this rule: and lett them liue together with such charity that they proceed not against the word of God, where he saith:* 2.6 Doe vnto men that which you would haue men doe vnto you, and doe not that which you would not they should doe to you, Lett the Mini∣sters and seruantes, remember that which our Redeemer IESVS CHRIST saith: I am not come to be serued, but to serue: so that the soules of the Brethren being giuen them in chardge, they ought to* 2.7 haue a very respectiue care of them, that none doe perish by their fault and euill example, and that they render not account for them to God, att the terrible iudgment.

Of fraternall correction in offences: that the Ministers ought not to giue scan∣dale, and that they may not haue dominion of any thing.

THE V. CHAPTER.

* 2.8 YOu that are Ministers, haue a speciall guard and care of your sou∣les, and of those of your Brethren: For it is a very terrible and fearfull thing to fall into the handes of the liung God, moued to anger. And if any of you, command the Brethren any thing, against the rule and this forme of life, or against conscience, know yee that if he doe it not, he is not obliged vnder obedience. Lett all the Brethren that are subiect to the Minister, the seruant of his Brethren, obserue his actiōs with great dilligence and consideration. And if they perceiue any of their Ministers to proceed according to the flesh, not according to the spiritt, or our rule, if he amend not after the first admonition or corre∣ction, lett him be notified vnto the Father Generall, and the seruant of this confraternity, as incorrigible, at the Chapter of Penticost, with∣out contradiction or delay. If among the Brethren where they shall liue, there be any that will not proceed according to the spiritt, and our pro∣fession, let the Brethren in whose company they shall be, admonish, ad∣uise, and with humility mildly reprehend him, euen to the third time: But if after the third admonition he do not amend, lett them informe the Minister Prouinciall, or bring him to his presence with the first op∣portunity: And the said Minister shall proceed therin as God shall inspi∣re him. Lett all the Brethren, as well Ministers, seruantes, as others be very respectiue not to be angry, passionate, or troubled for the sinne or euell example of the other Brethrē: For the deuill seeketh no other thing

but to damne many, by the sinne of one; but lett thē consider how they may spiritually assist him, because they that are in health need not a Phi∣sition,* 2.9 but they that are diseased. It is prohibited to all the Brethren and Ministers of this Order, to be capable of enioying possessions, dominion or seignurie; for, as our Redeemer IESVS CHRIST saith: The Princes of the world, haue commaund ouer them: lett vs be carefull that it be not so among vs; but he that seeketh and desireth to be greatest, lett him be the least, and seruant to all others. Lett not any Brother doe or speake euill of an other: but lett them reciprocally serue and obey each other, with a spirituall charity of the spiritt, according as their necessity shal require; for that is the holy and true obedience of our Lord IESVS CHRIST. And lett all the Brethren, of what degree soeuer they be, know, that if they erre from the preceptes of God, and are disobedient as the Prophett saith, they are accursed for their sinne whiles they are* 2.10 out of obedience. And if they perseuer in the commandementes of God, as they haue promised in the obseruance of their Euangelicall professiō, lett them rest assured that they are blessed of God.

What recourse the Brethren may haue to their Ministers and that no Brother may be called Priour.

THE VI. CHAPTER.

THe Brethren that shall not be able to obserue our forme of life in the places whither they shall be sent, lett them as soone as they can, haue recourse to their Minister Prouinciall, and lett them enforme him of their necessity. The Minister Prouinciall, shal then endeauour to prouide for them, and shall doe what in the like accident he would should be done to him. Lett not any Brother be cal∣led Priour: but lett all generally with one accord be called Brothers, and when there shalbe need, lett on wash an others feet, to exercise humility.

Of the manner to serue and prouide for the house, and to be employed in law∣full exercises that redound to the common good, and that the Brethren may not haue Couent, nor Church as properly their owne.

THE VII. CHAPTER.

IN what place soeuer any of the Brethren shall reside, for the seruice of others, they shall not vndertake the offices of men of the Chamber

to be keeper or disposer of the wine or victuall prouision, nor in any sore accept of other chardg in the house where they shal dwel: to the end they neither breed nor procure scandal or detriment to their soules: but lett them be inferiour and subiect to all that shalbe in the said house. And the Brethren that shalbe fitt to labour and performe any thing, lett them be employed in the art and exercise they know, prouided that it be not con∣trary* 2.11 to the saluatiō of their soules, sith the Prophett saith. Because thou shalt eat of the labours of thy handes, thou shalt be blessed: and the A∣postle also: he that wil not work, let him not eat. Lett each one ther∣fore with charity exercise the art and office wherin he shalbe employed, and for recompence of the manuall worckes they shall doe, they may receiue thinges necessary to their life, prouided that it be not mony: and if any thing be further needfull vnto them, lett them demaund it in al∣mose as other poore people doe. It shalbe permitted them to possesse in∣strumentes and tooles necessary to the trade and art wherin they are skil∣full:* 2.12 But lett all the brethren be respectiue to be euer employed in some good and commendable art, because it is written. That a man ought to be alwayes busied in some good worck, that if the deuill come to tempt him, he finde him well employed. And in an other place it is said, that idlenes is a capitall ennemie to the soule, and therfore the true seruantes of God ought to be exercised in prayer or in some other good worcke. Lett the Religious be very carefull not to appropriatt to them∣selues any place where they shall dwell, or any other, be it an hermitage, or whatsoeuer other place, nor lett them maintaine it as theirs, and if any come to visitt them, be it freind, ennemy, theefe, or murderer, lett them graciously receiue him. When the said Brethren shall dwel neere one to an other, lett them often charitably visitt each other, and lett them spiritually honour one an other without any murmure, but lett them be ioyfull and content in our Lord, lett them with modesty shew themselues gracious exteriourly and interiourly.

How strictly it is forbidden to the Brethren to receiue mony, and in what manner they are to be punished for it.

THE VIII. CHAPTER.

GOd gaue this commandement to his Apostles: Be you intentiue and keepe your selues from all kinde of malice and auarice, as also from setling your thoughtes and affections on this life, and being ouer carefull to purchase the things of the world. And therfore no Brother in whatsoeuer place he be, either to make his residence, or

to trauaile, or for any other occasion whatsoeuer, may haue mony in any manner or fashion that can happen, nor lesse may he receiue it for recompence of his labours; breiflely, no Brother may touch or possesse mony for any necessity that may befall him, vnlesse it be to releiue the vrgent need of the sick Brethren: because we must no more esteeme mony, then stones or thornes; to the end that, sith we renounce and a∣bandon all our temporall substance in this life, we doe not afterward for so small a matter make shipwrack of the eternall kingdome. If perad∣uenture we chaunce to finde mony in som place, lett vs no more regard then durt: because whatsoeuer is in the world, is meere vanity. But if it should happē, which God forbid, that any brother receiue mony, excep∣ting vpon the aforesaid necessity of the sicke, lett him be reputed by the Confraternity, for a false Religious, and thefe, as he that taketh a pur∣se, if he be not truely penitent. Lett not the Brethren in any manner in the world receiue mony or cause it to be receiued, nor much lesse lett them demaund or procure it to be demaunded by a third person in any sort whatsoeuer, nor lett them goe in company of men that demaund it for them. But the Brethren may, in the houses and places whither they shall goe, exercise other seruices that shall not be contrarie to our Religion and rule, with the benediction of our Lord. They may de∣maund almose, for the leapers only, whome they know to be in great necessity; but lett them be very wary of mony, and lett them likewise take keed not to search the world, for any occasion of vnlawfull gaine that may be presented.

Of the manner of demaunding almose, and of their ordinarie diet and refection.

THE IX. CHAPTER.

LEtt all the Brethren laboure to imitate the pouetty and humili∣ty of our Redeemer IESVS CHRIST: and lett them remem∣ber that nothing is necessary in the world, but, as the Apostle saith, to haue wherewithal to releiue and couer vs: wherwith we ought to content vs, and seek no more. We must reioyce when we conuerse with poore and base personnes, that are contemned of the world, but especially with the diseased, leapers, and poore begars thorough the streetes. Whē it shable necessary to goe to demaūd almose att the doores, lett thē goe without any feare or shame, calling to minde that the sonne of Almighty God, presented his countenance as a hard stone to the blowes and affrontes of the world, and he was nothing

ashamed, to be poore and a stranger, and to liue vpon almose, toge∣ther with his most sacred mother the virgin Mary. And if men deny al∣mose, and retourne disgraces to the brother that shall demaund it, lett him thanck God sor it, and pray for them: because he shall receiue, saith IESVS CHRIST, great honour, of the shame that men shall procure him, and lett him know, that the iniuryes and scornes which shalbe don him, shall not be imputed as a fault to him that shall receiue them, but to him indeed that shall offer them: likewise that almose is a rent and obligation due to the poore, which our Lord IESVS CHRIST hath merited, purchaced and left vnto vs. And the Brethren that tra∣uaile in seeking almose, shall haue great recompence therof, besides that they procure a meritt to them that giue it; for whatsoeuer men doe in this world shall dissolue to nothinge, excepting almose, and worckes don in charity, for which they shall receiue of God an eternall recom∣pence. Lett each Brother with all assurance discouer his necessity to his fellowes, that they may comfort him with good wordes, and actually assist him according to their abillity: and lett each of them loue and cherish his Brothers, as the mother loueth and cherisheth her owne child, in what God shall giue him grace and faculty, to assist him. He that eateth not, lett him not contemne him that eateth; and he that eateth, lett him not the more esteeme of him that eateth not. If any necessity happen, it shalbe permissable to all the Brethren where they shall reside, to eat of all humane thinges, as God said of Dauid, who did eat the bread that was permitted to Preistes only to eat. Lett the Brethren remember that which IESVS CHRIST saith: Beware of chardging and ouerburdening your hart with two much drincking & eating, for feare that sleepe incontinently surprise you, and that sloath be occasion that in the latter day you be intercepted in the snares of death; the which before the entrapping of each man liuing shall neuer∣theles haue diuerses effectes, according as they shall finde the soule dis∣posed, either to life or to death, the one and the other eternall. But in time of manifest necessity, lett the Brethren behaue themselues as their need shal import, as our Lord shall better instruct them, because necessity is not subiect to law.

In what manner the sick Brethren ought to be serued.

THE X. CHAPTER.

IN any place where a Brother shall fall sicke, lett him not be left alone, but lett there be alwaies one or more, if need require to serue him, as

they would desire to be if they were in his place: if vpō necessity there be no Brother, lett care be taken to leaue some charitable persō to attēd and serue him in his sicknes: and I pray the sick Brother, that what soeuer may happen vnto him, he alwayes giue thancks vnto God, and be content to be such as God would haue him to be, either aliue or dead: that he continue in sicknes or recouer his health: because all they whome God hath predestinated to eternall life, are ordinarily by him instructed and diciplined, with the rod of his afflictions and sicknesse, with a spiritt of compunction and bitternes, as he saith in the third of the Apocalipse; I chastice and correct him whome I Ioue. And if the sicke be disquieted and passionat against God or the Brethren, or haue an ouer greedy affection to phisicke, desiring and procuring beyond rea∣son, to free his ffesh which hath so litle time to liue, and the which is ennemy to the soule; the said sick Brother must not esteeme the same to proceed of a good ground, but lett him assure and repute himselfe to be carnall: for he doth not seeme to be of the nomber of the true ser∣uantes of God, sith he more affecteth the body then the soule, consi∣dering that he striueth to worck more therin, then the Phisition fin∣deth for his cure.

That the Brethren ought mutually to loue each other, that they ought not to calumniat any person, nor in any sort to murmure.

THE XI. CHAPTER.

LEtt the Brethren be wary not to accuse any of malice or to ca∣lumniat him, and lett them not be contentious among them∣selues or with others, lett them also shunne perfidiousnes and disloyalty, but lett them be carefull to performe their exercises in the grace of God with silence, and lett them not maintaine quarelsome dis∣putes, neither among them selues nor with others: but rather that they first yeld, and say: We are vnprofitable seruantes, answearing alwayes with humility, and being very carefull of growing into passion: For men that maintaine their choller against their neighbour, are obliged to render account therof att the iudgement of God: and he that shall vpbraid his neighbour with contemptible wordes, shalbe condemned to the fire of hell. Lett them therfore loue one an other, as our lord teacheth vs, when he saith: My children, this is the precept I giue you, that you loue one an other, as I haue loued you. Now the truest manner of mutuall loue, according to the Apostle, is knowne by wor∣des, by worckes, and in verity. Lett them not curse any personne, lett

them not murmure, nor lett them not speake ill of any, for it is writ∣ten: The murmurers and detracters are abhorred of God. Lett them be modest, shewing themselues gentle and tractable to all, not iudging nor condemning any man; and, as our lord saith, consider not the litle sinnes of others, but rather with a bitternes and contrition of your sou∣le obserue your owne, and endeauour to enter by the streight gate, be∣cause our lord saith, the way is streight, as also is the gate that giueth▪ entry to eternall life, and there are few that finde it and enter theratt.

That the Brethren ought to be wary not to behould nor conuerse with women.

THE XII. CHAPTER.

LEtt all the Brethren in whatsoeuer place they reside, very res∣pectiuely forbeare wanton lasciuious aspectes, and lewd and dangerous conuersations with women. When it shalbe neces∣sary, lett none presume to speake alone with a woman, excepting the Preistes, who may speake modestly vnto them, when they giue them any penance or any spirituall counsaile, and lett no woman, in what soeuer manner, be receiued to obedience by any Brother what soeuer, to whome it shalbe yet permitted to counsaile her spiritually, to doe penance where she will. And lett vs all carefully preserue ourselues, with exceeding warines and dilligence; for God hath said, that what man soeuer shall behold a woman to couett her, he hath already sinned withher in his hart, because it is not lawfull for vs to behold that, which is not lawfull for vs to desire.

Of the punishment of the Brethren that shall fall into the sinne of the flesh.

THE XIII. CHAPTER.

IF any Brother, by instigation of the deuill, committ the sinne of the flesh, lett him vtterly loose and be depriued of the habit, which by his offence and lewdnes he shall haue defiled, and wher of by his finne he shall haue depriued himselfe: lett him be vtterly expelled the Religion, and let: him goe to doe penance for his sinne.

Of the manner the brethren ought to obserue trauailling thorough the world.

THE XIIII. CHAPTER.

VVHen the Brethren thall trauaile through the world, they must not, nor may not carry any kind of prouision, nor wallet, pur∣se, mony, nor staffe, and into what soeuer houses they shall enter, they shall say: The peace of our lord be in this house, and being entertained in any place, they may there repose, and eat and drincke of what shalbe presented vnto them. And if they shall be abused in wordes or effectes, by any one, lett them not be moued therwith, yea if one should giue them a buffet on the one cheek, lett them tourne the other; if any one would disapparell them, lett thē not hinder it, yea if one should violētly robbe them of their coat, lett them not aske it againe, but lett them be∣leeue that all this arriueth vnto them by the prouidence of God.

That the Religious may not haue any horses.

THE XV. CHAPTER.

I Command all my Brethren, aswell Preistes as lay, that when they shall trauaile thorough the world, or shall reside in any place, they haue no kind of beast to ride on, neither for them selues, nor for others, nor that it be euer lawfull for them to ride on horse-backe, but in case of sicknes, or of manifest necessity.

Of them that shall goe to the Mores and Infidels.

THE XVI. CHAPTER.

* 2.13 OVr lord saith: Behold I send you as sheep in the middes of wolues. Be ye therfore wise as serpentes, and simple as doues. And if any Brother moued with a diuine inspiration, would goe among the infi¦dell Mores, he may not goe without licēce of his Minister Prouinciall, who knowing that Religious sufficient, and of such a spiritt, that therof one may hope some fruit to redounde to others (not only saluation to himselfe) let him not be denyed, all vnderstood with the assistāce of God. For the said Minister Prouinciall shalbe obliged to be accountable vnto God, if graunting, or refusing permissiō to the faid Brother, his resolutiō shalbe pious, or indiscreet. And the Brethren that shall goe among

the infidels, may in two manners conuerse with them: First, they may not contentiously impugne them, but lett them be subiect, not only to the said infidels, but to euery creature for the loue of God, yet con∣fessing themselues alwayes to be Christians. Secondly, that when they perceiue it to be the will of God, they preach his word, to the end they beleeue in him one soueraigne power, the Father, the Sonne, and the holy Ghost, on God in Trinity, and in the humanity of the Redeemer and Sauiour of the world, exhorting them to be baptised and to liue* 2.14 thence-foward in Christianity: because he that shall not be borne a∣gaine by Baptisme and the holy Ghost, cannot enter into the kingdome of heauen. They shall preach to the Infidell people these thinges, and many others, which God shall inspire them: For our lord said in the gospell: I will confesse before my Father which is in heauen, all those that shall confesse me before men: but the day when I shall come on the earth in the Maiesty of my Father, I will deny them that shalbe asha∣med to confesse me to be the Sonne of man. Lett all the Brethren, in what soeuer place they are, remember that they haue already offered their soules and bodies to the soueraigne God, and that they ought to expose and employe them for the loue of him, in all occurrances, and to present the same to the ennemies visible and inuisible, because our lord hath said: he that in this world shall loose his life for my sake, shall finde it safe in eternall life, and blessed are they that suffer persecution for iustice, for theirs is the kingdome of heauen. Lett them also call to* 2.15 minde that which our lord saith: If you be persecuted of the impious and wicked, they haue first persecuted me, and if you be persecuted in one citty, fly into an other. When men shall hate you and persecute your name and you renowme and shall speake all euill of you for my sake, and for my loue, reioyce yee boldely: for your recompēce therof is great in heauen. And thus much I speake to you (my Brethren) to thēd you should not feare those that haue power to kill the body, and with your patience you shall possesse you soules, and he that shall perseuer to the end, shalbe saued.

Of the Preachers.

THE XVII. CHAPTER.

THe preaching of the gospell being the food and nourishment of the soule, lett no Brother or Minister authorise himselfe and en∣terprise to preach without licence of his Superiours, and lett such as ••••albe authorised, be very respectiue not to preach against the forme and

constitutions of our holy mother the Church. Lett the Minister Pro∣uincials be aduertised not to admitt to any chardge, especially in mat∣ter of importance, all personnes indifferently, but lett them former∣ly consider well therof. Lett the Brethren that shalbe admitted to preach, or to exercise any other obedience, take heed not to attribute to themselues, or to their merittes, the office which they shall haue, and particulerly that of preaching, they ought rather to practise by worckes, then by faire elected wordes: and therfore att all times and whensoeuer they shalbe aduertised to desist from preaching, lett them without any contradiction entierly forbeare to preach. Therfore (by charity which is God himselfe) I pray all my Brethren, Preachers, Ora∣tours, and other Officers and Ministers, as well Preistes as lay, that they endeauour continually to debase and humble themselues, and that they neither glory nor take complacence in any good, that God doeth or speaketh by them: because such worck is not theirs, but Goddes: and that they remember that which our lord IESVS CHRIST saith: Esteeme not the more of your selues, for that you see the deuils subiect vnto you; and lett each on rest assured that we haue nothing of our owne, but vices and sinnes: and when we finde our selues tempted and oppressed with diseases and afflictions, as well in soule as in body, we should reioyce in hope of eternall life. Lett vs beware of pride, and vaine glory of the wisdome of the world, and the prudence of the flesh, which endeauoureth to speake well, but litle to doe well. For it seeketh not a religion and sanctity of spiritt, but a religion and sanctity exteri∣our and apparant vnto men: for these are they of whome our lord speaketh, when he saith: I tell you in verity, you haue already your reward. The spiritt which is of God, desireth the flesh should be mor∣tified,* 2.16 misprised, and esteemed vile, and that it endeauour to be hum∣ble, patient, pure, duly subiected to the spiritt, and especially rooted in the feare and loue of God, the Father, Sonne and holy Ghost, refer∣ring all good thinges to the most high: lett vs acknoledge our selues to be his, and lett vs continually yeld him thankes, as one from whome dependeth and proceedeth all our good. Therfore are all honours, and all benedictions due to him alone, by reason also that he is the true and soueraigne good: And therfore when we shall see any thing il done or ill spoaken against his holy name, lett vs on the contrary endeauour to prayse, exalt, and thanck him, as blessed for euer world without end. Amen.

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Now, and when the Ministers ought to assemble.

THE XVIII. CHAPTER.

THe Minister Prouinciall ought with all his Brethren to assem∣ble together, euery yeare, att the feast of S. Michael, in some cōmodious place to treat and determine of matters behoufull for the seruice of God and Religiō. And all the Minister Prouincials that are beyond the sea and in places on the other side the Mountaines, shall assēble once euery three yeares: the other Minister Prouincials shall come euery yeare to the Chapiter, in the Church of S. Mary of Angels, if the Minister generall dispose not otherwise, to whose ordonnance all ought to obey.

That all Brethren ought to liue Catholiquely

THE XIX. CHAPTER.

LEtt all the Brethren be Catholiques, and as such, liue Catholi∣quely: and if any one should erre in faith, or in the instution and constitutions of holy Churche, either by worckes or wordes, if he doe not forthe with rectifie himselfe, lett him be vtterly expelled out of our Religiō. We ought to acknoledge for our Superiours, all Pre∣lates and Religious in that which concerneth the good estate of our sou∣le, prouided that they proceed not against our Order and our Rule.

Of the confesion and communion of the Brethren.

THE XX. CHAPTER.

LEtt all my Brethren, as well Preistes as the laity, the blessed of God, cōfesse to the Preistes of our Order, and if in case they cā∣not, they may confesse to an other Preist, that is prudent and Ca∣tholique, and lett them firmely beleeue that by the pennance and abso∣lution giuen them, they shalbe absolued of all their sinnes: and therfore lett them endeauour, with the greatest faith and humility that they can, to accomplish the penance that shalbe enioyned them. And if they should be in a place where they could not haue commodity of a Preist, lett them in such case confesse with their Brethren, as the Apostle saith:* 2.17 Confesse your sinnes one to an other: But let them not yet omitt, when they shall haue meanes to repaire to Preistes, because they alone haue the authority and power of God to bind and loose: Being so contrite

and cōfested, lett them with exceeding humility and reuerence receiue the most sacred sacrament, calling to minde that which God saith: he* 2.18 that eateth my flesh and drincketh my bloud, hath life euerlasting. And in an other place: Doe this for a commemoration of me.

Of praysing God and exhorting Christians to pennance.

THE XXI. CHAPTER.

VVHen my Brethren shall know and esteeme it expedient to preach to the people, hauig imparted the benediction of God, they may vse these wordes: Feare, loue, honour, praise continually, and say yee: Be thou blessed almighty God, Trinity, and vnitie, Father, Sonne, and holy Ghost, Creatour of all thinges: I beseech thee to permitt me to performe fruites worthy of penance, and to know this truth, that we shall shortly die, and that att that instant the knotte of this soule and body shall end, to be either eternally happy, or eternally miserable. They must exhort such as haue bin offended, to pardon, as God doth pardon vs: and to this effect lett them vnderstand, that if they doe not pardon, they shall not be pardonned, and that they shalbe blessed that shall die contrite, because their place shalbe in heauen, and miserable shall they be that shall die impenitent, because they shalbe children of the deuill, whose worckes they haue wrought, and therfore shall they discend in∣to eternall sier. Be carefull my beloued Brethren to shunne all vices, and perseuer in god euen to the end, that God may blesse you.

An Exhortation he made to all the Brethren.

THE XXII. CHAPTER.

* 2.19 LEtt vs be mindefull of that which our lord sayth; loue your enemies, and doe good to them that hate you: Because besides what he hath taugbt vs by worde, he hath in like sort taught vs by effect, whose steppes we ought to imitate. As then he called Iudas his freind, though he knew he would betray him, and vo∣luntarily presented himselfe to them that were to crucifie him: so likewise lett vs repute them our freindes that iniustly afflict vs, that oppose them selues against vs, that iniury vs, procure our vexation, torment and death: and we ought to loue them the more, in that what they doe vnto vs, God vseth them as an instrument: and because what soeeuer he doeth and permitteth, though it seeme

displeasing vnto vs, it notwithstanding auaileth to our saluation, sith by meane hereof we shall purchase eternall life. We ought besides to ab∣horre and hate our body, when it is pleased in delightes and vices: for so liuing carnally, we estrange our selues from the loue of IE∣SVS CHRIST, and make our owne entry into hell; and by rea∣son that by sinne we become loathsome and miserable, and that the concupiscences of our flesh are contrary to our true good, and make vs prone to euill, as our lord saith. From the hart of man proceed euill co∣gitations,* 2.20 fornications, adulteries, murders, couetousnes, theftes, de∣ceiptes, blasphemies, false testimonies, pride, and the foly of this world, and all the foresaid euils procure and make the soule loathsome, defiled, and refrigerate: we therfore, who haue already forsaken the world, should haue regard to no other thinge, but to doe the will of God, an to take contentment therin. Lett vs haue care not to be like the earth by the way side full of stones and thornes, because as our lord* 2.21 saith, the seed (that is the word of God) which was sowne by the way side, was trodden vnder foote by passengers and destroyed. Hereto are compared those that heare the word of God, but dispose not themsel∣ues to vertue, and the deuill incontinently rooteth it out of their harts, least beleeuing they might be saued. They are compared to the stone, wheron the other seed fell, who willingly heare the word of God, and insome sort dispose themselues to doe well: but some affliction befal∣ling them, they are incontinently scandalized, the seed then withereth, because it hath no root. They are compared to thornes, who hearing the word of God, haue their harts alwayes employed on worldly thin∣ges and permitt thēselues to be seduced by richesse and auarice, busying themselues in terrestriall affaires, and therfore the seed cannot profitt them. But they are like to fertile land, who heare the word of God, and with the hart obserue and practise it, and doe worckes worthy of pe∣nance. Lett vs therfore, as our Lord saith, suffer the dead to bury the dead. Lett vs be seriously wary of the slightes and mischeiuous de∣uises* 2.22 of the deuill, who seeketh no other thing but to separate our sou∣le from vnion with God by the bait of temporall richesse, honours, and pleasures of the flesh, seeking to become lord and master of the hart of man, employing all his endeauour to root out of his memory the preceptes of God, and doth striue to blind the hart of man in the desires and cogitations of the world and to confirme him in them, according to the saying of our lord: When the vncleane spiritt shall depart out of a* 2.23 man, he wandereth through places without water seeking rest. And not finding, he saith, I will retourne into my house whence I departed. And when he is come, he findeth it swept with a besome, and trim∣med.

Thē he goeth & taketh seuen other spirits worse then himselfe, & entring in theydwel there. And the things last of that mā be made worse then the first. Sith then we are by these speeches admonished, lett vs not procure our ruine and death by disvniting our soule from God, for whatsoeuer terrestriall recompense, affaire, or fauour, but lett all we doe, be only for the loue of God. I pray all the Brethren, that being freed and deliuered of al impediment and hinderance, that may trouble them, they make their best endeauour, to serue, loue, and honour God, with a pure hart, and free spiritt, in regard that he especially requireth the same of vs: and lett vs so proceede, that in vs may be the residence of his diuine Maiestie, the Father, the Sonne, and the holy Ghost, who* 2.24 faith vnto vs: Pray att all times that you may be accounted worthy to escape all these things that are to come, and to stand before the Sonne of man: he also teaching vs to pray, saith: When you shall pray, say: Our* 2.25 Father which art in heauen: We therfore must alwayes pray and neuer faile therin. Lett vs adore God with a sincere hart, because such adorers please the eternall Father and he would haue it so. God is a spiritt, and they that adore him, ought to adore him in spiritt, & truth. Let vs haue recourse to our Lord, as to the Father and Pastour of our soules, who saith: I am the good Pastour, that feed and keep my flocke, euen to the* 2.26 exposing of my life for it: you are all Brethren, therfore call not your selues Fathers on earth, because you haue but one Father which is in heauen, nor call your selues masters, for you haue but one celestiall Ma∣ster. If you remaine in me, and my wordes in you, you shall haue and* 2.27 obtaine whatsoeuer you shall demaund. And where there are two or three assembled in my name, I am there with them euen to the end of the world. The wordes that I haue spoken to you, be spiritt and life. I am the way, and the verity, and the life: lett vs then keep the true life and doctrine, and the holy gospell which it hath pleased him to mani∣fest vnto vs, as he sayth: Father I haue manifested thy name to the men whome thou gauest me, and they haue receiued the doctrine which I haue giuen them: they haue knowne that I am truely come from thee, and they haue beleeued that thou hast sent me. For them I praye, not for the world, but for them whome thou hast giuen me. Holy Father, keepe them in thy name, whome thou hast giuen me that they may be one, as also we. These things I speake in the world, that they may haue my ioy filled in themselues. I haue giuen them thy word, and the world hath hated them, because they are not of the world: as I also am not of the world. I pray not that thou take them away out of the world, but that thou preserue them from euill. Sanctifie them in truth. Thy word is truth. As thou diddest send me into the world, I also haue sent them into the world. And for them I doe sanctifie my selfe:

that they also may be sanctified in truth. And not for them onlie doe I pray, but for them also that by their word shall beleeue in me: that they all may be one, that the world may beleeue that thou hast sent me, and hast loued them, as me also thou hast loued: and thou shalt lett them know thy name, because the loue whereby thou hast loued me shall be in them, and in me together. By the same meane Father, whome thou hast giuen me, I will, that where I am, they also may be with me: that they may see my glorie which thou hast giuen me. I praye all the Brethren in the name of almightie God, to learne the sence of that which is written in this life for the saluation of our soules, and to imprint it with great caution in their vnderstanding, and I be∣seech God Three and One, to vouchsafe to impart his benediction to all them that teach and learne, and that accord together to accomplish the thinges afore said: and as often as they shall read ouer the same for the good of their soule. I further beseech all the Brethren (kissing their feet) to loue them exceedinglie, and to obserue them. And in the behalfe of God and the Pope, I Brother Francis, by obedience haue commanded, and doe oblige, that no man diminish or augment any thing of that which is written in this life and rule, and that neither the Brethren haue any other rule.

The end of the rule of S. Francis.

Of the miraculous approbation of this first rule.

THE XXIII. CHAPTER.

THe holy Father S. Francis, determined to repaire with his com∣panions and disciples vnto the Pope, to demaund confirmation of the aforesaid rule, composed and compiled more by the ho∣lie Ghost then by himselfe, according to the wordes and sence of the holy Gospell. And did in deed with them attempt the iorny, reple∣nished with exceeding confidence and conducted by God himselfe, who seeing their desire vouchsafed to add more courage to that weak harted familie, who out of their simplicity feared, perhappes, they should* 2.28 not be heard. And out of his aboundant clemency he permitted his seruant Francis, in a dreame, to see a tree of merueillous greatenes, comming to the foot wherof, he was by diuine vertue lifted from the earth, and raised euen to the toppe therof, which seemed to bend downe his braunches euen to the ground. Hauing interpreted this vi∣sion to be a manifest presage of the fauour which he should receiue of the Pope, entierly filled with a spirituall ioy, he recounted it to his com∣panions,

whome he so comforted, that with exceeding speed they arri∣ued att Roome: where vnderstanding that Pope Innocent the third was att S. Iohns of Lateran, they all repayred thither. But they found him so employed in cogitations of trouble some affaires, that not hauing opportunity to heare them, he dismissed them his presence. These poore people then much disquieted, retired to the hospitall of S. Anto∣ny, where they were graciously entertained. But the Pope the night* 2.29 following had in a dreame this reuelation. He saw betweene his feet to grow a litle palme, which by litle and litle so grew, that it became a very faire tree. His holines musing on this that exceedingly amazed him, sought the interpretatiō therof, but the holy Ghost in the end illumina∣ted him, who gaue him to vnderstand, that the palme signified the poore family of Francis, to whome he vouchsafed not to giue audience. He therfore in the morning caused S. Francis to be sought, who was found in the said hospitall, whence he was conducted to the Pope: att whose feet this blessed Father with all his company fell on his knees, and then humbly discouered what he desired of his holines. The Pope* 2.30 seeing him, and considering him with more attention, called to min∣de what he seemed certaine dayes before to see as he was one night solitarily pensiue and heauy with sleepe, by meanes of waighty affaires which then did bussy him, which was, that the said Church of S. Iohn was ready to fall, and that there came afterward a poore man, mispri∣sed of the world, who so sustayned the same that it fell not. The Pope then Beholding S. Francis, considering the purity and simplicitie of his soule, and in what sort he contemned the world, how much he affected pouerty, the constancy of his firme resolution touching the e∣uangelicall life, which he carryed written about him, and wherin he promised obedience to the Sea Apostolike, the zeale which he perceiued in him towardes the saluatiō of soules, the feruour & freedome of spiritt for the seruice of IESVS CHRIST, he said in himselfe: This doubtles is the man whome I saw, who with his worckes of example & doctrine shall helpe to support and sustaine the Church of God. Notwithstāding he differred to graunt his demaūd, by reason that it seemed to many Car∣dinals a matter rare, and exceeding humane forces & abilities, to keep & obserue a profession of such rigour and pouerty. But whiles they were in the Consistory thus irresolute, the Cardinall Paul, bishop of Sa∣bee named Iohn, a louer of the poore of IESVS CHRIST, ins∣pired of God, publikely vttered these speeches: If we graunt not the demaund presented vnto vs by this great seruant of God, as seeming vnto vs a thing strange and ouer difficult, though in deed he re∣quireth only the forme and rule of the euangelicall life to be confirmed vnto him, we may iustly feare to offend our Lord

IESVS CHRIST, and the gospell: for you know if any one should affirme that some new or rare thing, vnreasonable, or impossi∣ble to be performed were contained in the obseruation of the euange∣licall perfection and in the vow therof, we should esteeme him a blas∣pheamour against IESVS CHRIST the author of the gospell. The Pope hauing well vnderstood this proposition, he tourned to S. Francis, and said vnto him: My sonne, pray vnto God that by thy intercession he discouer vnto vs his holy will, which being knowne vnto vs, we will freely and without any scruple approue thy demaund. S. Francis vpon this commandement departed, and with his accustomed feruour fell to his prayers, beseeching our Lord that he would be pleased to inspire the Pope to doe what should be most for the glory of his di∣uine maiestie, and to instruct him what speech he should vse to ob∣taine that which he so piously required. In this prayer it was miracu∣lously reuealed vnto him what he should say, and was assured that* 2.31 the Pope should condiscendingly heare him. Being then ioyfully re∣tourned to the Pope, he sayd, that God had reuealed vnto him this similitud. That a poore woman of right beautifull conntenance, and rare conditions, dwelling in the woodes, chaunced one day to be seene by her kinge, who admiring her so singuler beauty, resolued to espouse hir with hope to haue by her a faire and comely generation. And hauing in that sort accepted her, she in short time brought him many children in that desert, to whome being well growne, the mother said: Know my children that the king is your Father, goe yee therfore to the Court, and feare not to conuerse with the greatest, and he will exalt you to a degree answeareable to your discent. These children leauing their mother, repaired to the Court, where being arriued and seene of the king, they weere by him with exceeding admiration att their beautie incontinently acknowledged to be his children: yet not withstanding he demaunded them whose children they were: they answeared, their mother was a poore woman, that liued in the vnco the desert. But the king, who knew them before, and made them this demaund, only to proue the constancie of his children, being moued att lenght with a fatherlie affection, embraced them very a∣mourously, and said: Feare not: for if till this day I haue and doe main∣taine strangers, how much more reason haue I to maintaine you, you, I say, that are my most deere children? And this affection will I shew to all those that henceforward shalbe borne of your mother my deerly af∣fected wife. Applying which parabole, he said: Holy Father, our rule and life is this poore woman, by the mercy of the king of kinges ac∣cepted for his espouse, of whome he hath begotten many children, whome his diuine maiesty neither hath nor euer will faile to sustaine:

and as he hath a care to releeue strangers, your holines need not doubt but he will also haue regard to maintaine and support his true and ligitimate children, that the heires of the eternall king perish not by hunger, who are borne according to his likenes, by vertue of the ho∣ly Ghost, of a poore mother, to witt, of the euangelicall pouerty, and nourced with his proper milk. And if the king of heauen promise the e∣ternall kingdome to those that follow him with faith and verity, how much rather will he giue them such thinges as he ordinarily with so bountifull liberality bestoueth indifferently on the good and the wicked? The Pope hauing with carefull attention heard this similitude, and so patheticall and strong argument of the S. he admired and sincerely acknowledged that our Lord IESVS CHRIST dwelled in S. Fran∣cis. Without farther delay therfore, and without admitting any other* 2.32 difficulty, he approued his rule, permitted him, with the title of pre∣cher of pennance, to preach ouer all the world, and caused litle crounes to be made to all the lay Brethren that were with him. And thervpon S. Francis with all his companions made his solemne profession vnder the handes of the Pope, promising to obserue the euangelicall life and rule: and he was by his holines established Minister generall of all his Order, who offered and promised him his assistance when soeuer he should need it. But because this confirmation of the rule was then only made Viuae vocis oraculo, by the Popes worde of mouth,* 2.33 the yeare of grace 1209. and the thirteenth of the Popedome of the said Pope Innocent the third, nor hauing no Bulle of this confirmation, therfore the beginning of the Order is not reckoned from that time, but from the time that it was afterward confirmed by writing, which was in the eight yeare of Pope Honorious with an authenticall Bulle, fif∣teene veares after this first verball confirmation, as in place and order shall hereafter be inserted.

How S. Francis retourned to Assisium, and how God declared vnto him, that his Order was instituted for the saluation. of the soules of the faithfull.

THE XXIV. CHAPTER.

* 2.34 SAinct Francis exceedingly encouraged by obtaining the so much desired confirmation, departed from Rome towardes the vally of Spoletum there to beginne to preach the gospell of IESVS CHRIST, discoursing alwayes with his companions by the way, in what sort they might most perfectlie obserue the profession former∣lie made. In which discourse hauing spent a good part of their way,

and being wearied, they rested themselues in a solitary place, no lesse afflicted with hunger then with trauaile, not hauing with them any prouision, nor humanely cause to hope after any meanes of releife. But our most mercifull God, who is euer true, and neuer faileth his faithfull, of himselfe prouided for them, causing in a moment a man to appeare loaden with bread, who as soone as he had di∣stributed it to those poore of IESVS CHRIST, disappeared and* 2.35 was neuer by any of them seene againe. These poore Religious therfore, acknowledging this grace and fauour to be afforded them by the handes of God, were exceedingly comforted, and there pur∣posed and irreuocablie confirmed, neuer to breake that strict and rigorous vow of pouerty for any want of food, or whatsoeuer other necessity or affliction that might befall them: and with this feruour and good resolution, they trauailed through the vally of Spoletum, discoursing with themselues whither it were better for them to dwell in solitary places for their particuler repose, or to con∣uerse in the world, for edification of their neighbour. Vpon which point S. Francis hauing long time conferred with his disci∣ples (not minding of himselfe to determine in such a case, wherin he would not relie on his owne resolution) he made his prayer vnto God, that touching this point, he would manifest vnto him his holy will, which he knew by this meane. He vnderstood that* 2.36 he was sent of God, to endeauour to gaine many soules vnto him, as Satan sought to robbe him of them, to carrie them together with himselfe into hell. He therfore resolued rather with his compa∣nions to conuerse in the world for the profitt of manie, then to liue in an hermitage to benifitt only himselfe. Hauing then setled him∣selfe with his Brethren in a desolate house neere to Assisium, they there liued conformably to their rule in very simple pouertie, seeming rather to sustaine themselues with the bread of teares, then with tem∣porall consolations. They ordinarily employed themselues in prayer, and especially mentall, because they were not as then fournished with bookes, nor brouiaryes, to say their cannonicall houres, and* 2.37 so in supplie therof, they made their exercise in the excellent booke of the life of IESVS CHRIST, meditating therō day & night according to the instructiō that their blessed Father gaue thē: for he cōtinuallie prea∣ched vnto thē the crosse of our Lord IESVS CHRIST. And wheras the Brethrē most instantlie besought S. F. to teach thē some forme of prayer, he vsed vnto thē the wordes of our Lord: When you praye, say: Pater no∣ster qui es in caelis, &c. and afterward, Adoramus te Christe, &c. We adore thee our Lord IESVS CHRIST, and we praise and honour thee here, & in all the churches of the world, because by thy crosse thou hast redeemed

the world. He also taught them to praise and honour God, in all crea∣tures, to reuerence preistes, to beleeue simply, and to confesse firmely the truth of the Faith, as the holie Catholique and Romane Church beleeueth and confesseth: and his disciples with admiration of his doctrine were attentiue vnto him. They fell on their knees when they saw any Church a far of, and there they made theyr prayer, as the S. had instructed them.

Of the admirable vision of a fiery chariott, wheron the glorious S. Francis appeared vnto his disciples.

THE XXV. CHAPTER.

THe poore colledge of S. Francis was neere to a place called Ri∣uotorto, in an old house, and so litle that they could hardly ac∣cōmodate themselues sitting one close by an other. From thence went foorth the louer of pouerty to preach pennance and contempt of the world, first by worckes and then by wordes. But being one sater∣day in the euening gone thence, he went with a Brother to Assisium, there to preach the sunday as he was accustomed to doe. And to this effect, he retired into a poore house adioyning to the bishopprick. Being about midnight in prayer, a fiery chariott of admirable splendour so∣dēly appeared to his poore family, which entring att the doore of their cottage, where some prayed, and others slept, it there turned three ti∣mes: In the middes of this chariott was the glorious Father S. Francis, and ouer him a circled cloud and bright as the sunne, the splendour whereof gaue light to the obscurity of the night; and then those that slept by meanes of the noyse did awake, & the bodyes of the Bretheren were so illuminated and resplendant, that their consciences were dis∣couered each to other: and att lenght they mutually seeing each others hart, perceiued that S. Francis though absent in body, was present in spiritt: and that by a supernaturall vertue he appeared vnto them on that fiery chariott, to insinuate vnto them that they ought to follow him as true Israelites, sith as an other Elias, he was by the prouidence of God* 2.38 deputed to be their chariott and guide. It is credible that our Lord att the prayer of S. Francis, opened the eyes of these simple seruantes, that they might see the maiestie of God, as he did, when he opened the eyes of the seruant of Elizeus, to lett him see the mountaine full of ar∣med men, of fiery chariottes, and of Angels that were there to pro∣tect* 2.39 the Prophett. So that the S. incontinently retourning, began to penetrate their hartes and to comfort them with this strange vi∣sion, discouering vnto them diuers extraordinarie and admirable

thinge of the augmentation of their order and explicating vnto them many thinges that euen exceed humane vnderstanding. Which gaue the Brethren to vnderstand, that the holy Ghost was really discended and with such perfection remayned alwayes in him, that he was vnto them, & to all the faithfull the securest way they could possibly haue, wherby to procure their saluation.

How S. Francis went to dwell at our Lady of Angels.

THE XXVI. CHAPTER.

THis holy Pastour of a flocke litle in nomber, yet great in merit∣tes, determined to leaue the said place, as well by reason that it was not capable conueniently to lodge them, as also because they were there exceedingly disquieted, he therfore said to his childrē: My deerly beloued, I know that God will multiplie vs, it therfore seemeth necessarie that we repaire to to the Bishop of Assisium, or to the Canons of S. Ruffinus, or to the Abbott of S. Benedict, to begg of them some poore Church, where we may read the canonicall houres, & neere vnto it, some poore cottage built of loame and laughtes, wherin we may be all couered and haue what shalbe necessary for vs: by rea∣son * 2.40 that this place, as you see, is not capable to entertaine many Bre∣thren, besides the inconuenience, which to vs is more intollerable, that the strictnes therof doth not afford vs meanes to read our canonicall houres, nor lesse to burie on of our company, if any chaunce to dye here. The Brethren approued these considerations. Repairing then to the Bishop, humbly to demaund his necessitie, he receiued answere, that he had neither church, nor house for him. The Canons answeared as much: taking leaue therfore of thē, he went vp to the mount Sabusio, to a monasterie of S. Benedict and demaunding for the Abbott, he pre∣sented the same petition, relating vnto him the answeare and deniall of the bishop and Canons. The Abbott hauing attentiuely beheld him, inspired of God, with a generall consent of all his Religious, gaue to S. Francis and his disciples, the Church of S. Mary of Portiuncula, which was among all other the poorest they had: but the same that S. Francis especially desired, and to whome and to his the Abbott said: My brethren, vnderstand this: We graunt all that you haue demaunded vs, but in recompence, we require that, if God giue you grace to mul∣tiply, as we hope, the cheife of your religion haue his residence in this place. Wherto S. Francis, hauing graciously thancked them for their ex∣hibited fauour, answeared that the place which they had bestowed on them, should be as they desired the principall of his Order. S. Francis

hauing obtayned this request, tooke his leaue, and retourned excee∣dingly* 2.41 satisfied, as well in regard that the said church was dedicated to the most holy Virgin, by whose merittes he had receiued many graces of God, and hoped yet many greater, as also, because it was surnamed Porticella, of the place where it was built, which was ancientlie called in latin Portiuncula, that is, a litle portion, the true figure of the reli∣gion which he professed to obserue, which was the strictest and most painfull life that in all the holy church was obserued, and that of all other was to haue the least part in this world. The holy Father vpon this occasion said, that God would not that the first Brethren of the Order should build an other church, to the end the foresaid prophefie might be accomplished by the Frier Minors, who were to persist in the perfection of Euangelicall pouerty, to encrease and multiplie ouer all* 2.42 the world. And notwith standing, (as I said before) the said Abbott and his Religious had entierlie giuen him the said church, without re∣seruation of any acknoledgement, S. Francis neuertheles, as a louer of pouertie, a good and prudent Founder, that would establish his reli∣gion on a strict and sharpe pouertie, did yearlie send and giue to the said Abbott, a litle baskett full of small fishes, which he tooke in a neigh∣bour riuer, as a note, not onlie of humilitie, but also of acknoledge∣ment, that his brethren might vnderstand that they had nothing in pro∣prietie, sith they paye euen for the permission of the Church, for which they gaue the said fishes, which were in great reuerence and deuotion receiued of the said Abbott and Religious, and in recompence therof was giuen them a vessell of oyle. The poore of IESVS CHRIST being thus accommodated in the house of the glorious Virgin, there began incontinentlie to breath forth the sweete sauour of their vertue, and not only in the vally of Spoletum: but euen in diuers partes of the world: by reason that S. Francis went from thence to preach in diuers places, not with wordes of terrestriall, humane, and artificiall science, but by vertue of the holie Ghost; and that with such mer∣ueilous efficacie, that his audience admired him as celestiall, because he most ordinarilie fixed his countenance on heauen, seeking and endea∣uouring to eleuate and raise the creatures from the earth to their Crea∣tour.

Of the augmentation of the Brethren, of the conuersion of Brother Siluester, and how S. Francis cured Br. Maricius. and con∣uerted him to his Order.

THE XXVII. CHAPTER.

THe holy seruant of God being with his disciples in his new re∣sidence, in extreame austerity of life, most zealous exercise of* 2.43 prayer, and feruour (both by example and doctrine) of the sal∣uatiō of soules; the worthy vigne of IESVS CHRIST began to sprout forth new buddes, to branch, and produce odoriferous floures and sa∣uourous fruictes of vertue, and respect towardes his diuine Maiesty. For there being many conuerted and enflamed in the loue of IESVS CHRIST, they bound themselues with strict and new lawes of pē∣nance, following the rule and holy counsaile of the blessed seruant of God. Others, not only touched with deuotion, but inflamed with a holy desire to imitate him, did tread his holy steppes, and concer∣ning the contempt of worldly vanities, and earthly appetites, did chose him for their guid: and following the spiritt, they in short time augmented to such a quantity, that they enuironned the whole world: One of the first that then came was the blessed Brother Siluester, the twelueth Disciple who was the first preist that entred into the Order: he was of Assisium, and the manner of his conuersion was thus: He was present when Brother Bernard Quintaualle by helpe of the S. di∣stributed what the had to the poore. And seeing with what liberality he gaue his mony to the poore his auarice therby encreased and therfore he spake to S. Francis, to pay him the residue for the stones which he had deliuered him, to the building and restablishing the foresaid chur∣ches. But the S. admiring this demaund without making any reply, thrust his hand into the purse of Quintaualle and gaue him a handfull of mony, and then asked him if he were satisfied, or would haue more: wherto he answeared that he would no more but was contented. And being retourned to his house, and finally perceiuing the diuelish coue∣tousnes, that had blinded him, he sharpely reprehended and checked himselfe, and exceedinglie commended the feruour and liberalitie▪ of Brother Bernard, and the sanctitie of S. Francis, and as well in regard of this light of conscience and true knowledge of him selfe, as that God had already elected and predestinated him to this new life of perfection; he had shortly after a strange dreame three seuerall nightes together. He saw in a dreame the citty of Assisium enuironned with a mighty and* 2.44 hideous dragon which seemed to intend the destruction, not only of the said citty, but also of all the country neere: He saw also to proceed

out of the mouth of S. Francis a faire and lardge crosse of gold, the top∣pe wherof touched the heauen, and the armes therof stretched euen to the two endes of the earth, att the sight of which crosse this venimous dragon fled. For that time he spake not a word of this dreame, because he did not perfectly beleeue: But considering that the Pope had confir∣med the rule of S. Francis, whose perseuerance also in sanctity of life and doctrine admiring, he recounted vnto him this vision: and hauing afterward distributed his goodes to the poore, he tooke the habitt of the Order of the said S. with whome he liued so piously and with such obseruance of his rule, that of his part he verified what he had seene. There was att that time one of the Order called Cruciferi who are Re∣ligious wherof there are many in Italy, the greater part being gentil∣men: they are cloathed in violet, and perpetually carry a crosse of siluer in their handes) his name was Mauricius who was greiuously sick in an hospitall neere to Assisium: where being dispaired of and abandoned by the Phisitions, he reposed all his hope and confidence in God, and by message vnto S. Francis, of whome he had a right good opinion, se∣riously besought him, that he would vouchsafe to pray to God for him. Which the holy Father hauing done, he incontinently tooke crummes of bread, which he steeped in the oyle of the lampe, that burned be∣fore the image of the virgin Mary, wherof he made a new kind of oynt∣mēt, which he sent to the sicke persō by two of his Brethrē saying vnto them: Carrye this Medicine to our Brother Mauricius, wherby God shall not only restore him to perfect health, but shall dispose him also to be his seruaunt in our company. It so came to passe: for hauing taken this medicine, he was instantly cured: it was not confected by any* 2.45 worldly apoticary, but of the vnction of the holy Ghost: And the said drogue wrought such forces both in his body and soule, that he after∣wards became a Freer Minor, and was cloathed with the habitt ra∣ther of a beggar then of a Religious, in such sort was it patched, and al∣so with a shirt of maile against his flesh. In that manner did he liue for many yeares, neither drinking wine, nor eating bread nor any thing dressed by fire: but contented himselfe with the only nourrishment of hearbes, pulse, fruites, which extreme abstinence neuer distempered his body, but was for diuers yeares preserued in health and strength sufficient to support the labours and wearisomnes of the Order: for which, after his death, God, by his merittes wrought many mira∣cles.

How Brother Leo, Br. Mace, Br. Pacificus, with others, entred into the religion of S. Francis.

THE XXVIII. CHAPTER.

IN short time after entred into the Order this said Brother Leo, who was confessour to S. Francis. Among manie••vertues wher∣with this Brother was endued, there appeared especially one, which the said S. exceedinglie prised, to witt, an Angelicall simplicitie, in fa∣uour wherof he was verie familier to S. Francis, and did participate of all his secretcs, and therfore the said S. did often call him, Brother Beast of God. Brother Maceus of Marignan, did also enter into the said Order, he was a famous Courtyer, and for his prudence exceedinglie honoured of the world: he obtained of God, grace to edifie much by his pious discourses: and therfore did S. Francis often take him for his companion: and when any came to visitt him, they were so entertai∣ned with the worthey discourses of Br. Maceus, that S. Francis was not interrupted of his prayer. Brother William an Englishman made himselfe also of the Order, who was of so pious a life, that he merited* 2.46 to be one of the first twelue disciples of the S. in place of Brother Iohn Capella who was one of that nomber: but being the first that partici∣pating in the habitt, transgressed the rules, he was chasticed of God by the soares of leaprie, which correction not receiuing att the hande•• of the infinite bountie in such sort as he ought, being moued with rage he grew into such furie of impatience, and the deuill so blinded him, that running out of the Religion, he as an other Iudas hung himselfe. Now this child of perditiō being rased out of the nōber, the said Brother William was subrogated in his place, who was a man of such perfection, that whē he died, God shewed by manie notable miracles, how pleasing and gratefull the merittes of so worthie a seruant of his was vnto him. Brother Ruffinus was a verie rich gentleman of Assisium, neere of kin∣red vnto S. Clare: who being exceedinglie edified by the conuersion, life and doctrine of S. Francis, was also conuerted, and att this time tooke the habitt. He perseuered a virgin and pure in religion, as he entred into it, which proceeded of the fauour and grace of God. He was verie deep in contemplation. Brother Pacificus did afterward enter into the Order in this manner: Being a very famous Poett, he was interiourlie affe∣cted by the Emperour Frederick the second, who with his owne hand crouned him with laurell, and entitled him the Prince of Poetry. But* 2.47 as the merittes of the vertues of the holie Father S. Francis did augmēt, and the most pleasing sauour of his sanctitie was spread in diuers pla∣ces, diuers being moued and induced with so singuler a vertue, went

from the Court of the said Emperour, where he was with a generall* 2.48 admiration so much praysed for a great mispriser of the world, expresly to see him: Among others Brother Pacificus, then a famous poett and Courtier, conceiued a desire to see and heare him: and therfore he at∣tempted a iourny to find him, which he did, when he least thought therof, at the towne of S. Seuerin within the limites of Ancona, where he saw the said S. miraculously crossed with two glittering swordes, wherof thone reached from his head euen to the middes of his feet: and the other a crosse from the left hand to the right; by which vision, though he had neuer seene S. Francis, he notwithstanding instantly knew him, and was then by God conuerted to the chaunge of his pro∣fession, to abandon the world, and to vnite himselfe with him, as well in that he had bin touched by the wordes of S. Francis, as transpearced with the sword of the holy Ghost that issued out of his mouth. Hauing then misprised and renounced the vanities of the world, he incontinēt∣ly adhered to the said S. with a firme purpose to follow him. Which the holy Father preceiuing, who by the spiritt of God vnderstood that his conuersion was perfect and entierly chaunged from the inquietudes of world, to the peace and tranquility of IESVS CHRIST, he gaue him the name of Brother Pacificus. This man perseuering in the serui∣ce of God, merited att an other time to see the holy Father S. Francis with the great Thau (which is a Greek letter made in forme of a crosse) painted on his forehead with such liuely colours, that they cast as it were a diuine light vpon the face of the said S. Att the very same time Brother Geniprus entred into the said religion: he was a man endued with profound humility and patience, as in his life appeareth.

Of Many others that entred the Order, and of one whome S. Fran∣cis would not receiue.

THE XXIX. CHAPTER.

BRother Iohn a man of deep simplicity, was about that time ad∣mitted after this manner. It happened that S. Francis goeing to preach in a church, and finding it foule and very vncleane, he swept it himselfe. The report then incontinently ran through those quarters, that S. Francis was arriued in that village, whervpon out of a great deuotion that the people bare him, many reprayed thither, and a∣mong others the said Brother Iohn, att that time a very simple man, who being at his labour when he vnderstood of the comming of the S. least his oxen, feild and plough to goe to see him, and was one of the first that came vnto him, whome he found sweeping the said church,

and therfore said vnto him: Brother giue me this broome, I will as∣sist you, and taking it out of his handes, he ended the sweeping of the church. S. Francis soone after perceiuing the affluence of people there present, because he preached to each ones great contentment, he reti∣red himselfe, and the said Iohn insinuating himselfe vnto him, said: I haue for many dayes had a desire to serue God, and since I haue heard spoaken of you, this my desire hath exceedingly encreased, but I knew not where to find you. Now sith it pleased God that I haue this day mett you, I am resolued to accompany you and to follow your commandements. The holy Father perceiuing his quality and good purpose, and exceedinglie reioycing in God to vnderstand that by reason of his great simplicitie he should proue a good Brother, he thus answeared: My Brother if you desire to obserue our rule, and to conyoine your selfe with vs, it is precedentlie necessarie that you depriue your selfe of what soeuer you haue in the world, and fol∣lowing that which the gospell doth counsaile vs, that you distribute it vnto the poore: for all those of mine that could, haue done the same. Which this good and simple Iohn hauing heard, he retourned to the place whence he came from his labour, and loosing an oxe from the plough, he brought it to the S. and said: I haue for so many yeares serued my father and his house, therfore though this be a very sclender recompence, I will neuertheles, for the portion of mine inheritan∣ce, content my selfe with this oxe, which, as mine I will giue to the poore, or will dispose of him as to you shall be most pleasing. But as the holie Father and he consulted together what should be done with this oxe, his kinred hauing notice that his resolution was to leaue them, came all where he was, and did there so bitterlie lament, that the S. conceiued great compassion therat: and for their consolation he said: Prepare some thing speedilie to eat and weep not, for I will recomfort you. So they went together to one of their houses, where they did eat with the S. who after dinner, addressing himselfe to the Father of the said Iohn, said vnto him: you ought not thus to disquiett your selfe for that your sonne hath a desire to serue God, but rather ought you to reioyce theratt and to giue thanckes to IESVS CHRIST, who is content to be ser∣ued by one of your bloud: by meane of this yoursonne Iohn, you this day gaine all our Religious to be your children and Brethren. And he being the creature of God (whome to serue is to raigne hath) now ma∣de choice to serue his Creatour. But that, in this his seruice of God, you remaine not vtterly discomforted, I will that in regard of your po∣uerty he leaue you this oxe, wheras according to the gospell he ought to giue it to other poore people. His parentes did then shew themsel∣ues

much comforted, especially in regard of the oxe he left them, for they lamented him as much in respect of their pouerty, as their sonne did of charity. By this meane S. Francis gayned his Brother Iohn, as Elias did Elizaeus, retiring him from temporall labour to the perfect la∣bour* 2.49 of the vigne of God. And because the S. exceedinglie affected po∣uerty in himselfe and in others, being once cloathed, he euer after tooke him with him for his companion: which so augmented in him this his simplicity of hart, that whatsoeuer he saw the S. to doe, the same he sought to imitate. For if he saw him in prayer, he would seeke some place where he might easily obserue him, to conforme himselfe vnto him euen in his very gestures, so that if S. Francis were on his knees; or standing vp right in prayer, or prostrate with his face vpon the earth, or if he held his handes ioyned together on high, if he sighed, if he* 2.50 spett, or coughed, Brother Iohn would doe the like. S. Francis once reprehending him for it, he thus answeared: I haue promised to God to doe what soeuer I shall see you doe, and therfore I must endeauour to conforme me entierly vnto you. The holy Father admired and to∣gether reioyced to finde him so constant in his simplicity, by meane wherof he so much att lenght profited in all other kind of vertues, that all the other Brethren held the perfection wherto he arriued in great ad∣miration. But by reason that the world was not worthie of so pure a conscience, God afterwardes called him to himselfe. After his death S. Francis with great ioy recounted vnto his Brethren his holy conuersa∣tion,* 2.51 and called him not Brother Iohn, but S. Iohn. It happened about that time, that S. Francis preaching in the prouince of Ancona, there came one day after sermon a man vnto him, that said, he would leaue the world and dwell with him; to whome S. Francis answeared: If thou desire to enter into this order, goe first and accōplish the saying* 2.52 of the gospell: Sell what thou hast, and giue it to the poore. He then in∣cōtinently went and distributed all his goodes amōg his kinred, being herevnto moued rather by passiō of the flesh, then deuotion of the spi∣ritt: and then retourned to S. Frācis, to whome he said: Father I haue for∣sakē all that I had. The holie Father demāded of him in what manner he had disposed therof: and he replyed that he had distributed it amōg his poore and needy kinred. S. Frācis then knowing that this man had not* 2.53 any feruour of spiritt, said vnto him: Brother Fly, sith thou hast giuē they goodes to they kinred, gett thee home, and aske no more to liue of almo∣se with my poore Brethrē. So this wretch retourned alone to his kinred, as vnworthy to liue with so manie perfect seruātes of God. Many others inspired by the supreme boūty and with an exceeding feruour of spirit daily entred into the Order: the renowme wherof was spread ouer all Italy, yea through all Christēdome. By reasō that S. Francis sent his

Religious into diuers partes of the world, who represented the life of* 2.54 IEVS CHRIT by holy pouertie which they carryed in steed of purses, by obedience wherin they were most prompt and ready, and trauaile, wherby they were speedie in their iorneyes: and in regard that they had nothing, they feared not the losse of any thing. Thus liued they euery where without feare, and in great tranquility of spiritt, with∣out care either by day or night, as they had bin instructed by him that is the only, true, and singuler Master. They kept not the remaynes of one dayes meat for the next, being of beleefe that to endure want of these temporall and transitory benefittes, was their great richesse and aboundance.

In what exercise and beleefe he fashioned ••••is Bretheren.

THE XXX. CHAPTER.

SAint Francis knowing that his religion was instituted of the holy Ghost in the church of God for a mirrour or looking glasse, wher∣in sinners might behold and contemplate their deformitie, and how far different and distant they are from the liknes of God: he for this respect endeauoured to annoynt his Brethren with the vnction of IESVS CHRIST, by whose vertue he begatt them. So then being replenished with the holy Ghost, his Order did not only encrease in nomber, but in vertue also and edification of the faithfull: and to the end that besides their deuotion they might also be exercised in charitie▪ and loue of their neighbour, sith they were piously to cōuerse in the world, he would often louinglie sitt downe with them, and in the name of God command, now one, then an other, to make some exhortation of that which the holy Ghost should dictate vnto him; and this he pra∣ctised often. And one time of all other, they, whome he had enioyned to speake, did all deliuer such excellent and admirable thinges of the bounty and goodnes of God and of his secrettes, and this vnpremedi∣tated only by the vertue of obedience, that themselues grew into admi∣ration therof. He then by experience knew that which God said to his* 2.55 disciples: It is not you that speake before Presidents and Princes, but the spiritt of your Father that speaketh in you. Now whiles these holy, pu∣re, and simple vessels, did poure out the baulme of diuine grace, dis∣coursing of very high matters of God, and discouering the deepe miste∣ries* 2.56 of the scripture, by vertue of obedience vnto their holy Father, our lord IESVS CHRIST appeared vnto them, and stood in the mid∣des of them in forme of a most beautifull yong man, and gaue them his benediction with such a sweet and immensiue grace, that S. Francis and

his Brethren were rauished in extasie, and fell all in a sound and as dead to the ground. Being retourned to themselues S. Francis said: My deerly beloued Brethren, we are much obliged to be thankfull vnto God, for that it hath pleased his diuine Maiesty, to manifest his treasure by the mouth of the simple, and to appeare vnto vs to lett vs know that he was present, and that when it pleaseth him, he maketh the mouthes of infantes, of the simple and mute, to appeare right elo∣quent. These seruantes of God thus replenished with so great a light of diuine grace, S. Francis sent them to illuminate the world, and att their retourne they all repayred to our ladie of Angels, as their true mo∣ther, and there they enioyed againe each others sight with an extreame contentment, which so filled them with a spirituall exultation, that they easilie forgott the labours and contradictions which in their tra∣uiles they had endured. The other Brethren that stirred not from the Couent, though sometimes they were employed in manuall la∣bours about the necessities of their house, neuertheles, the chiefest part* 2.57 of their exercise was in prayer, for they very frequentlie prayed with feruour and teares. They arose att midnight watching to pray to God for themselues and for all other sinners. They had a very tender and mutuall loue to each other. The holy Father serued them as a mother doth her only sonne: charitie so burned in them all, that it seemed very easy vnto them to spend their life, not onlie for the loue of our Lord IESVS CHRIST, but euen for the safty of one of their Brethren.

Two Brothers walking one day through the feildes, they mett a foole, that cast stones att one of them: which the other perceiuing, he stept before his companion to receiue the strokes of the stones. These good Brethren did such and the like thinges, being induced therto out of perfect charity. They reuerenced one an other, as masters, and he that by his office, or age, was amongest them the principall, would appeare the most humble and abiect: they exercised themselues in o∣bedience, each of them being prepared to performe, not only the pre∣cept, but euen the will, of his Superiour. They vndoubtedly beleeued that whatsoeuer was commanded them was the will of God, and by that meanes obedience was easy and pleasing vnto them: that they might not be iudged by others, they accused and condemned them∣selues: and if any so much forgatt himselfe as to vtter a scandalous word to one of his Brethren, he would conceaue such remorce and greife theratt, that he was not well, nor could repose, till he fell att his feet whome he had offended: to whome, with demaund of par∣don,* 2.58 he acknowledged his fault, and herewith not content, he would pray the Brother offended to sett his foot on his mouth, and tread

hard vpon it: In this manner chastissing themselues, did they suppresse and trample pride vnder foot. This was not practised only among the simple Brethren, but among the Superiours themselues: For in what∣soeuer place one found himselfe to haue with out reason offended any Brother, he commanded the offended to sett his foot on his throat, that by this meane the malice and tyrannie of the deuill being suppressed, loue and fraternall charity might be conserued among them. They also* 2.59 armed themselues against vices, and exercised vertues: beside this, they vsed their habites, bookes, and other moueables in common, that none among them might presume to call any thing mine. And albeit they were in deepe degree of pouerty, they were neuertheles in their hartes exceeding rich and most liberall, and very freely and ioyfully gaue what was demaunded of them, for the loue of God, fulfilling* 2.60 his word, who saith. Giue that Gratis which you haue receiued for nothing. If any poore people begged the almose which had bin giuen them, they gaue it them. He that had not what to giue to the poore that asked him an almose, would giue them part of the habitt that co∣uered him. When the rich of this world came to visitt them, to conferre with them of some spirituall matter, they ioyfully entertayned them, and delighted sometime to frequent their company, so to finde occa∣sion to persuade them to leaue their sinnes, and to induce and moue them to doe doe pennance, When their holy Father was to send them into the world, they would instantly, and as a singuler father, craue of him not to send them into their owne country, therby to auoyd the conuersation of their kinred and freindes of this world: because this seemed vnto them a certaine kinde of retourne to the world. For what soeuer necessity that might befall them in their trauaile, they took nei∣ther gold, siluer, nor otherkind of mony, because they singulerly con∣temned it, and aboue all thinges, did from their hartes tread it vn∣der foot.

Being so freed and exempted of all wordly desires, they numbred themselues with those of whome Isai said: how beautifull and swift are* 2.61 the feete of the Euangelistes, and preachers of peace, and eternall Salua∣tion? Thus did these true Religious, circuit the world, by the streight and sharpe way of their pouerty, surmounting the hard stones of selfe desires and euill inclinations, breaking the thicke cloudes of the sinnes and depraued customes of worldly men, with great paine of their life, walking on the thornes of tribulations and contrarietyes, with exāples,* 2.62 vertues, and doctrine, of pennance: because such is the path way that leadeth them to liue who with a perfect resolution seek the same. The holy Father did also exercise his children in hauing care of leapers, so to plant in their soule a firme root of humility and mortification of

themselues: and therfore ordayned his Brethren to be att the hospitall of leapers when occasion required, to serue and minister vnto them. If any Gentilman presented himselfe to be receiued into the order, among many things propounded vnto him, one of the principall was, that he should serue leapers, and dwell in their house when he should be com∣manded: considered withall that S. Francis himselfe did the same with much contentment of body and spiritt, and with him all his beloued and holy Religious. And in regard that the holy Father was very zealous of* 2.63 the honour of the most blessed Sacrament, he would that not only the altares, but euen the churches and house of God, were conue∣nient, neat and well ordered: and if he found any one vncleane, he would sweep it himselfe, or if he could not, he would commaund some Brethren to make cleane and accommodate the same, that by this worck of God they might nourish in themselues humilitie,* 2.64 a reuerence to his diuine maiestie, and feruonr of spiritt, to enrich with him, the conscience of all the soules of faithfull Christians, which are the true temples of the liuing God.

Of the doctrine and documents of S. Francis.

THE XXXI. CHAPTER.

SAinct Francis did often make spirituall lectures to his children in IESVS CHRIST, putting them in mind of their profession, and the state whervnto God had so graciously called them, which he performed by these wordes: My welbeloued Brethren, lett vs haue alwayes before our eyes the first vocation wherto, with so great* 2.65 mercie, we haue bin called of God, not only to saue our selues, but also for the saluation of many. And sith it is so, lett vs trauaile ouer the world, with good example and behoufull wordes exhorting and teaching euery one, that sinners may repent their sinnes past, and call to minde the diuine preceptes, which they seeme to haue already forgotten. Now whiles you thus trauaile, you ought to haue a firme faith that God will procure you to encounter faithfull men, gentle and gracious, who will of charity receiue you ioyfully, and you shall gaine them. When you shall meet with vnfaithfull and proud personnes that shall resist your speeches, support them with patience and humilitie, for theloue of him, who being iniuryed, misprised, and dishonoured by the Iewes, did not answeare them one crosse, word, nor would reuenge himselfe of the outrages which they had done him, but presented himselfe with an extreme charitie to support all, in satisfaction of our sinnes.

When S. Francis sent his brethren to any place, he gaue them this document. Haue alwayes humility and honestie in your company, and in the morning till the third hower, keepe silence strictlie, and in the meane while offer your deuotion and pray to God in your hart. Vtter not wordes that are idle and without fruit, neither doe you giue eare vnto them: because in whatsoeuer place you walke or be, your conuersation ought to be no lesse humble and modest then if you were in your oratory or cell, sith that where soeuer we goe or be, we haue alwayes with vs our cell which is our body, wherof our soule is the hermite, which resideth therin to pray vnto God and to meditate on his benefittes. And therfore if the soule rest not in peace in this celle, that of the monastery will litle auaile vnto a Brother: Liue in such sort as no man be scandalized att you: but that each one by your sweetnes be induced to peace, to benignity and concord: considering that to this end we be called, to witt, to cure the woun∣ded, to reduce those that erre, into the right way, and to make vnion where there was diuision, fastening them together with the sweet nay∣les of the feare of God.

He afterward explicated vnto them the state of the Freer Minors, saying: The Religion of the Freer Minors is a nett, that taketh the great fishes for God, and letteth the lesser escape: and the life and re∣ligion of the Freer Minors is a little flock and fold of sheep, which the Sonne of God hath desired his heauenlie Father to giue vnto him in this later time, which were a people replenished with humility, and with so abiect a pouerty, that they were different from all other, and were content to posses no other thing in this world but himselfe, in regard that his Father had giuen them vnto him. Herevnto he added that for this respect, God had commanded him in a reuelation to call* 2.66 his Religious Freer Minors, because they were the poore people which he had required of his Father, to whome in his gospell he spake in these tearmes: Feare not my litle flock, for it hath pleased the Father to giue you the eternall kingdome. And albeit this hath bin vnderstood in the person of all the poore of spiritt: yet was it particulerly spoaken concerning the Religion of the Freer Minors, who were to renew in the church the primitiue estate of the Apostles. Thus did the holy Father encourage them, without feare to trauaile ouer the world, securely to denounce, and simplie to preach pennance, reposing their confidence in God who had vanquished the world, who would speake for gayning of soules for them and in them, by meane of the holy Ghost. But lett vs especially haue care, said the holy Father, we that haue already abandoned the world, that we loose not the celestiall kingdome, for a matter of small moment; I therfore further

aduise you, that if you find mony in any place wher soeuer, you esteeme it no more then the dust you trample vnder your feet.

* 2.67 The said S. did afterward admonish them not to contemne any person, that they should see to liue licentiously or cloathed sump∣tuously: considering that God is our common Lord, who is of suf∣ficient power to call and iustifie them. For which reason he would that his Religious should yeld them equall reuerence with their fellow Brethren and Lordes: for they are as well and really theire brothers in regard of reasonable essence, sith we are all creatures of one same and sole Creatour and Redeemer, and they are also their Lordes, in as much as they assist them in their course of life and releiue them in their necessities. He farther affirmed that the Freer Minor ought to be such in the world, that in whatsoeuer he should see or heare in the world, he should glorifie the heauenly Father. The Brethren one day besought the holy Father that he would be pleased to manifest vnto them what vertue would make a man the greatest freind to IESVS* 2.68 CHRIST, and he answeared them: My Brethren, pouerty, my Bre∣thren, pouerty, my Brethren, pouerty. Know for certaine, that it is the singuler way to perfection, the stemme or stock of humility, and that God would that therevpon should begin the structure and buil∣ding of perfection, saying: If thou wilt be perfect, goe and sell all that thou hast: because therby, the greatest impedimentes are cutt off, to witt, the affection and cogitations of temporall substance (ordinarily* 2.69 accompanyed with pride) and vaine glory of the world, which breed of richesse, as the moth engendreth in cloth. Our Lord also declareth this eminencie of pouerty, to be the seat of all other vercues, when he saith: He that will liue with me, lett him renounce himselfe, and* 2.70 take vp his crosse and follow me. Because he that is perfectly poore ought not only to forsake all loue and desire of temporall thinges, but also the loue of himselfe, of his proper iudgement, of his prudence, and of his owne will: that hauing no propriety in any thing, he may enter into the merueillous puissances of God, and present himselfe nakedlie into his sweet embracementes. In the discourse which S. Fran∣cis* 2.71 made to his Brethren, he did also commend in a Religious the ver∣tue and grace of prayer: affirming that without the same none could perseuer or profitt in the seruice of God: he therfore exercised and indu∣ced his Brethren to prayer, by all meanes he could deuise, persuading them to pray alwayes, trauailling or resting in one place a broad or within, in comfort and affliction, and that they should doe al things with their spiritt erected vnto God, who is alwayes present in all places and within vs, ••and will that we continuallie conuerse with him, for feare that by our negligence and tepidity, we depriue our

selues of the veritie of his holy spiritt, not receiuing it with due reuerence.

Of the austere life of S. Francis.

THE XXXII. CHAPTER.

THe blessed Father knowing that he was giuen of God, for an example and light vnto the Gentiles and worldly Christians, & that many by his meane, carrying the crosse of our Redeemer, should be saued, as a captaine of the warre of IESVS CHRIST, he endeauoured to gett the crowne of victory by worckes of perseue∣rance in perfection: and reflecting on these words of the Apostle,* 2.72 They that appertaine to IESVS CHRIST, haue crucified their flesh, with their vices also, to carry the armour of God in their bodies; he crucified his flesh with the rigour of discipline, and so bridled his appetites, that touching his refection, he scarcely tooke what was necessarie to suffice nature. And as one that had well* 2.73 experienced the matter, he affirmed it to be a thing verie diffi∣cult, to satisfie the necessitie of the body, without obeying the disordinate inclinations of sensuall delight. In the begin∣ning of the Order, albeit he had not sufficient almose of bread to releiue his Brethren, yet for the most part he demaunded no mo∣re, because himselfe and his Brethren were so attentiue and ad∣dicted to the spiritt and to prayer, that out of forgetfulnes they omitted to demaund almose, and therfore refected themselues with hearbes and rootes, which they did eate with exceeding good appetit, and great contentment. The holy Father in his health did very seldome, or almost neuer eate any meat dressed by fier. His ordinarie repast was bread and water, and if att any time he did eat of such, it was of boyled hearbes, which he so mingled with ashes or cold water, that loosing their sa∣uour, they were worse then raw, and drincking water, he toke only so much as he thought would suffice him, not to quench* 2.74 the heat of his thirst, but to satisfie the necessitie of his body. His ordinarie table was the ground, neither had his Brethren other during his life. He euerie day inuented and found some extraordinary manner of abstinence, so atttentiue and regard∣full was he to chastice the flesh, and to render it obedient to reason, that it might not hinder the profitable progresse of the soule.

He deuided the yeare into diuers Lentes, all which he fasted au∣sterelie, and first, the Lent which our Lord, fasted which begin∣neth

from the Epiphanie, this great seruant of God fasted it in* 2.75 the honour and example of IESVS CHRIST, very secretly with great silence, and very strict abstinence of bread and water. Then, incontinently after Easter, he kept an other Lent, to so∣lemnise the feast of the holy Ghost, in which he prepared him∣selfe in example of the Apostles for so great a comming. An other he made in honour of the Apostles S. Peter and S. Paul: an other from the feast of the said Apostles, to the assumption of the vir∣gin Mary. After this Lent, he fasted till the feast of S. Michaell the Archangell. Besides the foresaid Lentes, he very austerely fasted the Aduent: He left it as a precept to all his Brethren to fast it, from the day after the feast of Alsaintes, according to the same forme of the quality of meat which himselfe vsed.* 2.76

Touching the rest of his austere life, it may be conceaued by that, which he said of himselfe: I was neuer theefe in demaunding almose superfluously: yea I haue alwayes taken lesse of that which I needed, therby not to frustrate other poore: because if I should haue done otherwise, I should haue condemned my selfe of manifest theft. Notwithstanding when he trauailed he did accommodate himselfe to* 2.77 their diett who gaue him entertainement in their house, according to the gospell, in such sort that both fasting and eating he alwayes edified his neighbour. If in his sicknes he were constrayned to eat flesh, from the time of his recouery he would for pennance double his ordinarie abstinence. In regard wherof, Brother Giles would commonly, say, that if S. Francis had a body sound and stronge as he desired, all the world together had not equalised him for sufferance and patience in austerityes. But because the merite and noblenesse of vertue consisteth not only in the party of the body, but of the spiritt: therfore by how much his bodilie force did faile, so much were the feruours of his spiritt refortified, so that they ex∣ceeded without comparison, his naturall forces, and that was his great crowne: And therfore appearing one day to Brother Giles, and telling him that he desired to speake foure wordes vnto him, he answeared and said, learne first with thy selfe that which thou woul∣dest say to me. Besides, the bare & hard ground was the ordinary bed of* 2.78 this poore, wearyed, and trauailed body, and his pillow was a stone, or a peece of wood: yet did he oftē sleep sitting, in respect wherof his body had very small ease & repose in his sleep: for he spēt the most part of the night in prayer: Wherto he arose whiles the other Br. slept, whē he was with thē. His habitt was one only coat, with the capuce of very rude & boysterous cloth, and sometimes breeches and the corde. As he hated* 2.79 delicate cloathing, so did he extremely affect that which was rude

* 2.80 and rough, saying: that S. Iohn was for that exceedingly praysed of God, in these wordes, that the custome of delicate cloathing is in the Courtes of Princes, and not in the houses of the poore: If ther∣fore the holy Father felt any complacence in his habitt as being neat or whole, he would incontinently quilt it within with grosse threed. He affirmed that he knew of certaine that the diuels did ad∣mire att the obseruance of a difficult and austere life, and that on the contrary, they violentlie tempted those that were cloathed deli∣catelie.

* 2.81 Being one day demaunded how he could endure the sharpnes of winter in so poore and simple habitt; he answeared couragiously: If we were cloathed within with the flame of God, we should most easily support this cold without, and greater then ordinary if it shall happen. But because he knew that all his Brethren were not capable of the like sufferance, he said that the true seruant of God ought to gouerne himselfe with much discretion in his drincking and eating,* 2.82 and in the vse of all other thinges necessarie to the entertainement of the body, and in such sort that he gaue it not occasion to murmure, that it hath not strength, not only to pray and labour with the rest, but euen not to stand on foot, and when he shall haue done that, if the body doe afterward play the iade, become lazie and drowsie when it should pray, lett him rudelie chastice it, and therfore he ought in all his necessities to haue alwayes recourse to his supe∣riours and humbly demand them: And if he doe not obtaine them, he ought to beare it patiently for the loue of God, who also prayed* 2.83 his Father and was not heard; and lett him vndoubtedly beleeue that a necessity voluntarily suffered for the loue of God, is reputed* 2.84 vnto him as a martyrdome: and if his body be therby endomaged, the fault is not his: but it is the will of God. Notwithstanding these so milde documents for others, he subdued his one body with an in∣credible rigour: in regard wherof some few dayes before his death, he of conscience, asked it pardon for hauing so rigourously treated it: and alleaged for excuse, that he had not done it out of ha∣tred vnto it, but for its greater security, and for the glorie of God.

Of preseruing the treasure of chastitie, and how he afflicted himselfe and cast himselfe into a pitt full of snow.

THE XXXIII. CHAPTER.

THe blessed Father liued with an extreame rigour and sharpnes of discipline, to conserue the virginall splendor of chastity, very diligently enflaming the interiour and exteriour man. For this cause in the beginning of his conuersion, he often times, during the winter season, cast himselfe all naked in the middes of snowes or on the ice, that he might perfectly subdue his domesticall ennemy the flesh, and conserue the shining robe of immaculate virginity, from the fire of sensuality, not permitting it long residence therin, as by this example shall appeare. Being one day in the hermitage Lautiauo, making his prayer in a celle apart, the deuill called him thrise, saying: Francis, Fran∣cis, Francis: to whome thoughe the S. answeared, yet knew he not who called him. The deuill then said vnto him: there is no sinner in* 2.85 the world whome God doth not pardon if he conuert himselfe: but he that shall kill himselfe by ouer rigorous pennance, shall neuer finde mercie before the face of God. The holy Father then knew the deceipt of the wicked ennemye, hidden vnder the sweetnes of those wordes: and he knew it the more apparantly, in that att the same instant by the loathsome breath of that foule dragon, which enflameth the coales of hell, he had a vehement temtation of the flesh: which the louer of cha∣stitie feeling, he discloathed himselfe, and with his corde very sharpelie beate himselfe, saying: Goe to, Brother asse, this kindnes I must shew* 2.86 thee, it is requisite that thus I serue thee to make thee know thy selfe: and sith chasticementes and stripes doe please thee more then fasting and austeritie of life, thou shalt surely haue it (consider here the habitt of re∣ligion, which signisieth sanctitie, it was not permitted to sence to stea∣le it away.) And if thou desire to be gon, get thee now thus whipt whi∣ther thou wilt. Goeing then foorth of his cell, he threw himselfe on the snow, and incontinentlie made seauen boules of the snow which he sett before him, and said: behold, my bodie, the greatest of these boules is thy wife, and these four are two daughters and two sonnes which she hath conceiued by thee, and the other two are a man and maid seruant that are to serue thee, take them now and gett them cloa∣thing, for they faint with cold. And if this new solicitude be trouble∣some to thee, content thy selfe to serue one sole master, who is much more easy to please then this flesh. Thus was the deuill confounded, the temptation crosled, and the holy Father was in such sort victorious, that the deuill durst no more to visitt him with the like tentations.

By this so generous act of resistance against the flesh he left to his dis∣ciples, a documente and example to resist sensuall temptations, not on∣ly by prayer, but also by corporall labours, with rigour and asperitie, accompained with abondance of teares, and not deliciouslie as the worldlie and carnall would gladlie doe, and without any labour that might be any way troublesome, nor much lesse with cold purposes ra∣ther then actes of the will, wherin certaine spirituall personnes that are tender and delicate place their force and knowledg. Wherefore it is not to be admired, if they be alwayes feeble and imperfect, because they shall euer proue such, whiles they omitt the corporall exercise of the vertues, and of the steppes of their spirituall Father and master. To the end therfore that this example might profitt vs, God would that whiles the Seraphicall S. was employed heerin, a Brother that was in prayer saw and heard all that passed, by reason that the moone did shine: which being perceaued by the holie Father, he recounted vnto him the cause, which was the temptation, but with commandement, not to discouer it to any person of the world, during his life.

Of the guard and vigilancie he taught to be had of our sences.

THE XXXIIII. CHAPTER.

* 2.87 SAint Francis did not only teach how one ought to mortifie the vices of the flesh, and to bridle our sēsuall appetites, but also with what ca••e one ought to gard the exteriour sences, by meanes whe∣rof death entreth the into the soule, to the end that the Brethren might keep more securely the inestimable treasure of chastity, though in so britle a vessell of earth: he did verie dilligently admonish them, and did prohibite them the amitie and conuersation of women, which hath bin oftentimes the ruine of many. He assuredly affirmed that through the like occasiōs the weake man doth fall, and the strong is weakened. It is as difficult for a man that is no more then perfect to preserue himselfe from these thinges, as to walke and goe bare-foot on burning coales without burning. For this cause, he kept his sences so retired and se∣questred, and particulerlie his eyes from beholding the vanities of the world, that, according to what he one day said, he scarce knew any woman by sight, because he affirmed that it was not verie secu∣re to imprint in his memory the image of a figure that might make greater the least sparckle of sensuality, mortified by the ashes of pe∣nance, or to admitt and yeld vnto it any thing that might afterward staine the purity and splendour of the chast soule: and therfore it is not

to be admired, if he attained to such perfection of chastitie, conside∣ring that he made such cruell warre against his sences, that it seemed he had obtayned a perfect and soueraine dominion ouer his flesh, and, in imitation of an other Iob, had made a compact with his eyes, that he would not only haue in horrour the sight of thinges peril∣lous,* 2.88 but euen of such as were vaine and curious. He admonished his Brethren, that it was not expedient for them to giue care to the speeches of women, whereby the soule of the vertuous becommeth effeminate and feeble, excepting in confession, and when it shalbe necessary, to giue them some breife instruction for the good of their soules. What occasion may a Brother haue, said he, that may force him to frequent women, vnlesse when he is required to heare their confession, or to discourse with them touching penance, or to giue them some counsaile for the benefitt of their soule? A man that presumeth of ouer much securitie hath lesse regard of his en∣nemy, who hauing power to surprise him doth not spare him. Thus did the holie Father loue and desire in his Brethren aboue all thinges, next vnto the foundation of holy pouertie and humilitie, modestie and mortification of the eyes; to giue them therfore a more apparant instruction how to gouerne them, he once vsed vnto them this parabole. * 2.89

There was a potent and iust king, that sent two pages one after an other to deliuer a message vnto the Queene his wife: the first re∣tourning to the king his master, made his answeare simplie, because out of modestie he had forborne to behold the countenance of the queene his mistris: the second page making his answeare to the king, com∣mended the beautie of the Queene, saying: Verilie, sir, the Quee∣ne is the most beautifull and pleasing woman that is vnder heauen; and in truth you ought to repute your selfe happy in hauing such a woman to your espouse. The king hearing this said: How hast thou dared, thou lewd fellowe, so vnchastly to behold my wife? thou hast coueted the pourchase of what thou so attentiuelie hast beheld. Therevpon he presentlie recalled the other page, of whom he de∣maunded what his opinion was of his wife, he answeared: Syr I estee∣me exceeding well of her: for she gaue a very willing eare to what I de∣liured in your behalfe. The, king replyed to this discreet answeare, and said: hast thou obserued her grace, dost thou thinck there can be any thing more desired or added to the beautie of her countenance? The page answeared: Syr it appertaineth vnto you to iudge of that. My duetie was to deliuer her my message and to bring you the answeare. Which the king vnderstanding, thus ordayned, and said: it is most proba∣ble that thou who hast bin so chast of they eyes, wilt proue more chast

of body: thou therfore shalt be of my chamber, and especially fauou∣red. But as for this presumptuous brazen-face, I will that he be dismis∣sed for feare of committing further mischeife. S. Francis hereof inferred that the Brethren beholding a woman ought to esteeme and be persua∣ded, that it is this same Queene, the espouse of IEVS CHRIST, and themselues to be the first page. And in this manner he very clearly demonstrated vnto them by his life and doctrine, the virginall purity wherin God did alwayes conserue him in the middes of worldly vani∣ties, and that he had such speciall care therof, that he deserued to haue the sacred woundes of our Redeemer engrauen on this his pure and vir∣ginall flesh. Wherof Brother Leo gaue testimony, who notwithstan∣ding that he was his Confessour, being curious to be confirmed therin, did neuertheles in his prayer demaund the same of our lord IESVS CHRIST, who by diuine reuelation ascertayned him therof: for he shortlie after saw the holie Father in spiritt on a high mountaine in a most beautifull garden; among roses and lilies, hauing his handes full of them. He was hereby aduertised, that what he saw on this mountaine was the sainct registred in heauen with the virgines, not only of body, but euen of spiritt and will.

How the holy Father taught his Bretbren to shunne idlenes.

THE XXXV. CHAPTER.

HE a boue all other thinges taught, both by doctrine and exam∣ple, that idlenes ought to be shunned, as a principall cause of lewd cogitations, and corrupter of vertue: shewing by exam∣ple of his life, with what diligence one ought to exercise the flesh by fruitfull mortificatiō, in regard that it is addicted to sloath, and is rebel∣lious. And therfore he called the body litle asse, as one that ought to be subiected to the ordinary supporting of the burdens of labours, not making resistance, and that it ought to be chasticed with stripes, and nourished with very course and rude meates. If by chaunce he saw any loitring and idle person, that would eat of an others labour, he said that he ought to be called Brother Fly: because, not doeing any good, but distayning and hindering the good worckes of others, he ought to be reputed contemptible and abhominable.

In the beginning of the institution of the order, to giue example of exercise vnto his Brethren, he trauailed alone to seeke almose, wherin he extremelie laboured his body that was already very sickly. He spent the night in watchinges and continuall prayers, and the day in reading the office, in seruing and preaching in the townes and villages, or in ad∣ministring

to leapers, or decking and triming the churches. It succee∣ded afterward that many Brethren, who were not fitt to keep the quire, did liue of the labours of others, as of Brother Giles, Brother Gini∣pero, and some others who were imployed in certaine profitable occu∣pations, to shuune the capitall ennemy of the life and soule: thence it proceeded that they had sufficient almose for themselues and for others. Neither would he permitt his Brethren to giue eare to newes and rela∣tion of seculer matters, that they came not, by omitting the contem∣plation and tast of celestiall thinges, to employ themselues in vaine and worldly thinges, which they had already abandoned. It was not permitted to any of them to relate what he heard abroad. All they that were nere S. Francis, were aswell by night as day exercised in diuine prayses: wherin they rather seemed Angels thē men. In this sort did they maintaine the schoole of the holy Father, in labour and exercises of the spiritt. Among the said Brethren it was held a great sinne, for one to take his recreation and pleasure in any other thing then the consola∣tion of the spiritt. The holy Father affirmed, that the negligent and sloathfull that applyed not themselues to any exercise, should be incō∣tinently vomited out of the mouth of God. And if he mett with any* 2.90 such, he would incontinently reprehend him, as one that by his exam∣ple of perfectiō was in continuall exercise, to the end that in his schoole none should loose any part of so great a benefitt as is time, which is giuen vs by our lord IESVS CHRIST.

After his refection he accustomed with his Brethren to vse some ex∣ercise, to auoyd idlenes, that when afterwardes they were to pray, they might not, by meane of their vnfruitfull wordes then vttered, loose the gifte and recompence which they had merited att the handes of God. So, the more to shunne idlenes, he gaue this rule, that by his comman∣dement all the Brethren that should vtter any idle word conuersing or* 2.91 trauayling together, should be obliged to say one Pater, and to praise God in the beginning and end to the benefitt of the soule of the culpa∣ble, cōditionally that he first acknoledged his fault before he were repre¦hēded by others. But if he were first admonished and reprehēded by an other, the said Pater noster should be for the soule of the reprehender. And if the culpable would not admitt the admonitiō and penāce, mayn∣tainning his speech not to be idle, the holy Father ordayned, that he should be obliged to redouble the said penāce, and now to say twice the Pater noster, once for the reprehēder, and once for him that should iudge his worde to be idle or vnprofitable. Now the prayses which he orday∣ned to be said before and after the Pater noster, he would they should be vttered with such and so distinct a voice, that it might be vnderstood of all the Brethren there present, who should then be silent to heare

the prayse of God: and if any one then spake, he should in like manner be obliged to say Pater noster for him that was to praise. He would that all the Brethren entring into any house or other place: and ca∣sually meeting one an other, should prayse God, saying God be praysed, or some like wordes. This Seraphicall Father was accustomed to giue these honoures to God with a most zealous feruour, and desired that all his Brethren should be carefull and religious in doeing the like.

How he was ennemye to murmuringe, and how he reprehended it.

THE XXXVI. CHAPTER.

THe holy Father extremely abhorred murmurers, the venimous fruit of murmures growing of the pestiferous tree of idlenes, yea he shunned them aboue all other kind of vicious personnes, af∣firming them to haue a most mortall venime in the topp of their ton∣gue, wherewith they empoyson men both present and absent. Where∣fore hauing one day heard a Brother offending the reputation of an o∣ther, he tourned to Brother Peter Catanio, and crying with a loud voice, he vttered these wordes: Discorde, beginneth to enter into re∣ligion, if detractours be not chasticed with discipline, and if these loathsome mouthes be not stopt, the sweet odour of the good, will in∣continently be infected. Arise, arise speedily, and dilligently examine the matter: and if thou finde the offended Brother innocent, chastice the murmurer sharpely, that he serue for an example to all others. And so I will that all Gardiens and Ministers be verie vigillant, that this pestiferous infirmitie take not root in religion. To this purpose he of∣ten said, that whosoeuer did frustrate his Brother of his glory and fame, merited to be depriued of the habitt of the order, and of all power euer to lift vp his eyes to God, till he had to his power restored the honour taken from his Brother. He further affirmed, that the crueltie of detractors exceeded that of murderers, in regard of the law of IESVS CHRIST, which is not accomplished but in charitie, and doth more oblige vs to desire the good of the soule, thē of the body.

In this respect the Brethren from that holie time, as obedient chil∣dren, that desired to accomplish the iust will of their Father, were with their best industrie warie therof, because to murmure, what other thing is it (said the same holie Father) then with the gall of* 2.92 dishonour and treason to fill holie religion his true and deere mo∣ther? Such murmurers are of the cursed race of Cham: for as he dis∣couered the nuditie of his Father, so these discouer and aggrauate

the defectes of their Superiours and of the Order. Therfore they de∣serue the malediction of God, they wallow in filth like hogges, and seeke to lay false imputations on their Brethren, and to make them like vnto themselues, who haue their consciences exceedingly defiled and loathsome, their office is conformable to that of dogges, to bite, to barck, and to complaine of the order of the Superiours and of the discipline. The voice of the murmurer is thus: I want perfe∣ction of life and true knowledge, I cannot attaine to tast the sweetnes of God, and therfore I cannot find place neere his diuine Maistie, nor repose with men. I am resolued what to doe, I will raise discord a∣mōg the elect, and the good people, and I shalbe fauoured of the princi∣pall, so much the rather because I know my Superiour to be a man, and that also, as I doe, he sometimes vseth this meanes. Oh wretch: thou feedest already on humane flesh: why seekest thou not they food other where? thou gnawest the liuer and bowels of those that liue well. Those fellowes seeke to seeme vertuous, not to be so, and accuse the vices of others, without indeauouring in the meane time co correct their owne. They praise onlie them of whome they are praised, or of whome they hope some benefitt: yet doe they not prayse them, but when they thincke or know it will come to their vnderstanding, and that themselues shalbe commended therfore.

The holie ▪Father thus laboured with all his power to root out of his Order so many occasions of euels as arriue by an vnbridled tongue, to the end his Brethren might obserue the Euangelicall silence. And in that respect he hath att times exhorted them to auoid idle wordes, as such wherof one should render an account, and be punished for, in the* 2.93 great and dreadfull day of iudgement: and if he mett with any one that should forgett himselfe in this point, he would verie sharplie repre∣hend him: assuring his Brethren, that holie silence was the gard and cōseruation of the purity of the hart, that it was not one of the least ver∣tues,* 2.94 and that so slight regard ought not to be made therof, sith the Scrip¦ture saith, that death and life are in the power of the tongue.

Of the spirituall ioy, he would that his Brethren should haue.

THE XXXVII. CHAPTER.

HE had an especiall care that his Brethen in their prayers, diui∣ne offices, and corporall exercises, should euer haue interiourly some spirituall ioy against the venime of idlenes and melācho∣ly, & as a signe that they were the habitatiō of Iesus Christ. He did with all singularly affect in them this peace and alacrity of spiritt: he assured

them that this spirituall ioy was directly opposite to all kinde of deceipt and temptation of the deuill, and said vnto them: that if the seruaunt of God did labour to conserue in him interiourly and exteriourly the a∣lacrity which springeth of the purity of the soule as his proper foūtaine, which is caused by the vertue of prayer, the deuilles cannot annoy him: for they will say, If this man be ioyfull in afflictions and trauailes, by what meanes can we procure him euill? And on the contrary, when the deuill seeth the seruaunt of God disarmed of this spirituall alacrity, he hopeth with all to make him loose the tast of prayer, and of all his other good worckes, and especially of the puritie of the soule: for he well knoweth with what temptations and by what slightes he can endom∣mage and robbe the peace of the spiritt, and of the good disposition which is in the seruaunt of God. But this mischeuious beast shall haue lesse power, when the soule shalbe dilligent to expell this heauines by the vertue of prayer, which as a most pleasing odour hath power to chace far a way from her, this fierce and venimous serpent: but when the hart is oppressed with griefe and heauines, the deuill reioyceth be∣cause he very easily plongeth him into melancholy or into dispaire, or persuadeth it to wallow in worldly pleasures.

Thus did the holy Father exceedingly labour, to preserue the ioy of the hart, which is the oyle of spirituall vnction, wherwith the holy Ghost annoynteth those whom he hath sanctisied: and thereby preuen∣teth the dangerous disease of idlenes and of spirituall distast, which the Sainct with such dilligence endeauoured to exterminate, that when he felt it to breed in him, he had incontinently recourse to prayer, as to a most assured remedy and preseruatiue against so perillous a disease. He counsailed his Brethren in like sort when they felt themselues troubled, to haue instant recourse to prayer, and being on their knees prostrate on the earth before God, to say: Restore me, if thou please my God, that grace which thou wert pleased formerly to graunt vnto my soule, whereto I beseech thee to giue that alacrity and rast which it felt in thy holy seruice, and comfort me by the same that I do not perish: and he admonished them thus to perseuer till they were heard, and that their former ioy retourned vnto them. For said he, if the soule permitt it sel∣fe to be transported to heauines of spiritt, the vice of confusion of Ba∣bilon will grow in it, which rustieth the hart and silleth it with sorrow, if it be not washed with teares. And know yee (said this good Father) that the alacrity which proceedeth of a good conscience and of vnion with God by prayer, is one of the principall giftes which one is to recei∣ue, and receaued ought to conserue. Labour then all of you to obtaine it, sith I loue it for my selfe, and desire it for you, both exteriourly and interiourly for the glory of God, and the greater confusion of the deuill,

who only and his haue occasion to be melancholie: wheras we on the contrary ought to reioyce in God. I know well that the deuilles beare me enuie, and that they cannot, but against their wil, endure so many graces to be imparted vnto me by his diuine maiesty: and seeing they can not annoye me, they endeauour to trouble my fellow-brethren: but they lesse preuayling therin, if it please God, they shall depart with con∣fusion. If sometimes they tempt me with slugishnes, idlenes, and hea∣uines of spiritt, I free me therof, by consideration of the alacritie of my Brethren.

Now it is here to be vnderstood, that the holie Father being an Idea and paterne of all true modestie, he did not meane that one should shew a vaine ioy of speech, or of light laughter: for that is not the alacritie which the true seruantes of IESVS CHRIST ought to haue (as some esteeme) which is but a vanitie and a manifest signe of litle spiritt. S. Francis therfore, in an exhortation that he made to his Brethren, decla∣red* 2.95 vnto them, what was the ioy of the true seruantes of God, saying: That Brother may be called happy, who hath not his ioy but in worckes and wordes of charity, by example and document wherof men are induced to loue, prayse and honour God. And on the contrary, wret∣ched is the Brother that is delighted in idle wordes, wher with he mo∣ueth men to laughter: in whome, that is verified which the Apostle saith, that his religion is vaine and vnfruitfull. So that by spirituall ioy he meant the feruour, resolution, readines and tast of the will & of the bodye prompt with alacritie to attempt all good: by which feruour and ioy, men are oftentimes more edified then by the very worckes they doe, be they neuer so good, if they seeme to be done with an euill will: because they represent the idlenes & anxietie of the will and the sloath∣fullnes of the body in doeing well: so that they doe not edifie, but corrupt. The holy Father affected grauity in himselfe and others, that the ioy of the spiritt might not seeme a certaine vaine mirth. He well knew by experience, that this grauity would serue him as a wall against the dartes of the deuill, because the soule disarmed therof re∣mayneth light and vaine, and as a naked man amongst potent enne∣mies, that seeke all meanes to murder him.

Of the fraternall vnion which he taught his brethren.

THE XXXVIII. CHAPTER.

ANd because the said spirituall ioy proceedeth of the innocencie of the soule, and of an amourous peace and▪ tranquillitie with God and our neighbour: S. Francis exceedinglie laboured, that so holy a vnion might be cōserued amōg his deerly beloued disciples to thend that they who had ben engendred by the holy Ghost in vnion

of loue and concorde, might be conserued and maintayned, semblably vnited among themselues, in the lappe of their mother, which is holy* 2.96 Religion. To the end also that the said disciples should praise God with one hart, and according to the Apostle should reioyce with the ioyfull, and mourne with the sorrowfull, neuer permitting any roote of sor∣row, enuie, or any other disordinate passion to enter into them: and that the greater should be assuredly vnited in a true loue of charitye, with the least, the prudent and wise with the simple, as true Brethren, and they that are in their country with such as are come from farre. He one day proposed to his Brethren an example, to this purpose, of no∣table doctrine and efficacie.

Supposing, said he, that a generall chapter were held of all the Bre∣thren that are in the glory of paradice, and as there are both learned and simple ignorantes, that haue vowed to serue God, without any science acquyred: lett commandement be giuen to a learned man, and to a sim∣ple ignorant to make each of them a sermon, the learned considering what he was to say, thus discoursed with himselfe: where there are so many of perfect knowledge, it would be vnprofitable for me, to appeare learned, my auditours being incapable of further science to premeditate to make election and search of curious and subtill matters, before more curious then my selfe, would appeare ridiculous: but peraduenture I shalbe better and more voluntarily heard, yea and with more fruit, if I discourse simply. Now the prefixed day being come, all the holy Saints assemble in the place deputed to heare the sermon of the Doctour, who appeared cloathed with a rude sack cloth, and his head couered with ashes. Those present more admired this habitt, then the wordes which were compendious, breife and simple in these termes: My Brethren, we* 2.97 haue promised great matters: but greaters are promised vs. Lett vs ex∣actly performe those: and tenderly aspire att these. The pleasure of sinne is breife, but the paine therof is without end. The labour of vertue is small: but the glory gotten therby is infinite. Many are called: but few are chosen, and each one in the end shall receiue according to his deserte. These so pregnant and patheticall wordes, did so touch and moue the hartes of the audience, that they were constrayned to shed abondance of teares, exceedingly praysing this Preacher, and esteeming him a holy person. The simple ignorant then that was also to preach, said to himselfe: Sith this learned Preacher hath made vse in his sermon of my simplicity, I know what I will doe: I haue some verses of the Psalter by hart, them will I sett foorth the most eloquently and lear∣nedly that I can, sith that the doctour hath preached like a simple man. The houre of his sermon being come, this simple man rose vp, and replenished with the holy Ghost, he propounded his theme with

such feruour, so ingeniously and clearly, yea with such eloquence by the grace which God imparted vnto him, that his auditours filled with admiration, sayd: Without doubt God doth speake in the simple.

Now S. Francis expounded this figure in this manner: Our Religion, said he, is a great and generall congregation, in which are vnited from all partes of the world a great nomber of men, vnder one same forme and rule of life: The prudent therein ought to make vse of the grace that is in the idiotes, which is to be employed in worckes of humili∣tie, as true disciples of IESVS CHRIST, and so to benefitt themselues therby, when they shall see them exercised, with a liuely intention in celestiall vertues, and voluntarily to heare the mysticall doctrine of the holy Ghost, yea with a pious and holy enuy to resemble them, and to cleare their spirittes of all presumption, that they may be enriched of God, with the spiritt of humility and diuine theolo∣gie. On the contrary, the simple ought to be very carefull to make their profitt more of workes, then of doctrine and to conuert the science which they see in the learned, into so much fruit, seeing the honour and reuerence which they exhibitt to the rule and to simpli∣city of life, whereas they being so noble and so learned, might liue in the world as Lordes, and yet they haue made themselues litle, be∣cause they had true knowledge of the greatnes of God. Then he con∣cluded that in this worthy concord consisted true peace, in this equa∣litie of hartes reposed true ioye of spiritt, yea all the beautie and perfection of all their congregation, and that by this only meane they might become gratefull and pleasing to the eternall Father, who as he had engendred them, and alwayes conserued them in grace, would also afterward vnite them, together in glory.

How he accustomed his Brethren to perfect obedience.

THE XXXVIIII. CHAPTER.

BEside the premises, he also trayned them vp in the vertue of obedience and abnegation of their owne will, alleaging vnto them the example of God himselfe, who had no sooner made man, but by precept he obliged him to obedience, for∣bidding him to eate of the aple of the knowledge of good and euill,* 2.98 wherof not eating he did not sinne, but as soone as he had transgressed his obedience, he condemned himselfe and conse∣quentlie vs by the same fact. The Brother that appropriatelie to

priateth to himselfe any thing of this tree of knowledge, guided by selfe-will which by the vow of obedience he hath already forsaken, and becommeth proud in regard of his substance already giuen to God, liuing without the yoke of obedience vnto his Superiour, such a one; I say, doth apparantly discouer, that he yeldeth to the false perswa∣sions of the deuill, sith he is become a violatour and transgressour of his vow, to eate of the aple of selfe will, and by this meane he resteth* 2.99 condemned and expelled out of the paradice of Religion. For God saith in the ghospell: He that would saue his soule shall loose it. Now, that man would saue his soule in this world, who desireth to follow his owne fancie, vnderstanding by the soule, the will which the said Brother ought in such sort toforsake, as that though he could performe such actes as might be better and more behoufull to his soule, then those which his Superiour commandeth him, yet ought he to sacrifice his will to God, and doe only that which his Superiour prescribeth: therfore my beloued Brethren, as soone as you shall heare the first word of obedience, accomplish it without attending an other replie, neither make you any excuse, though the commandement seeme impossible, or that you be not obliged vnto it: for what soeuer is commanded you, allthough it exceed your power, yet obedience is of it selfe so puis∣sant, that it will giue you supplie offorce to effect the same.

S. Francis being demanded by his Brethren, what was true obe∣dience: he answeared, that one could hardlie finde a man in the world so perfect, that he could entierlie obey his Superiour: and to confir∣me the same he alleadged an example of a dead man. Take (said he) a* 2.100 dead man without soule and sett him where you will, he doth not in any sort contradict you, he resisteth not, if you chaunge his place he doth not murmure, if you sett him downe he complayneth not, if you leaue him there, he doth there remaine: if you sett him on a bench, he no more looketh vp then downe, if you cloath him with purple, he will not become the more proud: such is the true obedient, that iudgeth not to haue chaunged place, and if any chardge be giuen him, the dignity maketh him not to forgett humilitie: but the more he is honoured, the more doth he esteeme himselfe vnworthy therof. Therfore, though this holy Father, as a good Euangelicall marchaunt, had by diuers meanes purchased diuine richesse, and employed the time present in meriting, yet would he not be superiour, but a subiect: he would not command, but obey: that he might not only leaue vnto his Brethren the quality of a good Superiour, but of a good and obedient subiect also, that may liue a life of continuall martyrdome, when the Pre∣lates are meere libertines. Therfore, when his Order began to multiply, he refused to be Generall therof, and did incontinently submit himselfe

to a Gardian whome he obeyed in all things, as in place proper we shall recount.

* 2.101 He affirmed the fruit of Obedience to be so great, that they who sub∣mitt thēselues therto, doe not passe any moment without much merit. And therfore when he trauailed, he accustomed to promise obediēce vn∣to his companion which he performed, and herevpon sometimes would say: Of all the graces that the diuine goodnes hath imparted vnto me, this is one of the principall, that I would as willingly obey a Nouice of one houres antiquitie, if he were appointed vnto me for Gardian,* 2.102 as to an old man of sufficient iudgment and prudence: and I would as well content me with what soeuer he should enioyne me, as if I were the meanest of all other: For the Brother being subiect as he is, ought not to consider his Superiour as man: but as him for whose loue he is subiect vnto him: besides, the lesse worthy of honour the Superiour is, the more pleasing is the humilitie of the obeyer vnto God. Yet did he not forbeare as Prelate, to aduertise the Superiours of his Order, that they should rarelie charge vpon obedience, because one shouid not incontinently proceed with such thundering rigour, which ought al∣wayes to be the last, when no other meane can auayle: for one ought not vpon light acccasion to lay the hand one the sword. Then addressing himselfe to his Brethren, he would say: He that will not obey with diligence, may be nombred among them that feare not God nor respect men. Now the one and the other of these opinions are true and worthy* 2.103 to be marked, because in a rash man, auctority to command is no other thing then a sword in the hand of one that is furious, & there is no thinge more desperate and incurable then a Brother without obedience: in res∣pect wherof the holy Father detested pride as the originall of all kind of euils, and disobedience as the eldest daughter therof. Not with standing he did not reiect the humble penance of the disobient Brother, when he performed the same, as by the ensuying chapter shall appeare.

Ofcertaine actes of disobedience which the S. chasticed.

THE XL. CHAPTER.

THere was presented vnto S. Frācis, a Brother that had disobeyed his Superiour, to be corrected according to his desartt: but the benigne holy Father, perceiuing by euident signes that the said Brother was already penitent, & with great humilitie acknoledged his faulte, he pardonned him: yet to the end his facilitie of pardonning should not occasion others to offend, he caused his capuce to be taken off, and cast into the fire, that it might appeare to all, with what rigour

disobedience ought to be chasticed: where hauing remayned a certaine time entier, he caused it to be restored to the brother that very humblie demaunded it, and the said capuce was seene, not without a generall admiration, without any apparence of burning. It pleased almightie God in one act to shew two thinges pleasing to his diuine Maiestie, the vertue of the holie Father, and the meritt of true penitence.

It happened an other time, that the S. Hauing commanded a bro∣ther to haue care of a leaper, and to serue him with dilligence and affection, the brother would not attempt the matter: And being af∣terward demaunded by the holy Father if he had employed himselfe therin, and he vnderstanding the contrary: I thought, said he vnto him, I had vnder my gouernment men dead to the world: but they are yet liuing: Goe therfore you others, said he, to the Brethren, there present,* 2.104 take this disobedient and bury him aliue. The Brethren attempted the performance of their duety, some of them digged the graue, and others others brought thither the disobedient, who entred into it with a great indignation of spiritt and besides his sences; as one that by his dis∣obedience, was already in the diuels possession. He also commanded the Brethren to couer him instantly with earth: but being scarce halfe couered, the deuill, by the merittes of the S. Hauing left him, he began bitterly to weep, saying: The deuill that had hardened my hard, hath now altogether left me: but proceed you bouldly in couering me, for I haue well deserued this death and a more greiuous. The Brethren hearing him, began to weep with him, and some of them aduerti∣sed the S. of his conuersion, who commanded that he should be taken vp and brought before him, where being, he said vnto him: Choose what house you will, wherin you may be comforted, and there shall you dwell vpon obedience: which the Brother hearinge, with bitter teares he answeared: not so my most gracious Father if you please, but the greatest consolation you can giue me, is that I accomplish my first penance: the holy Father being moued with these wordes, gaue him his benediction.

Thus hath he shewen vs by these examples that the end of the cha∣sticement of Religion, ought to be penitence and amendement of the sinner, on whom, if he acknowledge himselfe, chasticement ought not to* 2.105 be inflicted, but fatherlie consolation rather, as IESVS CHRIST hath taught vs in his worthy parabole of the prodigall child, who being re∣pentant of his offences, demaunded pardon of his father, and the father very tenderlie embraced him, and with great ioy conducted him into his house.

How S. Francis sent Brother Ruffinus to preach without the caepuce in vertue of obedience, and of the penance which thersore he inflicted on himselfe.

THE XLI. CHAPTER.

BY this that followeth there appeareth a merueillous order for gouernment: to witt, that the Superiour ought not to command vnto his subiects the thinge that himselfe would not doe. S. Francis one day called vnto him Brother Ruffinus, whome he com∣manded to goe preach in the cittie of Assisium, and to deliuer vnto the people onlie what God should inspire vnto him: but Brother Ruffinus making his excuse, answeared: Pardon me if you please, good Father, you know I am not apt to preach, because I haue not any grace in my speech as being too simple and an idiot. Which he spake with much hu∣militie. And though in deed he had bin a discreet knight in the world, he was, neuertheles so chaunged in himselfe by meanes of the grace of contemplation which he had receiued of God; that he was manie times out of himselfe, and spake verie seldome, and yet that litle was with such difficulty, that he seemed to speake with exceedinge paine: but the S. reprehending him for not hauing instantlie obeyed, commanded him further vpon obedience, and gaue him for penance, to goe without his capuce.

The obedient Brother Ruffinus then, without farther contradiction, hauing put off his capuce, and falling one the ground demaunded his benediction, which hauing receiued, he went to Assisium, and first en∣tred into a church, there to make his prayer: which done, he ascended the pulpitt, and began to preach. The people then assembled, who ad∣miring to see him without capuce, and amazed att such a noueltie, said one to an other: these poore Freers doe such austere penance, that there withall they loose their witts. So whiles this good Brother preached, S. Francis considering the prompt obedience of Brother Ruffinus, and the rigour of his commandement, he began to check himselfe, thus reasoning the matter: What will hast thou gotten, thou sonne of Peter Bernardone, thou of so meane estate, to com∣mand Brother Ruffinus, who is one of the principall gentlemen of Assisium, to goe preach without his capuce? I will make thee to be an example of what thou hast commanded to an other: and speaking thus to himselfe, he hastiely tooke the capuce from his owne head, and taking Brother Leo for companion, he went to Assisium. Being come into the church where Brother Ruffinus preached, the people that saw him without capuce, esteemed him to be likewise foolish, beleeuing

that the Br. Ruffinus and he were become sottish, by meanes of their ouer sharpe penance: many people therfore flocking thither, Brother Ruffinus in the best manner he could deliuered this speech.

My beloued Brethren, shunne the world, leaue sinne, retourne to the* 2.106 socure way, if you desire to avoid hell, obserue the diuine preceptes, loue God and your neighbour and doe penance, because the great king•• dome of heauen approacheth, att least if you will possesse it. But as soone as he perceiued S. Francis he discended from the pulpitt, to come vnto him: and the S. incontinentlie ascended. The Church was then entierlie full of wordlie people: for some came thither to see the extre∣mitie of that life, others moued with compassion and deuotion, and others to deride them reputing them senceles: but the holie Ghost that was in S. Francis, caused him to vtter such worthy and merueillous matters, of the contempt of the world, of holie and necessary penance, and of voluntary pouerty, of the desire of the kingdome of heauen, of obedience, of the nuditie, ignominies, and passion of our Lord IESVS CHRIST, and other like thinges, which he declared in such manner, and with such feruour, that they who formerlie derided the noueltie of his habitt, and reputed these Brethren to be out of their right sences, did now bitterly weepe, and such was that weeping, and so violent for the compassion which they had of the death of IESVS CHRIST crucified, and the feare which they conceaued of hell, that they began to crie for mercie, as if it had bin an other good friday (on which day the Passion is preached so patheticallie in Italy, that all the world cryeth mercie, as one would doe att the sacking of a towne.) Wherfore the people being so edified and contrite, Brother Leo, who had brought with him both the capuces, gaue to each one his owne: & they afterward retourned to their Monasterie, praysing God for his great mercie, sith by the vertue of holie obedience, they had obtayned victorie ouer themselues, and manifested how much they contemned the world. They had much to doe to be ridd of the people, that before reputed them for fooles: and now he that could touch or kisse their ha∣bittes esteemed himselfe happy. It appeared by the end of this worck, that the beginning proceeded of God, though it were wrought by an excessiue meane as the worcke of the Prophettes, not so much to be imitated, as for a signe of approbation of holy obedience, of mortifica∣tion of selfe will, and contempt of the world: and that we might know what glorious end God giueth to the worckes of holy obedience, either secrett or manifest, as it pleaseth him.

Of the loue which S. Francis boare to pouerty.

THE XLII. CHAPTER.

AMong many giftes and singuler fauours which the glorious S. receaued att the bountifull hand of God, one of the principall was that of pouerty, wherby he became a new man in the world, terrible to the deuil, and an example to all mortall people, by the loue and possession wherof, he merited by diuine and speciall priuiledge to haue principallitie in the holie Church. The said S. had this particuler affection to holie pouertie, by consideration how much it was esteemed of the Sonne of God, whiles he conuersed here below, and how it was then banished and expelled out of all the world. He therfore desiring with himselfe to make his residence where holy pouerty was retired, renounced the world, and what soeuer he had proper, he gaue to the poore: and hauing for the loue of God forsaken his Father, his mother, his kinred and freindes, he remayned a perfect pilgrime on earth, to meritt to lodge in himselfe holy pouertie so generallie abhorred. There was neuer auaricious of the world so greedy of monie and so carefull to keepe his treasure, as Saint Francis was to keepe his pouer∣tie, which he alwayes had in his eyes, and in his mouth, as a pre∣cious* 2.107 stone and Euangelicall pearle: he dwelt with pouertie, he eat with it, he cloathed himselfe with it, he dreamed of it, breefly he had it alwayes imprinted in his hart, vsing onlie for this life a short coat, streight, and all peiced, a cord and linnen breeches: contenting himselfe neuertheles in this his rich pouertie, he therin per∣seuered euen to the end, desiring in the same to exceed euery one, as he had learned of it, to esteeme himselfe the least of all. He often re∣presented vnto himselfe the pouertie of our Lord IESVS CHRIST, and of his most sacred mother, and practicallie taught it vnto his disciples with great abondance of teares, assuring them that pouertie was the Queene of vertues, in regard that it appeared of such excellent beautie in the king of heauen, and in the Queene his mother. Pouertie, said he, is a principall way vnto saluation, as being mother and nourse of humilitye, and the root of all perfection, whose fruit is of exceeding profitt and furtherance to euery one, albeit this verity be very secrett and vnknowne to the men of the world, it is without doubt the hidden treasure, in the Euangelicall feild, the* 2.108 which to buy, a man ought to sell all that he hath: and he that can∣not giue his goodes to the poore, ought att least to haue a will to contemne richesse, and to vse violence vnto his proper will and pre∣sumption:

for he doth not perfectly renounce the world, that keepeth his purse full of his proper iudgement and wil.

Thus discoursing of holy pouerty, he often reiterated the wordes of* 2.109 God: The foxes haue holes, and the foules of the aire nestes: but the Sonne of man hath not where to repose his head. Then he exhorted his disciples, that as poore people they should build but poore cottages for their residence, where they should remaine, not as in theire owne* 2.110 houses, but as pilgrimes, and straungers that aime att other places. The law of Pilgrimes, said he, and their reasonnable desire, is to retire into the houses of others during their voyage, conceating neuer to see the hower to arriue in their country, by reason of the great desire they haue to be there, and to passe peaceably without medling in matters ap∣pertaynning to others. He called pouerty the foundation of his Order, whervpon all his edifice was grounded. Therfore he affirmed vnto thē that he knew by reuelation, that the true entry of his Religion was this word of IESVS CHRIST: If thou wilt be perfect, goe, sell the thinges that thou hast, and giue to the poore, and thou shalt haue treasure in heauen: and come, follow me: In respect wherof he admit∣ted noneinto his Order, if within the tearme of the yeare of probation they did not forsake what soeuer they possessed in the world. This he caused to be very exactly obserued aswell in regard of the said wordes of IESVS CHRIST: as also that none should search in the* 2.111 treasuries of Religion for any thing that he had putt there. And if any one demaunded the habitt of Religion not hauing made the said renunciation, he would say vnto him: Get thee hence: for thou art not yet gone forth of thy house, thou hast not forsaken that which appertayneth vnto thee, nor abandonned the feeble foundation, grounded on the sand of affection vnto worldly goodes, and yet de∣maundest of me the habitt, first accomplish what thou oughtest, and then demaund it. By the said foundation he vnderstood holy pouer∣ty, whome he sometime accustomed to call mother, att other times es∣pouse, and sometime Mistresse.

Goeing one day with some of his Brethren towardes Sienna, being verie neere the citty, he mett three women, so like in gesture, beauty and habitte that the one could not be discerned from the other, and all three with one voice saluted him saying: Holy Pouerty is welcome: which the S. hearing, exceedingly reioyced: as one that affected nothing more then to be called pouerty of each one, as he was then of the said women, who incontinently disappeared: which being seene and considered by the other Brethren his companions, fil∣led with admiration att such and so vnwonted accident, they estee∣med the same not to want some great mistery: and it doubtles was

easy to coniecture, that the said three women (or perhaps Angels) did signifie the beautie and Euangelicall perfection of the three prin∣cipall vowes, Pouertie, Obedience, and Chastitie, which IESVS CHRIST counsailed to the Brethren, all which did appeare to be e∣quall in the S. in all eminence and perfection.

That he did extremely abhorre mony.

THE XLIII. CHAPTER.

THough he were directly opposite to what soeuer repugned pouertie, he most especially hated mony, and by examples and wordes did often reiterat vnto his brethren that they should shunne it as the deuill. It chaunced that a seculer man hauing done his deuotions in the Church of our lady of Angels where the bre∣thren dwelt, left a peice of mony in signe of almose, neere a litle Crosse; which a Brother tooke and hid in a hoale of the said Church to giue to* 2.112 the poore. But in the meane while S. Francis had intelligence therof, and the said Brother cōsidered the matter and went and fell at the feete of the S. of whome he demaunded pardon, and offered himselfe to pen∣nance. The holy Father hauing well checked him for presuming to touch mony, commaunded him to take the peice of mony where it was, in his mouth and to cast it into the house of office: which the Brother hauing ioyfully and instantly performed, his companions did all admi∣re, and thence forward more contemned mony.

The S. passing an other time by Bary in Apulia, saw a great purse in the middes of the way which seemed to be full of mony: the Bro∣ther* 2.113 that accompanied him did exceedinglie importune him to take vp the purse being therto induced by a pious zeale to distribute the mony which he beleeued to be therin, vnto the poore. But the ho∣lie Father refusing, affirmed, that it was an illusion of the deuill, and that he had no lesse desire to releiue the poore, then the Bro∣ther: and further that it was not well done to take an others goo∣des and to giue it to the poore: and so went on his way. But his companion being yet tempted of the deuill, and persisting to impor∣tune him vnder pretence of an indiscreet zeale to releiue the poore: he was att length enforced to permitt him to take vp the said pur∣se, so to lett him vnderstand the illusion: being therfore retourned in the companie of a yong man whome they mett in the way, the holie Father made his prayer, and then bid his companion

* 2.114 to take vp the purse: who being licenced, began to tremble with feare▪ already feeling the deceipt of the deuill. Yet stooping to take vp the pur∣se, now rather of obedience then of any will he had, being already re∣pentant, and strecthing out his hand to take hold therof, he saw goe out of it a great viper, and in the same instant all vanished, and so the deceipt of the deuill was discouered. The said Brother therfore ac∣knowledging his vaine curiositie and confessing his fault to S. Francis, he said vnto him: Behold Brother, mony to a Religious man is no other thing, but the deuill and venimous serpentes.

That he desired that pouerty should shine in all his, and his Brethrens actions.

THE XLIV. CHAPTER.

THe true poore of IESVS CHRIST sought & desired that holy pouerty should appeare in all his actions: and if sometimes he perceaued any one that exteriourly in his habitt seemed poorer them himselfe, he desired to exceed him, and so practised herein with such desire to appeare miserable among the poore, that for feare to be surmounted in pouerty, he firmelie contended withall the world. Mee∣ting a poore man one daye on the way almost all naked, he said with a lamenting voice vnto his companion: The pouerty of this miserable man procureth vs great shame: for we haue made choice of pouertie to be our great richesse: & I see it appeare greater in this man, & this shame is to vs more insupportable, in that it is now said ouer al the world, that Brother Francis and his companions haue chosen holy pouertie for companion, Lady, Mistresse, and their delightes as well spirituall as corporall, & that they haue so promised to God & men. By these wordes the holy Father desired that the Brethren should make it their esteeme to be poore, and should be ashamed to doe or weare any thing wherin should not appeare the incōmoditie therof: so that he would not haue the beanes or pease watered ouer night for the next morning, desiring* 2.115 to obserue the saying of IESVS CHRIST in the Gospell: Be not care∣full for the morrow: and he would not that prouision should be made of their food but from day to day: which was long time inuiolably ob∣serued in many places of the Religion.

* 2.116 The true poore of IESVS CHRIST said that how much his Brethren should shunne pouertie, so much would the world shunne them, & that they should seeke almose and not finde it: but if they embraced holie po∣uertie, as their deere mother, the world would sustaine & nourish thē, and acknowledge them as sent for the saluation therof: for the accord

betweene it and the Freer Minors, is that they shall giue it good exam∣ple, and that it shall allow them necessarie releife: and if they giue not* 2.117 it good example, performing that wherto they are obliged, the world hath iust reason to depriue them of their ordinarie almose. The Bishop of Assisium said one day to S. Francis, that this his manner of life seemed to him very austere and difficult, considering that he had nothing assured for his maintenance: the holy Father answeared him: My Lord, if we had any substance, it were necessary we had also weapons to defend it, for of it would proceed difficulties, debates, matters of selfe loue, and many other impedimentes against obtayning the loue of God, and par∣ticulerlie of our neighbour. Therfore we hold it most secure not to seeke the possession of whatsoeuer thing in the world: and we hope that in respect therof, our Lord will permitt vs to be loued and cheri∣shed of euerie one.

Of the exercise of pouerty, which is to demaund almose: and what S. Francis and his disciples did touching this point.

THE XLV. CHAPTER.

WHen the holy Father began to haue encrease of Brethren, considering that God had giuen him so holy a company and so sweet a conuersation, he was exceedingly comforted, and so loued and honoured his children of IESVS CHRIST, that their necessary food failing, he sent not them to the dores to seeke almose, but went himselfe, which he did as wel that they should not be troubled att any thing that might happen, or fearing they might be ashamed to begge, because it was then an vnusuall thinge, as also that the world should not giue them occasion to repent and retourne back, against their holy vocation. He cōtinued this course till the holie winges of the loue of God and so holy pouerty were growne out, wherwith they were able to fly abroad and trauaile ouer the world, to become glorious in the labours of pouerty, the better to sow the seed of the word of God among the people. And although it were very labour∣some vnto him so much to begge, yet was it more painfull vnto him by* 2.118 reason of his complexion, because being of a delicate nature, his absti∣nence and austerity was an impediment vnto him of supporting this burden. Therfore the nomber of his Brethren being exceedingly multi∣plyed, he began to seet one foot this vertuous exercise of begging. And albeit they were att first ashamed, and that it seemed very hard and dif∣ficult vnto them: yet assisted by remembrance of the holy obedience which they had vowed, they found both this and euery other thing very

easy and pleasant. And then seeing the holie Father so to paine himselfe for them, they prayed him to leaue that labour vnto them. Wherto he answeared: My beloued Brethren you should not esteeme it a difficultie to goe seeke almose from dore to dore for the loue of God, but to account it a great fauour of his. For who is he that would not more then willinglie goe to demaund almose, if he saw his Prince and Lord to goe before him, saying with himselfe: What shall the disciple be more worthy then the master, and the seruaunt then the Lord? should it not be rather pride then shame? would not such one deserue rather punish∣ment then compassion? Remember that our Lord IESVS CHRIST* 2.119 that celestiall king, of whose mites or crummes (to witt of the bread of grace) the Angels of heauen and the inhabitantes of the earth are maintayned: He, I say, that became poore for our benefitt and example,* 2.120 asked almose, and liued by it in this world. We can neuer walke so strict a way of pouertie, if we haue not first our Lord before our eyes as a begger whiles he liued in this world, and in like sort all his disciples. Therfore he said by his Prophett Dauid: I am a begger and poore, God hath bin careful of me. Goe on then securely after so worthy a Capitaine & guide, to take possession of that inheritance which IESVS CHRIST hath pourchaced vs, and hath left to them that according to his example leaue the world, and seeke to liue in pouertie, onlie for his loue: glorie of this inheritance and preferment, in regard that he hath giuen it only to his beloued. Know that many of the most noble and best learned men of the world shall adhere to our company, who shall repute it a great fauour in this manner to goe aske an almose. Goe then seeke for almose with the benediction of God, and haue a faith and assurance far* 2.121 greater then they who carry with them a quantitie of siluer to pay it att the will of their master, for you pay your benefactours more libe∣rally then any other, though it seeme not so, giuing them for your al∣mose, the loue of God, when you say: Giue vs an almose for the loue of God. But tell me, I pray you, what thing may there be had in hea∣uen or earth, that can equalize the price of the loue of God? The Bre∣thren being by their gracious Father thus induced, went with allacrity to demaund almose into the townes and other places: and being▪re∣tourned to their Couent, they incontinentlie deliuered it to the Fa∣ther Gardian, who afterward distributed it in common. The said holy Father being one time in the Church of our lady of Angels, a Brother that was very spirituall retourned from beging from Assi∣sium, with a loud voice thancking God: S. Francis perceauing him, was stricken with an amourous affection towardes him, and went him∣selfe vnto him, and kissed his shoulder wheron he caryed the wallett, which he tooke off, and layed on his owne shoulder to carry to the Co∣uent,

where he said to the other Brethren: I will that my fellow* 2.122 Brethren doe in like sort seeke almose, and prayse God att their retourne.

It happened one day that a Nouice was commaunded to goe to begge, but he refused to goe, alleadging that he should be ashamed. The holy Father vnderstanding it, expelled him out of the Order with these wordes: What? Brother flye, wilt thou liue of the labour of the other Brethren, and rest idle in the vineyard of God, as the drone, who without trauaile seeketh to eat the labour of the bees? The will of S. Francis was, that the Brethren should often goe a begging according to their necessity, that they might meritt; and that being accustomed therto, they should not be ashamed when occasion vrged them to goe. And so the more noble and the more honoured a Brother had bin in the world, the more ioyfull and content was he and the better edified, aswell by this humility as by other seruices of obedience which he performed. Sometimes S. Francis encouraging his Brethren, would vse* 2.123 these like wordes vnto them: My Brethren, we haue bin giuen vnto the world in this latter, age that the elect might accomplish in vs the worckes of charitie, to the end they might meritt to be recompenced att the last day of iudgment, with these sweet wordes of our God: I was an hungred, and you gaue me to eat: I was thirsty, and you gaue me to drincke, and as long as you did it to one of these my least Bre∣thren, you did it to me. Therupon the S. affirmed that to begge vnder the title of Freer Minor, was a thing of exceeding consolation and recompence in the retribution of the iust; which forenamed title the master of the Euangelicall truth, particulerly specified with his diuine mouth, when he said by his Prophett: Man hath eaten the bread of* 2.124 Angels: for this bread which is demaunded for the loue of God, said the S. is properlie called the bread of Angels, sith his diuine Maiestie* 2.125 by his Angels inspireth men to giue it. Att principall feastes, himselfe hauing leasure would vndertake to begge, to make the feast more solem∣ne in pouerty. Being one time of Easter in a Couent, so far from habi∣tation that there was no meane for him to begge, calling to minde that our Lord IESVS CHRIST, on the like day appeared in forme of a Pil∣grime to his disciples that went to Emaus, he demanded almose in the refectorie of his owne Brethren, as a poore straunger, and liued therwith admonishing his Brethren, that passing through the desert of this world as Pilgrimes and straungers, and as true Hebrewes that haue no assured residence here, they should alwayes in humilitie of spiritt celebrate the Pasch of God, which is his passadge from this world to his eternall Fa∣ther in the glory of heauen.

Being inuited by certaine great noble men, to eat with them, be ••at nothing there but the almose which he had begged att the dores.

THE XLVI. CHAPTER.

BY reason that he demaunded not almose out of a couetousnes, but only by a liberty of spiritt and a zeale of holy pouerty, for the loue of IESVS CHRIST, therfore did he far more willing∣ly eate of that which he begged and was giuen him att dores, then of what was presented him att table in the banquettes of Princes. When therfore he was inuited by them, before he went thither, he first begged morcels of bread att the dores, which he eat att their tables. Which he did, partlie for loue he bare to holie pouerty, and partly also to giue ex∣ample* 2.126 to his Brethren. Being one day inuited by the Cardinall of Hostia, who exceedinglie loued him, he first according to his custome begged peices of bread, and hauing gott what was necessary, he went to the ta∣ble of the said Cardinall, where he sodenlie emptyed out all the said peices of bread, and laid before him, next vnto whome was the place, of the said Cardinall, who esteemed himselfe as it were braued thereby: yet for the present would say nothing therof. But the holy Father, thinc∣king on what he had to doe, began to deuide his bread into many litle morcels, which he distributed among the noble men that were att the table, who receaued it very deuoutly, some of them presentlie eating it, others kept it for reuerence. Which the Cardinall perceauing with much contentment, was somewhat appeased. Notwithstanding after the re∣fection being retired into a chamber with S. Francis, embracing him and clipping him with his armes, he gestingly said: O simple brother my freind, why hast thou giuen me so great an affront this daye, as com∣ming to eat att my table, which is thine and theirs who appertaine vnto thee, thou wouldest first begge that thou wert to eat? The holy Father answeared him: nay I haue rather done you this day great honour, sith that att your table hath bin honoured a greater Lord then your selfe, and one that is your master: besides the subiect doeing that which his Lord commandeth him, he honoureth his master. For God had so much loued this royall pouerty, that he hath vouch-safed to accept her for his es∣pouse, to enrich vs her inheritours together with her, and by meanes of pouerty of spiritt which we shall haue here, to giue vs glory afterwar∣des in heauen.

NOW I neither can nor will omitt to gaine such a succession, for any apparance of false richesse that may be presented: considering with all that they are of small continuance: and so much more in regard that it is

necessary for me to make my selfe a forme and example vnto my other Brethren: and besides for that I well know that in this Religion, there are and shalbe many Brethren that shalbe minors in name and effect for the loue of God and by the light of the holy Ghost that teacheth them, with all humility to serue others in their necessity. I know likewise ve∣ry well, would to God it were not so, that there are and yet shalbe mo∣re, such as shall haue no will to humble themselues to aske almose and to doe other seruile offices, be it either thorough shame or by corrup∣ted manners. It is therfore necessary for me to instruct them their due∣ty by worckes, to the end that both in this world & the other they be inexcusable before God: and that they may not say, they found none that gaue them example, and so they remaine dischardged. Being ther∣fore att this present with you, who are an Apostolicall Prince, and our Protectour, or att other times with some other great personnes, that entertaine me not only with a pleasing countenance, for the loue of IESVS CHRIST; but euen doe sometimes constraine me to remaine with you: I should not therfore be ashamed to aske almose, but I rather am ioyfull to receaue it and to follow my God: esteeming it for his loue to be an heroicall act and of dignitye: for himselfe being almighty, would for vs become and make himselfe as nothing.* 2.127 Now I would haue all my Brethren present and to come to know, that I am better pleased to be att their table, and to see their pouerty, then to be att these your bountifull tables that are superfluous in all thinges: because the bread receaued of almose, is bread offered and entierly sacrificed for the loue of God, sith the Brother that demaun∣deth it, saith first, God be praysed, and then asketh it, in the name and for the loue of God. This said, S. Francis was silent, and the Cardinall was exceedingly edified by the seruour of his wordes, which did spiritualy comfort him.

Of the second exercise of pouerty, which consisteth in giuing: and how S. Francis denyed nothing to the poore.

THE XLVII. CHAPTER.

THe holy Father had besides, a most exceeding naturall cle∣mencie and liberalitie, which redoubled the giftes he had of holy pouerty, and the compassion that God had imparted vn∣to him, which was the cause why he did not only glory in demaunding, but much more in denying nothing for the loue of God. He declared by effect that it is a more happy thing, to giue for the loue of God, then to aske of them that are truely poore of spiritt, who possesse no∣thing * 2.128

in proper, but as from IESVS CHRIST and their neigh∣bour: And because the professors of Euangelicall pouerty beginne by this action of giuing all they haue to the poore of IESVS CHRIST, and therby obtaine the estate and title of poore of spiritt, they exercise, perseuer and consummate themselues therin, denying nothing that is in their power, yea giuing themselues, for the seruice of their neigh∣bour, because they who are such, are very ready and content to giue, hauing alwayes in memory the wordes of IESVS CHRIST,* 2.129 which he left as a law vnto his disciples, to witt: Giue, and it shalb•• giuen you: which wordes are so negligently obserued of Christians, that they may be iustly called in humane (be they of what estate and condition they please) sith they acknoledge no necessity in others, be∣cause they feele it not in themselues. And therfore the poore of spiritt, whosoeuer they be doe obserue this law: for if they acknoledge them∣selues in necessity and desire to be assisted, they must assist euery one towardes his salutaion. The said holie Father then instituting the true religion of pouertie, endeauoured to teach that the true nature of holie pouerty, did not so much consist in asking, as in giuing any thing that one hath or possesseth, if it be demaunded in the name of God: and this to the end that auarice or cruelty enter not into the house of holy pouertie and of Christian piety. He also taught them in all poore to consider IESVS CHRIST: and therfore, meeting any poore on the way, were he neuer so miserable, he did not onlie giue him (as to the person of IESVS CHRIST) what he had, though it were necessary to the entertainment of his owne life: but he euen estee∣med it of right to be rendred as appertaining to the poore party: wher∣of I will deduce and relate some few examples, of a great multitude which might be committed to writing of this holy Father.

In a verie extreame cold of the winter, a brother of one of the Re∣ligious lent him a peice of cloth to vse for a cloake: but meeting a* 2.130 poore old woman, that asked him an almose, he presentlie putt off the said cloake from his shoulders, and, albeit it were not his owne, gaue it vnto her saying: Hold, sister, make thee a coat of this cloath, in regard that thou hast need therof. She went very con∣tentedlie and ioyfull to her house, and hauing cutt out a coat of that cloath, she wanted yet a litle peice to finish the same: in which case not knowing what to doe, she att length considered the liberalitie of the said S. whome she sought out shewing vnto him the coat cutt out and what she wanted. The holie Father seeing the necessitie of this poore old woman, tourning to his companion, Brother, said he, behold the necessity of this poore woman: lett vs for the

loue of God endure the cold, giue her thy cloake, to supply her want of cloath, which the Brother incontinentlie performed: so that by cloathing her alone, they both remayned in so cold a season with∣out cloake.

The S. being an other time in the Couent of Cortona, he had a new cloake, which the Brethren had made him: but seeing a poore man* 2.131 that lamented his deceased wife and desolate family; he endeauoured to comfort him: but the afflicted answeared, that the occasions of his teares were great and diuers; but that which most afflicted him was, the great chardge of his distressed familie that remayned desolate and forlorne, by the death of his wife. The S. moued with compassion, gaue him his cloake with these wordes: I giue thee this for the loue of God: yet with this condition, that if it be required of thee, thou de∣liuer it not except thou be payed for it. Now the Brethren that had very latelie before giuen him this cloake, went whence he came, and would haue taken the cloake from the poore man: but he being emboldened vpon the wordes of the S. would not restore it, nor could they euer recouer it by other meanes, but by praying one to redee∣me it.

Retourning from Sienna, he found a poore man by the way and tourning to his companion he said, it is necessary that I giue my cloake to this poore man, because it is his: for it is lent me of God, with chardge to restore it to the first that I mett poorer then my selfe; and this man is much poorer, wherfore if I doe o∣therwise I shalbe a theefe: and therwith he gaue it vnto him: not withstanding the considerations that his companion alleadged, wher∣by he endeauoured to persuade him, that he was bound to satisfie his owne necessities before an others.

Comming neere to Perusia, he mett a poore man whome he had formerlie knowne in the world, whome hauing salu∣ted and asked how he fared, the poore man with greife, answea∣red,* 2.132 ill: then began to curse his master, that withheld his hire, affirming it to be the cause of his dispaire. The saint exhorting him to pardon it, least he should with all loose his soule, he replyed that whiles his dew was retayned, he could not pardon him: The holie Father then putt of his cloake and gaue it him saying: Hold brotther, and freind, I giue thee my cloake, for the hire which they master oweth thee, and I require onlie of thee that thou pardon him for the loue of God, and by this worthy act he so mollified the hardnes of this seruants hart, that he pardoned his ma∣ster.

The Phisitian of Rieta, that medecined his eyes, one day as he was dressing him, recounted vnto him, that he in like sort dressed and me∣decined a poore woman of the same disease, to whome, besides the seruice he did vnto her, he was constrained, out of compassion he con∣ceaued of her miserie to giue her releife. Which the S. vnderstanding, and moued with pitty towardes this woman, not so much for her di∣sease, as for her pouerty, he instantlie called the Guardian, to whome he sayd: Brother we must restore that which we haue appertayning to an other: The Guardian admiring, answeared: Father what haue we belonging to others? S. Francis replied, this cloake whome we hold as borrowed of a poore woman, to whome it is now requisite to restore the same. Wherto the Guardian answeared: Doe as you please. The S. then called a very Religious seculer man, and said: Take this cloake, and twelue loaues that shalbe giuen thee, and goe to such a poore sick woman, and tell her that the poore man to whome she Lent the same sendeth it againe vnto her with thanckes, and leaue it all with her, and then retourne. This good man did as the holy Father had en∣ioyned him, but the poore woman thincking that he had iested with her, answeared him: Freind I lent not this cloake to any man: so that I vnderstand not what you meane: but the man left the cloake and the bread, without other replie then, it is yours, make vse therof: which the poore woman with thanckes to God, accepted.

Of other like charities performed by the Saint for the loue of God.

THE XLVIII. CHAPTER.

GOeing one day to preach, he mett two of his Religious, that* 2.133 were French, with whome he a while discoursed. These Fa∣thers being exceedinglie conforted both by his life, and confe∣rence, according to what they had heard of him, did out of deuotion de∣maunde his owne habitt which he did weare, and that, for the loue of God: whose name he hearing, did instantlie discloath himselfe, and gaue it vnto them, putting on an other which one of them did att that pre∣sent putt off: which he performed in obseruance of his vow, which was incontinentlie to giue what soeuer should be demaunded him for the loue of God, for reuerence to this Lord, whose will was to be termed, Loue: and therfore he was much offended and sharply repre∣hended the Religious when vpon any light occasion, and without* 2.134 edification of their neighbour, they named the loue of God, which should not be named but to some good purpose, and that with great reuerence. The S. seldome or neuer weare a new habitt: for when he

had such one made, he would incontinently chaunge it with some other Religious for a torne one, and sometimes he would take a litle part of some ragged and worne habitt, and as much of an other, and so patching it together, you may imagine what manner of habitt it could be. But he no farther regarded then to couer his stomack that was infirme.

There came a poore man one day where he was, that asked a peece of cloath of a Religious for the loue of God, to patch his garment. Which the S. vnderstanding, he caused euery corner of the house to be searched, and being answeared that none could be found, he retired into a corner, not to be seene, and ripped of that which couered his stomack, and gaue it the poore man. But not doeing it so dexterously, but that he was perceaued by the Religious, they caused him to restore it. But the holy Father would neither take it not permitt the poore man to depart, till there was an other peece of cloath giuen him.

Being in the Couent of our lady of Angels, a poore woman that had two children in his Order, came to demaund an almose, and he called Brother Catanius, to whome he said haue we nothing to giue to this our poore mother? whereto the said brother Peter answeared: That there was nothing fitt for her, if not a new testament, wherin they read the lessons att matines which might be giuen her if he thought good, considering that she asked almose and was in extreme necessity.* 2.135 The holy Father pawsed not long theron, but sodenly said: I pray you giue it her, for she may sell it, and reliue her selfe in this her misery: and I verily beleeue that this charity wilbe more pleasing to God then our lessons: and so it was deliuered her. Few bookes were then printed, in respect wherof they were deere. I haue alleadged this example to shew that this holy Father spared nothing from the poore that asked it for the loue of God. Yea to performe this office of piety, if he chaun∣ced to meet any poore people loaden on the way, he would disburden them, and for a while carry their burden, that in the meane time they might take breath. He would haue all his Religious to honour the poore, as much as him selfe as representing the person of our Lord IESVS CHRIST.

How much the said S. would haue the poore to be honoured.

THE XLIX. CHAPTER.

* 2.136 GOeing to preach thorough Italy, he mett on the way a poore sick creature, afflicted with many infirmities, of whome he cō∣ceaued a strong compassion. Then spake of him to his compa∣nion, who answeared, that it was very true that he seemed poore, ex∣teriourly

but perhappes was interiourly more puffed vp with desires then any of that country. The holy Father very bitterly reprehen∣ded him for this rash iudgement, and then sayd: If my company be gratefull vnto thee, thou shalt performe the pennaunce that I shall now enioyne thee. The Religious acknowledging his fault and submitting himselfe to doe his penaunce, S. Francis said vnto him: Strip thy selfe naked and aske him pardon, and beseech him to pray to God for thee, which was done.

He caused an other Religious to doe the like, for hauing only giuen a rigorous answeare to a poore man that asked an almose. He manife∣sted to his Brethren how they ought to behaue themselues towardes the poore in these termes: When you shall see a poore creature, con∣sider that it is a mirour which our Redeemer IESVS CHRIST, pro∣poseth vnto you of his pouerty, and of his blessed virgin mother, and* 2.137 that he presenteth it to your sight: When you shall see a sick person, know that it is a paterne of the infirmity which he tooke on him for our sakes: & if the pride and irreuerence of the riche displease God, how much more will displease him the rigorous wordes of Freer Minors to such as make professiō of pouerty? If in this our profession, God per∣mitt that we be honoured of great personnes, how intollerable will our pride appeare, if proudly puffed vp, we contemne such as are as poore as our selues? Lett vs therfore beware that by iust permission of God it happen not to our confusion, that the rich make lesse esteeme of vs, yea that they suffer vs to die for want of releife.

Of the spiritt of feruour of S. Francis in his preachinges.

THE L. CHAPTER.

* 2.138 BEcause the Apostle saith, that piety is profitable and behoufull in euery thing; this vertue was so vnited to the hart of the holy Fa∣ther, and so engrauen in his bowels, that it seemed to subiect him to all creatures: but especially to the soules redeemed by the precious bloud of our Lord IESVS CHRIST: for if the saw them sicke or dead in sinne, he had such a tender feeling of hart and affection with them, as if he had naturally begotten them. And in that respect he excceedingly honoured Preachers, because they alwayes raysed some dead Brother vnto our Redeemer, and with a pious care endeauoured to reuoke the erring, and to confirme the imperfect in God. S. Francis then preached being vested with this zeale and charity towardes his nei∣ghbour, not with selected wordes or by humane art, but by the vertue and doctrine of the holy Ghost, did manifest vnto them the kingdome of God: his preaching was vehement as a burning fire,

that peneteated the center of the hart, and putt soules into a conti∣nuall admiration, and as it were beside themselues. Prayer alone was all his bookes, distrusting all his knowledged and industrie, and en∣tierly relying on the diuine vertue. He obtained of God this his holy grace which he so instantly required for assistance of his neighbour, in such sort that his wordes did penetrate not only the eares, but euen the hartes of sinners.

It only once happened that he studyed his sermon, and the reason was because he was to preach before the Pope and many Cardi∣nals, by commandement of the Cardinall of Hostia Protectour of his Or∣der.* 2.139 The time being come to ascend the pulpitt, and being therin, he could by no meanes beginne his sermon, though he exceedingly labou∣red to doe it: which infinitely troubled him, and much amazed the as∣sistantes: wherfore he publickely acnowledged that he had seriously stu∣died that sermon: but hauing incontinently recourse to prayer, & in few wordes recommending himselfe with all his hart vnto God, vtterly re∣iecting his former conceipt, and entierly referring himselfe to his diuine maiestie; he began to preach with such feruour, that hauing in an instant sett att liberty his holy tongue, he deliuered matter so learned, subli∣me and so necessary, that he moued all the hartes of his audience to compassion: and then it appeared to each one that the wordes of God were vndoubtedlie true, where he saith: It is not you that speake but the spiritt (of God) that speaketh in you. This holy Father thus ob∣tayning the reuelatious of the diuine mysteries by meane of prayer, and correcting first whatsoeuer vices he found in himselfe, it is not to be admired that he moued the most obdurat hartes vnto pennance, reprehending vices with such vehemence. He preached with like fer∣uour, his constancie being incredible, both to great and meaner peo∣ple, riche and poore, many and few, and alwayes with exceeding profitt.

What conditions S. Francis required in Preachers.

THE LI. CHAPTER.

BEing, according to the example of IESVS CHRIST a true Euan∣gelicall Preacher, and teaching rather by workes then wordes, he would in like sort that his disciples rather wanted learning then goodnes: because, sayd he, the function and grace of preaching is farre more gratefull to God then any other humane office, if it be espe∣ciallie practised with a care of perfect charitie: adding with all that the poore and wretched preacher that despoiling himselfe of pietie sought

not the benefitt of soules in his preachinges, but only to please men for his particuler interest, deserued to be lamented, so miserable was his state and condition. But more greiuous was his case that by his lewd life, he scandalized and ruyned more soules, then he gained by his doctrine. He∣revpon he inferred that before such Preachers was to be preferred a sim∣ple Religious man, who by his pious example and imitable life, indu∣ceth each one to vertue. Which is insinuated by the wordes of S. Anne:* 2.140 Donec sterilis peperit. Till the barren bring foorth many children: and she that had many become infirme: vnderstanding the barren to be the sim∣ple Religious, whose function is not to preach and by his doctrine to bring foorth any child vnto God: but att the day of the vniuersall iudge∣ment, it will appeare that, by his life, his example, his prayers, and his teares which he hath presented vnto his diuine maiestie, imploring him for the conuersion of sinners, he shall haue engendred many more in the Church of God, then diuers that preach, because the iust iudge shall at∣tribute them all vnto him for his merittes, and shall recompense him accordinglie. And the mother, that is, the Preacher that in exteriour apparence seemed to haue many children shall appeare infirme: because he shall proue to haue no part in that, wherein he gloryed as proceeding from himselfe and notfrom God. In respect wherof he would not that the Preachers should be distracted and transported by cares and asfaires of the world: but should remayne retired and attentiue to prayer, as being elected by his diuine Maiesty, for publishing his holy word vnto sinners. Therfore, said he, the first thing that a Preacher ought to doe, is in priuate prayer to feed himselfe with the spiritt of God: then, being himselfe enflamed within, to communicate and impart vnto them, ther∣by to enflame them without.

* 2.141 The Function of preaching was by him reputed reuerend, & so con∣sequentlie the Ministers therof: Preachers, said he, are the life of the body of the holy church, they are the champions and bucklers of soules against the deuill: they are the burning torches of the world. It can∣not be esteemed how worthy they are of honour if they be such as they ought to be, and on the contrary, how ••••ch they deserue pitty and compassion, if they sell their doctrine, ••••r recompence of a vaine and transitorie applause. For which respect this holy Father could not endure such that esteemed more of themselues for being eloquent and learned, then for being seruantes of the omnipotent God, and employed by his diuine Maiesty, in the most eminent degree that his Church af∣fordeth: to those whome he knew to be such he said: Wherfore doe yee glorie of them that are conuerted to penance by your preachinges as though yourselues did conuert them, wheras my simple Religious doe also the same? And therfore, the preachers that entierlie applyed

themselues to preaching without any deuotion he called euill disposers of his goodes, and exceedingly extolled those that had respect and me∣mory of themselues, after their preachinges rotyring and applying them∣selues* 2.142 to the spiritt of prayer, and to tast how sweet God is, after his example, who leauing his disciples, retyred him selfe vnto the moun∣taines to pray.

Of the feruent piety and charity which S. Francis had towardes God and his saincts.

THE LII. CHAPTER.

WHo can euer expresse the feruent piety, wherwith the glo∣rious Father S. Francis, the deere freind of his Spouse IESVS CHRIST alwayes burned in his hart: consi∣dering that by meanes of this his feruour he was most of∣ten rapt out of himselfe and so transformed in IESVS CHRIST, that it* 2.143 well appeared, that with the exteriour quill, the stringes of the instru∣ment of his hart were touched within: Wherfore he affirmed that it was vnwonted and ouer abondant prodigality, to offer so great a price as the loue of God for an almose: and he tearmed them senseles, who were ignorant therof, and who made more esteeme of a base farthing then of such a purchase, for so much as they refused that sclender price, which sufficed to buy heauen: besides that the loue of him who hath so much loued vs, ought iustlie to be prised and estoe∣med aboue althinges. And to the end himselfe might be often stirred to this diuine loue, he considered althinges as proceeding from the hand of God: and so by the consideration of creatures, he was with an admirable sweetnes swallowed vp in the contem∣plation of a most high and first cause and fountaine of all essence and life, admiring in the beauty and composition of the second causes, the most eminent and prudent Creator: and pursued the same euery where to his pleasure, which he found by a thousand new meanes & manners, framing a continuall ladder of althinges created, wherby he ascended to the comtemplation and fruition of this lord vniuersally desired, and att euery steppe of the said ladder, he tasted, as in a litle brooke, of that most delicious fountaine of bounty, with an extreme pleasure, as if he had heard that celestiall harmony and consonance of the diuersity of vertues, and of their effectes which God gaue to his creatures, for which ••ounterchaunge he awakened and stirred thē with the Prophet to prayse* 2.144 their Creatour, as in place heerafter shall appeare.

He continually carryed his desired crosse, as a pleasing litle bundle

of mirrh sauouring in his hart: desiring with all his power, to be transformed into it, therby to be enflamed with an excessiue loue, and to that end he had appointed lentes, in which he retired into hermita∣ges to enioy in silence his amorous IESVS CHRIST, who as gratious failed not to reciprocate his deerly beloued in giuing him di∣uine consolations.

* 2.145 He burned with deuotion in the interiour of his bowels towardes the sacred sacrament, admiring that so charitable and excessiue diui∣ne communication. And when he communicated, which was often, it was with such and so great deuotion, that such as were present were amazed and enforced to deuotion, seeing him so replenished with this celestiall tast, wherwith being as it were druncken, he was with all raui∣shed into mentall extasy. And he was so zealous and reuerent therevn∣to, that fearing to handle it vnworthely, he euer refused to be Preist, yea being thereto vehemently sollicited, and so farce foorth as he could no longer resist. Wherfore he had recourse to his ordinary defence, which was prayer, wherin demaunding Counsaile of God, an Angel ap∣peared vnto him with a viol in his hand full of most pure and cleare li∣quor,* 2.146 who sayd: Behold Francis, he that will administer the most ho∣ly sacrament, ought to be as pure as this liquor: in respect of which wordes, he had neuer thence forward desire to be preist, esteeming it no small matter to be Deacon, sith so great a purity was requi∣red in Preisthood. And therfore he commanded the Superiours and all other Religious, to be carefull in the prouinces where they re∣sided, to aduertise and exhort the people, Clarkes and Preistes, to place the most sacred body of our Lord in a decent place with all reuerence: and sent them the mouldes and first formes or modeles of steele wherin to make the hosties. He was also carefull to haue the altares and churches very neate and curiously adorned, and in* 2.147 all his chapters made mention therof. He loued and reuerenced the glorious mother of our lord IESVS CHRIST, with such Charity as cannot be expressed, in consideration that she had made the most high lord God our Brother, cloathing the diuine maiesty with our owne flesh. Wherfore next after God, he repo∣sed all his hope in this glorious virgin, and euen from the origi∣nall of the institution of his Religion, he made choice of her for his protectrice and aduocatrice vnto her Sonne: and for her honour* 2.148 and glory, he fasted as we haue formerly alleadged. After that, be∣sides and aboue all the other Angels whome he reuerenced (for the speciall care they haue of vs) he was with an inseparable bond of loue vinted vnto the Archangell S. Michael, in regard of his office, presenting soules vnto God, and in deuotion vnto him, he fasted

forthy dayes before his feast. In this holy fast it was, that he me∣rited that notable fauour of the stigmagtes: as hereafter in place conuenient shalbe inserted. Finally he was generaly enflamed in the memory of the glorious Saints affecting them with all his soule, as li∣uely stones of the celestiall edifice, shining and glittering with that immensiue light, aboue all other resplendant with the charity of IESVS CHRIST, and among them he especially reuerenced with a singuler deuotion the Princes of the Apostles, S. Peter and S. Paul: for he went often to Rome expresly to visitt them, and not in vaine sith he was reciprocally by them visited, protected and com∣forted in all occurances.

Of the great charity of S. Francis, towardes his neighbour, and how he freed his Brethren of temptations.

THE LIII. CHAPTER.

THe poore of IESVS CHRIST S. Francis, had but two peeces of mony (so called he the body and the soule) which vpon euery occasion he offered for the loue of IE∣SVS CHRIST: the one by an ardent feruour, and the other by abstinence and discipline: sacrificing the flesh exteriourly in holo∣caust, and interiourly burning in the temple of his soule, the sweet in∣cense of piety, eleuating his spiritt vnto God by a most seruent loue, and extending it by his interiour benignity, ouer all crea∣tures that were associated vnto him by nature and grace, and re∣deemed by the precious bloud of our lord IESVS CHRIST. He had not bin reputed the freind of IESVS CHRIST, if he had left desolate the soules, redeemed by such an inesti∣mable price. Wherfore he affirmed that one ought to preferre the safty of soules before al thinges: sith that the only Sonne of God the Father, would be crucified on the crosse for their saluation. Ther∣fore when he prayed, he poured out an infinite quantity of teares. When he preached he extremely heated himselfe: and in this consi∣deration it was that he so rigorously afflicted his body: for it was not to punish it for sinnes, which he had desisted to committe,* 2.149 nor to preserue himselfe therefrom, by reason that the hand of God was with him. But it was to the end that by his exam∣ple and merittes, he might free and deliuer the poore soules of IESVS CHRIST from that horrible and insatiable gul∣phe of hell, vsing those wordes of S. Paul: If I speake with the tongues

of men, and of Angels and haue not charity, I giue no good education to my neighbour, and very litle doe I profitt others, and much lesse my selfe.

Therfore he deuided this his charity as an abondant Fountaine into* 2.150 many and diuers chanels, wherby he dispersed it, louing and honou∣ring each one in his degree and estate. He particulerly honoured Prei∣stes as the Ministers of God, which he performed with exceeding reue∣rence, acknowledging them to be sanctified by diuine aucthority, with power to celebrate his sacred mistery, and to absolue soules (his mysti∣call body) from detestable sinnes. He would not see nor consider any imperfection in them, as people that alwayes represented vnto him IE∣SVS CHRIST. He left by testament vnto his disciples this notable respect which he had vnto Preistes, and shewed by example that euery man ought to reuerence them, as personnes in whose authority next af∣ter God, consisteth the recouery of our saluation. He exceedinglie ho∣noured Preachers and diuines, as they who administred vnto vs the spi∣ritt and life of the word of God. He also much respected old people, and gaue due honour to men of power and authority in the world. But in especiall manner did he ground his affection on the poore. He had peace and charity with all the world, and would that his Religious should endeauour the like, that none might be scandalized or troubled* 2.151 by their occasion. He manifested vnto them the cordiall loue wherwith he affected them, as his children in IESVS CHRIST, in that he did not conuerse with them, as their head, lord, or Superiour, but as Father, brother, and seruant, perticipating of all their necessityes, afflictions and temptations: so that he might well say with the Apostle: Who (among you) is weake, and I am not weake? who is scandalized, and I am not burnt? and on the other side he congratulated extremely att the spirituall progresse they made: he corroborated and conforted the fee∣ble, and they that were tempted, as by these examples may ap∣peare.

He was on a time entreated by one that was violently tempted, to pray vnto God for him: to whome, conforting him he said: My child be not disquieted, for this ought to be vnto thee an assured testimonie that thou art pleasing and gratefull vnto God. None may esteeme him∣selfe the seruant of IESVS CHRIST, but in afflictions and temptations. There are many, though ignorant, that glory, not to haue tasted any infirmity, and not to know what temptation is, wher∣as they might iustly be greiued, and therby vnderstand their weak spi∣ritt and sclender loue towardes God, and assuredly beleeue that they haue much more to endure in the other world. For God doth here* 2.152 chastice the faithfull, to free them from feare of correction otherwhere,

giuing them the meritt of a more worthy crowne, and doth neuer per∣mitt them to be tempted aboue their forces: but causeth his seruantes to make great benefitt of these tēptations. The said Religious was so com∣forted* 2.153 by these wordes, that albeit he disposed himselfe thencefor∣ward to endure and support his tēptations, yet he incontinently felt all the bitternes he had sustayned, to tourne into ioy and alacrity.

An other Religious being tempted with the spirit of blasphemy, farre more insupportable then any other, fell att his feet with abondance of teares and such sobbes, that he could not vtter so much as one word. Wherevpon the S. knowing the exceeding torment which this Reli∣gious endured, ••oued with pitty and zeale of his soule, he said: I com∣mand* 2.154 you, yee deuils, in the name of our lord IESVS CHRIST, that you presume not henceforward to tempt this Religious, and he was in∣continently deliuered, yea in the very instant. Here then appeared the deepe compassion of the holy Father, and his power against wicked spiritts.

How he trauailed towardes Siria, there to receiue Martirdome.

THE LIIII. CHAPTER.

* 2.155 THe yeare of grace, '1212. the order of S. Francis still florishing in nomber and in fame of sanctitie, he ordayned that they should twice in the yeare assemble att our lady of Angels, att the feast of Pentecost, and of S. Michael tharchangel, to suck the milke of Euangelicall pouertie from this their holy mother, and the∣re to conferre of matters necessarie to their Order, and of accidentes occurring: as also to vnite themselues in fraternall loue, animating each other in vertue of the spiritt. There were the preachers deputed to their places, and other obediences ordayned. The holie Father* 2.156 desiring to assist not onlie the faithfull, but euen Infidell Pagans, to sow the faith euery where, and to offer himselfe in sacrifice to the fire of Martyrdome, a liuely host vnto God, and by his death after the example of IESVS CHRIST, to lay open vnto erring foules, the way of saluation, in the aforsaid yeare, which was the fourth of the institution of his order, being no longer able to suppres∣se the flame of desire of martyrdome, he resolued to passe the sea to goe preach vnto the Infidels in Siria. He embarqued himselfe to this purpose, but the vessell which carryed him was encountred with a most cruell tempest, that forced it into Sclauonia where he remayned diuers dayes: his companie refusing to proceed any far∣ther.

Wherfore perceauing himselfe frustrated of his holy desire, estee∣ming it to arriue by the prouidence and pleasure of his diuine maiesty: and vnderstanding that there were certaine mariners retourning to Au∣cona, he besought them for the loue of God to conduct him with his* 2.157 companion back againe into Italie. They perceiuing him to be extreme∣lie poore and that no benifitt was to be gotten by him, they made excuse that they had sclender prouision. But the holy Father relying on the mercie of God, entred so secretlie with his companion into the shipp that they were not seen of the Patron. Being so hidden without the knowledge of any person to giue them to eat, an Angel sodenlie appeared to a man in the ship that had the feare of God, to whome he gaue prouision for his seruant, saying. Take this food and dispose it prouidentlie for the reliefe of the two Religious, that are hidden here within, whome he shewed vnto him: and when they shall haue need, be charitable vnto them. Hauing said thus much he disap∣peared, and what he had giuen in chardge, was performed. The mari∣ners* 2.158 in meane while so long floted in stormes and tempestes, that they spent all their prouision, so that there only remayned in the shippe that releife which God had sent vnto the S. which appearing to be but litle, did neuertheles in such sort augment, by the prayers of S. Fran∣cis, rendring good for euill, that it sufficed for all them that were in the vessell, till they arriued att their pretended port: which mi∣racle being knowne vnto the Patron, he repented to haue refu∣sed to admitt them, for the loue of God, whose diuine Maiestie notwithstanding was pleased to shew such a manifest miracle, to the end it might appeare how much more his ser∣uantes do by their merittes, support and vphold the world, then they are supported by it.

Of the Conuersion of the glorious S. Clare and of the beginning of her Order.

THE LV. CHAPTER.

THe afforesaid yeare, 1212. the glorious S. being by the diuine* 2.159 Maiesty recalled not without cōsideration of great consequēce, from the voyage of Siria, he gaue a beginning to the Order of the Damianes, the roote and originall wherof, was the glorious mother S. Clare, descended of a noble familie of Assisiū, who albeit by her pa∣rentes educated and nourished deliciously, with intent to be afterward according to the manner of the world honourably marryed: the holy Ghost did notwistanding worck the contrary, and intended to enrich her

with celestiall treasures. For which occasion euen from her infancy, he had a very particuler care of her, with purpose to espouse her vnto our Lord IESVS CHRIST. And when he thought the time conuenient, he permitted that, hearing admirable matters deliuered of the holy Father S. Francis, she with a manly courage resolued to follow him in the strict way of euangelical perfection. Hauing then found opportunity, she presented her selfe alone to the said S. and hauing discouered her hart vnto him, he instantly perceaued the inspiration which she had from God, and in very few howers giuing the farwell to her kinred, her sub∣stance, together with all the world, she procured him to cutt of her haire, and to cloth her with his owne habitt, before the aulter of our Lady of Angels. For more security, the holy Father S. Francis commit∣ted her to the monastery of S. Paul, where were Religious of the Order of S. Benett, whence by reason of extreme persecutions and violent pro∣ceedinges off her kinred hauing att length taken her out, he placed her in the Church of S. Damian, where was the first monastery of S. Clare, and by reason of their nomber that there encreased, they were called Damianes, as shall seuerally and verie particu∣lerlie appeare in the eight booke, in the life of B. and glorious Saincte Clare.

How the S. went to Moroccho to seeke Martyrdome.

THE LVI. CHAPTER.

SAinct Francis euer thirsting to be martyred for the faith of IESVS CHRIST, being peruented of his iorney into Siria, in the yeare 1214. he attēpted a voyage together with Brother Bernard & Bro∣ther Macie, towardes Moroccho through Spaine, supposing thence to find passage vnto the Emperour of the Mores att Moroccho, called Mi∣ramoline, to preach vnto him the faith of IESVS CHRIST. He enter∣prised this iorney with such alacritie, that albeit he were very feeble and infirme; he notwithstanding did alwayes so much out goe his com∣panions that he seemed to fly. But being arriued in Spaine, his in∣firmityes did so oppresse him, that he could hardly trauell vnto S. Iames in Galicia, where prostrating himselfe before the altare of the said S. and praying with his accustomed feruour, God enioy∣ned him to retourne into Italie, because many places were offered vnto him wherin to accommodate his family, and that his retourne thither was very necessary, to confirme the greene places of his erected vingneyard.

In this iorney S. Francis was att Guimaranes a citty of Portugall,

where it is said that he raysed the daughter of the master of the house where he lodged: thence he visited the queene Vracca wife of king Al∣fonsus the second, who beheld him with great reuerence and deuotion▪ and was exceedingly comforted and edified by him. Proceeding after∣ward on his iorney, he lighted on a riuer in the said prouince of S. Iames, betweene the citties of Nonis and Orgogno, which he knew no meanes how to passe by reason there was not any house in that part nor personne to conduct him ouer. Not knowing then what to doe he had recourse to prayer, and att the very instant whiles he was praying to God, there came a boy from the citty of Nonis, who hauing pitty of them, gaue thē encouragment saying, that hauing passed ouer his horses that were loa∣den with bread, he would vnload them and retourning, would conduct them ouer: which he performed, and hauing guided them to Orgog∣no, he lodged them in a house of his where he putt his bread, wherin he gaue them the best entertainement he could deuise: for which the holy Father gaue him many thanckes att his departure, and said: God giue you the payment which he hath promised to good people: and so departed.

That very yeare (which is worthy admiration) this yong man re∣tourning from Rome hauing visited the Apostles S. Peter and S. Paul he demaunded of God as a speciall grace that he would please to take him out of this world before he lost the meritte of so many holy in∣dulgences which he had gotten. His prayer was not frustrate, for by the merittes of the blessed Father S. Francis, as by the consequence is apparent, God heard him from heauen, and so he died in the very pilgrimage. His Father by letters from freindes being aduertised of his death, after much lamentation, procured the office of piety to be per∣formed for his soule, att the end of which office, there appeared in the* 2.160 said citty of Nonis, about seuenty Frier Minors, though those people neuer supposed so many to be in all the world, and they were all present att the church in procession, singing with such melodie and with so pious a sweetnes, that they drew teares of deuotion from all the audience. After they had sung masse, the parentes of the deceased inuited them to eat with them, which they did, and then departed, and a great multitude of those people conducted them very farre: the table was afterward found furnished with meate, as if they had not eaten. This miracle being perceaued, many ran after them to see if they could recouer them, and know the place of their residence, but they could neuer see nor heare of them. It was then iudged, that this was the re∣compence of the curtesy which the deceased had done to S. Francis and his companions, when he entertained them att Orgogno: and thence, forward those people were euer exceeding deuot vnto the Freer Minors.

In the same iorney betweene Barcelone and Ghirone, neere vnto S. Celony, one of the companions of S. Francis being very hungry entred into a vineyard which he happelie found there and did eat of the grapes. The keeper of the vines hauing perceaued it, tooke from him his cloake (which he very patientlie permitted him to take) and would not restore it whatsoeuer instance S. Francis vsed: but carryed it to his ma∣ster,* 2.161 of whome the said S. so graciously demaunded it, that he did not only restore it, but withall inuited him to eat with him, where he in such sort comported himselfe, that this good man entierlie edi∣fied by the wordes of the S. and by his doctrine, offered himselfe to be a perpetuall host vnto all the Freer Minors that thenceforward should passe that way. To whome the S. reciprocally replyed: I accept thee for a Freer of our Order: and so proceeding in continuall performance of that charity when they passed that way, he died ma∣ny yeares after: and as his kinred procured his obsequies to be per∣formed, where were present many Preistes, some did deridingly be∣ginne to murmure, saying that the Freer Minors did not appeare att the death of one of their so affectionate Brethren, of who they had receaued so many curtesies: and vpon the deliuerie of these wordes there came two and twentie Religious, singing the Psalmes of Dauid with an ex∣ceeding melodious harmony, who hauing finished the office in the Church, did all disappeare. The kinred of the deceassed prepared for them to eat: but they rested content with only giuing thanckes to God with the rest of the people, for the recompence he affordeth those that entertayne his seruantes, euen after their death. It was then ordayned in that citty, that the Freer Minors should thenceforward there be lod∣ged and entertayned with all thinges necessary att the chardge of the common purse. S. Francis passing afterward through the kingdome of France, preaching in a hospitall att Montpelier, he prophetically foretold that in that citty should shortlie after be erected a monastery of Freer* 2.162 Minors, which was accordingly verified soone after, in that a Couent was there built which was very worthely mayntayned, till the fury of the Caluinian heresie did vtterly ruinate the same.

Of the first meeting of S. Francis and S. Dominick.

THE LVII. CHAPTER.

THe yeare of grace 1215. when the first generall Councell was held att Lateran, during the raigne of Pope Innocen∣tius the third, the holy Father S. Dominick was att Rome with the Bishop of Tolous called Falcon, to procure the Popes confirmatiō of

the Order of Preachers which he then intended to institute and estabish: wherof the Pope being by diuine reuelation aduertised, and enformed of the great fruit that this Order should produce vniuersally to the holy Church, att his first vew of S. Dominick, without farther notice of him, incontinently commanded him to retourne vnto Tolouse, and to conferre with his Religious touching the penning of a rule that might be approued by the Church, vnder which his Religion might be con∣firmed. S. Dominick then retourning to Tolouse, and hauing with his Religious implored the diuine assistance, they made election of the rule of S. Augustine, with the name and title of Preachers. The yeare following being 1216. (Honorius the third succeeding Pope In∣nocent the third) retourning to Rome, he demaunded of the Pope that then succeeded, the said confirmation with the Bull and aposto∣licall authority, in vertue wherof to make profession, and with all* 2.163 to adde other constitutions that seemed necessary. All which hauing obtayned, the night ensuying he saw in prayer our Lord IESVS CHRIST att the right hand of God against sinners in an hideous and terrible manner: brandishing three launces in the aire against the world: the first to suppresse the hautines of the proud: the second to disgorge the ouer-stuffed entrailes of the auaricious: and the third to massacre the carnall. There was none that could resist this wrath, but the virgin Mary his most sacred mother, whome he saw most affectiona∣tely to embrace the feet of her sonne, beseeching him to pardon those whome he had redeemed with his precious bloud, and with the mix∣ture of his infinite mercy to delay that his rigorous iustice. Then he heard our Lord thus answeare her: See you not mother how manie iniuryes they doe me? how is it possible that my holy iustice per∣mitt so many enormityes to be vnpunished? His most gracious mo∣ther thus replyed: Thou knowest my deere Sonne, what is the way to conuert sinners vnto thee: but behold here a faithfull seruant of thi∣ne, whome thou mayst presently send into the world to preach thy word to men: that being conu••rted vnto thee their Sauiour they pe∣rish not, and behold there also an other of thy seruantes ready to assist him. Presenting vnto him S. Dominick and S. Francis, with whome he saw God to be satisfied. Now S. Dominick awaking ve∣ry well retayned the markes wherby he might know this his com∣panion, whome he neuer knew before. But the day following, by diuine prouidence he mett S. Francis, who was then in the Church of saint Peter att Rome, whome he incontinently knew by the mar∣kes which he had obserued in the said vision. Then he ran and verie affectionatelie embraced him and said: we shalbe companions and shall labour together in our holie purpose, and neither any man

nor wicked spiritt, shall haue power to preuaile against vs. At length he recounted vnro him the said vision. And after long discourse together, they remayned vnited in God with one hart, will, and spiritt. They commanded the like vnto their brethren: This vi∣sion was imparted vnto the Religious of saint Dominick by saint Francis his meanes, to whome onlie the said saint had recounted the same.

How these two SS. had sight of each other an other time att Rome, and how they reiected the benefices that were presented to them and to their Religious

THE XLVIII. CHAPTER.

THese two eminent lightes sent of God to illuminate the world, did an other time meet together att Rome in Car∣dinall Hosties house, who for the great zeale he car∣ryed to the Church of God, and for the deuotion wherwith he respected them both, said vnto them: In the primitiue Church the Prelates were poore, and liued without any vanity, gouerning the flock of Christ with loue and humility, not by desire of terrestri∣all and temporall thinges: therfore in myne opinion the holie church would retourne to her primitiue estate, if of your Religious we should make Bishops and Prelates, because by their doctrine, good example of life, and by contempt of the world, they would repre∣sent to the whole world the Prelates of the primitiue church; or att least they would be farre better then we, who liue ordinarilie in vanities, because they are instructed and educated in humilitie and pouertie, and therfore touching this point I shall be glad to know your opinion. The Cardinall being silent, there arose a pious con∣tention betweene the two holie Fathers which of them should first answeare. Att lenght S. Francis superiour of humility, left the superio∣rity* 2.164 of obedience vnto S. Dominick, wherby he answeared the Cardi∣nall in these wordes: The Dominican Preachers are in a sufficient good and high estate, if they can conceaue it, and therfore for as much as shall lye in my power, I will neuer consent that they ascend to higher dignitie. And then silent S. Francis arose, and with great vehemencie thus spake: My Religious are called Minors, onlie in respect that they neuer presume to be made great in this world, and much lesse to be Prelates: so that their title sheweth them their true vo∣cation, which is to remayne alwayes in their meannesse, and to tread

the steppes of humility of IESVS CHRIST, that they may meritt to be exalted in the other world among the blessed. Therfore if you will that they fructifie in the Church of God, keep them low, as they are, yea if they would aspire to prelacie, neuer consent thervnto. Here was the S. silent also. The Cardinall remayning exceeding well satisfied* 2.165 with these two answeares, dismissed the S. who goeing together, S. Dominick most instantly requested of S. Frācis the cord wherewith he was girded, who after he had of humility much denyed him, was att last content to be ouercome by charity, and vngirding himselfe gaue it vnto him: S. Dominick out of great deuotion girded himselfe ther∣with vnder his habitt: and afterward they departed each from other. S. Dominick vsed these speeches generally to all men: I speake it in very∣tie, all other Religious ought to admire and imitate the life of this man, so great is his perfection, and so true the way which he hath vnderta∣ken to follow IESVS CHRIST.

How S. Francis proceeded in sending his Religious ouer all Christendome, and deuided vnto them the prouinces.

THE LIX. CHAPTER.

IN the yeare of grace, 1217. the generall chapter being held att As∣sisium, by reason of the great multitude of Religious that were there present, the Prouinces were assigned, as well on this side, as beyond the Mountaines throughout all Christendome. Then were elected Prouincials, with companions and personnes deputed to their obedience: and because then there were not a few heretikes in Spaine, he sent thither his Religious: and among other Brother Zacharie and Bro∣ther Walter trauelled euen to Portugall, who as an vnwonted spectacle were very ill entreated, as well in regard of the nouelty or rarenes of their habitt, as for the diuersity of their language: and suspecting them to be heretikes, they were not permitted to rest in any place: wherfore they addressed themselues to the said Queene Vracha, by whose fauou∣rable protection they were receaued att Coymbra, Guymarances, Alan∣quer, and Lisbone, as hereafter with the rest of their life shalbe decla∣red in the sixt booke. The others were much worse entreated, no man yelding to receaue them not knowing whence they were, and therfore they were euery where driuen away, especially because they brought not authenticall letters from the Pope, that might giue testimony of* 2.166 their condition. Wherfore they were constrayned to retourne vnto S. Francis, who incontinentlie aduertised the Cardinall Hostie therof, then made protectour of the Order, after the death of the Cardinall of

Sebastian, who was their first protectour, but not according to the for∣me of theire Order as this was, who offered himselfe to S. Francis for such, and for a Brother of the Order: whome also the S. himselfe re∣quired of the Pope to be their Protectour.

The holie Father being then by the said Cardinall of Hostie presen∣ted vnto his holynes and to the colledge of Cardinals, he deliuered vnto them a notable oration of the praise of Euangalicall perfection, wherof himselfe and his Religious were Professours, with such and so great seruour, that he put all the Colledge into exceeding admira∣tion and deuotion towardes his Religion: who thervpon promised him all fauour. He esteemed himselfe happy, who after the Consisto∣ry was ended, could haue a Freer Minor in his companie. And the Pope caused letters patentes to be made him, wherof the tenour was such: Honorius bishop, and seruant of the seruantes of God, to our welbeloued, and as our Brethren, Arch-bishops and Bishop∣pes,* 2.167 our welbeloued sonne, Brother Francis of Assisium, and his companions of the Order of Minors, hauing, after they had con∣temned and abandonned the vanities of this world, chosen the way and life of perfection, with iust reason approued of this holy Church, and sowing the word of God, in imitation and example of the A∣postles, through diuerse Prouinces: We pray and command you in vertue of holie obedience, by these presentes our Apostolicall let∣ters, that when any of them shall repaire vnto you, with these said presentes, you receaue them as Catholiques, and true belee∣uers: and that, for the reuerence of God, whose true seruantes they are, and ours also, you shew them fauour and curtesie. Gi∣uen att. Etc. The said letters were signed by the Protectour and other Cardinals, to the glorie of God, and the benefitt of soules.

Of two other Apostolicall Breuies, graunted by the same Pope, transferred vnto this place, as proper vnto it out of the tenth booke of these chronicles and 31. chapter.

THE LX. CHAPTER.

IN the fourth yeare of his Popedome, the same Pope sent* 2.168 forth an other of this tenour: Honorius seruant of the ser∣uantes of God, to our welbeloued, Arch-bishoppes, Bishop∣des, Abbotes, Priors, and other Prelates of the Church, who are with in the Realme of France, health and Apostolicall be∣nediction. Hauing formerlie written vnto you in the behalfe of

our welbelourd children the Freer Minors, praying you to haue them in recommandation: as we are giuen to vnderstand, some of you being yet scrupulous of this Order, permitt not them to seiourne in their bis∣hopprickes, though in deed there is in them nothing deseruing suspi∣cion, as we haue bin very precisely enformed and assured, and there∣fore our letters ought to suffice to dispossesle them of all sinister opinion, that they might formerly conceaue of them. We therfore certifie and giue testimony to each one, that we hold the Order of Freer Minors for approued, and know the Brethren of the said Order to be Religious Catholikes, deuout and of pious conuersation: and ther∣fore we admonish, and by these presentes oblige you, to admitt the said Freer Minors into your bishopprickes, and to hold them highly recommendable, for reuerence of God, and of vs, Giuen att Viterbium, the eight and twentieth of May, the fourth yeare of our Popedome.

In the very same yeare his Holines wrote other letters of the same tenour, in fauour of the said Religion, which are recorded to be extent in the Couent of Paris.

How S. Francis would come into France. and what befell him in the way.

THE LI. CHAPTER.

SAinct Francis in an other of the foresaid Chapters, wherin the Freer Minors were distributed ouer Christendome, addressed himselfe to all the Religious and said: My beloued Brethren, I acknowledge my selfe obliged to giue edification to all the Bre∣thren: therefore my children being sent into diuers Prouinces, to endure hungar, thirst; labour, and other necessities, it seemeth rea∣sonable that my selfe doe likewise trauaile into some farre country, to the end that others the more voluntarily support their affli∣ctions, when they shall see me vndertake the like: and therfore (his manner being neuer to send forth any Religious, but first to pray vnto God that he would afford some fruit to be reaped therby) hauing with all his Brethren made prayer for himselfe, he arose,* 2.169 and said: In the name of our Lord IESVS CHRIST, of his most sacred mother, and of all the SS. of God, I make choise of the prouince of France, wherin there are many Catholike peo∣ple, and subiect to the holy Romane Church, and because they be exceeding deuout vnto the most blessed Sacrament, I beleeue I shall receaue much consolation in conuersing with them: hauing said thus

much, and chosen two companions, he tooke his leaue of his Reli∣gious, and enterprised his iorney.

Being arriued att the citty of Arezzo, and not permitted to enter there, because it was night, he lodged att an hospitall in the subur∣bes, where he vnderstood that the miserable cittizens of that place being diuided into two factions, did cruelly murder one an other. And the more to confirme the matter, as he was att his prayers about midnight, he heard such a noise of men and armour, that they seemed to be to armies ready to assault each other: wherby he perceaued ma∣nifestlie, the worck of the deuill that mayntayned them in warre. Wherefore moued with compassion, he spent the rest of that night* 2.170 in prayer with much feruour and abondance of teares: then he called Brether Siluester, a Preist, and man of worthy faith and puritie, to whome he said: Goe you to the gate of this miserable citty, and cry with a loud voice, the name of our Lord IESVS CHRIST be praysed and blessed. Ye deuils that keepe these people in warre and sedition: I command you on the part of almighty God, and in the ver∣tue of holy obedience, to depart all out of this citty: which Brother Siluester hauinge done, the deuils incontinentlie fled; and so with∣out any other prediction, or any other meane, the said citizens were reunited and appeased. S. Francis being desirous to prosecute his iorney, would not then stay in that citty, but preaching vnto them afterward att his retourne, he sharply reprehended them for their hatredes that had so furiously and inhumanelie enraged them against each other, and gaue them to vnderstand the great grace which God had giuen thē, by meane of the said wordes which were vttered by Brother Siluester, that was a holy man (not to speake of himselfe) deliuering them from the deuils, that maintayned them in so cruell a warre. By these considerations the S. exceedingly confirmed them in the peace already concluded, and besi∣des induced them to doe penance for their sinnes.

How the S. by commandement of the Cardinall Protectour of his Order, was intercepted of his iorney.

THE LXII. CHAPTER.

BEing att Florence he there foūd the protectour of his order, who was legat of his holines in that place. The holy Father goeing to visitt him recoūted vnto him the cause of his iorney, that he was trauelling into France, there to plant his Order, & to gaine soules, wherin he mēt to employ some time: which the Cardinall vnderstāding, was ex∣ceedingly disquieted, & endeuoured to persuade him by pregnāt reasons

to change his resolution, considering that he might doe greater seruice•• to God in Italie, and should benifitt more to support and mayntaine his Religion, where it was already knowen, then otherwhere. The S. answeared that the cause that most moued him to goe thither was, that he thought it not reasonnable, that hauing sent his Religious into di∣uers forraine Contryes, to endure many inconueniences, he should rest in repose, whiles they suffered and endured. The Cardinal replyed: Wherfore haue you sent your Religious so farre, to vndergoe so many afflictions? The holy Father answeared him: Thincke you, my Lord, that God hath instituted this Religion for the good only of the Ita∣lian soules? You must know that he hath chosen the Freer Minors, to goe ouer all the world, yea not onlie for the behoufe of faithfull Christians, but euen of Infidelles. And they shall goe, and shall there be receaued, and shall fructifie, gayning many soules to God: who will prouide them all their necessities, when men shall faill them. The Cardinal admiring the good and pious resolution of the S. confessed to beleeue that it would arriue as he had designed, neuertheles would he neuer permit him to goe into France. Wherfore S. Francis not min∣ding any further to contradict him, desisted his iorney to content him, and sent thither in his place Brother Pacificus and his other companiōs, and himselfe hauing seiourned some time with the said Protectour, re∣tourned to our Lady of Angels.

Of the great generall chapter, called the chapiter of Mattes.

THE LXIII. CHAPTER

AS well in regard that the Freer Minors did not yet throughlie appeare ouer all forreine Prouinces, as for other necessary res∣pectes, the yeares 1219. they all assembled by a great generall* 2.171 chapter att our Lady of Angels, where there mett, according to S. Bonauenture, about fiue thousand, which would seeme somewhat dif∣ficult to beleeue (if such a S. did not testifie it) that this holy Order was so multiplied in so short a space. Whiles this chapiter was held, Pope Honorius was withall his Court att Perusia, and the aforesaid Protectour of this order went to Assisium, whence he visited them euery day. He celebrated masse and preached vnto them, conceauing exceeding ioy to see fifty or an hundred of his soldiers of IESVS CHRIST walking in open feild vnited together, some employed in pious discources of God, others in diuine offices, others in some other worckes of charitie, and others separated in contemplation: and all this was performed with such and so exact a silence, that there was

not heard any noyse att all. So the said Cardinall, as also all the Lordes of the Popes Court filled with extreme deuotion, did both admire and exceedingly reioyce interiourly, yea as much as was possible, seeing those wordes of Iacob to be verified in so gteat a multitude of the ser∣uantes of God. These are the Campes of God, and his dwelling is here:* 2.172 considering that their lodgeings were in the wilde feildes, made of rushes and mattes by them of Assisium, and contriued as a dormitory: therfore was this chapter called the chapter of Mattes or rushes. Their beddes were, either the bare ground, or a litle chaffe, the bolster a stone or blocke of wood, each one was so edified with this company, that many Cardinals, Bishops, great Lordes, and Gentlemen came from farre of deuotion to see this holy and humble congregation: so that it well appeared that the like had neuer bene seene in the world. Many also came only to see and honour the glorious head S. Francis, who in so short a time, had selected out of the world so many and so worthy members, and (as a sage Pastour) had guided such a nume∣rable and precious flock, in the meadoes and spirituall pastures of IESVS CHRIST.

Now all the Religious being arriued, the said S. caused them to assemble together, then arose he as their Captaine, entierlie enflamed of the holy ghost, and gaue them the delicious and forcible food of the word of God, and with a deuout and loud voice, he made them a sermon, whereof the theme was such: My beloued Brethren, we haue* 2.173 promised great matters: but much greater ate promised vs, lett vs obserue those, and aspire after these. The pleasure of sinne is short: but the paine therof perpetuall. Vertue is painefull: but the glory is infinite. Many are called▪ but few are chosen, and in fine all shalbe rewarded. Vpon which wordes he so subtilly discoursed that euerie one was amazed therat. Afterward he exhorted them all to obedience vnto the holy Church, and to the exercise of prayer, a most effica∣cious meane to purchace the loue of God, charity, edification of their neighbour, to patience, and labours, to neatnes and purity of life, to haue peace with God, amitie with men, humility and sweet∣nes with all. He likewise exhorted them to solitude, to watchinges, to resist the temptations of the deuill, and withall seriously recom∣mended vnto them the feruent zeale of Euangelicall pouerty, con∣tempt of the world and of themselues: breifely to apply all their cogitation of soule and body on the most high Creatour, Redeemer and true Pastour of soules our Lord IESVS CHRIST. And to teach* 2.174 them all the aforesaid, rather by effect then by word, he commanded vnder vertue of obedience, that none should take care to prouide what to eat or drinck or any other thing necessary to their entertaine∣ment:

But that they should only applie themselues to the praise of God and to prayer, with these wordes of the Psalmist, which he often iterated: Cast thy cogitation in God, and he will releiue thee. All obeyed him without hauing care of any thing, and so, void of all other tem∣porall care, they entierlie employed themselues in prayer and prayse of God.

How the holy Father S. Dominick was present att this great chapter. And of the resolution he made that his Religious should not thenceforward possesse any thing of proper, for the great miracle he saw there: and of the great nomber of Nouices that were receaued att the said chapter.

THE LXIV. CHAPTER.

THe holy Father S. Dominick was present att this great chapter with seauen of his Religious, and hauing vnderstood the rigo∣rous commandement of the holy Father S. Frācis, he was vtterly amazed: fearing perhappes, in regard of his great loue vnto him, that some scandall might happen, hauing there so great a multitude, and no order taken for their releife. But our Lord IESVS CHRIST did quickly manifest what care he had of his seruantes, (who as birdes did fly in spiritt, and conuersed continually in heauen) to feed them on earth: for he touched the hartes of the people of Perusia, Spoletum, Fol∣lingnium, Assisium, and other neighbour places, yea of all the valley of Spoletum, who by diuine inspiration, came all with vnspeakeable* 2.175 speed as by a striuing emulation, with horses, mules, asses and chariot∣tes, all loaden with bread, wine, oyle, cheese, flesh, foule, egges, butter, and other thinges necessary for releife: others loaden with earthen ves∣sels, as pottes, cuppes, iugges, and other vessels for their vse, also with linnen and other commodities, euen with cloth, to couer them, finally they were most abondantlie supplied of whatsoeuer they needed: he esteemed himselfe happy, that could best and most deuoutlie serue them: there might one see kinghtes and other noble men to putt off, and spread one the ground their owne cloakes, to honour these poore of IESVS CHRIST. In like sort were seene many Prelates and deuout gentlemen to serue them with like reuerence, as they could haue done the Apostles.

This the blessed Father S. Dominick hauing seene, he assuredlie knew that the holy Ghost really dwelt in the seruant of God S. Fran∣cis: Wherfore sharpelie reprehending him selfe for the rash iudg∣ment he had conceaued, he fell one his knees before him, con∣fessed

his fault and publikely accused himselfe therof: protesting that* 2.176 then he vndoubtedly knew, that God had a particuler care of his ser∣uantes: whereof he had not till then had the like experience. Ther∣fore (said he) I promise also to obserue Euangelicall pouerty, and henceforth on the part of God I giue my malediction to all the Re∣ligious of my Order, that from this time shall possesse any thing in propriety, be it in common or particuler. And therfore albeit they might before haue rentes and possessious, as indeed they had, which they enioyed according to the graunt made them by Pope Honorius the third, in the yeare of grace 1216. the first yeare of his Popedome, yet the yeare 1220. which was the yeare after this great chapter, S. Dominick also holding a generall chapter where there were present two hundred and twentie of his Religious, they did together reforme their constitutions, and renounced the said possessions which they then enioyed, and such as they* 2.177 might thenceforward enioy. By which obligation, though the Order of Preachers, may, by iust dispensation, in respect of the great fruit they produce in the Church, with their doctrine, haue reuenowes for their Colledges, and studies: yet the other mona∣steries, according to the commandement and malediction of their Father S. Dominick, doe strictlie obserue Euangelicall pouerty.

The Cardinall of Hostia brought to this chapter a great multitude of Lordes, to see the manner of lodgeing of these Religious, who seeing them to sitt, eat, and sleepe one the bare ground, or one a litle chaffe or hay, without respecting other delicacie, and that for pillow they had a stone or block of wood, as we haue said: they beat their brestes, and weeping said: If these holy men eat and sleepe one the earth, what shall become of vs wretched sinners, that loaden* 2.178 with sinne liue in such superfluity without doeing penance? Thus many being well edified by this holy troup, endeauoured to change their life and manners into vertuous conuersation. Their beha∣uiour was such, and the edification of his Holines Court, of the Cardinals, and other great persons, as also of all the neighbour people, that there were more then fiue hundred Nouices receaued in that only Chapter

Of the great maceration and austerityes which were discouered in 〈◊〉〈◊〉 chapter to be exercised by the Religious of S. Francis, who made mute the superiors of his Order, that would change the rule, and of the terrible chapter that the deuils then held against the Freer Minors.

THE LXV. CHAPTER.

* 2.179 THe holy Father S. Francis hauing bin enformed, that in this chapter were many Religious, who to mortifie their flesh, be∣sides their other abstinences, fastes and disciplines, did weare in¦steed of haire, a shirt of maille, and certaine grosse hoopes of iron about theire loynes, which procured them diuers sicknesses, and euen that some died therewith: the pitifull Father commanded, by vertue of obedience that there should be brought him all the said mailles and hoopes: and in an instant were brought him fiue hundred of the one & the other sort: wherfore he presently there vpon made a cōstitution, that none should presume thenceforward to weare any sort of iron on their flesh.

There were in this Chapter certaine learned superiours, who practised with their Protectour some meane to temperate the rigour of that their so extreme pouerty and liuing, and to moderate it accor∣ding to some other ancient rule: that shunning extremities, they might choose one more supportable. Which being by the said Cardinall, who* 2.180 also would haue him condiscend thervnto, related vnto the holy Father S. Francis, he tooke him by the hand and led him to the chapter where those said superiours were yet assēbled, to whom addressing his speech, he said: My beloued Brethren, our most mercifull Lord God hath cal∣led me vnto him by this way of simplicity, pouerty, humility, and of this great asperity of life, and not only my selfe, but all those that will follow me: therfore lett none of you thincke euer to make me espouse an other rule, be it of S. Augustin, S. Bernard, or any other, for my God hath shewed me this, hath called vs vnto it, and will that we be reputed insensible in this world, because he will guide vs to heauen by an other path then this of the humane reasons of your sottish prudence and ig∣norance, wherewith you are confounded, yea I am so much assured from his diuine maiesty, that he will chastice you by his executioners, the de∣uils, and then will remitt you into your former estate, whence you are now fallen, though it beagainst your will, if first you doe it not of your selues. This said he left them with this worthy, conclusion. The Cardi∣nall hauing heard so resolute and terrible an answeare, vtterly amazed

att the great zeale of God which he demōstrated, durst not reply so much as one word, and the said superiors with such an exceeding terrour and feare of worse successe, remayned mute.

A litle after the said chapter, it was reuealed vnto the S. that whiles it was held, many thousandes of deuils being assembled att the hospitall betweene our Lady of Angels, and Assisium, held an other, where were* 2.181 present eighteen thousand, conferring of some meanes wherby to hinder the holy progresse of the said Order of the Freer Minors, where after many of the deuils had deliuered their opinion herein, att length one more subtill then the rest, thus proposed: This Francis and his Reli∣gious shunne the world, & doe sequester themselues with so much fer∣uour, and for the present loue God with such force, employing them∣selues in continuall prayer & maceration of their flesh, that whatsoeuer we shall now endeauour against them, will litle or nothing preuaile: therfore mine opinion is, that we thincke not as yet of it, but expect the death of the said Francis, the head of this Order, and the multi∣plication of the Religious: for then we will procure into it yong men, without zeale of Religion and saluation, venerable old men, and deli∣cate gentilmen, learned arrogants, and men of feeble complexion, such as shalbe receaued to support the honour of the Order, and to aug∣ment their number, and then by their meanes, we will draw them all to the loue of the world and of themselues, to a great desire of know∣ledge, and to blind ambition of honour, and we will so allure them to our fantasie, as we may dispose of them att our pleasure. The other deuils approuing this opinion, departed full of hope of a future reuenge, which would to God had not in part so arriued.

How the Freer Minors were sent, with authenticall letters, into diuers Christian and Pagan Prouinces: and how God miraculously releiued them.

THE LXVI. CHAPTER.

IN the expeditiō of the foresaid great generall Chapter, all the Chris∣tian* 2.182 and Pagan Prouinces were deputed to certaine Fathers, who were sent thither, with their companiōs, carrying the letters patētes of the Pope, in fauour wherof they were very ioyfully receaued, and curteously entertayned of the Prelates and people; among others, six were sent vnto the citty of Morocco, among the Mores, of whome one remayned sick in Spaine, and the other fiue that went thither were glo∣riously martyred, as in the fourth booke shalbe declared.

Many also were sent vnto Tunes, there to preach against the false sect

of Mahomet, with Brother Giles the third disciple of S. Francis, who being there arriued, were, by the merchantes with whome they came, putt againe into the shippes against their willes, for feare they might incurre some dommage by their occasion, and so were sent againe into Italy: there were also sent into diuers other places: for many religiou•• entreated it of the S. for the desire they had of Martyrdome, wherfore to giue them confort, he permitted them to goe: they did much fru∣ctifie in diuers places, as in their liues shall appeare, because hauing reposed all their confidence in God, he wrought many miracles by them, and miraculously releiued them in their necessities, as in the accidentes following, here placed for example doth appeare.

* 2.183 Many of the said Religious being in very vast mountaines, were ex∣ceedingly afflicted with thirst, by reason of the extreme heat that then was: so that it could not be more violent; when they came to any foun∣taine (where hauing had the benediction of their superiour, they drāck their fill of that water, which they well knew to be more diuine then terrestriall) considering that they found themselues therby so corrobo∣rated and reuiued that in vertue therof, they coutagiously performed the rest of their iorney, they yelded thanckes to God for the same.

Two others trauailling according to the Apostolicall manner (with∣out wallet) and hauing spent almost, a whole day in trauaile, without getting any bread, were so enffeebled with hungar, that their extreme∣ty seemed att the full, yet did it proue more, when comming into a Church, and demaunding a litle bread for the loue of God, of the preist therof, the honest man answeared that he had it not: wherfore the poo∣re Religious passing on in a kind of despaire, mett on the way a yong man, who hauing saluted them, began to question with them in this manner: whither goe you so sorrowfull and heauy that you appeare to be ouerchardged therewith? they answeared, that finding none that would giue them bread, they walked whither their hungar did lead thē, wherof they feared to die, this yong man presently replyed: goe to sitt downe and eat, here are two loaues. Whiles they were eating, he began to discouer who he was, saying vnto them: O men of litle faith, why distrust you the prouidence of God? why remember you not those wor∣des* 2.184 of Dauid so often cited by your holy Father: putt your hope in God, and he will assist you, he that faileth not the very beastes. Know that it hath pleased God, to chastice, and afflict you with hungar, for your weaknes of faith: and therfore learne how you ought to behaue your selues hereafter: which said, he vanished, and the Religious, thus hūbled, demaunded pardon of God, to whome they promised amendement.

How a man that built a Couent for the Freer Minos had his mony encreased: this is the thirteenth chapter of the sixt booke, putt in this place where it ought to be.

THE LXVII. CHAPTER.

BVt what happened vnto two Religious that were sent into Arragon is verie admirable: being receaued in Lerida, by an ho∣norable gentleman called Raymod de Barriaco, verie deuout vn∣to the Order of S. Francis, they persuaded him to build them an oratorie without the towne; assuring him that by such disbursement his monie would not diminish: wherto giuing credit, he so seriouslie sett labourers on worck, that in short time the building was verie forward. Now sen∣ding his seruant one day vnto his cabinett to take thence some monie to pay the labourers, he retourned, answearing him that there was no mo∣re. He not beleeuing it, sent him the second time; but he affirmed that doubtleslie there was none; wherwith the gentleman considering the great expences he had made, and the failing of the foresaid promise, being exceedinglie disquieted: went impatientlie to the said two Reli∣gious, and reproached them: wherto they humblie answeared, that he should not not be afflicted: but should goe himselfe, and curiouslie search, and should without doubt finde the promise of God not to be frustrate. Which the gentleman hearing, being somewhat recomforted and encouraged, beleeued the wordes of the Religious. Goeing then himselfe; he found all his monie, as if he had not disbursed a penie: and besides he found a notable somme in a corner. Wherfore replenished with ioy att the knowledge of such a miracle of God, he wēt to the said Religious, at whose feete falling prostrate, he demaunded pardon for the litle faith he had: and then with exceding feruour proceeded in the building.

How S. Francis went into Egipt to preach the Faith of Iesus Christ vnto the the Soldan.

THE LXVIII. CHAPTER.

THe yeare of grace 1219. after the said holie Father had sent his brethren into diuers places, as we haue said, he determi∣to goe preach the faith vnto the great Soldan of Babilon in Egipt, and with such feruour, that the Christians then went with excee∣ding deuotion, to see if he and his Religious could fight a spiritu∣all combat, and by the grace of God, wrest those prisoners out of the

handes of the deuill. But as a great nomber of his Religious followed him to goe in his company, arriuing att Ancona, where they were to embarque themselues, he said vnto them: My beloued Brethren, I would willingly content you all. I know that you vehemently desire to accompany me, in regard of your greedy thirst of Martyrdome. But you may well perceaue that it is impossible, because the vessell is not capable to carry vs all: It is therfore expedient that you referre your sel∣ues to the will of God, wherby such of you as shalbe elected, shall pre∣sently* 2.185 goe with me, and the others shall remayne in peace. And ther∣fore that none be discontent, you see there a litle child very simple (which saying, he poynted att him, being before him) who knoweth vs not, if you thincke it good, as I doe, he shall make choice of you. They al incontinently consented thervnto: the holy Father therfore called the child, to whome in theire presence, he said: Tell me, my child, is it the will of God that all these Religious goe with me into Egipt? The child answeared, no. Which of them then (replyed S. Francis) This, this, this, (said the child) and so by one and one he pointed out eleuen, and no more: which the others perceauing they stopped thir iorney, and the holy Father with the said eleuen Religious embarqued themselues.

At length after a longe nauigation they arriued in Egipt, where the Christian army then beseiged the citty of Damiett which the Soldan possessed, whose army was also in the feild, euery day ski••mishing with ours: so that there was no meane to passe the army of the Pagans, without imminent dāger of death, in regard that the Soldan had proclai∣med an edict through his campe, that euery More that could bring in the head of a Christian, should be rewarded with a ducat. But the ser∣uant of God S. Francis, who went thither for no other end but to die a martyr, hauing made his prayer, and being spiritually comforted in God, went with all his companyons to the army of the Mores, conti∣nually* 2.186 singing this verse of the Prophett: Although I shall walke in the middest of the shaddow of death, I will not feare euils: because thou art with me. Bur being discouered by the Mores, diuers of them issued out of the campe and assaulted S. Francis and his companions, as hun∣gry wolues the simple sheep, who yelded themselues captiues without any resistance, affirming only that they had matters of importance to impart vnto the Soldan.

How the holy Father S. Francis preached vnto the Soldan

THE LXIX. CHAPTER.

THus then was S. Francis and his companions led fast bound vnto the Soldan, who incontinently demaunded who they were, who had sent them into his army, and what was the end* 2.187 of their comming. The holy Father, as one that found himselfe in that place which he had a long time exceedingly desired, with a merueilous feruour of spiritt thus answeared him: Know Emperour Soldan, that our comming hither hath not bin enioyned vs by any earthly man or Prince, but by the will and ordinance of that almighty king of kinges, and lord of lordes (the eternall God) who hath sent vs vnto thee, that art not only his creature as we all are, but art also his Minister, and pos∣sessest his place in thine Empire: and therfore his most gracious good∣nes seeing that thou with all thy people, walkest out of the true way of the knowledge of him, thine only, true, and soueraigne God: and though thou deceauest thy selfe putting thine affection in creatures, without acknowledging their Creatour and Redeemer: though thou doest farre stray from the way of naturall reason, wherby thou migh∣test attaine the knowledg of thy faultes, of the honour thou owest vnto his diuine Maiesty, and of his law, yet he, hauing a feeling compassion of thee, hath sent vs hither to teach thee the true way, and the only meane of thy saluation, which consisteth alone in the faith and obedie∣ce of IESVS CHRIST, the true Sonne of God and true man, who came into the world to redeeme vs from the handes of the deuill, and to giue eternall glory to all them that haue bin, are, and shalbe sincere in holy Faith: and on the contrary, eternall torment and damnation to the disobedient, and such as erre from the said most holy Faith: and to this end would he, by his immensiue charity assuming our nature, therwith satisfie all our offences, and die on the wood of the crosse for our sinnes, and would afterwardes leaue vs the meritt of his passion, in the sacrament of holy baptisme, wherby we are new borne to eternall life, that all our sinnes dying, we may sett our selues free from the captiuity of the deuill, and from eternall death, which this cruell ennemy hath from time to time procured vs. Great Soldan (proceeded the S.) open the eares and eyes of thine vnderstanding: mis∣prise not the Embassadge which thine omnipotent eternall king sendeth thee, permitt his grace to enter into thy hart, and by his holy light he will giue thee instant knowledg of the great blindes wherin till this day thou hast liued: and consider attentiuely how much thou art bound vn∣to his diuine maiesty, letting thee now vnderstand that he can giue thee

a kingdome in heauen much greater then this which he hath giuen thee here one earth. But if thou perseuer in thine errour, be thou assured of* 2.188 the punishment prepared for thee: for thou must know that soone or late thou must fall into his handes, & yeld him an account both of thy sinnes, and of thy vassals. The holy Father spake these and many other▪ like wordes, with such feruour and vehemencie of spiritt, that all those present, though they were all infidels, did manifestlie know, that the said wordes proceeded of a more then humane vertue. And they* 2.189 were indeed vttered with the same spiritt, that God promised his ser∣uantes saying: I will giue you a tongue and wisdome, which the princes of the world shall not be able to resist.

Now the Soldan acknowledgeing so great a vertue in the seruant of God, he gaue him thanckes with much reuerence, and tokens of cur∣tesie, then asked him concerning new difficulties, being very attentiue to the answeares which the holy Father gaue him, as a man sent him* 2.190 from God: and therfore very instantlie prayed him, not retourne to the Christians, but to remaine with him: the seruant of IESVS CHRIST cntierly circumvested with zeale of the faith, thervpon made him this answeare.

Great Soldan, If you with all your people wilbe conuerted, I will right gladly remayne with you: and if you haue any doubt that detai∣neth you from leauing your beleefe for mine, because the time is very short, you may presentlie make proofe therof: lett there be made a great fire in the middes of the army, then call your Sacrificers and Religious & command vs all to enter into the middes of the fire: and afterwardes follow their faith that by their God shall be preserued.

The Soldan, amazed att the proposition made by the holy Father said: I doe not thinck that any of our Religious will make this triall. Wherin he was not deceaued: for he had scarcely vttered that word, but one of his Collociers there present, very aged and among the Turcks reputed for a S. hearing it, incontinentlie slipt away, fearing that (the Soldan, accepting the condition) he should be deuoured by the flames.

* 2.191 The holie Father then addressing himselfe againe into the Soldan, said: Mighty Soldan, wilt thou promise vnto God to become Chri∣stian, if I my selfe alone goe into the fire? Wherto I am now readilie prepared. The Soldan answeared him that he durst not then make any such promise, much lesse accept such offer, fearing that such an vnwon∣ted attēpt might raise some tumult in his army: neuertheles it wrought much fruit in his hart, and though for the present he did not resolue to be baptised, yet he remayned exceedinglie aflected to the holy Father, to whome he offered a great quantity of gold, siluer, and apparell, for

himselfe and his companions: which the Saint no more esteemed* 2.192 then verie filth, not vouchsafing to behold the same: which much more amazed the Soldan: yet he prayed him againe to accept those presents, to dispose them in almose for his soule, albeit he were not as yet resolued to be baptised. But his requestes were vaine. S. Francis then determined to passe further, as not finding any firme and stable resolution in the Soldan, though he prayed the holy Father to vi∣sitt him often, affirming that he would conferre more amply with him: & graunted him letters patentes, by vertue wherof he & his Br. might freely preach ouer all his kingdome, wherwith S. Francis departed.

How S. Francis and his companions preached the faith to the kingdome of the Soldan, and how he miraculously resisted a More that tempted him to carnality.

THE LXX. CHAPTER.

SAinct Francis diuided his companions and sent them ouer Egipt & Syria, and himselfe with Brother Illuminatus went through all the kingdome continually preaching the gospell. And being on a time enforced to rest himselfe in a certaine place expecting the mitigation of the stormy weather, he retired into a house to lodge, where in was a Mo∣re, who in the lineamentes and proportion of her face was faire, and of comely grace, but in spiritt extremelie loath some: she, induced by the deuill, that one each side cast his snares to surprise the S. went to him into a chamber, where purposely she had placed him alone, and in∣stantlie prayed him to sinne with her: the S. answeared her: woman if thou wilt that I offend with thee, thou must also yeld to me in my re∣quest.* 2.193 Wherto the amourous More presentlie accorded. S. Francis then incōtinently goeing to a great fire that was there, & spreding it abroad, layed downe and stretched himselfe theron, inuiting the More to keepe her promise, and lye with him one that bed so gorgious and resplendat. The More remayned a while pensiue betweene loue and feare, ex∣pecting* 2.194 the issue; but att length, seeing him to turne one the coales, as if he had bin one roses and lillies; she acknowledged her selfe, and her sinne: and was baptised, and afterwards (by vertue of the mira∣cle of the S.) as an other Samaritane, conuerted many Mores vnto IESVS CHRIST. The S. hauing vpon this occasion seiourned there cer∣taine dayes, went on his iorney, & cōming within three or four leagues of Antioch, to a place called Mōtenegro, where was a Monastery of Re∣ligious of the Order S. Be. he there made some stay & in such sort cōpor∣ted him selfe, that in few dayes the Abbott & all the Religious renūcing

* 2.195 all their possesiōs into the hādes of the Patriarck became Freer Minors:

In the meane while it chaunced vnto two other of his companions that they seeming to a More, so miserable, he of compassion offered them almose, which they refusing in any sort to receaue, the More de∣maunded them wherfore they would not accept the same, wherto they answeared, that for the Ioue of God they would possesse neither mony, or any other thing in this world: the More was therwith so touched, that he sodenly receaued them into his affection, yea into such amity, that thence forward he had care of all their necessities, and promised them to sell his goodes to mayntaine them, if they would continue in that country. The worthy example of their life was so admirable, that they who could not be conuerted by their doctrine, were conuerted by meane of their vertuous worckes, which indeed are of much more effi∣cacie: they mollified the most fierce and barbarous nations, mortall en∣nemies of the Christian name, making them compassionate and pitti∣full, but the nomber of the wicked and insolent budding foorth, and being the more potent in that country, yet not daring to kill them, in regard of the patentes of their great Soldan; they caused them to liue a* 2.196 lamentable life, afflicting them ten thousand manner of wayes: and the holy Father here vpon knowing the will of God to be that he should retourne, hauing by the assistance of his diuine Maiesty, assembled al his Religious, not hauing so much profited among those Barbarians, as he desired, he repayred towardes the Soldan, thence (hauing taken leaue of him)to retourne into Italy.

How S. Francis retourned into Italy.

THE LXXI. CHAPTER.

THe said holy Father being retourned towardes the Soldan, was very ioyfully and graciously entertayned, and he att length told him secretly that he would willingly become Christian, belee∣uing* 2.197 firmely that the Christian Religion was the true way of saluation; but he feared to manifest the same for the present, the time seeming im∣proper, he warring against the Christians, nor being secure, by reason that the Mores hated them to the death: but because by thy retourne (said the Soldan to S. Francis) as I cōiecture, thou mayest profitt many, and I haue many matters to dispatch that deeply concerne me: I beseech thee to instruct me att this preset, that mine affaires effected, I may obey thee, when occasiō shalbe presēted, as I doe now sincerely promise thee. The holy Father hauing demaunded respite of answeare, went to his prayer, wherin perseuering for many dayes together, he continually im∣plored the grace of God for that poore soule, whence he would neuer

desist, till he was heard, which with the successe being reuealed vnto him, he wēt to the Soldā, to whom he said: Sir, I resolue to goe into Ita∣ly, the will of my God being such: but I promise to sēd you two Religi∣ous, in time conuenient, by whose meane (according to the reuelation* 2.198 which God hath giuen me, and which I explicate and promise vnto you) you shall certainely be saued. The Soldan, hauing heard so gratefull an answeare, with an exceeding contentement imprinted the same in his hart, and S. Francis taking leaue of him retourned into Italy, and failed not in the accomplishment of his promise: for he appeared to two of his Religious that were resident in Syria, whom he sent to the Soldan who was deadly sick: the Religious repayred vnto him and instructed him,* 2.199 and hauing baptised him he died.

S. Antony of Padua speaking of this Soldan, conformably hereto affir∣meth, that diuers are of opiniō that he was baptised before his death: the firme affectiō which he carryed vnto the Christiās, being apparantly ma∣nifested: for he had entertayned of thē for the guard of his body: & it is well knowne what piety he alwayes shewed towardes our army. Lik∣wise Iames de Vitry Cardinall, in his historie writtē of the conquest of the holie land, guieth testimonie of S. Francis his voyage in those quar∣ters, in these wordes: We haue seene the Father S. Francis, the first Foun∣der of the Order of the Freer Minors, a simple man and without lear∣ning,* 2.200 but so much fauoured of God and men, and eleuated to so high a feruour of spiritt, that cōming to the armie of Christiās, that beseiged the cittie of Damiette in Egipt, he passed with out any feare, armed onlie with the buckler of faith, to the middest of the armie of the Mores, saying: Bring me to the Soldan: to whose presence being come, as soone as he had beheld him, of a most cruell beast as he was, he became a most gentle lambe, and gaue most attentiue eare to the word of God which he preached. But att length fearing that many of his people that desirously herad him, and yet did not stirre from his campe, would be conuerted and adhere vnto our army; he returned him with great reuerence vnto vs, praying him att his deperture that he would pray vnto God for him, that he would please to inspire him to entertaine and espouse that law, that were most pleasing and gratefull vnto him.

Of the vehement temptations wherwith the deuils tormented S. Francis.

THE LXXII. CHAPTER.

ALbeit the holy Father wrought so much fruit, conuerting the sinners of Egipt, and conducting them into the true land of promise, which is Religion free from all earthly tribute and obligation: neuertheles the ancient ennemy of this blessed generation

did not sleep: for he vsed all the slightes he could deuise wherwith to confound the same. And because he knew well that it entierly consisted in the head which was S. Francis, he omitted not to assault this fortresse, which God had placed on an high scituation to be an example vnto o∣thers, hoping alwayes either to weary him, or att least to make so∣me relent and mitigation of his strict rigour and perfection of life. Knowing therfore that all kind of vertue was compleat in the said S. he also stirred all his ministers against him, who notwithstan∣ding could no further preuaile then God would permitt. The ar∣rogant and proud Lucifer, could not support his profound humili∣tie. Mammon the prince of the world perceauing that there was no wordlie thing in the S. but that he had cassiered euery thing, yea him who was prince thereof, by the rigour of Euangelicall pouertie, he neuer slept from endeauouring to make him cast his affection on so∣me creature of this world. The gloutonus Satan watched and la∣boured to procure some relaxation in the rigour of his diett, lod∣ging, and cloathing. The impatient Asmodeus armed himselfe a∣gainst him to leuell att the patience of the holie Father. The loath∣some and filthy Behemol assaulted him, presenting sensualitie, often vnto him, with endeauour to defile the candour of his virginitie. Belzebub the captaine of the idle, omitted no time to tempt him with sloath, and by some apparant reasons, to persuade him to ta∣ke some litle recreation: The persecuting prince Leuiathan, tormen∣ted him with naturall perturbations, discontentements, and disgustes, wherwith the flesh afflicted the peace and charitie of the S. against which Golias and his army, the humble Dauid in the name and ver∣tue of his God, obtayned so glorious a victorie, that he might well sing: Francis hath ruined and subdued an hundred thousand enne∣mies, and hath driuen away the derisions and rebukes which the diuels procured vnto the Church by auarice and sensualitie. But God would that the deuill himselfe should by the mouth of the possessed, acknowledge the cruell warre that S. Francis and his Religious wa∣ged against him, and likwise the great fruit they produced in sou∣les, though this his confession was sufficientlie knowne and expe∣rienced by the world, and reuealed by IESVS CHRIST, himselfe: wherfore the S. merited to be crowned, hauing bin so va∣liant in the fierce assaultes of so many ennemies, and att length van∣quished so tedious a combatt as he had from the beginning of his conuersion: First by his very parentes, and afterward by infinite o∣ther meanes, that neuer permitted him in repose. But how much more the deuill gaue him occasion to sinne, so much more did he endeauour to meritt, and became pure as gold in the fire. Wher∣fore

he often said: If my Religious knew what warre mine ennemies raise against me, they would perhappes haue compassion of me, and hold me excused, if I cannot be sometimes with them, as I would desire.

One time when God permitted him for his greater good to be temp∣ted, the deuill drawe him into so deepe a melancholy of spiritt, that exteriourly there appeared many signes therof, he being no longer able to conceale nor moderate the same, in such sort as he seemed to be* 2.201 vtterlie abandoned of God. If he would conuerse with his Religious, he could not, if he would be sequestred from them, it was worse, absti∣nence and mortification of the flesh annoyed him, haircloth and prayer auayled not. He continued in this sort more then two yeares, though one would not haue imagined it had bin of an houres continuance, till att length God determining to haue compassion of him, as he prayed with effusion of teares, he heard the voice of God that said: If thou hast (so much) faith as a mustard seed, and sayest to this mountaine, remoue from hence thither, it shalbe done. S. Francis then answeared, which is this mountaine, my God? and the voice re∣plyed: The temptation: then S. Francis: My God, lett thy word then be accomplished. And from thence he was freed, and gaue infinite thanckes to God for the same.

Of many other temptations with S. Francis had.

THE LXXIII. CHAPTER.

SAint Francis being in continuall prayer in the hermitage of Gre∣cio, a gentleman one night sending him a pillow to vse in re∣gard of the infirmity of his eyes: he could neuer repose nor pray: for he had such a trembling in his head, that all his body was di∣stempered therwith. Now hauing a long time discoursed with himsel∣fe, whence this distemperature should proceed, he att length resolued and concluded, that it could not be occasioned but by the pillow, wher∣into the deuill was entred: wherfore he caused it to be carryed out* 2.202 of his cell by his companion: who hauing to that purpose layed it on his shoulders and carryed it out, incontinentlie lost his speech, and which was yet worse) stood immoueable with the said pillow, He continued in this affliction, which how it tormented him may of each one be imagined, till sainct Francis admiring his long tariance, called him: att which voice the Religious retour∣ned to himselfe, cast the pillow instantlie to the ground, and ran to the S. to whome he recounted all, whervpon he answeared him:

My Brother, last night whiles I was att compline, I vnderstood that this deuill came hither: and know that finding no other place, he entred into the soft pillow: learne therfore now how subtill and malicious he is, that hauing no power to endommage the soule, because it is prote∣cted by diuine grace, he seeketh to hinder the repose of the body, that it may not pray, and performe other exercises in time conuenient; or to make it diseased to procure it to murmure, and therby to fall into sinne.

Being an other time afflicted with the said infirmitie of his eyes, in such sort as for the space of fifty dayes together, he could see no light, he was placed in a very darck cell made of rushes, mattes, and earth: there did he endure such excessiue greife, as he could not haue one ho∣wer of repose. The deuill to augment his affliction, sent him into his celle a very great quantity of huge mice, that they might prouoke him to impatience: wherfore the S. being entierly resigned into the handes of God, feeling a vehement anguish in his hart, vttered these worde•• Help me, my God, in such a multitude of infirmities, diseases, and af∣flictions: that I may patiently endure them. Whereto a voice answeared: Tell me, S. Francis, if for thyne infirmities and afflictions, one should* 2.203 promise thee such a treasure, and of so great valew, as if all the earth were gold, and all the stones diamondes, or other precious stones, and all the waters baulme, wouldest thou not esteeme all thy miseries, filthy dirt, in comparison of the said treasure, and wouldest thou not be con∣tent more then voluntarily to supporte the same? herevnto the S. ans∣weared, yea, I should be very glad therof. Well reioyce thee then (re∣plyed the voice) that thou mayest liue content and secure, as if thou wert in my kingdome. Hauing concluded his prayer, with exceeding ioy of this vision, deliuerance & diuine promise, he incontinently said to his companions: If a king had giuen a kingdome to a seruaunt, should not he haue cause to be alwayes ioyfull? And they answeared, yes. And if (added he) he gaue him all the Empires of the world, should he not haue yet greater cause of ioy? they likewise answeared, yes. I ought then said he, infinitely to reioyce in mine infirmities and greifes, and for them to giue thanckes vnto the Father of mercie, vnto my Redeemer IESVS CHRIST, & to the holy Ghost the true comforter: sith he hath shewed such mercie to me his vnworthy seruant, as to vouchsafe att this present to assure me of his kingdome. In respect wherof I will com∣pose himnes, to singhenceforward, and to yeld him infinite thankes for the same.

Of many other temptations and subtilties, wherby the d••ui•••• tormented him.

THE LXXIV. CHAPTER.

THe deuils, not content to disturbe him with infinite tempta∣tions did also assault him by occasion of sinne, as by the ensuyng accident shall appeare. Preaching one day in Apulia, in a church very neere vnto the Pallace of the Emperour Frederick, being as yet vnknowne, many Courtiers were there present, who perceauing him so freelie to reprehend vices, affirming that whosoeuer would follow and satisfie his sensuall appetites, could neuer haue part in heauen, they re∣tourning, did scoffingly relate the whole vnto the Emperour, who answeared them. These Preachers in deed do say much, but they per∣forme litle. Wherfore I would willingly know if this mā be such a one, lett some one amongest you vndertake to inuite him to supper & lodge with him, and hauing giuen him good entertainement, let him dex∣terously* 2.204 conuey into his chamber a faire courtisane, to try if he can vse that vertue of continence which he so forcibly preacheth vnto vs. A gentleman did presentlie offer to putt this proiect in practise, for in princes Courtes there want not men that seeke, rather to please their master in these friuolous and sottish toyes, then in matters that con∣cerne the honnour and saffety of the soule. This Courtier then, when he had found a time conuenient to the purpose, inuited the holy Fa∣ther, who simply promised him, his custome being ordinarily to satis∣fie honest and lawfull requestes. He then went with the said gentleman vnto his house, which he found sumptuously adorned, and being sett at table, did according to his custome eat very litle: after that, att conue∣nient houre he was brought to a chamber all tapistred, where was a right gorgious bed, and a great fire conformable to the coldnes of the season: the gentleman bidding him good night, wished him to sleepe att his ease: but the holy Father answeared him, that this chamber and bed were not proper for a poore begger as himselfe was, for whome the bare ground, or a litle chaffe would suffice: but the gentleman departed without giuing any reply, and subtilly left the cham∣ber dore open; wherby he brought in a verie beautifull damo∣sell, yong, and wittie, and a corrupted Courtesane, to whome he promised great matters, if she could induce this Religious to sinne with her.

She then permitting him to end his prayers, and to couer himselfe att his commoditie, the time seeming to her purpose, went to his bed

side: the S. seeing her on the sodaine, asked her to what end she came thither: wherto she answeared: that she came priuarely▪ to lye with him, and that she would neuer leaue him till he consented to her desire. S. Francis herevpon raysing himselfe, said: sith thou art therto resolued, be it: but stay a litle, I will prepate our lodging. And hauing with a cou∣ragious hart made a short prayer vnto God, he, with the irons that he found one the harth, spread and scattered the most burning coales that were in the fire, and laid himselfe theron, without receauing any detri∣ment, then inuited the Courtisane, as he had done the More in Egipt. Which the woman seeing, though she were sinfull, began to cry out that she had greiuously offended God, and his seruaunt: and falling one her knees demaunded pardon of him. Wherfore they that attended on the stears without the dore to see the successe of their lewd designe, confounded and filled with feare and terrour, repenting their peruerse Counsaile did also aske pardon, and relating all to the Emperour, himselfe sending for the S. did likewise craue his pardon, and re∣quested him to be mindfull of him and his in his deuotions: thus in one instant he subdued the pleasure of the flesh that was lewdly offered him by the woman, and the deuill that had plotted the same, remained conquered, and the Emperour and his Courtiers clearly assu∣red that the S. his life was conformable to his wordes, and finally God was praysed.

Of the great assaults that the deuils gaue S. Francis in soli∣tary places.

THE LXXV. CHAPTER.

THese afflictions which the holy Father endured were doubtles very violent: but those which the deuils laid on him in solita∣rie places, where he prayed, were without comparison much greater: for they gaue him a meruailous warre, often appearing vnto him in hideous and loathsome shapes, yea so horrible, that no humane creature had bin able to endure them, if God had not giuen him force* 2.205 and assistance, and these monsters did sometimes appeare vnto him with such importunity, that they seemed to intend a combattt with him. Brother Giles that was also exceedingly molested by the deuils, did one day demaund of S. Francis if he had seene in the world that, which could not be beheld by any whosoeuer the space of a Pa∣ter noster, who answeared that the deuill was so loathsome and hor∣rible that no man without the help of God, could behold him the space only of halfe a Pater noster. Notwith standing armed with celestial ar∣mure,

the more they assaulted him, the more courage and vallour did he gett, saying: I will defend me, My God, from the fury of these wicked spirittes, vnder the shadow of thy winges and of thy graces. So∣metimes, euen being in the desert, he vrged them by these wordes. Ye false and wicked spirittes make boldly what anatomie of me you will, for sure I am you shall doe no more then my God will permitt you, whose creature I am, and for whome I am ready to endure as much tribulation as he will giue me, by your meane. The deuils no longer able to endure this notable constancie, departed vtterly confounded.

S. Francis remayning one day in a Churche of S. Peter, neere to Bolonia, desired to repose awhile, to make his prayer afterward. He had scarcely enclined his head, but he began to feele his ennemies, wherfore making the signe of the crosse, he went out of the Church and said vnto them: yee deuils I coniure you in the name of God the Father almighty, that to this my body you doe what soeuer my God hath permitted you: for I am prepared to endure althinges for his loue, and because I haue no greater ennemie then my body, reuenge me one it: which hauing said, they fled vtterlie confounded.

The rest of this chapter, to obserue the Order of the history, is put in the end of the thirty seauenth chapter of the second booke.

How S. Francis deliuered his Brethren from temptations.

THE LXXVI. CHAPTER.

THus did S. Francis by the helpe of God obtaine so many vi∣ctories ouer his ennemies, whereby he had already so terrified them, that he expelled them only by vertue of his name, when he knew it to be to the honour of God. Besides this auctority which God had giuen him, he had also such experience by reason of the con∣tinuall combattes which he had with them, that he knew how to counsaile, comfort and applie remedies to his Religious, when they suffered affliction in that kinde, as the sequel of this discourse will giue vs to vnderstand.

A very spirituall Religious and one of the most auncient of the Or∣der, very familiar with S. Francis being afflicted with carnall temp∣tations, by extrauagant imaginations, in such sort as he was

almost reduced to a desperate point of power to resist them any longer, and one the other side he was exceedingly perplexed to cōfesse himselfe therof, so much was shame to expresse such foule and filthy cogitations, now encreased in him: fastinges, abstinences, and prayers, or other spi∣rituall worckes did profitt him nothing: Neuertheles resisting alwayes to his vttmost, God sent vnto him his seruant S. Francis, who com∣ming to the monasterie where this poore Religious was, he priuately* 2.206 called him and said: Beloued brother, I will not that henceforward you confesse such and such fantasies, wherwith the deuill to this day could neuer preuaile against you, and therefore hereafter feare not, but as often as he shall tempt you, say only thrice the Pater noster, and by the mercie of God you shalbe deliuered. The Religious exceedingly amazed att the vertue of S. Francis that knew his very cogitations, was very contētedly satisfied with so sweet and gentle a medicine, wherof making vse, he freed himselfe of the temptations.

Brother Roger de la Marque, a Religious of pious conuersation, was by diuine permissiō, so tempted of the deuils, that he esteemed himselfe forsaken of God: and because no application did auaile him, he resolued to vse this last refuge: I will, said he goe seeke out S. Francis, of whome if I be mildly and with a gracious countenance entertayned, I shall haue hope of Goddes mercy: but if he looke awry vpon me, I will take it for a signe that God hath forsaken me. Hauing thus determined, he tooke his way towardes the holy Father, who was att Assisium in the Bishops house who then was sick, where he had reuelation of all this, wherfore he commanded Brother Leo and Brother Macie to goe meet him and to tell him in his name; that he loued him particulerly aboue all other of his Religion: which the said Religious vnderstanding, full of consolation, he fell on his knees with the interiour of his hart giuing thanckes to God, for that he neuer abandoneth his seruantes, but doth euer giue eare to the prayers of those that hope in him: and giueth them the helpe of his grace to perseuer in his seruice. Which done, he arose, and with them went to the holy Father, who knowing their comming, arose from the bed where he lay, and comming to him, very tenderly embra∣ced him, & left him not till he was entierly conforted, and then dismis∣sed him, fully satisfied and freed of his temptation.

Brother Angelus was also so greiuously tempted that he durst not be alone in the night, for feare of the deuils: but S. Francis hauing made the signe of the crosse vpon him, enioyned him to goe vp on an high mountaine and with a loud voice to say vnto them: O yee proud deuils, come ye all and doe that vnto me which God hath permitted: which hauing done he neuer after saw any thing that did offend him.

How S. Francis gaue assistance to certaine of his Brethren that were far from him.

THE LXXVII. CHAPTER.

SAinct Francis hauing his children alwayes in his hart and in his soule, he merited that as he prayed for them, God did often reueale vnto him the necessities wherinto they were fallen, to the end that by his presence, or sending vnto them, or prayers, he might releiue them. His Vicar one a time holding a chapter, he saw in spiritt a Reli∣gious that would not acknowledge his fault, to doe penance for it, but did with all possible reasons defend himselfe. S. Francis called a Reli∣gious and said vnto him: Brother, behold how the deuill sitteth one the shoulders of that poore Religious and holdeth him by the throte halfe* 2.207 choaked, because I haue prayed to God for him, and he hath heard me, goe and bid him humble himselfe to his Vicar, and tell him the deuill henceforward shall haue no power of him. Which the Religious hauing done, the other full of contrition fell at the feet of the Vicar, acknow∣ledged his fault, did penance, and merited thenceforward to liue very piously.

* 2.208 Brother Leo being exceedingly oppressed & afflicted by diuers temp∣tations of the deuill S. Francis sent him a letter such as the said Brother Leo then desired, who att the very instant that he had read it, was de∣liuered: the contentes wherof were thus: God hold and blesse & tourne his face to thee, God be mercifull to thee, and giue thee his peace, Bro∣ther Leo, God giue thee his benediction, So be it. The which wordes taken out of the booke of Numbers of the benedictions of God, were of such efficacy, that they deliuered all those from temptations to whome the S. in writing sent them.

God permitted S. Francis, being one day att our Lady of Angels, to see a great multitude of deuils that endeauoured to enter there, which they could not doe till a Religious began to conceaue hatred against* 2.209 one of his Brethren, which did so breed in his hart that they entred into his body and possessed him: which S. Francis perceauing (as a pittifull Pastour of his sheep, called the Religious and reprehended him for the hatred he boare to his brother: wherat he being exceedingly amazed that S. Francis knew it, did acknowledge the vertue that God gaue him, and put away that hatred, and thus was consequentlie freed of his ennemy.

How he deliuered Brother Ruffinus from a vehement temptation.

THE LXXVIII. CHAPTER.

BRother Ruffinus the companion of S: Francis was one time so extremely and cruelly tempted, with a temptation of diffidence of predestination, that I doubt whither there could be a grea∣ter, whence may be collected what slightes the deuill doth vse, to seeke the ruine of the most perfect, if God did not exceedingly assist them. Brother Ruffinus was a Religious of a pious and holy conuersa∣tion, and of very deepe contemplation; wherfore the deuill hauing tēp∣ted him with diffidence of predestination, made it seeme vnto him that all the labours, troubles and afflictions which he endured were lost, with the time which he vnprofitably spent in Religion, by reason that he was not predestinate vnto glory: which temptation augmenting, though he omitted not to conuerse with his Brethren, did neuertheles make him exceeding sorrowfull. And because he was fearfull and ashamed to discouer it to any one, the deuill by diuine permission did tempt him more and more. Wherfore assaulting him both exte∣riourly and interiourly, he one time appeared vnto him in forme of a crucifix, that seeming to haue compassion on him, said: Poore man why doest thou afflict thee with so many abstinences without fruit? what auaile thee so many prayers? sith all the world toge∣ther cannot chaunge that which from all eternity hath bin orday∣ned by the prouidence of my Father: wherby thou art not of the nomber of the predestinate, but of the reprobate. Wherfore I am moued with compassion of thy so great sufferance: that att least thou begin not they hell during they life, and albeit I haue al∣ready diuers time inspited thee interiourly: I am now content to appeare vnto thee such as I am, and by mine ordinary cle∣mencie to assure thee of that which onlie I doe know, sith on∣lie I doe damne and saue, which I doe to putt thee out of all doubt, and to the end thou no longer beleeue that other damned also, that sonne of Bernardone, who shall goe to hell with his Father, and all they that follow him shalbe deceaued. And after these wordes he vanished, leauing the poore Bro∣ther Ruffinus in such heauines (a miserie that doth prostrate and ouetthrow the greatest seruants of God) and in his spiritt so shadowed by the great princes of darcknes, that he was euen ready to loose the faith he had in God and in his holy seruant:

to whome notwithstanding the aforesaid, he imparted nothing of his affliction.

* 2.210 But the holie Father being by diuine reuelation aduertised ther∣of, and seeing the perill wherinto his so deerly beloued brother was fallen, he sent for him by Brother Macie as farre as the mount Subasio, where he remayned in a celle separated from other: to whome, hauing vnderstood the message, he rudely answeared: That he had nothing to doe with S. Francis: by which wordes Brother Ma∣cie esteeming that he might be deluded by the deuill, amiably replyed saying. Oh God, brother Ruffinus what wordes haue you vttered? are you besides you selfe? or doe you yeeld to be deluded by the deuill? Know you not that S. Francis is an Angel of heauen on earth? Is it not knowne vnto vs how many millions of soules God hath saued & will saue by his meanes: how he hath illuminated the world, and how much ourselues perticulerly are by him illuminated? howsoeuer sith he hath expresly sent for you, I will that you repaire vnto him, because indeed I know that you are exceedingly deluded by the deuill.

Brother Ruffinus being by these wordes att length persuaded, with∣out farther reply went with him, and came to S. Francis: in whose presence appearing, the deuill lost his prey. For after he had recounted vnto the S. all the circonstances of his temptation by order, and had receaued demonstrations of the S. to witt that the deuill did harden the hearts of men, and God on the contrary did soften and mollifie thē,* 2.211 himselfe saying: I will take from thee thy heart of stone, and will giue thee one of flesh, acknowledgeing the extreme hardnes which the de∣uill had left in his heart, and with all vnderstanding in one instant all his slightes, with abondance of teares he vttered his fault and cō∣fessed his sinne in concealing his temptation S. Francis then said vnto him: My sonne, goe make thy confession frequent prayer, and know for certaine that this tēptation, as thou shalt breifely experience, shall tour∣ne to no lesse peace and spirituall ioy. And if this horrible deuill retour∣ne to tempt thee, vse these wordes vnto him: Thou base and loath∣some deuill, open wide thy lying mouth, that I may fill it full of filth. Thus Brother Ruffinus retourning to his said mountaine and celle the∣re to lament his passed errour, Satan presented himselfe vnto him in for∣me of IESVS CHRIST crucified, and said did I not forbid thee to beleeue Brother Francis? But brother Ruffinus intertupted his wordes, and answeared: Thou loathsome and lying deuill, open that thy mouth, where out issue such horrible lyes, that I may fill it with vi∣lany: which the false and proud deceauer hearing departed, making such a terrible ruine of the stones of the montaine which he threw downe by grosse heapes hurling thē with such impetuosity, that the stones & flintes

tumbling downe stroake fire against each other: breifely it seemed that the mountaine was entierly to be ouer-throwen or suncken.

This storme was heard euen to the place where S. Francis was, who with his companions went out to see whence proceeded this terrible noyse. They were all exceedingly terrified, S. Francis excepted, who incontinently imagined the cause. In the meane while Brother Ruf∣finus returned victorious from so tedious & bitter a combatt, who by experience knowing this illusion, came to S. Francis to whome to the great ioy and contentement of all the hearers he recounted all the suc∣cesse. He being retourned to his cell, the true Crucisix incontinentlie appeared vnto him, and said: Thou hast done well, Brother Ruffinus, to take the counsaile of Francis, who hath discouered vnto thee th•• fraud of the deuill: and therfore henceforward, in consideration of the affliction which thou hast endured in this temptation, I giue thee this grace that whiles thou liuest, thou shalt be no more afflicted by the deuill: then blessing him he disappeared: whervpon he was accor∣ding to the prophesie of the holy Father so comforted, and replenished with such sweetnes and feruour of spiritt, that his soule was often ra∣uished and eleuated in God: and so he liued and died in this perfect v∣nion of his loue.

Of the humility that shined in this Saint.

THE LXXIX. CHAPTER.

IT being vnderstood, that the holy Father had obtayned a right glorious victory ouer the deuill, in himselfe and his: for he only is vanquished that presumeth of himselfe, and the humble (as litle fishes) escape out of the nettes, we will now consider by what meane the S. became so admirably victorious ouer those proud and rebellious spirittes. It was in deed by no other meane then by his humility, wher∣with he did not only surmount their cruell assaultes, but they being vnable long time to endure him, he putt them to flight; it alone being the guard, beauty, and the mother of all other vertues, aboue all which, it shined in him & gaue light as in the persō of him that would be the least of all his brethren, and one that freely acknowledged himselfe the grea∣test sinner of sinners, and reputed himselfe no other then a veslell full of ordure: and not (as in deed he was) an elected vessell, full of sanctity and very resplendant, by the lustre of so great vertues and singuler gra∣ces, wherin all perfection appeared as in a very beautifull & cleare glasse. Now on this vertue of humility, he laboured to found and build all his holy and worthy edifice, affirming that IESVS CHRIST

descended not into the world, from the besome of his eternall Father, nor was vested with our so contemptible flesh for other end but (hauing redeemed vs) to teach vs both by word and effect as a true master of humility, what himselfe said: Learne of me because I am meeke and* 2.212 humble of hart: therfore he as his imitatour endeauoured to be of no respect, first in his owne sight, and then before others, fearing least it should befall vnto him as it is writtē, that he which is high before men,* 2.213 is abominable before God; for which cause he accustomed to say vnto his Religious: A man is so great as he appeareth to be before God, and no greater: and therfore it is a great vanity to glory in the honours of the world. He also reioyced when any iniury or reproch was done him, and receaued prayses and honoures discontentedly, being better pleased with reprehension then with flattery: because said he, by re∣prehension he learned to humble and correct himselfe, wheras it was an ouer excessiue vanity to heare ones selfe praysed. And with all he endeauoured to conceale the giftes which he receaued of God, forbea∣ring to discouer that which might occasion him to fall or offend.

Being one day called S. call me no more S. said he, for as yet I may haue children, and no man ought to be praysed, till he haue perseue∣red vnto the end, which to vs is vncertaine; besides, no glory is to be giuen to what soeuer is done by a sinner: A sinner may fast, lament, and discipline his flesh, but he cannot doe it alone and of himselfe. The principall is that he be faithfull vnto his God, wherof only he should glorifie: which he shall doe, if in his seruitude, he attribute all the good he shall doe, vnto God, from whome doe proceed and are deri∣ued vnto vs, all graces and perfections, as from the true Father of all our consolations.

Of the loue and zeale he had in humility.

THE LXXX. CHAPTER.

DIscoursing one day with his brethren, he said: I cannot repute my selfe a Freer Minor, If I proue not this that followeth in my selfe: I purpose to goe to the chapiter, where shalbe assembled* 2.214 all the Religious who will receaue me with great reuerence as their su∣periour: afterward, lett them pray me to comfort them, explicating vnto them the word of God, which for their satisfaction performing, lett them all arise and say: Hold they peace, we well haue thee no longer for Superiour, for thou art an idiot, block-head, and ignorant: and with all knowest not what thou sayest, wherfore it is ouer great sha∣me to haue such a superiour; then be it that you detrude me out of the

chapter with vtter dishonour, as deseruing the same: I would not (I say) esteeme me a good Freer Minor, if I did not support all that with the same promptitude and ioy, as if I heard my selfe praysed: for if I reioy∣ce att honours, what profitt reape I therby? I putt my soule in per∣ill of vaine glory without hope of any benefitt: but if I be contemned, my soule is therby secured and profiteth in spiritt. In regard of his ex∣ceedingly zeale vnto this humility, when it happened that any praysed him, either for his preaching, or vpon any other occasion, he comman∣ded his companion, to contrary it, and to giue him wordes of disprayse: which doeing, though vnwillingly, the holy Father would answeare; God blesse you, because you speake the truth, and that which the sonne of Peter Bernardone doth deserue.

Being one day att out lady of Angels, Brother Macie had a desire to trie the humility of S. Francis, though he were his perticuler freind, on∣ly because he knew it would be gratefull vnto him: Being then in his presence, he twice iterated these wordes: Wherfore to you? wherfore to you? as if he would inferre: Francis, wherefore doe people so much ho∣nour you? The holie Father smilinglie answeared: What meane you by* 2.215 that brother Macie? All the world (replyed brother Macie) runneth af∣ter you, euery one desireth to see you, to heare and obey you: and for any thing that I know, you are neither personable, learned, eloquent, nor noble, whence is it then the world doth follow you? The S. then vested with his accustomed humilitie, hauing lifted his eyes to heauen, and a litle prayed and thanked God, thus answeared his deere freind: Will you know, Brother Macie, whence it proceedeth that, as you say, such resort of people doe follow me and willinglie heare me? This pro∣ceedeth of the eyes of the great omnipotent God which in all places be∣holding both the good and bad, hath pleased to choose me as the most* 2.216 simple and vilest sinner in the world: for God doth choose the most fee∣ble and infirme thinges, with them to confound the noble, potent, strong, and worldlie wise: that the glorie may be his alone, and that the creature being in presence of his Creatour may haue nothing, wher∣of to glory. An answeare doubtles more then humane and descending from heauen, where the spiritt of this holy Father learned of that high* 2.217 and potent God, who hath euer his eyes fixed on the humble of spi∣ritt, as likewise the most sacred virgin learned, when she answeared to* 2.218 the prayses of S. Elizabeth by these wordes: My soule doth prayse God, because he hath beheld the humilitie of his hand maid.

How S. Francis reputed him selfe the greatest sinner of the world

THE LXXXI. CHAPTER.

THat the more he humbled himselfe on earth, the more he was exalted in heauen, was manifested vnto Brother Ruffi∣nus in a reuelation whiles he was praying: for being rapt in spi∣ritt,* 2.219 he saw an high and eminent place in heauen, wherin was the Order of Seraphins, and among them a seat void farre more resplen∣dant then any other, and all couered with precious stones. Where∣vpon with exceeding admiration he demaunded for whome that seat was prepared, and he heard a voice that said: this seat was one of the principall Seraphins, that fell into hell, and now it is reserued for the right humble Francis. After this vision, Brother Ruffinus had an extreme desire to know wherin principally consisted that so great humility which was so meritorious in the blessed Father saint Fran∣cis: hauing therfore some discourse one day with him he said: My beloued Father, I hartely beseeche you to tell me certainely what is your owne esteeme and what opinion you haue of your selfe. Sainct Francis answeared: Verily I hold my selfe for the greatest sinner of the world, and toe serue God lesse then any other. Brother Ruffi∣nus replyed vnto him: that he did not thinck he could speake the same sincerily and with a cleare conscience; it being so that others, as was apparent, did committ many greiuous sinnes, wherof by the grace of God he was innocent. To this S. Francis answeared: If God had with so great mercy fauoured those others of whome you speake, I am assured that how soeuer wicked and detestable they may be now, they would farre more gratefully acknowledge the giftes of God, then I doe and would serue him much better. And if my God should now forsake me, I should perpetrate more enormities then a∣ny other. In regard therfore of this ineffable grace done vnto me, I ac∣cuse and acknowledge my selfe to be the greatest sinner that is. Brother Ruffinus by this answeare was thoroughly confirmed in the vision which God had shewed vnto him, hauing found good demonstration of the meritt of the holy Fathers humility.

* 2.220 But because humility ought alwayes to haue verytie for foundatiō, it seemeth one may make a sufficient reply to this his answeare and not without reason. For some one might thus argument: Most holy Father tell me if you please, by the excessiue loue which in this world you ha∣ue borne to the hūble Jesus Christ, and att this presēt more thē euer doe

beare him: where haue you learned, that if an other sinner had recea∣ued or should receaue the talent of grace which God hath giuen you, that he would more acknowledge it, and make better profitt therof then you haue done? Vpon what reason, vpon what doctrine, and on what spiritt is grounded the foundation of this feeble opinion which you seeme to haue of your selfe? For I firmely beleue that if* 2.221 God had knowne it, he would neuer haue bestowed this grace on you, but rather on that other. The most humble Father to this obie∣ction might well answeare, that he had learned it of the doctrine of* 2.222 our Sauiour IESVS CHRIST, who with his mouth hath said, The spiritt breatheth where he will; and of S. Paul, that neither* 2.223 he that planteth is any thing, nor he that watereth, but he that gi∣ueth the increase, God: wherof he might thus inferre: I not being Francis, without God that worcketh in me, when he had pleased to in∣spire an other, there is no doubt but he had done the like, and euen more according to his grace. And wheras you beleeue, that if God had giuen it to an other, it had bin knowne that he had done this or more, your beleefe is false: for as the same S. Paul saith, it is in the power of the Potter, to frame one pott for honour, and an other for dishonour,* 2.224 one for vse of meat, and an other to serue for the chamber. Neuertheles it would be ridiculous, for the vessell to complaine, and say: why is this honour giuen to him rather then to me? for thus it hath pleased him, because he is the master.

* 2.225 But he might farther, and with much more reason alleadge the say∣ing of the Espouse: Consider me not nor doe not admire that I am black, because the sunne hath taken away my collour: which hath no other sig∣nification, but that one should not beleeue that this great deformity (which the humble presupposeth in himselfe) doth proceed of what soeuer cause indifferently, but that the sunne of iustice, the liuing God, maketh it appeare so foule vnto his eyes: and not the light of the Moone, which is worldly wisdome. And this, I say, proueth, not that he maketh the faire, foule in essence, but in apparence only, by comparaison made of a thing imperfectly faire, with an other beautifull in the highest degree. It being supposed then that I haue yet in me so∣me good (as it may be) neuertheles when I fix mine eyes on that diuine sunne of iustice, I am enforced and constrained to behold the great mul∣titude of sunne motes of mine imperfections in his cleare beames, whe∣ron reflecting as one ought, I know my basenes and mine imperfection to be infinite, and to become as a nothing in this mine accident all beau∣ty. But because that which is true cannot be otherwise: I retourne and reenter into my selfe, where considering the greatnes of my naturall ba∣senes, I acknowledge▪ nothing in my selfe but the grace of God that

doeth any thing▪ because as man, there is no sinne but I might haue cō∣mitted. In which respect I ought to humble my selfe, and beleeue that touching this point there is no man in the world, any way inferiour vn∣to me. This equality layd, the force of humility doth after enter into* 2.226 his meritt: wheras among men we are all naturally equall in imperfe∣ctions: therfore the truly humble doth honour and repute all other as greater then himselfe, and that is the black colour, which the Sunne of his grace doth by his goodnes giue him, with which humilitie God himselfe (made man) being cloathed, said: I am not a man, but a worme, the contempt of men and out-cast of the people. And if IESVS CHRIST spake this of himselfe, who is the mouth of trueth, who can euer contemne a man and say that he doth falsely esteeme himselfe lesse then other men. And therfore God doth farther say: learne of me because I am meek and humble of hart; learne of me, saith he, because he knew that proud humane ignorance, could not con∣ceaue, I will not say teach, this doctrine more then humane by its appa∣rent* 2.227 and sophisticall reasōs. But learne of me, to wit, what God is, and what is mā: for I being the one and the other together, none can better know thē my selfe, what difference there is betweene thes two. Now of this consideratiō proceedeth true and perfect humility, and therfore it is greater in the blessed that clearly see the Sunne of iustice in his splen∣dours, then in themselues walking in the pilgrimage of this world, wherin by faith and imperfect charity they receaue the diuine beames only by reuerberation and reflection in the cloud of their imperfe∣ction: and therfore the nerer the true seruant approacheth vnto him with the vnderstanding, the more humble he is. So, as the glorious virgin Mary was the most humble of all creatures on earth, euen so is she most humble of all in heauen, though she be att the right hand of her Sonne: because the more she doth participate of that diuine and infinite light, and doth more clearly and with greater glory con∣template that so great depth of the infinite and high diuine bounty, so much better doth she see the goulfe of her litlenes, which in the end is to be a creature, which is nothing in comparison of her Crea∣tour, before whome she bendeth her knees with farre more reueren∣ce then euer did the foure and twenty ancientes, whome S. Iohn saw prostrate before the throne of the liuing God, because she* 2.228 hath a deeper knowledge of him then they. Therfore lett all hu∣mane reason be silent, mute, and giue place in the certaine con∣templation of true diuine humilitie, sith it cannot penetrat the deep secrettes of God, by meane wherof, with a most miraculous ope∣ration it then raiseth a soule more high, when it most debaseth her to the profundity of her consideration, and then it procureth her

a crowne in heauen, and maketh her true Queene in that eternall king∣dome, when it causeth her to be inferiour, slaue, and subiect to all creatures for the only loue of God, which being her foundation, it* 2.229 is not to be admired if her building arise to such an hight. For humilitie is no other thing then a profound and continual humiliatiō of the soule vnto his diuine Maistie, caused by his diuine liberality. And therfore she ought duely to consider with what benignity his maiesty vnited himselfe vnto vs, receauing into him our so base and abiect nature, wherof he would make vse to raise and relieue our so extreme po∣uertie: of this knowledge will▪ grow and encrease in the soule the true loue and approbation of the obligation we haue vnto God. It cannot be expressed how insatiable a thing it is to desire alwayes to correspond vnto IESVS CHRIST, in worckes, misprising ones selfe for his loue, and euer desirously giuing eare vnto the foresaid voice. Learne of me, by the true doctrine whereof there arriueth vnto the soule by such a humility, subiection, not only vnto God and his commandementes, but euen, for his loue vnto all creatures, and she reputeth them her betters and superiours, though they be sinners, hauing her eye only one her basenes or lownes, which is such, as cannot be greater. So misprising her selfe to the vtmost, she saith with her Lord IESVS CHRIST. I am a worme, and not a man, the contempt of men, and the out cast of the people. By which wordes the question is clea∣red and resolued.

Of the discourses and exercises of the humility of S. Francis.

THE LXXXII. CHAPTER.

THe said holy Father would not haue any thing in his Re∣ligion, were it neuer so excellent, but it should in its kinde, euen exteriourlie preach Lowlinesse and Humilitie. Wher∣fore he reiected the title of preacher of Pennance, which Pope Innocent the third had graunted to him and his, and would that his Religion should be called Minors, and that they should conserue them selues, liuing like Minors, as true children of the Apostolicall rule. And for the same cause he would not that the superiours should be called Priors, but Ministers and seruantes:* 2.230 (A name imposed by IESVS CHRIST, in the gospell, when he said, that he was come to serue) to the end that by such a sur∣name, they might be alwayes mindfull both of their office and of their author IESVS CHRIST. He would also that they should be

called Guardians, that they might guard their Brethren. Then also he would that his Religious should rather conuerse with the poore then with the rich and potent of the world. And to conserue them in humilitie, he exercised them to sweepe the house, wash dishes, dresse meat, and to serue the leapers and diseased in hospitals, and in althinges to renounce their proper will. For though he were Generall, he not∣withstanding did nothing of his owne head, he consulted with thē, or more often with God in prayer, who reuealed vnto him what he should doe, both for himselfe and others. He was not ashamed to learne of the least, the smallest matter that was, as being a true Minor. He had also leerned high and worthy matters of his soueraigne master IESVS-CHRIST, yea the principall philosophy. Whiles he liued he alwayes desired to learne of the learned and of the simple, of the perfect and im∣perfect, of the great and litle, the meane wherby he might become per∣fect and the true seruant of IESVS CHRIST. He was thanckfull to the most simple and abiect that taught him any thing, yea so farre foorth as to kneele vnto them.

Once when he was very sicke, and being desirous to visitt an orato∣ry, and to that end mounted one an asse, he mett by the way an old country man that laboured on the land, who seing him, forbare his* 2.231 labour and asked his companion if that were not the famous Fran∣cis, who was so much spoaken of: and he answeared that it was. Tourning then to S. Francis he said, Brother, endeauour with all thy possibilitie to be vertuous as thou art generally reputed: for many haue a strong beleefe in thy person. Behaue thy selfe therfore in such sort that there be nothing in thee but what is expected. The holy Fa∣ther then descended from his asse, and falling on his knees thancked and kissed the feet of the country man, for the charitable admonition which he had giuen him.

Of the constancie and courage of S. Francis, and in what manner he exercised and proued the Nouices in humilitie and obedience.

THE LXXXIII. CHAPTER.

AS the holy Father obeyed the good counsaile of the most simple man that was, so when on the contrary their aduise was diabolicall, he would neuer coudiscend vnto them, therin discouering the constancie & vertue of his courage, as it appeared by the consaile which the Card, of Hostia would giue him in behalfe of

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the principall of his order, inserted in the 65. chapter precedent. Wherin* 2.232 he demonstrated that against the supreme counsaile of God, one ought not to admitt the aduice of men, wherfore he would neuer consent, that the Order which had so strictly began should in any sort be mitigated Which he manifested yet more when he was earnestly persuaded to per∣mitt his Religious to accept of benefices and temporall goodes, wher∣with to supply their necessities: wherto he would neuer accord, kno∣wing well what scandall the s••culers would receaue theratt, who would thin••k that the Religious were admitted into his Order rather for some benifitt and temporall commodity, then by zeale of sauing their soules: beside the occasiō which might be giuē them to erre frō that first naked pouerty: these kind of matters excepted, he permitted himselfe, in all the rest (prouided that it were not contrary to God or the Order) to be gouerned as others would, renouncing his owne will, euen as he pro∣cured his other Religious to renounce theirs, and to submit themselues to that of their superiour. S. Francis laid so sure a foundation on this vertue of humility, that For loue of it he affected obedience and pouerty her daughters: by obedience he particulerly proued what Nouises were fitt for his Order, and what not: as he practised on two yong men, who desired the habitt, whome he tryed after this strange manner.

He brought them into a garden, where he commanded them to as∣sist him to transplant colewortes, as he did, he began to plant the leaues into the earth and the rootes vp into the aire, where vpon one of them* 2.233 reasoned the matter with the S. saying: No, Father, it must not be done so but cleene contrary. The S. replyed, doe as I doe and question no more: but the yong man not conceauing the vertue of God, and esteeming it foly would not doe it: wherfore the holy Father said vnto him: Brother▪ I perceaue you are a greatmaster, and therfore vnfitt for my Order: and so he dismissed him, and to the other that had done as he did, he pre∣sently gaue the habitt. And because he was neuer sufficiently to his contentment exercised in this his vertue of humility, he one day said vnto his Religious, that praying God to voutsafe to manifest vnto him when he was his true seruant, and when not: God had answered him that he was his true seruant when he thought, spake, or did any thing concerning his seruice. And therfore Brethren, said he, tourning to them, I now▪ pray you, when you shall see me faile therin, to reprehend me publikelie and shame me. He would neuer permitt himselfe to be priuiledged more then an other in matters of honour, nor in any other particulerly, that might procure him contentment, in worldly matters, in••iekne••••ea, or in iorneyea, wherin where there was assigned compa∣nions vnto him for his case, he would in no sort permitt it, answearing, that he would▪ not haue that singuler prerogatiue, and that it sufficed

him to be accompanied from place to place, as God should inspire* 2.234 him. And said he, were it not inconuenient for Religious to goe alone, hauing seene a blinde man guided by a litle dogge, I would no more haue any person with me, because I would not appeare more then he: he esteemed it an honour and glory to be estranged from this singula∣rity of honours and commodities.

Of the subiection and humility, wherin S. Francis would that his Religious should liue, vnder the holy Romaine church, with their obedience vnto Preistes.

THE LXXXIV. CHAPTER.

HE would that his disciples should be subiect to the holy Catho∣lique Romaine church, and that they should also shew them∣selues humble and obedient to the Preistes thereof, and for the greater confirmation of this point, he left his Religion, so recommen∣dable vnto the church. And goeing the second time to Rome for con∣firmation of his Rule, he said to his Religious: I goe to recommend this Order to the Church, of which I will that the euill be punished, and the children of obedience be fauoured for their good; and therfore, when the children shall know the sweet benefitt of their mother, they will alwayes with a singuler deuotion follow her doctrine: and one the contrary, he that wilbe a child of Baal and of disobedience, shall not remaine vnpunished, nor liue in the Order, vnder the winges of her protection. The holy church wil maintaine the glory of our pouer∣ty, and will not permitt the beautie of humillity to be destroyed, by the smoake of vanity, pride, and ambition, and will conserue in you the bondes of peace and charity, seuerlie reprehending and chasticing those that shall diuide themselues from her rule and vertue, that it perpetually florish in the obseruance of euangelicall purity, in her presence, and God will not permitt it to loose the sweet odour which he hath giuen it. Such was the intention of S. Francis, to subiect his Re∣ligious vnto the Catholike church, ordayning that they should alwayes choose a Cardinall of it for their protectour, as a thing that he knew to be necessary for the good of the Order. He did not intend that they should be subiect to the said protectour only; but likewise to all Pre∣lates and Preistes of the Church, saying thus: Know ye that we are cal∣led* 2.235 Coadiutours of Preistes and Religious, for sauing of soules: and therfore lett the church be in that sort assisted by vs, and her holy faith augmented; I euer vnderstood the Bishop of Assisium his speech to tend thereto, when att the beginning of my conuersion, he ad∣monished

me to gouerne my selfe discreetly, that in these turbulent ti∣mes, myne Order did not mount his hornes, and proue disobedient vnto the Church, therfore I euer did, and will that others doe cary a spe∣ciall reuerence to the Prelates, and Religious therof.

Further, considering that there is nothing more gratefull to God then the saluation of soules, as S. Paul saith, the same shalbe better accom∣plished by the peace and amity of good Religious, then by their discor∣des: and therfore if any among them seeke to hinder it, I will not that you contradict the same, but that you leaue the care to God, and lett it suffice you to be subiect vnto them, and on your part to liue so vertu∣ously that by your occasion there arise no discordes or debates among* 2.236 you, which doeing, you shall in one same instant gaine vnto God, the Clergie, Religion, and the people: which shalbe more gratefull to his diuine Maiesty, then to gaine only the people: endeauour therefore not to scandalize the Clergie, but as much as is possible, conceale their defectes, and supply where they seeme to haue failed. For recompense her of it is, that the holy church in his praise doth sing this solemne an∣theme: Francis the Religious Catholique, and a man entierly Apostoli∣que;* 2.237 taught Christians to obserue, defend, and formally beleeue the faith of the Romane Church, and that Preistes were to be reuerenced aboue all others.

When he sent his Religious ouer the world, one of the documentes which he gaue them, was that when they mett a Preist, they should incontinently fall on their knees before him, kisse his hand, and aske his benediction: and in case so happening, should sweep the Church, and should rest and lodge rather with them then otherwhere. He besides af∣firmed that if he mett a S. deseended from heauen to earth, and a P••eist, he would first kisse the hand of the Preist, and then would doe reueren∣ce to the S. by reason that of the former receauing the body of our lord* 2.238 IESVS GHRIST, he in that respect meritted there more honour. In re∣gard of this dignity which he acknowledged in them, and for the reu••∣rence which he preached that each one should beare vnto thē, he would not be Preist, but Deacon and the seruauut of Preistes. This his exam∣ple was of such force, that art the beginning▪ of the establishment of his Order, and in the reformation of the obseruance, his Religious did ex∣ceedingly prise Preist-hood, yea did shunne to be Preistes: so that in a Couent full of Religious, there were very few Preistes, all endeauouring to mount to diuine communicatiō, rather by meane of prayer, humility, and simplicity, then by high degrees, and dignities without meritt.

How saint Francis by his humility, did edifie and conuert his neighbour.

THE LXXXV. CHAPTER.

IT is not then to be admired, if this holy Father exercised hu∣militie, not only that his soule might be pleasing vnto God, who is ennemy to the proude, and most liberall of grace, towardes the humble, but also that by meane of it, he might edifie his neigh∣bour, and conuert soules vnto God, by way of humility pourcha∣sing that which otherwise he could not haue obtayned, as for ex∣ample: Arriuing one day att Imola there to preach, and hauing de∣maunded leaue of the Bishop, he gaue him answeare that himsel∣fe could sufficiently dischardge the office of preaching vnto his peo∣ple. The holy Father therfore bowing downe his head, departed;* 2.239 but being afterward inspired of God, he retourned thither▪; the Bi∣shop seeing him, very rigourously asked him what he did, and what he sought there; S. Francis very humbly answeared him that if a son∣ne were by his Father driuen out att one dore, the naturall loue which he boare him would constraine him to enter againe att an other. Which the bishop hearing, being ouercome with his humility, he embraced him, saying: that himselfe and all his Religious should thencefor∣ward with a generall licence freely preach ouer all his bishopperick, be∣cause humility deserued it. I know hereby, added he, that it is no mer∣uaile, if humility encline the will of man, sith it enforceth euen the om∣nipotent diuine will to condiscend to the desires of the humble, as the Angel said to Iacob: If thou hast bin strong against God, how much more shalt thou preuaile against men? The holy Father then with this arme of humility deliuered many soules out of the handes of the deuill, and out of the throat of hell, as we haue seene and by the example fol∣lowing shall appeare.

Certainne Religious ministring vnto a leaper, as S. Francis had commaunded them, could not by any gracious vsage whatsoeuer, giue him cōtentment; nor, besides the iniuries which he vttered against them, and the buffettes which he gaue them, all which they cōtentedly eudured, could procure him to forbeare to blaspheme against God and his SS. being thervnto induced by the deuil and by the extreme violence of his disease. These good Religious vnable to support those blasphe∣mies, that were so horrrible as would haue made an Infidell to trem∣ble, they went to the holy Father, who in person resolued to visitt him. And entring into the chamber of the sicke, he said: My Brother

God giue thee his peace, and he answeared: What peace can I haue, sith from the time that God did interiourly and exteriourly deprine me of it, I haue euer bin in cruell warre? S. Francis comforting him, replyed: My Brother and Freeind, you must haue patience: for these afflictions which you endure in body wil auaile to the saluation of your soule, if you patientlie support them. But the leaper answeared: how can I possibly haue patience, considering that myne afflictions are so permanent that they permitt me no ease day, nor night, and besides your Religious doe exceedingly aggrauate the greife of mine infirmity: for not onlie they doe not assist and serue me, but they afflict me euen to death. The holy Father knowing by diuine inspiration, that this wretch was tourmented by the deuill: went presentlie to offer his prayers for him, which done, he retourned and said vnto him: Goe to, my good freind sith these Religious doe not serue you well, I will serue you my selfe. The Leaper answeared: Tell me I pray, what will you doe more then they? the S. replyed▪ I will doe whatsoeuer you shall cammand me, begin from this instant to tell me what you please to haue* 2.240 and I promise to doe it. I will, said the leaper, that you wash all my body, for I cannot endure the filthy sauour therof. I will most willingly doe it, answeared the S. and sodenly caused to be prepared a bath of veri•• pleasing hearbes, then discloathed him to his skinne, and washed him, one of the Religious powring water on his body.

But there hapened a notable miracle, whiles the holy Father with his pitifull handes washed him, all the scurfes of his leapry one after an other fell off, so that the flesh remayned cleane and neat as of a litle child: in fine, he was entierly cleansed and cured within and without. The diseased person therfore knowing this great miracle, began very bitterly to lament, saying: I am worthy not of one, but of a thou∣sand helles, as well for hauing blasphemed against God, as for the contempts, iniuries, and buffettes, wherby I haue offended your poore Religious, that so louingly haue ministred vnto me. And after his cure he remayned fifteene dayes in this lamentation, then he made a gene∣rall confession, imploring the ayd of our Lord IESVS CHRIST. S. Francis left him not till fearing himselfe, for the great concourse of people that repayred to this miracle, he was constrayned to depart, so leauing the man in the grace of God, who shortly after passed from this world into an other. And incontinentlie, the holie Fa∣ther being in prayer, he appeared vnto him in heauen more bright then the sunne, and said: Father, know you me? The S. asked him, who are you? And he answeared, I am the soule of that leaper whome liuing in the world, God cured by your prayers and hu∣mility. I now enter into the kingdome of glory, for which I giue

thanckes to God and you, blessed be your wordes and your actions also, whereby many soules in the world are saued. Know that there passeth no day, but the Angels and SS. in heauen giue glorie and prayse to God, for the innumerable fruites which by your meane and your Order are procured in the Church: and therefore perseuer to the time predestinated to your great crowne: hauing said thus much, he disappeared, leauing the S. exceedingly comforted, who gaue thanckes to God for all, and particulerly for the sauing of that soule, who was in such imminent perill of damnation.

Of three famous theeues conuerted by the humility and charity of S. Francis, the eight chapter, of the tenth booke, transferred to this place as most proper vnto it.

THE LXXXVI. CHAPTER.

BRother Angelus being Gardian att Mount Casal, three famous theeues haunted that place, doeing cruell murders thereabout, who being one day oppressed with hungar, came to him de∣maunding somewhat to eat. The good Guardian knowing them, not only refused to giue them almose, but began to check and reprehend them: alleadging that they feared not God nor men whome they so miserablie slew, liuing by the labours of others, and leading a life more diabolicall then humane, robbing, dishonouring, tormen∣ting and cutting the throates of their neighbour as they did, and that he admired how the earth did sustaine them, that it did not swallow them quick as they were: and so bad them hast away, and withall rudely shutt the dore against them, wherevpon they in ex∣treme choller departed. S. Francis a litle after came with one of his companions vnto that place, to whome the Guardian recounted the precedent; whereto the holy Father answeared, that he had done very ill, because such sinners retourne to God and are conuerted, ra∣ther by sweet and pittifull wordes, then by such reprehensions which did rather harden them, and that therfore God said, They that are in health, need not a Phisition, but they that are ill att ease, & that he came not to call the iust, but sinners to repentance. And there∣fore, added he because you haue done against charity, the commandemēt of the gospell, & the example of IESVS CHRIST, I command you in vertue of obedience, for pennance to cary them to the mountaine where they are, this loafe of bread & this flagon of wine, which was giuen vs by the way, & when you come in their presence, fall one your knees at their feet, and aske thē pardō for the wordes you haue spoken: & when

they haue taken the bread, entreat them in my behalfe to Ieaue that mi∣serable kinde of life, and I will prouide for all their necessities, and vse all the art you can deuise to induce them hither. The most obedient Guardian presentlie went on, and the holy father in the meane while went to the Church to pray for them, whence he departed not till God had heard him.

Brother Angelus comming to the theeues, and hauing performed the commandement of S. Francis, whiles they did eat the bread, one of them said to the others; Alas what shall become of vs sottish wretches, what must be our lott, what horrible torments are prepared for vs in hell, for so many theftes and murders as we daylie perpetrat? neither yet haue we any scruple, much lesse feare of God, or repentance for so many enormous sinnes. And this Religious who hath brought vs to eat, is come thus farre, with so great humility to aske vs pardon for one only word iustlie vttered vnto vs, admonishing vs according to our desert, in the meane while we wretched theeues and detestable robbers, neuer demaund pardon of God. Besides this he hath sheuen vs charity praying vs to repaire to that holy Father, who hath sent vs releefe, who for the zeale he hath of our soules, doth so freelie of∣fer vs alwayes to prouide vs all our necessities. They are true ser∣vantes of God who haue already gayned heauen: but what shall we doe, who being children of the deuill, euery day heape sinnes vpon sinnes, considering withall that our sinnes are so enormous as deserue of God, rather punishment then pardon. Myne opinion therfore is, that it were very conuenient, sith God doth seeme to call vs by this Religious, that we make no longer delay, nor abuse the patience of his diuine maiesty, but that we repaire vnto him, and he will instruct vs in the direct way how to free our selues att length from hell, and euen to meritt mercy.

The other two theeues being of the same opinion, they went together with the Guardiā to the holy Father, in whose presence being com they kneeled att his feete, saying: Father we haue litle hope, by reason of the enormity of our sinnes, that God will vse mercie vnto vs, but if you as∣sure vs that we may yet finde grace, behold vs here ready to doe what∣soeuer you shall command vs. The holy Father receaued them verie amiably cherished and encouraged them, affirming withall that they should not doubt but God was very ready to pardon them, whensoeuer they should be resolued to leaue their sinnes, and that they should rest assured therof, otherwise they should committ a greater sinne then any other that they had formerly comitted: and therfore he promised and assured them God would pardon them all. These three theues therfore being conuerted, did not only abandon their lewd life, but did perfectly

renounce the world, and became Religious of his Order, where liuing piously, two of thē a litle after passed from this life to a better. But the third liued many yeares after, wherin often considering the enormity of his sinnes past, he was so penitent for them that for fifteene yeares to∣gether he fasted three dayes euery weeke, with only bread and water, besides the lent and ordinary abstinences of the Order, and was neuer cloathed but with an old habitt without tunicle, he disciplined himselfe euery day, and after mattins slept no more, but continued still in prayer. In this time S. Francis departed to the glory which God had prepared him: and he suruiuing, perseuering, and continuyng in the asperity of life which he had begun, and in continuall and feruent prayers, had a reuelation from God of the paines of hell, and of the glory of Para∣dice, such as followeth:

A reuelation of the paines of hell and of the glory of Paradise presented after the death of S. Francis to one of the aforesaid theeues, whome ha∣uing no more cause to mention, and they being conuerted by the▪ holy Fa∣ther S. Francis, it seemeth not improper to put in the place of their conuer∣sion, and to take it out of the ninth chapter of the tenth booke, disor∣derly there inserted.

THE LXXXVII. CHAPTER.

THis theefe conuerted by S. Francis, being according to his cu∣stome one night after matines in prayer, he found himselfe so oppressed with sleepe, that he could not ouercome it how∣soeuer he strayned himselfe against it, so that he was enforced to fall into a deep sleepe, and was incontinentlie eleuated in spiritt by the Angel of God, that carryed him ouer an high mountaine all enuironned with grosse cutting stones, vpon which the Angell that carryed him lett him fall, from the toppe of the mountaine euen to the bottome of the vally, where being vtterlie crushed, as he seemed and rather dead then aliue, the Angell called him and bid him arise: because he had yet a long iorney to make. The Religious answeared him: how is it possible you should be so cruell as that, seeing in what plight I am, you would I should trauaile? The Angel then tou∣ching him cured all his greifes: then goeing before him, shewed him a field full of sharpe stones, thornes & wild thissels, which he commāded him to passe through bare foot as he was. The Religious knowing no excuse, passed through it, with such paine as may be imagined. After that he forced him to ēter into a burning furnace which was at the end of the said feild: for hauing refused to enter in, he caused him to be throwne in

with a forcke, by the deuils there present. Hauing remayned some ti∣me in that eternall fire, there enduring that, which he alone that hath proued it can expresse, the Angel drue him out, and bid him prepare himselfe to passe further: wherevpon he lamenting that without any pitty he would force him further, so burned and halfe dead as he was, the Angel touched him and cured his burning. Then he brought him vpon a bridge; that was in such sort made as he could not passe it with∣out falling; for it was narrow and round, so that the feet could take no hold theron. Vnder it there ran a very swifte flud full of fearefull and terrible dragons and serpentes: the Religious therefore excused himselfe, affirming that he could not passe it without falling: the An∣gell bid him follow him and not to feare, but in his goeing, to sett his feet where he should see him stepp before. So was he enforced to fol∣low him euen to the middes of the bridge with a feare that freezed his brest: but the worst was, that being there, the Angel disappearing, left him, and ascended a mountaine, whereon was a very beautifull citty, leauing the poore Religious in such feare as each one may imagi∣ne: who beheld vnder the bridge those horrible dragons, that with o∣pen mouth attended his fall only to deuoure him instantly.

He being in such extremity, not knowing what else to doe, very fix∣edly embraced the bridge, and began to lament and inuocate the name of IESVS, whome he besought to haue pitty on him in that extreme necessity, and to deliuer him of that imminent perill. God hauing heard him, he seemed by litle and litle to haue winges grow out on his backe: wherevpon he began to hope, that his winges growing great he should fly vnto his guide. Now wanting patience to expect the full growth of his winges, such being his desire to be thence, he endeauoured to fly: but he fell againe on the bridge, and his winges also were loosed from his* 2.241 backe. Wherefore embracing the bridge againe, he began to lament and with the Prophet to say: Who shall giue me winges of a▪ doue, that fly∣ing from so perillous and mortall estate, I may attaine a secure repose? Onely thou my lord IESVS CHRIST, my sole hope and true re∣dresse. He had scarcely ended these wordes, but his winges did grow a∣gaine: but he had no more power then before to expect the sufficient growth of his winges▪ by reason of his extreme feare, so that he fell and lost them againe. Then he prayed, and resolued to expect till his winges were fitt to carry him, though euery hower seemed to him a thousand yeares. So hauing attended till he knew them to be of sufficient strēght and force, he mounted into the aire, and flew vp to the high mountai∣ne where his guide was, where they both together went towardes the gate of that supreme citty, wherinto the Porter admitting the Angell, made him stay without, asking him who he was, and who emboldened

him to come there, He answeared that he was a Frere Minor, and that his cōming so farre was not of presumption or of his owne motion, but was conducted thither. The Porter replyed. Attend till I call S. Francis to see if he know thee. In the meane while the Religious vewed the wal∣les and structure of that admirable citty, that were so lustrious and re∣splendent, and with all transparent to behold all the iubilyes and exul∣tations made by the Angels and blessed within, which to his exceeding contentement beholding, he saw the holy Father S. Francis comming and with him brother Bernard Quintaualle his first disciple and other Religious his companions, trayned with an infinite number of the bles∣sed: who seeing him commanded the Porter to admitt him in which he did: and he was very amourously receaued by the holy Father, who shewed him all the meruailes wherof neither the eye nor eare, nor vn∣derstanding of any mortall man is capable.

The Religious was so satisfied and content with this vew, and in his soule conceaued such consolation therof, that he no more remēbred all his trauailes past, then if he had neuer endured them. S. Francis then said vnto him. My sonne admire no more: for it is necessary that thou retour∣ne into the world: but greiue not, for God hath appointed thee a very short time of seauen dayes only, that in the meane time thou mayest pre∣pare the better: which ended I my selfe will come to thee, and will con∣duct the thither to enioy with me this immortall glorie. The blessed Father S. Francis with a very rich mantell, and his holy stigmates glitte∣red as shinning starres, with such a splendour, that he seemed with his beames to illuminate the greatest part of that great citty. The Religi∣ous did there know many SS. of S. Francis his company whome he had seene in the world, all whome he nomminated att his retourne. Att length hauing receaued the benediction of S. Francis, he awakened out of his sleepe and heard the bell ringing to the Prime for it was yet ear∣ly morning, and he seemed to haue spent many yeares in his iorney; he thē recounted the vision to his Guardian and the Religious, for the cō∣solation of all such as liue in labours and afflictions: and to demonstrate that whatsoeuer sinners they be, God doth neuer abandon any one, but doth euer assist and preserue them in all their tribulations, till he bring them to his kingdome. Now for confirmation of all the precedent, the Religious fell incontinently sick, and with an admirable feruour of spiritt prepared himselfe for his last houre. The seauen dayes expired, the glorious Father S. Francis came as he had promised and carryed the soule of this theefe into Paradice. This holy Father then by this hu∣mility in this sort gayned soules vnto God, as by the ensuyng example shall more appeare.

How S. Francis conuerted certaine other theeues: this was the 27. chapter of the 10. book, transferred hither as a place more proper vnto it.

THE LXXXVIII. CHAPTER.

THere were certaine theeues that had their residence on an high mountaine, whence they discended to robbe the passengers they found on the wayes, and some time very hungar constray∣ned them to aske bread for the loue of God att the Couent of the Freer Minors, neere the borough of S. Sepulcre: some of the Religious affir∣med that it was not well done to giue them almose being theeues and murderers, such as ought not to be releiued to the detriment of the cō∣mon weale. Others neuertheles of compassion gaue them almose, still admonishing them to leaue that lewd and detestable life, and to doe pennance for it. But S. Francis one day accidentallie comming to that Couent, the Religious proposed this doubt vnto him, to whome he answeared: If you follow mine aduice, I hope by the grace of God, you shall gaine him those soules: which is, that you take bread and wine, of each of the best you haue, and carry it them to the mountaine whither they are retired, and that calling them, you very louingly vse this speeche vnto them: Brethren, feare not: for we are Religious that bring you to eat, then presentlie spread your cloakes on the ground, and sett them your bread vpon it, and with a ioyfull humility minister vnto them, till they haue done eating: After that in fauour of that charity on your part exhi∣bited, and of what you may thenceforward doe them, pray and con∣iure them not to hurt, kill, or offend any man personnally, and for that first time require no other thing of them. An other day according to the good answeare they shall giue you, you shall carry them other bread, wine, egges and cheese, which you shall present vnto them with the greatest humility and kindenes that you can, then you shall say vnto them: Brethren we know wel what moueth you to liue in these mountaines, with so many inconueniēces, feares and perils both of body and soule, which you will vndoubtedly bring to ruine if you per∣seuer in this course. Therfore we counsaile you for the best, to giue ouer this life, to putt your confidence in God, and he wil neuer abandon you in your temporall necessities. On our part we will not faile for his loue and yours to releiue you, att least to saue your soules: and I hope in our Lord, said the holy Father, by this your charity and humility, you shall conuert them, which proued true. For these Religious follo∣wing

that counsaile, the vertue of the holy Ghost in a moment descen∣ded on the theeues in such sort that, moued by the demonstrations of those good Religious, they beleeued them, so that by litle and litle the greater part of them entred into the Order and there liued piously; and the rest hauing sworne vnto the Religious that they would amend themselues, spent their time in very great repose, and ended their liues as good Christians, to the exceeding contentment and edification of all the country, who for the same gaue thanckes to God and to those good Religious.

How much S. Francis shunned and abhorred honours for the loue of humility.

THE LXXXIX. CHAPTER.

THough by the precedent it may be sufficiently vnderstood how much S. Francis shunned worldly glory, and on the cōtrary how he reioyced when God was praysed by his worckes: yet it will more manifestly appeare by this which we are to speake of him, on this occasion: Hauing one day ended his sermon in the citty of Iterrena, the bishop arose, and after he had made a short exhortation to his people, in the end he said: That frō the time that God had planted the Church, he neuer abandoned it: but did alwayes illuminate and assist it by meane of some perfect men that continually supported the same, but now he did illustrate and maintayne it more then euer in this poore bare-foot and idiott, vtterlie misprised for his loue: where∣vpon he concluded, that they were much obliged to giue thanckes vnto his diuine maiesty, for that his singuler benefitt. As soone as* 2.242 the bishop had ended, S. Francis doeing him reuerence; very ioy∣full replyed: doubtles, My Lord, neuer man in the world hath to this day so much honoured me as your selfe: for some say of me, this man is holy, and when God worcketh any thing by me, many re∣flecting on me only, giue not to God the glory due to his diuine ma∣iesty: but you (as wise and prudent) haue separated the vile from the precious: wherefore falling on his knees before him, he kissed his handes and departed, leauing the bishop exceedingly edified.

* 2.243 If any one called him S. he would incōtinētlie answeare. If God should take frō me the treasure of his grace which he hath giuen me in custo¦die, there would remaine to me only my body and soule, both burdened with sinnes and extreme blindnes, as are the damned and infidels: but as the picture and sculpture, where the images of God and of the glo∣rious

virgin are engrauen and peinted in wood or stone, are reueren∣ced and honoured as figures of the true image, and as they are stone or wood no honour is attributed vnto them: euen so, a man that is the true image and portraiture of God, if he be honoured as such, he ought not to attribute that reuerence to himselfe, but to God whom he representeth: yea he ought to repute himself in regard of his sinnes most worthy of all infamy in this world.

* 2.244 With the like spiritt he one day receaued the honour which the people gaue him, who kissed his habitt, his handes and feet, without making them any kinde of resistance, his companion that saw the holy Father to stand still and admitt those honours, thought with himselfe that he was glad therof, and vainely conceaued pleasure thxerin, as afterward he told him: but the holy Father answeared him. Brother, these people performe not the least part of what they ought to doe: Whereat his said companion was more scandalized: S. Francis then added: Brother I attribute not to my selfe, but to God, all these honours which thou seest presented vnto me, whose althinges are, and I remayne in my vile estate, which doth not conclude that the presenters gaine nothing thereby: because by that meane God is acknowledged and honoured in his creatures. The Religious by this answeare was entierlie satisfied, with an exceeding admiration of his perfection: considering that when he reflected on himselfe, he could not on the other side in any sort en∣dure prayses and honours.

* 2.245 Goeing one time to Rome, the Bishop of a citty (whose name is perished in the authors) by whose diocesse he was to passe, went against him out of the towne to entertayne him: which the S. in spiritt foreseeing, he said to his companion: We may be here molested, for these men which you see, come to honour vs, which we cannot avoide, there being no meane to tourne out of the way: come ther∣fore after me. He led him to a grosse heape of chaulke that was close by the way, whereof they made vessels, on which he mounted and did very nimbly tread thereon with his feet. Which the bishop and his followers beholding, they retourned without giuing him a word. So the holy Father reiected the honour, and a while after he entred secretlie into the Citty, where he edified more by example of pious life then by wordes of doctrine.

How by humility he discouered his owne imperfections, and what a capitall ennemy he was to hipocrisie.

THE XC. CHAPTER.

TO the end that such as saw him labour vertuously, and perfor∣me holy and pious actes extraordinarily, might not imagine that what he did proceeded of any other then of God, that wrought in him, he publiquely discouered whatsoeuer defectes he thought to be in himselfe, though most commonly they were no defe∣ctes att all. Being one day very sicke, he by obedience rebated some litle of his abstinence: but beginning a litle to amend, the true mispriser of himselfe taking courage against his flesh, for greater confusion, he said in himfelfe: It is not requisite that the people repute me sobre and abstinēt, and I on the contrary secretly eat flesh. And so, moued by the holy* 2.246 Ghost, he commanded some of his Religious, to fasten a rope about his necke and to lead him to the marckett place of the Citty of Assisium. But his Religious refusing to obey him, he putt of his habitt, and with nothing on him but that with was vnder it, he went into the place, called the Berlina, where, notwithstanding he had a quartane aigue, and therefore was very feeble, he began to preach, and when he saw that there was a great concurse of people, he affirmed publikely that they ought not esteeme him otherwise spirituall, because in that his lent, wherin he had accustomed to fast in the honour of Alsainctes; he had eaten flesh, for which he prayed them to reprehend him. All the assistantes seeing so great a humilitie, conceaued a deep conpun∣ction in thēselues, and sighing sayd: Ah we miserable wretches, that liue continually in sinne, and entierlie apply our selues to the commo∣dities of this life, without doeing pennance, what will become of vs, sith this S. lamenteth to haue eaten flesh in time not pro∣hibited, and vpon a iust and manifest necessitie? he doth neuerthe∣les repent it, and with so much confusion accuseth himselfe, though he seeme neerer death then life: why learne we not of him, who leadeth a life rather to be admired then imitated, and who is a true pourtraiture of perfect humily, and as the imitatour of IESVS CHRIST, contemneth and treadeth vnder foot the world and the honour therof, reiecting the shadow of hypocrisy, wherein each one either more or lesse is intricated?

But all this was litle in comparison of what he did ordinarily for to mortifie the first motiues of the ambitions of the world and to batter them against the most firme rocke IESVS

CHRIST, he did as▪ followeth: As often as there assailed him any motion of pride or vaine glorie; being before the peo∣ple, he confessed it to the world, saying sometime to his compa∣nion: I endeauour to liue in the presence of God in an hermitage* 2.247 and other solitary places, no otherwise then if I were in the mid∣des of the worlde: for if I doe otherwise I am an hypocrite. Being one time sicke in the winter, by meanes of an extreme coldnes in his stomake, his companion prayed him to haue a peice of fox skin sowed within his habitt against the flesh and vpon his stoma∣ke. But he would neuer consent thereto without condition that there should be an other sowed without, that each one might know he woare a skinne on his flesh. Passing by Assisium, a poo∣re old man asked him an almose for the loue of God: which name hearing vttered, he tooke off his cloake from his shoulders, & gaue him: Now in performing this act of charity, he conceaued a litle vaineglo∣ry,* 2.248 he confessed it publique•••• and acknowledged his fault. What co∣gitation God had of this his most humble seruant, may be iudged by the example following.

Saint Francis being in Alexandria, a citty of Italy, he was enter∣tayned into the house of a gentleman, who being very deuout vn∣to him, said: you must resolue to obey the gospell, and eat what∣soeuer shalbe presented vnto you, and thus saying, he caused a Capon to be brought: wherof the holy Father with the benediction of God did eat; meane while a poore man asked an almose att the dore, to whome the S. sent a legge of the capon: the poore man too∣ke it and with a malicious and diabolicall eye beheld it, and kept it* 2.249 quietly till the next morning, when S. Francis preaching, he shewed it publiquely to the people, saying: Behold ye all, the flesh that this Frere Francis the preacher of abstinence doth eat; being last night full fed, he gaue me this legge of capon: But God, whose prouidence is admirable, and knoweth to dissolue the snares of the deuill, and to conuert them vnto his confusion, caused that when the poore man thought to shew to the people the said legge, he miraculously shewed a fish, wherefore being reputed senceles, he was expelled the church whither he came afterward to aske pardon of God and the S. which being obtayned, the fish retourned into a capons legge, and the holy Father publikely recounted the successe of the fact: for which they ge∣nerally gaue infinite thankes to God.

With what rigour he chasticed his passionate wordes and thoughts.

THE LXXXXI. CHAPTER.

HAuing bin many dayes blinde, as, by reason of the great infir∣mity of his eyes which his wepinges had procured him, it often happened; he determined for his consolation to visitt Brother Bernard, one of his first companions and inward freindes, and to remay∣ne some time with him, to talke of God. But comming to his cell on the toppe of the mountaine, and finding it shutt, he thought he was in prayer, as indeed he was, and hauing no meane to see him, he called him by these wordes: Open Bernard, and come comfort this poore blind mā, and many times reiterating the same, & the Religious not answearing, he was much disquieted, and said to his companion: I haue called him many times, & he will not answeare me, lett vs goe in the name of God: and so departing iudged Brother Bernard to be proud: and neuer∣theles considering better that it was not his coustume so to doe, he tour∣ned from his companion, and fell to prayer, where he was not long but he heard answeare from God, who reprehending him, said: Litle man, why doest thou trouble they selfe so much, doest thou thinck it reaso∣nable to leaue the Creatour for the creature? when thou calledst Bro∣ther Bernard; he was with me, not with him selfe, and therfore he could not answeare thee; for he did not heare thee. Which S. Francis hearing he humbled him selfe to God and asked him pardon.

* 2.250 Then incontinently retourning directly to Brother Bernard, he mett him without his cell, hauing ended his prayer: and as Brother Ber∣nard fell att his feet, he likewise fell at his; and acknowledged his fault of the ill iudgement he had conceaued of him: then required of him to enioyne him this pennance: I will, said he, that thou sett they feet on my throat, and on my mouth, and treading hard ther∣on shalt say: Poore worme, the sonne of Peter Benardone, the∣re lye one the earth, sith thou hast so exalted thee in pride, bafe and abiect as thou art: which poore Brother Bernard hearing, he would in no sort yeld ther to, till the holy Father commanded him in vertue of obedience, and then with the greatest modesty and reuerence he could possibly, he obeyed, first conditioned that the S. should in like sort doe to him what he would; and so hauing obeyed the S. he recipro∣cally commanded him very sharply to reprehend him for euery fault of his he should know, as often as they should meete together. Thus did the Religious Saints of those dayes exercise themselues in humility. But S. Fracis hearing that, was in such sort afflicted for hauing promised him obedience, for the great reuerence he had towardes

him, aswell for his great worthynes, as because he was the first of his Order, as that he resolued rather to forbeare his sweet and gratious cō∣uersation, then to haue subiect to reprehend him, though in such a ser∣uant of God there were litle or nothing to reprehend.

A Religious that had care of a leaper, comming with him to our La∣dy of Angels, the S. reprehended him for hauing brought him thither, with trouble and afliction, which he had scarcely vttered but, thinking that he had offended the leaper in reprehending the Religious in his pre∣sence, he presently went and acknowledged his fault vnto his Vicaire▪* 2.251 of whome he demanded for pennace, that he would enioyne him to eat with the leaper in one same dish, who not to giue him discontent was constrained so to command him; and so there was incōtinently brought a dish of pottage from the kitchen, for the leaper and himselfe: it was admirable to see with what patience and tast this worthy seruant of God endeauoured to eat of the pottage in which the leaper putt his fin∣ges, which being all couered with the loathsome infection of his lea∣pry, the droppes of putrefaction ran into the dish; which caused in the Religious there present an extreame hart-greife and compassion, that their Father without offence should performe so bitter and intollerable a penance. Lett this be spoaken to our confusion, that seeke so many curious arts to season our meates, which we desire to haue so delicious. The said Religious did assuredly affirme, that as often thence-forward ae they remembred that refection of their Father with the leaper, all meat how delicate soeuer it might be, made their hart arise, and was disdayned of them.

Of the new and notable Matines of holy humility, which S. Francii and Bro∣ther Leo did sing hauing no Breuiary to read them.

THE LXXXXII. CHAPTER.

THe holy Father being one time in the hermitage with Brother Leo, he went so farre from the celle, that the night preuented them, and hauing no Breuiary with them, the houre of Mati∣nes* 2.252 being come, S. Francis said to the Brother: will not yee that we employ this time vnprofitably? that therfore we passe it in the prayse of God, say as I shall tell you: but take heed that you chaunge not any word; I then will say: O Francis thou hast committed so many sinnes in the world, that thou deseruest hell; and you shall answeare me, you say the truth, that you deserue a place in the deepest part of hell. Bro∣ther Leo, most humble and obedient, promised him to say so: but as the S. began to vtter the foresaid wordes, Brother Leo answeared. Know

Brother Franc. that you shal not goe to hel, but to the glory of Paradice. Which the holy Father admiting, he commanded him againe not to say so, but as now I shall tell thee: I will begin to say, Francis thou hast so much offended God, that thou well deseruest to be eternally accursed, and you shall answeare, without any variation: thou art doubtles wor∣thy to be foreuer expelled from the face of God: which the good Bro∣ther Leo promising to obserue, the holy Father with a loud and fearefull voice, knocking his brest, began: O God lord of heauen & earth, I haue committed so many offences against thy diuine Maiesty, that I am well assured, I meritt to be eternally banished thy glory and perpetually dam∣ned: and Brother Leo answeared: God will accept thee for such an one, as among the great multitude of his elect thou shalt be especially blessed and glorious in his celestiall kingdome. S. Francis more admiring then before, in that he knew how obedient Brother Leo was, he said: why doe you not answeare me, as I enioyned you, and as you promised me? I now command you in vertue of obedience, that when I say: O wret∣ched and miserable Francis doest thou thinck euer to deserue pardon of the God of mercies, hauing alwayes so much offended him? thou art not worthy of grace: I command you, I say, to answeare me: thou in no sort deseruest the mercie of God. But albeit Brother Leo promised him, yet did he neuertheles answeare him: God the Father whose mercy is infini∣te, and infinitly greater then our sinnes, will giue you his grace, accom∣payned with most singuler giftes,

The holy Father therfore halfe angry, said vnto him: Brother Leo, why would you not giue me cōtentement in so reasonable a demande, and why haue we thus misprised the precept of obedience? Brother Leo falling prostrate on the earth, humbly answeared him: God knoweth that I alwayes purposed to obey you, but he would haue me speake ac∣cording to his will, and not according to yours. The S. herewith not fully satisfied, replyed, and with instance said: I beseech you, my deere child, to comfort me att least for this once: and when you shall heare me to accuse myselfe, answeare me that I am not worthy of mercy; Brother Leo answeared him: Father, if it lye in me, for your satisfaction I will most willingly doe it: S. Francis then all bathed in teares, with a loud voice cryed out: Ingratefull wretch, doest thou thinck euer to fin∣de pardon att Goddes handes; and Brother Leo incontinently answea∣red: Father thou shall finde it, and shalt besides obtaine so many spe∣ciall graces of God, that he will exalt thee on earth and in heauē (then he added:) pardō me, Father, if my power hath not bin to speake otherwise, as you desired, for God speaketh by my mouth; thus did they spend the night, & in other like exercises, wherin God did apparētly manifest how gratefull vnto him is humility, as also the true misprise of ones selfe.

How S. Francis prepared himselfe to prayer, and what conditions be that prayeth ought to haue.

THE LXXXXIII. CHAPTER▪

SIth we haue spoaken of the holy Fathers Marines, it seemeth now conuenient time, to make some mention of his so perfect prayer▪ Mine opiniō is that there is no place more proper to speake therof, then after the description of his great humility, whereon as on a firme stone, and true foundation, prayer, to haue it penetrate euen to heauen, ought to be builded. Wherfore he merited to obtaine all the* 2.253 conditions requisite to a true and worthy prayer; the first wherof, is the knowledge of ones owne misery, according to Salomon, when he saith: O liuing God, if any one acknowledgeing the wound of his hart to witt, his sinnes, doth lift his handes to thee in this thy temple, heare him. Now who hath more perfectly knowne himselfe? who hath more clearly confessed his fault, and who hath more humbly discouered it to God and men, then this glorious S. Therefore▪ also were his prayers admitted before the presēce of God, who fixeth his eyes on the* 2.254 humble, and reiecteth not their pious prayers, as the Prophett saith. The deuout Iudith, affirmeth the same, saying: My God the prayers of the humble are alwayes pleasing vnto thee.

* 2.255 The second condition of prayer, is to keepe the soule euer separated from terrestriall thinges, and eleuated vnto God, as saith Isodorus: If the soule will be illuminated with spirituall light, she must prece∣dently purge her selfe of the filth of worldly cogitations, and so she may be neat and pure before her God. That prayer is pure, which is made without any mixture of worldly thoughtes, and that impure where the spiritt is employed in terrestriall thinges. And therfore, IESVS CHRIST, leauing vs the forme of perfect prayer, saith: When thou shalt pray, enter into thy camber in secrett, that thou mayest leaue out all care excepting only of speaking with God: shutt the dore of thy hart, that nothing enter in, to robbe his substance: call thy soule, and make her be in her selfe, without any distraction, and attentiue in God, and then thy prayer shalbe perfect before God, and thou shalt be heard. The holy Father S. Francis performed the same, for he so reiected all other care of the world to transforme himselfe into God, that he had no re∣membrance* 2.256 of himselfe or of his worldly affaires. And therfore most commonly when he prayed, his body was eleuated into the aire, hauing nothing in it that could poise it downe to the earth.

God teacheth vs the third condition of prayer, by his Prophet Isaie,

saying. Giue thy bread to the hungry, and thy coat to him that is naked* 2.257 and releiue each one in his necessities: then offer thy prayers to God, and he will heare thee, call him by this meane, and he will come vnto thee. On the contrary, he that shutteth his eares to the demaund of the poore, when in his necessity, he shall crye to God, he will not heare him. This piety and compassion was such and so great in S. Francis, that he absolutely gaue or bestowed, his only coate, occasion presen∣ting, yea, which is the most that may be, he desired to giue entierlie himselfe, for the only loue of God, as is formerlie alleadged. In regard of this extreme charitie towardes the poore, and for his example vnto the world, he also merited to be so interiourly affected of his God.

The fourth conditiō of prayer necessary to a Christian, is to giue good* 2.258 eare to God, if we desire to be heard of his diuine Maiesty. for God will abhorre the prayers of him, saith the Sage, that hath not eares to heare his holy commandements: therfore the sinner hath no cause to complaine that God doth not heare him, because himselfe did not first heare God: and if he heare him in one only thing, or two, or three, he proueth deafe in all the rest. And therefore, on the other side, one Pater noster, or one Aue Maria, of a Christian fearing God, is with greater reason heard, then a thousand of a vicious and disobedient person: the holy Father S. Fran∣cis obeyd God in such degree of perfection that hauing called him by his grace, he did not only labour to accomplish his diuine preceptes, but euen the Counsailes of his ghospell, without omitting the least point: therefore also did God afterward graciously graunt him what he demaunded, so farre foorth as he permitted other creatures to obey him.

The fift condition is, that he that prayeth doe also separate himselfe* 2.259 from the conuersation of the world, not only when he would pray, but euen alwayes, if he will pray perfectly, and that he sequester him selfe into some desert and solitary place, if he will that his soule be alwayes disposed worthely to pray vnto God: The contemplatiue Father S. Bernard, speaking by experience saith: If the world delight thee, thou shalt euer be impure: Our Lord IESVS CHRIST hath also left vs example hereof, for he often went vp to the mountaine, and left his best beloued disciples, to vnite him∣selfe alone to his Father; So this glorious Sainct found himselfe so much more gratified by the communication of the holy Ghost, as he was farther estranged from the rumours of the world, and farther sequestred into solitary places, wherin, he was so farre from being subdued by cogitations of the world, and by the in∣fections therof, that he obtayned notable victories against the deuill.

He shunned sensuall light, as distractiue vnto the hart, and hauing giuen some repose vnto his body in the beginning of the night, he spent the rest in most deepe silence, & in high contentment with his beloued God. The sixt condition of perfect prayer, is, a feruent charity towards* 2.260 God, without all feare, not like vnto that of the cold▪ negligent, and new beginners; for this perfect charity expelling all base feare and labour, doth by loue vnite the hart of man with the goodnes of God. This loue was such in the holy Father, that it continual∣lie burned in his hart, as a liuing fire, the flame wherof dilated it selfe in charity, to the benefitt of his neighbour, through all the partes of the world.

Of the perseuerance of his prayer, and of the effect it wrought, and continued in S. Francis.

THE XCIV. CHAPTER.

* 2.261 THe seauenth condition is perseuerance therin, because God saith we must alwayes pray, and not ceasse. Of this point it may be alleadged that the life of S. Francis was a continuall prayer vnto God, either for his owne saluation or his neighbours, desiring to communicate his Redeemer IESVS CHRIST vnto all Creatures, that they might know and loue him, as he did, and that for his owne part, he might euer dwell with his diuine Ma∣iestie▪ But being, by the impediment of the weight of his ter∣restriall body that was a stranger and remote from his true country, disabled to enioy his beloued, he, by perseuerant prayer endeauou∣red with all possiblity, to keepe his soule alwayes vnited vnto him, which was not ouer-difficult vnto him, as hauing so mor∣tified in himselfe earthly afflictions, that he conuersed in spiritt on high with the blessed, as a Cittizen of heauen, and familier in the house of God. Therfore prayer was vnto him a singuler re∣freshment in his labours, an assured fortresse against temptations, and a remedy in necessities: for distrusting himselfe, and his pro∣per forces, industry, and knowledge, he had setled and reposed all his hope in God, by meane of prayer, which he affirmed that euery faithfull Christian ought aboue all other things to demaund of God in this life, considering that without it, one can make no* 2.262 profitt nor progresse in spirituall life: and therfore, to be an ex∣ample vnto his Religious, he made alwayes to appeare exteriourly and interiourly, that trauailing or praying, being in action, or re∣reposing,

his spiritt was continually attentiue vnto prayer. And ther∣fore it seemed that he had not only dedicated his soule and body vnto his beloued God: but euen the very momentes of time, to the end that no visitation of the holy Ghost should by his negli∣gence passe, and be lost, as not finding him disposed to receaue it. The∣refore when in his iorney he felt the same, he would stay and lett his companion passe on, to know with a very deep attention, what God inspired vnto him. And when he was in solitary places, he filled the mountaines with sighes, and bathed the earth with a flud of teares, he beat his brest for the offences committed against his God. Some∣times he accused himselfe as if he had bin before a Iudge, other times he demaunded mercy as a child, of his gracious Father: some∣times he sweetlie discoursed as if he had bin priuately with his inti∣mous freind: he hath att such time bin heard of his Religious to in∣uocate the clementie of God, by the great commiseration which he felt in himselfe of the death and passion of our Redeemer IESVS CHRIST, as if he had seene him crucified. He shewed exteriour ge∣sture conformable to the interiour effect. Sometimes he held his mouth against the earth, now he was on his knees, then vpright on his feet, now he held his armes crossed, then his handes ioyned towardes hea∣uen. And praying after this manner, he was most commonlie seene enuirouned with a great light, and lifted into the aire in testimony of the interiour light and affection towardes God, and then did he parti∣cipate of the diuine secrettes, which he neuer reuealed, but when it was requisite: for he ordinarily said, that one did often loose an inesti∣mable treasure, for a very base price offending the giuer, & with daunger neuer to haue it againe. For which cause when he retourned from his exercises, he in such sort composed and dissembled his countenance, that he that had not much experienced it, would neuer haue suspected that he had prayed in such excesse of spirit. When he prayed with his Religious, he retayned his sighes and all other gestures: wherby he might be obserued. He taught the manner to pray secretlie, then to say: My God I recommend vnto thee this consolation which it hath pleased thee without any meritt of mine to graunt me: to the end I steale not this great treasure. He assured them that by this meane they should obtaine that God inuiting them, would say: Freind because thou hast* 2.263 bin so humble ascend now vnto an higher place.

Of the attention which S. Francis had in his prayers, and of the deuo∣tion he had in diuine seruice.

THE LXXXXV. CHAPTER.

HE said the canonicall houres with so great reuerence and deuo∣tion, that albeit he were most commonly weary and feeble by reason of his infirmities: yet making no esteeme thereof, he was alwayes standing or kneeling with his head bare, reading verie distinctly. If he trauiled when the time of prayer and saying the said* 2.264 houres was, he would stay. This practise did he neuer omitt what∣soeuer rayne or storme did happen, saying: If the body that is to be food for wormes, desired to eat in repose, with how much more rea∣son ought one to giue repose to the soule, when she receaueth the re∣fection of the life which she is eternally to possesse without corruption? He said his psalmes and what soeuer was to be said with such attention, as if God had bin before his eyes. When he was to name the name of God, he pronounced it so sweetly, that he seemed to lick his l••ppes, such contentment felt he in his soule: yea he commanded his Religious carefullie to gather vp all the papers they found wherin was written the name of IESVS: that it might not be troddē vnder foot. He reputed* 2.265 it a great offence, when one spake vnto God, to thincke of other mat∣ters. And if he chaunced sometimes to apply his spiritt on other▪ affai∣res, though spirituall, he would accuse himselfe thereof in confession; yea albeit he had his interiour powers so recollected within him by meane of the continuall and assiduous exercise therin employed, that the flyes of the world molested him very seldome.

Being one lent att an hermitage he attempted for exercise to make an osier basket, but the time of prayer being come, because in saying the third houre, the basket came to his minde, he tooke it and inconti∣nentlie threw it into the fire with these wordes: I sacrifice thee vnto* 2.266 God, in place of his seruice which thou hast interrupted.

This glorious Sainct, held the feast of the natiuity of our Sauiour in particuler deuotion. Being on a time neere vnto the citty of Grecio, he determined to celebrate that feast after a new manner, therby to stirre vp the deuotiō of the faithful: & hauing therfore, to auoid scādal, obtayned permission of the Pope, he caused a great stable to be prepared in an old houell, where he caused to be putt hay and a manger, then brought thither an oxe and an asse, and assembled so many of his Religious, that they neere exceeded the inhabitantes of the place. But because he had

published the solemnity, all the inhabitantes of the neighbour places flocked thither as who should be foremost, with flutes, cornettes, and other rusticall instrumentes, so that all the mountaines thereabout gaue ecchoe to their harmony, they ceassed not all night to sound and reioyce before that stable, wherin S. Francis and a great nomber of his Religious prayed before three images of wood, that represented our lord IESVS CHRIST, the Virgin Mary and S. Ioseph, befo∣re which images were lightened a great quantity of lightes that were with curious art exquisitelie sett foorth. S. Francis read the ghospell atr the midinght Masse, then preached to the people with such tender∣nes of hart, that when he would vtter the name of IESVS, he could not but called him the litle child of Bethleem. This feast was not spēt with∣out fruit for a famous gentleman named Iohn of Grecio, forsaking the cheualry and nobilitie of the world and the pompes therof, became ve∣ry familier vnto S. Francis and an imitatour of him, because he had seene him in vision that night with a child in his armes who seemed to sleep, and whome he sweetly awakened. The hay that was taken from that stable cured manie diseased beastes, yea verie manie men; whence may be iudged that God had singulerlie assisted that deuotion of his seruant.

How S. Francis caused the oratories of Bis Religious to be accommoda∣ted: and of the care he had of their enterteynement.

THE LXXXXVI. CHAPTER.

THis holy Father laboured exceedingly to haue his Religious know the meane which they ought to vse to pray well, that being free frō all worldly employmentes, they might apply thē∣selues to prayer and contēplation, as a fountaine that drowneth disor∣dinate thirstes, and on the contrary filleth and satisfieth the soule with a spirituall tast of diuine graces. And that the said Religious might more commodiously emploie themselues therin, he would haue their Orato∣ries sequestred frō the bruit and tumult of the people, that they might auoyd distraction: and therfore he caused thē to be made in the middes of woodes and forestes with bowes of trees and wreathed with rushes, where they spent their lentes entierlie in fastinges and prayers. And that the care of temporall affaires might not choake the grace of the spiritt, nor the cogitations of worldlie necessities procure them impediment, he committed to one Brother alone, when the number of Religious permitted, the chardge of the dore, the kitchen, and larder, appointing all the other Religious to obserue the Order following.

All the morning they were to remayne retired in prayer in the diuine offices, and very strictly obseruing silence, till the Officer att the ordi∣nary houre warned them to dinner, which he did by knocking on a tile: for their pouerty afforded not them a bell. But he knowing that man cōsisted of a body and soule, it was necessary the body should be mayn∣tayned to sustaine the soule in the seruice of God: he accustomed to goe into the kitchen, where if he saw nothing to begin their refection, he would goe into the garden and thence bring a bundle of hearbes which he would mildly deliuer the Cooke, to haue drest for the Reli∣gious. When the Cooke had egges & cheese▪ gotten by begging, the holy Father in time conuenient would eat therof very merily, to encourage others, and would commend the prudence of the Cook. But if he ex∣ceeded, he would reprehend him for the excesse, and command him to giue nothing to the Religious the day following, which was perfor∣med: though most commonly they sett themselues att table to eat no∣thing but dry bread pourchaced by begging, which they did eat with exceeding contentment as a gift receaued of God, it hauing bin dema∣unded for his sake: Because our Sauiour worthely sayth: Man liueth not* 2.267 by bread only, but by the word and will of God. Therfore when they least thought thereon, and had most need thereof, they were prouided for by the Angels, with who••••e in their continuall prayers they con∣uersed. After they had taken their refection they vsed deep silence and corporall exercises, labouring about that which S. Francis commanded them for the necessityes of the house. Then att the houre of Euensong & Compline, they all retourned to accustomed prayer in their Church, and other places there vnto deputed.

Of the efficacie of the prayer of the Sainct.

THE LXXXXVII. CHAPTER.

OF the humilitie of hart of S. Francis, did grow a diffidence of his force and knowledge, a perfect confidence in the diuine pietie, which caused that he did neither desire nor beginne any thing, but he would first in prayer demaund of God that he would please to inspire him to thincke and excute his will, wherbie he did ob∣taine singuler graces for himselfe and others. Att the beginning of his conuersion, being yet in the world, he obtayned that matters of diffi∣cultie (according to the world) as to serue leapers, and to pardon iniu∣ries should appeare easy and pleasing vnto him, so that he had in short ti∣me obtayned by prayer that, which he could not haue attayned by tedious exercise. The Euangelicall perfection was reuealed vnto him;

and what the Religious should doe in thrise opening the Missall: his rule was approued by Pope Innocent the third, he knew that the will of God was he should assist to the sauing of soules. Our lord spake to him in the Crucifix, & in diuers other manners reuealing vnto him what he should doe: he subdued the assaultes and embushes prepared against him by the artifice of the deuils, who fled when they could no longer resist him. It were not possible to recount by order all the graces which by prayer he obtayned of God: for beside the aforesaid, there remaine manie other to relate, of which we will here insert some few and the rest in place conuenient.

The bishop of Assisium becomming verie familier vnto S. Francis, and often visiting him att S. Marie of Angels, goeing one time vnto his celle, he found the dore thrust to, and in a manner shutt: therefore goe∣ing neere and hearing no noyse, he thought he might be rauished in ex∣tasie in his prayer: which made him desire to see the manner there of: and to that end verie curiouslie opened the dore so wide as he might thrust in his head, which putting further to see him, he was surprised with a great trembling, and such a feare, that he could not breath nor respire: and was miraculouslie throwne farre from the celle and lost his speech, wherwith he was so terrified, that he had scarce the force to retourne where the Religious were, to whome, hauing recouered his speech, he presentlie acknowledged his fault in his presumptious enterprise. Thenceforward he much more reuerentlie respected sainct Francis hen before.

The Abbott of S. Iustin in the diocese of Perusia, meeting him one day, alighted off his mule for the great deuotion he had vnto him, and embraced him, discoursing a long time of certaine affaires: att their parting he besought the S. to pray for him, which he promised: and so being separated, S. Francis withdrew himslfe from his companion say∣ing that he must pay the dept which he would performe to the benefitt of the Abbott, who in the same instant that S. Francis prayed for him, felt himselfe as it were rapt out of himselfe by an extraordinarie feruour which ouer-past, he knew right well the vertue and efficacie of the pray∣er of the Sainct, and afterward related the same to diuers.

Brother Macie an other time saw S. Francis pray in such sort that the∣re seemed liuelie flames to issue out of his mouth and eyes, and so en∣tierlie enflamed he went vnto him and calling him thrise, he said: Ah! ah! Brother Macie come to me: wheratt he amazed att such an excesse of spiritt, cast himselfe into his armes, and S. Francis lifted him vp into the aire the hight of a launce: and afterward he recounted vnto the Re∣ligious that in that instant he felt such and so great sweetnes, that he neuer after felt the like.

Passing by the Bourough of S. Sepulchre, by reason of his infirmities riding on an asse, he was almost stifled by the extreme concourse of people that flocked thither to kisse his feet, coate▪ handes and his habit: whereat he remayned so immoueable that he seemed ra∣ther an image then a man. Being past the Bourough, and not one of those people neere him, he demaunded of his companions, how farre he had yet to the Bourough: whereby they knew that being ra∣uished in spiritt vnto heauen, he had not felt that extreme presse of people. The said Fathers affirmed that the same happened not vnto him once only, but diuers times, by reason of the great excesse of spiritt which was ordinarily incident vnto him.

How by prayer he obtayned of God what he would.

THE XCVIII. CHAPTER.

THough God alone, who endued him with so many graces, is able to expresse them, yet we must not forbeare to relate tho∣se that haue bin committed vnto vs by writting. Goeing to an hermitage there to spend one of his lentes, and being vnable, by rea∣son of his great infirmities, to goe one foote, he borrowed an asse of a poore man, who of deuotion would also goe with him. The season being extreme hoat on the barren and sharpe mountaines, he had a great thirst, and such as he feared to dye therof: and being no longer able to endure it, he acquainted the S. therwith, who moued with com∣passion, alighted off his asse, and on his knees prostrated himselfe before God, and praying, did not arise till he was heard, then arising, he said to the poore man: Goe to yonder stone, and by the vertue of God, it will yeld thee water sufficientlie. He went thither, found water, and quenched his thirst: which done, the fountaine shutt againe, to make it more manifest that by the only m••rittes of the S. God had made the water to issue out of an hard rock••, as he did for Moyses.

* 2.268 The holy Father being att Spoletum, a lay Brother called Bro∣thre Andrew of Sienna that went a begging, reported vnto him that there was a Bourgesse that had litle feare of God, of whome he could neuer gett an almose: whereto he answeared, that he should endeauour to gett were it but one onlie loafe of him, and should bring it vnto him. The said Religious went vnto him, and was so troublesome in demaunding, that att lenght by impor∣tunity he gott a loafe. Hauing it, he carryed the same to S. Francis, who deuided it into litle morcels, and thereof gaue to each of the Religious with condition, that they should all say a Pater and

an Aue for the auaricious, man: and himselfe ioyning with them to pray vnto God, they obtayned that this extreme nigard be∣came liberall; God permitting him to know his fault, in such sort that thenceforward there was none more liberall vnto them then he.

* 2.269 A vertuous gentleman did often inuite the holy Father vnto his house, where he extended so much charity vnto him, that casting his affection on him, he much desired to haue him of his Order, and to that effect he prayed God that he would voutsafe to illuminate this his freind to leaue the world: which he did with such feruour, that being in extasie he was eleuated into the aire, whiles it chaun∣ced that the said gentleman passing by, saw him so in the aire, and God with him: who seemed to graunt him this grace, being therefore conuerted and touched by God, he entred into the Order.

Passing by the forrest of Cortone, a Lady of worth came before him and demaunded his benediction: which he hauing giuen her, she began to recount vnto him the miserable estate wherin she then was, to witt, that God hauing long time before inspired her to serue him, she had a husband so contrary to that her good intention, and such an enne∣my to their faluation, that therby she liued in perpetuall anguish. And therfore she prayed him for the loue of God to assist her. The holy Father answeared her, woman haue faith in God, for he knowing your holy and pious intention, will accomplish your desire. Goe therefore to your house, and boldly vse these wordes vnto your hus∣band: I tell you in the behalfe of God, that now is the time of mercie, and the time of iustice will come hereafter. And therfore, by the woun∣des of our redeemer IESVS CHR. crucified, I pray you so to dispose, that we may liue in the peace and feare of God, and you shall see, said S. Francis, that he will heare you: the woman left him* 2.270 and his companion in prayer, and she in the meane time went away full of consolation. The successe was admirable, for com∣ming to her lodgeing, her husband asked her whence she came, she recounted vnto him all by order, and on the part of God vsed vnto him the wordes S. Francis had taught her, wherewith he became so mild, that he seemed not the man he accustomed to be; and in deed, answeared his wife that he was resolued thence∣forward to chaunge his life, and to serue God as she desired. Where∣to, his wife replyed: sith it pleaseth you thus to obey God, it see∣meth requisite that we beginne the same by a vow of chastity, it is a vertue exceeding gratefull vnto God, and wilbe very meritorious vn∣to vs, the husband was content therwith, and so they after liued

piously. This conuersion gaue a merueilous admiration to all those that knew them, and much more, when hauing perseuered piously together, they also dyed in one same day, the wife in the morning, and the husband att night, she as a morning sacrifice, and he as a sacri∣fice of the euenning: God permitting that according well on earth, they should, by the merittes of the prayer of his seruant, be also vnited in heauen, leauing to the inhabitantes of that place, a perpetuall memo∣ry of so worthy a miracle.

Of certaine apparissions made vnto S. Francis in his contemplation.

THE XCIX. CHAPTER.

THe holy Father S. Francis alwayes sought solitary places, wher∣rin he might more freelie conuerse with God, and discourse with his Angels; and there making his celle of bowes of trees, distant from those of the other Religious, he enioyned Brother Leo his companion, to visitt him no more then once a day, and to bring him only bread and water, and once in the night att the houre of Matines; and att his comming, to say: Domine Labia ••ea aperies, and if he answeared. Et os meum a••nu••ciabit laudem tuam, then he should enter to say matines with him: but if he answeared not he should depart in peace: because, he was sometime so rauished in extasie, that he could not speake, day nor night▪ Brother Leo very seriously obserued the commandement of the holy Father, neuertheles he so∣metime watched him for his consolation: he oftentimes saw him eleuated into the aire, and then he boldly embraced his feet when they were low enough to doe it: for att such time he was lifted higher then a great tree, and att other times so high that the eye of man could not attaine the sight of him▪ which when Brother Leo saw, he would fall on his knees vnder him, and aske mercy of God.

This Religious ••••counted that he saw him once on his knees ha∣uing his countenauce fixed towardes heaven and his handes ioyned together, when he heard him vtter these wordes, which with great effusion of teares he often repeated: Who art thou, my God, and who am I? att which wordes he saw a light to descend on his head, and in the same heard a voice that spake vnto him: but he could not vn∣derstand the wordes, being remote from him for feare the Sainct should perceaue him, and of reuerence, reputing himselfe, vnwor∣thy to heare the diuine secrettes; he only saw S. Francis th••ise to putt his hand into the said flame of fire, which done the vision dis∣appeared▪ But Brother Leo could not goe so gently but the holy

Father heard some noyse: and therefore sayd: I command thee in ver∣tue of our Lord IESVS CHRIST, whosoeuer thou be, to stay there. Brother Leo staying said: Father, it is I. S. Francis, cal∣ling him, checked him for it: but Brother Leo acknowledging his fault, prayed him that sith he had pardonned him, he would also so much fauour him as to tell him what signified the vision which he had seene. The holy Father willing to satisfie him, in this manner expounded it vnto him: Know that when you saw that light discend from aboue, God communicated vnto me the knowledge of his diuine maiesty, and of my selfe, which was it that I demaunded of him, saying My God, who art thou, and who am I? that is, his greatnes, and worth, and my extreme basenes, and the very nothing that I am: and therefor I neuer accustomed to reiterate those wordes. After this reuelation, I said vnto him, whence is it then, my God, that thou voutsafed so to gratifie a worme of the earth, such as my selfe, so abiect and vile? and he answeared me such high matters, as humane vnderstanding is not capable to conceaue them. Before he departed, he demaunded of me to offer him some thing, I answeared, that I had nothing in this world, and that my selfe was his, that I had giuen my selfe to him for ••uer, and therfore knew not what to offer him. Then he commaunded ••e me to putt my hand into his bosome, and to present vnto him that which I should founde there: which I did. And I found there* 2.271 three medalles or balles of gold, which I three seuerall times offered vnto him. Then he pleased to explicate vnto me that those three bal∣les signified precious pou••rty, resplendent charity, and rich and golden obedience, which by his grace I acknowledged to haue in such sort offred vnto him, that my conscience doth not any way reprehend me in the obseruation of them; Now in counterchaunge of this gift which I presented, he of his infinite bounty graunted me that I should euer be thanckfull vnto him both in mouth and hart, for this and all other benefittes which his diuine maiesty hath bestowed on me: and which* 2.272 I reputed not mine but his. For this then was it that thou sawest me stretch out my hand three seuerall times. Now sith I haue satisfied thee I command thee that whiles I shall liue, thou discouer it to no person of the world, and that thou watch me no more when I shalbe in prayer. Goe then, with the benediction of God, into your celle, and pray to God for me: for with in few dayes, God will worck such meruaylous thinges in this mountaine, that all the world shall admire it. He meant the holy impression of his stigmates.

Of an other apparition vnto the holy Father.

THE C. CHAPTER.

AVery yong and simple Religious, being in an Oratory, where the Religious accustomed to retire themselues when they went into the desert, (S. Francis being then there) and being surprised by the night, he was to remaine there to take his rest, and then he determined to see that which he had so often heard spoaken of the holy Father S. Francis, to witt, that when he prayed in the night he did merueilous thinges. Wherefore euery one being gone to rest, he placed himselfe att the feet of the holy Father, and that he should not goe away without him, he tied their girdles together, to the end that if he arose he might be awakened. But this deuise litle auayled: for S. Francis arising very gently, loosed the cordes and went to pray other∣where. The Religious that was a sleepe with his cogitation running on his desire, was not long from awaking, and finding himselfe alone and deceaued, purposed att aduentures to follow him through the woods: to whome God was so fauourable, that he found the holy Father in prayer on the toppe of a Mountaine; and he seeming to heare some speech, saw a merueilous splēdour that enuirōned the S. and therin, our lord IESVS CHRIST, with the glorious virgin his mother, S. Iohn the Euangelist, and an infinite nūber of Angels that were there present: which the Re∣ligious seeing, he was seased with such a terrour that he fell as dead to the ground, and had no feeling till the holy Father hauing ended his prayer and retourning to his celle, by reason of the darcknes of the night stumbled against him. So conceauing presently who he was, embracing him and laying him on his necke the best he could and God assisting him, as a good Pastour he carryed his beloued sheep to the folde, and hauing reduced him to himselfe, & made him report what he had seene, he likewise commaunded him, not to reueale it to any liuing creature, during the time he was as in this world.

Of an other vision.

THE CI. CHAPTER.

GOeing one time from one Monastery to an other, there was cō∣mitted vnto him for companion a yong Religious that had no great feare of God. So hauing refreshed thēselues in the Mona∣stery, whither they went, the S. repayred to his rest before the others,

that he might rise to prayer, when the rest were in their first sleepe, as he accustomed to doe, and his said companion remayned with the other Religious, to whome murmuring against the S. he said, that he did eat, drinck, and sleepe very well, and withall that he was reputed a S. and therfore he resolued to goe see, if he arose in the night to pray as the said Religious had assured him he did, and to that end, he slept not that night. Att the second watch he perceaued the holy Father to arise, who hastened into a wood thereby, whither the Religious followed his steppes very gently. Being come to the place that seemed most pro∣per, and falling on his knees, he beganne to cast out his ordinary fer∣uent sighes and pious enflamed speeches, beseeching the glorious vir∣gin to shew him her sweet child, in such sort as she brought him into* 2.273 the world. This prayer ended, the said religious saw the holy virgin mother, appeare in a most resplendent light, who comming to the Saint with an admirable benignity deliuered and laid her sonne in his armes, whome the S. hauing thanckfully receaued, he tenderly embraced, clip∣ped, and kissed verie amourously; this infinite contentment and con∣templation of the S. continued euen to the breake of day, when he ren∣dred him againe whence he receaued him, then with most humble reue∣rence kneeling on the ground, all the vision disappeared. The said Reli∣gious was so edified by this miracle, that he craued pardon of the S. and chaunged his life. This holy Father had such and the like visitations of the glorious virgin Mary, of the blessed Apostles S. Peter and S. Paul and of the glorious Archangell S. Michael, for the particuler deuotion he had vnto them; and they all did exceedingly comfort him; as his Con∣fessour and companion Brother Leo, did diuers times heare and see.

How the priuiledges which God gaue to the Frere Minors, were by an Angell, declared to their Father S. Francis. This is extracted out of the 26. chapter of the 10. booke, and here sett in his proper place.

THE CII. CHAPTER.

* 2.274 SAinct Francis being in the Couent of Sainct Vrbin, the Angel of God appeared vnto him, who reuealed vnto him the singuler priuiledges and graces which God had graunted to them that obserued his rule, and should die in his Order. The first priuiledge is, that if their intention be good, they shall in althinges be gouerned by the holie Ghost. The second, that in this desert of their pilgrimage, they shalbe particulerly defended in their temptations from the snares of their ennemies and frō the pitt of mortall sinnes. The third that they shalbe so purged here, that the paines of Purgatory shalbe no stoppe

to their speedy passadge to the glory which God hath prepared them. The fourth, that they who shall follow their rule with fidelity and fer∣uour, shall meritt to heare and obtaine that which was promised to the Apostles of God, and afterward enioyed by them, when he said: yee that haue left althinges to serue me, shall sitt on seates, and shall* 2.275 iudge others. The fift, that God shall giue them increase of the goo∣des of this life and of grace, who shall haue particuler deuotion to the Order and to the Religious therof in releuing them, and shall after∣wardes if they perseuer, make them heires of his glorie. The sixt is that they on the contrary, who shall persecute the Order, and not re∣pent, their life shalbe short, or if they liue, it shalbe in afflictions and maledictions of God, and after their death shalbe damned. The sea∣uenth, that this rule shall endure euen to the end of the world, and that temporall prouision shall neuer faile the Professors therof, that likewi∣se therin shalbe alwayes Religious of good and pious life, and zealous of the honour of God and Religion.

Of the continuall exercises which S. Francis vsed of the passion of Iesus Christ.

THE CIII. CHAPTER.

THe principall of all the exercises of deuotion wherin S. Fran∣cis ordinarily employed his soule, was the passion of our lord IESVS CHRIST, which was so engrauen interiour∣lie within his hart, euen from the beginning of his conuersion, that as often as he remembred the same, he could not forbeare to weep, and therfore he so loued the blessed crosse, that if it might be euer truelie said, that any one hath faithfullie carryed it after God, he hath bin one, and doubtlesse the same, in shunning all temporall consolations, see∣king and finding all kinde of affliction in this world, to suffer with IE∣SVS CHRIST. He was also, by meanes of his continual prayers, ab∣stinences, watchinges, and pilgrimages, become very diseased and infir∣me: for he was subiect to the head-ache, greife of the eyes, and of the lunges: notwithstanding he omitted not the pious worckes that cau∣sed those infirmities. He had no care to be cured therof, excepting his eyes for the benefitt of his neighbour, that he might suffer in his in∣firmities with his God: such was the interiour and perfect loue, which he bare to his most holy passion for which, euery thing that to vs see∣meth carnallie bitter, was to him spiritually exceeding pleasant.

Being one day transported by this dolour of the passion of his sweet IESVS CHRIST, not suspecting to be heard, he cryed out with a loud

voice, as if he had then seen him die: wherevpon a man of honour that feared God, who had bin familier vnto him in the world, passed by where the holy Father was, of whome he very instantly and as vtterly amazed, demaunded what disgrace had befallen him, S. Francis with teares answeared him: I lament and weep for the greiuous tormentes and dishonours wherwith the barbarous Iewes afflicted my lord IE∣SVS* 2.276 CHRIST, which I so bitterly bewayle in regard that all the world, for whome he hath so much endured, seemeth to haue for∣gotten so worthy a benefitt. Which vttering, he began to poore out a riuer of teares, in such sort that the gentleman who came thither to cō∣fort him, began himselfe to bewayle the passion of our Redeemer IE∣SVS CHRIST, with his seruant Francis.

Being one time blinde (which often happened vnto him, and some∣times euery moneth) through the infirmity of his eyes, a Superiour of his Order demaunded of him, what would follow, sith he could not read att least some spirituall booke, by meane wherof he might reioyce his spiritt in his infirmity. S. Francis answeared him: Brother, I alway∣es finde so much consolation and so much loue in the memory of the life and passion of our Sauiour IESVS CHRIST, that if I should liue till the end of the world, I should need no other lesson. So that this ho∣ly Father carried the gospell better written in his hart, then is seene on paper. Wherfore he often put his Religious in minde of those wor∣des of Dauid: My soule hath reiected consolation, I haue bin mindefull of* 2.277 God, and haue reioyced: as if he said, that he respected no other tempo∣rall consolation, sith he enioyed all consolation in the passion of his sweet IESVS CHRIST. And therfore he exhorted his Religious often to tourne the leaues, both night and day, of this pious booke of the passion of IESVS CHRIST, without care of any other. And all his sermons and exhortations were (accordinge to the abondance of his hart) of this crosse and most sacred passion, to perfect them therin, as a most assured way of saluation.

An exhortation of the holy Father S. Francis, to the meditation of the passion of our Redeemer Iesus Christ.

THE CIV. CHAPTER.

BE alwayes mindefull, said the holy Father, of the way of hu∣mility and pouerty of the crosse, wherby our Sauiour IE∣SVS CHRIST hath walked for our example, conside∣ring that if it were necessary for his diuine Maiesty to enter into his glo∣ry,* 2.278 by meane of this his passion, it is farre more necessary for vs detesta∣ble

sinner to tread the same path. And if euerie faithfull Christian be ob∣liged therevnto, much more are we, we I say, who make profession to follow the crosse: which God will that we doe not onlie beare, but that by our example and doctrine, we procure others to beare it, and doe in∣duce them after vs, with them to follow him that is our guide: Consi∣dering withall that the good wil to imitate the passion of our Sauiour, is a particuler grace which the holy Ghost bestoweth on the soule, that truelie loueth and serueth him, for the soule that is selfe-affected and a freind to her selfe doth not taste, but repugneth this doctrine of the ho∣ly Ghost, nor reputeth this participation of the passion of our Lord, ne∣cessary to perfection: yet pretending to make greater benefitt by other wayes, not wayes, but hidden downe falles, shunning the gall of tribu∣lations, and the bitternes of the crosse of our Lord IESVS CHRIST, she holdeth her hart drowned and blinded in selfe affection, by other naturall and voluntary cogitations, resting assured that she serueth God better in that liberty of life, without respect of the infinite pleasures and contentmentes, which the soule receaueth interiourly in this contem∣plation and compassion of her God: because they can finde no tast but in suffering for him: but the soule purged and entierly exempted from her proper interestes, permitteth her selfe to be guided by the holy Ghost, that he wor••k in her, att his good pleasure, as an excellent master of the singuler doctrine which our Lord left written in the bookes of his humility, patience, and passion, the infallible wayes of Christian perfection. Therfore the soule that obtayneth of him grea∣test purity, seeketh also to transforme herselfe in to his dolours, repu∣ting all other wayes as mortall food, and this alone for a medicine, bit∣ter vnto the tast, but right pleasant in fruit, bitter to tast, delicious in operation. So preferring health before the tast, she experienceth how admirable this tast of eternall life is, to haue reiected the for∣mer that is fraile, transitory and mortall. For she experienceth that his loue doth not better appeare in any other▪ then in his charitable passion, and that the more she transformeth her selfe into IESVS CHRIST crucified, the more she is transformed into the high and glorious God, because the humanity cannot be separated from the di∣uinitie, and himselfe requireth it as a grace of his Father when he saith:* 2.279 I will that mine be where I am▪ And so the soule contemplateth both the one and the other estate of her God, that she may neuer be separated from him, as she should be, in shunning his passion, accor∣ding* 2.280 to the wordes of S. Paul: That he who suffereth not with him, shall not raigne with him: she therfore considereth him mortall & im∣mortall, of which estates the one is of them that run the race, the other* 2.281 of them that haue already gotten the price. Now as the price is not gi∣uen

but to them that run, so heauen is not giuen but to them that cary the crosse. Neither is it reasonable that the seruant be aboue the Lord, or the disciple aboue the master: therefore we see that God communi∣cateth his grace to them that follow him in the aforesaid māner, and on the cōtrary he taketh it from those presumptuous who affirme that they will adhere vnto him, by other inuentions, and neuertheles doe neuer leaue themselues, and in the end also they are seene erroniously to fall.

How the holy Father knew the will of God to be, that men should exercise them selues in the passion of Iesus Christ.

THE CV. CHAPTER.

THe holy Father did not without cause affirme the aforesaid, considering that desiring no other thing then IESVS CHRIST crucified, with S. Paul, and teaching no other vnto his Religious the better to secure them and himselfe, he demaunded of God that he would voutsafe to reueale vnto him, in what exercise he and his might appeare most acceptable vnto his diuine maiesty: and being inspired of God, arising from his prayer, before the high altar where he was, he tooke the missal that lay theron, wherevpon making the signe of the crosse, he began againe to pray vnto God, that he would please by the opening of that Missall, to manifest vnto him wherein he was best serued. Then opening it, he found the passion of our Redeemer, and not tru∣sting the first time; att the second he found the like, and the third time the same: Being thervpon fully encouraged, he prepared himselfe to suffer, and as presaging what should arriue vnto him, he gaue thanckes vnto God that he would please to make him participant of his passion: so that being no longer able to conceale the alacrity of his hart, as drunken with the spirit of diuine loue, he shewed it ex∣teriourlie, singing prayses vnto God in the Italian tongue, and in French, and often times with two stickes, whereof he held the one in forme of a violl on his breast, and the other he vsed for a fidle stick. But he neuer ended his songes, till he was vtterly melted into teares, with such an excessiue dolour, that what he held, fell out of his handes through his extreme feeblenes, without any feeling of his; washing his soule with the teares of his corporall eyes, which he made blinde, to illu∣minate his soule interiourly. And though he had attained to such de∣gree of perfection and sanctity, he answeared his Phisitian, who told him he would destroy his eyes if he did not abstaine frō such weeping, that he would rather loose the eyes which he had cōmon with flies, thē the teares, by meane whereof he illuminated the eyes of his spiritt, and

made them like vnto those of Angels, in the contemplation of God. Notwithstanding which torrent of teares, he alwayes sheued a gracious face as one that by reason of the puritie of his conscience, feared no∣thing, and was euer vnited with God. He also ioyfully receaued what∣soeuer came from his holy hand. But in regard that one could not arriue to this perfection without hauing precedentlie washed his soule from the spottes of sinnes and imperfections, he ordinarily persuaded his Religious to endeauour to purge themselues with teares poured out for the passion of our Redeemer IESVS CHRIST.

How the hole Father S. Francis seeing any creature afflicted could not forbeare to weepe, considering therin his God, in his dolourous passion.

THE CVI. CHAPTER.

BY this charity of compassion which he perfectly carryed to IESVS CHRIST, his soule remayned so affected to suffer all aduersities with his neighbour as a member of IESVS CHRIST, that he was as much greiued as if himselfe had endured, and this purity so augmented that he could not endure any creature to be afflicted, though they were vnreasonable, and among them, those particulerly, to whome the holy scripture compareth our Lord IESVS CHRIST: and therefore he loued litle Lambes, in whome is figured the patience & meeknes of our God. Comming from Ancona to Osimo with brother Paul, whome he had made Prouinciall of the Marches, he mett vpon the way a sheepheard that among many goates and kid∣des, had one only sheepe, which beholding, he felt his heart through pearced with greife, to see the said sheepe alone among so many goates and kiddes, reprobate creatures: he therfore said to his companion: Behold, brother, how meeke that sheep is among those goates: our Lord walked so humble and meeke among the Scribes and Parisees, in memory whereof I pray you lett vs endeauour to redeeme it out of* 2.282 this sheepheards handes. But his companion not knowing what reme∣dy to apply, in regard they had no mony, he began with the holy Fa∣ther to bewayle his greife; they both thus weeping, by chaunce there ar∣riued a merchaunt, who hauing demaunded thē the cause of their wee∣ping; and vnderstanding the same, payed the sheepeard for the said sheep and gaue it to the holy Father, who full of comfort, conducted it to Osimo, euen to the presence of the Bishop, who admiring therat, and demaunding the cause after he vnderstood it, was much amazed att the great goodnes and admirable simplicity of the holy Father, & began

also to weep. Now the day following, that the sheep might not be worse entreated, he left it with the Religious women of Seuerina, which was much to their contentment, for the deuotion which they boare to the S. And therefore keeping it as a peculier relique, in short time it yelded so so much wool as they made therof an habit, which was sent him in their name to the chapter following: which he receaued with such affection, as cannot be expressed: for embracing it very louingly, he called all them that were there, to reioyce with him, att the profitt he had made of that sheep.

On an other time he mett in the same Prouince of Marches, a contry man that carryed on his shoulders two lambes to sell att the Marckett, & comming neere the holy Father, he laid downe his Lambes, a litle to re∣pose himselfe, the two lambes, then that were bound together began to bleat, & the poore holy Father to cōpassionate them, wherfore tour∣ning to the cōtry fellow he asked him why he held them bound in such extreme affliction and torment, and he answeared; because they should not escape, he being to carry them to the markett where necessity en∣forced him to sell them, and that he could doe no lesse, the S. replyed: and what wil they who buy them doe with them? the fellow answeared O simple man, they will kill them, then cause them to be baked, boiled, or rosted according to their appetite, and so eat them. S. Francis, excee∣dingly* 2.283 afflicted, said to himselfe: it shall not be so, for I will haue them my selfe: and withall went to the fellow, and said: come hither, wilt thou giue me thy lambes for this my cloake? wherwith he was very well content. So hauing made exchaunge, the holy Father bethought himselfe how he might doe to saue them; wherof hauing cōsulted with his companion, they found it most expedient to render them to the cō∣try fellow, which they did vpon his promise that he should neither sell nor kill them.

Being in the monastery of Verecondo neere Agubio, a poore sheep brought foorth her yong one nere vnto a sow▪ which did eat the tender lambe, which S. Francis did bitterly lament with these wordes: Ah▪ litle lambe, how wel doest thou represent the innocent death of my Sauiour IESVS CHRIST: then as zealous of the honour of almighty God, he laid his malediction on the said sow, which att the very instant did ad∣mirably fall diseased, and within three dayes died: and by force of this maledictiō, became of so loathsome sauour that she was cast into a ditch where neither dogge, nor foule, nor other beast would eat her, but she dryed vp, and so remayned for memory long time after. This example should teach vs, by the temporall punishment of this beast, that whosoeuer vseth crueltie towardes his neighbour, cannot auoyd the eternall iudgement of God: as also how iust the compassion of this

* 2.284 S. was, fith it merited to be heard of God, who being, by his Prophett Dauid, called worme, and not a man; the holy Father tooke vp the ve∣ry wormes he found on the wayes, that passengers might not tread on thē with their feet. In the winter he gaue either wine or hunny to the flyes to preserue their liues, and so by meane of all creatures, he ele∣uated his hart to God the Creatour, in whome he liued with full consolation.

An exposition of the glorious Father S. Francis, made on the Pater noster.

THE CVII. CHAPTER.

THe Pater noster, was the principall of all the prayers which the holy Father most contentedlie vsed, wherin he coceaued a mer∣uaylous tast, eleuating his hart vnto God. And therefore he taught his Religious, for edification of their neighbour to say it in this manner: Our Father, most blessed and most holie, our Creatour and Consolatour, which art in heauen, amongest the Angels and SS. whome with they presence thou doest illuminate, thy selfe being the light; thou doest enflame them with loue, thou being loue it selfe, raysing them to thy glorie: thou dwellest in them, because thou art the soue∣raigne eternall good, whence all good is deriued, and without which nothing is good in it selfe; Hallowed he thy name, and lett thy knoweldge be manifested vnto vs: that we may the better knowe the greatnes of thy benefittes, and the accomplishmenr of thy promises, the emi∣nency of thy Marestie, and the depth of thy iudgementes; Thy kingdome come, to the end thou now raigne in vs, by grace, and that hereafter we, attaine the other of glorie, where is eternallie thy glorious pre∣sence, with perfect loue, glorious companie, and ioy and alacritie without end; Thy will be done in earth as is it in heauen, that we may loue thee with an infinite loue, and may be alwayes in cogitation with thee, that we be with thee in intention, and with thee in spi∣ritt, seeking thine honour in all our actions, with all the forces and powers of our soule, and bodie, freelie employing all in the seruice of thy loue, and in no other thing, and that, to obserue thy commandement, we loue our neighbour as our selues, shewing to all as to our selues an entier charitie, for thy loue, reioycing att the good of others, as att our owne, compassionating their neces∣sities and afflictions as our owne, giuing them all assistance we can possible, far from offending them, as our selues would desire to be assi∣sted in like necessity: Giue vs this day our daily bread: that is, thy deerly be∣loued and blessed Sonne, our Redeemer IESVS CHRIST, in our

spiritt and vnderstanding, with all reuerence, by the great loue wher∣with he hath affected, and by what soeuer he hath said, done, and en∣dured, for vs wretches; And forgiue vs our debtes, by thine infinite mercy, by the vertue of the passion of thine only Sonne our lord IESVS CHRIST, and by the merittes and prayers of the blessed virgin Mary, pardon vs also good God, As we forgiue our debters: and if we pardon not them perfectly as we ought, make vs, Lord, to doe it, that we may meritt pardon. Graunt, good God, that by thy loue, we doe not only forbeare to doe euill for euill, nor hate our ennemies, but that we loue them, and that by good offices and prayers for them we demonstrate the same to thee, O God of mercie. Lord God forsake vs not in our cruell temptations, both secrett and manifest, and permit vs not to fall therin, but deliuer vs from euill, past, by meane of true contrition, and holy pennance; present, by preseruation of thy gra∣ce, and future, by perseuerance in thy most holy feare. Amen.

Of certaine other mysticall prayers and canticles, which the holy Frther S. Francis made.

THE CXVIII. CHAPTER.

The Holy Father in his canonicall houres said in latin these prayers following, which he composed in the prayse of God.

* 2.285 HOly, holy, holy, lord God almightie, which art, which hast bin, and art to come, thou art worthy that we offer vnto thee, and to receaue of vs, all prayse and honour, and that we exalt and acknowledge thee aboue althinges, the lambe that was slaine is worthy to receaue all vertue, diuinitie, wisdome, force, glorie, honour and be∣nediction. Lett vs alwayes prayse God, lett vs yeld the honour dew vn∣to the Father, the Sonne, and the the holie Ghost: lett vs praise God for euer: lett vs prayse the lord of heauen, and earth, and of all other thin∣ges created vnder and on the earth, with those that are in heauen: lett vs prayse God and exalt him for euer. Glorie be to the Father, and to the Sonne, and to the holie Ghost. Lett vs prayse God for euer and mag∣nifie him as he hath bin, is now, and shallbe world without end. Amen. Lett vs prayse God and exalt him for euer, Amen.

An other breife prayer vnto God.

Almighty most high and my soueraigne good, all good that onlie is good. We giue thee all praise, all praise, all glorie, all honour, and yeld thee all the thanckes we can, and will that all good be referred to thee alone, Amen.

An other short prayer, for the diuine office

Most high most mighty, most iust, and most mercifull lord, afford vs miserable wretches so much of thy grace, that we may accomplish thy holy will, and may with all diligence seeke that alone which plea∣seth thee: that being interiourly illuminated and enflamed with the fire of the holy Ghost, we may tread the most holy steppes of thine only Sonne our Redeemer IESVS CHRIST, that by meane of this thy gra∣ce we may see thee with the blessed, thou that art the most high God, who liuest in perfect Trinity, simplicity, and vnity, and as almighty raig∣nest in eternall glory. Amen.

A prayer to the Queene of heauen and to the Angels.

God saue thee, holy Queene, most holy Mary, mother of God, and perpetuall virgin, chosen of God the Father, and of the holy Ghost the comforter; in whome is faith and the entier perfection of all eminent vertue with all good vnited, sith thou hast merited to haue in thee the author of life and grace. God saue thee diuine Pallace: God saue thee the habitation and tabernacle of the Redeemer: God saue thee, thee robe of God: God saue thee, the seruant and mother of God: and God saue thee, with all the Angelicall powers, considering that thou art sent by the holy Ghost into the hartes of rebelles, that of Infidelles thou make faithfull and true seruantes of God. O most worthy mother of our Sa∣uiour IESVS CHRIST, Espouse of the holy Ghost, pray for vs with S. Michael the Archangell, and all the celestiall spirittes, vnto they be∣loued Sonne our lord and master. Amen.

An other prayer to the virgin.

Holy Mary virgin and lady, like vnto whome neuer woman was borne, nor shalbe, in the world, daughter and seruant of the most high king and celestiall Father, most sacred mother of IESVS CHRIST, and Espouse of the holy Ghost, pray for vs, with all the Angels and sainctes, vnto they beloued Sonne, that he will voutsafe to saue vs: Glory be to the Father, vnto the Sonne, and to the blessed holy Ghost, Amen.

Praises vnto God.

Lord God, thou art holy and God of all Goddes, that worckest merueillous thinges, that art the mighty and most high, thou art the omnipotent Father, and entierly soueraigne lord of heauen and earth, God in Trinity and Vnity and sempiternall, soueraigne good, all good, and euery good thing. Lord God liuing and true, thou art true loue and perfect charity, thou art wisdome, humility and patience, thou art the incomprehensible beauty, thou art true pleasure and assured repose, thou art our hope and ioy, thou art iustice, temperance, fortitude and pru∣dence of mortall men: thou art the richesse that can satiate vs: thou art

meeke, thou art our only protectour and our guard, thou art our vertue, faith hope and charity, and the sweetnes and consolation of all; thou art the bounty without end, a great God and admirable, God omnipotent, pittifull, merciful and our Sauiour. Glory be to the Father and to the* 2.286 Sonne &c. The holy Father sainct Francis had a very feruent deuotiō to this versicle Gloria Patri, therfore he often repeated it in his prayers. He respected not so much, Sicut erat. Saying euensong one day with Brother Leo, att euery verse of Magnificat, he said, Gloria Patri, fee∣ling therin a merueillous tast and contentment, yea such as he thought he should neuer be satisfied with saying thereof: he taught a Religious Preist, that was in affliction and extremely tempted, to say, Gloria Patri, which he did, and was incontinently deliuered of his temptation.

Of the Canticle of the sunne and other creatures, composed by S. Francis.

THE CIX. CHAPTER.

THis holy Father composed a Canticle in latin, in the prayse of God, when he reuealed vnto him the fruition of the glory of Paradice, and because the sunne, of all corporall, creatures is the cheife of the irreasonable, and our Redeemer IESVS CHRIST is cal∣led the Sunne of iustice, he therfore intituled it the Canticle of the sun∣ne, which is that which followeth, diuided into eight litle verses, con∣formable to the eight beatitudes. Most high lord, all prayses, glory, and honours are thine, to thee alone ought to be rendred and referred al graces; and no man is worthy to name thee. My God be thou praysed and exalted of all creatures, and particulerly of our brother the Sunne thy worcke, which illuminateth the day that lighteneth vs, it is also thy figure, by his beauty and splendour; likewise of the siluer moone and glittering starres which thou hast created in heauen so bright and so beautifull. My God be praysed by the fire, whereby the night is lightened in his darcknes, because it is resplendent, pleasant, subtil, cleare, beautifull and vigorous. Lett the aire and windes, cleare and cloudy seasons and all other seasons, prayse my God, wherby all other base creatures doe liue. Lett my God be praysed by the water, an ele∣ment most necessary and profitable to mortall creatures, humble, chast, and cleare. Lett my God be praysed by the earth our mother, which sup∣porteth and nourisheth vs, producing such diuersity of herbes, flowers, and fruites.

S. Francis added the ensuing versicle, when he accorded the Bishop and the Capitaine of Assisium, as in place proper shalbe inserted.

Let my God be praysed by them that pardon each for his lo∣ue, and support in pacience, afflictions and infirmities, with a∣lacritie of spiritt. Blessed are they that liue in peace, for they shall be crowned in heauen.

The holy Father likewise added the verse ensuyng, when God▪ had reuealed vnto him the day of his death.

Let my God be praysed by corporall death, which no liuing man can escape. Wretched be they that dy in mortall sinne, and blessed those that att the houre of their death be found in thy grace, as hauing o∣beyd thy most sacred will: for they shall not see the second death of eternall torments. Lett all creatures prayse and giue thanckes to my God, lett them be gratefull vnto him, and serue him with due hu∣mility. This Canticle was many times sung by the said S. vnto his Brethren, whome he also taught to sing the same. He exceedingly re∣ioyced when he saw them sing it with grace and feruour: for hearing it he merueillouslie eleuated his spirit vnto God. He sent certaine* 2.287 of his Religious that were very spirituall, vnto Brother Pacificus, who liuing in the world had bin a very skilfull Musitian, as we haue said, that he might learne them to sing it perfectly in Musicke, therby to praise God afterward, when they should preach ouer the world: for he would they should obserue to sing this canticle after their preaching, as a prayse vnto God, and that they should affirme themselues to the people, to be the musitians of God, and that they would no other reward for this their musicke, but that they should doe pennance for their sinnes. For confirmation whereof, what are the seruantes of God, said he, but his representers to moue and a∣waken humane hartes to true spirituall ioy? and particulerlie the Freer Minors, who are giuen to the people for their saluation. The holy Father affirmed, that in the morning att Sunne rising, a man ought to prayse God the Creatour of the Sunne, by whose beames our eyes are illuminated by day: and that he ought likewise to prayse God in the night for his Brother the Fire, because by it our eyes are lightened by night: and that we should be all blinde, if God did not illuminate our eyes by these two creatures: for which and for the other creatures whose vse we ordinarily haue, we ought continually to prayse our glorious Creatour.

Of the prayer and thanckes giuing to God which S. Francis made after the confirmation of his rule.

THE CX. CHAPTER.

MOst mighty, most high, most holy, and soueraigne God holy Father and iust Lord, king of heauen and earth, we thanck thee for the loue of thy selfe, because that by thy will, and by thy only Sonne with the holy Ghost, thou hast created all thinges corporall and incorporall: then diddest frame vs according to thine image, and placed vs in the terrestriall Paradice, whence through our fault we are fallen. We also thancke thee for that, as thou hast created vs for thy Sonne, so for the infinite loue which thou diddest beare vnto vs thou hast procured him to be borne in this world, true God and true man, of the wombe of the euer glorious virgin Mary, and wouldest that his life should be vnto vs an example of pouerty, humility, and penitence: and that his precious bloud▪ his tormentes, and most cruell death, should be the price of the Redemption of humaine nature. Fi∣nally we thanck thee for that thy Sonne is once againe to come dow∣ne on earth, in glory and maiesty, to chase the accursed into hell, who would not repent nor acknowledge thee for Redeemer; and to say to them that shall haue serued and adored him, and done pennance: Come ye blessed of my Father, possesse the kingdome, which is pre∣pared for you from the beginning of the world. But because we mi∣serable sinners are not worthy so much as to name thee, we humblie beseech thee to accept, that our Sauiour IESVS CHRIST thine only beloued Sonne, with the holy Ghost the true comforter, doe yeld vnto thee for each of vs the thanckes we owe thee, according to thy pleasure, and that he satisfy thee for all the graces thou giuest vs by his meane and shalt giue vs, prouided that we faile not in our endeauour, such and so great as no humane tongue shalbe able to expresse. We also pray the blessed Virgin, S. Michael, S. Gabriel, S. Raphael, and all the quiers of blessed Spirittes, Seraphins, Cheru∣bins, Thrones, Dominations, Principalities, Pouers, Vertues, Ar∣changels, and Angels, the blessed Elias and Noe, and all the Pa∣triarckes and Prophetes, S. Iohn Baptist, and all the holy Inno∣centes, S. Peter, and S. Paul, withall the other Apostles and Euangelistes, Disciples, Martyrs, Confessors, Virgins, and all the sainctes that haue bin, are, and shalbe, that with the good pleasure of thy diuine Maiesty, they giue thee thanckes

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for so many fauours as it hath pleased thee to afford vs, to thee that art soueraine, true, eternall and liuing, and to thy most glorious Sonne, our Lord IESVS CHRIST, and to the holy Ghost the com∣forter, world without end. Amen. Al••etuya. We Frere Minors vnprofi∣table seruantes, demaund of thee and most humbly beseech thy diuine Maiestie, to graunt vnto all them that will serue thee in thy holie Catho∣licke, Apostolique & Romane church, and to all Orders of the said holy Church, Preistes, Deacons, Subdeacons, Acolites, Exorci••tes, Lectors, Por∣ters, and to all the Cleargie, to all Religious of both sex, and to al Kinges, Princes, Lords, and seruants, Artizans, and labourers, to all Virgines, wi∣dowes and maryed women, and to all lay men and women, healthy and diseased, children, yong and old▪ to all people, families, & tongues, to all nations; and all the men of the whole earth, that are, and shalbe, the grace of true pennance in this life and so perseuerance in the true faith, with∣out which no man can be saued; and we beseech thee to graunt vs grace together with thē, to loue thee withall our hart, withal our spiritt, with all our forces, withall our vnderstanding, and withall our affections, de∣sires and interious willes, sith thou alone hast giuen vs, soule, body, and life, creating and redeeming vs by thine only mercie: thou hast saued vs, and hast giuen vs miserable, rotten and putrified, ingratefull and igno∣rāt, lowed and rebellious wretches, & dayly doest giue vs infinite bene∣fittes. Permitt then, good God, that we neuer desire nor seeke other thinge, and that no other thing seeme good vnto vs, or delight vs, but they selfe our Creatour, Sauiour and Redeemer, only true God▪ that art the perfect good, all true and soueraine good, that only is good and pitifull, meeke and delightfull, that only is holy, iust, true, and vpright of whome, for whome, and in whome, consisteth all our pardon, all the grace and glory of all penitentes, of all the iust, and of all the bles∣sed that raigne in heauen. Permitt, also Lord, that nothing preuaile and hinder vs, but that in euery place, in all time, att all houres, & con∣tinually we loue thee, in verity, and humility, and that we hold thee im∣printed in our hart, as our true God▪ And graunt, if thou please, that we loue thee, honour, adore, serue, prayse, glorifie, and preach thee for great and glorious, and that we thank thee, thou that art most high and God, three and one, Fa••her, Sonne, and holy Ghost, Creatour of althinges, and Sauiour of all them that beleeue in thee, and haue placed in thee their only hope and loue, who art without beginning and without end immutable, inuisible, inenarrable, ineffable, incomprehensible, inscruta∣ble, blessed, praysed, glorious, glorified, high, amiable, agreable, delecta∣ble, and aboue all thinges desirable world without end. Amen.

Of the intelligence, and spiritt of prophetie which this S. had.

THE CXI. CHAPTER.

THe holy Father S. Francis had in such sort cleared his soule, il∣luminated and vnited it to our soueraine God, by the continuall exercise of prayer, that albeit he had no ouer-great vnderstan∣ding of holy scripture, being neuerthelesse illuminated by the beames of diuine reuelation, he did penetrate the sublimity of the said scripture, with an admirable intelligence of the diuine mysteries, by which, acquired science remayneth excluded, the infused of diuine loue en∣tring in his place. And therfore, what he read in holy scripture, he vnderstood by diuine reuelation, as a dilligent disciple of the holy* 2.288 Ghost: he first imprinted it in his memory, and then ruminated the same with an interiour tast of deuotion: And (if God inspired him not) he neuer reuealed it to any person to appeare a learned master, as now the practise is.

The Cardinall of Hostia, Protectour of the Order, who was after∣ward Pope Gregory the ninth, secretlie requested him one time, for the consolation of his soule to expound vnto him certaine profound places of holy scripture: I doe not, said he, demaund this theologicall exposition of you, as of a great doctour, for I know well you haue not studied: But I require it, as of a man illuminated of the holy Ghost. The S. satisfied him, and gaue him such contentment as he could desire no more.

Being one day att Sienna, a Religious diuine asked him, how the Prophett Ezechiel is to be vnderstood where he saith: If thou doe not ad∣monish* 2.289 the impious of his impiety, an account of his eternall death shalbe ex∣acted of thee: the holy Father answeared: if those wordes be to be vn∣derstood generally as they sound, I thus vnderstand them, that the ser∣uant of God ought in such sort to burne and giue light by exemplare life, and by his pious conuersation, that he seeme silently to repre∣hend all the impious: for by such in deed, he preacheth their vices. Wherein is duely to be considered, how much more a Religious is obliged herevnto by the light of his good life, seeing that it is here apparent that if he doe it not, he cannot escape the terrible iudgement of the liuing God: which prudent and true interpretation, the di∣uine affirmed to proceed directlie from heauen, and that himselfe could not giue a more direct exposition then was giuen by him, with the swift & speedy winges of the eagle soaring from infused science. And affirmed with all that our interpretation was not such, which proceeding

from our blinded vnderstanding, goeth naturally, as a serpent trayling his body on the earth. The said Religious did not try the holie Father in this matter onlie, but in diuers others also, in all which, he rested fully satisfied, and exceedinglie admiring att the grace which God had giuen him, which was so great, that he could not only discouer and vnderstand mysteries past, but (which God alone of himselfe can doe) he discouered euē the thinges to come, as if he had had them then before his very eyes, as by this example and them that follow, shall euidentlie appeare.

The holie Father being yet in the cittie of Sienna, he once demaunded a charitie for the loue of God of an affectionate freind of his, who direct∣lie answeared him he would not graunt it, but that he should first tell him the certainty of his predestinatiō: a demaund doubtles verie straūge,* 2.290 yea exceeding terrible. But God that would, for his profitt, manifest vn∣to the world the merits of this his so glorious seruāt, was cōtent he shold promise to assure him: Being thē amazed att this so inciuill request, he e∣leuated and addressed his countenance to heauē, but much more his spi∣ritt, and so remayned in prayer a certaine space, wherin was reuealed vn∣to him that this man was of the nōber of the predestinate, and then he* 2.291 promised his deuout freind eternall life, assuring him of his saluatiō. But this good man vnable to conceale this his so extreme spirituall alacri∣ty, and so cōming to the eares of the afore said Religious diuine, he was exceedinglie scādalized att the presūption of the holie Father. Therefo∣re repayring vnto him, filled with choller as an other Pharisie, he dema∣unded if it were true, the S. answearing affirmatiuelie; he laughing and deriding him, said: and who hath reuealed vnto youthat this your freind should be saued? to whome the S. verie iealous of the honour of God, openly answeared: he that also told me that the last night thou commit∣tedst such a secrett sinne, and that therfore, in short time thou shalt aban∣dō* 2.292 thy habitt. But because the Religious deserued not pardon, though by manifestation of his sinne he might be well assured of the ensuying punishment which he prophesied vnto him, he neuertheles did not pe∣nance as the holie Father then admonished him, God permitting him to die out of his Order, that by his damnation, he might manifestest the saluation of the other.

Whiles he was in the cāp of the Christians vnder Damiette, when he wēt to preach to the great Soldā, he prophesied to the Christians that if* 2.293 they gaue battell they would loose the feild. But they not beleeuing him, their fault of incredulity was payed by the losse of the bodie of the army that was putt to flight, where of one part was slaine. Retourning after∣ward on this side the sea, and arriuing att Celano, he was inuited to din∣ner by a gentleman, where being, as according to his coustume he prayed before his sitting to the table, he saw in his God, on whome he had al∣wayes

his eyes eleuated, that which he fore told, as it afterward arri∣ued, for incontinentlie calling vnto him the said gentleman. Con∣fesse* 2.294 and prepare your selfe, said he, for in short time you shall dye, and from this time you shall receaue the recompence of all the good worckes you haue done, particulerlie in harbouring the seruantes of God. Doe then in such sort as without impediment you may goe di∣rectlie to God. The gentleman therefore who had confidence in the wordes of the holie Father, sodenlie taking leaue of him prepared him∣selfe to confession, then calling the companion of sainct Francis who was preist, he made an entiere confession vnto him: afterwardes he re∣comended his patrimonie to the diuine prouidence, so to auoyd all impediment. And so with the greatest deuotion he could possible he expected when God would call and inuite him: but he expected not long, for whiles his familie were att table, without other greife, but very well disposed of body and spiritt, he rendred his soule to his Crea∣tour, according to the prophesie of the holy Father, armed by the diuine mercie, with armour conuenient and necessarie to a true penitent.

How S. Francis saw the secrets of mennes consciences.

THE CXII. CHAPTER.

OVr lord IESVS CHRIST hauing chosen the glorious Father S. Francis for Pastour of his flock, he also so illuminated him inte∣riourlie by his diuine vertue, that he discouered vnto him the secrettes of the consciences of those that were his, and likewise their pri∣uate and hidden necessities: so that by the same meane he knew both the grace which they had receaued of God, and euē that which they thē receaued. By this knowledge he foretold the fall of manie, who seemed to haue attayned the state of perfection, and on the contrarie the saluatiō of manie wicked, prophesying their conuersion. He saw what should succeed them for manie yeares after, as if it had bin present, onlie behol∣ding the vnspotted and cleare mirour of diuine light, and his admirable splendour, by a diuine prerogatiue and especially the successes and mu∣tatiōs of Religion, which he would sometimes with abōdance of teares cōmunicate to his cōpanions. Touching that which concerned the con∣sciences* 2.295 of his Religious, he both with al possible speed and effect re∣dressed the same: and if they were far distant, he appeared vnto them in their sleepe, and instructed them what they ought to doe, and frō what to abstaine, as by the sequell shall appeare.

The holie Father comming from beyond the sea, with his compa∣nion Brother Leonard, a Religious of very worthie familie, and being by reason of his infirmities verie wearie and feeble, he had for ceraine

dayes the vse of an asse. But the poore Brother Leonard that followed him a foote, being also very weary, began to murmure, saying to him∣selfe:* 2.296 what doe I poore follow that I am, to follow this man a foot? Is there not great difference betweene his discent and mine? why then contrary to that which should be, doe I goe on foot and he on horse∣back? and euen I follow him as a lackye driuing this asse, with speed, and so wearying my selfe as I can no longer endure. The good Brother Leonard went on thus still discoursing with himselfe in his first moti∣ons, when as the holy Father S. Francis seeing in spiritt the secret mur∣mure of his companion called him, and alighting from his asse, he said: Brother and Freind, I confesse I haue litle discretion, to see you so wea∣rily to goe a foot, and my selfe to ride att mine ease: Gett vp therfore on this asse, now att least whiles I remember me, considering that being in the world, you were farre more noble and more honnorable then my selfe. Brother Leonard hearing this was vtterly confounded and a∣mazed, that the S. so soone knew his euill cogitation: Falling ther∣fore at his feet, and confessing his vaine ridiculous discourse, with a very deep contrition, he asked and obtayned pardon.

Two very spirituall Religious came expresly from Rieta to the Ora∣tory of Grecio, to visitt S Francis and to haue his benediction. But being there ariued, it was told them that there was no hope of speaking with the holy Father, by reason that hauing taken his refection he was retourned to his cell, where he prayed and slept, and came forth but once a day to eat, it being lent and that being then so solitary, he would not haue his companiō, much lesse any other Religious to disturbe him, vnles he so commaunded. These two poore Religious exceedingly af∣flicted, esteeming themselues by reason of their sinnes vnworthy of such grace, not hauing oportunity any longer to expect, because their su∣periour had commaunded them to retourne the same night to their Co∣uent, they hastened homeward. S. Francis who in spiritt had seen all* 2.297 this, contrary to his custome came hastely out of his c••lle, and went af∣ter the said Religious, who by that time were farre gone, and so in an instant giuing them consolation together with his benediction which they demaunded, he dismissed them doubly satisfied, knowing that the holy Father came by diuine inspiration to giue them his benedi∣ction.

* 2.298 Two Religious comming from Naples to visitt him, the elder of them on the way committed some fault, att which the yonger was ex∣tremely scandalized: now comming to the presence of S. Francis, he gi∣uing them his benediction, demaunded of the yonger, how his compa∣nion had behaued himselfe: he esteeming it indecent to discouer the faultes of his Brother, answeared, well. The holy Father replyed, My

sonne, beware that vnder colour of humility, you doe not lye; for I know what hath passed in your iorney: and I would haue you know that you shall shortly see this man to proue worse: Which so suc∣ceeded, for this old man not long after went out of the Order, accor∣ding to that which S. Francis had foretold for the sinne, for the scan∣dall, and for his neglect of doeing pennance, which is the ladder to di∣uine mercie.

In the first beginning when none was admitted and receaued into the Order, but by S. Francis himselfe, a gentleman of Luca, came ex∣pressy to demaund the habitt of him, he had with him some of his cō∣panions, it being when he lay sicke in the Bishoppes lodgeing of Assi∣sium. The said gentleman being conducted to the S. he fell on his knees before him, most instantlie beseeching him to admitt him into his Re∣ligion, but the holy Father beholding him attentiuely, answeared: O miserable man, this request is not graunted to men entierly addicted to sensuality and to the world, as you are, for you doe lye to the holy Ghost: these teares are seigned and not true; your interiour is not with God: neither is it he that calleth you to this Religion. Depart you ther∣fore in good time, for you are not fitt for it. The holy Father had scarce* 2.299 ended these wordes, but the Religious vnderstood that the kinred of this gentleman were come for him: but not beleeuing them, he put his head out att the windoe, whence hauing seene them, he was very ioyfull, and taking leaue of the said Religious he retourned with them to his house. Those present exceedingly admired the spiritt of S. Francis, that knew the feined intentions of this man who exteriour∣lie appeared so contrite.

The rest of this chapter is transfered to the end of this first book, with the 31. and 32. chapter of the second booke, there placed together as their proper place.

Of a Religious that seemed a S. The 28. chapter of the 12. booke, transferred to this place as proper vnto it.

THE CXIII. CHAPTER.

HE knew by an other Religious, who being deluded by the deuil he more strictly to keepe silence proceeded so farre, as that he would not so much as confesse as did the other Religious but by signes as one dumme: which he vsed also when he demaunded any

thing, and without any speech he sheued such signes of spirituall a∣lacritie, that he moued all the Religious to prayse God: The fa∣me hereof was presentlie diuulged, so that he was generally held for a S. In the meane while S. Francis arriuing where this Religious was, he was aduertised of his proceeding; but he answeared that he was exceedingly tempted and deluded by the deuill, because confession of the mouth was necessary, as contrition of the soule, and satisfaction of worckes. The superiour of the place then con∣firmed the sainctity of the said Religious, vnto S. Francis, alleadge∣ing that it was not possible he should be tempted of the deuill, considering the signes of sanctity which he exteriourlie shewed. The holy Father replyed, proue him in this manner: commaund him to confesse twice or att least once euery weeke, which if he refu∣se, beleeue that it is a delusion of the deuill. Which the superiour hauing done, the Religious putting his finger in his mouth, and shaking his head, by these signes declared, that he could not doe it, for breaking of silence. His superiour would no farther vrge him: but the great prudence of S. Francis was not long vnknowne: for a litle after this Religious S. abandoned his Religion, a tooke a se∣culer habitt. Two Religious of his companions meeting him atty∣red seculerly, conceauing great compassion of his blindenes, sayd vnto him: O miserable wretch and forgetfull of thy selfe, where is that thy solitarie and sainct-like life, yea such, as thou wouldest not conuerse with thy Brethren, nor speake in Confession, for keeping of silence? thow now hauing lost thy selfe in the world, abandoned our habitt, reiected thy vow, and broaken the rule, as if thou had∣dest no beleefe of God? but he gaue them so diuellish an answeare, that he plainly discouered, he had not only chaunged habitt but also* 2.300 Religion, and interiour vertue. These good Religious could by no meanes reduce him, though they laboured to reprint in his minde the obligation he had to God, and the perill of his damnation: and so in few dayes after he dyed, being in possession of the deuill that held him choaked: because he would not confesse. It is a worthy example for all Religious, to beware of singularity, in matters appertayning to their Order, that demonstrate more pride then spiritt of deuotion and humility.

Of other merueillous accidents wherin the spiritt of Prophetie of S. Fran∣cis did miracously appeare.

THE CXIV. CHAPTER.

THe Cardinall of Hostia hauing on a time commaund S. Francis to repaire vnto him to Rieta, where then was Pope Honorious with his Court: and comming neere the citty he saw a great troup of people that came against him: wherfore stopping his iorney, he staid in a Church, before S. Fabian, a lea∣gue and halfe from the citty, where was a very poore Preist, that very curteously and in the best manner he could, entertayned him: But the Cardinals and many other of his Court, knowing whither he was retired, went thither to see him: by this visitation; the vineyard of the poore Preist was wastfullie gathered by the in∣discretion of the trampling traine of the Cardinals and others, whereat he exceedingly complayned, repenting that he had enter∣tayned S. Francis, in regard that for the litle good he had done him, he thought he should incurre such losse. The holy Father,* 2.301 who in spiritt knew the affliction of the Preist, that durst not acquaint him therewithall, and who on the other side knew what fruit he was to procure in that place, whither he had bin expres∣ly sent of God, there to plant an abondant vigne of true peniten∣tes: in which respect he could not depart thence, reputing it be∣houfull to endure the losse of that litle materiall vigne; for the better gayning a spirituall. Neuertheles as a pittifull louing Father, he called the Preist, whome, for his consolation, he bad not to vex himselfe nor to feare, for of the litle that remayned of his vigne he should gather double the ordinary, though there appea∣red almost nothing. The Preist that firmely beleeued these wordes, de∣serued also to be recompenced according to his faith: for wheras he accustomed to haue three hogsheddes, he had then twenty, of verie good wine, as the holy Father had promised him: which (with ex∣ceeding ioy and admiration) he related vnto him and to all the people thereabout, to the prayse of God, and of his ser∣uant Francis.

This holy Father being in the Prouince of Massa, on the Mount Casal, within a desert Church there employed in prayer, God reuealed vnto him that in the same Church were relikes of his sainctes. Where∣fore determining that they should no longer there remaine concealed, and without the honour due vnto them, and hauing no opportunity of

longer abode in the said church, by reason of other occurrances for* 2.302 which he was to take order; he commaunded his Religious, sheuing them where they were, to take them from that place, and to carry them into their church: which hauing said, he departed. But these good Reli∣gious forgatt it: Wherefore they being one day to say masse in the Ora∣tory, thinking to prepare the Alcare, they found vnder it certaine bright and glittering bones, that filled the place with a most delicious sauour. Being extremely amazed, and diuising who should putt them there, they remembred the commaundement which S. Francis had giuen them, and concluded that those were the reliques which he com∣maunded them to remoue: and that because they had fayled therein, God had miraculouslie supplyed it: as accordinglie S. Francis, being retourned to that place, and hauing vnderstood the processe and par∣doned the Religious their negligence who most humblie required the same, thancked God very hartilie for that he voutsafed to haue care of the very dust of his true seruantes, then he went to see and* 2.303 with great contentment to reuerence them. Brother Pellegrino and Brother Falcone, comming to take the habitt att the hands of S. Francis, he prophesied vnto them, that the first, though verie learned, should serue the Religious as a lay Brother: and the other, albeit ignorant, should applie himselfe to contem∣plation, wherein he should proue most perfect, as the other reci∣procally in humility: which came to passe, as in the sixt booke, and 55. chapter, shall appeare.

Other effectes of the propheticall spiritt of S. Francis.

THE CXV. CHAPTER.

SAinct Francis remayning in the house of the bishop of Rieta, ex∣ceedingly* 2.304 afflicted with the greife of his eyes, a Preist called Gedeon aduaunced by the said bishop, a man worldlie affected, had long time kept his bed sicke, without power to remoue him selfe, and when any endeauoured to take hold of him or lift him vp, he remayned vtterlie crooked, for he could in no manner stand vpright. So perceauing that no humane application auayled, and that Sainct Francis rightlie to the purpose was there, he cau∣sed himselfe to be brought before him: at whose feet falling, he besought him to make the signe of the crosse vpon him: The ho∣lie Father answeared: My Brother and friend, know that because to this day thou hast liued carnallie, and according to the allure∣mentes of thy sensuall appetites, without any respect of the iudge∣mentes

of God, he hath therefore sent this affliction to make thee know and amend thy selfe. But now in his holy name I giue thee his* 2.305 benediction: and doe aduertise thee, that if thou alter not thy course of life, a greater miserie will befall thee, for the sinne of ingratitude. So hauing made on him the signe of the crosse, the Preist incontinent∣lie arose very sound, and stretching himselfe on his feet, the chine∣bone, and the brest plate gaue a cracke as a staffe forciblie broaken. But by reason that this ingratfull fellow and ennemy of his salua∣tion, retourned vnto his vomitt, being one day with diuers of his companions, committing their ordinarie sinnes, about midnight the loose of the house fell vpon him, and so being crushed and slaine alone, that the diuine vengeance might the more euidentlie appeare, according to the prophesie of S. Francis, he miserablie ended his life.

Being att his Oratory in Grecio, it was told him, that the violent stormes did euery yeare destroy all the fruites of that place, that the wolues deuoured the cartell, and that the very inhabitantes could hardly be secure of their liues. The holy Father therefore hauing* 2.306 compassion of these poore people, he made them a sermon, wher∣by he exhorted them all to amendement of life, as the surest meane to appease the wrath of God: to confesse and communicate, with a firme purpose to offend no more: affirming that by this meane God would disburden them of the said punishment: which being effec∣ted, he admonished them to beware of sinning a fresh, for then the chasticement would be redoubled. This people moued by the∣se holy demonstrations, prepared themselues with great contrition, confessed, communicated, did penance for their sinnes and craued mercy of God: in respect wherof and in fauour of the prayers of the holy Father, God incontinentlie freed and deliuered them from the tempest and wolues, yea in short time this people did not only re∣paire their dommages past: but became very rich. But alas! they could not long time perfeuer in this happy estate, which made them forget the behoufull admonitions of S. Francis: which procuring Godes wrath, he so chasticed them with the rodde of pestilence, that few among them remayned aliue: he also burned a great number of their houses, accom∣plishing all that S. Francis had foretold vnto them.

As this holy Father preached in Apulia, a Religious that was fallen from his Order, repayred vnto him, fell att his feet, and with infinite teares demaunded him pardon: promising if he* 2.307 would restore him the habitt, to correct his course of life. The Sainct made him arise, and before he spake a word, shewed him a gibbett that was vpon the high way, then said vnto him: I

receaue thee, but remember that if thou once againe proue an Apostata from the Order, thou shalt be hanged on that gibbett. Which euen so succeeded: for falling againe, and being shortly after in cōpany with cer∣taine lewd fellowes, he was apprehended and hanged on the same gib∣bett, cōfirming the vsuall prouerbe: a wicked life hath a wicked death.

Of the peace which was made betweene the Bishop and the Gouernour of Assi∣sium, by meane of two Religious sent by S. Francis to sing in their presence the canticle of the sunne.

THE CXVI. CHAPTER.

THe mortall enmities which were betweene the Bishop and the Gouernour of Assisium redoubled the greifes of S. Francis his infirmitie who lay sicke att our lady of Angels. The Bishop had excommunicated the Gouernour, and he had forbidden all persons to sell any thing to the bishop, or to buy ought of him. So their enmi∣ties was euerie day nourished and encreased by some new and diaboli∣call inuention, to the great scandall of all the cittie and the ruine of their owne soules. S. Francis seeing that neither ecclesiasticall nor secu∣ler persō laboured to accord them, said one day to his Religious: doubt∣les this may be a great shame to vs that make profession to be such ser∣uantes of God, to permitt this so dangerous and abhominable hatred thus to breed, without applying any redresse. Wherevpon calling two of them, he said: Goe presentlie to the Gouernour, and in my name bid him to repaire to the Bishoppes house together with the principall of the cittie, and as manie as he can traine thither; and two others he commanded, to goe in the meane while vnto the Bishop, and when the Gouernour and people were come to the Bishoppe, to sing the Canticle of the Sunne; with the verse which he then added, (as is before mētio∣ned) in the prayse of God, att which song (said he) I hope those hartes so obdurate against each other, wilbe mollified, and they will accord toge∣ther a perpetuall peace: which so arriued. For first the Gouernour, as if God had commanded him to repaire to the Bishop, obediently hastened thither, with as manie people as he could assemble, and found the Bis∣hop in a great hall with his Clergie: where being together, one of the Religious which S. Francis sent to the Bishop, spake to them in this mā∣ner: Syrs, and deerlie beloued Brethren in IESVS CHRIST, the holie Frather Brother Francis being by reason of his infirmitie, vnable to come in person, hath sent vs hither, to sing you a canticle, which he hath made in the prayse of God. He beseecheth you by the loue which you beare vnto his Maistie, and to him, that you will deuoutly heare it,

then the two Religious began with a loud voice to sing, the Gouernour with his handes ioyned and his eyes lifted towardes heauen gaue eare vnto it, weeping for the great deuotion he had to the holy Father. The Canticle being ended, the Gouernour loudly spake: I verily protest, that I doe not only desire to be reconciled and become freind to my lord the Bishop, whome I ought to acknowledge for my Superiour, but euen if any one had slaine my brother or sonne I would hartely pardon him: vt∣tering these wordes he went to the Bishop, and said: My lord behold me ready, for the loue of God and his seruant the holy Father S. Francis, to doe what soeuer you shall enioyne me. The Bishop also being excee∣dingly qualified, answeared: My duety was, and being a Prelate, I hold my selfe obliged to haue bin the first in action of humility and patience: wherin hauing failed, I repent me, and aske you pardon. And with those wordes full of loue and charity they embraced and kissed each o∣ther in token of amity, not without the infinite admiration and ioy of the assembly: sith no man had induced them, for which they also gaue thanckes vnto God.

How much the spiritt of prophesie assisted the holy Father S. Francis.

THE CXVII. CHAPTER.

* 2.308 THere came one day three yong Florentines to aske the benedi∣ction of the holy Father S. Francis: wherof the porter hauing aduertised him, without vttering one word he went into the garden, where he gathered fiue figges, wherof he gaue two, vnto two of the three yong men that came to visitt him, and the other three vnto the third, to whome he said: within few dayes you shalbe one of mine, thē hauing giuen them his benediction he dismissed them. And short••ly after, this yong man became a Frere Minour, and proued very pious and exem∣plar. When S. Francis gaue his benediction, it was in these termes: The* 2.309 name of our lord IESVS CHRIST be blessed and his sacred passiō, the most holy virgin that brought him foorth with all the celestiall Court. Therfore being one day in prayer, the virgin Mary appeared vnto him, and gaue him the fairest aple that could be imagined, saying vnto him, that as that gift was precious, euen so as often as her Sonne heard these wordes with deuotion vttered: The name of our lord be blessed, it was exceeding gratefull vnto him, and he so much esteemed them as if some matter of high worth were presented vnto him: and therfore the holy Father did afterwardes more often vse them.

S. Francis residing att Grecio, where he tooke phisicke for his eyes, the Phisition being one day come to visitt him, he inuited him to dine

in the Couent, who dwelling not far thence, neuer accustomed to eat there: neuertheles he was att this time content to stay in regard that S.* 2.310 Francis had so inuited him: But the Guardian being by commandemēt of S. Francis and in his name aduertised therof, he retourned answeare that there was nothing wherwith to entertayne him. S. Francis sent him reply that he should cause to be prepared the hearbes and bread which he acknowledged to haue, and should leaue to God the care of the rest. Now as they were sitting downe att table, there knocked one att the gate, where the porter found a woman that brought a great basket on her head, full of bread, egges, fish, cheese, fruit, and other thinges, which a lady had sent them three leagues distant from the Couent▪ which being ioyfully receaued by the porter and sett on the table, euery one admired thereatt. By meane of this miracle they vnderstood the wordes of the S. when he bad that the care should be left to God: And when he smiled, the Guardian also sending him word that he was asha∣med to entertaine the said Phisician hauing nothing wherewith all. So they were more confirmed in the beleefe they had of the propheticall spiritt of S. Francis, and the Phisician said to the Religious: verily Bre∣thren we doe not know the sanctity of our Father: For I stayed only in respect of him, reioycing to eat this day with you by deuotion, of your grosse refection: but he hath wayted then to inuite me, when he knew by prophetical spiritt, that here would be a plentifull repast. The Religi∣ous replyed that it was particuler vnto him, to foretell what was to suc∣ceed, without euer fayling therin.

Of other like cases of Prophesie.

THE CXVIII. CHAPTER.

A Religious of the Order deluded by the deuill, forsooke Reli∣gion and vnder coulour to liue more perfectly, became a Pilgri∣me. But committing manie offences, he reflected on his er∣rour, and with great humllitie went to the holie Father, who seeing* 2.311 him, shutt himselfe into his celle (att the merueillous astonishment of all his Religious, for he accustomed to shew himselfe verie milde and gracious to the penitentes that retourned vnto him) whence when he ca∣me foorth, his Religious demanded of him why he shutt himselfe in: he answeared that he ran to the armour of prayer, to assist that Religious & to defend him from the handes of the deuill, whome he saw ouer him, and that he had presentlie obtayned the victory. Retourning then to∣wardes the said Religious, Brother, said he, our lord God hath pardon∣ned thee: but be carefull that the deuill, vnder pretence of any other

sanctitie deceaue thee not againe, and cause not thee, for any other stepmother what soeuer to forsake thy true mother: which he perfect∣lie obserued, perseuering in his Order all the time of his life.

This that followeth is taken out of the 22. chapter of the sixt booke, be∣cause it is the beginning of the matter recounted, euen to the place here recorded.

The holie Father S. Francis passing through Tuscane, Brother Ma∣cie his companion walked a litle before him to discouer the way, and comming into a parting way, where one might take his course either towardes Florence, Sienna, or Arezza, he asked S. Francis which way they should tourne, who answeared, as it shall please God. Bro∣ther* 2.312 Macie replyed, how shall God shew vs his will herein? By thee, said the S. and withall commanded him vnder obedience to tourne and not to rest, till he commanded him. Brother Macie was no lesse ready to obey then he should haue bin to commande, yea he tourned so much that he many times fell to the ground by the giddines he felt in his head with often tourning, and desisted not, though the passengers stayd to behold him, and derided him as an idiott, till S. Francis with a loud voice bid him to stay, which done, he asked him towardes what place he was tourned, and he answeared, towardes Sienna. Goe on then to Sienna said the holy Father: whither being come, the greater part of the nobles and gentlemen mett them and with exceeding deuo∣tion accompayned them to the Bishopperick, where the holy Father S. Francis preached vpon occasion of two men that by ciuill sedition had then bin slaine. And by his preaching he so wrought, that before his departure he reconciled them all: by which worcke, more diuine thē humane, it manifestly appeared that it was Goddes will he should come thither. This holy Father finding himselfe loaden with the prayses of men (which he esteemed an intollerable burden) he one day priuatly de∣parted the towne, without speaking a word to any man.

The sequel of the aforesaid hundredth chapter.

Brother Macie thefore that followed him murmured a litle to him∣selfe, att his litle good manners in departing from the Bishop without taking leaue of him, & for making him turne as a foole in the middes of the way the day before: but perceauing afterwardes that it was a deceipt* 2.313 of the deuill, he very bitterlie reprehended himselfe affirming that he de∣serued hell, for presuming to iudge of the S. as opposing against the di∣uine worckes by him wrought, as a verie true Angell of the liuing God, in such or like manner accusing himselfe. The holie Father tourning to him, said: Proceed bouldelie, Brother Macie, for this thy last discourse is euen so of God, as thy former was of the de∣••ill. Brother Macie then so much more humbled himselfe as he more

approued the admirable sanctity of his holy Father.

An other Religious had a great desire to conuerse with him, but he abstayned fearing to offend him by knowing his great imperfe∣ctions: doubting withall, that offending the purity of his soule, he should also vtterlie loose his fauour. These thoughtes being entierly reuealed vnto S. Francis, he one day called him to him, & said: Brother, I know you desire to conuerse with me, speake therfore, and say freely what you will, and come to me when you desire: by this* 2.314 meane the Religious was so secured, as he remayned more affe∣cted vnto him. These thinges wherby the prophetie of the holie Father Sainct Francis was generallie manifested, are al∣most infinite: therefore hauing hereafter recited two or three other, we shall haue ended all that may be collected of all au∣thors. God knoweth the rest.

How S. Francis prophesied the Papacy to Nicolas the 3. when he was yet a child. This is taken out of the 9. chapter of the 9. booke, and here put in his place.

Mathew Rimido a Romane gentleman, was an affectionate freind vnto the holy Father Sainct Francis: yea did afterward take the ha∣bitt of the Rule of the third Order, this man hauing one morning inuited Sainct Francis to dine with him, and presenting vnto him his sonne Iohn Caietan, then a litle child, who was afterward Pope Nicolas the third, to giue him hs benediction: the holy Father tooke him in his armes, embraced and kissed him very louingly, and recom∣mended vnto him his Religion, which procured great astonishment and abondance of teares of the Father present, and much more when he more plainly told him, that the child should not be Religious in habitt, but much in deuotion, and principall Lord of this world, and protectour of his Religion. The holy Father vsed one of his ordinarie exercises of humility with this gentleman, out of the very harty loue he boare to holy pouerty: which was, that being inuited by him and com∣ming att such time as he was not att home, where certaine new ser∣uantes* 2.315 not knowing him gaue diuers poore people to eat within a Court, he likewise receaued almose and did eat togeather with them. The Lord Mathew comming home, and finding Sainct Francis to eat among the poore, he incontinently sate downe on the ground with him: where he would in like sort eat with the poore, and the S. to whome he said: Father, sith you would not dine with me, I must dine with you.

The sequel of the said hundredth chapter.

Brother Iohn Bonello, a Religious of great perfection, held a generall

chapter in Prouence, in the monastery of Arles, where he was Prouin∣ciall* 2.316 Minister. S. Antony of Padua preached att that chapter vpon the title of the holy crosse. It there happened then that a Religious Preist called Brother Monaldus of a very exemplare life, saw ouer the dore of the Chapter in the aire, S. Francis, with his handes and feet stretched on a crosse: and as he was, he blessed all the Religious, loosing his right hand from the crosse, whiles S. Antony most profoundlie expoun∣ded the said title of the crosse. Wherefore, the spirituall consolation which they all then felt in themselues was such and so great, that albeit Brother Monaldus alone saw the said S. present, neuertheles they all did participate of the grace: in such sort that if any one would not haue beleeued the relation of Brother Monaldus, he was constrayned to be assured thereof, by that which he had felt in his hart. Besides many other like apparitions of the said S. by diuine permission, wherein God would demōstrat how neere our soule is (when she wil receaue his gra∣ce) vnto the diuine light, and eternall wisdome, by communication wherof, she ariseth from the world, to vnite herselfe with God, ma∣king the humble and poore of spiritt, Prophettes, reuealing high myste∣ries vnto them, as it made Dauid, one of the principall prophetes, after∣wardes S. Peter and the other Apostles, according to the saying of the Gospell: Many thinges I haue to say to you: but you cannot beare them now:* 2.317 But when he, the spiritt of truth, commeth, he shall teach you all truth: and in these latter dayes, his humble and simple seruant S. Francis. For as he did chose the Apostles, simple and idiotes, in regard of the learning of the world, he neuertheles made them famous by doctrine and di∣uine worckes; and the Sheepheard Dauid, to feed the sheep of the si∣nagogue transported out of Egipt, and S. Peter the fisher, to fill the nettes of the holy church, with the multitude of faithfull Chri∣stians: so he would haue Sainct Francis a merchaunt, to teach vs to traficke and negociate for this precious stone of the E∣uangelicall life, selling all his goodes, and distributing it to the poore for his loue: and to enrich his church with soules redeemed by this holy meane.

How the blessed Father Sainct Francis, renounced and rendred in the handes of his Brethren, the office of Generall of the Order, and instituted a Vicar Generall in his place. This was the 31. chapter of the second booke improperly, and therfore, to follow the true Order of his life, we haue here put it in his place.

This B. Father was so zealous of obediēce, & especially of that his most holy humility, that he could in no sort dispose himself to cōmaūd: so that it was irksome vnto him to performe the office appertayning therevnto,

as to haue the chardge of gouerning so many thousandes of Religious, to commaund and reprehend, to aduise and correct, to giue ordon∣nances, and to chastice the offenders. Therfore, he resolued to re∣nounce the office of Minister Generall, as well for the cause hereafter alleadged, as the better by example to teach obedience vnto his chil∣dren. Besides he found himselfe too sickly, so that he could not ap∣ply himselfe to that office as was requisite: and yet would not omitt the rigour of his penance, to conserue his body, yea he was better con∣tent to continue sicke, then by neuer so litle relenting his austeritie, to be cured of his infirmities: the occasion was reasonable, to free himselfe piously of such a chardge. And therfore, att the generall chap∣ter held two yeares before he receaued of our Lord IESVS CHRIST his sacred stigmates, he publikelie renounced the office of Minister Generall, not without the exceeding greife of all the Religious, who by all meanes refusing, during his life, to admitt any other Minister, he was constrayned to constitute a Vicar Generall, that gouerned the Order in his name; To this effect, he made choise of Brother Peter Catanio, his second sonne in Religion, a man of great prudence, and very expert to gouerne: to whome the holie Father promised his cheiffest obedience, and besides to him that should be constituted his Guardian. Which all the Religious seeing, they began bitterlie to wee∣pe esteeming they should continue as orphanes, without the ordinary gouernment of their beloued Father, who comforting them the best he could, his handes ioyned, and his eyes eleuated towardes heauen he said: My God, I recommende vnto thee this family, which to this houre thou hast recommended vnto me: For now, by reason of mine infirmities, other impedimentes, and iust causes to thee knowne, being vnable henceforward to haue care of them, I haue committed them to a Vicar Generall, and to other Prouinciall Ministers, who shalbe obliged to yeld thee a very exact account of them att the terrible day of the great iudgement; if they chaunce to perish by their negligence or euill ex∣ample. And so the holy Father S. Francis thenceforward perseuered to be alwayes subiect, euen to the day of his death; surpassing thē all in hu∣militie. Yet did he neuer faile to be very zealous in assisting and with his vtmost to fauour his Order, euen during the life of his first Vicar, who died att the end of the second yeare of his Prelature, in the Mo∣nastery of our Lady of Angels, S. Francis not being there when he was buryed. His body wrought so many miracles, that an infi∣nite multitude of people from all partes flocked thither leauing a very great quantity of almose vnto the monasterie. The holie Father therfore comming thither, and vnable to endure either the one or the other, the former for distracting them all, and the latter for relaxation of the order

which he forsaw would grow of such quantity of almose, he wēt to the sepulcher where so many miracles were wrought: and to the deceased he* 2.318 vttered these wordes: My deerlie beloued Brother, as thou hast alwayes obeyed me during thy life, we being now by thine intercession mole∣sted with such a world of peopl, thou must also obey me after thy death. I therefore cōmand thee on obedience that thou worcke no more mira∣cles, sith by them we are in dāger to be ruinated. The deceased (which is admirable to consider) ceassed vpon this commandement to worcke any more miracles: such is the vertue & power of holy obediēce, in a true and good Prelat, & in a true and good subiect, that it extendeth not onlie on earth and during life, but euen in heauen & after death. Yea by it, ceassed the glorie and eminencie of miracles, that exalt the honour of the liuing God, the more to magnifie him by the exercise of holie pouertie and the quiett retire from a turbulent applause of the world.

How S. Francis instituted his second Vicar Generall. This was the 32. chapter of the second book, but hither transferred to obserue due order of the history.

The miracles of Brother Peter Catanio, being now ceassed as we haue said, the holie Father S. Francis, by aduise of the ministers, in place of the said deceassed, subrogated Brother Elias, a man of singuler prudence, and verie learned, for which he was respected, not only of his Religious, but euen of seculer persons, Prelates and Princes. He gouer∣ned as long as the holy Father liued, who the more to honour him, gaue him the title of Generall, though he were not so, for the reason aforesaid that the Religious would neuer accept other Generall then S. Francis during his life. The said Brother Elias attributing the said honour vnto himselfe and not to God, he made him know with all that his deepe pru∣dence according to the world, was before him but a very sottish folly: for rising into pride, he fell as an other Lucifer, from such an hight to the deepest profunditie of these worldlie miseries, the great mercie of God, by the prayers of the S. redeeming him from eternall punishment as hereafter shall appeare.

This that followeth is the residue of 85. chapter already past, which we purposely omitted, as no proper place for it, as may* 2.319 easily be iudged.

The holy Father S. Francis being att table together with many of his Religious, he tooke some of the most remarkable in humility & simpli∣city that sate neere vnto him by the handes, and tourning towardes the said Brother Helias, he willed him graciously to honour those other learned & noble Brethren sitting there. Brother Helias, extremly puffed vp in pride, without any respect thus answeared: O Brother Francis, I doubt not but by your simplicity and carelesse negligence, you

will ruinate this whole Order. The holy Father more curious of his sal∣uation then of himselfe, answeared him; O miserable wretch, this pride which thou wilt not cast off, and this kinde of thy passionate behauiour to such euill purpose, wilbe occasion that thou shalt dye out of the Order. Which so happened, for he died out of the Order, in the Court of the Emperour Frederick the second, who was excommunicated.

An other time the holy Father prophesied in this māner of this Vicar General; It hapened that Brother Helias was once called for att the dore of the Couent, by one that affirmed himselfe to be an Angell, sent vnto him frō God, and the porter did him the message, telling him that an An∣gell in humane shape expected him att the gate: musing therfore what this might be, he was a long time perplexed, yet att lenght he went thi∣ther,* 2.320 and the Angell proposed vnto him this doubt, whither it were law∣full for the professours of the gospell, to eat of what soeuer was indiffe∣fently presented vnto them or no. Att this proposition he rested vtterly confounded, for he had purposed to be author of a new constitution in the Order: which was that the Freres might not eat flesh, against their first holy Rule: wherfore he rudely and cholerickly shutt the dore against the Angell, and retourned into the Couēt. Which being reported vnto S. Francis, he incontinently arose frō prayer and went to his Vicar, whome he sharply reprehēded saying: Brother Helias you haue done ill in shut∣ting the gate against the Angels, when God sendeth thē to iustruct you. I tell you therefore it is impossible for you to perseuer stable in the Or∣der, with this pride. The holy Father spake thus much vnto him becau∣se it had bin reuealed vnto him that he should die out of the Order, and besides, that he should be damned, in respect wherof he did euer after so disaffect him, that he could not endure to behold him, which was not long vnperceaued of Brother Helias: and therfore being verie cau∣telous and subtill, he so laboured and wrought by signes of humility and importunity that he gott knowledge of all, wherewith he was so terrified and amazed, that with abondant effusion of teares demaunding pardon of S. Francis, he neuer ceassed to supplicate him, that conside∣ring he was also, by the passion of our lord, one of the sheep of his fold, he would not abandon him, but that like a good Pastour as he was, he would please to reduce the strayed sheep vnto the flock, and so deliuer him from eternall death; alleadgeing that vpon chaunge of the sinners life, God could easily reuoke his sentence. Father said he, such is my confidence and deuotion vnto you, that were I in hell it sel∣fe, I would hope to come foorth vpon your prayers for me: so that I am fully assured that if you please for me to implore the diuine mercie, my sentence shall be reuoked. The holie Father, moued by these pray∣ers, could not att lenght denie him; so that with a very great feruour

he entierly cast himselfe into the armes of God, in such sort praying for* 2.321 this lost soule, that God answeared him, that he should doe penance for his sinnes, and should not be damned, but for dying out of the Order he could not be otherwise satisfied, and so it arriued, for he dyed out of the Order, with manie signes of contrition, according to the opinion of some in the habitt.

This that folloueth is of the aforesaid 32. chapter of the second booke, the better to obserue the Order of all that appartaineth to renoun∣tiation of the office of Generall.

* 2.322 The holy Father S. Francis being by a Religious freind of his entrea∣ted to tell him what had moued him to make that renountiation, and to committ it to the chardge of an other, as if they were not his chil∣dren, who had bin such made, nourished and instructed by him, he answeared: know my child that I loue you all more deerly then any man can imagine, and if all would follow my will, I would loue them more, and would not haue left their administration. But I haue bin cō∣strayned therevnto, because there are many Religious that esteeme mo∣re of the aduice of some of their superiours, by whome they are drawne to other matters, by example of the auncient, and which is directly cō∣trary to my rule, and so they make very litle esteeme of mine aduertis∣mētes: but in the end, they wil more euidētly find their errour. The holy Father being on a time as it were oppressed with his infirmities, and hearing some speake of the aforesaid matters, and particulerly of the o∣uer-much indulgence of the superiours, and of the euill examples they gaue their subiectes, he lifted vp his head and cryed out, Ah! ah! couer me, couer me, who are they that withdraw the Religious from mi∣ne Order, and from my way, and my examples? If I once goe to the Generall chapter, I will shew my Brethren what is my desire, and mine intention, that they permitt not themselues to be deluded.

Being also an other time sick, a Religious said vnto him: O Father, it see∣med that att the beginning our Religiō we striued to liue in al austerity and pouerty, we were poore in our habitt, in our diet, in our dwelling, in our moueables, in our bookes, and in all our other corporal necessities, for which we tooke no care: by reasō of this pouerty exteriour, the inte∣riour daily proceeded frō good to better, because we were al of the same feruour, of the same will, with one cōsent cōspiring to the entier obseruā¦ce of our rule, and alwayes to giue good exāple to our neighbour, finally we obserued the gospell the most exactly that we could. But of later ti∣me, it seemeth that the purity of this our first vocatiō, is much deminis∣hed, vpon excuse that it cā no longer be obserued as before, by reason of the great multitude of brethren: yea there are some that beleeue that the people are much more edified by this theire moderne and new

inobseruance and mortification of their proper will and of their sences, then they were when they all liued in such deep austerity of life: and they thinck it a matter more Religious to liue after this new manner, thē according to the ancient and former, which they hold for crowned, as proceeding of simplicitie and holy pouertie, which were the founda∣tions of this our holy Religion. Now perceauing this, and beleuing that you likewise perceaue it, and are therewith exceedingly displeased, I meruaile you doe not labour with all speed to hinder the further pro∣gresse of this euill, nor doe correct it whiles you haue power, and meane to doe it.

S. Francis hauing with great affliction of spiritt heard this long dis∣course, thus answeared: Our Lord IESVS CHRIST pardon you that which you suppose I ought to doe, which I am not obliged to haue care of, neither by chardge, nor by office: for whiles I was Generall, though from the beginning of my conuersion I haue almost continued in sicknes, I haue not yet failed either in cogitations or effectes, to satis∣fie my duety, both by example and gouernment. But hauing well con∣sidered that God did daily encrease the nomber of Religious, and that they already began to leaue the secure, strict, and difficult way, wherin they first walked, and in such sortas you say strayed from it, without correcting themselues notwithstanding all my demonstrations, predi∣cations, and good edification that I gaue them, I then resolued to leaue the office of Generall, as I did, and though when I renounced it, I failed not att the chapter to excuse my selfe by mine infirmities, as was partly true: alleadgeing that by meanes therof I could no longer dischardge so burdensome an office: Neuertheles my sonne, I assure you if the Religi∣ous would now liue conformably to my rule, and to my pious intentiō, I would againe accept the office of Generall, and would excute it so long as it should please God to giue me life: considering that so, the care of that chardge would not be painfull vnto me, for certaine it is, that whē the faithfull subiect knoweth the good will of his superiour, he striueth to obey him in euery thing, so that it is no great difficulty to gouerne him, yea I should reioyce and be exceedingly comforted, in their spi∣rituall progresse, and in the honour that therby redoundeth to his diuine Maiesty: and though I should be cōtinually sicke on my bed, yet should it not be tedious nor troublesome vnto me to giue them content in all thinges: but because I see I can no longer dischardge mine office, which is spirituall, and opposite to vices, in correcting them either by loue, or by aduertissement, I will not retourne (to the chardge) to be their execu∣tioner, chasticing them with the rodde of disciplin, as the princes of the world doe iustly correct their rebelles: neuertheles I hope in God that the inuisible ennemies the deuils, that are his executioners to chastice

the disobedientes in this world and in the other, will also chastice the transgressours of the vow of their profession; therby to their shame and forciblie, to make them retourne to their first vocation: to this effect I will not omitt to assist them whiles I liue, att least by prayers and example, sith otherwise I cannot, and to instruct them the secure way, which I haue learned of my God, as I haue formerly done, that they may haue no excuse before his diuine maiesty. No further doe I hold my selfe obliged. Such was his answeare, which satisfying the Religious, procured an inestimable greife to all the hea∣rers: wherby it also manifestlie appeared, what reason the S. had to leaue them, and what occasion they had to know themselues, and by a pious acknowledgement of their fault and true repentance, to haue recourse vnto him.

The end of the first booke of the Chronicles of the Friere Minors.

THE SECONDE BOOKE OF THE CHRONICLES.

OF THE FRIER MINORS.

WHERIN IS PROSECVTED THE discourses of the life, death, and miracles of the Seraphical Father S. Francis, translated out of french into English.

Of the plenary indulgence graunted by Iesus Christ to the Church of our Lady of Angels of Portiuncula.

THE FIRST CHAPTER.

THE more the glorious Father S. Francis profited in perfection, and endeauoured to vnite himselfe with God, the more did he poure out teares, and felt intollerable greife att the losse of soules redeemed by the price of the precious bloud of our Redee∣mer IESVS CHRIST. Wherfore not ceassing to desire mercie of God for* 2.323 sinners, as he thirsted to haue all saued, the yeare of grace 1223. being to that ef∣fect in prayer, an Angell appeared vnto him, and bid him, incontinentlie to repaire vnto the church, because our Lord IESVS CHRIST with his glorious Mother and a great number of Angels there expected him. Hauing receaued this gracious embassadge, he hastened thither and there found our Sauiour sitting in a Royall throne, on the high altare, and the Virgin Mary att his right hand, enuironned with an innumerable multitude of blessed spirittes. The holy Father incontinentlie falling prostrate on the earth, heard the diuine voice of IESVS, saying: Francis, Know that I haue

heard thy feruent prayers: and because I know with what solicitude thou and thy Religious procure the saluation of soules, aske me what grace thou wilt for their soules benefitt, and I will graunt it thee. The S. being by such an answeare emboldened, most humbly answea∣red: My Lord IESVS CHRIST, I miserable and vnworthy sinner, with the greatest reuerence I can, require of thy diuine maiesty, that it will please thee so much to fauour all Christian people, as to graunt them a generall pardon and plenary indulgence of all their sinnes; I meane to all them that shall enter into this church, confessed and contrite. I also beseech thee, O glorious holy Virgin mother, and our Aduocatrix, that it would please thee to make intercession to thy most gracious sonne for me and for all Christian sinners. Our Lady was in∣stantlie moued with these wordes, and began in this sort to pray our Redeemer in his behalfe: O my most high Lord and sonne of my bo∣wels, I beseech thee graunt vnto this thy faithfull seruaunt this grace which he hath demaunded with so great a zeale of the saluation of sou∣les, which thy selfe aboue all other thinges disirest. My God graunt him this grace in this place, to thine honour and the edification of thy holy church. Our Lord sodenlie answeared: Francis that which thou demaundest is great: but this thy desire conformable to mine, deserueth much more, and therfore I graunt thy request. But goe to my Vicar, to whome I haue giuen al power of vnbinding and binding here on earth, and in my name demaund it of him, which said, he disappeared. The Religious that had their celles neere therevnto, saw the splendour, and heard some speach, but durst not approach for reuerence and great feare that possessed them.

The holy Father S. F. hauing thācked God, presētly called Bro. Macie, in whose cōpany he wēt to Perusia, where thē was Pope Honorius with his court: befor whose holines he thus spake: Holy F. I haue reestablished a church that was very ruinous & desert, called S. Mary of portiūcula, very neere vnto the citty of Assise, wherin are residēt your Religious the Frere Min. I beseech your holines by our Redeemer I. C. & his most glorious mother, to voutsafe for the benefitt of the soules of all faithful Christiās, to graūt a plenary indulgēce and remission of all their sinnes, to all them that shall visitt this church in good estate, without giuing any almose in the same. The Pope answeared him that the Apostolike sea did not accu∣stome to graunt indulgēs without giuing of almose, because it will that they be gayned by thē. He thē asked him for how many yeares he desired the indulgēce S. Francis answeared: Holy Father I desire not yeares, but soules? How soules said the Pope. S. Frācis replyed: I require that euery Christian confessed and contrite, that shall come to visitt the said Church, receaue plenarie absolution in earth and in heauen, and that

of whatsoeuer sinnes he shall haue committed from his Baptisme to that very houre. I require not this in myne owne name, but in our Lord IESVS CHRIST, who hath sent me to your Holines. Which the Pope hearing, inspired of the holy Ghost, he thus spake thrice with a loud voice, I am content to graunt it as thou hast demaunded it. But the Cardinals present, aduised the Pope to con∣sider well what he graunted: because by that act he would destroy the indulgences of the holy land, and of Sainct Peter and S. Paul att Rome, which would no longer be regarded. The Pope ans∣weared, that he would not reuoke what he had att that present graunted. They replyed that att least it were requisit he should limitt the said indulgence to a certaine time, and moderate it to a certaine prefixed day of the yeare. The Pope then* 2.324 said: We graunt to all faithfull Christians, that being truely confessed and contrite shall enter into the Church of our La∣dy of Angels, plenary indulgence and absolution both of paine and fault: and we will that the same be of force for euer, for one entier day, that is, from the first euensong till the sunne sitting of the day following. Which the holy Father Sainct Francis ha∣uing obtayned, he kissed his feet: then demaunded his benediction: which receaued, he arose to depart. But the Pope recalling him, said: Whither goest thou simple man, what specialtie hast thou of the indulgence obtayned? The holy Father answeared that his word should suffice: and besides, that this worck was of God, and therfore, it should be published and supported by his diuine Maiesty: and withall, that he would haue no other Bull, but the Virgin Mary, IESVS CHRIST for Notary, and the Angels for witnesses. Which said, he departed, and by the way stayed at the hospitall of leapers, where making his accustomed prayer: it was reuealed vnto him by our Lord IESVS CHRIST, that the indulgence which he had procured, was confirmed in heauen, wherof hauing ad∣uertised his companion, they both retourned to giue thanckes to his diuine maiesty.

How the day of the said indulgence was miraculously assigned from heauen.

THE II. CHAPTER.

* 2.325 THe day wherein the said indulgence was to be gained, was not yet prefixed: S. Francis being come to the Couent of our Lady of Angels, and being about midnight in prayer in his celle,

the deuill appeared vnto him in forme of an Angell, saying: O poore* 2.326 Francis, why seekest thou to dye before the time? why doest thou consume chy complexion by so long watchinges? knowest thou not that the night is made to sleepe, and that sleepe is the principall nou∣rishment of the body? thou art not yet old, why then wilt thou thus kill thy selfe? Were it not better for thee to conserue thy life, therein to serue thy God longer, and to profitt the holy church and thine Order? Beleeue me therfore, and spend not thy life in such su∣perfluous prayers and watchinge; only mediocrity pleaseth God. Which the holie Father hauing heard, and knowing it to be a delu∣sion* 2.327 of the deuill that tempted him exteriourlie by his voice, and interiourlie by his suggestion, arising from his prayer, he stripped himselfe naked, then cast himselfe into a bush full of very sharpe pricking thornes, wherin he tourned and wallowed till the bloud euery where trickled downe, and doeing the same, he thus discoursed vnto his body: Ah my body! it had bin better for thee to contemplat the passion of IESVS CHRIST then to endure this, for hauing in vayne repined and searched the delightes of the world. Thus discoursing, a great light appeared vnto him in the middes of the ice that was there, (it was in Ianuary) and in the bush of thornes he saw very beauti∣full roses white and vermillion, and a venerable troupe of Angels that filled all the way euen to his church, and one of them called him, saying: Come Francis, for our Lord expectethe thee, and in an in∣stant he miraculously found himselfe cloathed. So knowing him that* 2.328 called him, he gathered twelue white roses and twelue vermillion, then went through the way all tapestred with Angelicall spirittes to∣wardes his sweet Lord, before whose feet he fell in great reuerence, and then presented these twelue roses vnto his diuine Maiestie, that appeared sitting on the said high altare, as the other time accompa∣nied with his glorious mother, and assisted with an innumerable mul∣titude of Angels, to whome he said.

Most gracious lord & gouernour of heauen & earth, sith it hath plea∣sed thee to graunt me the plenary indulgence for this church, I most hū∣bly beseech thee to voutsafe also assigne the day wherein it shalbe gay∣ned. I herein coniure thee by the merittes of thy most glorious mother our aduocatrice, that it please thee to appoint the same by thy diuine mouth. Our Lord answeared him: I am content to satisfie thy desire: and therfore, I assigne thee the first day of August from the euen∣song of that feast, wherin is made memory how I deliuered myne Apostle S. Peter from the chaines of Herod, vntill the sunne sit∣tiug of the day following. But tell me if thou please my Lord, said the holy Father after he had giuen him thanckes, how shall the world

know it, and knowing it, how shall it beleeue it? Our Sauiour replyed▪ I will consider therof in time conuenient: but in meane while retourne to my vicare, and carry with thee some Religious that haue seene this apparition, and giue him some of these Roses, and he shall incon∣tinently confirme thee the day, and cause the indulgence to be pub∣lished. The holy Father vpon obedience tooke three white and three vermillon roses, and whiles our lord disappeared, the Angels sung. Te Deum laudamus and S. Francis gaue him thanckes, who presently went to his holynes with Brother Bernard Quintaualle, Brother Angelus of Rieta, and Brother Ruffinus who had seene this great vision. Being before the dore of the church, he found the Pope retourned from Ro∣me, to whome he yelded account of what our lord had told him, cal∣ling his companions for witnesses, and presenting him the said Roses. The Pope hauing attentiuely heard him, and being vnable to satisfie himselfe with beholding the said Roses, so fresh and sweet, and ther∣withall so rauished, as he could no longer containe himselfe, he sayed: Ah good God, such roses in Ianuary, to make me beleue what they ha∣ue sayd! these alone are sufficient: therfore he said to S. Francis, I will consult with my Cardinals how thy request may be accomplished, then will giue answeare, and with those wordes dismissed him. The next day he repaired againe vnto his holines in the Consistory, where by the Popes cōmandement he once more recounted all the successe, and the day which God had prefixed vnto him: The Pope thē said, sith we arecer∣taine of the will of our lord IESVS CHRIST the true and soueraine Bishop, whose place, though vnworthy, we hold on earth, we also in his behalfe doe graunt, the plenary indulgence for perpetuity, to the foresaid church on the day before mentioned.

How the said indulgence was published in the church of S. Mary of Angels.

THE III. CHAPTER.

BVt that so great an indulgēce might be published by Apostolical authority, the Pope wrote to diuers Bishoppes of the valley of Spoletū, and particulerly to the Bishop of Assi••e, within whose diocese the said church was, and to the Bishoppes of Folliniū, of Agu∣bio, and of Nocera, that they should be all present att S. Mary of Angels the first day of August, to consecrate and publish the said indulgēce, that there had bin graunted by diuine reuelatiō and Apostolicall permission, att the request of the holy Father S. Francis: who taking the said letters and thancking the Pope, he departed with his companios with great re∣uerence and humility to deliuer thē to the said Bishoppes, praying them in the name of God and his holines that they would not faile on the said

day to be presēt in his Church, there to performe what was enioyned thē. After that, he retourned to Assisiū where he caused to be prepared a great scaffold for that effect: that the sayd Bishoppes might the more commodiously and better be vnderstood of the people. The day deter∣mined being come, the Bishoppes entred into the said Church, where being ascēded on the scaffold, they said to S. Fran. that though they were come thither to publish the indulgence as they were ready to doe; yet they thought it more requisite, that himselfe should first declare vnto the people, whē and in what sort it had bin graūted him by God and the Pope, which done, they would confirme it. The holy Father answeared thē: though I be not worthy to speake in your presēce: yet as most obe∣dient seruāt, I will performe your cōmand. Ascēding therfore in the pul∣pitt, he made a sermō to the people that thither by Goddes prouidence were abondātly flocked from all the neighbour places, with an extreme feruour explicating vnto thē this so great treasure, which he performed with such deep doctrine, that it seemed rather the discourse of an Angell, thē of a mā vnlearned as he was. Att the end of this sermō, he denoūced vnto the people in the name of God & his most sacred mother, the in∣dulgēce, in these words: Whosoeuer being truely cōtrite & cōfessed, shall visitt this church the first day of August, from the euensong therof, and the night and daie of the feast it selfe to the sunne setting, he shall gaine a plenary indulgence, which is graunted him first by God, & secōdarily by his Vicare Pope Honorius, and the same to cōtinue for euer on that day. The bishopps there presēt to cō∣firme the speech S. Frācis, would not accord to that for euer. The bishop of Assisiū therfore cōfirming the indulgēce to the people, purposing to li∣mitt* 2.329 it to ten yeares, could neuer vtter it: but was cōstrayned to say: for euer: the like happened vnto the other bishoppes. This miracle being ve∣ry euidētly knowne vnto the people, it encreased their faith, & preuēted the doubt which some might haue had, that God himselfe had not graū∣ted this indulgēce. Therefore the publicatiō being ended, the bishoppes being exceedingly amazed att the miracle, did with great solēnity conse∣crate the said church, which continued for euer endued with this great treasure, to the glory of our lord, his holy mother the virgin Mary, and his seruant S. Francis, and to the soules health of all Christians.

Of certaine miracles wrought by Godin confirmatiō of the said indulgence.

THE IV. CHAPTER.

IT pleased God besides the fore mentioned, to cause this so great indulgence to be beleeued and reuerenced in due mannner, for the publike good, by such miracles and reuelations as we shall now relate. The yeare following a great number of people being

come to gaine the said indulgence whiles they watched by night in pray∣er vnto God in the said church, there arose in a moment such a rumour among the people there assembled, that the Religious who were att rest, were awakened therwith. Comming therfore into the church they* 2.330 saw a Doue whiter then snow, that flew fiue times about the Church. One of them stepping forward the better to see, came neere the high altare, where he found Brother Corrado of Offeida a right holy Religi∣ous, of an exceeding exemplare life and famous for miracles, whome he prayed to lett him better vnderstand the occasion of the great mur∣mure that was among the people who verie pitifull cryed out. This ve∣nerable Father answeared that he was content to tell him: conditionally that he would promise not to reueale it to any person during his life. Which being condicioned, he said: I saw the Queene of heauen to dis∣cend, cloathed with an ineffable splendour as holding her Sonne in her armes, and to giue her holy benediction vnto all present: then this Doue* 2.331 which was with her on the altare began to fly, to signifie the visitation of God, it hath here flowne round about the church. Which the peo∣ple seeing, though they knew not all, began thus to crye out towardes heauen. The same day the mother of our lord was seene to enter into the Church with the Religious, and to accompanie the ordinarie pro∣cession, with a great troupe of Angels that sung prayses vnto God. This was seene by Religious of pious life, and also by certaine pilgri∣mes.

As (in the Marquisat of Ancona) one coniured the deuill, that ve∣hementlie afflicted a poore possessed woman, to enforce him to tell what course was to be vsed to expell him: he answeared att lenght, that he tormented not the woman for any sinne of hers, but onlie to the end God might be praysed by her, and that therefore there was no other remedie to deliuer her, but to procure her to gaine the indulgen∣ce of our ladie of Angels; and that he spake thus much as forciblie cō∣strayned to speake against him selfe: as he likewise confessed that by the same indulgence he lost a great multitud of soules which he already held as his owne, by reason of the enormous sinnes they had committed.* 2.332 The woman was therfore with great affliction and greife brought to our ladie of Angels the verie day of the indulgence: and as soone as she was entred the effect succeeded, for the deuill lifting her into the aire departed, and the poore woman fell as dead to the ground: But by the merittes of the glorious Virgin, she incontinentlie arose verie sound of bodie and soule, hauing bin confessed to gaine the indul∣gence.

There are besides, manie true testimonyes to whome haue appeared the spirittes of diuers deceassed, reuealing vnto them, that hauing cer∣taine

dayes before their death, gayned the said indulgence, they were sodenlie by the glorious Virgin Mother conducted into Paradice with∣out feeling any paine of purgatorie: others also gayning this indulgen∣ce that was applyed vnto them by forme of suffrage after their death, by meane of some liuing freindes, were deliuered of the paines of Purga∣torie, as by this ensuying discourse shall appeare.

A Venetian Gentleman that was a verie spirituall Preist, desiring to gaine this indulgence, as he prepared himselfe to goe thither he fell sic∣ke and of the same sicknes dyed: but before his death, he said to a very freind of his: My good freinde, I desire you to beleeue, that there is no man in the world of my kinred or whosoeuer other, in whome I ha∣ue more confidence then in your selfe, nor of whome I hope to obtai∣ne what I desire for the saluation of my soule: I therfore pray you, that if it please God to call me vnto him, you will vndertake so much la∣bour as to goe to our ladie of Angels, to gaine the plenaire indulgence for the benefitt of my soule: and to defray your chardges in the ior∣ney, demaund what you will and I will giue it you, that the indulgen∣ce being mine, you receaue no detriment therby. This freind took what was requisit for his expences and promised to goe. Now this Preist being dead, and the time of Pilgrimage being come, his deere freind, though he saw manie that prepared them selues to the iorney, he, as if he had made no promise, deferred his iorney, purposing with himselfe to goe the yeare following, which is a thing but too ordina∣rie to ingratefull persons, kinred and freindes neglecting and forget∣ting the poore decassed; the Preist appeared to this vnworthy freind in his sleep the same night that he had made the foresaid purpose, and with an angry countenance reprehending him, he said: Goe on thy ior∣ney now with such as prepare themselues therto. He awaking determi∣ned to doe that for feare, which he had neglected to doe for respect of a∣mitye. Hauing effected the promise, the same day that he entred into the church and gayned the indulgence for the deceased, the Preist in the night ensuying appeared vnto him, not as before in choller, but bright and resplendent as the sunnet and thancked him and reuealed vnto him that then when he entred into the church, he entred into Paradice.

Of other miracles of the same indulgence.

THE V. CHAPTER.

THis famous indulgence being diuulged ouer almost al Christen∣dom, there departed from Sclauonia about twenty pilgrimes to gaine this Iubileye: but landing att Ancona, and there hauing

visited the principall churches, they repayred to a monasterie, where we∣re shewed them many precious reliques. The Sacristine, that shewed thē asked thē whither they went in Pilgrimage: they answeared, to our La∣die of Angels, to gaine the indulgence wherof the day approached. The Religious then said: O simple people to endure heat, incommodities, and trauailes, without anie benefitt: for there is no such indulgence as is spoaken of, or att least there is no authenticall bulle of the Pope extant therof, I blame you not to goe of deuotion to that church of our lady: but for the indulgence I tell you your iorney is in vaine. And if you beleeue me, you shall saue much of the way: for there are here in this church far more indulgences then in that whither you goe, which if you be well aduised you may gaine, and so retourne againe. In confirmation of his speech, he shewed them many priuiledges and bulles of Popes, of lardge indulgences graunted to that church. The Pilgrimes vpon these considerations beleeuing the Sacristine, and re∣penting the wearisome trauaile they had vndertaken to come so farre, followed his counsaile, and hauing offered their deuotions in that place, and gayned the indulgences there to be had, determined to re∣tourne. Amongst them was a verie deuout woman, that said vnto them I meruayle, my freindes, you are not ashamed vpon the opinion and discourse of one only man, to loose the meritt of your pilgrimage? Retourne you in Goddes name, if you thincke good, for my part I am determined to goe alone to visitt our lady of Angels, though there were no indulgence in that church, and so to accomplish my iorney so much aduanced: so went she alone towardes Assisium. But by the will of God, that she might not trauaile alone, she erred from the di∣rect way, being therefor much troubled and sollicitous how to finde the ordinary way, there appeared vnto her a right venerable old man all gray, cloathed in a long habitt Religious-like, who said vnto her: Feare not my daughter, for I assure thee thou art in a secure way for thy soule, and know that thy companions shall instantlie ioyne vnto thee. She looking behinde her, saw them all, wherat she was excee∣ding ioyfull: being then together, this venerable old man told them, that they had done well to prosecute their attempted ior∣ney, because the said indulgence was true, and that himselfe was present when the Pope Honorious confirmed it: and that he knew it also to be confirmed of God: though there were many that knew not all that, and that denyed it, and therfore bid them goe on confidentlie. And after he had made them a worthie exhorta∣tion, to persuade them to offend God so much no more, he va∣nished in their presence, leauing them exceedinglie comforted and thanckfull vnto God▪ Coming to Assisium they manifested

this accident, and hauing gayned the indulgence, they ioyfullie tooke their iorney of retourne. The aforesaid woman by reason of a sicknes that happened her vnto, remayned alone behinde: but dying afterward, she ouertooke them in spiritt, and appeared vnto them on the sea, and said vnto them: Feare yee not, for I am such a one your companion, that am dead att Assisium. The Virgin Marie hath sent me to assure you of the vertue of the plenary indul∣gence; wherebie I passed incontinentlie to heauen, without endu∣ring the least punishment, which said, she disappeared. Wherfore many of those Pilgrimes that saw this woman on the sea, retour∣ned often times with greater faith to gaine the indulgence, and re∣counted the apparitions: so that though no bulles were seene, Sainct Francis not respecting them, many of diuers nations, repayred thi∣ther, when neither warre nor plague did hinder them: for God who graunted it and promised to fauour it also with his grace, be∣sides the reuelation therof vnto many, did also inspire soules to seeke the pourchace of their saluation in that holie church.

An old man, comming to gaine this indulgence recounted what he had heard spoaken by a Pilgrime that first doubted therof: to witt, that being in a solitarie place, where he recommended himselfe to God, he seemed miraculouslie to see the Pope, the Cardinals, and S. Francis, conferring together; and that according to the gestures and motions they vsed, it seemed that the Pope would giue the bulle of this indulgence to S. Francis, who refused it, and one of the Cardinals standing vp, tooke a booke in his hand, wherin he read these wordes: A plenarie indulgence of all sinnes att S. Marie of Angels, graunted in earth and confirmed in heauen, and tourning leafe by leafe, he still read the same thing, and hauing tourned it all ouer, and so read the said booke, the vision disappeared, and the pilgrime to his great contentment rested fullie satisfied, of the meritt and vertue of the said indul∣gence.

The Bishop of Assisium named Illuminato, diuers times made relatiō of a gentleman a very deuout pilgrime, to whō (being by some dissuaded from goeing to gaine the said indulgence) there appeared, as he was in prayer, a Religious man, in habitt of a Deacon, cloathed in white, and exceedinglie glittering, who thrice said vnto him: The indulgence is true, come sec••rely. Being so assured by the true Deacon of IESVS CHRISTS. Francis, with great confidence repayred thither, in all his iorney diuulging this indulgence, wherof he so much doubted before being related by other: he recounted this his vision to the said Bishop of Assisium.

Certaine Pilgrimes comming from the marquisate of Ancona to

gaine the said indulgence, they mett some yong men, who vnderstan∣ding by them whither they went, one of them deridingly said; that indulgence whither you goe is as true, as that I hold in my hand that swallow that flyeth in the aire: which hauing said, he instantlie saw the swallow in his hand, att which miracle both the pilgrimes and those present, were all amazed: the said yong man acknowledged his∣fault, and accused himselfe, the Pilgrimes confirmed in faith, procee∣ded on their iorney, euery where recounting what had befallen them to the praise of God, so highly zealous of the saluation of miserable soules.

Gerard de Fighnio being very passionately amourous of an honest woman, to whom he could in no sort gett to speake, by reason that she was almost alwayes retired in her house, and accompanyed when she went abroad, he attended an occasion (the deuill hauing alreadie led him into error) when, according to her custome, she should of deuotion goe to our Lady of Angels, hoping either in the way, or in the church, some opportunity would be offered of speaking vnto her: the time being come, he ioyned himselfe in company with many deuout personnes, that went with the said woman to gaine the indulgence; but the men being a litle separated from the women, his first hope was vaine, and his second more: for it miraculously hap∣pened that he could neuer see her in the church, though he well saw all her company. Wherfore acknowledging his fault, and repenting it, he confessed himselfe, gayned the indulgence, chaunged his life and behauiour, yea so far foorth, that he shortly after became Religious, where he liued and dyed vertuously.

What sanctity Sainct Francis would haue obserued in that church.

THE VI. CHAPTER.

AS well in respecte of the accidentes afore recited, as diuers other which God wrought in this holie church, the holy Father Sainct Francis avouched as being re∣uealed vnto him, that it was loued of the Virgin Mary with a particuler deuotion aboue all other churches of the world. Ther∣in were also graunted verie great graces to the said holy Father, and prerogatiues generallie and particulerlie, for himselfe and for others: and therfore, that the Religious might neuer forgett with what deuotion and reuerence they ought to respect that church,

and that particuler memory might be had therof aboue all the me∣morable thinges of the Order: being one day sicke in presence of his Vicar Generall, and many other Religious, in manner of a testament he left these wordes: I will that this house and church of our Lady of Angels of Portiuncula, be duely reuerenced and honoured of my Religious, and that therein be the residence of the Generall of the Order; that he may prouide vnto this house a pious family, with greater deuotion and dilligence, to the end it may serue for example and mirour in piety and good conuersation; and especially that there be chosen very spirituall Preistes and Clarckes, to minister with deuotion, that the Religious and seculers comming hither to gaine this holy indulgence be well edified therby: and likewise I will that the lay Brethten be chosen humble and of ver∣tuous life, and that they serue the Preistes, with much respect and reuerence. I will besides that in this place be obserued a perpetuall silence, and that if there be necessity of speaking, they speake only with their superiours and among them, be very wary not to re∣count worldlie matters, or other idle wordes, yea that themselues giue no eare in such thinges to seculer personnes, to the end that no worldly matter enter into this holie house, and that the Reli∣gious may the better conserue their holy pouertie therin. And with all that this habitation be not prophaned by earthly discourses: but that therein the time be alwayes employed in himnes, prayers, and psalmes, the most secure armour for guard of the hart. And if any re∣ligious herein already placed, become and libertine a obserue not this Order and course of life, I will that the Guardian expell him, and put an other, such as he shall thinck sitt, in his place. To the end that if other Religious and monasteries established, wheresoeuer els where doe erre from the puritie due to their estate and to their vocation, and vow made to God, this holy place att least, blessed by our Lord, may remaine and perseuer as a mirour and example of true Religion, and euangelicall perfection, and may be a candle∣lesticke before the throne of God, and the glorious Virgin Mary, euer burning and giuing light, for whose sake God may pardon the faultes and offences of all the Brethren of the Order, and that this plante of our Religion may be for euer conserued, produ∣cing fruites worthy of merittes, and so obtayning the most holie grace of God.

Such was the Order of the glorious Father S. Francis, which was seriously obserued of his first Religious, nourished and educa∣ted with the purest milke of sanctitie, who knowing how much this place was loued of IESVS CHRIST and his sacred mo∣ther,

liued alwayes in this house, in highest purity, in perpetuall silence, and in extreme pouerty. When they chaunced to speake some litle out of the time of silence, their discourses were of spirituall thin∣ges,* 2.333 of benefittes receaued of God, of our ingratitude, of his mercie, and all with exceeding great humility and deuotion. And if by mis∣gard it happened, which it very seldome or neuer did, that some one of them began to speake some thing that was not of God or more ne∣cessary, he was incontinently reprehend by the others, and did penan∣ce for it att the same instant. In this place they mortified their flesh, not only by watching and fastinges: but also by disciplines, nakednes, and the rigour and austerity of their habitt, supporting the one in som∣mer, and the other in winter, and the lay Brethren by labouring in the feeld to gaine bread, and to maintaine themselues, and the other Religious by such and other vertuous exercises, sanctifying themselues, and the place where they dwell. A very deuout Religious being yet in the world, saw once in vision a great nomber of people, kneeling be∣fore this churche, with ioyned handes and eyes eleuated towardes heauen, all blinde, who with loud voice required mercy of God, powring out abondance of teares, and beseeching the diuine Maiestie, to voutsafe to restore their sight: which prayer, ended, he saw descēd from heauen an exceeding great light, that illuminating all the place, restored sight to the blind, vpon which vision he afterward became Re∣ligious.

How sainct Francis instituted the second rule, and of the Apostolicall Bulle of pope Honorius, against the professed that leaue the Order.

THE VII. CHAPTER.

THe Religion of the Frere Minors daily augmenting and manie entring therinto without well measuring their forces before, by their weaknes of spiritt, their first feruours incontinently decayed, wherfore being vnable to continue firme vnder the hammer of Euangelicall life, leauing the habitt, they went out of the Order, worse, by reason of their apostasie committed, then they entred in. O∣thers without leauing the habitt, went wandring ouer the world, o∣thers, the rigour being not then so seuere, liued att libetty; affir∣ming that they were not bound to obserue a rule that was not confirmed, nor approued by the holy Apostostolike sea, but only vi∣ua vocis ••racul••, by the mouth and voice of Pope Innocent the third, and approned, but not priuiledged by Pope Honorious his successour.

The yeare of grace 1221. which was the fist of his Papacie, his holines, for the reasons aforesaid made his breuet following, two yeares before the second rule was confirmed.

This following it the said Breuet, extracted out of the 32. chapter of the tenth booke, and transferred hither as its proper place.

HOnorious bishop and seruant of the seruantes of God, to our be∣loued sonne, Brother Francis, and to other Superiours of the Frere Minours, health and Apostolicall benediction. Because according to the opinion of the wise, one ought to doe nothing with∣out counsaile, that being done no repentance ensue▪ It is therefore ne∣cessary to him that will orderly and duely dispose a spirituall life and one more excellent then ordinary, that he sett his eyes before his feet: that is, that he precedently make good triall of his proper forces, with the rule of discretion, that he happen not (which God for bidd) to loo∣ke backe and be conuerted into a piller of lost salt, for not hauing sea∣soned his sacrifice with the salt of prudence, remayning as he that is vn wise without sauour and salt, if he be not seruent: and so he that is seruent, shalbe foolish and vnsauoury, if he be not wise: ther∣fore it is most prudently ordayned in all Religious, that they who are to promise reguler obseruance, doe formerly make good triall therof, for a certaine time, to auoyed occasion of repentance: for so he cannot lay any excuse on his temeritie or ignorance. For this cause, we by the tenour of these presentes, forbid you to ad∣mitt any personne to the profession of your Order, if he haue not first made an entier yeare of probation, and also we ordaine that after the the said profession none presume, to forsake the Order, and that no other receaue him, hauing left the same. We also make prohibi∣tion, that none goe out of his obedience, with the habitt of the Order, nor doe corrupt the puritie of true pouertie. And if any presume to doe it, we authorise you his superiours to execute a∣gainst such, the ecclesiasticall censures, till he retourne to obedience. Lett none whosoeuer attempt to infringe these present letters of prohi∣tion and benefitt, or to oppose against them: for if any one presume so to doe, lett him be assured to incurre the indignation of God, and of his blessed Apostles S, Peter and S. Paul. Giuen att Viterbium, the 22. of September the fift yeare of our Papacie.

This is the prohibition which sainct Francis alleadged in the second chapter of his rule.

The prasecution of the s••auenth chapter which 〈◊〉〈◊〉 ••••••itted

Besides all this, it was thought necessary, Ad perpetuam rei memoriam, for a perpetuall memorie therof, and for the asseurance and stabilitie of the order, to confirme the said rule by Apostolicall authoritie. Ther∣fore the Cardinall Vgolino, Protectour of the Order, prayed the holie Father S. Francis to abridge it, for it had bin much augmented by rea∣son of manie new accidentes that happened from hand to hand. He prayed him, I say, to moderate it in certaine thinges, that it might be more easy, to execute and to learne by hart, and that he would procure it to be for euer confirmed by an Apostolicall bulle. S. Francis vnder∣standing this, would know if such were the will of God, as in all mat∣ters of importance that he enterprised, he accustomed to doe: and ther∣fore taking leaue of the Cardinall, telling him that he would shortlie giue him answeare, he had recourse to prayer, where he made suppli∣cation to God, that he would reueale vnto him what he should doe, who was rauished in spiritt, and had this vision: It seemed vnto him that he heaped together a quantitie of crummes of bread, which he was to share amongst many Religious, who together with himselfe were as it were hunger-staruen, and because the crummes were too small, he was carefull how to deuide them that they might not fall through his fingers: but he heard a voice that said; Francis make one entier hoste of those crummes, and then giue it to them that will eat it. Which hauing done, it seemed vnto him that all they who receaued it not with deuotion, or misprised it, were entierlie couered with le∣prosie, which vision, he not so plainelie vnderstanding as he desired, praying againe the day following, and perseuering in demaunding co∣unsaile of God, he heard the same voice that said: Francis the crummes of bread of the last night, are the Euangelicall counlailes, the hoste the Rule, and the leaprosie malice, The holy Father then knew, that he should vnite his rule, and compose it of the Euangelicall counsailes, compendious and mysticall.

Hauing therfore giuen answeare to the said Cardinall, that he would confine his rule, conformably to the will of the diuine Maiesty, and ta∣king with him Brother Leo, and Brother Bonisius of Bolognia, he wēt vp to the mount Carnerio, neere Rieta, otherwise called Fonte-Colō∣bo, where fasting with bread and water forty dayes and forty nightes, and persisting in continuall prayer, he wrote and composed his rule, as God reuealed vnto him, then came downe with it from the moun∣taine, as an other Moyses, with the tables of the law, and committed it to the keeping of Brother Helias, who was his Vicar Generall, who

perceauing it to consist of a greater contempt of the world, and of a more strict pouerty of life, then was gratefull vnto him, so delt that the rule was lost and perished, that it might not be approued and con∣firmed by the Pope, with intention to make an other according to his fansie. But the holy Father that would rather follow the diuine then humane will, making no esteeme of the wise of the world, and kno∣wing in spiritt the fayned cogitations of that Religious, resolued to retourne to the said mountaine, by fasting and prayer more copiously to obtaine the will and rule of God, for his seruantes the Frere Minors.

Now Brother Helias to interrupt this his second attempt, called an assemblie of many learned superiours of the Order, where ••e began to discouer his peruerse intention, alleadging vnto them that Brother Francis intended to constitute a rule so strict and austere, that was impossible to be obserued, and that he would procure it to be confirmed by the Pope for euer. Which they hauing heard, they with one accord answeared: that they yelded all authoritie vnto him: and that sith he was his Vicar Generall, he should go to him, and tell him that they in∣tended not to keepe the rule he made, but that it should be for him∣selfe alone if he would. But Brother Helias fearing to be reprehended of S. Francis, incouraged them, and perswaded them to goe with him: and so they wentin companie to the said mountaine, and being called by Brother Helias, he knew his voice, and came out of his celle, and seeing so many Religious, he asked Brother Helias what they would, who answeared: they are superiours of the Order, who vn∣derstanding that you institute a new rule, they and I fearing we shall not be able obserue it, doe protest vnto you, that we will not oblige our selues therevnto. S. Francis made no other answeare to this protestation, but falling on his knees, and casting his eyes to heauen, said; My God, did I not tell thee, that these people would not beleeue me? and att the instant a voice was heard that sayd. Francis, as in this rule there is nothing of thine, but all commeth, and is of me, so also I will that it be obserued. Ad literam, ad literam, ad literam, without glosse, without glosse, without glosse, I know the infirmitie of man, I know also my will to assist him. Therfore, they that will not obserue it, lett them depart the Order, and permitt others to keep it: S. Francis then tourning to the superiours, said: haue ye heard, haue ye heard, haue ye heard? would ye know more? hereatt they were so confounded, that trembling as besides themselues, they departed acknowledgeing their errour and not replying one word, the holy father then retourned to accomplish the rule, en∣tierlie conformable to that which God had precedentlie reuealed

vnto him. This was in the yeare 1223. fifteene yeares after the Or∣der confirmed by Pope Innocentius.

The S. did afterward carry this rule to Roome, and deliuered it to Cardinal Vgolino his Protectour, who presented it to Pope Honorius, together with the holy Father, who reading it vnto him, and the Pope considering the seuerity and rigour therof, sayd: that it seemed to him very difficult to be obserued▪ The S. answeared: I beseech your Ho∣linesse to beleeue, that there is not in it, so much as one word of myne inuention, but that our Lord IESVS CHRIST, hath com∣posed it, who well knoweth what is necessary and behoufull to the saluation of soules, to the profitt of Religious, and to the conserua∣tion of this Order. Therefore I neither can, nor ought, to alter any point therof. The Pope then, inspired of God, and for the zeale he had to Euangelicall perfection, which by this rule, S. Francis planted in the church, said to himselfe: Blessed is he that, being inspired by diuine grace, shall with fidelitie and deuotion obserue this rule: sith what is contayned in it is Catholicke, holy, and per∣fect: and so in perpetuall memory, by the insuyng Apostolicall Breuy, he confirmed the same.

The bulle of confirmation of the rule of the Frere Minors, by Pope Honorius the thirde.

THE VIII. CHAPTER.

HOnorius Bishop and seruant of the seruantes of God, to hie beloued children, Brother Francis, and all other Frere Mi∣nors: health and Apostolicall benediction: Because the Apo∣stolick sea hath alwayes accustomed to fauour the iust desires and vowes of them that require it. We therfore condiscend to your pious petitions (children beloued in our Lord IESVS CHRIST) which are, that we confirme the rule already approued by Inno∣centius the third our Predecessour, as is cited in the present let∣ters. We now by the Apostolicall auctoritie which we haue, doe con∣firme the same, and doe corroborate it vnto you by vertue of this pre∣sent Breuy. The rule is such as followeth.

THE SECONDE RVLE OF THE FRIER MINORS, approued and confirmed by Apostolicall Breuy of Pope Honorious the second. (Book 2)

In the name of God here followeth the rule and life of the Frere Minors.

THE FIRST CHAPTER.

THe rule and life of the Frere Minors is thus; to obserue the holy gospell of our Lord IESVS CHRIST, liuing vnder obedience, without possessing any thing of proper, and in chastirie. Brother Francis promiseth to Pope Honorius and his successors canonically elected, and to the Romane Church, o∣bedience and reuerence: and the Religious are obliged to obey Brother Francis, and his successours.

How they who desire to lead this life, are to be admitted.

THE II. CHAPTER.

IF any one inspired of God, will enter into this Religion and es∣pouse this kind of life, when he shall haue imparted his intention to some Religious, lett him be sent to the Prouinciall Minister, who and no other, is permitted to receaue the Religious. The Minister being informed of his desire, ought dilligentlie to examine him touching the Catholick faith, and the sacramentes of holy church, if he be obe∣dient and giue satisfaction herein, he shall proceed further and aske him, if he be not marryed, or being so, if his wife be entred or intend to enter into some Monasteries of Religious women, by permission of their Bishop, hauing first both together made vow of chastitie, they must also be of age, that no sinister o∣pinion be conceaued of them. The truth of all this being vn∣derstood, and no other impediment consisting, lett him be in∣stantlie aduertised of the gospell that saith: Goe sell all thou hast* 3.1 and giue to the poore: and if for some lawfull impediment, he cannot doe it; his goodwill shall suffice. Lett the Brethren and their Ministers be very wary, not to respect his temporall affaires, but lett them leaue it freelie vnto him to dispose it as he shall finde him∣selfe

inspired of our lord: and if the said Nouice demaund Counsaile cō∣cerning this point, of his superiour, he may send him to some man fea∣ring God, by whose counsaile he may distribute his substance to the poore or otherwise art his pleasure. And all this done the habitt of pro∣bation may be giuen him, which consisteth of two coates without ca∣puce, and a cord for a gridle, and the linnen breeches with the Caperon reaching euen to the girdle, vnles it sometimes seeme to the said Mini∣sters otherwise conuenient. The yeare of probation expired, the No∣uices shalbe receaued to obedience, making vow to obserue this rule euer during their life. It shalbe in no sort permissable vnto them after the said probation, vnder whatsoeuer pretence to goe out of Reli∣gion conformably to the commandement of his holines: for as the gos∣pell saith: No man putting his hand to the plough, and looking back,* 3.2 is apt for the kingdome of God. Lett there be giuen to them that shall haue already promised obedience, a coate with the capuce, an other without it: those that will and are constrayned by necessitie••, may weare sockes. All the Religious shalbe cloathed with course cloth, which they may peece with sacking & other patches with the blessing of God. I admonish and exhort them, not to misprise nor iudge rashly of the mē whome they shall see cloathed deliciously and in diuers colours, and doe liue and feed themselues with delicate meates; but lett each one iudge and misprise himselfe.

Of the course and order to be obserued in saying diuine seruice, and its fasting, and how the brethren ought to trauell ouer the world.

THE III. CHAPTER.

THe clarckes shall say the diuine office, according to the Order of the holy Romane church, except the psalter, when they may haue breuiaries. The lay Brothers for their matines, shall say twenty foure Pater nosters, for laudes, fiue; for prime, third, sixt, and ninth houre, for each, seauen; for euensong, twelue, and for com∣pline, seauen; and they shall pray for the dead, All the Brethren shall fast from the feast of Alsainctes, to the Natiuity of our lord: as also the lent of forty dayes that beginneth after the Epiphany (it was consecra∣ted by our lord IESVS CHRIST, with his holy fast) they who shall fast it of their proper will shalbe blessed of God, and they that will not fast it shall not sinne, nor are obliged vnto it: but all ought to fast the lent before the Pasche of the resurrection of our lord. This rule doth not binde to fast any other time but the friday: but in case of necessity, the Religious shall not be obliged to corporall fast. Now I counsaile;

admonish, and exhort my Religious in the name of our lord, that when they shall goe ouer the world, they vse no disputes nor cōtentious wor∣des, nor iudgeil of any personne; but that they be curteous, mild, hum∣ble and modest, speaking religiously to euery one, as is requisite. And they ought not to trauell on horseback, if they be not constrayned by manifest necessity or infirmity. Entring into houses, lett them say: Pea∣ce* 3.3 be in this house. And according to the gospell, of all meates that shall be presented vnto them, it shalbe lawfull for them to eat.

That the Brethren ought not to receaue mony.

THE IV. CHAPTER.

IAbsolutelie commaunde all the Brethren, not to receaue any kind of mony, be it by them selues or any third person; yet for necessity of the sicke and to cloath the other Brethren, it is ordayned that the Ministers and Guardians, shall haue care and cogitation therof only by spirituall freindes, according to the places and times, and as of necessi∣ty they shall see expedient: neuertheles persisting alwayes resolute as is said, not to receaue any kind of mony.

Of the manner of labouring.

THE V. CHAPTER.

THe Brethen that haue the grace of God to labour, lett them performe it faithfully with deuotion, and in such sort, that shunning idlenes, the capitall ennemy of soules, they extin∣guish not the spititt of holy prayer and deuotion, which ought to be preferred before all other temporall exercises. And as for the hire of their labour, they may receaue for themselues and their brethren whatsoe∣uer shalbe necessarie to the body, except mony, and this with humi∣lity, as is conuenient to the true seruantes of God, and to the fol∣lowers of holy pouerty.

That the brethren may haue nothing proper, and of the manner of as∣king almose, and ministring to the sicke.

THE VI. CHAPTER.

THe brethten may haue nothing proper, as houses, landes, farmes, nor other thing whatsoeuer: but lett them liue as Pilgrimes and

strangers in this world, seruing our lord in humility and pouerty, lett them goe confidently to demaund almose. And they must not be asha∣med, being mindefull that our lord became poore for vs in this world. My most deere brethren, for this most high vertue of pouerty it is that you are institued inheritours of the celestiall kingdome, by our Re∣deemer IESEVS CHRIST, who making you poore in temporall sub∣stance hath enriched you with vertue, that with this portion of riches he may exalt you to the land of the liuing. I therfore pray you in the name of IESVS CHRIST, to possesse nothing in this world. In what∣soeuer place you are, be alwayes familier amōg yourselues, manifesting only to each other your necessities. For if the mother nourishe and lo∣ue her carnall child, with! how▪ much more diligence, ought each of you to loue and cherish his spirituall brother? And if any of the Brethrē fall sick, the other brethren ought to serue and comfort him, as them∣selues in necessitie would be serued.

Of the pennance to be giuen to the Brethren that shall sinne.

THE VII. CHAPTER.

IF any of the Brethren induced by the deuil offend mortallie in those kind of sinnes which are reserued to the Prouinciall Minister, lett him be obliged incōtinently without delay to goe to his Prouincial Minister, who being Preist, shall enioyne him penāce with mercy. And if he be not Preist, he shall procure him to be enioyned by an other Preist of the Order, as God shail inspire him, and as to him shall seeme most expedient; lett them be carefull not to be moued to anger or vexed att the sinne of an other: for choller & anger hinder charity in himselfe and others.

The manner of holding the Generall chapter att Penticost, and of electing a Generall when there shalbe occasion.

THE VIII. CHAPTER.

AL the brethren of this Order, ought alwayes to haue a Minister Generall & seruant of al the Brethren, whome they shalbe ob∣liged sincerilie to obay. And he dying, his successour shalbe ele∣cted by the Prouincialls and Guardians att the Chapter held at the fe∣ast of Penticost. Att which time the Prouincialls are alwayes bound to assembly euerie three yeares, more or Jesse, in such place and according as shall please the said Generall. And if it seeme to all the Prouinciall Ministers and Guardians, that their Minister Generall is not sufficient for the seruice and common vtilitie of the Brethren, in such case all the

Brethren that haue aucthoririe to elect a Generall are bound to consti∣tute, in the name of our lord, an other in his place. The generall chapter of Penticost being ended, lett the Ministers and Guardians of euerie Prouince haue power if they please, to keep the same yeare a chapter in their iurisdictions, assembling thither the Brethren that shalbe vnder their chardge and iurisdiction.

Of the Preachers.

THE IX. CHAPTER.

LEtt not the Brethren that are admitted to preach, intrude them∣selues to preach in any bish oppericke, without permission of the Bishoppe: and lett no Brother presume to preach to the peo∣ple, whome the Minister Generall hath not formerly examined appro∣ued, and admitted to the office of preaching. I also exhort and admonish the Brethren to haue great consideration in their preachinges, what wordes they vtter, to the end they be so pure and chaste that the people may be edified therby. Lett thē reprehend vices, prayse vertues, disco∣uering the punishmēt of the one & glory of the other, and lett their ser∣mons* 3.4 be cōpendious of wordes: for our lord hath made an abbreuiated word on earth.

Of admonitions and corections of the Brethren.

THE X. CHAPTER,

LEtt the Ministers, as seruantes of others, be carefull to visitt and admonish the Brethren that are vnder their gouernment: and as need shall require, lett them correct such as shall deserue it, but lett it be done with humility and charity; Being very carefull not to cō∣mand them any thing against our rule and the benefitt of their soules; & lett the Brethren that ought to obey, remember that for the loue of God they haue renounced their proper will. I therefore very strictly cōmand them to obey their Ministers in whatsoeuer they haue promised God to obserue, and to obey in their profession, prouided that it be not in preiu∣dice of their soules and of our rule. In whatsoeuer place the Brethren be, where they know they cannot spiritually obserue the rule, they may and ought to haue recourse to their Ministers; who must receaue them with benignitie and charitie, and giue them confidence and cou∣rage to discouer their necessities, and that with such familiaritie, as if the subiectes were the masters. For so is it requisite the Mi∣nisters be seruantes to all Brethren. I admonish all the Brethren in the

name of our Lord IESVS CHRIST, to be very wary of the great and enormous sinnes of pride, vaine glory, enuy, auarice, and of cogitations and cares of the world, of murmuring and detracting their neighbour. Those who haue not studyed, lett them not regard to be∣ginne the same: but lett them especially study to haue the spirit of God and his holy workes, to make continuall prayer with a pure hart, and to be patient and humble in sicknesses and persecutions towardes them that persecute, reprehend and contradict vs: for our Lord saith: loue your ennemyes and pray for them that persecute and calumniate you.* 3.5 Blessed are they that suffer persecution for iustice: for theirs is the king∣dome of heauen: and he that perseuereth vnto the end shall be saued.

That the Brethren shall not enter into Monastories of Religious women

THE XI. CHAPTER.

I Ōrdaine and command all my Brethren, that they haue no sus∣pected familiarities with women: and that they enter not into the Couentes of Religious women, those excepted who to that effect shall haue speciall licence from the Apostolicall sea. Likewise I will not, that my Religious be God fathers either of men or women, that by such meanes there happen not any scandall among the Brethren, or by their occasion.

Of such as shall goe among the Sarrazins and other infidels.

THE XII. CHAPTER.

EVery Brother whosoeuer, that by diuine inspiration desireth to goe among the Sarrazins and other Infidels, lett him de∣maund leaue of his Prouinciall Minister; who shalbe very res∣pectiue not to giue licence, but to such as to him shall seeme fitt to doe good among such people. And for all these causes, I commaund the Ministers vpon obedience to procure of his Holines to haue a Car∣dinall for Gouernour, Protectour and Correctour of this Confraterni∣ty, that they may be alwayes subiect to the feet of the holy Romane Church, stable and firme in the Catholike faith. Lett pouerty, humility, and the holy gospell of our Lord IESVS CHRIST, be entierlie ob∣serued of vs, as we haue faithfully promised.

The end of the rule of the Frere Minors.

The rest of the bulle, touching the confirmation of the said Rule, omitted in the beginning thereof.

LEtt it not therefore be permissible for any man to infringe this ordonnance of our confirmation, or rashly to contradict the same. And if anie presume so to doe; know that he shall incurre the indignation of Almighy God, and of S. Peter and S. Paul his Apost∣les. Giuen att S. Iohn Lateran, the 29. of Nouember, the eight yeare of our Papacie.

The end of the confirmation of the rule of the Frere Minors.

Of the perfection of this rule and the abridgement therof.

THE IX. CHAPTER.

AS the three yong men (according to Daniel) were ioyfull in the flaming fire of the burning fournace, where Nabuchodo∣nosor had caused them to be throwne, as faithfull seruan∣tes of God, because they would not giue to his monstruous statua, the honour dew to God alone, and as they sung prayses to the Almightie, together with a fourth like vnto the sonne of God: so there were three Orders and holy Rules founded by three holy per∣sonnages, S. Basill, S. Augustin, and S. Benedict, in the burning fournace of temptations and worldly afflictions, wherwith the prince of the world, combatteth against the seruantes of God and of∣ten times surmounteth them, which holy personnes as men freed from the fire and from feare, haue with alacritie praysed God, in the middes of it; Afterward there was seene the fourth, like vnto the sonne of God, to witt. The Seraphicall and crucified seruant of IESVS CHRISTS. Francis, that gaue a fourth estate vnto the church, wherin men, being deliuered from the prison of the world and taking more content in the honours and graces of God, might more free∣lie serue IESVS CHRIST. And such was his intention in all the wordes of his Euangelicall rule, to witt, that they who had made profession to imitate IESVS CHRIST, should endeauour to become the most like vnto him in laboures of their life and exercises of spiritt, that possibly could be procured. He with the help of the holy Ghost, founded on that onlie and fir∣me foundation of IESVS CHRIST, the edifice of the ru∣le in meruaylous hight and perfection. Therefore in the first chap∣ter

* 3.6 he saith: The life and rule of the Frere Minors is such: to keep and obserue the holie gospell, liuing vnder holie obedience, without possessing any thing in proprietie, and in pure chastitie. The life, spiritt and wordes of the said holy Father considered, his intention was, that the Frere Minors should obserue not onlie the preceptes of the gospell, but the counsailes also. Neuertheles knowing and considering humane infirmitie, he would not oblige them to all. In the second chapter, he* 3.7 teacheth to forsake and contemne the world, with whatsoeuer is in it, giuing them meanes to make such renunciation as the gospell teacheth, which is, to sell what they haue and to giue it to the poore, that being deliuered of so great an impediment they might freelie serue IESVS CHRIST, and with him say. The Prince of this world is come, & in me he hath found nothing. In the third he teacheth exercises to pray∣se God by the diuine offices, and by fastinges and seuere abstinences, mortifications of the flesh, good examples and edification of our neigh∣bour, and particulerlie of seculer personnes. He also teacheth them the vertue of penance, humilitie and charity, whereby they may with edification conuerse with all people. In the fourth, he expresly decla∣reth, that he will not, his brethren shall haue mony vnder any pretence whatsoeuer: but that the Prouincialls shall supplie their necessities, knowing that auarice is daungerous to soules, and principallie to Reli∣gious: and how true is the sentence of IESVS CHRIST where he* 3.8 saith, that no man can serue God and Mammon. The holy Father ther∣fore would that richesse should not onlie be remote, but entierlie and absolutelie separated from the Order. In the fift, he bannisheth from his societie, idlenes, as contrarie to the true seruantes of God, and ca∣pitall ennemy of mennes saluation. In the sixt, he rayseth the soule frō cogitations of the world, and in as much as may be hoped or expected of him, leauing neither place nor affection proper in thē, wherby they might adhere to any cogitation of terrestriall loue, to the end that they might* 3.9 ioyfullie say: Our conuersation is in heauen, as possessing nothing on earth. In the seauenth, he comforteth sinners and such as are sick, teaching thē the conditions of their Phisicion, that can and will cure them, who is our lord IESVS CHRIST, who will mercy, and not sacrifice, and who came not to call the iust, but sinners, that they might be conuerted and* 3.10 liue. In the eighty chapter, he teacheth the Superiours and all his Or∣der, in what manner they ought to gouerne▪ the Religious and insinua∣teth that they should procure to haue alwayes a Generall sufficient and worthy of such a chardge. In the ninth, he teacheth his preachers, to fly pride, and arrogance in their life and doctrine, and to be humble and zealous of the saluation of soules, feeding them alwayes with holie and profitable doctrine, without which they can neuer produce fruit re∣dounding

to the benefitt of the said soules. In the tenth, he admonisheth superiours and subiectes to be verie carefull in the diligent accompli∣shment of their obedience, and the obligation which is reciprocallie betwen them, but particulerlie that which they owe and is due to God, by reason of their profession. In the eleuenth chapter, he de∣monstrateth vnto his Religious, how they ought to shunne occasions of sinne and scandales, especially women. In the twelueth and last, he teacheth them how they should expose their life for the loue of IESVS CHRIST and for his law, among Infidelles: Then he concludeth ac∣cording to the beginning, shewing that all consisteth in the faith and obedience of the Romane church, and in the obseruance of the holie gospell of our lord IESVS CHRIST, who is our Alpha & Omega, that is, our beginning and our end. The holie Father S. Francis foun∣ded his life and rule, on these twelue Apostolicall chapters; as on twelue stones taken out of the depth of Iourdain, that is out of the hight of E∣uangelicall* 3.11 perfection. This rule shall continue and be of force for euer as a testimonie vnto the professours thereof, that God hath alreadie cō∣ducted them out of the desert of this world to the land of promise: The∣refore* 3.12 of them may besaid, as of other perfect: Blessed are the poore in spiritt, for theirs is the kingdome of heauen: sith that for it they haue forsaken the kingdome of the earth.

Of th zeeale which the holy Father S. Francis had vnto Religion and to the obseruance of the gospell.

THE X. CHAPTER.

THe perfect imitatour of IESVS CHRIST, did so affect the ob∣seruance of the holy gospell, & was so exceeding zealous of the rule, that with a singuler benediction he enriched those that were singulerlie zealous in the obseruation therof. Whervpon he said to his Brethren: our rule is a book of life to them that follow it, a hope of saluation, an earnest of glorie, the iuyce of the gospell, an assured way of the crosse, an estate of perfection, a key of Paradice, and an accord of eternall beatitude. He would that all his Brethren should ha∣ue it with them, and often times read it, and in their spiritual confe∣rences and conuersations should for edification ordinarilie discourse therof: that often conferring therof together, they might neuer for∣gett this diuine pact and spirituall vow, and that they might so pos∣sesse it in their handes, their bosome and before their eyes, that death assaulting them, they might dye with it in their armes.

A Religious, dying among the Mores, as he desired, made his bene∣fitt of this holy doctrine of his holy Father: for being taken by the Mo∣res preaching the faith, and hauing endured many tormentes, and they intending to cutt of his head, he tooke his rule into his handes and fal∣ling on his knees, with great feruour and humility he said to his compa∣nion: my beloued Brother, I confesse me before God and you, of what soeuer I haue committed against this rule, and acknowledge my fault therin, and doe beseech you, to pray for me, and I doe, and will pray, for you. The wordes vttered his head was cutt off on earth, to be after∣ward crowned in heauen.

But to the end that no impediment should hinder the obseruance of* 3.13 this rule, the holy Father S. Francis hath putt into it this clause, that when they suppose they cannot obserue it in some certaine place, they shall haue recourse to the Ministers: meaning that where the Religious know that the by reason of disturbers, corrupted condicions of the places, or oblgations exposed against the rule, it cannot be obserued ac∣cording to the true, not cloaked or erroniously interpreted intelligence therof, they may in such case and ought to haue recourse to the Mini∣sters, who are obliged to putt them in such place, as they may without any impediment and contradiction obserue it. Brother Leo, and Bro∣ther Bonizzo, that were present with S. Francis when the Pope con∣firmed the rule, affirmed that when his holines very attentiuely read this clause (as also he did all the rest: therin manifesting himselfe to be exceedinglie well pleased therewith) he very particulerie reioyced ther∣att: which S. Francis perceauing, he said, that he would verie willin∣glie haue added in that place, that if the Ministers would not prouide for the said Religious, they might obserue the rule in what place it should please them: but his holines answeared, that he had discreetly done in not inserting those wordes, because such licence might easilie cause the diuision of the Order, and litle respect vnto the superiours by manie who vnder coulour of such pretence would auoyde discipline. S. Francis replyed, I would haue added it; because I know there wil∣be Superiours in the Religion that will persecute such as would faith∣fully obserue the said rule: and if such licence were admitted, the poo∣re Religious would auoyd persecution; but the Pope would in no sort giue consent, alleadging, that it sufficed that by this rule the Religi∣ous Ministers knew their duetie, and his intention, without making more apparant specification which would take away both obedience and respect vnto the Superiours, and in steed of causing the obseruance of the rule, would entierlie ruine it. Now that such was the intentiō of the S. appeareth by the example following.

A Religious Almaine, who was a great diuine, came to visitt ou••

holy Father att our lady of Angels, where discoursing together of certai∣ne pointes of the rule, the diuine said vnto him: Father I vehemently desire to obserue the holy gospell and our rule simply euen till death, as I haue already promised vnto God, according to his intention and yours, and I hope his diuine Maiesty well giue me force and vertue to performe it. Therefore I require this fauour of you, Father, that, if du∣ring my life, the Religious shall erre from the pure obseruance of the ru∣le, as it hath bin reuealed vnto you, and as you haue affirmed that they shall waxe cold within short time: I may by your authority, either alo∣ne or with such as will follow me in the way of Euangelicall perfectiō, separate my selfe from those that will not obserue it. Which demaund being well vnderstood of the S. with exceeding ioy he blessed him say∣ing: know my Brother, that what thou requirest, is both by me, and by IESVS CHRIST, graunted thee, and laying his hand on his head, said: Thou art a true Preist according to the order of Melchisedech.

Of a vision that Brother Leo had, and the expositoin made therof by S. Francis, and of a benediction which S. Francis left to his true children.

THE XI. CHAPTER.

BRother Leo accompanying S. Francis that was very sick, had a merueillous vision, which is very conuenient for this place, for such as are zealous of the Order, add no lesse, for such as dispēn∣se with themselues in the profession and obligation which they owe to his diuine maiesty. Being then in prayer neere vnto the S. he was rauis∣hed in spiritt, and was conducted to the border or side of a violent and impetuous floud, and deuising how he might passe it, he saw certaine Religious that entred into it, but by the force of the water were pre∣sently swallowed to the bottome, without any more sight of them; and others that waded to the middest and almost ouer it, but by reason of diuers weightie thinges which they carryed on their shoulders, being ouercome by the violence of the water, were also drowned, without possibility of any mannes assistance. After these came other Religious vnburdned and without any weight: these were very poore, and en∣tring into the floud did easilie and without any perill passe the same. Now S. Francis knowing by diuine inspiration that Brother Leo had had a vision, and perceauing him much disquieted, said vnto him: Brother Leo tell me what God in this prayer hath manifested vnto thee. Brother Leo incontinentlie recounted vnto him the circumstan∣ces of the vision he had, praying him to expound it, because he vn∣derstood it not. The holie Father failed not to comfort him, saying:

know that all thou hast seene is true, the floud is this world, which with extreme impetuosity runneth to perdition; The Religious which are drowned in this floud, are such as accomplish not their Euangelicall profession, and the strict and voluntary pouertie promised, but doe bur∣den* 3.14 themselues with affaires of the world, which sinck them to the bottome: the second are such as hauing begun the way of God, arriue to the middes, but being vanquished by sensuality, and concupiscence of terrestriall thinges, forgetting their vowes, are by the violent streame ouerwhelmed and drowned: the third are such as hauing followed the spirit of God, and not of the world, haue not regarded to load themsel∣ues with the burden of the earth, but haue bin content, with one only ha∣bit to couer them, and a morcell of bread to sustaine their life, and to followe IESVS CHRIST naked on the crosse, and therfore without a∣ny perill doe passe to eternall thinges, whither they are called of God.

* 3.15 The sequell, is extracted out of the sixteenth chapter, of the 6. booke.

THe said Brother Leo an other time saw S. Francis, hauing before him a crucifix that walked together with him, and rested when he rested: the face of the S. was illuminated with a splendour proceeding from the crucifix. The third time he saw discend from hea∣uen vpon his head a scrole wherin was written, Hic est gratia Dei, the gra∣ce of God is on this man.

The processe of the eleuenth chapter of the same booke.

THe infirmity of S. Francis vehementlie encreasing, in such sort that all the Brethren thought he would die, by reason that from the euening to the houre of mattines, he ceassed not to auoyde bloud, and had also very frequent accidentes happened vnto him; all the Religious began lamentingly to say vnto him: Father who after IESVS CHRIST haue ingendred vs in the world, how without you shall we remayne orphanes and desolate, depriued of your presence, with which our hartes were edified, and did walke in the seruice of God? Wherfore, O Father, doe you so leaue vs without a guide? Alas most deere Father, who shall comfort our feeblenes? who shall cure the infirmities of our soule? who shall giue moysture to the dryed roote of our hart, that it persist in charity? sith these vertues were conserued in vs, by your holy aduertisementes, and by the example of your holy life, and by these vertues we most strictly obserued Euangelicall pouerty. Gi∣ue vs, O Father, some consolation, if it be now your houre, because we who are here, in the name of all your children, that are and shalbe, doe

demaund your Fatherly benediction. Leaue vs Father some memoriall in signe of your holy will, that God hauing called you vnto him, we as your most obedient children, may persist in the continuall exercises of your holy aduertismentes, and may say: Our Father deliuered vs such speeches, and recommended vnto vs such thinges att his death.

S. Francis intending to comfort them, caused to be called Brother* 3.16 Benedict of Pirra, one of the most ancient of the Order, A Religious of great doctrine and sanctity, who was his Confessour, and said masse vnto him euery morning: he being come, the S. faid vnto him: Write Brother Benedict, these wordes which I leaue as a testament vnto my children. I giue my benediction to all them that are and shalbe in my Order, euen to the worldes end. And because, by reason of my extreme weakenes I cannot speake much, I declare my last will, and intention to all the Religious present, absent and that hereafter shalbe in my Religion by these three last wordes only. The first in signe and memory of my benediction and testament, I command you mutually to loue each other, as I haue and doe loue you. The second, that you loue and alvayes kee∣pe holy pouerty which is my mistris. The third, that you be alwayes faithfull and subiect to the superiours, of our Order, and to all Prei∣stes of the holy church, and that you be humble and respectiue vnto them.

But God who saw that his seruant was yet very necessary to this his flock, and that he should pourchase himselfe a greater crowne in hea∣uen, prolonged his life. S. Francis was absolutely contrary to those that desired and procured to haue priuiledges and exemption from the Pope, touching their life, because it had bin reuealed vnto him of God, that how much the Religious were priuiledged, so much the lesse fruit did they produce: he would that the intelligence of the rule should be ta∣ken of his wordes, being so cleare as they were, to any vnderstanding, prouided that it were free from passiō: though they seemed very obscure to such as would not conforme their life thervnto, but endeauoured to wrest & draw the sence to their libertine life: seeking against all equity to haue this their licentious life, called the life of Euangelicall perfectiō: And to proue this to be true, we see that those first children of the holy Father, so simple, vertuous, and pious, found no such difficulties therin, and the reason was, because seeking to imitate him, they simply vnder∣stood, and most dilligentlie obserued this rule, which many that were learned neither could nor can vnderstand with all their declarations and exclamations, of whome may be said, and not without reason that they would not, or will not vnderstand it, as it hath bin vnderstood of those ••••, though they were simple and vnlearned.

What esteems S. Francis made, of the great obligation which the Prelates haue towardes their subiects.

THE XII. CHAPTER.

THe S. was alwayes a vigilant Pastour, to gouerne the flock which God had committed vnto him, encourageing them to prayer, to fastinges, and to the obseruance of holy pouertie, and teaching them to imitate the highest master IESVS CHRIST, who began first to doe then to teach, himselfe doeing the like, endu∣ring many thinges only to giue example to his children. Being one day att the Oratory of S. Eleutherius, neere vnto Rieta, he patched his habitt within and without with course and grosse cloth, aswell against the violent cold that then was, as for the indisposition of his* 3.17 stomach, which the said patches did couer: he commaunded his com∣panion to doe the same. But feeling that this peecing did comfort his body, he presentlie remembred the necessity of his Religious, of whome hauing compassion, he said to his companion: considering that I ought to be a mirour and example to my children, it is ther∣fore necessarie that with them I endure cold, heat, & al other necessities that they endure: therfore though I feele this peice much to asswad∣ge the greife of my stomackes infirmities, neuertheles considering that many of my Brethren may haue this infirmitie, who cannot re∣ceaue this consolation, I am enforced to suffer with them, to the end that when they shall see me also to endure, they may the more conten∣tedly support their infirmities. This said, he incontinentlie rent of the peice, by this meane giuing to each one an example of perfection. God shewed vnto him how gratefull vnto his diuine maiesty is the ex∣ample of Prelates to their subiectes, such as this was, in this admirable* 3.18 ensuyng accident.

Hauing made a iorney to the Cardinall Protectour of his Order, v∣pon certaine affaires concerning the seruice of God, and after the dis∣patch of them, hauing taken leaue of the said Cardinall, before he departed the place, he went also to visitt the Cardinall of S. Crosse, a Prelate of exceeding great prudence and sanctity, and one that loued him well, of whom also he was most graciously entertayned, as of him that especially desired his conuersation. But vnderstanding that he intended presentlie to depart, and being exceedinglie troubled that he could no longer haue his company, taking occasion of the time that was extreme rigorous to trauaile, aswell by reason of the coldnes of the season (for it was winter) as because there was then risen a vio∣lent

tempest of windes one the feildes, he said: My beloued Brother, this time is not fitt to trauaile in, therfore, I will that this day you rest your selfe with me, and afterwardes we will dispose ourselues accor∣ding to the time: in meane while, my soule shalbe some what comfor∣ted & edified; And that you may take no occasiō of discontētmēt against me, I promise to entertaine you in quality of a poore begger, and to gi∣ue you to eat as to other beggers: for he knew that to be the thing which the S. especially desired. He besides offered him a house, separated from his palace and solitary, where with his companion he might re∣maine without trouble, and there performe all his spirituall exercises. Besides all this, which much enclined the S. Br. Angelus was then with the said Cardinall (he was one of the first disciples of S. Francis) who much desiring to procure contentment to this Lord, began also to perswade the holy Father, telling him that neere therevnto was a soli∣tary towre, where he might as conuenientlie make his prayer, as in his Oratory. In the end S. Francis being ouercome by those prayers, and by the time together, wēt with the said Religious to see the toure, which contenting him, he told the Cardinall, that to satisfie him, he was con∣tent for all that day to remayne with him: then he enioyned Brother Angelus, that he should not permitt any personne to enter into the said toure, whiles he should be there, that with his companion he might at∣tend to his ordinary exercises without any interruption.

* 3.19 Now the first night, about the first sleep, the deuilles came in, & bea∣te him cruelly: Wherevpon S. Francis called his companion, who was in a chamber neere vnto, to whome he recounted how he had bin hand∣led by the deuill, saying. Brother, the deuils haue beaten me euen till this present, I will tell thee why, you must vnderstand that the deuils are executioners, & ministers of the iustice of God, and as an earthly prince, when one hath committed an offence, or enormous fact, doth send the Prouost of the Marshals to apprehend him, and then causeth him to be punished: so God the Prince of princes by his Preuostes and executioners, doth chastice and correct, euen those whome he loueth, when they neglect to doe their duety towardes his diuine Maiesty and their neighbour: and because the imperfect Religious doth often sinne by ignorance, when he knoweth not his sinne, he permitteth him to be chasticed by the said Ministers, to make him consider by what way he walketh, and dilligentlie to obserue in his exteriour and interiour, wherin he may haue offended: for God doth chastice in this present life, such as he loueth, and hath deter∣mined to saue, leauing litle or nothing to correct in the other life, which is to be eternallie glorious vnto them. Therfore, ha∣uing now considered with my selfe, I did not imagine I had

offended him in any thing, his mercy considered, for which I hane▪ not satisfied him, according to humane fragilitie, by confession and penance: and the rather because by the grace which he hath giuen, I knew in prayer althinges, wherby I could please, or dis∣please him: now nothing hauing till this present, bin reuealed vn∣to* 3.20 me, of this new accident, I am of opinion that God hath for no other cause afflicted me by his ministers of iustice, but for that the Cardinall hath vsed this charitie vnto me, deteyning me here this tempestuous season, though it were necessary for my debili∣••ie: Neuertheles my Religious that now trauell ouer the world, enduring hunger, thirst, and continuall labours, and others that are within their poore celles and Oratories, knowing that I am with the Cardinall, will take full occasion to murmure, and say: we spend our dayes with so many miseries, and our Father resteth att his ease and in delightes and honours: And because I know my selfe to be bound to giue them alwayes good example, hauing bin by God committed vnto them for Pastour to that effect, and that my disciples are much more edified by me when I am with them in poore Oratories, keeping them company in holy pouerty, then when I am with rich and honourable personnes, in place of corporall con∣solation, and that they more patientlie support their necessities, when they see or heare that I suffer with them: therfore I say, I acknowledge to haue exceedingly failed therin. As soone as the day appeared, the holy Father went to the Cardinall, to whome he related what he had endured that night, then added: Men that know me not, repute me a S. but behold how the deuills, who know me well, doe handle and chastice me for my sinnes. So taking leaue of him, he retourned to his Religious.

In this manner did S. Francis endeauoure to giue good exam∣ple of himselfe to euery one, not only in small necessities and weake infirmities, but in the greatest extremities and afflictions of his life, to take away all occasion of murmure, and that his Re∣ligious might not iustlie say of him, that in his necessitie he could prouide well for himselfe, but not for them, considering that he endured such excessiue dolours in his personne, without procu∣ring any remedy, that the Religious who serued him, and they who knew it, could not containe their teares of compassion, and fought out some one, who by prayers or authority might commaund him to applie some necessary medicines. And ther∣fore there was no Religious that tooke not courage by his ex∣ample patientlie to sustaine his proper and particuler infirmities and labours, in imitation of their cheife Pastour, as also misprise

all corporall recreation, for the feruent desire they had to carry the crosse, for the loue of IESVS CHRIST, and to refine them∣selues in the vertue of penance.

Of the conditions which, according to the will of S. Francis the minister Generall ought to haue.

THE XIV. CHAPTER.

THe holy Father S. Francis being once so weakened with sick∣nes that his Religious supposing he would dye, did visitt him extraordinarily, beginning to feele the detriment proceeding of the losse of his presence: In regard wherof they were very carefull to demaund him many matters concerning the serenity of their cons∣ciences, and the obseruance of the Order. Now one of them who was very zealous of the rule and his profession, made him this demaund: Beloued Father, you shall goe towardes God, and your family, who to this day haue alwayes followed you, shall remayne in this vally of tea∣res, forsaken of you their deere Father and assured Pastour. But since it will come to passe, and that there is no remedy, I most earnestly be∣seech you, before your departure to assigne vs one of our Order, if there be any worthy and capable to accept the charge and office of minister generall, after you. The holy Father with groning sighes and teares thus answeared: my sonne I know not if there may be found a Father of so great a family, a head of so great an army of God, a Pastour of so great a flock, that would be sufficient: but I will leaue you a paterne & mo∣dell, wherein may be seene what he ought to be. The Generall ought to be a man of great prudence, of laudable reputation, and of holy conuer∣sation, a man without selfe-loue, and particular affection: because if he should more fauour one part then an other, a tumult and discention with scandale would proceed therof: a man exceedinglie addicted to prayer, and a continuall practiser therof, and neuerthelesse, he should elect and choose certaine houres of the day and of the night, for the be∣nifitt and contentment of his soule, that in other houres he may attend to the gouernment of the flock which God shall haue committed vnto him: the first houres of the morning, lett him repaire to the place whe∣re he is to pray and celebrate masse, recommending himselfe and his flock vnto the diuine protection. He must also be a man that after must goe forth into a publicke place, where all the Re∣ligious may commodiously speake vnto him, and must answea∣re them with humility, prouiding for each one according to his necessity, as to him shall seeme best: lett him be a man of courage,

and constancie, that will no be moued with others wordes, but will gouerne with iustice, and therfore lett him not giue light be∣leefe to wordes that shalbe reported vnto him, but lett him first search to know the truth, then lett him proceed according to iustice, and lett him not disdayne to heare indifferentlie, the litle with the great, nor haue lesse care of the one, then the other, a man all whose a∣ctions may be so many exemplar good workes, God hauing giuen him grace to appeare such by his vertues: a man that hath imprinted in him the image of piety, of simplicity, and of patience, labouring to create vertue in himselfe and others, exciting euery one by his ex∣ample to imitate him: a man aboue all other things detestinge mony, as that which is more able then any thing else, to corrupt our estate and profession: a man euer mindfull that he is the head and light, sett in an eminent place, that other Religious may see and follow him, to imitate him in his holy exercises: a man that is content, though he be Generall, with one only habitt, and one breuiary, where with to say his diuine office: one inck-horne and one seale, to prouide for the occurants of the Religious of the Order, a man not ouer much addicted to the curiosity of learning, nor seeking to furnish his li∣brarie, to the end he doe not robbe the diuine office and prayer, of much time consuming it in the study of learning: a man principallie of condition and conuersation, spiritually to comfort the desolate, as one that must be the remedy and refuge of the afflicted, for feare that this vertue and remedy not being found in him, it happen that his sheep, by their labour and vexation, be att length surmounted by the detestable and perillous disease of despaire: lett him be ouer∣more, a man fitt to humble himselfe, according to the example of IESVS CHRIST, and sometime to mortifie his sence, and particuler opinion, though reasonable, to gaine vnto God the soules of his subiectes, as did the Apostle S. Paul; a man that shutteth not the bowels of compassion against the Apostatats of the Order: who are as strayed sheep, to whome he ought neuer to deny mercie, con∣sidering their temptations were very prompt, and lett him thinck that if God would permitt him to be tempted, he perhappes would fall into a deeper pitt: a man, that, if necessity sometime constraine him to eate meat better then ordinary, he doe eat it publikelie and not in secrett, that others may in like sort be in their necessities prouided for: a man that, being requisite for him principally to giue light and luster to obscure the darckned soules, doe serious∣lie consider what he is to doe, that he may discouer the true and loyall path to passengers, amongst so many crooked, disor∣dered, and confused wayes. A man not reioycing in the honours

and fauours of the world, nor troubled in iniuryes and afflictions: a man not defiling nor in any sort mittigating the worthy forme of iustice by impartiality, by desire of conseruing his honour, or reputation, or for whatsoeuer other respect, not correcting him that deserueth recompense, nor fauouring him that meriteth punish∣ment: a man that by his ouer-seuere rigour is not occasion of the ruine or despaire of any soule, and that by his too tender compassion causeth not sloath and negligence in his subiectes, or by long sufferance and indiscreet indulgence, occasioneth a disso∣lution in discipline: a man that doth know how to gouerne him∣selfe, to be of each one both feared and loued: a man, that att the first relation shall suspecte the accusations made against his Reli∣gious, till he haue duelie examined and gotten knowledge of the truth: a man, that with great feare of God, refuseth the chardge of such office, and the obligation of so great a Prelature, acknow∣ledging himselfe insufficient of such dignitie, euer reputing honour to be a great burden. And finallie a man, that disdayneth not, yea procureth, as I would doe, and seeketh to haue for his compa∣nions, men adorned with holy vertues, whome he knoweth to desire nothing for themselues, but seeke only the honour of God, and the reformation of the order, the saluation of soules and of all the Brethren, and that both himselfe and they, giue to each one good example of themselues, comfort the Brethren in their afflic∣tions, and appeare to all the Brethren a modell and patterne in the obseruation of the holie gospell and our rule, fuch ought to be my son∣ne the Generall of the Frere Minors. I would also that such a Pre∣late should be feared, loued and honoured of all, and that all his ne∣cessities be prouided for, with a singuler loue, as true Father, and most louing Pastour.

Of a letter which the holy Father S. Francis wrote to Brother Helyas his Vicar Generall.

THE XIV. CHAPTER.

THe holie Father S. Francis being sick, wrote this letter fol∣lowing to Brother Helias his Vicar Generall that gouerned and visited the Order. Brother, God giue you his holy benedi∣ction: I admonish you, to be alwayes patient in what soeuer you shall take in hand, and well disposed to support whatsoeuer accidēt may giue you discontēt. And if you should be iniuriously offended by any of the Religious or other, receaue all as proceeding from the hand of God, ma∣nifesting

to the world that you seeke no other thing but to loue them, and to procure them to be the true seruantes of IESVS CHRIST. And therfore exact no more of them then that which God shall gi∣ue you, and herein I will know if you loue God, my selfe his seruant and your selfe, to witt, if whensoeuer any Frere Minor in the world hauing committed neuer so enormous offence commeth before you, he depart not without mercy, and though you afterward vnderstand that he sinned a thousand times, if yet you loue him more then you would my selfe: and though by reason of feare or reuerence he should not require pardon, you encouraging him shall demaund if he desire it: to the end that acknowledgeing his offence, he doe penance for it; and thus much to be practised especiallie towardes the infirme. You shall not faile to admonish the Guardians to doe the like, and that they resolue euer to doe it. And therfore when it shalbe knowne that one of the Brethren hath offended and forgotten himselfe, lett not the other Brethren dishonour him, nor murmure at him, but lett them haue compassion of his fragility, remembring that the sicke and not the healthie doe need the Phisition. If any Religious induced by the deuill, doe fall into any mortall sinne, I will that he be obliged vpon obedience to haue present recourse vnto his Guardian who shall send him to the Prouinciall, and he receauing him compassio∣natly, shall haue care of him and comfort him, as himselfe in such case would be conforted, and he shall haue no authority to giue other penance to the contrite, but to say only vnto him, depart in peace and sinne no more.

Of the Prouinciall Ministers.

THE XV. CHAPTER.

THe holy Father S. Francis would, that the Prouinciall Mi∣nisters should be equall with the other Religious, and that for their goodnes and vertue, they should be loued of all, in such sort that the simple conceaue no feare nor apprehension to be vnder their gouernement and discipline. He would also that they should be very discreet in their commandementes and compassionate in of∣fences, more ready to receaue iniuries and to pardon then to reuenge, and capitall ennemies to vices: but dilligent Curers of the vicious. He would not haue them commaund the Religious in vertue of obedience, in a matter of light consequence, for that were to lay hand presentlie on the sword, or to shew authority to commaund, or to discouer the commaunder to be temerarious, He desired they should be much respe∣cted,

but withall that their life should be such as might shine before all the Brethren as a mirour of vertue and Religion. The cause why he would they should be loued and honoured was, by reason that they carryed the burden and carre of all the rest and did meritte great recom∣pence att Goddes hand, and great prayse and honour with men when they charitablie preserved and gouerned in the foresaid manner the sou∣les committed vnto their chardge,

How the holy Father S. Francis obtayned of God the gift of pouerty, for hinselfe and his Order.

THE XVI. CHAPTER.

THe holy Father S. Francis, as he trauayled came one night to a towne very weary, and his companion also who was Bro∣ther Macie: though as Religious liuing in manner of the Apost∣les, they had nothing with them to eat, and therfore, they begged it for the loue of God, and gott bread to releiue them: comming afterward to a fountaine that was nor far from the towne, they there found a very faire stone, as a table there expresly placed to eat vpon, wheron the holy Father hauing layd the litle bread they had, excee∣dinglie contented in himselfe, sayd: O Brother Macie, wee are not worthy of so great a treasure, and still raysing his voice he often ite∣rated the same wordes: Wherefore Brother Macie reasoned with him in these wordes: Tell me Father if you please, how call you this ex∣treme pouerty treasure, where there is only bread and water without napkin to eat vpon. The holy Father answeared, yea, I call this a very great treasure, where there is not any thinge procured by humane industrie, but all administred by the diuine prouidence. The bread hath bin giuen vs for the loue of God, the fountaine and stone* 3.21 were created of God for vs: therfore will I beseech him to giue vs grace to loue the treasure of pouertie with all our hart, wherof he is the only administrator and distributer. They also receaued a refection more spirituall then corporall, and gaue thanckes to God for it. The next morning proceeding on their iorney S. Francis on the way discoursed verie profondlie of pouertie, thus saying to his companion: Brother If we well knew the worth of holy po∣uertie, we should finde it to be so diuine a treasure and of such ex∣cellencie, that we are not worthie to possesse it in such base and vnworthie vessels. For this is the vertue, wherbie these ter∣restriall and transitory thinges are misprised and trodden vnder∣foot, that they may serue vs and not we them. This is it that

remoueth the impedimentes betweene God and vs, that our soule may vnite it selfe to her Creatour: for it giueth her winges, by which, though she liue on earth, she conuerseth with the Angels in heauen. This is the vertue that accompanied our Lord IESVS CHRIST from his holy conception, euen to the crosse, that arose againe with him, and in fine ascended with him to heauen. On it especially God founded his holy church, not only in the Apostolike estate, but euen in all Christians, who then renounced and sold all they possessed, and brought the price to the feet of the Apostles. There on also, may beloued Brother, hath he foun∣ded our Religion. Which lett vs therefore pray him to support on that Euangelicall foundation, and to cause to encrease in an infinite number of vertues, in imitation of his beloued Sonne our Lord and master, and that we may with more ease obtaine the same, lett vs procure to be our intercessors, the glorious Apostles S. Peter and S. Paul, the louers and preachers of holy pouerty, that in our behalfe they make intercessiō to God to graunt vs to be truely poore and his right humble disciples, and graunt this priuiledge to our Order, that there be alwayes therin such as are truely poore, that honour and loue holy pouerty.

S. Francis with this feruour went to Rome in pilgrimage to visitt the holy Apostles, beginning already to foresee the great persecutions, which* 3.22 many of his Order would lay on pouertie after his death, and that few would aduenture to passe with all. Being then come to Rome, he en∣tred into the Church of S. Peter, and being retired into a chappell, with violent effusion of teares, he demaunded of God that he would please to confirme vnto him the grace and priuiledge of most holy Euangeli∣call pouertie, for himselfe and his Order, inuocating for intercessors the glorious Apostles S. Peter and S. Paul, who in most glittering splen∣dour appearing vnto him, did embrace and salute him, then said: Bro∣ther Francis, because with such deuotion thou demaundest that which God will, and we obserue, and counsaile to be obserued, he hath sent vs vnto thee to aduertise thee in his behalfe, that thou art heard in heauen, and that he hath graunted the treasure of Euangelicall pouertie to thee and to all them that shall follow thee, and that they shalbe of the nomber of the blessed who shall embrace the same. Which sayd, they disappeared, leauing the holy Father S. Francis exceedinglie comforted, and recounting the whole to Brother Macie, they according to their duety together yelded thanckes to God.

Of the pouerty which the holy Father S. Francis obserued, and would should be obserued att table, and how the Religious were often miraculously prouided for in their necessitis.

THE XVII. CHAPTER.

SAinct Francis being in the Oratory of Rieta, a Prouinciall repay∣red vnto him to celebrate with him the Natiuity of our lord. Wher∣fore the Religious entending to honour the feast and the Prouin∣ciall, prepared the table with a cloth and white napkins, fournishing it with neat vessel and meat a litle better then ordinary. But the S. cō∣ming that morning to eat with them in the refectory; and seeing that preparation, and that the table was raysed from the ground, where it accustomed to be, he secretly went foorth and finding a begger att the gate, he borrowed his hatt and cloake, then taking a companion with him, they went out of the house, and in the meane time the Religious sate downe att table: for he had ordayned that when soeuer he was not found in the Couent att the houre of refection, they should not attend him. About the middes of their meale, the holy Father retourned dis∣guised as aforesaid, and went directly to the refectory, att the dore wherof he demaunded an almose for the loue of God. The Prouinci∣all answēared him: Brother, we are poore as you are, and therefore ha∣ue need of these almose: but for the loue of God which thou hast named enter and we will giue thee part of the almose which IESVS CHRIST* 3.23 hath sent vs: S. Francis entred and stood expecting to haue somewhat giuen him. The Prouinciall gaue him his owne dish, with the bread that was in it. The S. receauing it discouered himselfe and sate downe on the ground before the Religious: but being approached to the fire, he sighing said. My beloued Brethren, this table so decently prepared, is not fitt for poore Religious, that ought euerie day to goe aske almes from dore to dore for the loue of God, it would better beseeme you, to follow the example of humilitie of our lord then of any other: for to that end are we called; considering also that we haue promised to obserue it: now doe I esteeme me a Frere Minor, beholding my selfe sitting on the ground. The feastes of God and his sainctes, ought to be honoured with that holy pouerty, wherby they haue pourchased heauē, and not with these superfluityes which they did vtterlie abhor∣re, as thinges that did separate them from the loue of God. It cannot be expressed, how much the poore Religious were amazed, hauing heard and seene this act: for many did weep seeing their Father sitting on the ground with that habitt with so great humility correcting the fault

which they had committed, wherof accusing them selues, they acknow∣ledged their fault to the S. who blessing them bad them with all euer to keep their table so poore and hūble that the seculers seeing it, might* 3.24 not be scandalized, and that if any begger came, he might be inuited to eat with them. Besides, he would that the bread which they begged should be so limited, that there should remaine none superfluous in the house, but what should only suffice the Religious; assuring them, that if they wanted, God would prouide for them, as by the ensuing mira∣cle doth appeare.

The generall chapter being on time ended, and the Ministers dimis∣sed* 3.25 each one to his Prouince, there remayned with S. Francis 31. Religi∣ous, amōg whome was that Brother Monaldo that merited to see the S. as crucified att Arles, as we haue formerly alleadged; they being vpon departure and the S. desiringe charitably to eat with thē, there was found only three litle loanes in the house, which S. Francis caused to be brought, made on thē the signe of the crosse, & thē diuided it amongest thē, And God did so multiply it, that it sufficed thē all: & with the frag∣mēts was filled a great baskett: by meane of which miracle the Religious retourned exceedingly encouraged in the seruice of God and the loue of pouerty, finding by experience that God was their procuratour.

On an other time S. Francis comming by night to the Oratory of Sō, nino in Lombardy with many Religious, exceedingly oppressed with hunger, they found not in the house one only morcell of bread, for their custome was to demaūd no more of almose then would suffice, them for one day, and if any remayned, they presently distributed it to the poo∣re.* 3.26 The holy Father S. Francis vnderstanding thus much, said to the keeper of the prouision: goe to such a place and you shall finde a baskett full, bring it vnto me. He goeing thither brought thence a baskett full of bread, which had bin miraculously conueyed thither to releiue the seruantes of God. They all did eat with very great appetite, finding it extraordinarily pleasing: which did not passe without giuing thanckes to the diuine Maiesty for the almes which so liberall a hand bestowed on them. Many other such miracles happened vnto these poore of God, as this that ensueth

How whiles the Cooke was att his prayers in the Church, the refection was miraculously prepared. The 33. chapter of the tenth booke, transferred to this proper place.

SAinct Francis admitted to Religion a knight called Bennenuto, who of his great humility, made choice to liue alwayes in the kitchen. It happened on a time that a Burgesse had a will to refect

the Religious one morning: and to that end sent them betimes what he thought conuenient therto, that they might prepare it att their plea∣sure, which Brother Bennenuto receaued and lapped all together: then went to masse, where he was so rapt in deuotion, that all the time of seruice he remayned insensible without either memory of the kitchen or any other thing in the world. The conuentuall masse being ended he retourned to himselfe, and remembred that the meat was yet to dresse which was sent them, and neuertheles it was the houre of dinner: he therfore went much troubled to the kitchen, and comming neere, he heard manie personnes playing the Cookes, wherat admiring, he opened the dore that was shutt wihout, wherof he had the key: and entring he saw no person within, but onlie found the said meates readie drest as he had purposed to prepare them: whervpon he gaue thanckes to God, for that he would please by the handes of his Angels, to supply that which he had omitted.

How S. Francis was prayed to tell what was his intention concerning the obseruance of Euangelicall pouerty.

THE XVIII. CHAPTER.

NOtwithstanding the premises, and by how much the nomber of Religious encreased, so much neuertheles did the nomber of true obseruers of Euangelicall pouerty diminish, each one seeking to interprett the rule in such sort as he might not be obli∣ged to this rigorous vow of pouertie: yea there were good Reli∣gious that were putt in doubt therof by the subtilities of the in∣fringers, as particulerly Brother Ricorio de la Marquese, who one ti∣me was very instant with sainct Francis to be resolued therin praying him to explicate his meanning concerning the obseruance of Euangeli∣call pouerty, as well past, as present, and to come; that if it pleased God he suruiued him, he might giue testimonie to the Religious his Brethren of his true intention, and with all concerning the boo∣kes which the Preistes might possesse, though they affirmed that their bookes apperteined to the Religion and not themselues. The ho∣lie Father answeared him: Know brother, that such was my first intention and shalbe my last, if all the Religious would beleeue me, that none of them possesse any other thinge then one habitt, with the cord and linnen breeches, as the rule permitteth. Therfore to them that afterward affirmed that the holie Father S. Francis cau∣sed not the same to be obserued in his time, his companions answered

that among many wordes which the S. vsed to his Religious, and cau∣sed to be written according as frō day to day God did dictate vnto him in his prayers and reuelations for the good of the Order, he diuers times said, that he supported many thinges by reason of the scandall which might happē betweene his Religious & himselfe in the beginning of the Order, and albeit he saw that many waxed cold and relented he tollera∣ted thē, in case that it were not in an essentiall matter of Religion against the vow; because he would not debate with the disobedient: he excused himselfe herein towardes God, alleadging vnto him, that to the end his word of the augmentatition of his seruantes might not proue vaine, he would in himselfe supply for them, wherein they were deficient, which* 3.27 he failed not to doe, as we haue formerlie inserted.

To confirme his intention; I will relate what he one time answeared to the Prelate of the Monastery of S. Mary of Angels, that asked him leaue thenceforward to receaue something of the nouices that should enter into Religion, to relieue the necessities of the Couent. The S. an∣sweared, that when necessity constrayned him, he should sell the orna∣mentes, and rather disfurnish the altare of the virgin Mary, then doe against the strict vow of pouerty, and the obseruance of the rule because he was certaine that the glorious Virgin would be better pleased, that her terrestrialll altare should be disfurnished, then her celestiall Sonne should be disobeyed.

An other time, Many ministers were ernest with him, to permitt his Religious to possesse something, if not in particuler att least in common, wherewith they might supply their necessity, their number being so* 3.28 encreased, thut they sometimes endured intollerable inconueniences. S. Francis then felt a great anguish in his soule, and hauing no will to an∣sweare thē of himselfe, he fell to his prayer and demanded counsaile of God, who with a cleare and loud voice answeared him: Francis I take from the Frere Minors all thinges both in common and particuler, be∣cause my selfe alone will haue care to prouide for that familie: lett it multiplie as much as it will, for as long as it relyeth on me, and not on temporall substance, I will nourish it. Sainct Francis gaue this answeare incontinentlie to the Ministers, and exhorted them with patience to perseuer in their first holie vocation, considering that by such proceeding they should be eternally comforted of God.

Of the pouerty which sainct Francis would that his Religious should shew in their habittes.

THE XIX. CHAPTER.

THe holie Father S. Francis would that his Religious should li∣kewise be cloathed with the habitt of pouerty, aswell in the basenes of the stuffe, as in the number of coates, that is with cloath of grosse lockes and one only habitt, he detested them that were cloathed with three coates, or with a double garment, he said that the necesity which is not gouerned by reason, but followeth the pleasure and commodities of the body, is a note that the spirirt is dead interi∣ourlie, because, said the S. the spiritt being waxen cold and carelesse of the heat of grace, wherwith one ought to be couered and defended, it is necessary that it make vse of thinges appertayning to flesh & bloud, for in defect of spirituall releife thre remaineth to the soule no other remedy then that. He therfore gaue this marcke to discerne true neces∣sity. The soule and the desires doe shew signes of necessity, when rea∣son* 3.29 giueth scruple to a man of such necessities. But for that, one must not so soone prouide: for if the Religious hauing necessity should in∣stātlie prouide for it, what meritt would remayne vnto him? what exer∣cise of patiēce could he haue, yea where subiect of meritt is presēted vn∣to him, he by the dilligence he vseth to prouide for himselfe, retour∣neth vnto Egipt to auoide the sufference of any thing for the loue of IE∣SVS CHRIST which he had att other times promised to endure. He very sharpely reprehend them that made difference of coulers, desiring to haue them lighter or sadder and to confound them with his exam∣ple, he patched his habitt with peeces of the grossest sackcloth, and att the end of his life commaunded, that they should bury him in his ha∣bitt couered with sackcloth. If it chaunced some Religious could not support this burden, he rather permitted him, to haue his vnder coate lesse austere then the vpper, in which he would that in all manner, se∣ueritie and pouerty should appeare. He would sometimes with extrea∣me greife vtter these wordes: A time will come when this obseruance of pouerty, will so relent that it will loose his vigour, and carelesse coldnes will raigne in place therof, because the children of this poore Mother will be ashamed, esteeming it their honour to weare coates of delicat and precious cloath.

In his very time Brother Hely his vicar generall caused to be made an habit of fine cloath with lardge and long sleeues, which S. Francis vnderstanding, he called him in the presence of many Religious, and

prayed him to lend him the habitt which he woare, which he did: and the Sainct presentlie putt it on vpon his owne, plaiting it ex∣quisitlie, setling the Capuce, and redoubling the sleeues, which he did with all the vaine gestures which he saw in spiritt that the Reli∣gious in such an habitt would vse, then he walked with his head* 3.30 alofte, in ietting manner, talking with a graue, strong, and soun∣ding voice, marching in proud gate, now saluting one, now an o∣ther of his Religious, who were exceedinglie astonished, expecting what the Sainct would doe. Att length tourning to them he said: ho∣norable companie God saue you: which said he putt of the habitt and threw it as farre as he could, being moued with exceeding great feruour of spiritt and zeale of God, then said to Brother Helias, in such sort as each one might heare him: so doe the bastardes of the Order, goe attired: then putting on his humble, short, strict and con∣temptible habitt, he chaunged countenance, and appeared gracious and mild as before, then began to conuerse with the other Religious humblie according to his custome, teaching them to be humble poore and meeke.

How sainct Francis would not that his Religious should haue any thing in proper, and of the pouerty of the houses of the Religious.

THE XX. CHAPTER.

AS the holy Father would not that his Religious should posses∣se any thing proper, neither in particuler nor common, much lesse would he it should be said that any thing was belonging* 3.31 to the Religious. He chaunced one time to passe neere to Bolonia, whe∣re it being told him, that a monastery was there builded for his Religi∣ous: he for hearing that this monastery was his Religiouses, comma••n∣ded all them that were in it in vertu of obedience, presently to depart: who in such sort obeyed that one being sick there, caused himselfe to be carryed out: and he would not permitt them to retourne t•• it her till their Protectour, who was then legat att Bolonia, had publiquely prea∣ched, that the said house was his and not the Freer Minors. So would he not that they should dwell in any other place, if first it were not assu∣red that the propriety ther of had an other master then the Religious.

A Guardian that was a deere freind to S. Francis, founding an Ora∣torie, made also adioyning vnto it a litle cell for him, builded onlie with hewed wood without other fashion. T••e Sainct seeing it, said to the Religious: If you will that I vse it, dresse it with osier twig∣ges

and bowes of trees, that I may there see my holie pouertie: which being done he there remayned certaine dayes, but hearing one of the Religious one time say, that he came to see his celle, he answea∣red,* 3.32 sith you say it is mine, it shall no longer be so, and thencefor∣ward would no longer continue therein: the like did he in all other places, wherein he the more willingly remayned, as they were poo∣re and meanely accommodated. To comfort his Religious he would sometimes vse those wordes of IESVS CHRIST in the gospell: The foxes haue holes, and the foules of the aire nestes: but the Son∣ne of man hath not where to lay his head. And speaking of him, he would say that when he remayned forty dayes and as many nightes in the desert to pray, he had there neither cell nor bell, but was constray∣ned to rest vnder a tree or rocke, and therfore he att least did imitate him in this, that he possessed no cell, that was, or was called his: And if some times by misgard he bad his Religious to accommadate him some cell, calling himselfe to minde he would no longer remayne therin, thincking of what is said in the gospell. Be not carefull for the* 3.33 morrow. He would haue it putt into his testament that all the celles wherin the Religious dwelt & their house should be made of clay and wood. There was euery yeare a generall chapter held att our ladie of Angels, whither repayred a great nomber of Religious, who were there very ill accomodated. The citizens of Assisium considering this great inconuenience; and hauing compassion to see them all resting in an house couered with thatch, hauing the walles made of osier together with bowes of trees and clay, they resolued to build them a faire great house against the church of the monasterie, ex∣preslie for the generall chapters there yearlie to be held, and so meer∣lie without the knoweldge of sainct Francis, they in short time* 3.34 builded it with lime and stone, they knew well that if sainct Francis had knowne therof, he would neuer haue permitted it; which opinion the successe confirmed, for retourning and finding such a building, though he were enformed that the inhabitantes had done it of their owne motion, and that it was to serue on∣lie for the said chapter, neuertheles, fore-seeing the euell exam∣ple, which this great house might giue, and that the Religious would build the like otherwhere, in which respect this building was in∣conuenient in that place, which he would haue to be an ex∣ample of sanctitie and pouertie to all others, hauing called cer∣taine Religious that were zealous of the Order, before the chap∣ter ended, he with them got vp on the said house and began to vncouer it with intention vtterlie to pull it downe. Which being seene by some kinghtes and gentlemen there placed by the citty in gard to hinder

scandales that might happen, they came to the S. and said: Father, hold your handes and know that this house is proper to the citty of Assisiū we therefore aduertise you to desist from further endommaging the sa∣me. Which the holy Father hearing, he answeared: if the house be yours I will no further touch it: and calling the said Religious, they descended, and the cittizens couered the roofe againe, and made choi∣ce of gentlemen that in time of the chapters should haue care to four∣nish it as was requisite, that the Religious might be freed of sollicitude, which continued for many yeares.

Of the rule and manner of building which sainct Francis prescribed to his Religious.

THE XXI. CHAPTER.

THe holy Father S. F. residing for the infirmitie of his eyes, nere vnto Sienna, there came a rich gsntleman to visit him, who ha∣uing giuen to the Frere Minors a place where to build a monastery, and deuising on the forme of this building, the holy Father said to this man who was verie familier to the Order, Brother, will you know how the houses of our Religious must be builded? you must obserue this order: when my Brethren shall come into any place, where they shall haue no place of retire, and shall finde any one that will permitt them to build on his land, a house, a garden, and other necessities, they must first consider how much land will suffice them, hauing al∣wayes regard to our pouerty, and to the good example which we are bound to giue in our houses, as well as in other thinges. And ther∣fore, he would not that the Religious should be many together in hou∣ses, nor that they should make them great, it seeming to him a diffi∣cult matter, that pouerty can be obserued, where there is a great mul∣titude. After they shall haue considered the scituation, and the place conuenient to erect the Monasteries, they must repaire to the bishop of the citty, and say to him: My lord and Father, such a one, for the loue of God, and for the benefitt of his soule, permitteth vs to build a house one his land: we first are willing to addresse our selues to you, who are lord and Pastour of all this flocke recommended vnto you and euen of vs, and of all the Religious that shall haue residence here whe∣re we desire with the benediction of God and yours, to build a Mona∣stery. And hauing receaued the benediction of the bishop, lett them first of all take a cord, wherwith they shall measure the plott which is necessary for them to build the house, which they shall make poore: the matter shalbe, wood and stone, the celles shalbe litle, onlie suffi∣cient

for the Religious to repose therin, who shall also pray there, and striue to auoyd idlenes, their churches shalbe litle, they shall not make* 3.35 them great vnder coulour to preach to the people therin, or for other edification: for it shalbe reputed greater humility, and better example, to goe to preach in other churches. When Prelates, Preistes, Religious and other seculers shall come to our Oratory, the poore celles and litle churches will preach to them, and they shalbe much better edified then by faire or good speeches.

An other time he said: The Frere Minors will often build great and sumptuous edifices, bringing to ruine our mistresse pouerty which shal∣be cause of euill exāple, murmure and importunity of the people. Ther∣fore* 3.36 it would much better beseeme our estate and the edification of sou∣les, to make no such buildinges: att other times vnder pretence of ma∣king chaunge for a more healthfull place, more commodious, and lesse troublesome, they will forsake their poore houses to the great scandall of the people, to erect greater and such as are abhominable to the eyes of God and pouerty, in which buildinges they will employ much almose gotten vnder pretext of necessity, wherof they shall yeld account to God as robbers of the almose of the poore. In these respectes it is much better for them to haue litle churches, in them obseruing their profes∣sion, giuing to their neighbour example of true Religious. S. Francis forbad his Religious to build their Monasteries of other matter then wood and earth, as doe the poore of this world. There were certaine Religious of contrary opinion, alleaging diuers reasons, as that in some prouinces wood and bordes were deerer then stones and lime, and also that buildinges made of lime and stone were of longer continuance, and more sure: but S. Francis to auoyd contradiction would giue them no answeare, nor did he approue their humane reasons. To demonstrate that he dyed with this intention, he caused these wordes to be inserted in his testament, that the Frere Minors should be very carefull not to ac∣cept the houses that are builded for them, if they were not conforma∣ble to their holy pouerty: that they should be as for Pilgrimes, and that they should liue in them as strangers. He sometime said against certaine learned Prelates of the Order and wise in erronious worldly prudence, that were alwayes directly contrary in the strict obseruance of pouerty: Wretched be the Religious that are contrary to me in such matters as I know to be the will of God, and are necessary for conseruation of the Order: then he said to his companions: These contradictions redouble mine infirmities, for some Religious are alwayes contrary vnto me, by the authority of their erronious science and prudence, in matters re∣uealed vnto me by God, for the benefitt of the Order, aswell present as to come, which they misprise, desiring rather to follow their owne o∣pinion, then the will of God.

How much he was ennemy to the vse of supperfluous bookes

THE XXII. CHAPTER.

ANouice had licence of the vicar generall, to haue a psalter, wher∣by to learne to read, but because he heard it spoaken, that the holy Father S. Francis would not that the simple Religious should haue care either of bookes or learning, he could not contented∣ly keepe it without approbation of S. Francis, who comming to the place where the Nouice was, who was lately professed, h•• went to him and said: Father, it would be great satisfaction vnto me, if by your li∣cence I might keepe the psalter, though your vicar generall, hath per∣mitted me, I am not yet well satisfied vnles you confirme it. The holy Father answeared him: The Emperour Chaflemagne, Rouland, and all the other Pallatine and valiant warriers, with exceeding swetty labours and trauailes prosecuting the infidels, gott of them great victoryes and purchaced great honour, in the memory of men, the holy martyres gett farre greater glorie, in the battailes and victories, which they ob∣taine against the infernall spirittes and their fellowes who are wicked* 3.37 men, they dying gloriouslie for the faith of IESVS CHRIST: it seemeth that the men of these times seeke to pourchace glorie and honour, to read or heare related these histories without imitating thē, not considering their labours and their death. My childe hereof I would inferre, that thou shouldest seeke neither bookes nor learning, but vertuous worckes, in which consist true glory, because science a∣lone puffeth vp in pride, & charitie edifieth. The Nouice with this an∣sweare departed vtterlie confounded. A litle after being tempted by the deuill he mett S. Francis att the fire, to whome he spake againe of the* 3.38 psalter: And the holie Father answeared: My Sonne, when thou hast leaue for the psalter, thou wilt also ake for the Breuiary, then for o∣ther bookes to learne.: and when thou hast learned any thing, thou wilt sitt in a chaire, as if thou were a great diuine or Prelate, and wilt say to one of thy Brethren, Goe fetch me my breuiary. Speaking this with great feruour of spiritt, he tooke ashes, wherwith rubbing his head, he sayd: A breuiary for me, a breuiary for me; and diuers times reiterating the same, the Religious remayned as beside him selfe, and durst not for that time speake any more of the psalter. S. Francis said further vuto him: I haue bin att times tempted, as thou art now, to haue many bookes, but to know if such were the will of God, I too∣ke a booke, where the gospels were written, and besought his di∣uine Maiesty to voutsafe to shew me his will by the opening therof,

whervpon I lighted on these wordes of his owne: The knowledge* 3.39 of the misteries of the kingdome of God, is giuen to you simple, and to other in paraboles. Manie monthes after that, S. Francis being att our ladie of Angels, the same Religious in extreme temptation, re∣commended againe vnto him the aforesaid licence to haue a psalter: to whome the holie Father said: goe, doe what the vicar generall hath graunted thee. The Religious retourned whence he came, but the ho∣ly Father considering what he had graunted, went after him, and o∣uertaking him, said my sonne, retourne with me and show me the place where I bid thee doe with the psalter what the vicar generall had permitted thee. Comming thither, S. Francis fell on his knees be∣fore the said Religious, saying: Brother I confesse my fault, I con∣fesse my fault, then added: know that he who wilbe a good Frere Minor must haue nothing but his habitt, the corde, and linnen breeches as the rule enioyneth, and they that are by manifest neces∣sitie constrayned, sockes: euery thing els is superfluous, and against the puritie and pouertie of the rule, which we promise God to ob∣serue: the said Religious moued with the wordes, beleeued this ho∣ly counsaile,

Being by diuers demaunded the like counsaile, he answeared them with this sentence, right worthy to be sett in letters of gold, and not on∣ly painted or engrauen in marble, but in the hartes of men: A man hath* 3.40 so much knowledge, as he is a man of vertue and loueth God and his neighbour, and no more: and the Religious so good, as he doeth good worckes; because the tree is knowne by his fruit. When he retourned frō Syria, a Prouinciall came to visitt him to cōferre with him of the affaires, of the Order, & particulerly touching the vow of pouerty: to know his will therin, and of the obligatiō inserted in the first rule, takē out of the gospell: to witt, whē you trauaile, you shall carry with you neither mony nor wallett: S. Fran. answeared, I meane thus, that the Frere Minors must only haue their habitt, the cord, & linnen breches, as the rule saith, and* 3.41 such as are enforced by necessity, the sockes. The Prouinciall answea∣red: What shall I doe with so many bookes as I haue, that are worth more then fortie crownes? which he said, because he desired to haue licence of S. Francis to enioy them, for he kept them with a remorse of conscience The S. replyed, Brother, I neither will, nor ought nor can doe any thing against my conscience, and the profession of the holy gos∣pell which we haue promised. Which this Prouinciall vnderstāding he was exceedingly troubled: & the S. perceauing him so sorrowfull, with a great feruour of spirit said vnto him, as if he had spoakē to all the Religi∣ous: you would seeme to mē to be Frere Minors, & would be called Prea¦chers of the gospell, & make shew to obserue it: but in effect, you desire

to haue propriety and superfluity, and to haue a purse. The Mini∣sters earnestly seeke to take away the first rule (you shall not carry wal∣lettes in your trauaile) they supposing that they should so be freed from the obligation of this counsaile of Euangelicall perfection: but the holy Father S. Francis in the presence of many brethren, said: the Ministers thincke to deceaue God and me, but the deceipt falleth on them selues. Lett them and all my other Religious know, that they are obliged to the obseruance of Euangelicall perfection: and will that it be thus writ∣ten in the beginning and end of the rule. That the Brethren are firme∣lie obliged to the obseruance of the holy gospell of our lord IESVS CHRIST.

Of the horrible malediction which S. Francis gaue to a prouinciall, and wherfore: and of the miracle that ensued.

THE XXIII. CHAPTER.

BRother Iohn Estitia a very learned Minister of the Prouince of Bolognia, ordayned an exercise of study in the Monastery of Bo∣lognia, without licence of the holy Father S. Francis, who vn∣derstanding therof, went incontinently thither, and very sharply repre∣hended him by these wordes: I rather desire that one obey the holy gospell, and be employed in the study of holy prayer, where the holy Ghost is Master, then in humane studies, and curious lessons, wherin is* 3.42 lost the spiritt of humility and the sweetnes of God, the ladder wher∣of is this Religion, which annihilateth this new study. But S. Fran∣cis being departed, this Prouinciall began againe as before, wherat the holy Father being for the zeale of God much disquieted, he publikelie gaue him his malediction as to a disobedient child. By which the said Brother Iohn fell incontinently very sicke, and lying in his bedde, per∣ceauing that his sicknes did hourly encrease, seased and touched, rather with the feare he had of death, then with true contrition: he sent, two Religious to pray S. Francis to reuoke the said malediction: to whome the S. answeared: God hath confirmed in heauen the maledictiō which I haue giuen him, so that he is cursed of God. In that instant, there fell from heauen a litle stone of burning brimstone, which transpearced both his body and bed, and att the very houre he died, yelding an extreme infection: by this so seuere chasticement God shewed how iust and as∣sured was, the counsaile of the S. that they should not be curious of bookes, but should rather study to ground themselues in holy humility, prayers, and pouerty.

The holy Father being once demaunded if he would consent that the

learned who were and might enter into religion, should study diuini∣ty, hee answeared affirmatiuelie, prouided that they imitate the ex∣ample of IESVS CHRST, who prayed more then he read, as is* 3.43 written also of his disciples, and also that they omitte not the stu∣die of prayer to gett learning: and that they studie not onlie how they ought to speake, but principallie how they may effect what they read, and doeing so may teach others to doe good worckes. I will that my Religious be disciples of the gospell, and that so they make progresse in the knowledge of the truth, and doe also encrease in puritie & simplicity, that from the prudence of the serpent they doe not separate the simpli∣city* 3.44 of the doue, which IESVS CHRIST with his mouth hath v∣nited together. The holie Father affirmed that by meane of the kno∣wledge of ones selfe, one easily obtayneth the knowledge of God, prouided that one sought it with humilitie and without presumption. Therfore he was much troubled when he knew that neglecting vertue and the vocation wherto the Religious was called of God, one sought knowledge by curiositie, with extreme dolour of his soule, saying: My Religious that are honoured by the curiosity of knowledge, are found emptie handed, in the times of tribulation. I would rather* 3.45 exercise them in the vertue of humilitie, that the perillous times of tēptations happening, they might finde God with them in those anguis∣hes: for afflictions will come, against which, neither their bookes nor pourchaced science will auaile, then would it be more expedient for them to be simple and feruent in obedience, humilitie, and cha∣ritie, then great in commaunding and teaching, in curiositie of science. He alreadie foresaw that knowledge puffed vp with vanitie in future time would giue a great fall to the Order, because curiositie of the said knowledge would induce manie to great arrogance, which would de∣stroy obedience, humilitie, pouertie, with all true Religion; brin∣ging in libertie and priuiledges: The said holie Father said: there shall be so manie that will labour to gett knowledge, that he shalbe happie who for the loue IESVS CHRIST shall shunne the same. He appeared after his death to one of his companions who was excee∣dinglie busied in the studie of preaching, and reprehended him sharpe∣lie, forbidding him that ouer great anxietie of spirirt which he had towardes study, and commaunded him to study to walke the path of holie humilitie and pouerty.

How he discouered and preuented the deceipt of the learned, and cu∣rious of his Order.

THE XXIV. CHAPTER.

IT will succed (said S. Francis) to these curious of knowledge and learning, that esteeming to be more edified and enflamed in de∣uotion towardes God, by knowledge of him, if they vse it not with great humility, they, by the same science, and by the great stu∣dy therin employed, will remayne void of all goodnes, cold in chari∣ty, and puffed with vaine glory, reioycing in their vanity, and obsti∣nate in opinion: wherfore the holy Ghost being vnable to dwell in bo∣dyes subiect to sinne, he wilbe constrayned vtterly to forsake them. Certaine Religious therfore one day relating vnto him that a great di∣uine was entred into their Religion att Paris, and that by his doctrine, he much edified the people and cleargie, and was a great honour to the Order: S. Francis sighingly answeared them, I much feare that his like will one day destroy, whatsoeuer God by me his vnworthy seruant hath planted in this vineyared, I would haue no greater Doctours in diuinity, then they who teach their neighbour, by worckes, meeke∣nes, pouerty, and humility, because the goodnes of a Religious is ac∣cording to his obedience to the rule, and his doeing what he knoweth. Those preachers that trust only in their doctrine, when thy see concour∣se of people, and that they are desirously heard, and some by their prea∣ching* 3.46 are conuerted to penance, thy are puffed with vaine glory for the worckes of an other, as if they were their owne, and so preach saluation to others, but damnation to themselues: therfore they glory of that wherof they haue no more cause then, a trumpett which soundeth by the mouth of an other man that windeth it: for what are they but trum∣pettes, wherby God sendeth his sound, be they good or euill, so that the cause of the conuersion of the hearers, ought not to be attributed to them, but to the very force of holy doctrine, and to the teares of the simple, though the same be not by them vnderstood: these simple ones are my knightes of the round table, who hide them selues in desertes and sequestred places the more commodiously to apply them to prayer and meditation, lamenting theirs and others sinnes; therfore God alo∣ne knoweth the fruit they produce, and how many soules by their me∣rittes are saued, wherfore they shall heare this his voice: Come thou faithfull and prudent seruant, because thou hast bin faithfull vnto me in few thinges, I will place there ouer many, enter into the kingdome of e∣ternall life: but they who haue had no other cogitation but to learne

knowledge; and to demonstrate their doctrine vnto others, preaching without edifying by good worckes, shalbe poore & empty of all good, before the throne of the terrible iudge, they shall haue their vessels full of shame and confusion, and they shall also heare God say vnto them: you haue preached only by the wordes of your purchaced science, but I haue saued soules, by vertue of the merittes of my simple ones, you therfore shall remaine with the winde of pride which you haue sought, and these shall receaue the recompence of the labour of their humility and prayer, which is ourvocation, wherto these puffed ones shall haue bin contrary, with the winde of their knowledge persuading many to relinquish this truth, yea persecuting, as blinded and frantike, such as walke by this truth, but the errour and false opinion, wherin in they ha∣ue liued, which they haue preached, and wherby they haue conducted many with thē in the profound goulfe of ignorāce, and spirituall blind∣nes, shall tourne to their greife and confusion, and they shalbe buryed* 3.47 in darcknes, for it is written: I will destroy the wisedome of the wise, of this world, and the prudence of the prudent I will reiect. So the holy Father as far foorth as his power extended, for his office in this world, permitted not any of his Religious to be called Master, though former∣lie in the world he had bin such, alleadgeing vnto them the wordes of our lord IESEVS CHRIST, One is your Masterin heauen, and therfore lett none be called master on earth. He affirmed of himselfe, that though* 3.48 he had bin very learned, he would neuer haue endured to be called Do∣ctour or master because it was to doe against IESVS CHRIST: so that he concluded that it was much more profitable to a man to knowlitle, and be humble, then to performe great matters with much knowledge, and presumption of himselfe.

How much S. Francis reioyced att the good example which his order gaue to the church, and how much displeased, when his Religious procured or caused any scandall.

THE XXV. CHAPTER.

THis glorious Father said, that the Frere Minors were sent of God in this latrer age to be an example of light to them that were en∣tangled in the obscurities of sinne. Therfore if he heard relation of any example of edification, that the Religious gaue to the holy Church, he with great feruour would say. The house of God shalbe filled with good & sweet sauours, which shalbe produced by the precious oyntmēt of vertues. He exceedingly reioyced att the good reputation of his deere childrē & at the exāple of piety which they gaue, because by meane therof they cōuerted sinners, to the loue & seruice of IESVS CHRIST, a thing

especially desired of him, and to such he gaue his holy benediction, And consequently because his Religious knew that their holy Father would haue them exercised in this vertue, and zeale of the saluation of soules, they so much the more endeauoured to giue him satisfactiō ther∣in.* 3.49 And if it happened that any one procured the least trouble to his neighbour, he presently asked him pardon, with great humility and of∣fered to doe pennance for the same.

It chaunced one time that an ancient Religious of the Order, in pre∣sence of a gentleman, vttered some wordes in choler to one of his Bre∣thren; but perceauing that he had troubled his Brother and disedified* 3.50 the other, acknowledgeing his fault, and impatient against himselfe, he incontinently tooke the dong of an asse, and putt it into his mouth: and forced himselfe to chew it, saying, tongue eat this dong sith thou hast presumed to arise against they neighbour and in his face to spett the ve∣nime of thy choller. Which the said gentleman seeing, was exceeding∣ly edified, and deuoted to the whole Order, presenting himselfe entier∣ly to the seruice of it.

* 3.51 The holy Father S. Francis was contrarily extremely afflicted when he vnderstood that any one had disedified his neighbour. To this pur∣pose it being related vnto him that a bishop had reprehended one of his Religious, for hauing seene him doe something sauouring of hy∣pocrisie, as to procure the growing of his beard and other thinges vn∣beseeming a Frere Minor, he stood vp right, and ioyning his handes, he weeping said: Lord IESVS CHRIST, who hauing cho∣sen twelue Apostles, one of them proued a traytor and was therfore damned, and the residue ouer all the world preached thy holie faith, by wordes and by pious and vertuous worckes: and now in this latter houre being mindefull of thy mercie, it hath pleased thee to plant the Religion of Frere Minors for helpe vnto they church, and for seruice of they holie faith and thy holie gospell, haue care therof I beseech thee for thy pietie: for if this Religion giue scandale in steed of good example, who shall satisfie thee for her? Thus vr∣ged by zeale of the honour of God and the saluation of soules, stret∣ching his armes a broad, with great effusion of teares he vrtered these* 3.52 wordes: Good God and Father, I beseech thee le••t all the Religious, who by their euill example and impious worckes shall destroy that which by meane of thy true Frere Minors thou hast edified, be accursed of thee, of thy cele∣stiall court, and of me thy humble seruant. Vpon a day reprehending a Religious that had giuen ill example, among other thinges he said this: Brother will you that I lett you know the displeasure which the Religious procure me that scandalize others? the same that one should doe, who hauing a rapiere in his hand should often

thrust me into the flanckes, and therwith I could not dye, so the nough∣ty Religious doe augment in my soule greifes vpon greifes, giuing euill example and doebucher my bowels: then he added: Ah my God! if one wounded could fly him that threatneth his death, would he not fly? and why then doe not I fly into the Mountaines and desertes, to auoid the hearing of such and the like matters of my Religious?

Of an answeare which God gaue to the holy Father S. Francis in prayer, being exceedingly afflicted for some scandales committed.

THE XXVI. CHAPTER.

THe afflicted S. Francis knowing that certaine Prouincialls of his Order gaue not good edification to the simple Religious, foreseeing that therby many other in short time might swarue from the obseruance of the rule, moued with great greife which af∣flicted him for the zeale of the honour of God, often reiterating these wordes: My God I recommend vnto thee this familie, which thou hast giuen me, he heard a voice that said: Why troublest thou thy selfe poore man? Why doest thou so much afflict thee? if some Religious walke not my way, and giue ill example, esteemest thou that I haue so chosen thee for Pastour of this Religion, as that I continue not the principal Pa∣stour thereof? Who hath planted this Religion of Freere Minors? who cōuerteth men to pennance? who giueth them force and vertue to perse∣uer in it? Tell me doe not I al this? yea I haue chosen thee expresly with∣out learning or eloquēce, yea simple: that performing what lyeth in thee, thou committ the rest to me, and that this new conuersion of so great part of the world be not attributed to thy doctrine, nor to any humane industry: but to my grace alone. Now to the end thatt thou and all the world know, that I will watch ouer my flock; I haue placed thee there, as a blanck and paterne to all the Religious, that by what thou shall doe, they▪ may see whervnto they are obliged, and I will preserue and maintaine them: And if it happen that some doe fall, others shall rise. They that walke in my way, are mine and shall retourne to me, they that walke not in it, shall loose the litle good which they seeme to haue. Therfore I commaund thee not so much to vexe they selfe henceforward, but onlie perseuer in thy course, and know that I haue planted and conserue this Religion which I so much affect, that if one of the Brethren retourne to his vo∣mitt, I will referre his crowne to an other in his place, and if he be not borne, I will cause him to be borne. And that thou mayest

know how much I loue the Religion of thy Freres, though in the Or∣der there remayne but three, I will not abandon them, but those three shalbe my Religion. The poore Father was comforted with these wor∣des, and so supported all with more patience. In the Chapters he would often vse these wordes to his Religious: I haue made vow and professiō of the rule of Frere Minors, and all the Brethren are in like sort obliged thervnto. I haue left the office of Gouernour of the Religious, by rea∣son of mine infirmities, and withall because it was permitted by his di∣uine maiesty for the good of my soule; I know the greatest furtherance that I can giue to my Religion, is continually to pray for it, and to be∣seech God to gouerne it. I am not obliged to any other thing then to giue to each one good example. And if any perish by my euill example,* 3.53 I wilbe obliged to yeld account for him vnto God: Therfore they that hold the same rule with me, and know very well if they will, what they ought to doe, (for they see it practised both by me and others) if they doe not their duety they worck their owne damnation: God will cha∣stise them, I shall not be obliged for them in that respect; wherin I re∣ferre my selfe to God.

Certaine Religious one time said to S. Francis with a good zeale thincking therby to meritt much: Father, doe not you know that Prela∣lates sometimes refuse to giue vs leaue to preach, by reason wherof we spend much time idlye: we therfore thincke it conuenient that you shall doe great seruice to God and much good to soules, if you procure gene∣rall licence of the Pope to preach freely with priuiledge. The holy Father exceedingly reprehended them, foreseeing the scādall that therby might easily arriue betweene the Clergie and his Order, and said vnto thē: you Frere Minors, will not know the will of God, nor will permitt me to conuert the world, in such sort as God will I should conuert it. Therfore I tell you, you ought to obtaine this licence of the Prelates themselues with your humility & the good example of your life, which cōtinuyng in you, the Prelates will pray you to preach in their diocesses & churches and to conuert their people to pennance. After this māner they will mo∣re willingly call you to preach thē your priuiledges will doe, which will only puffe you vp in pride: and if you beleeue mine aduise, you shall en∣deauour to keep you from pride, from the vices of auarice, of enuy and vaine desires so detrimentall to your soules (and by your example) to your neighbours also: you shall in your sermons exhort the people to pay their tythes to the Preistes, of whome so▪ doeing you shalbe entreated to preach and heare their confessions, though you should not so much respect that, as to conuert them: for a man conuerted will soo∣ne finde a confessour, as for me, I demaund no other priuiledge of God, but to loue and reuerence each one, and to conuert the most sin∣ners

that I can, by obedience to God and his holy church, and the same more by humilitie and example of the obseruance of our rule, then by wordes.

Of the afflictions incident vnto the Order, reuealed vnto the holy Father S, Francis.

THE XXVII. CHAPTER.

THe holy Father S. Francis being one time in prayer att our Lady of Angels, most instantlie praying his diuine maiesty that he would please to shew mercy to the Christiā people, on who∣me, he had reuealed vnto him that he would lay a great scourge: God answeared him: Francis if thou wilt that I haue compassion of my peo∣ple, procure dilligentlie that thy Order perseuer in such sort as it is insti∣tuted, that therin may be found such as may worthelie make intercessiō for them: and in fauour of thy Order and of thee, I promise thee, not to lett fall on my church that great affliction which aymeth att it & threa∣teneth it. But I will haue thee know that if thy Order doe preuaricate, the first punishmentes which I shall inflict on my church shalbe on the preachers therof, and will giue to the deuill what authority ouer them he will. Thence will grow so manie scandales betweene them and the world, that none will aduenture to take the habitt, but in the desertes where I will preserue this few number of elect, as I preserued the chil∣dren of Israel so manie yeares: and so the good being conserued in my grace, the Order shall afterward be reduced to his pristine estate. Here∣vpon* 3.54 did S. Francis prophesie; that a verie violent temptation should be raised in his Religion by pourchaced science, wherwith in manner of a furious winde from the region of the desert, as the affliction of Iob furiously striking the four corners of the house of his Religion, his owne children would bring it to ruine: because, said he, being puffed vp by their learning and relying theron, they well lay am∣bushes and cast snares for the true and lawfull children, framed by that huge damned woman called pride, to whome they will sacrifice their child birthes, that is, their worckes: and will liue in the delightes of the profitt of them, and of the recompence of their impudencie and arrogancie. Now the auctoritie of such Re∣ligious wilbe extremelie bitter and insupportable to the iuste, that shalbe persecuted by them: because their simplicitie, o∣bedience, pouertie and zeale of the honour of God, shall in a manner inexplicable, secretlie confound them. Wherfore they by reason of their pride being vnable to endure it, relying on the wisedome and reputation

of their valure, and the authority of the nobility and Princes of the world, pourchaced by meane of ambition, will persecute them to death There is also found a prophesie of the holy Father S. Francis, written by the hand of Brother Leo, of the great schisme and diuision that was in the Church after the election of Pope Vrban the sixt, the yeare 1378. that continued neere 40. yeares, the tenour wherof was thus.

A time will come when the holy Church shalbe full of schismes, which will put men in extreme perplexitie, as well in the spirituall, as temporall estate, and the deuill shall haue manie followers and shalbe more dilligente then ordinary, to take aduantage by this occasion to augment his kingdome: then shall the beauty of this Order be defiled with that of others, and prophane apostasie shalbe accomplished, to the dissention of two Realmes, when few shall obey the holie Church with a true charitie, and he that shall not be canonicallie elected to the Papacie, yea suspected of heresie, shall be obeyed: because manie shalbe subtillie peruerted by him, by his contagious errours, then shal scandales multiplie, and Christianitie be diuided, manie refusing to contradict the same, the scismes and diuisions of the Clergie, of Religious and of the people shalbe so violent, that if those dayes were not abbreuiated by God, the elect if it were possible would fall into the same errours, if God of his mercie should not deliuer them. S. Francis in regard of this reuelation particulerlie put into his rule the vow of obedience vnto the Pope, vnto his successours canonicallie elected, and to the holie Roma∣ne church, in the beginning and end of the same rule, knowing how much it would profitt his order, in that so turbulent time to perseuer firme: therfore he gaue this instruction to his, that foreseeing the same, they might know to gouerne themselues well therein.

Of the liberty wherinto the Order should fall, prophecied by S. Francis.

THE XXVIII. CHAPTER.

THe holie Father S. Francis being one day in presence of the Car∣dinall Vgolino Protectour of the Order, and of manie other of his Religious, he vttered these wordes, which he afterward also preached to the Brethren: a time will come, when the Religious of my Order by the malice of the deuill, shallleaue the way of holie simplicitie and pouerty, indifferentlie receauing all sort of mony, and all such legacies as by testament shalbe bequeathed them; and lea∣uing solitarie and humble places, will build faire and sumptuous houses in cittyes and townes, capable to entertayne Princes and Em∣perours:

then by fauour they will procure obtaine priuiledges of the Popes through art and humane prudence, and by their earnest impor∣tunitie they will obtaine requestes merelie iniust, though cloaked with truth, by this meane they will not onlie abandon their rule instituted by IESVS CHRIST, against their solemne profession: but will also ruine and alter the puritie therof, chaunging the good intention into peruerse, and being armed by meane of the said priuiledges, against obedience, against other Religious, and against all the Clergie, when they shall expect to gett the victory, the wretches shall ••inde them∣selues fallen into the trench which themselues shall haue made, ga∣thering no other fruit of their seminary, but scandales which they shall offer to God in steed of the saluation of soules: who seeing the same shalbe no more thenceforward their Pastour, but their ruiner according to their meritt: And therfore he will leaue them entangled in the nettes of auarice and their vaine desires. Which being naturalie considered of many, shall cause that acknowledgeing this punishment of the hand of God, they repent their faultes, and retourne to their former estate, not∣withstanding that they be persecuted and derided of others, as are all the vertuous and true seruantes of God by the wicked and impious. But as the same temptations shall accomplish the ruine of these, so the temptations of the wicked and the afflictions of the perfidious, which the elect shall support patientlie for the loue of IESVS CHRIST shalbe to them so manie crownes of glory.

Of a merueillous statua that appeared to S. Francis and the ex∣position therof.

THE XXIX. CHAPTER.

* 3.55 THis glorious Father being one time in prayer att S. Marie of Angels, there appeared before his eyes a statua of merueillous greatnes and beautie, resembling that of Nabuchodonoser, as the holy scripture describeth▪ for it had the head of gold, with a most beautifull face, the breaste and armes of siluer, the bellie and thyghes* 3.56 of metall, the legges of iron, and the feet partlie of iron, and partlie of earth and clay; it was couered with a cloake made of course and grosse sackcloth, wherof it seemed to be ashamed and exceedinglie dis∣quieted; which did much amaze the saint; but the Angel that represented this vision thus spake vnto him: Francis, wherat art thou amazed? know that God hath sent thee this vision full of mysterie: that seeing it, thou mayest know the mutation which wilbe in thy Religion in future time: and therfore hearcken: the head of gold which thou seest so faire, signi∣fieth

* 3.57 the beginning of thy Religion builded in the constancie of Euan∣gelicall perfection. Therfore as gold is of greater value then any other mettall, and the situation of the head is much more eminent in the body then any other member, so the beginning of thy Order, is more precious, in regard of fraternall, and golden charity and Angelicall ver∣tue: and is of such beauty and nobilitie, for the obseruance of Euan∣gelicall pouertie, that it shall fill all the world with admiration. And the queene of Saba, that is the holy church with all her faithfull shall admire it and feele in their hartes an incomprehensible ioy, beholding so beautifull a mirour of sanctity and spirituall wisdome, and all the first, builded on this first rock, shalbe glorified by his diuine maiesty. Because they shall endeauour to imitate IESVS CHRIST and* 3.58 his holy vertues. The brest and armes of siluer represent the second estate of thine Order: so much inferiour to the first as siluer is more ba∣se then gold: But as siluer is of value in regard of the faire colour and worthy sound: so this second estate of the Order shall haue many Religious Gentlemen of discent, famous for learning, and renowmed for their preachinges, who shalbe so honoured in the Church, that manie of them shall gett the cheifest dignities therin, as Abbeys, Bis∣hopprickes, Cardinalships, yea euen the Papacie: and because the force of a man consisteth principally in the armes and breast, God will then fournish thine Order, with men of such valure, and of sogood conscience, as shall defend it from the potent ennemies that shall then persecute it, they shall likewise helpe to support the holy church, against the impe∣tuous fury of heretikes and schismatikes that thē shall take armes against it. After this, shall come the third estate figured by the belly of brasse, which is without comparison more base then the second. But as the greatest quantity of monny is made of this mettall: so in that time the number of such as shall esteeme their belly their God, shalbe excee∣ding* 3.59 great. But in their greatest glory, they shalbe yet confounded: for they shall only know the thinges appertayning to the earth. And though they be followed of many for their learning and eloquence, which they shall display in the pulpitt, for which they shalbe extolled of many people that consider only the exteriour barcke, neuertheles spirituall men shall litle esteeme therof: for they shall perceaue them to affect sensualitie, not the honour of God and the saluation of soules. Alas, they shalbe reputed of God in the same degree, as the Apostle S. Paul mentioneth: that preachers without charitie are like to metall or belles that haue good sound, but it nothing pro∣fiteth them: for according as they shall preach holy and spirituall wor∣des, they shall bring foorth spirituall children, and shall manifest to others the fountaine of life, but themselues shall remaine wi∣thered

in the desert land. The fourth estate shalbe sterill and terrible.* 3.60 signified by the legges of iron, for as iron doth mollifie brasse, siluer, and gold, so this estate shalbe of such malice and obstinacie, in his owne opinion, that by negligence and vnaccustomed conditions, they shall forgett the good which they had built, that is the golden cha∣ritie of the first founders of the Order, the siluer verity of the second, & the preaching and voice of the third in the church of God. And ther∣fore as the feet support all the body, so they by the force of iron, and by a terrestriall hipocrisie, shall sustaine the body of the Order, and shall couer themselues in their course cloake, and endeauour to make the world beleeue in exteriour apparence, that they yet liue in their former pouertie and humilitie. These interiourlie shalbe rauening woulfes and to God knowne for such, though to men concealed, be it that they endure afflictions by diuers tribulations as iron in the fire,* 3.61 not only by the hammers of the deuils, but euen by Princes of the world: for as the scripture saith: the great for their malices shall also support great tormentes: they neuertheles shalbe so hard and stronge, that as the iron resisteth all other mettals, so shall they resist all, aswell Prelates as seculer princes, with a will to ouercome all, and subdue euery thing by their hardnes compared to iron: ther∣fore shall they be in disgrace with God, as hard-necked men. But as his feet are not of pure iron, but of clay also, that signifieth hipocrisie, they shal employ themselues in affaires and negotiations of the world, to please and intrude themselues into the fauour of seculer persons: notwithstanding because of the great contrariety that is betweene ba∣ked clay, and iron, in such sort as it is impossible to vnite them together, there will arise such a contrariety among the Religious of that latter time, that att length hauing litle resisted and their forces being weake∣ned, they shall begin to vse the art of hipocrisie, being impossible to ioyne true pride with fayned pietie, att least any long time, they being att length discouered to be misprisers of the discipline of the Order, and consequently of the gospell of IESVS CHRIST, first they shalbe diuided one from an other, as baked clay is separated from iron, though they seeme to be vnited together: and therfore hatreds, dis∣sentions, partialities and tyrannies shall begin to raigne among them, and afterwardes the world perceauing such impieties and wicked∣nes, they shalbe examined and chasticed euen by the seculers, and this shall befall them because they shalbe loosed from their head of the first charitie. And therfore they shalbe happy, who shalbe mindefull of the commaundements of God and of their Order: for they shalbe refined as gold in the fire, and though they be not knowne in the world, they shall neuertheles be much esteemed of God, for he will neuer abandon

this Religion so that there shall alwayes remayne some competent nomber of vertuous: though in comparison of so many lewd and libertines, they shall appeare very few: and this few shall be persecu∣ted of the world, which shall procure them a greater crowne with God Now the sackcloth and cloake so course, wherof I seeme to be ashamed, and disquieted, is holy pouerty, which as it is the ornament of this Order, and the singuler foundation of all piety, so the bastard children shalbe ashamed therof, for their ayme shall not be to God, but to the world, and therfore, endeauouring to please it, they shall misprise the habitt of God, and seeke faire and fine cloth, for the vse wherof they shall importune the world, and shall pourchace it by way of simonie; and therefore happy shall they be that perseuer to the end in obseruance of their holy vowes: After these speeches it disappeared, and the holy Father S. Francis, remayned full of admiration and teares, with all his hart recommending vnto God his sheep, both present and to come.

God reuealed these thinges and many other to his seruant Francis, as head and Pastour of his Frere Minors, concerning the chaunge of his Religion, which being founded in Euangelicall perfection, exceeding difficult to be obserued according to the world, it is not to be admired, if it be fallen, and doe decline from its perfection; We all being natu∣rally inclined and affected to worldly thinges, and to shunne alll seue∣ritie and rigour, and all necessitie, and much more freindes to our owne will, then to the will of God, which according to our sottish prudence, causeth vs to make no esteeme of the commaundemen∣tes of God, and to forke his most strict way, though most neces∣sarie to our saluation, as in deed it is: and therfore degenerating more and more we fall from our first Fathers. On the other side also it is not to be admired if some of these so fraile vessels composed of earth as we are, haue demonstrated such an inuincible constancie, in so strict an obligation to obserue the gospell; and in themselues to preserue such a treasure; because all that is the worck of God, to the end the world may know that the eminencie and glory of this Religion, proceedeth of the vertue and power of his diuine maiesty, and not of humane force and vertue: And therfore when to him seemeth time conuenient, he sendeth reformations to support the same.

Of the compassion and discreet charity of S. Francis to wards all his Religious, but particulerly to wardes the sicke.

THE XXX. CHAPTER.

BEcause the obligation of a Prelate towardes his sheep, doth not only extend to giue them aduise and spirituall refections, but also to releiue them in their corporall necessities, the holie Fa∣ther S. Francis was replenished with an infinite charitie, and had a con∣tinuall care to prouide for the corporall wantes of his beloued chil∣dren, and particulerlie where sicknes and necessitie were ioyned toge∣ther, which charitie he exercised, not only of Fatherlie duetie, but of naturall compassion, which he euer had towardes the afflicted: which vertue he afterward redoubled to make it more meritorious: so that he referred all the afflictions of his neigbour, to the person of IESVS CHRIST, for whose loue they ought to be assi∣ted, and therfore, his hart melted, as if he had seen his God in them: for which cause, those new and feruent warriers of IESVS CHRIST in the beginning of the Order, did so speciallie exceed in leading se∣uere liues, and doeing worckes worthy of pennance, which may appeare by the ensuying example, together with the charitie of the Sainct.

As the Religious were one day a sleep, one of them began with a loud voice to cry: I dye: att which lamentation S. Francis instantlie a∣rose, and caused all the other Brethren to arise, and to light a candell, then asking who was he that complained, the Religious answeared him:* 3.62 Father it is I, that dye with hunger: which hearing he presentlie caused to be brought him to eat: and that he should not be ashamed, he cau∣sed a table to be prepared, wheron he meant to eat himselfe; which he caused all the other Religious to doe though it were a verie extraordi∣narie houre. The Religious hauing taken his Refection, the holie Fa∣ther, to teach his children the vertue of discretion, wherby they should moderate the feruour of the spiritt, for conseruation of the corporall forces in abstinence, he said. Brethren, learne and retaine in you this aduertisement; that each one carefullie conserue his naturall complexion and forces, and lett him vse moderation in abstinence, accordinge vnto them: for albeit some can sustaine themselues with litle food, it is not therfore reasonable that others who cannot liue with so litle, should keep the same abstinence: for as we are obliged to forbeare superfluous eating, for not damning our soule and consuming our body: so ought we to shunne indiscreet abstinence, but must so vse it as the bodie may

serue the soule: for God loueth mercy aboue sacrifice, and lett euerie one remember what by charity I haue done, I haue only done▪ it as a pious worcke, and for an example of charitie, his extreme neces∣sitie requiring it. And therfore lett each one refraine to cause the like an other time, and especially Prelates towardes their Religious. Which was exceeding carefully obserued of the S. for though he were very glad that pouerty in all thinges, should appeare in them, yet would he neuer that his Religious should be frustrate of their due releife, and therfore when he saw they had not sufficient to eat, himselfe would goe to begge, as we haue heretofore made appeare.

For his owne respect, notwithstanding his verie feeble complexion, he was euer very strict and abstinent, yea beyond reason, euen from the beginning of his conuersion to his death. Yet he is not therfore to be reprehended, considering that one ought not to measure or limitt the life of the great seruantes of God, who are continuallie di∣rected in their actions by the holy Ghost, but we must permitt to worck in them, the spiritt and certaine excesses that are to be seene: it is sufficient for vs to our confusion to admire them, and therof to imitate what one can, for it was expedient, that, as many were de∣fectiue, performing lesse then their duety, God should raise others that in their bodyes should supply both for themselues and their neigh∣bour: and to the end that the holy Father might giue this good ex∣ample of himselfe, wheras in his sicknesses many thinges extraor∣dinarie were necessarie for him, he would rather depriue himselfe therof, to giue example to others•• and when there were any Religious sicke, he was not ashamed to goe into the villages to seeke flesh, and their other wantes, which in their health he would not haue permit∣ted them to vse for any thing in the world. He did also seriouslie ad∣monish them to remember that they must be Frere Minors, not only in their health, but euen in their sickenes, and that therfore they should not haue an insatiable spiritt, nor admitt all the commodities that the deli∣cate of the world enioy, for so there would be no difference, nor should they meritt before God, for whose loue they ought to be content to endure some inconueniences, yea euen in their sicknesses. Now though this holy Pastour did zealously vtter these wordes: yet such was his charity that seeing them sicke he could not but releiue them, and seek to supply their necessities, and cherish them to his power, as by this exam∣ple may appeare. One of the most ancient Religious of the Order being sicke, the S. moued with cōpassion to see him so afflicted, said to himsel∣fe; if this Religious had eate grapes, he would be better: then calling the Religious, he conducted him into a vineyard, neere vnto the Couent: whither being come, that the Religious might not be ashamed, he began

first to eat grapes, then gaue to him, and made him sitt downe, and so entertayned him that he arose as sound as he had euer bin, the vertue of God worcking by the charitie of his seruant: which the said Religious diuers times with teares recounted to his brethren.

How the holy Father S. Francis did eate with S. Clare, and how both were rapt into extasie. This is taken out of the 4. chapter of the 10. booke, and hither tranfferred to his proper place.

SAinct Francis being att our Lady of Angels, was infinite times im∣portuned by his first spirituall daughter S. Clare, to take his refe∣ction once with her. Yet though she were of sanctity sufficientlie knowne to all people, he would neuer consent thereto: att lenght the glorious saincte fearing that when she least thought therof, God might call vnto him the holy Father, such being the infirmities whervnto he was subiect, so that she should neuer enioy that consolation in all her life, she so much solicited all Religious that were most auncient and best beloued of the S. to obtaine so honest a request in her behalfe, that they together so affectionately entreated him, as that in the end he con∣sented therevnto: But to auoyd scandall and ill example to his Religious, and that they should not therby challenge a consequence of goeing to eat att the monasteries of Religious women, he caused S. Clare to come with some of her Religious, to our Lady of Angels, where he had con∣secrated her vnto God, and he very curteously entertayned her with all her Religious, then hauing with her made a long prayer vnto the Vir∣gin Mary, and hauing deuoutly visited the altares, he made preparation according to his custome vpon the ground, and att the ordinary houre, they sate downe, where for the first course, he began so highly to discour∣se of God, that himselfe, S. Clare, and all the Religious were so rapt in extasie, that they were no longer of this world: but hauing their eyes lifted vp, they were as it were out of themselues.

Att that instant it seemed to the Burgesses of the citty of Assisium, that they saw the house of our Lady of Angels, with althe circuit, & the very Mountaines to burne: they seemed also to see an exceeding great fire ouer the monastery much more violent then the rest: wherfore they all ran hastely to quench it. But being come to the church, they found neither fire nor flame, but that of the holy Ghost, which they considered and very well perceaued, in the countenances and aspectes of those whome they found yet fitting and swallowed vp in God, with S. Clare, and all her companions: from whence awaking, & all finally finding the grace of God, they did eat & vse litle other thinge,

being already satisfied and filled with that celestiall food. So euery one departed, giuing thanckes to God, who alwayes offereth and presen∣teth himselfe to them that in charitie vnite themselues vnto him. Saincte Clare retourned to her monasterie of S. Damian, wher here Religious receaued her with much consolation, because they feared that S. Fran∣cis would haue sent her to found some monastery other where, as he had done her Sister Agnes, whome he had sent to Florence.

The 31. and 32. chapters are formerlie inserted, after the last chap. of the first booke, so to obserue the true Order of the life of S. Francis.

How S. Francis knew that it was the will of God he should helpe to saue soules by his preaching, and not only by prayer: and how he instituted the Order of Penitents, called the thirde Order.

THE XXXIII. CHAPTER.

THe true seruant of God, desiryng to serue his master entierlie in such thinges as should be most gratefull to his diuine maie∣stie, in fidelitie and perfection of life, without respect to any kinde of consolation temporall, or spirituall: there arose a doubt in his spiritt, wherof he diuers times conferred with his Brethren in this manner: My brethren I beseech you by the charitie which liueth and is amongst you, to tell me, what I ought to doe, and whither of these two exercises you esteeme more to the seruice of God: either that I applie my selfe entierlie to prayer, or that I also labour in preaching, so to instruct the ignorant the way of God: I am of litle and simple stature, as you see, and cannot teach with wordes full of doctrine: and withall, hauing on the other side receaued a greater grace of God to pray, then to speake, I would more willinglie applie me to continuall prayer: besides that, I know by experience, that there is a great gaine, and a certaine augmentation of grace in prayer, wher∣as to preach is to impart and communicate to others, those litle giftes which one receaueth of God; prayer is a lustre of good de∣sires and of the pious affections of the soule, and a collection of ce∣lestiall vertues, vnited to the true and supreme good: but preaching is to bedust the spirituall feet: that is, the amourous affections of the hart towardes God, which serue as feet and foundation to all the spirituall edifice, a man by it detourning himselfe from se∣uerity

of life, and rigour of discipline. In prayer we speake vnto God, and harcken vnto him when he speaketh to vs, and leading a life in manner Angelicall, we more conuerse in heauen with the Angels, then here on earth with men: wheras preaching, we must alwayes conuerse with men, and liue among them, to conuert them, to tell them the truth, and to heare many worldly thinges of them: Neuertheles there is one thing in preaching verie contrarie to all these▪ which maketh much in behalfe therof, and is worthy of great consideration, discouering vnto vs that God maketh esteeme therof, which is, that his only Sonne, who is soueraigne goodnes, the only modell of diuine wisdome, descended from the bosome of his eternall Father, to enstruct the world, to teach by his holy example, and to preach vnto men, the word of saluation, wherby he afterwardes saued the predestinate soules, washing them with his precious bloud, reuiuing them by his death, and maintayning them by his most sacred body, in the holy sacrament of the Eucharist, not reseruing any thing to himselfe which he did not graciouslie giue vnto vs to further our saluation; In that respect we are obliged by his example to doe whatsoeuer we thinck may be pleasing vnto him, to leaue all our affections, and for a time omitting prayer, to applie vs to prea∣ching. Further, to tell you the truth▪ on the one side mine owne will allureth me to repose: on the other, I remember when I retour∣ned from Rome, wtih the confirmation of the rule, God reuealed vnto me that his intention was I should remaine, not in desertes, but in the world to assist the redemption of many soules from the swallow of the deuill. In regard of all these considerations, I craue your counsaile: because God would neuer reueale it vnto me, for I euery day with verie great instance demaund the same of him.

All the Religious answeared, that they were not capable to coun∣saile and satisfie him therin: then calling Brother Macie▪ he said: Goe to thy Sister Clare, and in my behalfe will her with all her sisters, to pray vnto God, that he will please to teach me to performe his seruice in this point: and hauing done this message, goe to Mount Subasio, to Brother Siluester, who by the holy Ghost is made worthy of diuine discourse, and who by his merittes obtayneth of God what grace he pleaseth; to him deliuer from me the same message. Brother Macie hauing accomplished his commission, and retourning, S. Fran∣cis receaued him with verie great charitie, for he washed his feet, and made him eat, then conducted him to the toppe of a mouu∣taine, where kneeling downe, with his head bare, and armes crossed, he said to Brother Macie: What pleaseth my Lord IESVS CHRIST that I doe: who answeared that Brother Siluester setling himselfe to

prayer, assoone as he had spoaken, he had reuelation frō God, that he had not called him, to this vocation, for his proper and particuler benefitt: but that by meane of his preaching, many lost soules might be conuerted to pennance and told him withall that the same had bin reuealed to S. Clare. God would haue this matter thus to proceed, that euery one might by diuers testimonies know, wherfore his diuine Maiesty had sent this his seruant into the world. The S. of God standing vpon his feet, hauing heard this answeare which he desired to heare on his knees, as a resolution from the almighty, replenished with the holy Ghost; and enflamed in the loue of IESVS CHRIST, he answeared Brother Macie, lett vs then goe Brother in the name of God, and so transported by the holy Ghost, he that very houre put himselfe in iorney, hauing called Bro∣ther Angelus for a third companion: he knew not whither he went, but committed himselfe to the conduct of the holy Ghost, and so he ar∣riued att a towne called Carnerio, two leagues from Assisium where he preached to the people, with so great a feruour, and generall edification, that as well the men as women, hauing heard him so piously to disco∣urse of the contempt of the world, and seing that God spake by him, they were so moued, that almost all of them would haue abandonned their owne houses and followed him to effect his holy counsailes: but that the S. inspired of God, willed them not to stirre: but that they* 3.63 should liue vprightly in the feare of his diuine Maiesty, obseruing his holy commandementes; and should educate and trayne vp their children and family christianlike, alwayes hoping in God, and shunning sinne as their greatest ennemy, and told them he would not faile to enstruct thē the way to find pardon att Gods handes: But all these wordes were vai∣ne for these people hauing no further power to resist the holy Ghost that boyled in their hart, would not yeld to him nor be satisfied, till he had receaued them al for Brothers & sisters of his order: and so by diuine ins∣piration the glorious Father S. Francis instituted the third order of peni∣tentes, which is for personnes of all qualities, virgins, maryed people, widowes of both sex, wherof we shall particulerly treat hereafter in the ninth booke of the second part.

Of the first Chapter of the third Order, and of the reuelation made by one possessed, vnto S. Francis; This was the eight chapter, of the ninth book, and here placed as a matter particulerly appartayning to sainct Francis.

THe yeare 1222. there was among others a man of this Order cal∣led Bartholameo, a Procuratour, who hauing heard a sermon of S. Francis, was conuerted to God, and gaue ouer the proces∣ses

of the world, and being cloathed in the habitt of the third Order, he endeauored by a continuall spirituall labour to produce fruites wor∣thy of pennance, so that he attayned to such a sanctity of life, and fami∣liarity with the holy Father S. Francis, that he authorized him in his place for euer to admitt men and women into the third Order. It hap∣pened that this m•• had accidentally a possessed person in his house, that did neuer rest babling, neuertheles att the comming of S. Francis he be∣came mute and so continued for three dayes, the time of S. Francis his aboad there: Which the master, of the house found very straunge: yet not to molest the holy Father, to whome he carryed a singuler reueren∣ce, he forbare to discouer any thing vnto him: the holy Father being de∣parted, and the possessed beginning againe to talke, the said Bartholomeo asked him in the name of God, why he had bin so mute, wherto the possessed resisting, and the coniurations augmented, att lenght he said: know that till that Religious was departed, I was so bound of God, that I could neuer vtter one word. This man of God replyed: hath then that Religious so great vertue as for three dayes to make thee mute? the pos∣sessed answeared: it is not long since that our Prince being with all his troupe assembled, gaue vs to vnderstand, that God had neuer aban∣donned the world, but that he sent it some of his seruantes, as Noe, Abraham, Moyses, and att lenght his Sonne himselfe; and since that ti∣me,* 3.64 the charitie of Christians being was so cold, that the benefitt of the passion of his Sonne, was as it were vtterlie bannished all memorie and consideration, wherfore he (our Prince) much admrred that God did so long foabeare to giue it succoure, but when he saw this Religious to issue foorth with such a sublimity of cōtempt of the world, and with such a resignation of himselfe vnto God, yea to renew the life of IESVS CHRIST on earth, drawing after him such a mul∣titude of the world, and particulerlie of perfect men, he manifest∣lie knew that this was the man whome he feared to come: he ther∣fore excited vs all to persecute him, and to that purpose, it is not long since that manie thousandes of vs were assembled in an orato∣rie, where we found meanes to ruinate his Order: for we will induce therinto the familiarity of women against chastity, and the admission of yong men withour spiritt, against pouerty, magnificent and sumptu∣ous buildinges, proud Prelates, that shall haue no power to cōtaine thē∣selues within the bōdes of humility, against obediēce diuersity of opi∣niōs, and other thinges which now I wil not discouer: lett it suffice thee that we will labour so much as to get the vpper hād, & this Order, which thou seest so eminent, shall come to such ruine, and be so contempti∣ble to men as is admirable. Albeit in that time there shall arise an other Religious of the same Order of no lesse vertue then this Frācis. He shall

attaine to that sanctity, that the third part of men shalbe by his exam∣ple and predication conuerted to pennance: we haue now resolued with all our possibility to oppugne and assault this order; and to that end there are lately sent eight thousand of my companions, to a Monastery where there are but seauen Brethren, to tempt them. This was two yeares before S. Francis receaued the stigmates. And though it be not receaued for a truth, because it was spoaken by a deuill; neuertheles that which is since arriued causeth a beleife that God forced him to vt∣ter it: this not being the first time that God hath manifested his secrettes vnto the world by the mouth of deuils, as in the time of our lord IE∣SVS CHRIST, when he constrayned them to confesse that he was his true Sonne.

How S. Francis departing from Carnerio, preached to diuers birds.

THE XXXIV. CHAPTER.

SAinct Bonauenture and S. Antony doe recount, that S. Francis being departed out of the said Carnerio, before he came to Be∣nammo, he saw on a tree a great nomber of birdes of diuers kin∣des, and hard by them an other squadron, a matter indeed deseruing consideration, in regard that it seemed to signifie I know not what ex∣traordinary thing, as it happened. For the S. inspired of God, causing his companions to stay behinde, went to preach to the said birdes, and comming neere to the tree, saluted them in these wordes: The peace of God be with you: and they shewing signes of ioy, approached all to this predication: those that were on the tree descended to the ground, and rancked themselues with the other, and keeping a quiet silence, they seemed to expect when the holie Father would begin: Wherfore he thus discoursed vnto them: My Brother Birdes, ye are exceedinglie obliged alwayes to prayse God your Creatour, for he hath giuen you winges, wherwith you lightlie fly in the aire and whither you will, a fauour that he hath not giuen to so manie other Creatures. He hath also ador∣ned and cloathed you with fethers, and they of diuers delectable and beautifull coulers: he hath created your bodyes light, and supporteth you without any paine of yours, permitting you to enioie the labours of men. He hath also giuen you a qualitie of singing verie delightfull: then he conserueth and hath conserued you from the beginning of the world: he miraculouslie cōserued you from the deluge, sending couples of eue∣rie kinde into the arck of Noe, there to be preserued: he hath giuen you* 3.65 for habitation one of the foure elementes: therefore doth holie scripture ordinarilie call you the birdes of heauen, besides that you possesse the

mountaines and hilles, the vallyes and plaines att your pleasure, the fountaines, riuers, trees, and houses for nestes: it hath pleased God him∣selfe by his sacred mouth to testifie vnto the world, that you neither spinning, nor in any sort labouring, he hath care to cloath you, both sommer and winter, and to giue you althinges necessary to your con∣seruation. All which benefittes, are pregnant signes of the loue which God beareth you as his creatures. And therfore my Brothers and si∣sters, blessed of God, beware that you be not ingratefull vnto his di∣uine Maiesty; but prayse him alwayes deuoutlie, with your sweet ac∣centes, sith he hath giuen wherwithall.

The Sainct hauing ended his sermon, all these birdes (which is ad∣mirable) began to open their billes and beate their winges, as if they would haue said, we thanke you, but being vnable verballie, bowing their heades they manifested vnto him, their due reuerence, and that they expected his benediction to prayse God, and so to depart. The holie Father was much comforted in beholding those gestures, percea∣uing these creatures to be so obedient vnto their Creator; and there∣fore for their farwell he gaue them his benediction, which hauing re∣ceaued; they with one accord mounted into the aire, filling it with most pleasing accentes, then did they diuide and separate themselues in the aire into foure bandes, conformable to the benediction which the holie Father had giuen them in forme of a crosse. S. Francis retourned to his companions, who were as beside themselues seeing such straun∣ge meruailes in vnreasonable creatures, he asking them pardon in great humilitie, for hauing made them attend, whiles he preached to those birdes, whome he found so prepared to heare the worde of God. He thenceforward preached, to all creatures, exhorting them to prayse their Creatour, that all the world might yeld honour, glorie and pray∣se to God.

A short aduertisement, for the better vnderstanding of this miracle, and some other the like, contayned in this Cronicle of S. Francis: added for the better vnderstanding of the simple.

The glorious Father S. Francis was not ignorant, that dumbe creatures, were not capable of his sermon, and therfore preached not vnto them to instruct them, but to stir vp him selfe the more to admire the goodnes of God. And God (no dout) to comfort his deuout sernant, made the very vnreasonable creatures by a secret instinct, to reuerence the Sainct, whilst he preached vnto them, or rather, whilst he preached to him selfe in them, and by them: the holie Scripture being full of such sermons, and namelie the four last psalmes of the prophet Dauid, and the Canticle of the three children in the furnace of Babilon, which what else are they but such sermons as Sainct Fr. made vnto these creatures to adore their Creator?

Of the vertue and efficacie of the holy Father S. Francis his preaching, and of certaine miracles wrought therby.

THE XXXV. CHAPTER.

THrough whatsoeuer townes and villages he trauailed, he prea∣ched with such feruour and spiritt, and with such efficacie that there was no hart so obdurate but was moued to pennance. Be∣sides that which is spoaken of the towne of Carnerio, it many times ar∣riued, that there followed him more then thirty or fiue and thirty men conuerted to pennance by his discourses, who did not only abandon va∣nities, as the custome is for ten or twelue dayes, but did vtterly and en∣tierly forsake the world, following God in his Euangelicall pouerty. He admirablie confounded the blindenes of heretikes, and exalted the faith of the Romane Church, which he performed by the meane of the scien∣ce which the holy Ghost had infused into him, and of the merueillous miracles which God wrought by him, who was also present & fauorable vnto him in all his actions. He expelled diuels out of the humane bo∣dyes which they possessed, and cured all diseases. Wherfore men and women, poore and rich, gentlemen and yeomen, Ecclesiasticall and secu∣lers, from all partes repaired to heare and see him discourse, as a mā des∣cended from heauen: many of his hearers, without any retourne to their houses remayned with him to doe penance. His word was as a fire that penetrated the interiour of hartes, leauing him that felt it contrite and penitent, for he preached not with an eloquence and humane science, but by the holy Ghost and by diuine reuelation. Therfore preaching al∣wayes according to what IESVS CHRIST inspired him, he vttered no∣thing but the same verity, with great zeale and without any feare or respect. He could not dissemble among the great, nor much lesse flatter them: but he reprehended their vices, and if they were guilty of publi∣ke sinnes he corrected them with seuere demonstrations, exciting them to pennance, he preached the word of God with like attention to the meaner sort as to great personnes, he as carefully instructed a small num∣ber* 3.66 as a great, for which cause he was indifferētlie heard of euerie one, as a man sent them from God for their saluation, and so much the more in* 3.67 regard that they saw his wordes confirmed by miracles, as here ensueth.

S. Francis being one day on the sea shoare att Gagette, and a great multitude of people that were very deuout vnto him flocking to heare and see him, and to haue his benediction, he, that shunned honour, being retired into a barke to hide himselfe, felt the vessel miraculously to moue it selfe from the port, and being a litle, yet enough retired, it arrested im∣moueable,

as it had bin a hard marble in the middes of the waters: wherby knowing the will of God, tourning to the people who excee∣dingly admired the euent, he made them a very behoufull sermon: then according to their desire he blessed them with the signe of the crosse, which gaue them great consolation, and the S. insinuating their depar∣ture, after they were retired from the shoare when it pleased the S. the barke of it selfe approached againe, so that one might say, the soule was obstinate that refused to obey him, whome the very drie wood obeyd.

* 3.68 Preaching in a Church att Aluiano, being exceedinglie disturbed by the swalloes, he commanded them to be silent and giue eare to the word of God till he had done. Att those wordes (which was admirable) the swallowes ceassed to flye and sing, and neuer stirred till he had ended his preaching: this miracle was so generally spred with exceeding edification to all that heard it, that a scholler at Paris being very much disquieted by a swallow, said to himselfe, this same should be one of the swallowes that troubled the holie Father S. Francis when he preached: wherfore with a very strong faith he said, I commaund the swallow in vertue of the holy Father S. Francis to be silent and to come to me. This was not vttered in vaine, for the swallow by those wordes constrayned, incon∣tinentlie flew to his fist; wherat admiring, he committed her to the feildes, and after that she was neither heard nor seene.

Of certaine miracles of the holy Father S. Francis.

THE XXXVI. CHAPTER.

* 3.69 IN the citty of Thoscauella, he cured the sonne of a knight that had with great deuotion entertayned him, who being borne without reines could not stir frō where he was sett: the S. taking him by the hand, made him arise and stand on his feet, wheron he alwayes after wal∣ked very well, & as a sound as any other, to the great contentment of the Father and all them that knew him, who therin praysed God and his seruant. In the citty of Naruia S. Francis cured one of the palsey, att the* 3.70 request of the bishop of that place, which he effected by the signe of the crosse, which he made on him from the head to the feet, which being done, the sicke arose instantlie sound from his bed. In the bishop∣prick of Riete, he cured a childe ouer-gone with the dropsie, who had his belly so swollen, that he could not see his feet: the Saint being moued to compassion by meane of the mother that brought the child vnto him, by the only touch of his hand, cured him, to the ex∣ceeding admiration, edification, and thanckesgiuing of all that knew* 3.71 it. He also restored health to an other, that was so extremelie crooked and curbed that his face and feet did almost meet, he had compassion of

* 3.72 the Father that endured more then the child it selfe; whome he cured by the signe of the crosse. He restored the vse of a womans handes that were withered, by the signe of the crosse, this was done in the citty of Agubio, and att the very instant this woman prepared dinner for the S. and many poore people. In the citty of Niuiano he restored sight to a blinde, thrise annoynting his eyes with his spetle, and making the signe of the crosse on them in honour of the holy Trinity. At Narui he cured an other by the signe of the crosse. By the same signe of the crosse he cu∣red the sonne of a Gentleman of Bolonia who had a filme on his eye, which besides the hindering of his sight, was so vnseemely and disgra∣cefull to behold, that it molested them that looked theron, This child* 3.73 being full growne acknowledging this benifitt became a Frere Minor, confessing that he saw more perfectly with the eye that the S. had cured, then with the other. So in the same time the holy Father S. Francis illu∣minated this child exteriourlie and interiourlie. Being lodged at S. Ge∣mignano* 3.74 with owne deuout vnto him, who had his wife extremelie tormented by the deuill: which he knowing, after some prayer made, he commanded the deuill in the name of God to depart, and instantlie* 3.75 he left the woman att libertie. In the cittie of Castella he deliuered an other possessed and tormented of the deuill. A Religious being vexed with an horrible and terrible disease, the fittes wherof comming on him, made him more like to one possessed, then afflicted with any other infir∣mity:* 3.76 for he became so loath some, and bespotted with such different coulers, that he terrified those that beheld him, he gaue notice to the S. & recommended himselfe vnto him. He taking compassion of him, pre∣sently sent him a soppe of the bread which he was then eating, which the diseased with a very strongh faith and deuotion hauing eaten, was instantlie cured and was no more sicke till his death. Att the Castell of* 3.77 Pieue, a man much deuoted to S. Francis so laboured that he got a cord wherwith S. Francis had bin long time girded, with the only touch wherof, he cured al the sick of the neighbour places, and if he could not repayre vnto them, he therwith touched the water which they were to drinck, which hauing drunck they were incontinentlie cured: this con∣tinued a long time, according to the merittes and faith of them that ap∣plyed* 3.78 it. Some preserued the crumes and morcels that remayned of the S. bread, which they afterwardes with great faith would giue to the sick, and many were miraculously cured therby, the diuine vertue wor∣king al these thinges to the glory of his faithfull seruant, and for the sal∣uation of soules, to the end to induce people the more desiredly to heare him, and to conuert themselues to penance.

How S. Francis goeing to preach, the Mountaine of Aluerne was giuen him by a noble man of Toscane.

THE XVII. CHAPTER.

THe holy Father S. Francis departing one time from Spoleta, to goe to Romagna, hauing taken Brother Leo for his companion, they vnderstood by the way that a solemne feast was held in a great towne called Montfeltro where many gentlemen were assembled: whervpon he said to his companion: Brother lett vs goe to that feast, we may there doe some good: and so they went and entred directlie in∣to the Church, where then was the Lord Orland Earle of Chiuisi, who was very deuout to S. Francis by reason of his reputation, and much desired to see and heare him. Now this man vnderstanding of his com∣ming, went presently to heare him as he began to preach on a wall, the better to be heard, and for want of a pulpitt or chaire of sufficient hight. His theme or text was this: I hope no more, then I take pleasure to en∣dure: on which wordes assisted by the holy Ghost, he deliuered worthy and merueillous matters, attributing the whole vnto the afflictions and persecutions which the Apostles and Martyres of IESVS CHRIST endured, and the Confessours that were continuall Martyres and not of one day or momentes endurance; and this they performed by the hope and liuely faith they had in recompence of their few dayes of sufferance to enioy a perpetuall fellicitie; and which other well liuing Christians endure who serue God and their neighbour with a feruent charity, and who support the temptations and afflictions of this world with patience reioycing in God with whome they are certaine to enioy his high and incomprehensibles promises. Each one was by this discourse excee∣dingly enflamed in the loue of God: but especialy the said Coūt Orlāde, who was much more satisfied by the presence, doctrine, and spiritt of S. Francis, then by what he had heard related, or would euer haue imagi∣ned. Wherfore the sermon being ended, he went to salute him and made knowne his deuotion vnto him; then told him that he earnestly desired (cosidering his affaires called him otherwhere) to speake only four wor∣des vnto him in secrett, concerning the good estate of his soule. The ho∣lie Father graciouslie answeared him that att his pleasure he should come to him after dinner, & he would attend him; and being retourned, he a long time discoursed with the S. of what most troubled his conscience, which the S. by the grace of God did incōtinently cleere; which done, the Count added: Father I haue a place in Toscane, where there is a montaine of indifferent hight, called Auerne, which would be very conuenient for

you, wherin to spend a deuoute and contemplatiue life, because it is ve∣ry solitary, I much desire you should see it, and if you finde it conuenient, you should doe me a fauour in accepting it for you residence: and cer∣tainely I should esteeme it as an extraordinary curtesie & singuler grace. The S. as presaging his good, though att othertimes he appeared more nice in like pointes, very willingly accepted it, & told him he would send two Religious to see it, and if they found it such as he described, him∣selfe would dwell therin, as afterward he did: and whiles he thancked him, he commāded two of his Religious whome he sent to vew it, that finding it conuenient, they should make choice of a place for a chappell and should take possession therof, which they performed: S. Francis wishing a celestiall recompense to the Count, who instantly went to a towne which he had vnder the said mountaine, where he very honora∣bly entertayned the said Religious, as Angels of God: and then sending with them some of his people, he commanded them to conduct the Reli∣gious ouer all the mountaine which way they desired. When they came thither, att the first sight the place pleased the Religious exceedingly, and goeing further they found a very pleasant plaine att the foot of a hill, where without further delay, being of opinion they should find no place more conuenient, they began to cutt downe bowes of trees & with the helpe of their guid to fix them in the earth, & so quickly made a lodging w erin they rested all night, taking possession in the name of S. Francis, who they aduertised therof, who full of ioy, called Brother Leo, Brother* 3.79 Angelus, Brother Macie, with whome he gaue thanckes to God: thē im∣parting to thē his purposes, they came together into the said Moūtaine, vnto the toppe wherof being ascended, he reposed vnder the shadow of an oake, whither a great nomber of litle birdes incontinētly came to en∣tertaine him, by their singing, with their heades and feathers discouering their inward ioy, which in deed was admirable to behold: for some flew on the head of the S. others on his shoulders, others on his handes, and his armes, with such familiarity as if they had vnderstanding. Which S. Francis perceauing, he said to his companions: My beloued Brethren, I now firmely beleeue that it is Goddes pleasure we should here remaine, and therfore hauing giuen his benediction to the birdes, he proceeded to visitt the moūtaine, where the two Religious meeting him, they shewed him the choice they had made for their residence: which did not content S. Francis, but circuited about till he had found an other place more to his satisfaction, where he might secretlie contemplate, and there with bowes of trees he built a cell, wherin shortly after God communicated vnto him his sacred stigmates, as in due places shall appeare.

How in the said Mountaine God appeared vnto him on a stone, and of the priuiledges he gaue him for the Order. This was the 34. chapter of the 10. booke, transferred to this place as proper vnto it.

THe holy Father residing in the said Mountaine, our Lord ap∣peared vnto him: who hauing manifested his will vnto him, & being departed, the holy Father S. Francis called Brother Leo, and said: Brother (sheep of God) wash that stone with water, who ta∣king water incontinentlie washed it, then he bid him wash it with wine which he did; afterward with oyle, and he washed it; and finally he bid him wash it with baulme, and Brother Leo answeared that he had none, nor none was to be had in that place. S. Francis then, expounding the figure said vnto him: Know Brother (sheep of IESVS CHRIST)* 3.80 that God hauing euen now appeared vnto me on this stone, correspon∣dentlie to the foure thinges wherwith I commanded thee to wash the same, hath graunted me foure priuiledges for our Order. The first, that whosoeuer with all their hart shall loue me, the Frere Mi∣nors, and their Order, shall by his grace and mercy end their life happily. The second, that whosoeuer shall against reason persecute the Order, shalbe notoriously punished. The third, that the Religious who shall perseuer impious in the said Order shall soone dye out of it, or therin shall remaine confounded. And the fourth, that the Religion shall for assistance of holy Church, continue to the end of the world.

The sequel is the rest of the 64. chapter of the first booke, transferred hither, as the proper place therof.

* 3.81 THe deuill being vnable to endure such perfection of S. Francis and perceauing the greate fruit which he did and might produ∣ce, determined to kill him: wherfore the S. being one morning att the toppe of the mountaine, whence did hang a very deep downe∣fall, there praying to God with all his hart, the deuill to ruine him in that downefall, thrust him so violently, that he cast him farre off, vpon a great rock of the mountaine: and wheras the deuill hath no far∣ther power ouer vs then God permitteth him, he could in no sort annoy him, for the S. inuocating the helpe of his diuine maiestie,* 3.82 the rock wheron he was cast, receaued him in, as if it had bin a heape of very tender wax, or soft earth, so that besides the space of his body, which was enclosed in the rocke, there remayned the hollow & mould which he there made, as also the impressiō of his hādes & fingers

when he tooke hold theron, which character or impression to the great admiration of all people, is att this present there to be seene; for all is ap∣parentlie to be discerned; so that the deuill was confounded and enraged, and the seruant of God miraculously conserued, by that immensiue vertue which is euer present to his seruantes, to releiue them as oc∣casion shall require. Such was the possession that God gaue to his seruant, of this mountaine: lett vs now then retourne to speake of the innocencye of the holy Father, which caused the birdes, as we haue said, to secure themselues on him, as on a solitarie tree, they knowing his interiour: and lett vs obserue how many other creatures did the like.

Of the familiarity and obedience which all kinde of creatures had vnto the holy Father S. Francis.

THE XXXVIII. CHAPTER.

THe soule of the glorious Father S. Francis was in such sort en∣dued with sanctitie, that he euidentlie declared that he had ob∣tained of God, the first estate of innocencie interiour and exte∣riour; for in this estate he conserued himselfe perfectly subiect and obe∣dient vnto God, whence followed that he was so much honoured and obeyed of other creatures his inferiours, ouer whome God had giuen* 3.83 him dominion, as by the examples ensuying we shall make appeare, Passing one time by the citty of Sienna, he found a great flock of sheepe feeding in a meadoe, and comming neere them, he very curteouslie sa∣luted them. They leauing their pasture (as if they had bin capable of rea∣son) went towardes him, and with their head lifted vp beholding him, made shew that they reioyced att his presence. The Religious companions of the S. and the shepheardes, were exceedinglie amazed att such a nouelty, that sheep, muttons, and lambes as reasonable crea∣tures, should demonstrate that they admired and reuerenced the S. They would not retourne to their feeding till the holy Father had giuen them his benediction.

Att our Lady of Angels one gaue him a sheep, which he most grate∣fully receaued, for the naturall simplicitie, innocencie, and meeknes which is in sheep. This holy Father admonished this sheep to be care∣full to praise God, and to be wary not to offend or be offended by the Religious, which the sheep to her vtmost obserued and performed: yea so seriously as if it had discretion to obey a master. When the Religious went to sing in the quire, the beast went also, and followed them to the Church, where without any instruction, she would kneele downe;

Then in steed of singing she would leap and bleat before the altare of the* 3.84 virgin Mary, and of her Sonne the lambe without spott, as if she would salute and prayse them. And when one eleuated the sacred host att the Masse, she inclined, kneeling downe, honouring and adoring her Crea∣tour, as if she would inuite deuout Christians to giue more honour to the Sacrament, and check and reprehend the indeuout for their litle re∣uerence.

S. Francis had some time att Rome a litle lambe, in memory and mindfulnes of the patient lambe IESVS CHRIST: and being to de∣part, he recommended it to a Roman gentlewoman his deuoted freind, called Iaqueline of Sertesoli: the lambe followed her as the S. commanded it goeing and retourning from church: if the houre of masse did passe hauing heard the clock, it solicited her with his voice, and by gestures, so that the disciple of S. Francis was master of* 3.85 deuotion vnto this gentlewoman. Being in the Oratory of Grecio, on presented him with a leuerett, but he presently sett him att liberty, that he might runne away, but seeing that he would not runne away, but was only remoued from him, he recalled it, and the leuerett inconti∣nently lept on his legges, and he embracing it as his child, sweetly as∣ked* 3.86 it why it permitted it selfe to be so taken: then hauing compassion of it, he deliuered it to a Religious to carry it to the mountaine, to so∣me desert and secure place and there to leaue it, aduertising it first that it should be carefull not to be taken againe of any man. Many other like accidentes happened vnto him. In the lake of Perusia, a wild conny being taken, and giuen to the S. assoone as it saw him, it ran and lept into his handes and bosome. Passing by the lake of Reite, to goe to the hermitage of Grecio, a fisher presented him on great deuotion with a water bird, which the S. ioyfully receauing, opened his fist, that it might fly away, but the bird stirred not: the S. lifting his eyes towardes heauen, remayned long time as in an extasie, then comming to himselfe as if he had retourned from some farre country, seeing the bird still in his hand, he gaue it his benediction, and gently commanded it to goe whither it would: and so the bird hauing receaued his benediction flew merily away. In the same lake was giuen him a great fish aliue, which* 3.87 hauing accepted, and thancked the giuer, he putt againe into the lake, the fish mounting presently vpon the water, alwayes followed the S. by the riuer side, till he came to the place where the S. was to depart, and there staying he began to sport aboue the water, and would not depart till the S. had giuen him his benediction.

Of many other miracles like to the precedente.

THE XXXIX. CHAPTER.

SAinct Francis passing with his companion by the Marishes of Ve∣nise, found a great number of birdes on a tree which sung verie melodiously, neere vnto whome he went with his companion to say his canonicall houres and to prayse God with them who stirred not; yea the S. comming to say his office, they so raysed their tunes, that the holie Father and his companion did not well vnderstand one an o∣ther: wherfore he willed them to stay a while till they had ended their* 3.88 office. They were incontinētly silent and sung no more til the office was sayd, after which he gaue them leaue to sing, and then they began againe with more delight thē before, to the great contentment of the S. There was att our lady of Angels a figge tree wheron was a grasse hopper, att* 3.89 whose singing S. Frācis (as one that in the least creatures did alwayes cō∣sider the greatnes of his Creatour) did oftē awake to prayse God. He one day called her, and she instantly flew vnto his hand. He cōmanded her by her song to prayse God, and she began to sing, and neuer ceassed till he cōmanded her to be silent, and to retourne to her place: Being re∣tourned to the figge tree, she euery day att the same houre came flying to the handes of the S. One day he said to his brethren: I will that we giue liberty to our sister, which hauing done she flew away, and as a true daughter of obedience was neuer seene after. Being sick in the citty of* 3.90 Sienna, a gentleman a deuoted freind of his, sent him a pheasant taken a liue, which being before him, shewed such signes of familiarity, that he who brought him could not hold him, so great a desire had it to come to the Sainct, who receauing it would not claspe it in his fist: but car∣ryed it att libertie, that it might fly away, but it setled in his handes, wherfore hauing committed it to a freind of his, to keepe, the phe∣sant for greife would neuer eate, till it was brought againe to the Sainct, who hauing receaued it, it began to eat verie ioyfully. A Faul∣con did nest on the mountaine of Auerne, close vnto the celle of sainct* 3.91 Francis, which came to the Sainct as familiarlie as if he had bin a deere freind. In the night it serued him as an alarme or watch, sing∣ing att the ordinarie houres that the Sainct accustomed to pray, which pleased him will: for the care which the Faulcon had, freed him from care, and so much the more because by diuine instinct, when he was sicke, the faulcon as if it had had discretion, defferred his call about, two howers, or more according to the necessitie which the Sainct had to repose; att other times verie gentlie after the breake of day. This pro∣ceeding

doutles is strange wherby God mayntained his seruant. As S. Francis was one time in his trauaile he willed his companion to prepa∣re him to eat, which hauing done, and the Sainct blessing the table, a Nightingall began to sing so sweetlie, that the Sainct replenished with ioy said to his companion: Brother, see how this sweet Nightingall inuiteth vs to prayse God, sing therfore with him: Brother Leo excu∣sing* 3.92 himselfe by his vnpleasing voice, he began himselfe to singe: the nightingall being silent when he sung, and singing when he rested, alternatiuelie, so that he was allured on by that sweet musicke euen till night, when being wearie▪ he confessed to Brother Leo, that the nightingall had ouercome him in the praise of God, then he said, lett vs eat, it is time, and being sat the nightingall first flew on his head, then on his shoulders, and armes, and att length on his hand where it tooke of him to eat, and then hauing receaued his benediction it flew way.

How he made gentle a very fierce woulfe. This was the 29. chapter of the 10. booke, transferred hither to his place.

GOeing to preach in the cittie of Agubio, he found it in deep despaire, by reason of a woulfe, that did not onlie deuoure the cattell, but killed men and women, and did eat people, in respect wherof they durst not goe out of the cittie but armed in companie; and therfore the Sainct went with his companion to see∣ke out the woulfe, against the liking of the Cittizens who feared his aduenture, he refusing to accept of any companie with him. The Cittizens to behold the successe, dispersed themselues on the hilles and mountaines about the cittie. They expected not long, but they saw the woulfe with extreme furie come towardes the Sainct. The Agubians then began to cry out and bid sainct Francis to fly, but the seruant of IESVS CHRIST, armed with the wea∣pon of inuincible faith, went couragiouslie against him, and op∣posed against him the signe of the crosse, and in a moment tour∣ned the woulfe into the nature of a lambe, then curteouslie said vnto him: Brother woulfe come hither, I commaund thee in the name of my God, that thou offend neither me nor any other. Att these wordes, which was admirable, the woulfe fell att his feet expecting what the Sainct would enioyne him, who said: Thou hast commited so many homicides, and made such spoiles in this coun∣trie, that thou hast a thousand times deserued death. The soules of those whome thou hast murdered cry to God for iustice against thee:

but because thou hast humbled thy selfe, if thou promise amendement I will procure thy pardon. Wherto the woulfe seemed to answeare clapping his taile against the ground, humbling his head and weeping, therby making shew that he would obey; which the S. vnderstanding said: Goe to, sith henceforward thou wilt doe no more hurt, I will procure thee food of this towne for all the time of thy life: pardonning thee all the offences past, as if thou haddest neuer offended: for we know that whatsoeuer thou hast done, thou hast bin therto constray∣ned by necessity of hunger: but giue me thy faith neuer to offend more. Att which wordes the woulfe lifting vp his legge layed his paw in his hand: thou mayst now, said the S. come with me without any feare, and so he followed him as a litle dogge. The S. being come into a spa∣cious place of the citty with the woulfe, there was such affluence of people to see the miracle, that there could be no more. Therfore he made thē a sermon, demonstrating vnto them that God had sent these scourge•• vnto men for their sinnes: but that the mouth of this woulfe was no∣thing in comparison of that of the infernall woulfe, which afterwar∣des expected the soules to deuoure them eternally: he admonished thē therfore to doe penance, if they would be freed both from the one and the other, then said vnto them: My Freindes, behold here the woulfe which hath promised me to doe you no more mischeife: you must also promise to releiue him. Which the people hauing promised him, he tourned to the woulfe and bad him promise them also to doe them no more hurt, and to aske them pardon. Admirable accident! the woulfe in signe of repētance incontinently falling one his knees laid his Muzzle on the ground, and the S. causing him againe to giue his paw in pledge of peace, I promise said he, for the one and the other party, and so he liued two full yeares in the middes of the citty, without any dogges barcking att him: then he dyed to the great greife of all the Cittizens, who seeing him, were induced to the loue of God, by the memory of so rare a miracle and benefitt which he had done them, by meane of his seruant S. Francis.

How it being necessary that sainct Francis should haue a cautere made with a burning iron, the fire obeying him lost his force.

THE XL. CHAPTER.

NOt onlie the beastes obeyed S. Francis: but euen the very ele∣mentes, as may appeare by the example following, and others to be inserted hereafter. The glorious Father was long time afflicted with sicknes, and hauing no meanes of cure, he was, by reason

that the cold was aduersiue vnto him, as the Protectour had appointed, remoued from Rieta to Fonte Colombo, for better commodity of the Phisicion that had care of him; and to defend him from the aire that was verie dangerous vnto him, and from the splendour of the sunne which he could not endure, they made him a great capuce,, and put a gread bande ouer his eyes. Now the Phisicion being come and percea∣uing the danger of the disease, affirmed that there must necessarilie be applyed a cautere behind the eare, next that eye which was most offen∣ded, in which act, though the holy Father S. Francis deferred his cure, fearing perhappes to dye in the absence of the Vicar Generall who was to be there: neuertheles the infirmitie encreasing and the Vicar not comming, it was necessarie to proceed and to applie the fire, and espe∣ciallie because in a whole night he could take no repose. Wherfore the night following he made this exhortatiō to the Religious that attended and watched with him, taking compassion of him that by his occasion, he reposed neither night nor day no more then him selfe: Brother and my beloued sonne, I beseech thee lett it not afflict thee, to suffer and take paines for me in this my sicknes: for God will giue thee recom∣pense of thy labour both in this life and the other: and will reward thee euen for all the good worckes thou omittest to doe by meanes of mi∣ne infirmitie. Yea I aduertise thee that thou gaynest much more by this charitie, then thou shouldest by prayer; for they that serue and assist me in such necessitie, serue all the bodie of our Order and assist to mayntaine it. Therfore thou mayest securelie say vnto God, offering this thy seruice: My God I spend my time in seruice of this man, for which thou art indebted to me, considering that I serue him for thy sake. The S. spake this, to the end that being by the deuill ouercome of impatience, he should not loose his meritt. And therfore as we said a litle before, seeing the imminent perill wherin he laboured, and the trouble of his Religious, he consented that preparation should be ma∣de to administer vnto him the cautere appointed by the Phisicion, though his vicare were not present. Euerie thing necessa••ie then being prepared, S. Francis seeing the burning iron, had a naturall feare of the torment he was to endure: wherfore he mildlie vttered these wor∣des to the fire: My noble brother, most profitable of all other creatu∣res by the almightie created, I pray thee with my vtmost affection, haue compassion of me in this thine action, and vse not thy rigour against me, sith I loue thee so much for our Creatours sake, of whome I demaund so much fauour, as to moderate thy feruour and heat in such sort that my feeblenesse may support it. Then he made the sig∣ne of the crosse on the fierie bullet, when in meane while the Re∣ligious left him alone with the Surgeon, for great compassion they

had of him, and being vnable to behold his torment and endurance. Now the iron hauing bin applied the S. recalling them they retour∣ned, to whome he said: O weake of hart and more weake of faith! why did you fly? I would haue you know that I felt not any payne, yea if it be thought that the Surgeon haue not well made the cautere, I am content to haue an other made, then an other, till it be well made. The Surgeon and Religious being amazed att so strang a miracle, wherby he saw force did faile to annoy but not to benefitt, in such sort that the S. held himselfe immo∣ueable without hauing his head held, and insensible of the hoat iron, he knew not what else to say but that in effect, there was no other good in this world, but to be the true seruant of almighty God.

Of the loue which the holy Father S. Francis boare to all creatures for the loue of his Creatour.

THE XLI. CHAPTER.

BVt it is not so much to be admired that the fire and other creatures obeyed S. Francis when he commanded them: for he in such sort honoured and loued them, that he reioyced with them att their good, and was so much afflicted att their de∣triment, as a freind were he neuer so pittifull and affectionat would doe att the dommage or detriment of his deere freind. He would discourse with them as if they had bin endued with iudgement and reason, raysing himselfe by their meane condition, to the considera∣tion of the greatnes of him that had created them such, therfore aboue others he carryed most affection to those creatures that had any relation vnto God, or figure, correspondence and proprietye with his seruantes, as may be said of Larckes, as hauing on their head a capuce, like to his and his Religious. And because they were humble and of earthlie colour, and walked by ditches and or∣dinarie wayes to seeke their releife, and then mounted sweetlie into* 3.93 the aire, praysing their God. Wherin they shewed him example (as he said to his Religious) to be cloathed with base and course cloth of earthly colour, and to goe humblie seeking almose through the streetes, and hauing conuersed here on earth as much as is necessarie, to mount afterwardes into heauen with their cogitations praysing their Creatour. And therfore he once said, that if he were Emperour he would ordaine that no Larckes should be killed. Discoursing af∣terwardes of other creatures, he said that he would command all

Gouernours of citties and borroughes to cause wheat to be scattered and cast abroad on Christiās day in the streetes & feildes, that the birdes might haue more occasiō on that day to reioyce hauing to feed att their desire: and in memory that our Redeemer IESVS CHRIST was borne between an oxe and an asse, they who had such beastes should be con∣strayned to giue them on such day, hay and oates abondantly. Among all creatures he particulerly affected the sunne, the reason hath bin for∣merly expressed, next vnto it, the fire, as a most noble element, he would neuer putt it out, in consideration of the innumerable benefittes which God by meane therof hath done vs, as by the examples ensuying shall appeare. Sitting one day before the fire, there lept into his lappe vpon* 3.94 his habitt certaine litle sparckles as it often happeneth, and albeit he saw it burne his habitt he would neuer extinguish it, nor permitt a Re∣ligious there present to doe it, who att length called the Vicar whome against his will and by obedience he permitted to extinguish it. An other time on the Mountaine of Aluerne, a Religious that was his companion made a great fire in the celle where he did eat, by reason of the ex∣treme cold that then was, which leauing enkindled, he went to call the holy Father who was in an other place, adioyning to the celle where he accustomed to pray and sleepe; where S. Francis staying him to read vnto him the gospell of that day (which if it were possi∣ble he accustomed alwayes to doe before his refection, when it chaun∣ced that he could not here masse) the fire in meane while so wrought, that when they thought to come to warme themselues, it was moun∣ted euen to the planching of one side of the celle: S. Francis seeing his companion labour to quench it did not assist him, but taking vp a skinne of furre that was there wherwith he couered himselfe in the night, he retourned into the mountaine, the other Religious percea∣uing the fire, came all out of their Oratorie, and extinguished it in an instant: which being done S. Francis goeing to eat, said to his com∣panion: I will no more vse this skinne of furre, because by▪ reason of mine auarice I could not endure that my Brother fire should consume it for it selfe. After the fire he affected the element of* 3.95 water, because by it was signified penance and affliction: by rea∣son that with it the soule was washed by meane of the sacrament of Baptisme: therfore when he washed his face and handes, he al∣wayes sought a place where the water falling away might not be trodden on and fowled. He also reuerenced the stones, so that some∣times* 3.96 he trēbled to tread on them, remembring the corner stone I. C. He cōmaunded the Religious that made prouision of wood on the mōtaine, not to fell the whole tree, but alwayes to leaue a great stocke in remem∣brance

of him that for our saluation would dye on the hard wood of the crosse. He forbad the gardenet to take vp an entier plant and roote* 3.97 together to be eaten, as many doe: but commanded him to leaue suf∣ficient wherby to spring againe, that in season it might produce flo∣wers, for his sake and in memory of him that would be tearmed a flower. He would that the gardener should make a litle guarden alone and seuerall from the greater, of sweet delicious and pleasing herbes to behold, that producing flowers in their season, they might be inuited each one to prayse God for their beauty, considering that all creatures speake in their language, and say: Man, God hath made and created vs for thee alone, to the end that thou praise our Creatour by vs and in all his worckes. Therfore he would haue them of all personnes esteemed as a mirour, which beholding, they might admire the greatenes of their Creatour, and might alwayes seeke some subiectes the more to loue, ho∣nour and adore him.

Of a miracle intituled of apples, because Sainct Francis demaunding apples, raised a child.

THE XLII. CHAPTER.

A Gentleman that was a deere freind vnto the S. inuited him to dine att his house when his opportunity would best permitt. S. Francis answeared that on such a day he would preach in his citty, and then he would satisfie his request. The day so much desired of the gentleman being come, hauing taken order in his house for the dinner, and left a seruant att home to that purpose, himselfe with his wife went to heare the sermon: but they being departed the seruant who also had chardge of a litle childe, said to her selfe: euery one runneth to heare this great S. of God, and is it possible that I alone must be bar∣red from hearing him? verily I will heare att least a litle, and then will retourne before the rest in sufficient time to prepare my dinner: which she did, but hearing the sermon she remembred that she had left the litle child alone, wherfore she instantlie retourned home, and not fin∣ding the child where she had left it, hauing in vaine sought him euery where; and considering on the other side that her master would presentlie retourne, she went all weeping into the kitchen, where she found the child boiling in a pott of hott water ouer the fire, and thincking hastely to draw it out, she took it by the arme, but the arme comming from the body, she tooke out all the rest by morcels, and though she were extremely afflicted and as it were beside her selfe, neuertheles enforcing her selfe she fitted all the pieces

together in a chest which she shutt vp, and then thought of dressing the dinner, till her master and mistresse came, to whome she related all, she∣wing them the child. The mother, whiles the S. according to his custo∣me was in prayer, would haue fallen into extreme rage and lamentation but her husband of sound faith, remembring that he had the S. with him, who he knew to haue great creditt with God: persuaded his wife to pa∣cifie her selfe till S. Francis had dined, telling her, that she should haue time enough to lament afterward, if the diuine mercy did not assist thē: that she should haue confidence in the S. and that she should see mer∣ueillous successe. So with an extraordinary constancie perferring their loue to S. Francis before that to their child, not to discontent him, they suppressed and concealed their interiour greife, & did eat with him with the greatest ioy they could. Now att the end of dinner, the holy Father S. Francis demaunded of the gentleman if he had a couple of apples, wherof he would gladly eat: who answeared that he had none present, but would soone gett thē. The S. replyed that he would not any should goe out of the house for them, but willed that one should looke in that chest, pointing att that wherin were assembled the mēbers of the dead child, and there should be found two: the gentleman hearing the chest nominated & knowing what was in it, was extremely agitated, & reple∣nished with faith which God augmented in his hart, hoping that day to see some merueilles of the infinite bounty: he opened the chest where he found his sonne a liue and very well, holding two faire aples in his two handes, which he ioyfully brought to S. F. as if he had bin in a cradle: it may be imagined what ioy the Parentes conceaued to see their child a∣liue: they were so surprised with this ioy, that being as it were beside thē selues, they could not speake a word. S. F. recounted vnto them how in his prayer offered, God reuealed vnto him the death of the child caused by the deuil: thē he exhorted thē thenceforward to haue cōfidence in his diuine maiesty, as they had formerlie had; because faith wrought greater miracles then that, which being generally diuulged, caused many to lift their harts and handes to God. This history was painted in diuers pla∣ces in memory of this great benefitt, and of the deuotion that many bare to the holy Father S. Francis,

Of an other child which God raysed by the merittes of the holy Father S. Francis, and of diuers other miracles wrought.

THE XLIII. CHAPTER.

BEing att an other time lodged with a knight, as they discoursed of spirituall matters, there came a seruant all chafed and full of teares,

telling this gētleman his master that his sonne was att that very houre drowned in a chanell: wheratt the Father and mother pittifully lamen∣ted. S. Francis was moued to cōpassion: and after that he had comforted thē willing thē to haue hope in God, he fell to prayer beseeching his di∣uine Maiesty to reueale vnto him the place where he might finde the child. Now God hauing reuealed it vnto him, he bad the gentleman to send vnto such a place where he should finde his child, which being brought vtterly suffocated and drowned, he raysed him an restored him to his Father in the name of God, with an infinite ioy to all the assistantes* 3.98 who rēdred thāckes incessātly vnto his diuine Maiesty. The holy Father S. Frācis minding to preach in a certaine place within the diocesse of Ci∣sterno, where a great nōber of people were assēbled to heare him, & wā∣ting cōueniēt place to preach vnto thē cōmodiously, by reasō that it was a plaine, he approached to an oake which was frō the bottome to the top∣pe all couered with antes, which the holy Father hauing seene hecōman∣ded thē to goe frō that tree; and tourning to the people, he willed thē to giue way to the said antes. And thē, which was admirable, they in nōber almost incredible, went that way which S. Francis had caused the people to make for them, so that they neuer retourned more, and this was cause* 3.99 of vnspeakeable fruit. The holy Father S. Frācis of all other beastes had least affectiō to those antes, because they employed ouer much dilligēce in hoarding their prouisiō for the time to come. And withall he affirmed that they deserued not to be nombred with the birdes of whome God said: Behold the foules of the aire, that they sow not, neither reape, nor gather into barnes: and your heauenly Father feedeth them. S. Francis would that all his Religious should haue the same faith and resignation of all their cogitations in his diuine prouidence, that God would should be in his disciples.

In the same place and time that the S. preached, there happened a fearfull miracle, for there came a woman with a cow-bell to disturbe the company, wherwith she made such a ringing sound, that one could not heare what he said; S. Francis reprehending her, she encreased it, such possession had the deuill of her. Vpon this occasion, the holy Fa∣ther* 3.100 inspired of God and moued with zeale of his holy word, and of the conuersion of soules, vttered these wordes: Carry her away Sa∣tan, carry her away, for she is one of they members and is thine. O hor∣rible and fearfull accident, these wordes being ended, the woman was incontinently carryed vp into the aire both body and soule in vew of all the world: for which cause euery one was stricken in extreme terrour and feare of the diuine maiesty, and thenceforward gaue eare to his holy worde in very great reuerence. S. Francis walking with his com∣panion on the banckes of the riuer Po, and being ouertaken by the night

he was exceedingly perplexed to get lodgeing, by reason that the way was extreme foule and durty, the aire very darck, and the place not free frō theeues; for though they had nothing to loose, yet should they haue bin afflicted by them: wherefore his cōpanion said vnto him: Fa∣ther pray vnto God, if you please, that he may voutsafe to be our guide: and to deliuer vs frō this affliction. The S. no otherwise answeared but: God is able if he please, and that it be for our good to deliuer vs, and re∣mouing this darcknes to giue vs his light. Att this instant as he lifted vp his handes to heauen, a cleare light appeared, and so resplendant that being in all other places a very darck night, they saw very clearly and perfectly, nor only how to goe in their way, but euery where about thē. So by this light guided and comforted both spiritually and corporally,* 3.101 they made such speed as they arriued att their place of retire, singing prayses and himnes vnto God, of whome S. Francis was assisted in his necessity. He accustomed when he came to any place to preach, therby the more cōmodiously to assemble the people, to sound a cornet which to that purpose he carryed with him with two stickes of a paulme long, which are to this day conserued in his church of Assisium, in the sacri∣stye, hauing the endes garnished with siluer: they are shewed with other reliques att all times when they are desired to be seene.

Certaine doctrines and discourse of the glorious Father S. Francis which haue bin found recorded.

Of the faith and reuerence due to the holy sacrament.

THE XLIV. CHAPTER.

THe holie Father sainct Francis, did not onlie seeke to edifie his neighbour in corporall presence, and by example and preaching, but also such as he could not assist by those meanes being remote from them, he assisted by letters and aduertissementes, which he caused his Religious to write, wherof I thought it requisit to select the choice and principall, to insert in this place, specified accor∣ding to the contentes.

A letter of the holy Father sainct Francis to all the Religious of the generall chapter.

IN the name of God, of the most sacred Trinitie and soueraig∣ne vnitie, the Father, Sonne, and holie Ghost, Amen. To my be∣loued Brother the Minister Generall of the Order of Frere Minors,

and to all other Ministers that shall succeed him, to all Prouincials, Guardians and Preistes of our cōfrarernitie, vnited in IESVS CHRIST, and to all the humble, simple, and obedient, first and last: Brother Francis, a man of nothing, fraile and infirme, your least seruant, salu∣teth you in the name of him that hath redeemed you, and hath washed vs with his owne bloud, whose name we ought to adore prostrate on the earth, with great feare and reuerence. Most high lord IESVS CHRST Sonne of God is his name, who is blessed for euer and euer. Amen.

* 3.102 Harcken yee children of God, and my deere Brethren, imprint my wordes in your mindes, incline the eares of your harte, and obey the voice of the Sonne of God: keepe with all your hart and obserue his sweet preceptes, and embrace his counsailes with your entier will: praise him, for he is good, and know that the eternall Father sendeth you into the world, by your worckes and wordes to testifie his worc∣kes and wordes. And therefore striue to make it knowne to all people, that he alone is almighty in all thinges, perseuer in his discipline and obseruance, and maytaine that which you haue promised him with a firme resolution, si••h he as Father to his children giueth vs the true preseruing nourishment of spirituall and corporall essence, and presen∣teth vs to his Father as our protectour: I beseech you my Brethren, e∣uen humblie kissing your feet, and with the greatest charitie I can, I doe exhort you to reuerence and honour with your vtmost ability, the most sacred sacrament, wherby heauenly and earthlie matters are reconciled with God. I beseech all my brethren that are Preistes, and such as in the name of God shalbe, when they intend to celebrate the diuine masse,* 3.103 to be pure and neat, that they may worthelie offer the true sacrifice of the most sacred bodie and bloud of our lord IESEVS CHRIST, with the greatest reuerence, puritie & holie intētion that they shalbe able, not for any humane respect, for any feare or loue; but that their intention be directed to God, desiring to please onlie his Maiestie, who sayth: Doe this in remembrance of me. Know then yee Preistes, that he who shall doe otherwise, shalbe like vnto Iudas. Remember the saying of the A∣postle:* 3.104 A man making the law of Moyses frustrate: without any mer∣cy dyeth vnder two or three witnesses. How much more thinck you, doth he deserue worse punishmente which hath trodden the Sonne of God vnder foot, and esteemed the bloud of the testament polluted, wherin he is sanctified, and hath done contumelie to the spiritt of grace? For then is a man irreuerent and treadeth on that lambe of God, when,* 3.105 as the Apostle saith, he doth not examine and make a difference betwee∣ne this true bread of God, and that which he doth ordinarily eat, and therfore he receaueth it vnworthely. For God saith in Ieremie: The

man is cursed that doeth negligently and feinedly. And the Preistes that* 3.106 will not haue this care to celebrate so excellent a Mystery, the most* 3.107 worthely that possibly can be, shalbe condemned of God, who saith: I will tour••e your benedictions, to maledictions on your selues.

* 3.108 My brethren, heare me I pray you, if the glorious virgin be so much honoured (as she deserueth) for hauing receaued into her chast wombe our lord IESVS CHRIST; If. S. Iohn Baptist trembled, and durst not touch the head of IESVS CHRIST: and finally if the holy sepulchre, wherin IESVS CHRIST was buryed, for his so small time of residence, is so much reuerenced; how much more ought he to be iust, holy, and well purged, who with his handes doth handle, and with his proper mouth doth receaue so high & infinite a Maiesty, and doth administer, the same to others? Remember that he is an immortall and eternall God, that liueth glorious and eternall; with contemplation of whose Maiesty the Angels themselues cannot be satisfied. Preistes know your dignitie,* 3.109 and be holy, for God is holy, and as in regard of so great a mystery and dignity you haue bin more honoured then other men; remember in like sort to be also more gratefull vnto God, and to reuerence, loue and ho∣nour him; for otherwise your misery is exceeding great, and deserueth continuall teares, in that you hauing in your handes the almighty God, the fountaine of all good thinges, you procure to haue transitory and terrestriall thinges, all the world ought to tremble with feare, and sweet∣ly weepe, whiles the Angels themselues bend their knees, when IESVS CHRIST the Sonne of the most high is vpon the altare, betweene the handes of man. O merueillous highnes, and diuine debasement! O most high humility, that the Sonne of God, yea God himselfe, the master and lord of the vniuersall world should so humble himselfe, as to giue him∣selfe vnto vs, hidden vnder the forme of bread. Consider my brethren, so profound a humility, and purifie your hart before his diuine Maiestie, to the end he receaue all as he giueth himselfe to all. Therfore I aduerti∣••e you in the name of God, that in all places where the Religious are, you celebrate but one masse a day; and though you haue diuers Preistes, lett the rest be content to heare it: for although it be seene in many per∣tes, yet is it one and indiuisible, and without any detriment, true God and true man, so in one sole masse, he can communicate his grace to all present and absent that make themselues worthy, one onlie and verie God, Father, Sonne, and holie Ghost, worcking this, Amen.

Of the faith and knowledge of our Sauiour Iesus Christ, and of the sacred Sacrament.

THE XLV. CHAPTER.

TO all Christians Religious, Ecclesiasticall, lay men and women that are in the world: Brother Francis their seruant and subiect in God, desireth withall reuerence a true peace in heauē, by the sincere charity which is discended on earth. As I am the seruant of you all, so am I obliged to serue all, and to administer vnto you the most sweet word of my lord and Sauiour IESVS CHRIST: Considering therfore in my soule that by reason of the diuers infirmities that afflict my body I cannot by corporall presence as I desire, visitt you my selfe: I haue thought good to supply the same by letters, and by them to admi∣nister vnto you the worde of IESVS CHRIST, who is the word of the eternall Father, & the wordes of the holy Ghost, which are spiritt & life.* 3.110 I then admonish you Brethren, to confesse your sinnes to a Preist, with all the dilligence you can possible, and att his hand to receaue the true body and bloud of IESVS CHRIST. For as our Lord saith: he that ea∣teth not my flesh, and drincketh not my bloud cannot haue eternall life. Lett vs then endeauour worthely to receaue such & so eminent a maie∣sty: for he that receaueth it vnworthely, in steed of saluatiō pourchaceth death. Besides I exhort you often to visitt the holy churches, and to re∣uerence Preistes, not so much in respect of themselues if they be sinners, as for reuerence of the function and dignity which they haue in being ministers of the most pretious body and bloud of our Sauiour IESVS CHRIST, which by them is offered on the altare, receaued, and admini∣stred vnto vs, without which none can be saued: by the holy wordes which they vtter, and minister, he discendeth from heauen to earth, and* 3.111 none but they can doe it. O how happy and blessed are they who loue God withall their hart, with all their soules, and with all their forces, and their neighbour as themselues? I inuite you all my brethren, and you my sisters, to this loue: lett vs all with one accord loue God, & with one pu∣re affection of our hart adore him, because that is the thing which he* 3.112 especially requireth and demaundeth of vs, as himselfe hath said: the true adorers adore in spiritt and truth; and it is necessary for them that adore* 3.113 him, to doe it in that manner. Our lord said to his disciples: I am the way & the verity, & the life. No man cōmeth to the Father but by me. If you had knowne me, my Father also certes you had knowen: & from hen∣cefoorth you shall know him, and you haue seen him. Phillip said to him Lord shew vs the Father, & it sufficeth vs. IESVS said to him, So long

time I am with you: and haue you not knowē me? Phillip, he that seeth me, seeth the Father also. The Father dwelleth in a light inaccessible, &* 3.114 God is a spiritt, whome no man hath euer seene, because he is a spiritt and therfore, inuisible, but in spiritt, considering that he is a spiritt most pure, for it is the spiritt that giueth life, and the flesh can doe nothinge. He may also be seene of euery true Christian, in the Sonne, in that sub∣stance* 3.115 which is equall to the Father, and therfore all they that see our Lord IESVS CHRIST, according to the humanity, and not according to his diuinity, are condemned, as likewise are they who see the sacra∣ment which is consecrated by the wordes of our Lord, on the altare, by the handes of the Preist, vnder the formes of bread and wine, and doe not see him and beleeue in their spiritt, that it is the true and most sa∣cred body and bloud of our Lord IESVS CHRIST, are con∣demned, the souueraine Lord giueth his testimony against them when he said: This is my body and this is my bloud of the new testament,* 3.116 which shalbe shed for you, and for many in remission of sinnes. He saith in an other place: He that eateth my flesh and drincketh my bloud shall haue life euerlasting. He that hath the spiritt of God, which dwelleth in his faithfull, he receaueth the most sacred bloud and body of IESVS CHRIST: and all other that haue not the same spiritt, yet neuertheles presume to receaue it, they eat and drinck their iudgement and damna∣tion: therefore, yee children of men how long will you be sencelesse, and haue your hartes so hardened? When will you compasse to know the truth, and to beleeue in the Sonne of God? who so humbly see∣keth you euery day, as when he discended from his imperiall throne into the virginall wombe, he ordinarily commeth euery day vnto vs, in such humble manner attired and so approachable? He euery day descendeth from the bosome of his Father into the handes of the Preist on the altare, and as he was knowne vnto the holy Apostles in true flesh, in that very manner doth he communicate himselfe vnto vs in the holy Sacrament. And as they with their corporall eyes saw nothing but flesh, yet with their spirituall eyes, they knew him to be God: euen so we with our corporall eyes, seeing the accidentes of bread and wine, ought to see and firmely to beleeue, that there is the most sacred bo∣dy and true bloud of our Lord IESVS CHRIST on the altare. In this* 3.117 manner is God alwayes with his faithfull, as himselfe hath said: I wilbe with you, euen to the consummation of the world.

Of lone towards our neighbour, and how much the body is to be hated.

THE XLVI. CHAPTER.

THis thinge may doubtles much confound vs, that making pro∣fession to be seruantes of IESVS CHRIST, and being certaine that his true freindes haue done may worckes that haue bin entirely deuout, vertuous and holy, we neuertheles content our sel∣ues with the only relation of them, and esteeme by the bare discourse therof without execution, to raigne eternally. Blessed is the seruant of IESVS CHRIST that loueth his Christian brother as much being sick as in health, and in aduersitie as in prosperity. Blessed is he that loueth and honoureth his Brother both farre and neere, that speaketh nothing in his absence, but what with great charity he may say in his presence.* 3.118 God said in the Gospell: loue your ennemies and pray for them that hate and iniury you: He loueth his ennemie truely, that complaineth not of the iniuries which he hath receaued & doth receaue of him, but of the sinnes which himselfe hath cōmitted, and doth cōmitt against God and his soule, and also he that is not content to haue the loue of God in himselfe, if he doe not also make demonstration therof by the same worckes vnto his neighbour, and much more vnto his ennemy. Blessed are the poore in spiritt, for theirs is the kingdome of heauen. There are many that endure diuers afflictions in their bodyes, in prayer and good worckes, and that mortifie it with abstinence, and neuertheles for a slight word spoaken against their liking, or for hauing something de∣nyed them, they are incontinentlie scandalized and troubled. Such are not poore in spirit, though exteriourly they appeare so: for the true poore in spirit, misprise and abhorre themselues, and loue not only those that afflict and iniury them, but euen those that beat them. Bles∣sed also is he that supporteth the infirmity and fragility of his neigh∣bour, as he would be glad to haue his owne supported: My faithfull, lett vs loue our neighbour as our selues: and they who see they can∣not loue them as themselues, lett them loue them as much as they can, or att least lett them not offend them. Lett vs hate and detest our per∣uerse* 3.119 willes: for as God saith, of our hart proceedeth all euils: this is to be vnderstood of him that applieth his hart, to satisfie his sensuali∣ties. Many when they sinne or receaue any iniury, accuse their neigh∣bour therof, which they should not doe: for each one hath his enne∣mies, which is the body, with the sences therof, by which he of∣fendeth. Therfore blessed is the seruant that hath such an ennemie in subiection, and so keepeth it vnder, and watcheth it with such pru∣dence

that he hath no cause to feare it: for whiles he vseth this dilligence, no other ennemy visible or inuisible can annoy him, nor procure him to sinne, in such sort that as S. Iohn Chrysostome saith: no man is hurt but of himselfe. We hate our body in as much as it will committ sinne: for liuing carnally, it seeketh to destroy the loue of God, together with the glory of Paradise, condemning it selfe and the soule perpetually to to hell; the greatest ennemy therfore that a man hath, is his proper flesh, which can thinck of nothing but that which offendeth it, nor feare ought in foresight of that which is eternally to befall it, the humour and desire therof is only to abuse temporall thinges: and the worst is, it vsur∣peth to it selfe all contentment, and glory, euen of that which is graun∣ted to the soule, not to it, for it seeketh the honour of vertues, of prayers, watchinges, and temporall fauour, it will haue applause of teares, in fine it leaueth nothing to the soule that apperteineth to her.

Of obedience.

THE XLVII. CHAPTER.

* 3.120 GOd said to Adam: Of euery tree of Paradise eat thou: But of the tree of knowledge of good and euill eat thou not: and whiles he obeyed God he offended not. But hauing transgressed this commandement, he was condemned of God for euer, till he was redee∣med by the grace of his Sonne. That man doth eate of the forbidden apple of knowledge of good and euill, who appropriateth to himselfe, his owne will, and with his benefittes which God vttereth and wor∣keth by him, doth exalte himselfe; therfore was he necessarily obliged to punishment. God saith in the gospell: he that loueth his life, shall lose* 3.121 it: and in an other place, he that doth not renounce all that he possesseth, cannot be my disciple. He renounceth all that he possesseth, and looseth his soule, for the loue of God, who in euery thing submitteth himselfe to his Prelate: for by this meane, he may be tearmed truely obedient, and then also knowing he could doe some other thing better then that which he is commanded, and of more profitt to his soule, he sacrificeth his will vnto God; employing himselfe in that which he is commanded for the loue of God, though it be of lesse fruit: for true obedience, is full of charity, edifieth our neighbour, and entierly satisfieth God. But if the Superiour should command him any thinge in preiudice of his soule, then only he ought not to obey, but this case excepted, in althinges else, he must hold him his true Superiour: and if that other Religious perse∣cute and afflict him, because he obeyeth his Superiour; happy shall he be, for he may then truely say that God hath communicated vnto him his

perfect charity, which consisteth in enduring persecutions, and exposing his owne life for his neighbour. But the misery is, there are certaine Re∣ligious who whiles they would consider, and know whither certaine thinges by them inuented, be not better then those which the Supe∣riours commaund them, the wretches doe not consider that they looke back, and retourne to the vomitt of their selfe-will; and so doe they ruine themselues and their neigbour by their euill example.

Of patience and humilitie.

THE XLVIII. CHAPTER▪

THough there be nothing that ought, more to displease the true seruant of God then sinne, neuertheles if he fall into ouer∣much passion, for any sinne whatsoeuer, his charity towardes his neighbour excepted, he is guiltie of that sinne. Therfore the seruant of God which is not moued in such accidentes, may be truely said to be without passion; for his patience ••cannot be knowen while alt••in∣ges smiles vpon him, and succed according to his wish: But when occasion is presented wherin he desireth to be satisfied, and the contrary arriueth, then is his patience experienced, for he hath as much as he then sheweth, and no more▪ The holy Father S. Francis would say, that they were truely peaceable, who suffering in this world for the loue of God, conserue peace in their interiour, and liue as Lambes among woulues. In which respect God himselfe li∣ued and dyed so. Happy is he that being reprehended and accused of others, receaueth and beareth such reprehension charitably and pa∣tiently as of himselfe, and without excusiue reply, consenteth with shame, confesseth with patience, and performeth due satisfaction couragiously, yea euen in matters wherof he is guiltles, and being a subiect, persisteth vnder the rule of discipline, or being superiour, con∣uerseth with his subiectes as with▪ his superiours. Happy is the seruant that incontinently correcteth and chasticeth his offences, interiourly by contrition, and exteriourly by confession and satisfaction.

A discourse which the holy Father S. Francis made to Brother Leo his companion, being in seruour of spirit.

BRother Leo my beloued sonne, note well these my wordes: Albeit the Frere Minors in whatsoeuer place they be, giue exam∣ple of edification and sanctity, neuertheles consider prudently & seriously obserue that their perfect ioy consisteth not in that. Yea if they

should restore sight to the blind, health to the sicke, hearing to the deafe, speech to the dumbe, ability of goeing to the lame, should expell diuels out of bodies, and rayse the dead that had sauoured four dayes, their true alacrity consisteth not in all this. If they should vnderstand all the scrip∣tures, could speake all tongues, should prophesie and know the cons∣ciences of men, yet doth their true ioy lesse consist in this. Had they in∣telligence to discourse of celestiall vertues, with the very tongues of Angels, as also of the course of the starres, of the proprieties of plantes and stones, were all the treasures of the world discouered vnto them, knew they the nature and vertue of fishes and other beastes, and also of men, their true ioy dependeth not theron. Though they should preach with such feruour as to conuert all the Infidels to the faith of IESVS CHRIST, neither doth their true ioy consist in that. Brother Leo to all this answeared: Wherin then consisteth it. S. Francis replied: Heare me Brother Leo: If we comming to our Lady of Angels by meane of a long iorny, very weary, wett with the raine, frozen with cold, dabled with durt, and extremely hungry, ringing att the gate, the porter vtterly disquieted and in coller should aske vs, who we were, and hauing answeared him that we were Frere Minors and there∣fore ••e should open vs the dore, he should reply: So farre are you from* 3.122 being any of ours, that you seeme two idle companions and rogues, that goe loitering about the world, robbing the poore of their almose, and so should not permitt vs to enter, but should make vs remaine till night all drowned and dagled with durt and rayne without giuing vs any comfort, and if that we support it patientlie for the loue of God, recea∣uing all that from his holy hand, and confessing that the porter knew vs very well: Brother Leo writt that therein consisteth perfect ioy. And if being constrained by necessity, we continued ringing to enter, the porter should come forth in great choler against vs, and vse vs indis∣creetlie and importunately, ••aying vnto vs: Get ye gone to the hospitall lewd and impudent fellowes as ye are, and stay no longer here for you shall not enter; if we support all this with alacritie, and pardon him with all our hart, therin consisteth perfect ioy. And being full darck night we being euery way molested, should begin againe to ring and knock, & weeping bitterlie should pray the porter to lett vs in for the loue of God, yet he more cruell then before should come out with a good cud∣gell and load vs soundly with iniuries and bastinadoes, leauing vs in the durt rather dead then aliue: write, Brother Leo, that therin would consist perfect ioy: prouided that we support it all with great patience, that we pray God to pardō him, and that we loue him more, then if he had ope∣ned the dore vnto vs for the loue of God, who hath endured much more for all vs.

Heare now the conclusion of all the graces of the holy Ghost which IESVS CHRIST hath graunted, doth, and euer will graunt to his elect▪ The principall is that a man doe conquere himselfe, and for his loue doe voluntarily supporte all kinde of iniuries and blowes euen to death: be∣cause indeed we cannot truely glory of any of the other foresaid vertues and graces, by reason that they are not ours, as the Apostle saith, but* 3.123 Goddes: What hast thou that thou hast not receaued? and if thou hast receaued, why doest thou glory as if thou hast not receaued? wherefore we neither can nor ought the glory, but in the crosse of tribulations and afflictions, which is our owne: therfore the Apostle saith: I will glory only in the crosse of our Lord IESVS CHRIST: by which wordes is sufficientlie explicated the sentence of God when he said: In your pa∣tience you shall possesse your soules. Our Lord God the soueraigne Prelat said: I come not to be serued but to serue: And therfore such as are constituted ouer others, ought to glory of such Prelature, as if they were constituted to wash the feet of the Religious. And when they are depri∣ued their chardge, they ought no more to be greiued, then if were taken from them said office of washing the of feet: such as doe otherwise doe really appropriat to thēselues this dignityin very imminent peril of their soules. That seruant of God then is happy, who esteemeth himselfe nei∣ther greater nor better, for being honoured of men, yea no otherwise then if he were reputed amonge the most base and abiect; for so great, as he is before God; such is he, and no more. Wretched is the Religious who being raysed to dignity by an other, will not humble himselfe of his owne accord and of his owne will, happy is he that is exalted against his will, and not hauing procured it, and doth neuertheles desire to re∣mayne alwayes in lowe estate and vnder the feet of his subiectes for the loue of God. Happy is he that is no more puffed in pride for the good which God doeth or speaketh by him, then of that which he doeth or speaketh by others. A man offendeth att all times and as often as he pro∣cureth to haue more of that which is his neighbours, thē to giue to God of what is his owne. We should neuer desire to be superiours and ouer others: but to be subiectes and seruanees of all creatures for the loue of God: and they who shall doe so, may assure themselues, that if they per∣seuer to the end, the spiritt of God will rest vpon them, and there will make his residence. Ye men, consider in what excellencie you haue ben created of God, who hath created and framed you after his owne ima∣ge according to the soule and after th'image of his Sōne according to the body, and yet all creatures are much more obedient vnto him then your selues. The deuils haue not crucified him, which thou being induced by them hast done, and dailie doest crucifie him by thy sinnes. Wherein then canst thou glory? miserable that thou art, if thou were indued

with all knide of science celestiall & terrestriall: the deuill hath knowne what appertaineth to heauen better then thou, and now though against his will, he knoweth more of earthly matters then all mankind toge∣ther. There is no health, corporall disposition, nor beautie, compara∣ble to that which the deuill had: Take heed therfore, least in abusing it, as he did, not acknowledging it to proceed of God but of himselfe, thou fall as he hath done into the extremest depth of hell. Happy is the seruant that treasureth vp, the richesse his Lo••d and master hath giuen him, in heauen, and expecting the recompence therof, regardeth not to demonstrate them heere vnto men, but leaueth the cogitation therof to God himselfe, who when it shall please him will manifest it more then he would desire. Happy then is he, that keepeth and concealeth the secrettes of God in his hart.

How Religious ought to behaue themselues in Oratories and solitary places.

THE XLIX. CHAPTER.

LEtt those that desire to reside in solitary places, there to liue re∣ligiously and spiritually, be in number foure or more, wherof lett two be as mothers that haue two children, lett two act the Life of Martha, and the others of Magdalen, and lett each one haue a celle, so that they neither sleep nor conuerse together but when they read their office. Lett them be carefull to say their Compline before the Sunne setting, that thence forward they may keep silence, till they arise in the night to say Mattins. Lett them in all thinges first seeke the glo∣ry and the kingdome of God, and his iustice: Lett them say the Prime* 3.124 and Tierce att the ordinary houre, which done they may speake each to other of some matter of edification. Those said children as poore crea∣tures shall demaund almose of their mother for the loue of God: after that lett them say the Sixt, Ninth, and Euensong att their due hou∣res: lett them permitt no person to enter into the Cloyster or enclosure where they reside, nor to eat there. The mothers shall labour to liue also sequestred from all conuersation, and with due obseruance of obedience to their Guardian, lett them permitt none to speake to their children, but their Guardian when he commeth to visitt them. And lett the children sometimes for exercise of humilitie assume the office of Mothers according as the Guardian for their behoofe shall ap∣point, that so they may experience both the one and the other office. Happy is that seruant who hath no tast of any other thing then the word of his God, and by the same doth excite others to loue

him. Miserable is that Religious that taketh pleasure in idle and vaine wordes, for therbie enducing other to vanitie in imitation of himselfe, in steed of edifiyng his neighbour, he procureth his ruine.

Of the care which each one ought to haue of his owne saluation.

THE L. CHAPTER.

BRother I haue a secrett to open vnto thee. Each of you well kno∣weth, that we are the sonnes of the most high; but I now aduer∣tise thee that more then children, we are also Spouses, brothers and mothers of IESVS CHRIST. Spouses when our soule by the ver∣tue of the holie Ghost is vnited with God: Brothers, when we perfor∣me his will: we are Mothers when by loue we beare him in our hart, with a pure and sincere conscience: for we afterward bring him forth, both by the pious worckes which we performe, and by the example which we giue our neighbour. O my brethren, it is a glorious, admirable, and desireable thing to haue such a Spouse, Brother, & Sonne in heauen: And more then that, a Pastour who hath giuen his soule here on earth for vs his sheep, and who continually prayeth the eternall Father for vs,* 3.125 saying: Holy Father, keep them in thy name, whome thou hast giuen me, that they may be thine, and may be with me where I shalbe, that they may enioy my glorie and splendour in my kingdome. All they who liue not in penance, not being contrite, nor receaue not the sacred Sacrament, but liue in vices and sinnes, and conceaue complacence in their per∣nicious desires, doe not performe vnto God what they haue promi∣sed: but doe serue the world with their bodies in carnalities, and the deuils with their soules, being deluded in their contentment by him whose children they are; Such people I say are blinded, and depriued of the true light of IESVS CHRIST, & haue not true knowledge: for they haue excluded from themselues the wisdome of the eternall Father IE∣SVS CHRIST the soueraine verity, & though they seeme to see, know, & vnderstand, yet doe they neither see, know, nor vnderstand: for they doe voluntarie blinde and ruinate their owne soules. Open your eyes, then, blinded & deluded as ye are by your ennemies, the flesh, the world,* 3.126 and the deuill. To the body it is a very delightfull thing to serue sinne, & very tedious to serue God: all euils and sinnes proceed from the hart of mā, as God saith in the Gospell. The wicked haue no good in this world, nor shall haue in the next, they seeme att their pleasure to possesse the present vanities, but they are deceaued: for the time and houre will co∣me, when they shall loose all.

The holy Father said also that one being knowne to be verie sicke

the first aduertisement of his kinred and freindes, is not to prouide for his soule, but to make his will, and so his wife, kinred and freindes ga∣ther* 3.127 about him, to induce him to be mindfull of them: And he ouerco∣me by the teares of his wife, the tender loue he beareth to his children and the persuasions of his kinred that seeme to haue forgotten his soule, disposeth of his substance according to their fancie to giue them contēt, and saith that he committeth to their gouernment and authority his substance, his soule and his body: that man is truely accursed who in this sort putteth his trust in man: conformable to what the Prophett Ie∣remie said: Cursed is the man that trusteth in man. Now after such dis∣position* 3.128 the Confessour is sent for, who finding the wretch obliged to some restitution, soliciteth him to discharge himselfe therof, but he ans∣weareth that he hath made his testament, disposed of all his goodes, and deliuered it into the handes of his heires, who will satisfie what∣soeuer shalbe necessary, and because he is in agonie and hath almost lost his speech, there is no time to dispose of matters necessarie to the discharge of his conscience, and so he dyeth a most miserable death. Therfore lett euerie one know, that when and howsoeuer a man dye in mortall sinne, and without due restitution of an o∣ther mannes goodes, hauing power to doe it before his death, the deuill carryeth his soule directlie to hell, where he shalbe eternallie tormented, and so in an instant he looseth bodie and soule, goodes and honour; because his kinred diuiding his inheritance among them▪ they often curse his soule, for not hauing left to one of them, what he hath left to all.

Of the contrarietie of vices and vertues, and certaine breife aduertise∣ments and exercises of them.

THE LI. CHAPTER.

THe holy Father S. Francis affirmed, that where true charity is, there can neither be feare nor ignorance; Where there is a ioy∣full and voluntarie pouerty there is neither enuy nor auarice; where there is Meditation of God, there is no care: where the feare of God is keeper of the house, there the deuill cannot enter; where there is discretion and mercy, there is neither superfluity nor deceipt. Now I tell you there is no man in the world can in any sort haue one of the said vertues, If he doe not first die to himselfe, and he that real∣lie possesseth one hath all: with that one, he erreth not in the rest, and he that erreth in one, erreth in all the other, and is in that case as if he had not any; they are of such valew, that each one of

it selfe confoundeth vices and sinnes: holie wisdome confoundeth the deuill with all his malices: holy simplicitie confoundeth the prudence of the deuill, the world, and the flesh: holy pouertie confoundeth enuie, auarice, and seculer desires: holy humilitie confoundeth pride, with all worldly honoures, and what soeuer is in them: holy charity confoun∣deth all diabolicall and carnall temptations and pleasures: holy obe∣dience confoundeth all naturall will and sensuall affection, subiecteth the body to obedience of the spiritt, rendreth and maketh a man hum∣ble and subiect, not only to all men, but euen to other irreasonable* 3.129 creatures. The Apostle saith: the letter killeth but the spiritt giueth li∣fe: they are killed by the letter, who seeke to know only, to be repu∣ted learned and wise of the world: by this meane to purchase honours and richesse, with anxiety to aduance their kinred and freindes: and in a word, not for themselues, but for the body or for others. And they are quickened of the spiritt, who referre all the learning and knowledge they haue, and desire to haue, only to the prayse and honour of the di∣uine maiesty, and who appeare before God, by the example of their life, and with wordes full of edification, offring vnto him that goodnes which is entierlie his owne. In this sort it is, that the seruant of God may know if he really haue his spiritt: for if the flesh glorie in the worckes it doeth, by meane of the grace of God as its owne, it is then a signe that he is of the deuill: But if in the said worckes, he neuer∣thelesse repute himselfe vile, and acknowledge himselfe a most grei∣uous sinner, he is then truely of God, and God is in him: Happy is the seruant that neither speaketh nor doeth any thinge, for hope of recompence in this world, but for the loue of God, nor lightlie speaketh, what commeth to his mouth, but prudently and in due time, disposeth his propositions and answeares. Wretched also is the Reli∣gious that buryeth in his hart the graces which he receaueth of God, or that commanicateth them for subiect of vaine glorie, desiring ra∣ther to manifest them verballie then to God; for he hath alreadie receaued his reward, and they who haue heard him, haue bin litle edified therby. These are wordes of life, and he that shall rumina∣te and accomplish them, shall finde true life, and in the end obtaine saluation of God. They that seeke not to tast how sweete God is, and that loue darcknes more then light, neglecting to obserue the* 3.130 commandementes of God, are by his Prophett accursed of him, who sayeth: Cursed are they who erre from thy commandemen∣tes: but how blessed and happie are they that loue God, and per∣forme the saying of the gospell: Thou shalt loue thy Lord thy* 3.131 God, with all thy hart, with all thy soule, and withall thy will: Lett vs therefore, My Brethren, loue and prayse God day and

night: Our Father which art in heauen, because it is necessary to pray al∣wayes, without intermission: and lett vs haue charity and humility,* 3.132 and doe almose deedes, that they may cleanse our soules from spot∣tes of sinne, for euerie thing appertayning to the world tourneth to ruine, men must leaue it, and carry with them onlie the recompen∣ce and reward of charitie and the almose they haue done, wherof they shall receaue recompence of God: And therfore it is good to fast from vices and sinnes, flying all occasions of them, and to keepe vs from all kinde of superfluitie, though lawfull, and we must frequent churches, and honour Preistes, in respect of the dignity they haue with God: and especiallie the Religious that haue re∣nounced the world, to doe more good then others, and by their example we also must renounce it, if not entierlie, att least in part. Lett vs loue our ennemies, and doe good to them that hate vs: lett vs obserue the preceptes and counsailes of our Sauiour IESVS CHRIST, renouncing our selues, and liuing vnder the sweet yoke of his obedience. Lett vs not be wise according to the flesh, but simple, humble, and pure, keeping our sences mortified, and pri∣de trodden vnder foot, considering our basenes vnworthie to be su∣periour to others as they would we should be. Lett vs imitate our Lord, and carry his crosse vpon vs, lett vs suffer together with him, who hath endured so much for vs wretches in this world, and bestoweth on vs so many benefittes, and far greater will hereafter, and to whome all creatures ought to giue prayse, honour, and glorie in heauen, in earth, in the sea, and in the depth, because he is our vertue and our force, who only is good, only most high, onlie almighty, meruaylous and glorious, and only holy, praysed and exalted for euer Amen. I Brother Francis your seruant with the greatest humilitie I can, prostrate on the earth and kissing your feet, doe beseech you by the bowels of the cha∣ritie of God, to receaue these wordes and others of our Lord IE∣SVS CHRIST, to effect and obserue them with due humilitie and cha∣ritie, assuring all them, that shall receaue, vnderstand, and effect them, and shall by wordes and example teach them to others, therein perseuering to the end, that the Father, the Sonne, and holie Ghost, will giue him his benediction. Amen.

Of the conditions and qualities in a true Frere Minour, taken out of the 10. chapter and 10. booke, and placed here as in their due place.

THe holy Father S. Francis as a good pastour, and zealous of the profitt and releife of his sheepe in Euangelicall perfection,

considered often with himselfe, what conditions ought to be in a true and perfect Freer Minor. Our Lord hauing reuealed vnto him the per∣fections of many of his interiour freindes and first disciples, in whome he made appeare singuler grace••, he, vniting them all together, in this sort framed a Frere Minor: Lett him haue the faith and loyaulty of Brō∣ther Bernard Quintaualle, who had also a most perfect obseruance of pouerty, as in his life shall appeare: the simplicity and purity of Bro∣ther Leo: the good manners and good nature of Brother Angelus of Riete, who being in the world, was a right worthy and cōpleate knight: the gracious countenance, naturall science, and deuout speech of Brother Macie: the soule eleuated in contemplation as Brother Giles: the perse∣uerant prayer of Brother Ruffinus, who prayed without intermission; though he were employed in other affaires: it seemed euen when he slept that his soule was with God: the patience of Brother Iuniperrus, who desired nothing more then to endure and be contemned: the Fortitude of Brother Iohn des Landes, a man of notorious coura∣ge and extreme abstinence: the Charitie of Brother Roger, and the care of Brother Lucidus, who was so sollicitous of soule, that when he felt consolation in one place, he would repaire to an o∣ther, to auoyd the setling of his loue in this world: whervpon he would say, that one must dwell as in an inne, with the foot euer readie to putt into the sturrup, to prosecute the iorney to heauen.

Th end of the doctrines.

Of certaine Miracles wherby our lord confirmed the life and holy do∣ctrine of his Preacher S. Francis.

THE LII. CHAPTER.

* 3.133 THere happening an extreme drinesse att Beneuentum for want of rayne, and wheras euery one expected and feared a great dearth, the holy Father S. Francis arryued there, and hauing preached and being enformed of their affliction, he commaunded each one to say a Pater nostex and Aue Maria: which done, it rained very abondantlie. Preaching an other time in a church, neere vnto a pond where were manie frogges, which by their croakinges hindred* 3.134 the people from hearing him: the holie Father commaunded them to be silent, and they in such sort obeyed him that retourning thi∣ther an other time, and knowing that they had not croaked from

the time of the said prohibition, he gaue them licence to vse their naturall voice, which att the verie instant they began to doe. The∣re being a generall procession made in a place called Arona, for an extreme drinesse which they endured; sainct Francis comming thi∣ther, began to preach vnto them publikelie in the middes of a feild* 3.135 in the violent scorching sunne, whither (to the end he and his au∣dience might not be molested) our lord sent such a number of swal∣lowes, that remayning in the middes of the aire, they couered the multitude from the beames of the sunne, and stirred not thence till sainct Francis had ended his predication. Preaching att Albru∣zo in a church of the Virgin Marie, to excite the people more seri∣ouslie to obserue the word of God, there being presented vnto him a child that was crooked, lame and mute, called Albertus* 3.136 Campoly, he with his verie handes streightned his crookednesse and his other maymed members, which obeyed him as if they had consisted of soft waxe, and composed euerie part aacording to their nature: then calling him, he made him answeare, and of that answeare followed his speech, so that he deliuered him perfect∣lie cured vnto his Father, who with verie great faith expected the successe, wherevpon he with all the people were inflamed in the true loue of God, and yelded infinite thanckes to his diuine Maiestie. He cured a dangerous wound in a yong man by the signe of the crosse in the cittie of Castello, whither he was brought with great faith,* 3.137 that he might signe him with the said signe, so that the next mor∣ming, the flesh being growen where before it was putrified, the ci∣catrice remayned vermillion like a rose, in perpetuall memorie of the miracle. When the Monasterie was builded for his Religious att* 3.138 Ancona, the worckmen wanting wine they murmured, and would no longer labour: but sainct Francis hauing made his prayer, went to a neighbour fountaine, the water wherof, by the signe of the crosse which he made thereon, he tourned into wine, then made the labourers to drincke, whome he made penitent of their concea∣ued impatience. A gentleman visiting the holie Father in the Church of sainct Christopher att Iterrena, and hauing inuited him to eat* 3.139 with him, it happened that there was no wine in his house, sainct Francis then commanded a botell of vinegar to be drawne, and it was seene and knowne to be most precious wine. In the same cittie, a wall being fallen vpon a yong man, that was found dead vnder the stones, whiles he was lamented in his Fathers hou∣se, sainct Francis hauing compassion therof and inspired of God,* 3.140 entred in att a back dore, and approching to the beare that was vncouered; (for in Italy the body is carryed to buried clothed as

Prelates are here) he tooke the dead by the arme, and calling him by his name, he raised him, no otherwise then if he had awaked▪ him from sleep, and att the verie instant he prophesied that he should liue and ha∣ue no children by his wife, which came so to passe, and all this was as∣sured to Pope Nicolas the third by autenticall testimonie that was pro∣duced before notaries.

Of the exercises of the holy Father S. Francis: and of the lent he kept on the lake of Perusiea.

THE LIII. CHAPTER.

THe glorious S. after he was conuerted to God neuer remayned idle: for he alwayes endeauoured to be employed in some a∣ction, in example of Iacobs ladder, wher on the Angels ceassed not to mount and discend, receauing and carrying the pious worckes of the children of God to the soueraigne Father: so the S. by contem∣plation mounted towardes God, and by pietie and preaching discended to his neighbour: thus did he employ all his time which had bin giuen him of his diuine Maiestie to meritt in the pious worckes which the ho∣lie Ghost did dictat vnto him. Now the time of one of his lentes being come wherin as a carefull bee, he collected the fruites and flowers of God by meane of prayer, therof to compound the delicious honie of predications, wherwith he might refectionat the hungrie chidren of the word of God, he resolued to seeke out a place where he might per∣forme the same commodiouslie, solitarie and without any impedimēt; to this purpose on Shrouetuesday he wēt vp to the lake of Perusia where a freind of his, lodged him on the side of the lake, whence the next morning he gott himselfe to be conducted in a barcke to the Iland that is scituat on the said lake then vnhabited, with two litle loaues to sustaine him during the said lent, he coniured his freind not to speake therof to any person, for so much as he would not therin trust any of his Religious not hauing for that time taken any companion, and en∣ioyned his said freind not to come for him till Maundie or holie thurs∣day. Being then discended into this Ile, himselfe made a litle cottage* 3.141 of bowes of trees, where he resided all the lent in continuall and holie contemplation and conuersation with God, the Angels, and blessed Saintes. On holie thursday his freind comming earlie vnto him recon∣ducted him to the Couent, where he would communicate with all his disciples and wash their feet: he restored a loafe and halfe to his freind, of the two which he had giuen him, the other halfe it is credible he did eat to obserue humane fast, or not to giue subiect of vaine glorie to

the deuill, and not to equall himselfe to his God, though God alone doth know, and his seruant sainct Francis, who would neuer reueale it to any man, the combates he had during that lent, against the inuisi∣ble ennemies, & the glorious graces he obtayned; Afterward God vout∣safed in some sort to reueale them, worcking in that place manie mi∣racles, by the merittes of the Sainct, whervpon the ile began to be inha∣bited, and there was erected a Couent of Frere Minors which is excee∣dingly reuerenced in memory of the said miracle.

Of the lent of S. Michael which he kept on the Mount Aluerne.

THE LIV. CHAPTER.

THe yeare of grace 224. two yeares before the death of this glo∣rious Father, some dayes before the natiuitie of the Virgin Marie, he repayred to the Oratorie of Mount Aluerne, the∣re to keep his lent that began the day after the said feast of the Virgin Marie, & continued til the feast of S. Michael the Archāgel, according to his perticuler deuotion, where he shutt himselfe into a celle, sequestred from all others. The first euening that he entred there, he demaunded this grace of God, that he would please to reueale vnto him in what he should serue him that lent, as he accustomed to doe, for he gouerned him in althinges according to the will of God, and not according to his owne. Now in the morning about the breake of day S. Francis arysing from prayer, there incontinentlie flocked a great number of birdes that began to sing one after an other and hauing sung, they tooke their flight and left the Sainct contented: In that instant he heard a voice that said: Francis, let this be a signe of a notable fauour which God intendeth to shew thee in this place. By which voice his hart was so altered that thence forward he felt a great quantitie of spirituall giftes in his interi∣our, God continuallie visiting him, and remayning there, he burned with an ineffable flame of his loue, and therfore, he was often in his contemplations eleuated so high, that as Brother Leo recounted who was then his companion and a curious obseruer of all his actions, he could not discerne nor comprehend him with his sight, surpassing the high cloudes of heauen; which is not ouer-greatly to be admired, considering that in this world he led a life more angelicall then huma∣ne. He, as he afterward recounted to his companions, there dema∣unded as a singuler grace of his God, to be entierlie transformed into his anguishes and dolours, sith his Maiestie had not voutsafed to ac∣cept of his life, which so manie times he had offered vnto him, as the onlie thing he had to offer, hauing no other thing in this world,

and hauing so often gone among the infidels there to receaue Martyr∣dome in the seruice of his diuine maiesty: Wherfore it was incontinent. lie reuealed vnto him of God, that as he had alwayes endeauoured perfectly to follow and imitate his life, and actions, so should he be permitted to be like vnto him, and to suffer with him in the dolours, of his passion. Which the holy Father vnderstanding, albeit he were already exceedingly weakned, by the rigour of his life past, and by the continuall crosse with he had carryed, yet he was fo farre from being troubled with all, that he encouraged himselfe, and enamoured him∣selfe the more to suffer a Martyrdome so noble and worthy aboue all others, and by the interiour burning flame he extinguished the water of all the afflictions and dolours that euer could befall him, and desired no lesse perfection, to receaue in himselfe so inestimable a treasure.

How S. Francis receaued the sacked stigmates of our Lord Iesus Christ.

THE LV. CHAPTER.

THe most feruent Father S. Francis being thus highly eleuated in God, by an extreme ardor of celestiall desires, and transfor∣med into IESVS CHRIST, crucified for our sinnes, by sweet∣nes of compassion on the day of the exaltation of the holy crosse, which is the fourteenth of September, a litle before the breake of day, there ap∣peared vnto him this vision following: He saw an Angel descend from* 3.142 heauen like vnto the Seraphin with six winges in the Prophett Esay, enflamed with a most resplendant fire, whose beames were so glitte∣ring, that to humane eyes they were insupportable. This Angel approa∣ching vnto the S. being already in the region of the aire so neere vnto him that he might see him, there stayed: and then the S. beholding him more attentiuely saw the image of IESVS CHRIST crucified imprin∣ted in him, which had the two winges crossed on high, as were those belowe, so that the endes of those vpper passed the hight of the head, & those below passed the soles of the feet, & the other two passed on each side the endes of the fingers & handes, the two armes being stretched in forme of a crosse. The soule of S. Francis was with this admirable appa∣tition exceedingly melted, being surprised with a contentment & an ex∣treme greife entermingled so together, that it was impossible to expli∣cate, whither of the two were greater, for on the one side he exceed∣inglie reioyced, beholding himselfe in the mirour, wherin the Angels themselues cannot be wearie to looke, and wherin are enclosed

the treasures of all beautitude, and keeping his eyes alwayes more fixed on that celestiall fiery globe, shining with a diuine light, he con∣sumed with loue and sweetnes: but on the other side, considering his God so cruelly fastened on the crosse with hard and grosse nailes, as he then appeared vnto him, and hauing his side opened with the stroke of a lance, he by commiseration experienced that cruell iron, which pearced the delicate breast of the Virgin Mary, in such sort that he no lesse felt that dolour, then if himselfe had bin cru∣cified in that manner, yea by his interiour compassion he was fullie transformed into his beloued IESVS CHRIST. No man can doubt he∣reof, sith this vision was not as others, appearing only to the exte∣riour eyes, but it was effectiue and operatiue by an act not heard of, in the verie bodie of his Sainct, imprinting in him the verie woundes which he had, by meanes of his diuine beames, which from his two handes, his two feet, and side, he sent into his handes, feet, and side, not spirituallie, or imaginatiuelie only, but sensiblie and corpo∣rally, opening his side, and pearcing his handes and feet; and this was not only for the present, but for an eternall testimonie he left him the nailes framed of his verie flesh fixed therin, the heades of the nayles lardge appearing without in the paulmes of his handes, but round and of iron colour, and on the other sides the pointes clinched, for the woundes were transpearced through both sides, so that att the principall wound, wherby the handes were pearced from one side to an other with the said nayles, on the side where the pointes of the nayle was clinched, there was such a space betweene the superiour part of the hand, and the tourned clinch of the nay∣le, that betweene the same one might putt in a finger; the like might be said of the feet: so that thenceforward he could not stand vpon them but with extreme paine; in such sort that besides the incessant running of the bloud, it was verie troublesome vnto him; as also was the wound of his side which was verie lardge and open, the flesh being there growen againe in forme of a cicatrice, which was of the colour of a rose, as it was seene afterward by diuers, hauing touched the same, as in place conuenient shalbe inserted. Our soueraigne Lord and God, leauing in the body of his feruant, a liuely, true, and long memoriall of his dolorious Passion, not without a most profound iudgement, and immensiue signe, of an excessiue loue vnto vs, for seeing that the memory of his bitter passion was vtterly ex∣tinguished in our harts, he would not this other misterious passion, for our cause only, renued in the body of his seruant, should be so soone forgottē. In which respect it was necessary that he should endure it, not one houre or two, one day or a month, but two yeares entierly, the hard

obstinacie, and obstinate hardnes of our hartes opposite and rebellions to his diuine Maiestie, so requiring it to procure vs with efficacie to re∣member the other.

How the glorious Father sainct Francis was att length constrained to reuea∣le the impression of his stigmates, to such as were most familiar vnto him.

THE LVI. CHAPTER.

NOw after this admirable cōmunication, performed with such and so great a prerogatiue as a greater could not be imagined, the altare eukindled in the brest of the holie Father, burned with the immensiue charitie he had vnto his God; but leauing this to the deuoutsoules, that raise themselues from the earth towardes their Creatour, we will prosecute the historie, telling how he discouered this treasure vnto the world. Sainct Francis then hauing finished his lent which he fasted in the honour of sainct Michal the Archangel, and hauing giuen thanckes to God, he discended to the foot of the Moun∣taine, carrying with him the diuine image of IESVS CHRIST crucified, not in tables of stone or wood carued and engrauen by the hand of some humane or Angelicall Master, but written and imprin∣ted in the membres of his properflesh, by the handes of the Sonne of God himselfe, not casting his precious stones before euery body; be∣cause he feared much to manifest to litle purpose so great a secret of God; yet withall he found it impossible to conceale the same, att least from his companions, that were hourly with him; therfore calling them together, he proposed vnto them his doubt, as in a third person∣ne, not specifying the fact, but only speaking generally of the reuela∣tions of the secrettes of God. But Brother Illuminato, truely illumina∣ted of God, ayming att that which proued true, that Sainct Francis had receaued of God some reuelations of very great importance, espe∣cially perceauing him to be as out of himselfe, he thus answeared: Be∣loued Father, who knoweth better then your selfe, that for the most part, and almost alwayes God giueth great reuelations to his seruantes not for themselues alone, but for others also, as hath bin seene that it hath pleased him att lengtht to manyfest them all? Wherfore it see∣meth to me that you hauing receaued such, should proue ingratefull to God if you conceale that which he hath wrought in you more for the saluation of the world, then for your owne particuler, therby bu∣rying his talent vnder the earth. Which the holy Father vnderstan∣ding, as from the mouth of God, besides what he often said with the

Prophet: My secrett vnto my selfe, my secrett vnto my selfe, he very* 3.143 humbly recounted vnto them the vision he had, the successe thereof, & many other most high and diuine matters, vnder the seale of secresie, which is not to be doubted but God did reueale vnto him in so merueil∣lous a coniunction.

How his sacred woundes were scene of diuers during his life.

THE LVII. CHAPTER.

BVt it being impossible for the holy Father to conceale this light with God would haue to shine to all the world, on an high candlestick: though he could couer his feet with his sandales when he would, and his handes with the sleeues of his habitt; yet he was constrayned in the end to manifest them. Brother Leo his Con∣fessour, saw them euery day, the holy Father being of necessity to vse him, as a Phisition, to dresse his holy stigmates, whence did continually distill bloud, and to change the linnen and putt tentes betweene the nailes and flesh with incredible paine and patience of the holy Father. Neuertheles, he would not haue them touched on the friday, because he would endure the more, and so suffer with his Sauiour. Brother Ruffinus, who as S. Francis affirmed was already for his sanctity of life canonized in heauen, hauing many times seene the woundes of* 3.144 the handes and feet of the S. desired also very earnestlie to see that of his side wherof he held himselfe as fully assured, by washing his lin∣nen bretches, which he alwayes found embrued with bloud on the right side, and annoynting his stomack with oyntmentes, insinuating himselfe and thrusting his hand farther then he needed, did often touch it with his fingers, and sometimes the S. felt much greife thereby; ne∣uertheles he had a verie extreme desire for his consolation to see it: And therfore one day, faigning to request the holy Fathers habitt, of deuo∣rion to chaunge it for his owne, and requiring it for the loue of IESVS CHRIST, he so wrought, that the S. who could not deny any thinge that was demaunded him in the name of God, not suspe∣cting any other thing, putting of his habitt to giue him, he contented him therin though he did his endeauour to hide the same. S. Clare that made him many plaisters for dressing therof, deserued to see them, the S. shewing them all vnto her, in regard that she was such an Espouse of IESVS CHRIST as each one knoweth, and the eldest daughter in God of the S. The said plaister is with great reuerence shewen for a relique in the Couent of S. Clare att Assisium. The Cardinal of Hostia, Protectour of the Order, law

them also, and many personnes deuoted and affected vnto him, as the bishop Vgolino and others.

How God by many miracles published the Sacred stigmates of his seruant S. Francis.

THE LVIII. CHAPTER.

* 3.145 THe same God that had imprinted the sacred stigmates in his ser∣uant for the good of the world, would not haue them buryed in silence; but did miraculously manifest them, as to his maiestie seemed conuenient, which he did, as well for his owne glorie, as for the benefitt of faithfull soules, who seeing his sacred woundes in his ser∣uant, encreased in faith, and glorifyed the author of them in his sainct. There raigning a great pestilence among the cattell of the Country of Riete, which procured their death, notwithstanding any remedy that could be inuented; God reuealed vnto a deuout person that he should procure to gett of the water that fell from the handes of his seruant Francis, when he washed them, and therewith should sprinckle the cattell, and so they should be cured: The man fearing God, went and gott of the said water, and with faith experienced the application, and all the cattell that were touched therwith, though halfe dead, arose sound and secure on their feet. Before S. Francis had the stigmates, there arose euery yeare a cloud, with a tempest neere the Mount Al∣uerne, that destroyed all the fruit of that place: But after he receaued them, that tempest neuer appeared which procured great admiration to all the world. Being one time accompanyed with a poore man, him∣selfe riding on an asse, by reason that the woundes that were vnder his feet hindered his goeing, the night hauing surprised them, they re∣tired themselues vnder the couerture of a mountaine, where the poore man, for the extreme cold which he felt could not sleep, and tourning himselfe from one side to an other, did nothing but sigh and lament: Whereof the holie Father hauing compassion, touched him with one of his sacred handes, and the poore man in steed of the bitter cold which he felt, incontinentlie found himselfe so exceeding hoate, that he see∣med to be in a stoue or hoate house, where he sweetlie slept till the morning, and afterward affirmed that in al his life he neuer slept better. A woman of Arrezzo had so dangerous a labour that she was abandon∣ned of the phisicions, and the health of her bodie being desperate, there was no care but of her soule: it happened by chaunce that the asse wheron S. Francis had ridden was brought to drinck neere vnto the house of the said woman, which her kinred knowinge, they tooke of

the bridle, which S. Francis sitting on the asse had held in his handes, &* 3.146 hauing with great faith girded the woman therewith, she was presently without danger deliuered. God wrought such miracles during his life, that by them it might appeare that his sacred stigmates were truely wor∣ckes of his omnipotent hand; but he made it much more apparent after his death, as here ensuying shalbe declared, though they happening af∣terward seeme not conuenient to be written as yet, neuertheles I doe it that the matter may be seene well vnited together.

Of the testimonies of the woundes of the Seraphicall Father S. Francis, by the holy Apostolicall sea.

THE LIX. CHAPTER.

POpe Gregorie the ninth, himselfe saw and touched the handes and feet of the glorious S. and because he saw not that of the side he had no great beleife therof; Wherfore some time before he ca∣nonized S. Francis, one night in his sleep, as himselfe often affirmed, the S. appeared vnto him as in choller, and reprehending him of his* 3.147 sclender faith, lifted vp his right arme, and shewed him the wound of his side: then demaunding a cuppe it seeming to his Holynes that he deliuered him one, it was presently filled with bloud. By this appa∣rition, he afterward remayned assured of the wound, which he so reue∣renced that being vnable to endure the enuie and lewdnes of some that impugned the same, striuing to darckē the glory of so singuler a miracle, he commanded by the first bulle he published, that this truth should be beleeued, as affirmed by Apostolicall sentence. The bulle beginneth: The glorious Confessour: then afterward he saith: We by the tenour of these presentes declare vnto all people, that the stigmates of this glo∣rious S. hauing in his life time and after his death bin seene in his bo∣dy, the same hath bin approued with his other miracles, by our venera∣ble Brethren, the Cardinals of the holy Church: wherfore we haue had iust occasion to enrole him in the catalogue of SS. And because in the beginning of this veritie there were two ecclesiasticall personnes that publiquelie declared themselues aduersaries to the said stigmates, one of who was Brother Euerard, an Alleman Preacher, who in his sermōnes auouched that he neuer had those woundes: and the other was the Archbishop of Colleigne, who commanded the said stigmates to be putt out of his image; the said Gregorie the ninth, made and sent two breuies against them, the one of which being dire∣cted to the Prouincials and Priours of the Order of Preachers was such, Gregorie Bishop: we hauing heard with no lesse greife then meruaile,

that a Religious of your Order▪ named Euerard, not remembring that the sermons of Preachers ought to be seasoned with the salt of grace; being att Copania, a citty of Morauia, of a Preacher becomming a blasphemer, was not ashamed to affirme that the stigmates of the holie seruant of God Francis, that were so miraculouslie by diuine Maiestie imprinted on him, were fables, and ought to be reproued; what could he say more? He att one same time depriued the holie seruant of God, of his honour and glorie, yea God himselfe, who by a singuler priuiledge and excellent mysterie gaue him those signes, and hath depriued vs of aucthoritie and dew respect, considering that he hath presumed to impugne our auctoritie; for we haue appro∣ued the said stigmates; not onlie as hauing heard relation therof by per∣sonnes worthie of creditt, and bin assured therof by verie authenti∣call written testimonies; but ouer selues also haue seene them with our proper eyes, and touched them with our verie handes, Now we* 3.148 vnderstand that the said Religious is mounted to such audacitie, as he presumeth to preach publikelie, to the dishonour of the Reli∣gious Frere Minors, baptising them before the people with the false name and title of dore-begging preachers and lyers, adding that they ought to be preuented and excommunicated. All these thinges considered, we command you in vertue of this present A∣postolicall Breuie, to suspend the said Religious from the facultie of preaching, in what place soeuer he shall appeare, and vsing all meanes to gett him into your handes, you shall incontinentlie send him vnto vs; that we may inflict on him the punishment due to his desert.

The other Breuy that was directed to the Arch-bishop of Coileigne was thus: The diuine wisdome; that first framed man according to his flesh to redeeme him, by the mystery of his holy Incarnation; he also hath adorned his seruant Francis with the same woundes, & that it is so, we with the Colledge of our venerable brethren the cardinals haue ap∣proued the same, hauing bin assured therof by diuers personnes of ver∣tuous life, and haue our selues seene very authentical testimonies ther∣of: and besides we haue bin induced by our selues, that haue with our owne eyes seene, and touched them with our owne handes. For which respectes we haue really and with iust reason concluded, that it ought to be held for truth: wherfore we command you that vnderstanding this our intention and probation of them, you* 3.149 also publikelie approue them, and not to permitt any within your diocesse to contradict them. Pope Alexander the fourth that saw them, made also a Breuie in approbation of them, and commanded the Frere Minors neuer to leaue the Oratorie of Mount Aluerne, whe∣re

theire holie Father had receaued so singuler a gift of God. Pope* 3.150 Benedict the second, ordayned by a Breuie that the Frere Minors should celebrate the feast, and say the office of the said sacred stig∣mates of the glorious Father sainct Francis: All which testimonies, (and manie other which for breuitie I omitt) we were willing to insert in this place, because the malice of enuie, that wilbe of as long continuance as the world, had enforced vs therto, by reason that so admirable a miracle ought not to be related, without due circum∣stances and proofes, to make mute the perfidious tongues of the euill minded enuious.

Of the zeale of the honour of God, and saluation of soules which the holy Father sainct Francis had, after the impression of the sacred stigmates, and of the figures precedent.

THE LX. CHAPTER.

THis glorious Sainct hauing felt in his proper flesh the do∣lours paine of the passion of God, and as it were part∣lie experienced, of what deere price soules were vnto the Sonne of God, he to loose no time began incontinentlie to tra∣uaile ouer all cittyes and townes instructing by meane of prayer, preaching, and the example of good life, God assisting with mer∣ueillous miracles, in testimonie of his docttine, to redeeme the precious soules of poore Christians out of the mouth of the perfi∣dious Lucifer, he being armed with these weapons of the crosse, that alwayes ouerthrow euerie ennemie corporall and spirituall of the elect of God, who continuallie gett the victorie. And as a new Legat deputed of his diuine maiestie, he carryed with him the sea le of the soueraigne bishop IESVS CHRST, wherwith he con∣firmed his doctrine and his worckes. Therby did he trulie appeare to be sent of God: wherfore he not onlie found no contradiction where he went, but was exceeding gratefull to all all personnes. Besides that, this is also worthy of merueillous consideration, that as in all thinges deseruing perpetuall memorie for being of great consequence, it semeth that his diuine Maiestie alwayes obserued three condicions, prophesying or figuring them precedently, appro∣uing them by good testimonies with the rumour of present renowme, and confirming them afterward by diuine signes and miracles; in like sort would he obserue three conditions in this singuler fauour, wherof the rumour, renowme, and manifest proofe, being seene for the

time present, and the miracles afterward, it resteth now that we demon∣strate the figure, by which this singuler act hath in a certaine manner bin many times prophesied. First it seemed to be signified by the vision of the glittering and resplendant soules, marcked with the signe of the crosse, of whome God constituted him his captaine in the beginning of his conuersion. The same also seemed to be signified by the vision of the crucisix that interiourly transpearced his soule with excessiue sor∣row, with the voice that told him he must repaire his holy church. And it was also signified by the crosse which Brother Siluester saw to come out of his mouth, that expelled the dragon of hell. Againe it was de∣noted by the vision which Brother Pacificus had before he was conuer∣ted, when he saw two glittering swordes, that made a crosse vpon his brest. Finally it was signified by the apparition which S. Francis made att the Chapter of Arles, in forme of a crosse in the aire, giuing his be∣nediction to the Religious there assembled. Lett no man therfore pre∣sume to contradict so certaine a truth, denounced and prophesied by fi∣gures, seene visibily, touched palpably, approued by the church iustlie, and finally by IESVS CHRIST confirmed, by so many mi∣racles in earth and in heauen.

Of the new seruour, and merueillous patience of the sainct.

THE LXI. CHAPTER.

* 3.151 THe holy Father S. F. finding himselfe enriched with so glorious a treasure, made his habitt to be lengthened, as much as was possible to couer the same, and began thenceforward to carry a staffe, wherwith he walked about the house, though verie seldo∣me, being vnable by reason of the sacred woundes to sett his feet on the ground. It is admirable to consider, that as in the two first yeares of his conuersion, before he founded the Order, he carryed a staffe, so he began againe to carry it two yeares before his death, that he might end by the walking staffe as a true Pilgrime on earth, albeit he had left it vpon obseruation of the worde of IESEVS CHRIST, who commanded his disciples not to carry it in their iorney, signifying, that they should not relye on any fauour of the world, vnderstood by the staffe or stalke of a reed more perillous then secure; and afterwar∣des he conformed himselfe to the ancient fathers, who vsed it att their hermitages, as sainct Paul the first hermite, sainct Antony and others, and not to be singuler herein, he gaue leaue to all the Religi∣ous

to vse one in their infirmities, sicknesses and old age. Afterward burning with this seruent fire of charitie towardes God and his neigh∣bour, he was carryed, as we haue formerlie said, through cittyes and townes, where he preached with excessiue feruour, thirsting with an extraordinarie burning desire to see the nomber of the elect of God accomplished; to which places he was so welcome and gra∣tefull, that when he went from the people he was halfe naked be∣cause each one striued to cutt part of his habitt, some with cicers, others with pincers or like instrumentes, carefullie keeping those shreddes afterwardes as reliques, with most pious deuotion, for cu∣re of diseases and dangers of this life, others brought him bread to blesse, wherof afterward to make vse in like necessities, hauing seene therof manifest experiences. Notwithstanding all this, the holie Father had a violent desire to retourne to that former humi∣litie and simplicitie of seruing leapers, and of not knowing the imperfections of his disciples, as he was afterwardes forced to know them, and also of enduring austeritie of life. To this effect he said to his Religious: My Brethren, we must now begin to serue God for to this present we haue done nothing or verie litle. So he pro∣posed in his spiritt to performe great matters, not considering the weaknes of bodie, by reason of the great feruour of his spiritt, wherwith being carryed away, he desired nothing but fresh com∣battes to gett victorie ouer the ennemie, and indeed, he that well considereth it, sindeth that feeblenes nor tepeditie haue any place, where the port is alwayes open vnto true loue, which inuiteth and induceth to attempt impossibilityes. And so much the more by rea∣son that he had accustomed his flesh to obey the spiritt, and had such a promptitude to obey God, that he was so farre from resisting, that he stroue and endeauoured to worcke aboue his forces. Wherfore God that knew his desire, opened vnto him the meanes of meritt, so that he did not onlie desire, with the ineffable doloures of his infirmitie, which did so afflict him from the soale of his feet to the crowne of his head, that he had neuer repose; he endured in each of his members an extreame and particuler paine; in such sort that in short time he came to haue nothing but skin on his bones. In all these affli∣ctions he discouered his desire of them, sith that he was neuer heard to vtter so much as one worde of complaint, but he called his dolours his brethren, and his diseases his sisters, yet he answeared the Re∣ligious, who being moued with compassion wished him to pray vnto God, that he would please to appeare a litle more merciful•• towardes him, that if he did not hold him excused in regard of his simplicity, he would teach him what it was to check God in his

iudgementes. He omitted not yet to chastice in his body, the excesse of the offence of this Religious, for rudely flinging himselfe out of his bed vpon the ground, he tourned and wallowed vpon it, often kis∣sing it gaue thanckes vnto God, praysed him, and besought him for his greater consolations to redouble his afflictions: which wordes ended. The Religious by force of armes laid him againe on his bed: for he could not helpe himselfe into it. O inuincible patience of this glorious S. comparable to that of Iob! he was doubtles both ioyfull and humble in his tribulations, as an other S. Paul considering that the more he en∣dured of greater paines in his body, the greater vigour and force ap∣peared in his soule, besides what affliction his stigmates procured him, which continually distilled bloud, with such extreme grife, that it was humanely impossible for him to support them only two dayes, not two yeares as he did for augmentation of his meritt and example vnto the world.

How God sometimes conforted his faithfull seruant in his afflictions.

THE LXII. CHAPTER.

ALl this being very well knowne to almighty God, beside the interiour vertue which he bestowed on him, he did often com∣fort him exteriourlie. One day to mitigate his dolours therby to raise his spiritt vnto God, he had a desire to heare some prayse sung vnto his diuine maiesty, vpon some instrumentes. And therfore he told Brother Pacificus, who had bin a famous & excellent Poete, that though men of this world abuse musicall instrumentes▪ which were inuented to prayse God, as in deed so many holy men had praysed him theron: he should neuerthelesse finde meane to haue secretly a violle, and for his consolation, should sing some spirituall prayse, affirming that therin was no offence vnto God, and that it seemed the greifes of his bodye by that meane would tourne into consolation and ioy of the spiritt. But Br. Pacificus hauing answeared that in so dooing he might scanda∣lize* 3.152 the world, he replyed that he had reason, and that he should let it alone. Now God who had a speciall care of him, incontinently sent an Angel that sounded and gaue so sweet a touch to a violl, as may be imagined that an Angel of Paradise could doe, in the same instant com∣forting both the afflicted body and the soule of the great seruant of God. Addressing himselfe therfore to Bro. Pacificus, who had not heard the melodie no more then his other companions, he caused them to giue thanckes vnto God, for the great consolation which he had voutsafed to send him.

Being in the house of the Bishop of Assisium vtterlie without all tast, and vnable to eat any thing by reason of the griefe of his infirmities,* 3.153 his companyons asked him wherof he would willingly eat; he answea∣red them: If I could haue a few litle fishes of fresh water, me thincketh I could eat of them. These wordes being ended there entred a boy that brought him many as sent from Brother Girard Minister of Riete, though it were winter and so extreme cold, that it was impossible to take them the riuers being frozen. The Religious exceedinglie admired to perceaue the care which God had to releiue the necessities of his seruant and es∣pecially in thinges impossible to men. An other time, desiring to haue a litle lettice he asked some of his companiō who answeared that the same day they had bin all gathered. Goe into the garden, said he, and bring me the first herbe that cometh to thy hād, which shall be a lettice. The Re∣ligious went and found a very faire lettice, and thanking him who had there set the same for the consolation of the seruant of God, he tooke it vp with great ioy and brought it vnto him: and the S. hauing eaten a therof, leafe felt himselfe fully conforted.

How he was assured of the Glory of Paradise.

THE LXIII. CHAPTER.

BVt because there cannot be giuen to a seruant of God a greater consolation then the hope and certainty of the glorie to come, wherto S. Paul esteemed not the passions of this world cōdigne, howsoeuer greiuous and continuall they might be; The S. goeing one day for his consolation to visitt S. Clare, with Brother Leonard of Assi∣sium his companion, the sweetnes of their spirituall discourses was such and so great, that the night surprised thē before they perceaued it. Wher∣fore constrayned by her prayers, her Sisters and her companions, he did eat two morcels with them, and in an instant he was swallowed vp in the holy Ghost and rauished in extasie, with a deep contentment, where he heard that which sequentlie shalbe related. Being retourned to him∣selfe he cryed out with a loud voice; My God be thou praysed, and in∣continentlie went to our Lady of Angels. Arising from the table, he fell on his knees and there was againe in extasie the space of an hower, then instantly went away and left S. Clare and her sisters who were excee∣dingly greiued t••erewith. His Cōpany admiring theratt asked him the cause in their way: the S. acknowledge it vnto them, affirming that in the extasie God had reuealed vnto him his saluation by these verie wordes: Francis I promise thee eternall life and assure thee therof, in such sort as I tell thee thou canst no way loose it: for which I thancked

him, saying: Prayse be to thee my God: then he forbad them to speake thereof till after his death. Being come to our Lady of Angels, for eyght howers together he could not vtter other wordes then these: Be thou praysed my God: yea he could not say his canonicall hou∣res by reason of the ioy that had surprised his hart. After that time his infirmitie in such sort encreasing that it manifestlie appeared he could not liue long, one of his f••eindes, seeing him cloathed with his coursest and patched habitt, and hauing a peece of rugged cloth on his forehead for the infirmitie of his eyes, in spirituall mirth said vnto him: Father how will you sell this old habitt? Oh how soone will God buy it of you, and pay you deerlie for it! giuing you in exchaunge therof an infinitye of precious garmentes of silke and gold besides eternall▪ glorie afterward in the other world. The S. induced and inspired of the holy Ghost, sodenly answeared. Brother thou hast reason, for so shall it be, to the honour and glory of God.

Of the last and extreme sicknes that augmented and redoubled in the holy Father S. Francis.

THE LXIV. CHAPTER.

BEsides all the other infirmities of his eyes, his stomacke, his liuer, and the greife of his stigmates, there fell also a dropsie into his feet six monethes before his blessed end: Notwith∣standing he omitted not to visitt the monasteries, citties and townes, to procure the saluation of soules. But his infirmities growing daily* 3.154 more violent, the cittizens of Assisium iealous of so noble and pre∣cious a treasure which by right appertayned vnto them, and fearing it would be robbed from them vpon the way, they sent Embassa∣dours to their holy Father, who was then neere to Sienna, to pray and by all sweetnes and amity to enforce him to retourne to his Mo∣nasterie. Sainct Francis failed not to comfort them, yelding that be∣nefitt to them who in the beginning of his conuersion, vsed him as a foole: wherin each one may consider the admirable disposition of God: and then lett him deride his Sai••ct that can. Now on the way these Cittizens came to a village, somewhat later then they expe∣cted: by which meane they were disappointed of all prouision, fin∣ding there no Inne, but onlie houses, of countrie people, which refused to afford the company victuals for monie. They who had chardge of the prouision, recounted this discurtesie to Sainct Fran∣cis: who answeared: See now what vse you make of your mony∣flies, retourne againe, and demaund something to eat for the loue

of God, and you shall experience what difference there is betweene the vaine hopes of the world, and the true and assured hope of God. The* 3.155 gentlemen obeyed the S. and found for the loue of God so much to eat, that they knew not what to doe with so much food: Herevpon the S. said vnto them: you are of opinion that it is a shamefull thing to demaund an almose: but tell me, wherwith doth all the world li∣ue, but with the continuall almose giuen by almightie God? They were all filled with great admiration, and silent with confusion: and so shrincking their shoulders, they proceeded on their iorney, conducting their Father to his Country, whither being come and for more securi∣ty brought to the Pallace of the Bishop of Assisium, master Bon Iohn, a Phisicion and his deere freind came to visitte him, whome he prayed to tell him freely his opinion of that sicknes, adi••••ing him not to deale with him as with other sicke personnes, feeding him with vaine hopes, wherwith he had not to doe, assuring him that by the grace of God, he rather desired death then life. The Phisicion answeared him assuredlie that his infi••mity was mortall, and that according to huma∣ne iudgement, he could not passe the middes of October. Which the S. vnderstanding, he so strayned himselfe, that he gott on his knees v∣pon his bed, first stretching his armes, then lifting his two handes towardes heauen, with an e••ceeding feruour of spiritt he said: you are welcome my beloued Sister, the death which thou my God doest send me.

Of the consolation or exercise of the S. on his later dayes.

THE LXV. CHAPTER.

THe holy Father in this greiuous sicknes had no other recreation and consolation but to prayse God, and to procure his com∣panions to prayse him, by himnes, psalmes, and spirituall Can∣ticles, with which alone and without any other comfort of the world, he qualified that his greiuous infirmity his dolours & his paines, which were such and so cruell, that as he affirmed, it had bin far more tolle∣rable with all kinde of torment to endure a dolourous death by the handes of the executioner, then to suffer what he endured. But con∣sidering that the diuine spiritt doth not accord with the humane, nor the children of light, with the children of the world, Brother Helias his Vicar Generall, who went with the said Cittizens to pray him to retourne to Assisium, and who forsoke him not till his death, to whome on night, two yeares before his death, there appeared a vene∣rable old man, in a white habitt, this was in an Oratory nere to Fulliniū

who willed him to aduertise S. Francie that from thence two yeares, he should be called of God out of this world, which he had told him; this man then seeing this his so vnaccustomed alacrity amiddes so many tor∣mentes, and that he did nothing but sing, and cause to be sung prayses to God, without otherwise lamenting his sinnes, as formerly he accu∣stomed to doe, sayd vnto him, that himselfe and his most affectionat freindes were much edified by this his ioy in that mortall infirmity, & were assured that it proceeded only of the integrity of his conscience, which knowing it selfe pure before God, could feare nothing. Not with∣standing it was not conuenient in presence of so many seculers, who all knew him to be nerre death, to shew no signe of repentance of his offen∣ces past, no remorse of his sinnes committed against God, attleast in this terrible passadge of death. S. Francis with great feruour answeared him: Brother giue me leaue, giue me leaue I pray thee to reioyce in God and in his prayses, during this sicknes, because by the grace of the holy Ghost, my spiritt is in such sort vnited vnto his diuine Maiestie, and so secure that it may reioyce: Remember now, that there are two yeares past since you deliuered me from him an aduertisment of this my pas∣sadge: since which time I haue alwayes endeauoured to prepare my selfe, lamenting my sinnes, and satisfying God for them. But sithence that by his immensiue grace, he hath made me worthy of his glory, as he hath reuealed vnto me, I haue euer since endeauoured to reioyce, and now so much more in that the time approacheth, wherin my soule shall for euer be loosed from the waight of this body, and shall goe towardes him who hath created it, and in that he will not omitt in me to edifie this people.

How the S. made himselfe be carryed to our Lady of Angels, finding his death to approach.

THE LXVI. CHAPTER.

THe glorious Father therfore perceauing that the day of his death approached, prayed all the gentlemen and his freindes there present, to cause him to be carryed to his church of our Lady of Angels, that he might render vnto God the spiritt of life, where he had receaued of him the spiritt of grace: So hauing obtayned permission of the bishop and Gouernour of the citty, they went accōpanyed with the greatest part of the said citty, and comming to the hospitall, which is in the great street betweene the citty and our Lady of Angels, causing him∣selfe with his bed to be sett on the ground, and tourning towardes the citty he gaue it his benediction, saying: Citty blessed mayest thou be of

the soueraigne God, because by thee many soules shalbe saued, and in thee many worthy seruantes of God of both sex shall make their resi∣dence, and by thy meane, many shall attaine the kingdome of glorie. So hauing blessed the citty, and proceeding his way towardes our Lady of Angels, S. Clare his deere and true disciple, imitatrice and daughter in IESVS CHRIST, fearing she should not see him before his death, sent to aduertise him, that herselfe was also in such estate, as she should not liue long after, yea that she thought to goe first; and that therfore she felt an extreme greife, to dye without his holy benediction & without seeing him, who was her master and beloued Father in CHRIST IE∣SVS: and for that occasion she prayed him for the passion of our Lord I. C. with her knees on the ground, not to permitt her to dye so discon∣tent: but sith he was in his iorney, to doe her that last and singuler fa∣uour as to visitt her, before he went to our Lady of Angels. The holie Father S. Francis felt the bowels of Fatherly cōpassion to moue in him, in that he could not content her, by reason of the imminēt perill wher∣in he was, and that the Phisicions, nobles and gentlemen there present would not to permitt him; yet procuring wherwith all to write, he sent her by a Religious his benediction in writing, then lifting his eyes to* 3.156 heauen he said vnto him: Goe and comfort my beloued sister, telling her this good newes, that she shall see me before she dye, which shalbe shortly: as shall all her Sisters, to their exceeding consolation. This prophesie fayled not in the effect: for the holie Father being dead, when the Cittizens, carryed him to bury att Assisium they passed through the monastery of S. Damian, as hereafter shall appeare, and seeing the body of the Sainct with in their Couent, they were all excee∣dinglie comforted therwith.

How a Romane Lady very deuout and affected to S. Francis called Lady Iaque∣line of the seauen Sunnes, came by diuine reuelation from Rome to the death of S. Francis.

THE LXVII. CHAPTER.

THe holy Father approching neere vnto his death, called a Reli∣gious whome he willed to finde out a messenger to goe with al diligence to Rome, expresly to aduertise the Lady of the Sea∣uen Sunnes that she should incontinentlie come to visitt him if she de∣sired to see him liuing; knowing in what affliction she would haue sur∣uiued, if she had not seene him before his death, as he had promised her when he tooke leaue of her att his departure out of Rome: and in meane while procuring wherwith to write, he dictated this letter ensuying: To

the Lady of the Seauen-Sunnes, poore Brother Francis, desireth health in our Lord IESVS CHRIST; Know my beloued Sister in IESVS CHRIST, that God by his grace hath reuealed vnto me the last day of my life: Wherfore if you desire to see me liuing, hasten so much as* 3.157 sometime on saterday you may be att our Ladie of Angels, and bring with you a morcell of gray cloth wherwith to coue•• me, and wax for my seruice. Att the end of this letter, it was reuealed vnto the S. that she would come: wherfore he said to the writer: Rent this letter for there is no need therof. He had scarce ended those wordes, but a mes∣senger came from the said lady, that told him she was att the gate of the Monastery with two of her children, sena••ours of Rome, and a noble and honourable company to visitt him. A while after the said lady came, who entring his chamber, fell incontinently on the ground, humbling her countenance, as an other Magdalen, towardes his feet, bathing them with bittet teares; and ••mprinting her lippes in his sacred stigmates, with such ioy and consolation of spiritt, as nothing could be more; she could not be satisfied with kissing them, embra∣cing and clipping them with all reuerence, in regard of their vertue, representing vnto her those of our Lord IESVS CHRIST, she could not depart from him, no more could the Religious, for she was entierlie rauished in this so singular sweetnes of spiritt, without any speech att all, till S. Francis called her: att whose voice awakening, she answeared the S. (who asked her how it happened that she came so readily) that being one night in prayer, she heard the voice of God, that said: If thou wilt find Brother Francis aliue, goe incontinentlie to our lady of Angels, and carry with thee what thow knowest neces∣sarie to his sepulture, and such meat as thou gauest him att his being in Rome, to comfort him in his sicknes. Which hauing heard, I pre∣pared my selfe verie instantlie, and thus am come. S. Francis gaue thanckes to God, and demaunding the said meates, he refected his bo∣dy with very great consolation. Now this lady supposing that S. Fran∣cis would lye long time sick, determined to send back her children to* 3.158 Rome, and many personnes of note that came also with her: But the holy Father willed them all to stay, and told them he should dye the saterday following, and be interred on the Sonday, and then they might retourne in companie, which was done. This ladie after the death of Sainct Francis, dwelt att Assisium where she liued verie piouslie, and was afterward buryed in the Church of Saint Fran∣cis att Assisium, in a chappell adioyning to the bodie of Sainct Francis.

How S. Francis gaue his benediction to his eldest sonne, Brother Ber∣nard Quintaualle. Taken out of the sixt chapter of the sixt booke, and put here as the due place therof.

NOw whiles S. Francis was eating the said meates, prepared by the handes of the said Lady, calling to minde that Brother Bernard was with him att Rome the first time that he did eat therof; he asked those present where he was, and caused him to be cal∣led to eat therof also. Brother Bernard being come and obeying the Sainct, hauing eaten two morcels with him perceauing that he approa∣ched neere his end, making his benefitt of the good occasion, humblie demaunded his holie benediction. To whome sainct Francis answea∣red: my deere child I graunt it most willinglie: and so commanded his benediction to be written, which thus began: The first Re∣ligious and companion that God gaue me, was Brother Bernard Quintaualle, who was the first that began, as he that euer since con∣tinued, perfectlie to obserue the rule of the gospell and the Coun∣failes therof: wherfore aswell in regard of that, as for manie other graces which God hath bestowed on him, I am much obliged to loue him, yea aboue all other Religious of our Order. And therfo∣re I will and ordaine that euerie other Minister that shall come he∣reafter, doe loue him as my selfe. Then he bad him stand att his right hand, for he had alreadie lost his sight. But Brother Bernard seeing Brother Helias that extremelie desired it, knowing right well the need he had therof, hauing compassion of him, he sent him to the right hand of the Sainct and placed himselfe att the left, con∣tenting himselfe to gaine that soule to God, by the benediction so much desired, of his beloued Father. But sainct Francis intending to lay his hand on the head of Brother Bernard, knew either by the touch or by diuine reuelation, that it was Brother Helias, wher∣fore he sodenlie called Brother Bernard, who answearing him, he perceaued by his voice that he was att his left hand, and therfore crossed his handes as did the Patriarch Iacob, and gaue them his bene∣diction, yet alwayes naming Brother Bernard he said vnto him: God giue thee his benediction, & encrease in celestiall benedictions of IESVS CHRIST, as thou hast bin first called to this holie Religion, to serue for an example of Apostolicall life, and to demonstrate how one ought to follow IESVS CHRIST, in pouerty and in his crosse: sith thou hast not only giuen all they terrestriall substance to his poore, but hast offered thy very selfe vnto him in sacrifice. Be thou therfore bles∣sed of our lord Iesus Christ and of me his poore seruant with an eternal

benediction, goeing, retourning, remayning, sleeping and waking. He that shall blesse thee, be he blessed, and lett not him that shall curse thee rest vnpunished. Thou shall be superiour of all thy Brethren and they shalbe subiect vnto thee. Lett him that thou wilt receaue into this Or∣der, be receaued, and him that thou wilt reiect, be reiected. Thou shalt haue liberty to reside where thou wilt, none hauing authority euer to forbidde, or to prescribe thee any law, in the name of the Father, and of the Sonne, and of the blessed holy Ghost. Amen.

Of the testament the holy Father S. Francis made before his death.

THE LXVIII. CHAPTER.

THe holy Father S. Francis, before he left his spirituall children, determined to leaue them his testament, that therin beholding the will of their holy Father, they might enable themselues to effect it, to meritt the patrimony he bequeathed them in the Euangeli∣call rule and profession; which testament was such: First my Brethren I will imprint in your memory how God drew me vnto him, and how I stripped my selfe all naked before the bishopp and renounced al my pos∣sibilityes in the world: thē seeking to doe pennance, God gaue me this grace, that whereas I formerly abhorred to behold leapers (much more to serue thē) I began to loue thē extremely: so that what before seemed vnto me bitter & insupportable, was then pleasing & desirable. After that I be∣gan simply to pray vnto God and to make vnto him this prayer: Most sa∣cred Lord, we adore thee in this place and in all the churches that are o∣uer all the world, and doe honoure thee; because by thy holy crosse thou hast redeemed the world. And his diuine goodnes gaue me afterwardes such faith towardes Preistes, that liue according to the forme of the ho∣lie Romane church, in regard of their Order, that albeit they had persecuted me, I would haue had recourse to none but them selues. And If I had had the wisdome of Salomon, and had mett the most simplest Preist in the world, I would neuer haue preached in his church against his will. And them and all other will feare, loue and honour as my Lordes and mastes, and will remarck no sinne in them, in whome I see the Sonne of God, obseruing no other thing of him in this life but his most precious bodie and bloud which they consecrate, receaue and only administer vnto others. And will abo∣ue althinges reuerence and honour these sacred mysteries and bestow thē in precious places. As also I haue euer reuerenced the holy name of God, & in whatsoeuer papers I haue foūd it written, in vnseemely places I haue gathered it vp, and doe pray euery one to doe the like, and to

putt the papers in honest places. I desire also that all diuines be honou∣red, such as teach the diuine worde, as they who truely giue vs the spi∣ritt and life. Besides I beseech you to referre your selues entierly into the handes of the diuine mercie, who as he hath taught me to liue ac∣cording to the forme of his holy gospell, will shew you the like, if you follow the rule which his diuine Maiestie hath caused me to prescribe in breife and simple wordes, confirmed afterwardes by his holy vicar on earth. Now all they that presented themselues to liue in this Order, distributed their goodes vnto the poore, as the said rule doth import, they contented themselues with one coat, peiced without and within, and with a corde to girde them, with the linnen breeches, and we would haue no more. We haue for a time liued in this sort, praying in deuotion, the Preistes saying their office, according to the vse of our holy mother the church, and we the lay Brethren in our simplicity, subie∣cting our selues to all for the loue of IESVS CHRIST, and en∣deauouring to gaine our liuing with the labour of our handes. Now I beseech you so to doe alwayes. And if there be any ignorant, lett thē learne and exercise themselues, not vnder hope of gaine, but to giue good example and to shunne idlenes: and if such suffice not to sustaine you, I will that you haue recourse to the most abondant table of our Lord IESVS CHRIST: that is, to demaund almose att the do∣res, alwayes giuing the benediction which God att first reuealed vnto me, to witt: The peace of God be in this house, and in all them that dwell therin: Lett them neuertheles take heed that they receaue nothinge as proper to themselues: for neither will I that there be receaued in com∣mon either house or church, that may be tearmed ours, but as shalbe agreable to the pouertie and simplicity of our Order, which we promi∣se to God in our vowes: But lett vs all continue in this life as true pil∣grimes and straungers. I command all vnder obedience, that in what soeuer place they be, they doe not presume to demaund any kinde of priuiledge, or exemption from the court of Rome, either themselues or any person in their behalfe, for their Churches or other places, nei∣ther vnder apparence of intention to preach, nor as being persecuted in their bodyes: but if they cannot obserue their rule, in some one place, lett not their demaund be therfore admitted, but lett them goe other where to doe penance with the benediction of God. I was alwayes re∣solute to obey the Generall of this Order, and the Guardian that haue bin constitued ouer me since I renounced the chardge, in such sort as I would neuer attempt to make choice of my residence, nor to doe any thing without his licence, because he is my master, And although I be simple and infirme, I would alwayes haue a Clerck to performe vnto me the diuine office as the rule importeth. I will likewise that all the

other Religious be obedient to the Generall, to the Prouinciall and Guardian, and that they all read their office according to the rule. And if any one be euer so hardy as to presume to alter the office, or to hold opinion contrarie to the holy Catholike Romane Church, I will that all the other Religious in whatsoeuer place they be, shalbe obli∣ged by obedience to apprehend him and committ him to secure ga••d, and so send him to the Prouinciall or Generall, who shall present him to our Protectour in such sort as he may not escape: and he shall giue him punishment according to his desert. And lett none affirme this to be a new rule: for it is onlie a remembrāce and an exhortation which I poore Brother Francis leaue you as a testament, that the said rule may better and more Catholikely be obserued; And because I will that the minister generall, with the other ministers and Guardians be obliged not to adde nor substract from these wordes, but that this my testament be putt with the rule, and be read to my Bre∣thren, Preistes and laitie: I doe further commaund all vnder obedien∣ce, that none presume to glose vpon the rule nor this present te∣stament, affirming, that it must be vnderstood after such or such man∣ner: but as God hath made me vnderstand it simplie, lett them also vnderstand it simply without glose, and lett it be conserued perpe∣tually to the end. And I beseech the omnipotent goodnes, that all they who shall religiously and exactlie obserue these thinges, may here on earth be filled with the benediction of his Beloued Sonne, with the holy Ghost the Conforter, and with all the blessed Angels and Sainctes: and afterwardes on high in heauen with the benediction of the most soueraigne celestiall Father. And I Brother Francis, your wretched and vnworthy seruaunt in our Lord, giue my benediction to those that shall obserue it, as I haue formerlie said in the behalfe of God the Virgin Mary, and all the Angels and SS. of God in heauen and in earth; in the name of the most soueraigne Father, of his beloued Sonne, and of the holy Ghost the Conforter, So be it, Amen.

Of the supper which the glorious Father S. Francis made with all his children and of the last benediction which he gaue them.

THE LXIX. CHAPTER.

AFter he had made this last testament, his sicknes so encreased that his present death was generallie expected, but encoura∣geing himselfe in God, he called all the Religious that were in the Monastery, who being come and perceauing that the holy Fa∣ther intended to giue them his last benediction, they fell all on their

knees, bathing the earth with their teares, and thundering out loud cryes and sighes towardes heauen. S. Francis with a melted hart wept together with them, and he seemed to haue recouered some litle part of his sight; and so laying his hand on their heades by one and one, and firmely beholding them, he blessed them, then afterward he began to blesse them all together, as well the present as the absent, and all those that should enter into his holy Religion; lamenting that he could not haue them all present, in regard of his extreme loue vnto them, which exceeded that of a mother towardes her chil∣dren, himselfe also hauing engendred them in IESVS CHRIST: And the more to comfort them, he caused bread to be brought which he diuided in pieces, in imitation of our Lord IESVS CHRIST, and gaue to each a piece, bidding them to eat it for his loue att this his departure. Then were there teares redoubled, many of them did not eat all their portion, but did reserue some part therof, which afterwardes was effectuall in restoring desired health to such as were disealed: which done, this holie Father for his last aduertisement, recommended that holy place to his Vicare Generall and to all the rest, admonishing them neuer to abandon it, but that if they were extruded att one dore they should enter in att an other, alleadging that the place was holie, and the true habitation of God, of the glorious Virgin Marie, of the Angels and Sainctes of the liuing God, and that therfore they had so miraculouslie multiplied the∣re, where they had bin illuminated in his seruice for the saluation of so many soules; wherfore he doubted not but whatsoeuer should in that place be demaunded of his diuine maiestie, with a pure and contrite heart, should alwayes be obtayned, who also would not faile greiuously to chastice such as should offend in that sacred place, being the true habitation by grace of the celestiall Court, the Father, the Sonne, and the holy Ghost.

Of the blessed and glorious death of the holy Father S. Francis.

THE LXX. CHAPTER.

THe fourth of October, in the yeare 1226. vpon a Saterday in the euening twenty yeares after his Conuersion, and the fiue and fortieth of his age, the holy Father hauing bin verie aptly cutt, squared and accommodated by the hard stroakes of tribu∣lations, temptations, afflictions, incommodities, and infirmities, as a liuelie and firme stone, that should be placed in the principall corners of the supreme Citty of the celestiall Hierusalem, he heard the voice

of his sweet Lord that called him vnto him. Then to make publike ma∣nifestation that he had not any thing in this world, and with the mo∣re facility to wrestle against his furious aduersary in this last conflict and triall, wherin consisted the crowne, he with an exceeding feruour and* 3.159 courage stript himselfe all naked, as he had bin without any infirmity, then cast himselfe on the ground, couering with his left hand, the pre∣cious wound of his right hand, and tourning his ioyfull face towar∣des the kingdome whither he was to goe, he began to prayse and blesse his sweet lord IESVS CHRIST, that being dischardged and freed of all worldly impedimentes, he might ascend to heauen and enioy his di∣uine Maiestie; then tourning towardes his Religious, he said vnto them: My deere Brethren, I haue to this present done what I ought to doe; These wordes were diuersely vnderstood of the Religious, so∣me of them wept in regard he was to leaue them without Pastour and gouernour, others, because he seemed to leaue them as men forlorne, others, for other occasions; only the Guardian, whome he obeyed, vnderstood the desire of the holy Father; wherfore taking presentlie an habitt with the cord and linnen breeches, brought and gaue it vnto him, saying: Father take this habitt which I lend you, with the corde and breeches, that you may be buryed therwith as a poore creature, who of your selfe haue not so much as wherwith to couer your naked∣nes: I command you to receaue it in this your last houre, euen by the vertue and meritt of obedience; wherof the Sainct discouered to haue the greatest contentment that can be imagined, considering that in this extremity he had obserued his holy pouerty, in such sort as he de∣sired euen to the last end: He contentedlie accepted the breeches, but to conforme himselfe entierlie to his truely-beloued IESVS CHRIST that would dye naked on the crosse, to the performance wherof wan∣ting nothing but to dye naked, hauing already bin, and euen for the pre∣sent being admirably crucified by the vertue of the almighty, he com∣maunded his Religious, not only to permitt him to dye on the ground, but euen to leaue him there a long time after his death. Hauing procu∣red* 3.160 to be brought vnto him the holy Sacramentes, and they being suc∣cessiuely administred vnto him, those I meane which the Church ac∣custometh to afford such as are ready to dye, he lastly tourned towardes his Religious, to whome he made a worthy sermon, exhorting them to the loue of God, then of their neighbour, and especially to obedience vnto his holie Romane Church, next to obserue their pouerty, and be∣fore the same and all other thinges, to be alwayes mindfull to preferre the obseruance of the holy ghospell, and the diuine counsailes therof. Then crossing his hādes, this great Patriarch of the poore gaue his holy benediction to all his Religious, both present and absent, saying: My

deere Brethren, God of his mercy blesse you, as also I blesse you, be it* 3.161 his holy will to confirme me it in heauen. Remayne ye all in his holy feare, perseuering alwayes therin; for the time of afflictions approach, wherin they shalbe happy who shall perseuer euen to the end: remayne ye all in his holy obedience, as you haue solemnely promised vnto him. Fi∣nally remayne ye all in his most holy peace, and in charity among your selues, God blesse you. I goe in great hast vnto God, to whose grace I recommend you, Amen. Which hauing said, he asked for the gospell, and speaking no more to any person, he only desired that place to be read vnto him where is mentioned the departure of our lord: Ante diem festum paschae: which being read to the end, he began to say to himselfe:* 3.162 Voce mea ad Dominum clamaui. And being come to the verse, Educ de cu∣stodia animam meam, that is, deliuer my soule if thou please my God out of this prison, that it may attaine to thee my God and my lord, where the iust expect me, to the end thou mayest giue me my recom∣pence. Which being ended this holy soule, at it desired, was deliue∣red out of the prison of her proper flesh, and eleuated to heauen, there foreuer to enioy the eternall bounty, with all the sainctes his elected of both sexes, in that degree which his diuine maiestie ordayned and parepared for him.

How some saw the soule of the glorious Father sainct Francis ascend in glory.

THE LXXI. CHAPTER.

* 3.163 THis holy soule failed not to appeare to some when it ascended to the celestiall glory: For Brother Angelus a Religious of wor∣thy sanctity, being att that time prouinciall of the prouince of Naples, and very neere his end, saw in an instant the soule of the sainct as a resplendant starre on the toppe of a verie bright cloud, to be transported aboue the great waters, and directlie mounted and eleua∣ted into heauen. And albeit he had the space of two dayes lost his speech, he neuertheles then resumed his spirittes; for seeing the bles∣sed spiritt of the sainct, he began to crye out: Stay for me Father, stay for me, for I goe also with you. The Religious asking what he me∣ant therbie; See you not, said he, our holie Father sainct Francis that now goeth to the glory of Paradice? which hauing spoaken, he yelded his soule to God, and followed his most holy Father. The Bishop of As∣sisium being gone in pilgrimage to visitt the Church of S. Michael the Archangell, on the mount Gargan, S. Francis appeared vnto him the ve∣ry night of his death, and said: My lord, know that I haue left the

world and goe to heauen. The Bishop therfore being risen, told his* 3.164 people that S. Francis was dead the night before, which was proued to be true. An other Religious of this Order, being the same night rapt in∣to deep contemplation, saw the blessed Deacon of IESVS CHRIST ve∣sted with a very rich tunicle, accompanyed with a great multitude of soules that attended him as a worthy Prince, who so ascended into a pal∣lace of merueillous beauty and eminency; it is piously beleeued, that the said soules were by his merittes deliuered out of Purgatory. This glorious soule ascended to glory accompanied with many Angels, that attended and visited him continually in this life, and is now seated a∣mong the Seraphins, which glory he merited not only in this life, by the excessiue and Seraphicall loue of God, but also it appartayned vn∣to him in regard of the Seraphicall vision of IESVS CHRIST, who transformed him into himselfe, making him a Seraphin by gtace, and sealing the same with diuine seales, as hath bin reuealed to many holy personnes worthy of creditt, as well during the life of the Sainct, as after his death: The verie birdes, and particulerlie the Larckes that were much beloued and verie familiar vnto him, did exceedinglie reioyce att his glorie, a great flight of them appearing verie earlie the next morning on the roufe of the house where sainct Francis lay dead, warbling a verie delightfull and extraordinarie note, yea as it were miraculous, which continued diuers howers, celebrating the prayses of their glorious Sainct, and giuing testimonie of his glory.

The vision ensuying is extracted out of the 49, chapter of the sixt booke, and here put in more proper place.

THe blessed passadge of S. Francis was also reuealed to Father Christopher, who was present att the Chapter of Arles in Pro∣uence where S. Antony of Padua preaching, S. Francis appeared in the aire, in forme of a crosse, being yet aliue, and dwelling in Ita∣ly; the apparition was in this manner: The said Father being in the borrough of Marulo in the bishoperick of Cardoua, he seemed in drea∣ming to be att the dore of a house wherin S. Francis lay sicke, and hauing knocked, he was by commandement of the Sainct admitted entrance, in whose presence comming, he demaunded his benedi∣ction, which the Sainct very graciously gaue him; and being about to depart, he said vnto him: Retourne my sonne into thy prouince, and tell my brethren, that I haue performed the course of my life, and now doe goe to heauen: the said Father Christopher in the mor∣ning recounting this vision to the Religious, it afterwardes appeared

that the holie Father S. Francis att that verie hower, departed out of this life vnto the other.

Of the beauty and splendour of the sacred body of the holy Father sainct Francis, and of the great concourse of people that from euery part repaired to see him.

THE LXXII. CHAPTER.

THe blessed Father S. Francis being the seruant and friend of the omnipotent, was Founder and Captaine of the Religion of the Frere Minors, a most singuler professour of pouerty, a patterne of patience, proclaimer of the truth, a mirour of sanctitie, and finallie the pourtraiture of perfection, according to Euangeli∣call doctrine; mounting by assistance of diuine grace with a due or∣dered and measured progresse, from vertue to vertue, from mea∣ner matters to such as were more high and sublime, as one that be∣came rich by pouerty, high exalted by humility, liuing eternallie by mortification, most prudent by simplicity, shining and resplendant by his honesty. For which cause God would also illustrate this his ser∣uant with an extraordinarily glory and splendour after his death, pre∣seruing his body entier, incorruptible, pure and shining, in such sort as he seemed to haue giuen in him in this world a perfect patterne of the generall resurrection when our flesh shall rise againe for euer incorrup∣tible and immortall. There were seene the said sacred stigmates in his handes and feet engrauen by the supreme artisan, after an admirable and incredible manner: for the nailes were in such sort framed of his proper flesh, that drawing them one the one side, the sinowes and arterye vaynes yelded, as also on the other side the said arteries would stretch with a miraculous artifice. The like may be said of the feet: the sacred wound of the side was in forme rather round then otherwise; and of couler vermillion resembling a naturall rose, and all the other flesh that was naturallie browne and very hard by meanes of disciplines and inconueniences past, became in an instant, white, bright, soft and delicate as the flesh of a tender child. There was not seene o∣uer all his bodie (which to each one represented the first innocencie, and second natiuity to come by resurrection in glory) any other black∣nes then the heades of those blessed nayles, which yet was a black∣nes that equaled the splendour of a glittering starre. In which res∣pect it is not to be admird if his spirituall children themselues, knew not which passion in them was grater, either the greife of the losse of

their holie Father, or the present consolation to haue had such and so excellent a Father, whome, by so many manifest signes they might assu∣redly know not to haue abandonned them, but euen being in heauen did alwayes behold gouerne & assist them. And doubtles the eminencie of this rare miracle, was sufficient to breake the most obdurate & obsti∣nate heart, and to mollifie and soften it as waxe, with contrition and faith towardes God. The death of the holy Father being diuulged ouer Assisium, and the neighbour places, there reprayred such a concourse of people to see his glorious body, that it was impossible to resist them. Wherfore it was consulted & cōcluded not to admitt entrance vnto any, but to those of Assisium and such as could not with ciuill curtesie be denyed, who entring att their ease, beheld and handled att their plea∣sure the blessed stigmates of this holy seruant of God. Among other the∣re arriued a noble man called Hierome natiue of Assisium a learned man and of great authority, who as an other Thomas, doubting of the sa∣cred stigmates before he saw them, could not satisfie himselfe with tour∣ning and retourning his handes and feet, & to moue hither and thither the hard nayles: and the more he considered the matter, the more he ad∣mired: therfore with his incredulitie he testified this truth to all the as∣semblie; so that the holie Father was rightlie inspired of God, when he commanded the Religious to leaue his body naked a long time on the ground: that this so singuler grace of God might be manifested. The Religious and people there present spent that night in prayses and psalmes, offering infinite thanckes to God, so that this watch might rather be esteemed, a feast of celestiall Angels, then huma∣ne funerals.

Of the stature and naturall qualitie of the body of the glorious Father S. Francis, extracted out of the thirtieth chap. of the tenth booke, and here inserted in due place.

WE haue thought it conuenient after the discourse of the splendour of the body of this glorious S. for the satisfactiō of many, to decipher all the other naturall qualities therof. The glorious Father S. Francis then, was of a meane sta∣ture, and rather litle then great, he had his head round, his vilage longe, a full forehead, black and modest eyes, with black beard and haire, he had a ioyfull and sweet countenance, his nose correspondantlie pro∣tioned, litle eares, his flesh broune, his tongue sharpe and quicke, a voice cleare, sweet, vehement in deliuery, and elegant in vtterance, his teeth white, litle, and equall; he was by nature indifferentlie leane, and of a most delicate complexion, of a worthy spiritt, prompt and readie

memorie, and of litle sleepe. To conclude, he was expert, dilligent, liberall and meeke in conuersation, and verie discreet in accommo∣dating himselfe to the behauiour of others. Wherfore after his con∣uersion vnto God, he was most holy among the holy, and most hum∣ble and abiect among sinners, but almost alwayes strictlie vnited vn∣to IESVS CHRST, in such sort that whosoeuer beheld him estee∣med him a man of an other world.

Of the prophesie of the Abbot Ioachim, of the person of the holy Father Sainct Francis: being the sequel of the same chapter.

THe Abbot Ioachim, who liued more then an hundred yeares be∣fore S. Francis, thus prophesied of him: Veniet nomo insignitus characteribus Iesu Christi. that is: There shall come a man ador∣ned and enriched with the woundes of our Lord IESVS CHRIST: he left his image naturally drawne att Venise in the church of S. Marck, such as we haue formerlie described, and with stigmates enameled after the Mosaicall manner.

Of the Buriall of the body of the blessed Father S. Francis.

THE LXXIII. CHAPTER.

THe afore mentioned Lady Iaqueline of the Seauen Sunnes, was the last that could not be satisfied with seeing and touching as an other Magdalen, this sacred body of her deere master; She did nothing but bath it with her gracious teares and dry it with her kis∣ses: the extreme swetnes that proceeded from this holie body, but par∣ticulerlie from the sacred stigmates, exceeded all other sweetnes: neuer∣thelesse she held her eyes alwayes fixed on the wound of his side, wher∣to she often applyed her mouth and handes, whence she receaued such and so exceeding consolation, that it seemed vnto her in this conuer∣sation* 3.165 with her dead master and fre••nd, ••hat her soule, with a straung and admirable ioy began to liue. Butt to the cittizens of Assisium that desi∣red to carry him to buriall, finding much delay, euery hower seemed an hundred, by reason of the extreme feare they had that so precious a trea∣sure, by some extraordinarie accident might bē taken from them: wher∣fore they placed a guard before the monasterie gate, and soldiers diui∣ded through the street euen to the gate of the citty, which cittizens so importuned the said Lady, that she annoynted him with precious iontment, then cloathed him in a new gray habitt which she had expres∣ly

brought from Rome, according to the aduertisement of the Angell, and the Religious so opened this habitt, that the wound of his side might easily be seene. This glorious Sainct did alwayes in his life ti∣me desire that his bodie should be buryed in the basest place of all the citty of Assisiū, his hart excepted, which he deputed to our Lady of An∣gels,* 3.166 as during his life he had by affection there setled the same, and in deed God did not frustrate him of this iust desire: for his holy body was enterred (though this were not till foure yeares after, by reason that the monasterie was not yet build there, nor the church which they sumptuouslie built there afterward) in the most abiect place of Assisium where malefactours were executed, called the mount of hell; the common opinion is that his hart is in the chappell of S. Mary of Angels, where, according to report, it is preserued with great reuerence. On the sonday morning, all the people being as∣sembled with bowes of trees, and the Religious, Preistes, and Gent∣lemen with their burning torches and lightes, carryed this holie bodie as in procession, first to the Church of S. Damian, to S. Clare, that the prophesie of the Sainct might be accomplished, sending her worde some dayes before that she should shortlie see him, to her exceeding consolariō. The grate being opened, the body of the Sainct was brought in to the Religious, who were so comforted therwith, that greife could* 3.167 finde no place in their hartes, particulerly in that of S. Clare, who en∣deauouring in vaine to pluck out a nayle of his handes, to keep it with her as a relique, she began againe with her Sisters to bath this holy bo∣die with teares, encourageing themselues together to proceed in the way begun of the crosse of our Sauiour IESVS CHRIST which he had taught them. And so after they had restored this holie▪ bodie to the people, who weare troubled att this long attendance, they carryed it to be enterred in a new sepulcher within the Church of S. George, as in a dispositorie, where it remayned full foure yeares vnder guard; till his church was builded att the Mount of hell as aforesaid. It was not without mysterie that he reposed in the said church wherin he had bin baptised, had learned his first letters, and where he had deliuerd his first preachinges, therfore it seemed verie reasonable that his bodie should begin to repose in that place, whither the said Lady of the Sea∣uen-Sunnes, repayred neuer to abandon him, forsaking her habitation in Rome, and neuer left this body till her death when she went for euer to dwell with his blessed soule in Paradise.

How the glorious Father Sainct Francis Was canonized by Pope Gre∣gorie the ninth.

THE LXXIV. CHAPTER.

THe merittes and glorie of the holie Father S. Francis began by his great miracles to be diuulged, whence succeeded that him∣selfe raigning in heauen, his sanctitie was also by diuine power ma∣nifested here on earth, which he had neuerthelesse alredy made suf∣ficientlie apparant to the world in his life, directing an infinite num∣ber of soules in the infallible way of vertue. The brute of the admi∣rable thinges which God wrought by his seruant Francis came euen to the eares of Pope Gregorie the ninth, who resting assured that the S. was glorified with God, not only in regard of the said mi∣racles wrought after his death, but euen of the experience had with his owne eyes; desiring here below to comforme himselfe to the will of God as his true Vicar, he determined with a pious and de∣uoted zeale to canonize him, and propose him to the world for a remarckeable example of sanctity, and to take all scruple from the Cardinals and others, he caused all his principall miracles to be ex∣amined and approued by actes of publike Notaries, and infinite tes∣timonies worthie of beleife. So the Cardinals and all the prin∣cipall diuines of his Court being herein dulie aduertised, con∣cluded that it was iust and verie expedient vnto the Church of God, to canonize this glorious Sainct his seruant. The yeare 1228. the Pope himselfe went with his Court to Assisium ex∣preslie* 3.168 with this resolution, and the sixteenth of Iulie, a yeare and nine monethes and halfe after the death of this glorious Sainct vpon a Sonday morning his holines, with manie ceremo∣nies and great solemnitie, inscribed the blessed Father sainct Fran∣cis in the catologue of the sainctes; and before they departed thence, his Church was begun to be built in the said citty, and in the foundation therof the Pope himselfe, in presence of an infinite multitude of people, laid the first stone, and thencefor∣ward the place which was called the Mount of hell, was nomina∣ted the mount of Paradise.

The bulle of canonization of the holy Father S. Francis, extracted out of the fift chapter of the tenth booke, and here more aptly placed.

GRegory Bishop, the Seruant of the seruantes of God. To our venerable Brethren Archbishoppes, Bishoppes, and to our be∣loued children, Abbottes, Priors, Archpreistes, Archdeacōs, Deanes, & other Prelates of the church, to whose knowledge these pre∣sentes shall come, health and Apostolicall benediction. As the vessels of gold which S. Iohn saw full of perfumes, (which are the prayers of SS.) powred out most sweet odours before the most high, to destroy the corruption of our sinnes: we also beleeue that it is a great furtherance to our saluation, with great reuerence to haue memory of his sainctes on earth, and with solemnity to publish the merittes of those whose as∣sistance by their continuall intercessions we hope for in heauen. Kno∣wing therfore right well the conuersion, life and merittes of the ho∣ly Father S. Francis, Institutour and Gouernour of the Order of Freer Minors, yea by our owne experience, and by the testimony of others of most worthy creditt, who haue seene the notable miracles which God by meanes of him hath wrought: we are likewise assured that he is glorified in heauen, his life and apparant renowne dissipating the ob∣scuritie of sinners, that liue and haue liued in the shadow of death both men and women: for corroboration of the faith of the holy church, and to the confusion of the malice of heretikes, the contentment of a great nomber of them that haue and doe follow him, yet florishing and leading a celestiall life. Wherfore that it may not seeme we intend to frust••ate the said S. of the honour due vnto him, permitting him to be depriued of the reuerence which men owe him, as one already glo∣rified of God; by the aduise and counsaile of our venerable Brethren the Cardinals, and of all the Prelates now here present, we haue iud∣ged it requisite, to inscribe him in the catologue of SS. that as a candle of God, he giue light here belowe, no way deseruing to be hidden vnder a bushell: but to be sett on an high candlesticke of his holy Church. We therfore command you in vertue of these presēt Apostolicall letters, that for the vniuersall benefitt, you awaken the deuotion of your peo∣ple to the veneration of this S. of God, euery yeare celebrating his feast on the fourth day of October, and that you admonish euery one to ob∣serue the same, that by his prayers and merittes, God may graunt vs his holy grace in this life, and his glory in the other. Giuen att S. Iohn Lateran, the six and twentith of march, the second yeare of our Papacie. The originall of this authenticall bull is extant in the great Conuent of the Cordeliers att Paris.

Of the great deuotion which Pope Gregory the ninth euer had to the Order of S. Francis: extracted out of the eleuenth chapter of the tenth booke, and here put in due place.

COnsidering that we haue discoursed of the canonization of the glorious Father S. Francis, performed by Pope Gregory the ninth, it seemeth to the purpose to sett downe what also con∣cerneth the said Pope, touching the familiarity and deuotion which he euer carryed towardes this glorious S. and his Order, and the prophe∣sie wherby S. Francis often reuealed vnto him that he should attaine to the dignitie of the Papacie. His holinesse being yet Cardinall of Ho∣stia,* 3.169 and Protectour of this Order, had euer a perticuler deuotion to his Religion; so that discoursing once together he said vnto him; I be∣seech you Father for the loue of IESVS CHRIST tell me freely your opinion: for I am determined to obey you in that you shall resolue me: which I promise you and call God to witnesse: to witt, whither I shall liue in this dignity, or serue God in your Religion, leauing the world and vanities therof, and be cloathed in your habitt. Which S. Francis hea∣ring, and considering what a beneficiall member he was vnto the church, answeared, that on the one side he might doe the Church of God and* 3.170 the world good seruice in this present estate, considering that he was a man of great experience, very prudent and iudicious of Counsaile, and on the other side being such and in such dignity in the Church, and thē∣ce entring into religion, should giue a most worthy example, and by his preachinges purc asing many soules to God should exceedingly benefitt the world: therfore he could not herein resolue him without reuelation from God; and so he left him extremely perplexed. But a little after kno∣wing by diuine reuelation that he should be Pope; many occasions hap∣pening of writing vnto him concerning his religion, he thus made the superscription of his letter: To the future Father of the world the Cardi∣nall, and so it came to passe: for after the death of Pope Honorius, he was chosen in his place the same yeare that the S. dyed. It is said that of deuotion vnto tha•• Order, he often went vnknowne in company of the Frere Minors wearing the habitt, and particulerly on good friday, when he went to visitt the Churches, and in this sort did wash the feet of the poore with them. Wherfore he failed not with his vtmost affection to fauour the two Religions of S. Dominick and S. Francis, in such sort that he canonized this holy Father as we haue said, the second yeare of his Papacie, and S. Antony of Padua, in the sixt, as in due place shalbe mentioned, he also canonized S. Dominick the eight yeare of his Papa∣cie.

How the body of the glorious Father sainct Francis, was transported into his owne church.

THE LXXV. CHAPTER.

THe yeare of grace 1230. the Frere Minors, being assembled att Assisium there to hold their Generall Chapter, when the trans∣lation of this holy body was to be made, from the church of S. George into the new church builded to that purpose, there repaired an infinite multitude of people from all partes of Italy, and many fur∣ther remote to see this precious body. But brother Helias, who by the fauour and assistance of the Pope and many seculer gentlemen (though Brother Iohn Parēt were Minister Generall) caused the holy body with∣out priuity of the said Generall or other persōne to be secretly remoued, permitting none sauing only certaine of his freindes to know where it reposed; which he did for certaine humane considerations. And this exceedingly disquieted the said Religious, who came, rather to see the holy body, then to hold the Chapter. Brother Helias satisfied them with very few, yet witty wordes; so that this notwithstanding, the said translation was celebrated with a very sumptuous solemnity; the Pope hauing expresly sent thither his Apostalicall Noncioes as well to make his excuse of not comming in person, by reason of certaine lawfull impedimentes, as also to adorne that new church with a great crosse of gold enriched with many precions stones, wherin was s••tt a litle peice of the true crosse, and also with many dressinges and vessels to trimme and decke the high altare and many other rich ornamentes; and with∣all a good almose to defray the said translation, and towardes the fi∣nishing of the said building then halfe erected. His holines by Aposto∣licall authoritie exempted▪ the said church, as also his monastery from all the landes subiect to the Romane Church, and would that it should be immediately subiect to the holy Sea, himselfe hauing there laid the first stone. Now this holy treasure being translated and transported, thus sealed with the character of the omnipotent, it pleased his diuine maiesty by meane of his seruant to worck many miracles: therby to in∣duce the faithfull by feruent imitation to follow his steppes: conside∣ring that during his life he had bin so deere vnto him, as that by contē∣plation he had transported him as Enoch into Paradice, and as Elias had bin carryed away on a fiery chariott, by reason of his feruēt zeale of cha∣rity: he in like sort made him famous on earth after his death (as in the third book shall appeare) curing the deafe, the blinde, maymed and lea∣pers, by his merittes expelled deuils from the bodies of the possessed,

loosed imprisoned captiues, deliuered women in trauaile and child-bed, helped all sortes of diseases, as also trauaillers by sea, that were deliue∣red safe and sound from the depth of the Ocean, in the time of horri∣ble tempestes, which disaster by their sinnes they had deserued; fi∣nally raysing the dead, as in his life time he had reduced many to di∣uine grace: In such sort that God made him to be alwayes present with the vertue of heauen, vnto such as with an ardent faith did inuocate him, whome he freed of all their dangers, to the praise and glorie of his diuine Maiestie, and of his glorious seruant sainct Fran∣cis.

Here ensue many apparitions and miracles of the holy Father S. Frācis wrought after his death, with a catologue of his vertues, for which he merited such notable guiftes of his diuine Maiestie. This was dispersed throughout, but the translatour hath collected it & here placed it as in place proper & per∣ticuler to S. Francis.

And first of an admirable manner wherin S. Francis appeared to Brother Leo, taken out of the sixteenth chap. of the sixt booke.

SOme time after the death of the glorious Father S. Francis, Bro∣ther Leo, vnable any longer to support the absence of his deerely beloued Father, began with the most affection he could to pray almighty God that he would voutsafe to shew him his deere master: and to obtaine the same, he retired himselfe into a solitarie place where he continuallie persisted, fasting, weeping, and afflicting himselfe. Vpon this occasion, the holie Father who affected those that were his more internallie being in heauen, then he had done on earth, appeared vnto him exceeding ioyfull and resplendant, hauing a pai∣re of winges as feathers of gold, the nailes of his feet and handes were as those of an eagle, likewise of gold. Brother Leo was fil∣led with ioy and consolation, yet exceedinglie amazed att the rariety of those feathers and nailes: wherfore hauing done him reuerence and kissed his feet and handes, he prayed him to let him vnderstand what the feathers and nayles might signifie. The Sainct answeared: among manie graces which God hath giuen me, this is one, that I assist my Religious and such as are affected vnto myne Order: and that I may be instantlie present att their affections, when they haue recourse vn∣to me, and also to assist the carriage of their soules to heauen, I haue the vse of these winges and nayles not only to cause the deuils to fly, but eu••n to wound them, and to chastice the Brethren that grow negligent

and trouble mine Order, and such as persecute it, be they Religious or se∣culer.

Of an other vision that the said Brother Leo had, of the vniuersall iudgment, wherein S. Francis made intercession, taken out of the 17. chapter of the sixt booke.

BRother Leo vpon an other time in vision saw preparation to the generall and last iudgement of God, in a great feild where the Angels sounded their trumpettes to assemble all the world, and there were instantly placed two ladders, that reached euen from the earth to the throne where the sonne of God was to sitt; the one was white, the other red: Our Lord incontinentlie appeared in vehement choller, vpon the redladder, theatening as if he had bin greiuously offended. He seemed to see S. Francis come downe on the said red ladder and call his Religious, whome he animated to present themselues couragiously: att which voice many of his Religious began boldlie to ascend the said lad∣der. But how it chaunced he knew not, they all fell to the ground: wherfore S. Francis began to pray vnto God for them, and God shewing him his woundes renewed distilling out bloud abondantlie, answeared: Thy Religious haue procured me all this. S. Francis yet desisted not to pray him againe to shew them mercie: and then called them againe, saying: make an other attempt to ascend, and feare not, nor be you ter∣rified that you haue already fallen: but repose confidentlie in God, without dispaire, and ascend by the other white ladder; which doeing, they found att the toppe therof the glorious Virgin Mary, who ioy∣fully receaued them, and procured them all, entrance into Paradise.

How the glorious Father S. Francis appeared to Iohn de Brenne, king of Hieru∣salem, and Emperour of Constantinople, whome he caused to take his habitt, and to die therein. Taken out of the ele∣uenth chapter of the tenth booke.

THe Count of Vienna, called Iohn de Brenne, was a most vail∣liant knight, and worthy Catholique, he was of the race of God∣fry of Bullen, first king of Hierusalem, as himselfe was also crowned within Tyre; the yeare 1••10. he obtayned manie notable victories against the ennemies of IESEVS CHRIST: as, against the Mores in Syria, and against the Soldan of AEgipt, from whome art lenght he tooke Damietta, which afterwardes he lost againe with all his armie, through default of an Apostolicall Legatt that was in his camp. Wherevpon retourning to require helpe of the Christian Princes

of Europe, and passing Sicilia, he maryed one of his daughters to the Emperour Federick, the second, vpon condition that he should assist him in the enterprise of the holy land, and for dowry gaue him the title of king of Hierusalem, together with all the iurisdiction and authority he had there: thence is it that the kinges of Sicilia haue euer since chal∣lenged and enioyed this title; but the Emperour did not only not assist him, but proued his aduersary; so that being in miserie he entred into the seruice of Pope Gregory the ninth, and then contracted amity with the holy Father S. Francis, where God assisting him, he continued not long but was called from Greece to be gouernour of Constantinople, where marying an other of his daughters to their Emperour Baudouin, that was yet a childe, he resigned his Empire vnto him as a worthy pro∣tectour and coadiutor, principallie after the said mariage. He gouerned that contry very prudently all the time of his life, which was about sea∣uen yeares, and then dying, as hereafter we shall relate, he againe resi∣gned the Empire very peaceable to his Sonne in law. This worthy cap∣taine of IESVS CHRIST, both corporall and spirituall, hauing alwayes in memory the end of his life, did very instantly demaund of God, that he would please to inspire him to end his dayes in this seruice and in such sort as should be most acceptable vnto him, wherfore after many prayers, the holy Father S. Francis appeared one night vnto him, hauing in his hand a very poore habitt with the corde and sandales, and said: Iohn, thou must dye with this habitt, wherwith being exceedingly amazed he awakened, yet discouered it not to any person. The two nightes follow∣ing, he had againe the same vision, and the third, sauing that the third time he added that he should not be terrified to consider or feare his fall againe into misery: for, that was the habitt of a Religious, and as soone as he awaked, calling for Brother Angelus his Confessour, disciple of the holy Father S. Francis and declaring vnto him his vision, the Re∣ligious graciously eucouraged him to take the habitt, wherein he made no difficultie, but shewed himselfe most ready, especially being surpri∣sed with a tercian ague that sodenly assaulted him, wherof he dyed very piously with the vtterance of these wordes: Almighty God, I now dye contentedly and very willingly, in this poore habitt of a begger, as a punishment of so many vaine superfluities, wherein, to the great pre∣iudice of my soule, I haue exceeded in the worlde: wherfore I humbly beseech thine infinite bounty to accept this my good will, in regard that thow knowest that if I should liue longer, I would neuer forsake this abiect and holy pouerty. This great Prince did by example demonstrate to all men, that to reiect the vanities and wealth of the world, is not so great a disgrace and shame as it is reputed.

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Of certaine miracles wrought in Spaine by the merittes of the holy Father S. Francis. Taken out of the fourtenth chapter of the tenth booke.

* 3.171 IN the citty of Girone within the Country of Catalogne, the daughter of a poore woman, about ten or twelue yeares of age, was so lamed and benummed in her feet and handes, that she was not only vnable to vndertake any exercise, but euen could not feed herselfee which exceedingly perplexed and annoyed her mother, as wel in regard of her pouerty, as of the trouble she incurred therby. And being one day otherwise employed, she forgott to giue her daughter to eat, who att night complayning, her mother as disquieted answeared her: Would to God daughter thou wert in heauē, sith I am so troubled to serue thee, & that thou canst doe me no seruice againe. The girle tooke these wor∣des so greiuouslie, that she would eat nothinge that euening, and re∣mayned all night much afflicted, till she heard it ring to matines att the Church of S. Francis: which made her remember the great mira∣cles which then were wrought by the merittes of S. Francis, and then said with her selfe: S. Francis, if that be true which is said of thee, I most humbly beseech thee voutsafe to make farther proofe on me of thy sanc∣tity freeing my mother and me from such an insupportable torment and affliction. S. Francis and S. Antony incontinentlie appeared vnto her, cloathed in white, and girded with a cord, seeming as white as snow: S. Antony tooke her by the feet, and S. Francis by the han∣des, and lifted her out of the bed, and sett her on the ground, so leauing her entierly cured. When the SS. were departed, the girle said to Sainct Francis, Lord who art thou, that hast done so singuler a fauour to my mother and me? Sainct Francis answeared, that he was the same whome she had so deuoutly inuocated, and bid her to arise, because she was cured: which said, they both disappeared. The girle perceauing herselfe to be cured, full of ioy and admiration att the miracle, with a loud voice called her mother, who was abroad with her neighbours, and they hearing a cleare voice, came speedilie to see what the matter was. But exceedinglie amazed to see her cu∣red, they asked her by what meanes she gott the vse of her mem∣bers: she answeared that recommending herselfe to Sainct Francis, two Religious appeared vnto her and cured her. The bruit of this miracle was incontinently diuulged ouer all the towne. The bishop vnderstanding therof, with a great multitude of people accompa∣nyed the said girle to the Church of the Freer Minors, to giue thanc∣kes

to God and S. Francis for this gracious benefitt. The girle seeing the image of S. Francis in the Church, poynting theratt with her hand, she said a loud: behold him that hath deliuered me from the perill of death and cured me. In the citty of Cumbre, in the kingdome of Por∣tugall, the neece of one that was deuout vnto S. Francis and his Order, was playing on the riuer side of Modego, and entring into the water, was carryed away with the streame, euen to the middes of the riuer: her vncle with other of her kinred seeking her, she was found vpon a stone safe and secure in the middes of the water. Whence being fetched* 3.172 with a boat, and asked all the matter, she answeared that two Religious of S. Francis who her Father the night before had lodged in his house, had saued her from being drowned. Thus did the holy Father S. Fran∣cis requite this his affectionate freind for his deuotion in entertayning his Religious into his house.

This ensuying is taken out of the twelfth chap. of the tenth booke.

THere was a woman in Almania that by the merittes of S. Fran∣cis obtayned of God a male childe: this boy playing in the street and his mother beholding him, as she sate at the dore of her house, there came a possessed man that audaciouslie and impudentlie attēpted publikely to force this woman, but she shifting in to her house violently shutt the dore against him. The possessed partly perceauing that the mother was escaped, tooke the child and with his diuillesh for∣ce rent it in peeces and went his way. The poore mother in meane while* 3.173 went to the windoe to see if her sonne had no hurt; but perceauing him so dismembred, she filled the aire with sighes; and comming speedily downe, she assembled all the members of her child into her lap, and with a strong faith carryed them to the Church of S. Francis, who a litle before had obtayned him for her, where hauing layd him on the altare; with great courage she vttered these wordes. Glorious Sainct that hast obtained this child forme of God, restore him me againe att this present I beseech thee; for I beleeue and hope that his diuine ma∣iestie will not deny thee such a fauour. This strong faith was not fru∣strated of what it expected, for in an instant, the members of the child were miraculously revnited together, and the child restored to his life and beauty, to the exceeding admiration and encrease of de∣uotion in all persons. This miracle remayned a long time pictured in the citty of Bolonia.

How S. Francis and S. Antony deliuered a lady from dispaire. Taken out of the 12. chapter of the tenth booke.

IN the kingdome of Portugall, and citty of Liuarez, the lady of the place called Lopez, had for gouernesse a deuill, in disguise of a wo∣man, by whose counsaile she practised most horrible cruelties on her subiectes, and most enormous sinnes in her selfe: but following the cu∣stome of most women, she was very deuout vnto the SS. & particuler∣ly to S. Francis and S. Antony of Padua. Now she falling greiuously sick, and by reason of her enormous sinnes committed running into dispaire, she had no care of spirituall phisicians, nor of other Sacra∣mentes; whervpon the SS. mentioned hauing pitty on her, came to vi∣sitt her, and hauing saluted her, began to comfort her, and to persuade her to be confessed; but they litle auayled, for she alleaged that her sinnes were such & so haynous as could not be pardoned. And therfore the elder of the two SS. told her that if she would confesse & haue con∣trition of her sinnes, he would be contēted to take her sinnes on himselfe, and to satisfie God for her, yea and would make her participant of all the good deedes he had done during his life, and finally would in the name and part of God promise her eternall life. These wordes put her in good hope, whervpon of a wolfe she became a meeke lambe, with exceeding contrition doeing pennance for all her sinnes; hauing made a generall confession to one of the two: And hauing receaued the holy Sa∣cramentes by their Minister, she by their owne handes was vested in the habitt of the Frere Minors; which done, they disappeared; they who saw them, esteemed them by their comportment and gestures, to be S. Francis and S. Antony. A few dayes after their departure, this woman dyed very piously, and commaunded her body to be buryed in the Church of the Freere Minors, some league distant from the said citty of Liuarez. That very night a foot man of hers retourning from abroad, as the day began to breake, there appeared a shaddow before him, and he coniuring it in the name of the liuing God, it answeared that he was the deuill, that for fourteene yeares had serued the lady Lopez in shape of a woman: and that by right he had gotten and pourchached her; but that att the end of her life, there presented themselues vnto her two Religious wearing the Capuce whome she much affected, who so preuailed that they conuerted her to pen∣nance for her sinnes, and against all right, wrested her soule out of his power, and carried it with them vnto glory: But that thou mayest know this to be true, (said the deuill) when thou shalt come to Liuarez, where she is dead, thou shalt finde a rumour

among the people, by reason of a locke-smith that had killed his wife, who being taken vpon the fact shalbe hanged, and I that haue bin cause therof, shall gaine their soules, and carrie them with me into hell. So that for one soule which I haue lost, I shall gaine twoo. The footman endinge his iorney, found what the deuill had told him to be true, and therfore to all personnes recounted this discourse.

How the mentionned Saintes hindered a woman from hanging her selfe. Taken out of the 23. chapter of the tenth booke.

AN other woman of Portugall named Sara, being verie de∣uout to the said Saintes, was cruellie tormented by her hus∣band; for besides his queanes which he entertayned in his house, the bread and wine which he gaue her were iniuries and basto∣nadoes. Now being herevpon one day run into extreme despaire, she fastened a corde about the beame of her chamber, and hauing made a bowe to put about her necke and to hang her selfe, she heard some ru∣delie knocke att the dore and calling to haue it hastely opened, wherfore hiding here corde, she found that they were two Religious, who prayed her to giue them entertaynement for that night in her house. She demaunded who they were, and how they were called; they answeared that they were two-frere Minors of a farre country, the one called Francis, and the other Antony; she presently replyed, that she would willingly entertaine them for the deuotion she had to S. Francis himselfe, and to S. Antony; and so hauing admitted them, she did accommodate them a chamber wherin to sleep, resoluing for that night to deferre to hange her selfe, for reuerence vnto those seruantes of God. But the SS. about midnight appeared to her hus∣band, and said: God hath sent vs in his behalfe to aduertise thee, that if thou doe not conuert thee from thy sinnes, shake off thy lewd retinue, and liue in peace with thy wife, who is very deuout vnto vs, thou shalt die within three dayes, and be buried in hell, sith thou art cause that this euening she would haue hanged her selfe, if we had not come to preuent her: arise therfore instantlie, and in token that this is true, goe speedilie to thy house, and aske thy wife for the corde wherwith she would strangle her selfe. This miserable husband, being by these wordes full of contrition, went to find his wife in his house, who att her rising missing the Re∣ligious, was in exceeding admiration, how they should goe foorth shee keeping the key of the dore which she opened to her husband, that

then knocked, who humbly demaunding the corde wherwith she would haue hanged her selfe that night, she knew not what to answea∣re: her husband recounted her all, how she had bin preseuered by S. Francis and S. Antony, thenceforward she liued with him in peace and piously, to the great contentment of the poore woman, who was ve∣ry thanckfull to the Sainctes.

How the glorious Father S. Francis held a chapter with his Religious in vision. Taken out of the 18. chapter of the tenth booke.

THere was a Frere Minor in Thoschane, for his owne perti∣culer of very austere life, who being raysed to gouernement, perceauing many yong gentlemen daily to enter into Religion, and many other other desirous to enter, if there were place commodi∣ous to entertaine them, determined to erect a great and sumptuous Monasterie: Which hauing done, he left the litle house wherin he for∣merly resided. Now the glorious Father sainct Francis appeared to him one night in vision, and said: Come with me: he answeared: whi∣ther? and he replyed: to our Monastery, goeing towardes the first he answeared that it was ruined. The S. then said, come only with me, I know well whither I am to goe; and so following him, he came to a Chapter, where it seemed to him that the S. called all the Religious by one and one, and that according to their manner, they confessed their faultes vnto him, yea and that he heard some to accuse themselues of carnall sinnes, others of disobedience, others to haue infringed their first vowe of pouerty; of whome the first and second it seemed that the S. with compassion pardoned, only admonishing them to be wary thē∣ceforward not to fall into the like, but did cruelly chastice those that had transgressed the vow of pouerty; which this Religious much admi∣ring, most humbly prayed the S. to tell him the cause. The S. answea∣red him, that the rule gaue a sufficient punishment to the lasciuious, and such as disobey their Superiours, who will enforce them to obedience, therfore it only needeth to admonish them in good sort. But said he, the precious stone of my holy pouerty, is now of each one trodden vnder foot, as well the great as litle, esteeme it contemptible and mis∣prise it, wherfore I must my selfe redresse it: then addressing himsel∣fe to this Religious, and thou, said he, that hast so rashlie presumed to build asumptuous Monasterie, and to destroie mine owne so pre∣cious and poore, shalt not escape the wrath of God. But the Guar∣dian in his owne excuse alleadged that he did it not of himselfe, and that by the grace of God he affected not those worldlie ho∣nours, but had onlie consented therto for the commodity of other

Religious. Therfore, said he, doest thou meritt a double punishment, considering that being austere in thine owne behalfe, and accommo∣dating they selfe vnto others; thou doest not care to damne thine owne soule: which said he vanished. And what after became of the said Guar∣dian is not knowne.

How S. Francis appeared in vision, deciding who were his Religious, and who not, in the presence of our Lord Iesus Christ, sitting as Iudge. Ta∣ken out of the seauententh chapter of the tenth booke.

IN the primitiue time of the Order, there happened a very horrible ac∣cident on this subiect in England; which was thus, there being a Religious of sainct Francis very contemplatiue, who for the merit∣tes of his deuotions was often rapt into extasie: his Guardian seeing him so to remayne a whole day and weeping, said vnto him, I com∣mand you brother, vpon holy obedience to retourne to your selfe from the extasie you are in. Hauing heard the word of obedience, he incontinently came to himselfe, and tooke refection according to his necessity: hauing resumed his spirittes, the Superiour commanded him againe vpon obedience to tell him what he had seene that caused him so bitterly to weepe, which seemed vnto him meerly extraordina∣ry: for the property of mentall extasie is to cause ioy, and not sorrow and lamentation. The Religious thus constrayned, began to recount vnto him saying: O Father, I saw our Sauiour IESVS CHRIST sitting on a very high throne with an incredible Maiesty attended with all his celestiall guard to execute his iudgement. Then in an instant I saw to appeare all degrees of men and women, and saw, which I would neuer haue beleeued, many Religious, and many Preistes also con∣demned as worldlinges among whome I saw a Religious of our Or∣der that had a delicate and sensuall habitt, who being demaunded of what Religion he was, he answeared that he was a Religious of the Or∣der of sainct Francis. Wherfore the mighty Iudge tourning to S. Fran∣cis asked him if it were true that this Religious were one of his. He ans∣weared that he was none of his Religious, because his woare no habit∣tes so fine and sensuall, but poore and patched, and so the wretch was sodenly throwne into hell: after him came an other, accompayned with many seculer Gentlemen, the S. denyed him also to be any of his, affir∣ming that his Religious applyed themselues to prayer and other spiritu∣all excises, and not to vaine seculer conuersations, and so he was con∣dēned as the other, as also the third, because he came with a great quan∣tity of curious bookes: after these there came one very expert in contri∣uing lofty and sumptuous buildinges, who was sent for an architect

into hell. Finallie there came one miserably cloathed and ragged, who fell on his knees, affirming himselfe to be a wretched sinner vnwor∣thy of life: but demaunded mercie of God. S. Francis, ioyfullie recea∣ued him into his armes, and conducted him with him into Paradise, saying to our Lord, this is one of my Frere Minors; and then the vi∣sion disappeared: now this is the cause of mine extraordinary teares.

Here ensueth an order of the nine principall vertues of this glorious S. wherby he merited to obtaine such worthy graces of God: Taken out of the second chapter of the third booke.

AFter the miracles and apparitions which the holy Father S. Francis made to those that were deuout vnto him, it shall not be amisse to recount also the vertues wherby he merited to ob∣tayne of God such graces and so notable giftes, which also he daily ob∣tayneth, according to what the blessed Brother Iuniperus his disciple writeth therof. The first vertue then was his great contrition, confes∣sion, and satisfaction for his sinnes, and his care to auoyd them after∣ward. The second, was the admirable affection he had towardes his neighbour, and the compassion he had of him in effect and in word, and especially in his interiour; in that he esteemed euery one farre aboue himselfe, taking for his ground this argument, that hauing offended the soueraigne Creatour, who so much loued vs, as that for our loue alone he would take on him humane flesh, he therfore participated him∣selfe with euery creature, and so did voluntarily obey all, not only his Superiours, equals and inferiours, but, as faire foorth as was lawful and possible, all creatures. The third, was a separation of heart, from all terrestriall and transitory thinges; for he was vnited to IESVS CHRIST alone, who had created him, and whome alone he desired: Wherfore he in such sort exercised himselfe herein, that it was so easy for him to sequester himselfe from terrestriall thinges, and to haue his spiritt alwayes addressed vnto God, that it seemed his flesh had the sa∣me will with his spiritt. The fourth, was the incredible pacience wher∣with he endured all his afflictions and al the iniuryes that were laid vpō him, endeauouring to loue them that iniuryed him, mortifying his pro∣per sences, and receauing all as from the hand of God: for as he beleeued that all good proceeded from the diuine liberality, so did he beleeue that the affliction which he endured was for his sinnes, and that God meant to chastice him in this lif & not in the other. The fift was his loue vnto the good and the great compassion he had of the wicked, reputing himselfe much lesse then they; for he would say, that the end was not yet seene when the good might become wicked & the wicked good. When he heard any one detracted, either he would excuse him, or would shew

that he disliked it, so that he would putt the detractour to silence, or chaunge the discourse. The sixt, was that he loued to be reprehen∣ded, for which he was verie thanckfull; Neuertheles he was verie vn∣willing to reprehend, though he were verie zealous of the honour of God, of the good of his neighbour, and of the obseruance of the ru∣le; yet to auoide obligation to reprehend, he renounced the office of Generall. The seauenth, was that he serued each one, with a pure will and very great affection; though he would neuer permitt himselfe to be serued, but in extreme necessity; reputing himselfe vnworthy to be serued: alleadging that IESVS CHRIST said, that he came not to be serued, but to serue, And if any one in any necessity serued him, he would in his heart giue thanckes to God for giuing will and power to that Religious to serue him. The eight was, that he endeauoured to conserue in his memorie, the graces which he had receaued of his diui∣ne maiestie, as also the vniuersall benefitts exhibited to al other creatu∣res, for which he was alwayes thanckfull for himselfe and all others. Att the end of this thanckesgiuing, he ordinarily accused himselfe, discen∣ding to the knowledge of himselfe and ascending to that of God, repu∣ting himselfe vnworthy to giue him thanckes, as by these wordes he often signified: But who am I, that presume to giues thanckes for others, I, I say, that am not able to thanck him for the least grace he hath done me, and am also such an abhominable sinner? The ninth and last vertue, was the guard of his tongue, which is the hight of all good, as being the verie gate of life and death, according as it is employed: without the guard wherof all good also is lost. In respect wherof he was alwayes ve∣ry carefull that his wordes should sauour of truth, humility, pouerty cha∣stity, goodnes, benedictiō, prayse of God and his neighbour: & so he me∣rited to be in like sort blessed of God & mē, world without end. Amen.

How the glorious body of the Seraphicall Father S. Francis, was buryed in the citty of Assisium. This is taken out of the first chapter of the tenth booke, and here placed for conclusion of the second booke.

THere is no man but knoweth that the glorious body of the Sera∣phicall Father S. Francis, is buryed in his owne monasterie in the citty of Assisium, but yet after an ordinarie manner: for it is not otherwise knowne in what place it is in the said church: bnt that it is in a great chappell vnder the earth vnder the high altare, and that lampes are putt in att a windoe to lighten that place where the sa∣cred body reposeth, as is also reported of sainct Iames of Galicia, that he is buryed so farre vnder ground, that none can come att him. We must beleeue that God hath so disposed, to the end such pre∣cious

treasures by whose merittes it pleaseth his diuine maiesty daily to work such and so great miracles might not be robbed or ruinated by any alteration or disastrous euent of warre or other euill accident. Now we desiring to content the readers, and not to omitt any matter in this worck that may be desired and is possible to be performed, we haue so dilligentlie searched and enformed our selues, that we haue gotten knowledge that the true relation of what may be desired concerning this subiect, fell into the handes of the great Capitaine Gonzales, Her∣uandez de Cordoua, in his conquest made of Calabria and the kingdo∣me of Naples for his Catholique maiesty, and therfore we haue so much Laboured with importunities and industrie, that att length we obtayned the same, it being this that ensueth, read it with contentment.

A true and faithfull discourse wherby appeareth how the glorious Father S. Francis is buryed. translāted out of the latin originall, which fell into the handes of the great Capitaine Gonzales Heruādez de Cordoue, in his conquest made of the kingdome of Naples.

To the right reuerenced Antony Bishop of Andria, Francis Bancie Duke of Audria, Health.

THe charge which it hath pleaseth you to lay on me, to com∣mitt to writing the visitation which the sanctity of Pope Nico∣las the first personally made of the glorious body of the Seraphicall Father S. Francis, being on the one side ouerburdensome vnto me in regard of the great feeblenes of my spiritt, hath neuerthelesse for other considerations bin very easie and contentfull, as well in that this labour is pious and deuout, as because I am to present it vnto you; to you I say, who were present when it was related vnto vs, so that you are able to correct it and supply that wherin mi∣ne endeauour may faile. So I beseech my sweet lord IESVS CHRIST, for whose prayse and glorie I haue attempted to di∣ctate this discourse, to afford me the grace worthily to dischardge my duety herein: I beseech him I say, by the merittes of this glo∣rious S. of whose body I am to treat, considering that it is not con∣uenient to burry in silence so great a miracle, wherin God doth manifest so great bounty and omnipotencie. Your reuerence and my Lord Iames Bishop of Laquidonia being with me the eighth day of march, as you conferred together walking and often resting your selues, as the manner is in discoursing of some admirable accident; I came neere you, and prayed you to make me participant of your

discourse if I were worthy and my request lawfull: the said Lord Ia∣mes then said vnto me: My Lord Duke, if you knew wherof we did talke you would also admire and wonder. Then did I very instantlie entreat him to tell me the occasion of such admiration. Whereto the said Lord answeared that he would willinglie doe it: but that he ra∣ther desired to weepe when such thinges are recounted and to heare thē of an other, then to relate them himselfe. Neuertheles he neither could nor would omitt to content me and leet me know that their admira∣tion was not without subiect: considering withall that it was a matter worthy to be knowne, but not of all persons, therfore making me par∣taker therof, he thus began his discourse. My Lord Duke, you must vnderstand that I was one of the seruantes of the deceased Eustergio of worthy and blessed memorie, Cardinal of the title of S. Eusebius Archbishop of Beneuentum: who approaching to the pangs and agony of death, yea arriuing to that priuation of naturall heat and vigour, that we much feared he could not liue a day: about midnight I heard him with a loud voice to cry: O S. Francis! then staying a while, with groanes and sighes he redoubled, O Francis! O Francis: wherwith he much amazed vs all: but none of vs durst approach to aske him to demaund the reason for feare to trouble him, but were attentiue to see the successe of this frequent inuocation. I, that exceedinglie loued him, wept bitterly with him, and for him mentally inuocated the Sainct to whome I haue euer had a particuler deuotion: but this had no other successe sauing that the next morning, when we sup∣posed to prepare his obsequies, he began to amend: and the phisitians likewise conceaued better hope of him, he hauing alwayes esteemed me for one of his most affectionate seruantes, hauing bin then a very small time absent from the Court, to yeld due residence to an Abbey which he had bestowed on me: knowing well that he had bin with his Holines to visitt the body of the glorious S. Francis, and desiring to heare the discourse, as also knowing that att other times he had much desired that I should vnderstand the same, but no occasion was euer presented to demaunde it of him: Now taking this occasion of his frequent inuocation of the Sainct, I began first readily to aske him the cause, then att lenghth I freelie discoursed, and humblie reque∣sted him breifely to relate vnto me, how he had seene that glo∣rious body in his Church. Wherevpon he graciouslie answeared me in these wordes: know Abbot, if thou wert not deere vnto me as I hold thee to be. I would not impart it vnto thee, much lesse to any man in the world: we that were there present hauing expresse commaundement of his holines to the contrary: and therfore by reason of that prohibition I will not tell thee the place where it is, but am

well content to tell thee what I saw. Thou shalt then vnderstand that* 3.174 in the yeare 1449. Pope Nicolas the fift, who with an inestimable pro∣uidence gouerned the holy Church, goeing for certaine affaires of great importance to Asssisium, or according to the opinions of some meerly and expresly to visitt this glorious body, sent Sir Peter of Noceson his Secretary, to giue the Guardian of the place vnderstanding therof, who assembling his Religious communicated vnto him the intention of his holinesse. Vpon consultation wherof they were exceedingly busied, for fearing on the one side that his holinesse would take and transport it to Rome: and on the other, not daring to contradict him, they knew not well how to resolue to answeare his holines: but that the said Se∣cretary being very prudent and discreet, considering the anguish wher∣in the Religious were, made answeare of himselfe, and retourning to the Pope told him in their behalfe, that none of his predecessours not the holy Apostolick Sea hauing attempted the same, they knew not well how to resolue, much fearing that he would depriue them of that precious treasure of their Father: which the Pope vnderstanding, he retourned his Secretary to secure them and putt them out of that doubt. The Religious then accorded that he should freely come about mid∣night: but most humbly beseeching him to come attended only with two or three personnes. A bishop of Fraunce that was then neere his Sanctity hearing this, was much scandalized, saying that this was as it were to contradict and to limitte the Apostolicall authority: and that if his holinesse did what those Religious required, it were to giue ill example to the world, and aduised him not to endure it. The Po∣pe answeared him, that hauing good intention, he would not haue it esteemed euill without subiect: and so much the rather because they had very great reason for it, being also requisite to goe into holy places with great humility, wherby he hoped to obtaine of this S. that, for which he expresly went att that time. And therfore he chose only the said Bishop, my selfe, and his said Secretary, and commaunded the Guardian to take the like nomber of his Religious to be present with him att the said visitation. Now as we expected the hower, the Guar∣dian preuenting it came about three of the clock att night vnto his holi∣nes, and hauing kissed his feet conducted him by diuers turninges to a grosse wall but lowe, whither being come the three Religious which he had brought, began to breake the wall, so that thy made a hole fitt for vs to passe commodiously through: we then began there to con∣sider, that vnto the place where the body of S. Francis was, there was a long rew of steppes of marble, by which goeing we came co a tombe made in forme of a vault vnder earth, where the Guardian kneeling downe gaue a burning torch into the hand of his holines, that he might

the more securely enter. Att the higher part of the vault we found a dore some what lowe, that was of brasse very strong, hauing three gros∣se barres of iron, with their lockes that shutt very curiously, and three great chaines of iron that crossed the dore: which being opened, there issued an odour so precious and rare, that none of vs either felt or shall feele a sweeter on earth. The Guardian then with his knee on the gro∣und said to his holines, that he might enter att his pleasure, he entred alone (we remayning without where we discoursed of diuers spirituall thinges) and falling incontinently to the ground before the feet of the S. he began to sigh, groane and weep so bitterly and so sorely, that so persisting a good space, we began to feare, that some accident had be∣fallen him: We then determined to enter to withdraw him, but that hauing of himselfe chaunged his lamentation into ioy, which was an euident signe that he had obtayned of this glorious S. some grace of im∣portance; he called vs all in, desiring to see the said place and to con∣ferre with vs therof, and so entring we fell on our knees, and abbre∣uiating our deuotious to be lesse troublesome to his holines, arising vp, and lifting our eyes on high we remayned all amazed. O how in∣scrutable, freind Abbott, (said the Cardinall) are the wayes, of God! and how distant and different are his iudgementes from all humane pru∣dence! who in his life hath euer seene or heard of a body so many yea∣res dead, to remayne and stand vpright on his feet without any rest or stay? It is no baulme, nor any drith of naturall coldnes, but an only supernaturall and euidently diuine vertue, that thus supporteth this holy body as if it were liuing, in such sort as we haue seene it. We may well acknowledge that the hand of God is no more abbridged in his be∣halfe then if he were liuing, seeing that he is truely liuing, aliue I say in God, aliue in vertues, aliue in miracles, and aliue in image, gesture and and flesh: so that only breath, yea breath alone is wanting. But to tell your particulerly and by order: Know Abbott, that this place is made* 3.175 in forme of a litle chappell with three arched vaultes, that in the mid∣dest seemed to be miraculously made, were it in respect of the walles or pauement, hauing in the middest a stone wheron the glorious bo∣dy of the S. stood vpright on his feet as I haue said, with his face to∣wardes the west, & his eyes eleuated towardes heauē, which they very attentiuely beheld as he accustomed in his life. His handes were ioyned one in an other within the sleeues of his habitt, after the māner of the Freer Minors, & rested on his brest. This body was in all partes as en∣tier and exempt from corruption as the first day of his death. On the o∣ther side of this vault, stood an other body likewise vpright, and cloa∣thed in the habitt of S. Dominick, who seemed to pray with his handes ioyned on high, and his eyes fixed towardes the feet of S. Francis, and

they were so liuelie & cleare, that to neither of both there wanted but speech. They yelded such and so gracious a sauour that it could hardlie be supported: for it was so admirablie subtile and penetrant, that it ra∣uished our spirittes into extaise. Now the Pope hauing well seene and duely considered all this, fell againe on his knees before the said body of S. Francis, then very reuerently lifted vp one side of his habitt, for the other side was fast vnder his foot which he would not pull vp, because it could not conueniētlie be done without stirring the whole body: wher∣fore he contented himselfe to discouer only the other foot, which was all bare without sandale. O happy were our eyes, that then deserued to be∣hold* 3.176 the sacred stigmates which God himselfe with his owne handes imprinted in his deerly beloued! Happy doubtles are the vnderstandin∣ges that can att their pleasure contemplate them: for the wound was as fresh on the middest of ther foot, as if it had bin made att that verie hower, with the hard nayle vpon the bare flesh: and the bloud appeared exceeding full of life. O happy were the soules that were held worthy to see in his seruant, what they could not see in their Lord IESVS CHRIST! and more when afterwardes they saw his sacred handes, which his Holines discouered and saw pearced as the feet, and hauing also the like nailes: we also kissed them laying our impure lippes onthe sacred bloud that was yet very fresh: which made vs to poore out teares, that so abondantly fell from our eyes, as that they hindered our cōtent∣ment; for we could not tast nor enioy the same according to our wish: our eyes were so troubled that we often saw not that precious treasure. But who cā euer explicate the motiō of our vnderstāding, the abstractiō of our spiritt, the melting of our sences, and the faintnes of our corpo∣rall forces, procured by this precious sight? O thrice happy the mouthes of vs so greiuous sinners, wherwith we were permitted to kisse that sa∣cred wound of his foot, with such interiour cōsolation as none could be more! But seauen fold more hapy the Pope who alone kissed the wound of his side, flowered as a fresh rose, & consequētly his very mouth; wher∣vpon he graciously vttered these wordes: O most worthy & excellēt me∣moriall of our redemption, wherwith the eternall God would that con∣formably to our Lord I. C. the glorious Father S. Fr. should be deputed aliue & dead to represent to the world, euen till the last day of iudgmēt, the signe of his dolorous passion! O holy woundes first endured by the Sonne of God for the sinnes of men! and after for our benefitt renewed in his holy seruant Francis O most gracious God! to whome hast thou euer shewē such loue but to this thy most faithful seruant? Blessed sainct, thou hast really carryed the triumphant stander of the crosse, together with the liuely marckes of his passion. Finally thou alone hast ben elec∣ted and found worthy to be pearced in true imitation of our Lord I. C.

differing from him only in this, that he receaued his woundes of the wi∣cked Iewes, and thou of our Redeemer I. C. O extreme benefite! O sin∣guler gift! O ineffable prerogatiue! Fr. who taught thee to serue God? in what new scoole was it performed? and by what merueillous doctri∣ne? Of what master hast thou learned to moūt to so high a degree of per∣fection, that neuer S. of either sex could equall thee in the giftes of God? The Pope vttered these and many other wordes, being rauished out of himselfe in the presence of this S. of God, himselfe together with vs ba∣thinge the pauement of that holy place with abondance of our teares. Now we so persisted in these sweet cōceiptes, that whē we least thought theron, one aduertised vs that it was neere day, and that it was necessary for vs to depart, to shutt vp the hole of the sacred sepulcher dexteriously which touched our hart as a deadly wound, the space of six or seauen ho∣wers that we were there, seeming to haue flowen and not passed away. Making therfore some litle prayer more, and recommending our selues to the S. the Pope first goeing out we all followed, but not till we had opened the two vaultes in the two other arches, where we saw the two other glorious bodies of his disciples, entier also and very odoriferous, but much lesse then that of their master; hauing their habittes of sack∣cloth. Att the entry we saw the body of the blessed Brother Giles, then* 3.177 we came foorth, and the Guardian shutt the dores, praying his Holines to keepe the same in great secresie: which he promised him, and commā∣ded vs also the same. This, my freind Iames, was the cause of my inuoca∣tion that night, when I cryed, O Francis! Francis! hauing yet hope, yea very confident, that he wilbe protectour of my soule before God att my departure. But it seemeth indeed very admirable that this glorious S. had not procured his recouery, but that he might haue declared this his glory to many his deuoted freindes that much desired to vnderstand it: for this discourse ended he began so to decay that he dyed the night following, leauing assured testimony of this truth, considering that it is not to be beleeued nor thought, nor is it probable, that aman especially such as this being in the conflictes of death, would for his pleasure and without oc∣casiō faine a false matter, the time so neere when he should most stricktly render an account vnto God, who seuerely condemneth the culpable and ill-deseruers, as he crowneth the sainctes, his elected here on earth, but much more in heauen, there glorifiyng their bodies & their soules with his glorious vision eternally; whither I beseech him by his grace to con∣duct vs, where he is three and one, and liueth and raigneth world with∣out end. Amen.

The end of the second booke.

THE THIRD BOOKE OF THE CHRONICLES OF THE FRIER MINORS.

CONTAYNING A TREATISE OF S. Bonauenture of certaine miracles of the glorious Father S. Francis after his death.

With a discourse of the Author, of the degrees wherby the S. attained to perfection. Translated by the parties afore mentioned.

Of the miracle of the Stigmates.

THE FIRST CHAPTER.

TO the honour and glory of almighty God, and the blessed Father S. Francis. Being to write certaine miracles of his, wrought after his glorification in heauen, we haue determi∣ned to begin with that immensiue priui∣ledge giuen him by our Lord IESVS CHRIST, honouring him with the signe of the crosse and passion. This glorious Father S. Francis, was then eminent by a new miracle, when he appeared charactered and illustrated with so singuler a priuiledge, neuer before graunted to any creature, I meane the sacred woundes of our Lord, which made his mortall bodie like to that of IESVS CHRIST crucified, the sacred stigmates considered, wherof whatsoeuer any hu∣mane tongue can expresse, is litle or nothinge in comparison of so

sublime and worthy a mystery, wrought by his diuine maiesty in his faithfull seruant Francis; that this signe of the crosse which he alwayes carryed imprinted in his hart, from the beginning of his conuersion, might also exteriourly appeare in his body entierly vnited in the said crosse, and that as his soule was interiourly vested with IESVS CHRIST, the habite of a penitent which he tooke representing the image of the crosse, the body also might in like sort be inuested with the said sacred signe, and that with such colours and distinctions he might the more couragiously serue his God, as his principall Capitai∣ne, in the spirituall warre and army, wherin God had ouercome the powers of spirituall ennemies. Yea and diuers misteries of the crosse, appeared in the S. from his first beginning in spirituall warfare, as in the discourse of his life plainely appeareth, by the diuers apparitions of the crosse which he had. And for farther assurance of the verity of so admi∣rable a fact, God did not only giue testimonies worthy of creditt, that saw and with their owne handes touched, those holy stigmates during his life: but did manifest them euen by merueillous apparitions, and miracles wrought after the death of the glorious Father, as hereafter we shall orderly discourse, besides what hath bin formerly said, vpon the doubt of Pope Gregory the ninth, in the nine and fiftieth chapter of the second booke.

A Religious Freer Minor, and Preacher very famous in regard of the admiration of many vertues that excelled in him, beleeued att first the mystery of the sacred stigmates which the holy Father had: neuertheles being desirous to know by humane reason the occasion of such a mira∣cle, he began to doubt therof; so that growing dayly more scrupulous his doubt encreased of so manifest a verity: Wherfore one night as he slept, S. Francis appeared vnto him, hauing his feet couered with dirt,* 3.178 and a countenance humbly austere, and patiently angry who said, what combatt doe thy cogitations cause thee? what turpitude hath so abso∣lutely possessed thee? behold my handes and feet. But the Religious, though he saw the woundes of his handes, with their nailes, could not yet perceaue those of his feet, because they were couered with dirt: wherfore the S. said vnto him, put of the dirt from my feet, and behold the woundes of the nayles: and so the Religious deuoutly taking hold of his holy seet, seemed to make them cleane, and with his handes to touch the said woundes; after which awaking, he found himselfe all bathed with teares, and being cleared of all his scrupulous cogitations, he pu∣bliquely confessed his errour, with a firme beleefe of such an assured ve∣rity, crauing pardon therof att the handes of God and his Sainct.

Of other miracles, of the stigmates of the holy Father S. Francis.

THE II. CHAPTER.

* 3.179 A Vertuous Gentlewoman of Rome, hauing chosen the holy Fa∣ther S. Francis for her aduocate, and hauing vpon this occasion placed his image in her oratory, beholding it one time, and seeing that it had not the sacred stigmates, she began in admiration to complaine, and not thincking it to be the fault of the painter that had neglected to make them, she for many dayes had purposes to search out the cause of this defect; but those admirable signes one day ap∣peared in an instant in that image, as they are accustomed to be payn∣ted in all other. This Gentlewoman perceauing it, filled with feare and admiration, called her daughter who was very yong and deuout, and had dedicated herselfe vnto God, and asked her if she remembred that she had formerly seene in that image those stigmates that then ap∣peared. The daughter did sweare that she had neuer seene them, and that they came there miraculously: But the soule of man often seeking occasion to fall, calling the verity in doubt, there entred an other scru∣ple into the hart of this gentlewoman, contrary to the former; which was that the said stigmates had euer bin in the said image, but that she had not well obserued it. God intending not to haue his first miracle misprised, added a second, permitting the said stigmates to vanish againe and the image to remayne as before, and so the first miracle was con∣firmed by the second.

Att the Citty of Lorio in Catalonia, there was a man named Iohn, ve∣ry deuout vnto the holy Father S. Francis, who passing one night through a street where certaine lewd persons attended to murder their ennemy that was to passe that way, who was a freind to the said Iohn, and did resemble him; so supposing him to be their ennemy in person, they assaulted him, and so wounded him, that they left him on the ground for dead, there remayning in him no hope of life; for the first blow cutt as it were cleane off one arme; besides a stabbe that had pear∣ced him thorough, vnder the breast, so that the winde which issued thence blew out six burning candelles ioyned together: wherevpon the Phisicions presently iudged him for dead, and as such forsooke him; his woundes daily putrifying, the loathsome matter that issued out of his body was so intollerable, that euen his wife could no longer endu∣re it: wherfore seeing that all humane helpe was out of hope, he had recourse to his Patron, and to the blessed virgin, whome he had very confidently and couragiously inuocated att the instant of his wound∣ing.

Now this miserable afflicted thus lying in his bed, accompained only with his misery, did in a manner continually weepe and often calling on the holy Father S. Francis, there one day appeared vnto him a man in habitt of a Freer Minor, who as it seemed to him, entred att the window, and calling him said, know Iohn that because thou hast had confidence in me, God will cure thy woundes. Which the af∣flicted* 3.180 man hearing, he prayed him to lett him know who he was that brought him such gratefull newes: he answeared that he was Brother Francis; who comming neere him vnbound his woundes, and annoyn∣ted them with a precious oyntment: which doeing the sick man felt such vertue to proceed out of his sacred handes, that he perceaued him∣selfe manifestly to be healed, and so att an instant, from halfe dead, and already sauouring, he was restored and cured; for his putrifaction was by the vertue of the signes of the passion of our Sauiour, chaun∣ced into sweet sauour, and the flesh of his woundes in such sort renew∣ed that he was absolutely cured: which done the Sainct disappeared, and the good man arose from his bed with great ioy to prayse God, and the blessed Sainct: then called his wife with so stronge a voice that she was vtterly amazed, knowing that she had left him in his bed with so litle courage that scarcely could he vtter a word: but finding him out of his bed and cured, whome she thought to bury the next day, she was much more amazed, wherfore she so cryed out in admiration of the miracle, that she was heard of all the neighbours. Those of his family att first supposing him to be frantike, prayed him to retour∣ne to his bed, for they could not be persuaded that he was cured; but he hauing shewed them his body sound, they were exceedingly abashed, being of opinion that he whome they saw was not Iohn, but a phanta∣sticall spiritt or vision, which conceat neuer ceassed in them till he had recounted the whole progresse of the miracle, which being diuulged o∣uer the citty, the people abondantly flocked to see this man and the no∣table miracle, wrought by the sacred stigmates of S. Francis, ad all re∣plenished with ioy and admiration, with one accord extolled the pray∣ses of the Standerd bearer of IESVS CHRIST, who being dead of body, neuertheles liued in the other life, so that by the admirable demonstra∣tion of his presence, and the sweet touch of his handes, he raised, as may be said, one already dead by meane of his more then humane marc∣kes, with which our soueraigne Redeemer raised the Christian people already dead eternally by sinne.

Of an other miracle of the stigmates of S. Francis.

THE III. CHAPTER.

IN the citty of Potencia in Apulia, there was a Preist called Roger, a very venerable man, and Canon of the great church, who being by meanes of an infirmity, become very feeble, entred one day into a church to pray, wherein was painted the image of S. Francis, with the stigmates, which beholding he began to conceaue a doubt in himselfe of the sublimity of the miracle, as of an inaccustomed thinge and vtterly impossible; his hart being thus wounded with incredulity, he felt att the verie instant such a greiuous pearcing of his left hand, within his gloue, that an arrow flyeth not out of a bowe with more force and vio∣lence: wherupon being exceedingly amazed with the wound together with the stroake, and yet more with the secrett manner therof, he pulled of his gloue, to see with his eyes, the effect of that which he had heard and felt, and hauing neuer before had any wound in his hand, with ad∣miration he beheld this new wound, whence began to proceed such an extreme paine as he thought therof to dye: it was merueilous to consi∣der, for in the gloue appeared no signe att all but only in the hand, that the wound made secretly in the hand might be correspondent to that which was secrett in the hart. So for the space of two dayes making publicke relation of the occasion, and the secrett of his incredulity, he confessed and with oath affirmed that he beleeued the sacred stigmates to be imprinted in S. Francis; he humbly recommended himselfe vnto him, beseeching him, by the vertu of his sacred stigmates, and by the ef∣ficacie of his intercession to procure the cessation of his paine. Att the end of two dayes his incredulity hauing bin sufficiently punished, God by the merittes of the S. gaue him ease, for the greife entierly ceassed, the heat of the hurt was qualified, and no signe of the wound remayned; so that secrett infirmity of the soule was cured by the manifest launce of the flesh: and by diuine prouidence the body was cured together with the soule: the man remayning humble towardes God, deuout to his seruant S. Francis, and affectionate to the Religious of his Order. This so solemne miracle, was assured by autenticall letters from the Bishop of the said citty, sealed with the ordinary seale, that thenceforward none might admitt any doubt of the sacred woundes of the Sonne of God, diuinely imprinted in his seruant Francis, and that no mannes eye should be euill to see that God is good, as if the liberality and gift of this grace, did not corresponde vnto the eternall bounty.

Of the dead raised by the merittes of S. Francis.

THE IV. CHAPTER.

IN the citty of Mont-Maron neere to Beneuentum, there dyed a wo∣man of singuler deuotion vnto the glorious Father S. Francis, where the Clergie being assembled the same euenning to sing hir vigiles, the woman arose before them all, & called one of the Preistes there pre∣sent, saying vnto him: Father I desire to be confessed of one sinne: Know* 3.181 that after my death, I should haue bin cōdemned to the deuil in an obs∣cure & horrible prison, because I neuer confessed a sinne which I now de∣sire to confesse: but the holy Father S. Fr. hauing prayed for me, because I haue euer deuoutly serued him, it is permitted me to retourne to life, that being confessed of this sinne, I may afterward obtaine eternall life with him. And for assurance hereof as soone as I shalbe confessed, and haue absolution, I shall goe to the glory promised. So hauing with ex∣ceeding great contrition confessed her sinne, and performed the pēnance enioyned by her Confessour all trembling, accommodating her selfe sweetly into her bed, she slept in our Lord.

In the mountaines of Apulia, in the towne of Parmace, there was a maried man, that had one only daughter, young, and exceedingly beloued of himselfe and her mother, who being seased with an in∣expected and greiuous sicknes sodenlie dyed, wheratt the Father and mother being out of hope euer to haue other children, were so afflic∣ted, that they were ready to dye with her. Theire kinred and freindes being come to bury and bewayle her; the mother was so sorrowfull and oppressed with greife▪ that she consumed into teares, yea so gaue way to sorrow, and so employed her selfe in this affliction, that she neither saw nor vnderstood any thing that was done in her house; but as euerie one was thus disquieted, yea voide of hope; the holie Father S. Francis with one Religious only appeared to the mother* 3.182 that was deuout vnto him, and in compassionate manner said: Wo∣man ceasse to lament, for the light of thy candell, whome thou beway∣lest as dead, shal by mine intercession be incontinentlie reuiued. Which said he disappeared; and the woman presentlie related what had bin said vnto her by the S. vnto those present, and would not permitt the body of her dead daughter to be carryed to buriall: but com∣ming neere her, and inuocating the name of S. Francis, she lifted her vp aliue and in health in the presence of her kinred and freindes, who gaue thanckes to God and to his blessed seruant.

The Frere Minors of Nocere stāding in need of a chariott demaunded one of a man named Peter, who in steed of lending them his chariott* 3.183 and affording them the almose which they demaunded for the honour of God, and S. Francis, he sotishly answeared them, and with iniurious wordes cursed the name of the S. but he soone repented his folly, in re∣gard of what incontinently befell him, which wrought in him a great feare of the wrath of God: for he lost his eldest sonne: who being euen then stricken with a disease sodenly dyed, wherfore in an extreme pas∣sion that assailed his hart, casting himselfe on th•• ground and there wal∣lowing, he inuocated the S. with the same mouth that had so indiscreet∣ly blasphemed him, and bitterly weeping said: Father I am he that ha∣ue offended, I am he that haue impiously spoaken: thou doest iustlie chasticie me ô S. of God! restore the innocent child to him that repen∣teth his fault, and is ready to doe pennance. Punishment is due to him that hath lewdly blasphemed, wherfore I freely giue my selfe to thee, I offer me to serue thee for euer, and to offer vnto God sacrifice of praise to the honour & glory of thy holy name. It was admirable, that att the∣se wordes his sonne arose one his feet, and procuring end to their la∣mentation that mourned for him, he confidently affirmed that whē he dyed he saw the holy Father S. Francis, who had conducted his ••oule from the separation of the body, and by their prayers had restored it againe.

The sonne of a Notary att Rome, about the age of seauen yeares, desi••ing according to the custome to goe with his mother to masse, she vnwilling to permitt him, did shutt him into the house. The child seeing he could not gett out att the dore, lept out att the window, and fel dead against the ground. The mother that was not gone farre, hearing the fall, retourned againe, and seeing the sorrowfull spectacle of her dead sonne, crossing her armes, began to crye out and torment her selfe, ther∣by mouing all her neighbours to compassion. Now among them that there assembled, there was a Freer Minor that was goeing to preach in a church nere therevnto; but came first to see this acccident, where he said to the Father of the dead child: doe you not beleue that S. Francis, by the great loue which he carryed to IESVS CHRIST crucified to giue* 3.184 liue to mē, can raise thy sonne? The Father answeared that he firmily be∣leeeued it, faithfully confessed it, and would for euer remaine seruant to the S. if by his meane he might meritt to obtaine that fauour. The Religious then fell to his prayers, and exhorted all that were present to doe the like, which done the child first began to speake, then ope∣ning his eyes, lifted vp his handes, not without exceeding astonishmēt of all the assistants that attentiuely beheld him. Finally he arose one his feet, and incontinently went to embrace his mother sound and secure,

without any signe of such a fall, which was performed by the vertue of the holy Father S. Francis.

Of other dead, raised by the merittes of the holy Father.

THE V. CHAPTER.

IN the citty of Capua, diuers children playing vpon the water-crane, one of them by mischance fell into the riuer, which being very swift and violent, he sunck instantly to the bottome where he re∣mayned buryed in the sand His companions not knowing how to hel∣pe* 3.185 him began to cry: which the people hearing, they hastened thither from all pa••tes, many inuocating the merittes of S. Francis, in regard that the parētes of the child were very deuout vnto him, that he would please to assist him. Their prayer being ended, one of them that could swimme, inuocating the name of S. Francis, so laboured in the riuer that he found the place where the child was, couered with sand who∣me with much sorrow and paine he drew out quite dead, to the excee∣ding greife of those present, who with loud voice cryed out: S. Fran∣cis the true seruant of God, restore this child aliue vnto his Father; yea certaine Iewes being there arriued, induced by a naturall commisera∣tion, likewise prayed vnto him: Att these prayers, the child that had bin dead and lay deformed on the ground, incontinently arose in health and ioyfull as he had come from play, and prayed those present to conduct him to the church of sainct Francis, that he might giue thanckes vnto him, acknowledgeing that by his merittes he had bin raised.

In the citty of Suesse, there fell downe a house in the Piller-street vnder which was crushed a child that there was present; att the noise* 3.186 of this fall all the neig••bours presently hastened, and suspected that which was true, they incontinently remoued the stones, and wood, and foūd the child dead whome they carryed to his mother, who seeing it was so ouercome with greife, that she lost her speech. Retourning to her selfe she begā with a sorrowful voice to lamēt, in these wordes: O S. Frā∣cis! O glorious S. restore me my child, I beseech thee, by the loue wher∣with thou hast serued IESVS CHRIST. This womā did not pray alone, but together all that were presēt, affectionatly imploring the S. to cōfort this disolate mother, perceauing that this dead body had neither sēce, nor voice, they tooke it & stretched it out to be shrouded, to bury it the day following. But the mother reposing great hope in God that by the me∣tes of the S. her sonne should retou••ne to life, vowed to couer the Al∣tare of S. Francis with a new ornament and a new altare cloth, & about

midnight her child began to gape, and after his dead membres were warmed, in an instant he arose on his feet very sound and well, to the great amazement of all that were present, who praysed and thancked God for the same.

A child of Rogouse, called Gi••laudin, being in a fa••me att the time of the vintage, goeing vnder the wine presse, with a vessell to putt wi∣ne therin, there fell downe g••osse stones and blockes of wood from v∣pon the said presse, that crushed his head. Att the cry of the child, his father that was neere by came running, but being vnable to helpe his sō∣ne that was couered with the grosse stones and peices of wood, he cal∣led the presse-labourers and prayed them to assist him: who hauing cō∣passion of him, drew out the child already dead from vnder the burden. and deliuered him to the extremly afflicted father, who humbly falling prostrate on the earth, prayed ou•• lord, by the great merittes of the ho∣ly Father Francis, whose feast was very neere, to restore life to his child; and he made vowes, especially with his sonne being raysed, to visitt the body of the S. God by the merittes of his seruant heard him,* 3.187 but after an admirable manner, for as soone as it pleased God to graunt to this man the fauour he required, att the very same instant the child that was all bruised, appeared perfectly well, and very merrily, reprehē∣ding those that wept, and assuring them that his life was restored him by the merittes of S. Francis.

* 3.188 An other dead person was raysed in Almaigne, wherof Pope Grego∣ry the ninth, by his apostolicall letters att the translation of S. Francis, certified all that were present, and att the generall chapter of the Frere Minors, who vpon this aduertisement ended their chapter with great alacrity. The manner and circumstance of this miracle is not committed to writting, because it is not knowen, neuertheles it is beleeued that the testimony of so holy a Pope much exceedeth in aucthority, all the declarations that may be made therof.

Of such as were deliuered from danger of death, by the seruant of the omnipotent.

THE VI. CHAPTER.

THere was a gentleman neere vnto Rome, named Rodulphus, whose wife was very deuout, they willingly entertayned the Frere Minors into their house, as well in forme of hospitality (for they were very charitable) as for the loue and reuerence they car∣ryed to the glorious Father S. Francis. Now it once happened that two Frere Minors being lodged with them, whiles they were a sleep, a sen∣tinell

that kept watch by night on a very high tower, resting against a peice of wood that was not well fastened, the wood and the man fell both from the hight of the said tower, vpon the roofe of the lodging, and thence to the ground, with such a noyse that caused very many, yea* 3.189 the master and mistresse, with the said Frere Minors to hasten thither who found the man so fallen, in such a deepe sleep, that he perceaued, not himselfe to be fallen nor did awake, att the noyse made by them that came to helpe him: so that he was pulled, and called, and att length so rudely shaken, that he awaked out of that profound sleep: cō∣playning that he had bin distourbed of the sweet repose wherin he was: affirming that he slept with extreme contentment in the armes of the glorious Father S. Francis. But when he was shewen his fall, and had seene whence he came euen to the ground, he was vtterly amazed and beside himselfe, to consider what had happened vnto him without any knowledge of his till the presente. Wherfore be promised vnto God before them all, in acknowledgement of so worthy a benefitt, to doe pennance, for the fauour afforded vnto him by the merittes of the glo∣rious Father S. Francis.

In the towne of Pophy, in Campania, a Preist called Thomas, goe∣ing to repaire a mill appertayning to the church scituat on the border of* 3.190 the riuer, he fell by mischance vnder the wheele of the mill, which by violence of his motion carryed him downe, and held him in the cur∣rent, with his face vpward, without power to moue or speake by rea∣son that the water which draue the wheele fell on his face, so that he could not vtter one word. Wherfore he called in his hart for help vn∣to S. Francis, hauing no farther power, and hauing so remayned a good space, his companions endeauouring to assist him, by force and indu∣stry they so preuayled that the wheele tourned backe, so that the Preist was by the current of the water incontinently carryed into the depth of the chanell: and whiles he was there, there appeared vnto him a Frere Minor cloathed in white and girded with a corde, who very dextrous∣ly took him by the arme, and drew him out of the chanell, saying vnto him: I am that Francis whome thou hast inuocated. The preist ther∣fore finding himselfe not only freed from danger, but perfectly well, considering the greatnes of the miracle, and the great mercy of God in his behalfe, by the merittes of S. Francis, exceedingly amazed, and pro∣strating himselfe to the earth to kisse the feet of his benefactour, but not seing him, he being already vanished, he asked his companions whither he was gone, and how he might finde him: but they kno∣wing no more then himselfe, began to conceaue the miracle. Wherfore they all together fixing their eyes on the earth, did eleuate their spi∣ritt to God, magnifying his immensiue greatnes, and the vertuous

merittes of the Sainct.

Certaine yong men goeing from the towne Celan to gather grasse in a feild, where there was a well, which being ouergrowne with grasse was not seene, and each of them endeauouring to cutt his part, it chaunced that one of them fell into the well, where the water was fower pases deep. Falling he called for the helpe of S. Francis with a very strong faith and deuotion, and so lowd that all his companions* 3.191 heard him: and not seeing him, they came to the place where they he∣a••d the voice, and by the way which his hooke had made thy found the well, where seeing him therin, they ran to their houses, lamenting and crying for helpe, where they so moued their towne fellowes, that they came to assist him, and one of them descending into the well, fo∣und him sitting on the water, without receauing any detriment, and drawing him out, he told them that falling, he had inuocated the help of S. Francis, who in his very fall assisted him with his presence; for he very gently supported him with his sacred hand, neuer leauing him till they had drawne him out, then he exhorted them all together with him to giue thanckes to God, for that by the vertue of his faith∣full seruant, he had deliuered him from death, and so they retourned to the towne giuing thanckes to God and to S. Francis.

When the Romane Court was resident att Assisium, the Cardinall of Hostia, (who was afterward Pope Alexander the fourth) 'preaching in the church of S. Francis, there fell a grosse stone vpon the head of a deuout womā, wherwith she receaued such hurt that falling to the gro∣und,* 3.192 each one thought her to be dead, and for such couered her with her owne coate not to trouble the sermon, with resolution to carry her out to performe her funeralles. But this woman as she testified after∣ward, when she receaued the blow, with great faith called for the helpe of sainct Francis; she was then before his altare, so the ser∣mon being ended, she arose with the other women sound and perfectly well, without any signe of hurt: and which is admirable,* 3.193 hauing formerly had a great paine in her head that had long trou∣bled her, in fauour of this last mortall blow, she neuer felt any paine after.

Neere to the citty of Cornette, where there is a monasterie of Frere Minors, as they were melting a bell, many of the neighbour places repaired thither to see it: but there arose such a winde, that the whole world seemed ready to be dissolued, and taking the two doores it mounted them into the aire, and cast them againe on the ground with great impetuosity and violence, wherof one fell on a child called Bartholomew about eight yeares of age, which a woman, deuout vnto the Couent, had sent thither with an almo∣se.

Now they all esteemed him not only dead, but vtterly dis∣membred vnder such a waight; neuertheles inuocating the glorious Father sainct Francis, they ran all to lift vp the child from vnder the dore; the Father of him being present, was so surprised with greife, that he was euen sencelesse, yet he inuocated the Sainct to whome he offered his sonne if he recouered: the dore att* 3.194 length being lifted vp, the child arose on his legges sound and well as if he had awakened from a sleep, which procured a great ioy to the people and particulerly to his Father. Now according to his vow, the child being of competent age, which was about fourteen yea∣res, he made him a Frere Minor, where he dyed piously, hauing so li∣ued a good Religious, of a notable spiritt, worthy doctrine, and a fa∣mous Preacher.

Certaine other miracles like to these, of diuers that were deliuered from the danger of death.

THE VII. CHAPTER.

CErtaine men of Castel-Lantin, hauing cutt out a verie great stone, to place vnder the altare of a church of sainct* 3.195 Francis, that was shortlie after to be dedicated, albeit they were forty men to raise and accommodate the same on the wagon to carrie it to the said Church, yet were they not of sufficiencie to performe the same. Now some of them attempting to trye their forces and to doe more then they were able; the stone slipped out of their hold and fell vpon one of them: which was a great terrour and greife to the rest, as not knowing how to releiue their companion. Wherfore they went away all, to ten persons, as not able to endure that hideous spectacle: which ten inspired of God, hauing inuocated sainct Francis, praying him to haue compassion of him that had so employed himselfe in his seruice, they attempted to tourne the said stone, which they so easely handled that they per∣ceaued well they were assisted by the S. The stone being remoued the man arose very sound, without any hurt, yea hauing one eye defectiue, he was entierly cured therof, that it might publiquely appeare what power the holy Father S. Francis had with God, euen in desperate matters.

An other accident like vnto this, happened att sainct Seuerin in the Marquisat of Ancona, in this sort; A very great stone being

brought from Constantinople, and by the helpe of diuers men carryed into the Church of the said S. in laying it downe it so slipt that a man fell directly vnder it; but the stone att the very instant raysed it selfe: S. Francis appeared to the miserable labourer, whome he caused sound & safe to arise, albeit he was esteemed vtterly crushed in peeces.

* 3.196 A Burgesse, of Gayette, called Bartholomew, earnestly employed in building the Church of S. Francis, there to be erected, a beame of timber being not well setled, fell vpon his neck, so that he was esteemed a dead man: as well therfore, as he could, he required the B. Sacrament of a Re∣ligious there present, who supposing it impossible for him to liue till the same might be procured; vsed vnto him these wordes of S. Augustin: Crede & manducast••, beleeue and make account that thou hast eaten and receaued it; then he caused him to be carryed to his house. The night fol∣lowing, S. Francis with eleuen Religious appeared vnto him, holding before him a litle lābe, and drawing neere the bed, he called him saying: Bartholomew, feare not: for the deuill shall not be able to hinder thee from labouring in my seruice. Behold the lambe which thou diddest re∣quire to be giuen thee, whome thou hast receaued by thy good and pious desire, and by vertue wherof thou shalt recouer health of bodie and soule. Then hauing layd on him his sacred hand, and giuen him his holy benediction, he commanded him to goe finish the worck begun. He being vtterlie amazed arising in the morning entirely cured of so mor∣tall a blow, retourned with alacrity to his labour: which passed with incredible admiration to all those that had left him for dead, who awa∣kened their soules, disposing them to loue and deuoutlie to reuerence the holy Father S. Francis.

In the towne of Ceperan, there was a man called Nicholas, who was so wounded by his ennemies, that they left him for dead vpon the pa∣uement.* 3.197 But whiles they stroke him he alwayes with a loud voice cryed out: S. Francis helpe me: which crye was heard a farre of by diuers who from the place where they were, could not so redely releiue him, but ca∣me to see him when the fact was done, and carryed him into his house, where he assured them, that albeit they saw him all bathed in his bloud, notwithstanding he should not dye of those woundes, wherof he nei∣ther felt any kinde of paine, and that this proceeded of the helpe he had receaued of the holy Father S. Francis: and also that he had obtayned of God, time for to doe penance. The successe confirmed the same: for being washed from his bloud, he was withall cured of his woundes to the great astonishment of those that had seene and carryed him into his house.

In the towne of S. Geminian, a gentlemans sonne had a flux of bloud issuyng out of his eyes and mouth, which had brought him to

extremity that nothing was expected but his death, and had in deed di∣uers effects or tokens of death, as feeblenes of his spiritt, losse of his* 3.198 hearing, his members also were so weakened that he seemed insensible, and att euery moment was expected the yelding vp of his spiritt. Many therfore of his fathers freindes repairing as the manner is, to comfort him, they had no other discourse but of his buriall. But the father that had a great faith and confidence in God, though as a man he was exceedin∣glie afflicted, entertayned in his conceit a pious cogitation, which he put in execution, for leauing all those that were come to comfort him, he retired himselfe alone into the Church of S. Francis that was neere vnto his house, where falling prostrate on the groōd, he putt his girldle about his necke, and prayed to S. Francis that he would please to be a medita∣tour for the health of his sonne, in such sort and with so great a faith, so profound a humility, and such dolorous plaintes and teares, that he me∣rited to be heard of IESVS CHRIST, then filled with hope, he re∣tourned to his house where he found his kinred and freindes full of ioy, for the health which his sonne had recouered, so that they and he toge∣ther chaunged their teares into ioy and their affliction into contentmēt. So by the intercession of the said S. the death of the sonne was tour∣ned into life. And afterward they altogether gaue thanckes to God, and his freindes and kinred departed exceedinglie comforted and edified by the vertue of the holy father S. Francis.

* 3.199 Our Lord IESVS CHRIST wrought a like action, by the meri∣tes of this glorious S. in a towne called Tamarit in Catalonia; where he restored health to a yong gentlewoman; as also to an other of Ancona, who had a daughter ready to dye, through the extremity of her disease, whose father inuocating the S. obtayned his daughters health.

A Preist named Mattheiw of a citty called Ville-blāche, hauing drunk a deadly poyson incontinentlie lost his speech, his tongue and bodie swelled in such sort that death only was expected. An other Preist being present att this pittifull spectacle, persuaded him to be incontinentlie confessed: the other fell on his knees, but could not vtter so much as one word; wherfore making vse of reason, he humblie recommended him∣selfe vnto God in heart, beseeching him to vouchsafe by the merittes of his seruant Francis, to free him from such an odious death. At the verie instant, which was admirable, he began with a loud voice to inuocate the name of S. Francis, then he vomited the venime which he had recea∣ued, yelding thanckes to God and S. Francis.

How S. Francis deliuered many pilgrimes from tempests and misfor∣tunes of the sea.

THE VIII. CHAPTER.

CErtaine nauigatours were on a time in this sort in peril of death: they being some fiue leagues distant from the harbour of Barut, the windes and tempestes growing violent, fearing to be drowned they cast ankor, but their disaster by the impetuo∣sitie of the windes so encreased, and the seas in such sort swelled that the cables breaking, the ankors did stick fast to the bottome, and the vessell floated heere and there, without hope of safety, by reason of the incertaintie of the course of the waters and the inequalitie of the tide, till it pleased God to calme the sea, when the mariners as halfe dead began to seeke their ankors in the sea where they perceaued the cables, there employing all the dilligen∣ce and art they could deuise. But their labour vainlie spent, they inuocated the assistance of diuers sainctes. And being exceeding∣lie wearied, one of them whose name was Perfectus, though of condicion verie lewd and imperfect, said in scoffing manner to his companions: You haue implored the assistance of so manie Sainctes, yet haue they not heard you: lett vs a litle inuocate that new sainct called Francis, and lett vs see if he will diue into the* 3.200 sea to finde our ankors, wherto all the rest accorded, not in derision as he moued it, but heartelie and with great faith, repre∣hending Perfectus for his sottish speech and derision: and so praying and making vowes, they instantlie saw their ankors miraculously to swimme vpon the waters, as if the nature of iron had bin chaun∣ged into that of wood; so that by this meane they persisted deuoute and fully comforted.

A poore pilgrime exceedinglie wearied and afflicted, by meanes of a sharpe feuer that had a long time tormented him, came by shippe from beyond the sea; he had enterprised this iorney to see the body of the glorious Father Sainct Francis, to whome he was exceedinglie deuoted: and not being entierlie recouered of the ••aid sicknes, he was one day extremelie afflicted with thirst: but hauing no fresh water in the shippe where he was, he began to call with a loud voice and with a strong faith for drinck to be brought him, affirming that he well knew that Sainct Francis had filled his bar∣rell with pure water: and so in deed the barrell (which was knowne to be empty) was found full of sweet and cleare water. The day fol∣lowing

there a rose a very cruell tempest, which so raised the waues* 3.201 that they couered all the said shippe, which was so beaten with the windes that the mariners expected the breaking of the mastes & tack∣linge, and consequentlie the immediate sincking and drowning of the vessel and themselues by the furious impetuositie of the surges. But when the said pilgrime, that ceassed not to pray for them all, began to cry a loft: Brethren arise and come to entertaine Sainct Francis who commeth to assist vs: behold him, he is come to saue vs. Then did they all kneele downe, and with teares and sighes beseech him to voutsafe to make intercession for their deliuery. The sea immediatlie became calme, the windes and cruell tempeste ceassed, and they all gaue thanckes to the almighty, and rested obliged to the pilgrime, who att the instant was also cured of his feiuer, and together they perseuered de∣uout to the holy Father S. Francis.

Brother Iames of Ariete passing ouer a riuer in a boat with other of his Brethren, and comming to the shoare attempting to land out of the boate as his componions had done, the boat was vtterlie ouer∣turned, so that both himselfe and the ferry-man tombled in the wa∣ter,* 3.202 the ferry-man saued himselfe by his dexterity of swiming: but the Religious sunck to the bottome. The other Religious extreme∣lie afflicted att the mischance of their Brother, most instanlie prayed S. Francis that he would voutsafe to assist his deuout child, who on his owne part in the best sort he could in the water imployed the helpe of his holy Father: who failed not in so vrgent a necessity to relieue this his beloued child: for he continually accompanied him in the depth of the water, till they ascended to the boat, where being ta∣ken by the hand he mounted, and went afterward to his Brethren, who were much amazed, not only to see him safe and secure, but more to see his garmentes so dry, notwithstanding the long time he had bin in the bottome of the riuer, in so much that one drop of water could not be perceaued vpon him.

An other Religious called Bonauenture trauailling with two of his companions in a boat, which by the forcible current of the water being splitted on the one side, they by that meanes sunck to the botto∣me* 3.203 of the riuer, but they from the lake of miseries inuocating the depth of mercie, and in this imminent perill imploring the assi∣stance of their holy Father S. Francis, the barke att length was raised without one dropp of water, and being conducted by the power of God and the vertue of the glorious S. they all arriued safe and secure to the shoare. * 3.204

A Religious of Ascoli being cast into a riuer, was deliuered of the danger by the merittes of the sainct.

* 3.205 Certaine men and women being in manifest perill of drowning in the riuer of Riete, they inuocated the helpe of S. Francis, and were deliuered from the dangerous shipwrack of their vessell.

Certaine Mariners of Ancona, being in a vehement storme without hope of sauing themselues, and as it were assured of their death, they humbly inuocated the assistance of S. Francis, yea with such faith, that there incontinently appeared a great light about their shippe, wherby in an instant they found the sea very calme, as if the glorious S. by his admirable vertues, could att his pleasure commaund the seas and the windes. I should in deed esteeme it a matter impossible to vndertake in this behalfe perticulerly to relate the admirable miracles which this holy Father hath caused to appeare so potent by sea as by land, where he hath assisted & releiued an infinite number of miserable dispayring per∣sons. And in truth it is not to be admired, that now raigning in hea∣uen he commaund the sea, considering that whiles he liued in the world, he was obeyed of euery liuing creature, yea in admirable man∣ner.

How diuers haue bin deliuered out of prison by the merittes and inter∣cessions of the sainct.

THE IX. CHAPTER.

A Grecian seruant of a gentleman in the Romane confines was falsly accused of theft: wherevpon his master caused him to be apprehended and cast into an obscure prison, with order to be bound and chained: but his mistresse knowing it, was exceeding sor∣rowfull, because she esteemed him sincere and faithfull, therfore often prayd her husband not to condemne him of disloyaulty but to sett him att liberty; but her prayers could take no hold in the obstinacie of her husband, and therfore she had recourse to the helpe of the glorious Fa∣ther sainct Francis, beseeching him to vndertake the patronage of the* 3.206 truth, to her prayers adding vowes. This aduocat of the afflicted went att the same time to visitt the prisoner; and hauing broaken the walles of the prison, and caused the manacles to fall from his handes, and the fetters from his feet, taking him by the hand led him out, saying: I am he to whome thy mistresse hath so affectionately recommēded thee. And albeit this poore prisoner was in extreme feare, and wandered much to find his way being much amazed and labouring to cleare his passadge, by the vertue yet of his deliuer he found himselfe in the di∣rect way, where he euidently knew the fauour he had receaued, wher∣vpon taking courage he went incontinently to his mistresse, to whome

he recounted the miracle, which encreased her feruour and loue to∣wardes our Lord IESVS CHRIST, and her deuotion towar∣des S. Francis.

* 3.207 In the citty of Massa, a poore man was to pay a quantity of siluer to a knight; but he was so poore that his goodes being insufficient to dis∣chardge the debt, he was att the sute of the knight imprisoned, the wretch therfore finding himselfe fast in prison, prayed the said knight to haue compassion of him, and graunt him some time for the loue of S. Francis: but this proud and merciles man contemning the cryes of this poore man, together with the loue of S. Francis, as if the loue of the sainctes were a friuolous matter and of small consequence, answeared him arrogantlie, that he would putt him in such a place as neither S. Francis nor any other should deliuer him, till he had dischardged his debt: and so caused him to be shutt vp in an obscure prison, with fet∣ters and manacles, thereby supposing, conformably to his peruerse will and not vnto reason, to torment him the more: but a litle after that he had practised this impietie, the glorious sainct Francis went to the prison, brake the dores, lockes, and iron chaines, manacles and fet∣ters, and so freed the poore fellow, and sent him directly to his house hauing by this admirable miracle trodden vnder foote the pride of the world. The cruelty of this knight was thenceforward chaunged into great mildnes.

Albertus of Aresso being also detained in prison, but iniustly: becau∣se the debtes pretended against him was not due, he recommended his innocencie to the holie Father S. Francis, to whome as also to his Reli∣gious, he was exceedingly deuoted, which he who had caused him to be imprisoned vnderstanding, with a loud voice blasphemously answea∣red: neither S. Francis, nor God himselfe shall deliuer thee out of my hā∣des till I be satisfied. On S. Francis eue, the prisoner hauing not yet ea∣ten,* 3.208 because for reuerence vnto him he had giuen his meat to a poore creature, the said S. appeared vnto him in the night, and as he en∣tred into the prison all the dores did open, and att the same instant the fetters and manacles fell from the handes and feet of the prisoner, who went foorth and with great astonishment hastened vnto his house: from thenceforward with greater deuotion he fasted the eue of the feast of his deliuerer, and wheras he accustomed yearly to presente a wax light vnto his church, he thenceforward in memory of this benifitt augmēted the quantity therof.

Of other miracles like vnto the forsaid.

THE X. CHAPTER.

IN the time of Pope Gregory the ninth, there was a Cittizen of A∣lisia called Peter, who being accused of heresie, was apprehended att Rome, and by order from the Pope committed to the custo∣dy* 3.209 of the Bishop of Tiuoly, assuring him that if he permitted him to es∣cape he should be depriued of his bishopprick. He then hauing receaued chardge of him, had him no sooner in protection, but he chained him with fetters and manacles: and cast him into a strong and strict pri∣son, and gaue him bread by waight, and water by measure. The miserable wretch therfore finding himselfe reduced to that ruefull and pittifull estate, hartelie recommended himfelfe vnto God and con∣tinually powred out teares; he implored the assistance of S. Francis, praying him to haue compassion on him, calling withall to memorie that his feast approached: and because the light of faith had expelled all peruersity and errour of heresie, affectionatlie recommending him∣selfe to the faithfull seruant of IESVS CHRIST, he merited to be heard of his diuine maiestie. For in the verie night of the holy In∣tercessours feast, about the beake of day, the mercifull Father discen∣ded in to the prison and called him by his name, willing him incon∣tinentlie to arise. He not hauing heard the dores of the prison to open, nor any other noise, and hearing himselfe called, full of trembling de∣maunded who called him. Hauing vnderstood that it was S. Francis, and perceauing his manacles and fetters to be fallen of from his handes and feet: and seeing the dores of themselues to open, he was stricken into such an amazement, that albeit he found his person freely att li∣berty and had commodity to goe forth, yet had he not power to stirre from his place. Being in this perplexity, he called out, and the keepers came running, who seeing the man thus vnchained, knowing well in what manner he was fettered; perceauing also the dores of themselues to be opened, that were so surely fastened, and the lockes with other iron implementes lying on the ground, they aduertised the bishop therof, who goeing incontinentlie to the prison, and hāuing seene and considered all circumstances, knew manifestly that it was a worck of God. Wherat falling on hIs knees he adored God, and causing the chaines, manacles and other irons, as lockes, barres and nailes that we∣re miraculouslie loosed, to be gathered together, he sent all to the Pope and Cardinals, to whome he related the miraculous historie not

without admiration to his Holines, who was willing to giue abso∣lute freedome to this wretch, for his Intercessotrs sake.

A gentleman called Guidolot, of S. Giminian, was falsely accused to haue poisoned a knight, and to haue resolued also to poison his son∣ne withall his family, in which respect he was by the gouernour of the* 3.210 place committed prisoner to a very strong tour, where his handes and feet were loaden with irons, but knowing his owne innocencie he put his hope in God, recommended his cause to the holy Father S. Francis, and inuocated him to be his Aduocat and Protectour. But the gouer∣nour considering the enormity of the fact wherof he was accused, deui∣sed by what tortures he could to wrest out the truth of this accusation & by what tormēt to putt him to death when he should haue acknow∣ledged the crime: and hauing determined to begin the next morning by torture to examine him: the gentleman the same night was visi∣ted by Sainct Francis, who was enuironed with a resplendant light which still continued till the break of day, and this diuine light being gone, the prisoner was exceeding ioyfull, with hope shortly to be deliuered without any detriment. Now soone after the Sergeants came to conduct him to the place of examination, where without other pro∣ceeding he was fastened to the torturing cord, then being lifted vp very high, the Iudge examined him vpon the crime: but hauing con∣fessed nothing, the Iudge appointed a great weight of iron to be fa∣stened vnto him, wherwith he was often times hoissed aloft, and violentlie lett downe againe, to make him confesse. But he as inno∣cent and interiourlie comforted by the diuine maiestie, in fauour of his innocencie, appeared before the face of the iudge full of ioy, as one that felt not any paine by the tormentes. The Iudge perceauing that he contemned his tortures, became furious and commanded a great fire to be kindled vnder him, that by the extremitie of the hote fire, he might be constrayned to confesse the fact, which pro∣ued vaine, for neither the fire, nor smoake, did in any sort offend him. The iudge therfore, for his last crueltie caused a vessell full of boiling oyle to be cast in his face, which by the vertue and merit∣of his Aduocat to whome he had recommended his cause, procured him no more offence then had done the former extremities. Att length the Iudge and executioners, wearied with tormenting this gentleman, he was by sentence declared innocent and freed, and remit∣ted to his former freedome and liberty,

Of the certaine women, that being with child and in danger of death; att their deliuery were releiued by the sainct.

THE XI. CHAPTER.

A Great Countesse ot Slauonia, who was no lesse famous for her vertue and worthines, then noble in bloud and discent, was exceeding deuout vnto S. Francis, and very charitable, vnto his Religious. She being in trauaile of child, was so tormented with throwes, that the birth of the child was attended to be her death; all humane helpe was despaired of, without destroying the fruit. Now a∣middest the anguishes, she called to minde the great vertues and merit∣tes of S. Francis and of his eminencie, therefore hauing att other times bin piously affected vnto him, she with a very strong confidence, had re∣course* 3.211 vnto him, as to the assured refuge of the desolate, saying: O glo∣rious S. all my afflicted members, beseech thy pitty to assist them, and I promise thee by hart, that which I cannot expresse by wordes. Behold an admirable accident! she had no soeuer vttered these wordes, but her pangues did ceasse as did the terme of her trauaile, for she brought into the world a faire and healthfull boy, neither did she faile of her vowe; for she caused to be builded a faire and lardge church, in honour of her deliuerer, which being finished, she gaue it to his Re∣ligious, spending the rest of her dayes exemplarly, more affected then euer to the glorious father sainct Francis, her Aduocate and Pro∣tectour.

About the plaines of Rome, a woman called Beatrix, whose time of greatnes being complete, and hauing alreadie four whole dayes ca∣ryed her fruit dead in her wombe, oppressed with most violent tor∣mentes, she expected only death, the creature which she carryed li∣uelesse in her, reducing her to this extremity: the Phisicians failed not to administer vnto her all conuenient remedies that they could deui∣se; but all humane helpe was vaine, so that the malediction which* 3.212 God gaue to Eue in the earthlie Paradice, might be said to be in a supreme manner fallen vpon her, considering that her verie wombe wherin she had alreadie buryed her sonne, was the beginning of her sepulture. Now for her last releife, she sent to the Church of sainct Francis to demaund some relique, where finding no other thing then a peice of the cord wherwith he was girded, two Religious of his Order brought it vnto her and layd it reuerently vpon her. It admi∣rably succeeded, that as soone as this dolefull woman had touched the

piece of cord, she was deliuered of her dead child, which doubtlesly had caused her death, so that her anguishes did cease, and she remayned sound and deliuered from the imminent perill of death.

Of other like miracles, in assisting litle children.

THE XII. CHAPTER.

ALl the children that a gentlewoman of Carnio called Iulian, brought into the world, did dye before she could haue com∣fort of them, which caused her an extreame affliction, inces∣santly* 3.213 complayning of her disastre that till then she had brought foorth her children only to be buryed; now it chaunced that being four mon∣thes gone with child, reflecting more, by reason of her disgraces past, vpon the death, then the birth of the child conceaued in her wombe, she prayed sainct Francis for the conseruation of the life of that which was not yet borne. Vpon a night therfore, there appeared vnto her in vision a woman hauing in her armes a right beautifull child, which she offered her, but she refused it, as fearing it would incontinently perish in her handes. Notwithstanding the said woman encouraged her say∣ing: receaue it confidently, for it is sent thee by the glorious Father sainct Francis, the true comforter of the afflicted, and be assured it shall not dye as the rest haue done, but shall liue, and thou shalt find great contentment in his vertuous disposition. Awaking, she remem∣bred this celestiall vision, which thenceforward procured her exceeding ioy to the time of her deliuery, which was of a stronge and complete sonne; who as he came into the world by the intercession of S. Francis so did also the vertues and merittes of the S. encrease in him, that being great he induced his parentes to liue spiritualy: he faithfully serued IE∣SVS* 3.214 CHRIST, and honoured his glorious SS. with great zeale, and per∣ticulerly the holy Father S. Francis.

The like miracle was wrought in the citty of Tiuoly. A woman ha∣uing diuers daughters, much desired to haue a sonne; to which effect she often offered her prayers with a strong faith vnto sainct Francis that he would be her Intercessor, who att lenght conceauing and the ti∣me of deliuery attended, her fauour was doubled, for att one birth she brought into the world two sonnes, wherof being ouer-ioyed, she yelded infinite thanckes to God the Creatour and to his deuout seruant S. Francis.

Neere the citty of Viterbo, a woman being neere her deliuery, was subiecte to soundinges, such as she was often supposed to be dead

being withall oppressed with such panges and throwes as women in that case doe ordinarilie endure; her nature and strenght alreadie failing her, and as it were desperate of all humane helpe, she de∣uoutlie inuocated sainct Francis, and with such faith recommen∣ded her selfe to his merittes, that she was miraculouslie freed of those tormentes, and was deliuered of a fayre and well proportioned child: But w••eras shortlie after, shee seemed to haue forgotten this great benefitt receaued, not yelding due honour vnto the sainct, because one the day of his feast, in steed of honouring and sancti∣fying it, she employed her selfe in certaine base and vnseemelie ex∣ercises, God permitted, for this ingratitude, her right arme instant∣lie* 3.215 to wither: the iust diuine wroth rested not there, but she at∣tempting to lift vp her cripled arme with the other, that also wit∣hered withall. This woman thus miserablie afflicted, became re∣pentant and acknowledged her crime committed, and with such a faith promised almightie God to amend her selfe, that by her true contrition and penitence, she merited to haue the vse of her armes thus lost, by almightie God, restored vnto her, through the merittes of sainct Francis; wherin appeareth how God pu∣nisheth ingratitude, and admitteth into fauour the truelie peni∣tent.

* 3.216 An other woman of the countrie of Arrezzo in Tuscane, ha∣uing for seauen dayes together endured intollerable anguishes of childbirth, being become euen all blacke and deformed in her co∣untenance, by meanes of the extremitie of her greife her cure being desperate, she, more by heart then voice, vowed her selfe to sainct Francis, and with such a firme confidence implored his aide, that falling into a slumber, she saw in vision her Intercessour, who sweetlie saluted her, demaunding of her if she knew him: and she answeared, she did: Then he bid her say the Salue Regina, affir∣ming that before she had ended the same, she should be securelie deli∣uered. This woman vpon this discourse awaking, with great hope began the Salue; and hauing said, Illos tuos m••sericordes oc••los ad not conuerte, she was instantly deliuered of a sonne, for which she gaue thanckes to the Queene of heauen, the mother of mercies, who, by the merittes of sainct Francis had vouchsafed to haue compassion of this miserable woman, and to comfort her.

Of the blind that by the vertue of this S. receaued sight.

THE XVII. CHAPTER.

THere was a Religious in the Couent of the Freer Minros at Na∣ples, called Robert, that for diuers yeares had bin blind, yea there were fleshy lumpes growne with in his eyes that hindered the motion and vse of the eyeliddes; Diuers Religious being from seuerall partes of the world assembled vnto this Couent, the holy Father S. Frā∣cis vouchsafed in their presence to cure him that was blinde, therby to encourage the said Religious that were to attempt a long iourney; so that the said Religious supposing one night to dye, and hauing had the recommendation of his soule, the holy Father sainct Antony of Padua, Brother Augustin, and Brother Iames of Assisium, and ta∣king* 3.217 a knife, he cutt of all the superfluous flesh that was on his eyes: in such sort that in one instant he both restored his cleare sight; and deliuered him from present death: and then said vnto him: Robert this fauour which I haue done thee, is a pledge and testimony vnto all the Religious that are to depart hence to trauell into diuers con∣tryes, that I wilbe continuallie in their presence, and will direct their steppes, that they may fulfill their obediences with a greater consolation, ioyfull hart, and as enamoured of our Lord IESVS CHRIST.

Neere vnto Thebes in the Romane contrie, a blind woman, ha∣uing fasted with bread and water on the vigill of sainct Francis, the* 3.218 morning of the feast, her husband verie timelie conducted her to the Couent of the Frere Minors, there to heare Masse, and att the eleuation of the Blessed Sacrament her eyes were opened, and she ma∣nifestly saw and adored it with the greatest deuotion she could with a loud voice crying out: I yeld thee infinite thankes my lord, and to thee ô glorious sainct Francis, who haue permitted me to see the most sacred body of my Redeemer IESVS CHRIST. Which the people there assembled, seeing and hearing, they all praysed and thancked God for the same. The masse being ended, the people, in regard of this miracle, could not be satisfied with beholding this wo¦man; for they all knew she had bin blind. Retourning to her house she gaue infinite thanckes to God, and to S. Francis, spending the rest of her time very religiously.

In the plaines of Rome, there was in the citty of Posta a child of four∣teene yeares old, so afflicted in one of his eyes, that it slipt out of

the place, and for eight dayes together he was constrayned to hold in his hand the aple that hung by the sinowes of the same eye, which being as withered hung out the length of a finger: The Phisicians were ignorāt what to doe, for to cut it off, was very dangerous, and therfore they held it as a desperat cure: but the Father who fainted with g••eife, hauing tourned his hart towardes God and the glorious Father S. Francis, with a right confident faith required his helpe, wherin he was not deceaued, but graciously heard: for without other meane the eye of the child retourned into his first estate, and of dryed and withered as it was, became faire and cleerer then before, enoying a pure sight, to the exceeding ioy, edification and consolation, of all those that vnder∣stood therof.

Of other blind, restored to sight by the vertue and merittes of the S.

THE XIV. CHAPTER.

* 3.219 IN the plaines of Rome, in a towne called Magno, vpon the eue of S. Francis, a piece of timber falling from on high, stroake a Preist on the nape of the necke: the violence of which blow stroake the right eye out of his head, and by the force therof he also fell vnto the ground. But imploring the aid of S. Francis by these wordes: Holy Father helpe me, that I may be able to goe to thy feast, as I haue promised thy Reli∣gious, he incontinentlie arose sound, and cured, his eye being retour∣ned into his proper place, with as great contentment to those present, as they had conceaued horrour att the accident. Therfore the more reuerentlie to shew themselues thanckfull vnto God, they went in com∣panie into his church, to celebrate his feast with this priest, who made publikely relation of the great compassion and vertue of this S. which in himselfe he had experienced.

* 3.220 A man of Mount-Gargan, labouring in a vineyard, thincking to cutt a branch of a tree, cut one of his eyes in two pieces, one of which fal∣ling out of his place, hung downe to the depth of his iawes: whe••fore despayiring of all humane helpe, he had instantlie recourse vnto S. Frā∣cis, vowing to fast the eue of his feast, if he assisted him in this extre∣mitie, which he vttered so heartily and with so strong a faith, that his prayers ended, the two pieces of his eye reioyned againe, and his* 3.221 sight was as perfect as before, for which he gaue thanckes with great deuotion.

A gentlemans sonne that was borne blinde, by the intercession of the glorious Father S. Francis receaued his sight: for which great miracle, he attayning to conuenient age was called Illuminatus, who to shew

himselfe gratefull as was requisite, and to attaine greater perfection, became a Frere Minor, where he so profited in the light of the grace of God, that he seemed to be the sonne of the true light, that illuminateth euery man of this world, and conformablie to his life also dyed very piouslie.

A gentleman c••lled Girard of Zacanto, neere vnto Anania, albeit he were sinnefull, yet did he not omitt charitably to entertaine the Frere Minors: This man on a time lodged two that were of a Couent neere vnto him, who being to ••etourne to S. Francis appeared to one of them, & said: Goe to that gentleman who, in you receaueth God & me, and tel him from me, that he is become blind, by reason of the sinnes which he knoweth himselfe to be guilty of, and wherof he would neuer be con∣fessed: which said he vanished The Religious went to him, & made full* 3.222 relation therof vnto him, who reflecting on himselfe, acknowledged that what the S. had reuealed of him was very true, whervpon being moued vnto perfect contrition, he made a generall confession, with a∣bondant effusion of teares: and as soone as he had confessed all his sinnes, he recouered his sight. The bruit of this great miracle was generally spred, which stirred vp many, not only to deuotion towardes this holie Father, but euen to an entire confession of their sinnes, and to an enter∣tainement of the poore of IESVS CHRIST.

Of many diseased that were cured by the merittes of the glorious Father Sainct Francis.

THE XV. CHAPTER.

THere was in the village of Preue a poore boy both deafe and dumbe, from his birth, whose tongue was so short & litle that it seemed to such as sought it, to be cutt of. A gentleman called* 3.223 Marck, for the loue of God entertayned this poore boy, of whome he conceaued a great compassion in regard that he found him to be of a good disposition. He often said vnto his wife, that if the holy Father S. Francis would vouchsafe by his intercession to cure him, he would pro∣mise for the loue of God to entertayne him all the time of his life. The glorious S. lente not a dease eare to this pious intention, for the obla∣tion being made, the boy began sodenlie to haue his tongue att liber∣tie and to speake, saying glory be vnto God, and to the glorious Father S. Francis, who hath now giuen me my speech and hearing: for which the gentleman and his wife no lesse amazed then ioyfull, gaue in∣finite thanckes to God, performed the said promise, and liued very spiritually; being alwayes mindfull of this miracle, and had a speciall

care of the said child, for the loue of God, and of his faithfull seruant S. Francis.

Brother Iames of Iseo in his infancie, and whiles he was vnder his* 3.224 fathers protection, had a cruell wound in his stomake, but being in∣spired of God, with a very feruent deuotion he entred into the Or∣der of this Sainct, notwithstanding his tender yeares, and the said in∣firmitie which he neuer discouered, till being present art the trans∣lation of the glorious Sainct and approaching neere the sepulchre wherein his holie reliques were to be placed, he with a feruent deuotion embraced the sepulchre whence that pretious treasure was taken, and was instantlie cured of his wound, which otherwise was incurable, euerie thing disposing it selfe conueniently, the very band falling of wherwith it was bound; and in that ••ort were manie persons cured of the like infirmities by the merittes of this glorious Sainct, as Brother Bartholomew of Agubio, Brother Angelus of To∣di, Syr Nicolas of Stichiam, Iohn de la Foye, a Pisan gentleman, one of the cittie of Ciperne, Peter Sicilian, a man of Spelle, ne∣re vnto Assisium, and many others cured of like diseases, as also especially Brother Angelus of Tudette, and a Preist of Sucane cal∣led Sir Nicolas, and an other also called Iohn de Fore, and a man of the citty of Pise, an other of the citty of Cisterne, and one of Fspelle, one called Peter of Sicily, and infinite others, that were, by the mercie of God, and the merittes of blessed S. Francis, miracu∣lously deliuered.

* 3.225 A woman of Maremme had bin about fiue yeares troubled in her spiritt, depriued of her sight and hearing: yea was come to that point, that she rent her garmentes with her teeth, and as enraged, feared neither fire, nor water, nor other danger, and as besides fal∣len into that horrible disease of the falling sicknes. This miserable wretch it pleased the diuine Maiesty to fauour, and first to illu∣minate her interiourlie, for Sainct Francis one night appeared vnto her, sitting verie eminentlie eleuated in a Royall seate, before whome falling one her knees, she humbly prayed him to cure her. But the Sainct deferring to graunt her request, she redoubled her petition, therevnto adding a vow, and promised him that in the honour of God and him, she would neuer whiles she liued, deny an almose to any poore person, that should demaund it of her, so∣far foorth as her ability would stretch, which Sainct Francis ac∣cepting, he made on her the signe of the crosse, and she was cured both of body and soule. Many others oppressed with like infirmi∣ties, haue bin cured by this compassionate Sainct and particulerly a yong mayden of Norcia, and the sonne of a gentleman of the said cit∣ty,

who were deliuered by almighty God, through the merittes and intercession of this his humble seruant.

Of other like miracles.

THE XVI. CHAPTER.

PEter of Fullignium, goeing as a Pilgrim, but with litle deuo∣tion to visitt the church of S. Michael the Archangell, and drin∣cking water att a fountaine, the diuell entred into his bodie, and so tormented him that he was as it were vtterlie grinded, broa∣ken,* 3.226 crushed, and all black; he alwayes vttered abhominable matters, and vsed certaine gestures that were dreadfull and fearfull to all the beholdeis. And being on day lesse tormented then of ordina∣rie, he remembred to haue heard the meruailous worckes of sainct Francis to be exceedinglie recommended, and particulerly that he deliuered such as were possessed: He went vnto his Church, whe∣re with a profounde humilitie and deuotion, he approached vnto his holie sepulchre, which hauing touched, he was miraculouslie de∣liuered of this oppression, for which he shewed himselfe thanckfull vnto God and S. Francis.

* 3.227 A gentlewoman of the citty of Narnie, afflicted by the de∣uill, was by the compassion of the sainct deliuered, together with diuers others that were tormented by the deuill, which would be to long to committ to history.

* 3.228 A gentleman of Fano called Bon, being afflicted with the pal∣sey and leprosie, caused himselfe to be conducted to the Church of Sainct Francis where he prayed him for his health, with such instancie and faith that by the merittes of the sainct he was heard of almightie God.

* 3.229 A yong man called Accio of Saint Seuerin being a leaper, made a vow to the S. caused himselfe to be carryed vnto his shrine, and was incontinentlie by his merittes deliuered. This glorious sainct had many excellent vertues touching the dressing and curing of this disease: for he had deputed himselfe vnto their seruice, for the loue he had to piety and Christian humility.

A gentlewoman of the citty of Sora, called Rogata, for foure and twentie yeares, endured, with extreme affliction the bloudy flux, and this infirmitie was occasion of other diseases besides: she ha∣uing bin long time tormented by the Phisitians, and finding no ease, but a continuation of her greife, and diuersitie of cruell diseases, it reduced her euen to death: for when her flux was stayed, her

her legges, and all her body did sweell, and whiles her flux conti∣nued, it did so afflict her that she could not stand on her feet, so that this poore woman knew not what to doe other then to expect in short time the end of her life; being in this perplexity, she one day heard a yong man recoūt the merueilles so admirable which God had wrought, and did worck by the merittes of the glorious Eather sainct Francis, which so moued her, that with abondant effusion of teares, repleni∣shed with faith and hope, she began to say to her selfe: O glorious Sainct that art famous by so many miracles, if it would please thee to haue compassion of me, and to free me of mine insupportable mi∣seryes, thou knowest how much the great glory of thy clemencie would therby be augmented; for it seemeth thou neuer diddest worck* 3.230 so great a miracle: which hauing vttered, she had an instant feeling of the diuine operation in her; for by the merittes of the Sainct she was cured. And together with her, a child of hers called Marck, maymed in one arme, who hauing vowed to the Sainct, was presently cured.

* 3.231 A Sicilian woman, hauing bin afflicted with the bloudy flux, was by the merittes of this stander-bearer of IESVS, cured therof. Pra∣xede a Roman gentlewoman, famous for her sanctity, in regard that she had liued exemplary from her tender age, att which time for the lo∣ue* 3.232 of her Spouse IESVS CHRIST she shutt her selfe for 40. yeares into a litle chamber: she I say, was fauoured of sainct Francis; for goeing one day vpon occasion to the topp of her house, being sur∣prised with an amazement of her head, she fell downe and brake her foot and legge, and disioynted hir shoulder: but the holy Father sainct Francis incontinently appeared vnto her, enuironned with splendour and glory, and said: Arise my daughter and feare not: then taking her by the hand, he lifted her vpright on her feet, and presently the vision disappeared. This gentlewoman thus amazed, went about the house, considering with her selfe whither she were cured, or that she dreamed; and the greatnes of this miracle was such, that albeit she felt the truth therof, she neuertheles called for a light, wherby she as∣sured her selfe that the diuine vertue by meane of sainct Francis, had wrought this miracle in her, which she related to her lay sister, and af∣terwardes to diuers that did visitt her.

Of the merueillous chasticementes which God hath layd on those that haue not kept and honoured the feast of this glorious S.

THE XVII. CHAPTER.

IN Poictou, in a village called Sime, there was a Preist named Sir Renald, very deuout vnto S. Francis, and therfore, aduertised* 3.233 his Parishioners of his feast, exhorting them to keep the same as of precept: but one of them hauing litle respect therof, went that day to cutt wood, and as he prepared himselfe thervnto, he heard a voi∣ce that spake vnto him three seuerall times: Doe not worcke, for it is a festiuall day; but the indeuout fellow would no more obey the voice of God, then he had done the aduertissement of his Curat; and therfore the diuine power, for the glorie of the Sainct procee∣ded with correction: for this man lifting vp one hande to cutt a forck of wood which he held with the other, his left hand remayned fa∣stened to the wood, and the other to the iron, without power to moue his fingars: wherwith the wretch was so confounded, that not knowing what to doe, he resolued to goe in that manner to the Church where the people were yet assembled, who beholding him in that estate, were extremely amazed att so strange and vnwonted a puni∣shment. But the miserable fellow repenting his fault, and being admo∣nished by the Preist, he humbly fell on his knees before the aultar, and hartely recōmended himselfe to the S. and according as he had bin thri∣ce admonished by the diuine voice, he made three vowes: the first was thenceforward to keep the feast; the second, that during all his life he would be euer present on that day in the same church, to prayse and ho∣nour God and S. Francis; the third that he would goe personally to vi∣sitte his holy body att Assisium. It was doubtlesse a matter worthy and admirable for all the people assembled in that Church, to be∣hold, that hauing made the said first vow, one of his fingars was loo∣sed from the iron instrument wherto his band was ioyned; hauing ma∣de the second vow an other fingar was loosed; and after the third, not only the third fingar, but both his handes formerly fastened, were absolutely set att liberty. The people hauing seene the greatnes of this miracle deuoutly gaue thanckes vnto God together with the man deli∣uered, admiring the notable and singuler vertue of the S. that could so miraculously strike and cure in one moment. The iron and wood wher∣to his handes were fastened, doe to this present hang att an altare in the said church, which was erected in honour of S. Francis and in memory of this miracle: many other miracles wrought in the said place, and

that circuit demonstrate how great the vertue and power of this glori∣ous sainct is in heauen, and how much he is to be honoured and reue∣renced on earth.

In the citty of Mans, a woman refusing to keep the feast of S. Fran∣cis, tooke her distaffe and spindle to spin: but endeauou••ing to begin, her ••••ngars became so stiffe, and procured her such torment, that ma∣de her in manner furious; but acknowledgeing her fault and the ver∣tue and merittes of the Sainct, she hastened instantly to the church, wherere she played the Religious to recommend her to God and the* 3.234 Sainct. So the deuout Religious offering their deuotions for this wo∣man, were heard: for she was att the very instant cured of that ex∣treme and insupportable torment. There remayned only a signe as it were of a burning, in memorie of this miracle. Manie other li∣ke accidentes haue occured, as in the plaines of Rome, an other wo∣man for refusing to keep the feast of the Sainct. And in Spaine a man of Valladolid, together with an other woman in the cittie of Pil∣les: in which places the woman making no esteeme of the feast of the Sainct, were rigou••ouslie punished: but hauing acknowledged their faultes and done penance for them, they were with more admi∣ration deliuered.

A knight of Borgo in the contry of Massa, without feare or respect contemned the wonderfull miracles of S. Francis, offering many abuses to the pilgrimes that went to visitt the Church where his body reposed▪ he euen impudently rayled against the Religious. It happened one day that blaspheming the glorie of this holie Father, he said: if it be true that Brother Francis be a Sainct, he will that my sword be my death,* 3.235 and if he be not so, I shall remaine without danger: O admirable ef∣fect of the iust i••dgement of God; some few dayes after this w••etch hauing certaine speeches with a nephew of his owne, they grew from wordes to blowes, and the Nephew wresting his sword out of his han∣des thrust him through the body, with which thrust he instantly dyed; God permitting his punishment to be conformable to his horrible blas∣phemie, for an example to the temerarious that with ouer presumptu∣ous wordes, blaspheme the admirable worckes of SS. who meritte to be honoured and reuerenced.

* 3.236 A Iudge called Alexander, did not only condemne sainct Francis and his singuler vertues: but did euen with all possibility endeauour to withdraw his holy reputation from the opinion of men: in respect wherof by diuine permission he instantly became mute, and so remay∣ned for six yeares: att the end wherof acknowledging that he had bin punished in that member wherby he had offended, he was so pe∣nitent for his crime, that he appeased the indignation of God and of

the mercifull Sainct in such sort that his speech retourned, for which he was thanckfull to God and to the Sainct his intercessour: he failed not thenceforward to consecrate that tongue of his, which he had abu∣sed in blasphemy, to the praise and benediction of God and the glorious Father S. Francis, to whome the said punishment had made him excee∣ding deuout.

Of some other miracles wrought by this glorious S.

THE XVIII. CHAPTER.

IN the Borough Gallian of the diocese of Cales, there was a wo∣man called Marie, who with great deuotion spent her time in* 3.237 the seruice of God, and was merueillouslie deuouted vnto sainct Francis; she one day constrayned by necessitie, went foorth of her house, in a verie hote season, seeking her ••iuing by labour; and being vpon a litle hill she was exceeding wearie, as well through her ordi∣narie abstinēces, as by the present extremitie of the heat, and therwith∣all being verie thirstie, she sate downe on the ground in that an∣xietie void of all comfort; and being there reduced nere vnto death, she with a deuout spiritt called on her Aduocate, and humbly per∣seuering in her prayer, with wearines she fell a sleep. Now God who alwayes assisteth them that truelie putt their confidence in him sent the glorious Sainct to her that was deuout vnto him, who in∣continently awaking her, called her by name, saying: Mary, arise, and drinck of the water that by diuine grace is graunted to thee and to ma∣ny. This woman hearing the voice, with an incredible force arose on her feet, and hauing taken a stone out of the ground which the S. in her dreame had shewed her, and a litle stirred the earth with a staffe, there sprung out a water most cleare and of a very delightfull tast, which afterward by the will of God grew to a great fountaine. Thus did this woman quench her thirst, recomfort her forces, and washing her eyes which had bin long time bleared and dimme, they were then∣ceforward most pure and cleare, wherwith exceedingly cōforted she re∣tourned to her house, manifesting to each one this great miracle to the glory of God and to the said Sainct, so that this miraculous fountaine being diuulged, the people flocked thither from far off, the water ther∣of was proued to be of greater force and vertue then other waters, in such sort that such as repayred thither with deuotion to see this mi∣racle, confessed and contrite, drincking of the water, were cured of their infirmities: This fountaine is yet extant in the said place, where is

* 3.238 builded a faire Church, where ordinarily the diuine office is celebrated.

In the citty of S. Facondus in Spaine, a chery tree of one deuout vnto S. Francis being withered, the S. against the ordinary course of nature made it wax greene, beare leaues, flowers, & fruit as before. He wrought the like miracle for the inhabitantes of a village neere vnto Vilely, freing their vines from the wormes called ••••nd-ea••ers, that did destroy and wi∣ther them, without any meane to preuent them. Nee••e vnto Valence there were litle wormes that deuoured the corne in the garners, & par∣ticulerlie of a preist very deuout vnto the S. who not able by his industry to preuent such a dommage, he affectionatlie and with a strong faith re∣commended the matter to the S. and obtained that the said wormes va∣nished and were neuer seene after. All the iuri••diction of the lord of Ma∣le-pierre in Apulia, was by the holy Father S. Francis deliuered from the vexation and importunity of the locustes that destroyed the whole coū∣try, consuming the grasse, corne and fruit, the said gētleman hauing with a true humility implored the helpe of the said sainct.

One called Martin had two oxen, one of which where he was feeding brake a legge, so that without any hope that it could be recouered, he went full of despaire vnto his house, carrying with him wherwith ra∣ther to flea him thē to imagine of any cure: but departing from the field, and fearing that the wolues might deuoure him whiles he went home,* 3.239 he inuocated the glorious Father S. Francis saying: holy Father, I com∣mend myne oxe vnto thy care this night: which he vttered with such a faith, that arising very early the next morning, carrying with him some∣thing to dresse the oxe, and hauing with him a freinde of his, if he chaū∣ced to finde him dead, to helpe to flea him, they found the oxe when they came to the field as sound, as if he had receaued no hurt, for which they yelded infinite thanckes to their Pastour who had not only preser∣ued him from the wolues, but had also healed him of an incurable rup∣ture. They conducted him to the house, publikely relating this miracle.* 3.240 This humble and glorious holy Father in all necessities assisted them that with a feruent faith inuocated him, not disdayning euen in base and meane accidents to comfort thē. Which I speake, because being demaun∣ded in small matters and so litle consequence; he failed not to assist tho∣se who were deuout vnto him to their great contentment and satisfac∣tion; As he did a gentleman of Amiterne, whose horse he recouered, it being lost. And a woman, out of whose handes a dish had fallē and was broaken in many pieces which he reioyned together. And an other of Mountolme in the Marquisate of Ancona, for whome he reioyned a plough share, that was broaken in worcking.

Of other miracles of great piety.

THE XIX. CHAPTER.

IN the bishopricke of Sabee, there was a woman about 80. yeares of age, whose daughter dying, left behind her a sucking child: this old woman not knowing how to bring vp the child, not yet being of ability to procure it a nurce, she was exceedinglie grieued to see to this litle one that did not thriue, for she gaue it nothing but baked aples to sucke; liuing in this affliction void of all humane hel∣p••, and one night bitterlie lamenting, she had recourse to the compas∣sionate Father saying. Gracious Father S. Francis assist me if thou please in this extreme necessity. The true louer of innocencie, incontinently appeared to this good old woman, and said: Woman that with so many* 3.241 teares hast called on me, put the mouth of the child against thy breast: for God will giue thee milke abondantlie to nurse it. This old woman be∣leeuing layd the litle child to her brests, and found them to be full of milke, which continued as long as was needfull to giue the child to suck▪ which is a thing well knowne to be against the course of nature, but worthy of such an Interc••ssour. This admirable fact was diuulged ouer all the contrie, whence the people from all partes flocked to see this old woman and her sonne, as a matter worthy of deepe ad∣miration: for which they praysed God, and his faithfull feruant sain•••• Francis.

In the citty of Spoletum, a man and his wife had but one only child, for whose deformity they continually lamented: for he had his armes fa∣stened to his neck, his knees to his breast, and his feet to his hippes, and* 3.242 breifly▪ so deformed that he seemed not the child of a man: in which res∣pect his Father and Mother beholding him, they seemed to see their reproach and disgrace, and particulerlie the mother in beholding such an horrible creature to be borne of her bodie: wherfore she often with sighes and lamentations recommended herselfe vnto God, inuoca∣ting S. Francis to be her intercessor, beseeching him to comfort and re∣lie••e a woman so much afflicted. As she one night lamented vpon this subiect, Sainct Francis caused her to sleep, then in her dreame appea∣red vnto her, and with very compassionate wordes comforted her, and a••tlength wished her to carry her child to a church verie neere thervnto, and dedicated to his name, promising her that after she had washed him with the water of the Couent-well, in the name of God he should rec••a••e his perfect shape and health. But the woman 〈◊〉〈◊〉 this to be an ordinarie dreame, affected not the wordes of the

S. who an other time appeared vnto her redoubling the same admo∣nishment, which she no more beleeued then the former: The glorious sainct retourned the third time, and himselfe conducted her fast a sleep together with her sonne to the dore of the Couent, where he left her & disappeared. Certaine great Ladies of deuotion comming thither in the meane time, awakened this woman who much amazed to finde her sel∣fe there, related vnto them the vision and so in company they presented the child vnto the Religious, who incontinentlie drew water out of the well, and the most honourable and worthyest lady with her owne han∣des washed the child, which being washed; his lymmes miraculouslie became duely placed, to the wonderfull astonishment of those present, perceauing what the mercy of God was in our behalfe, by the great me∣rittes of his seruant.

Of the miracles wrought by S. Francis by the signe of the crosse.

THE XX. CHAPTER.

* 3.243 THere was a man in the towne of Chora within the diocesse of Hostia, which was so depriued of the force and strength of one foot, that he could neither goe nor any way moue the same: wherefore despairing by humane art to cure him, he began one night to discourse with S. Francis as if he had bin present, complayning be∣fore his altare in these wordes. S. Francis helpe me, remember what I haue done in thy seruice, carrying thee with such deuotion on my asse, I haue kissed thy holy handes and feet, and haue bin euer most deuout vnto thee; I loue thee cordiallie, consider therfore how I am tormented with this extreme paine. The holy Father, as approuing his discour∣se was moued with his iust and pious complaintes, and as one that hath a continuall memory of those deuout vnto him, he appeared with one of his Religious to his freinde, euen whiles he was waking, and said: Sith thou hast called on me, I come to thee bringing wherwith∣all to cure thee: then comming neere him he touched his place of paine with a litle staffe, wheron was the figure of the signe Tau, the Greek letter thus made in forme of a crosse, and presentlie the apo∣stume brake out of his legge, and his paine ceassed, the said man re∣mayning perfectlie cured, and that which more augmented the mira∣cle was, that in the place where his griefe was, the signe of Tau re∣mayned* 3.244 for memory of the same. It was the seale wherwith the holy Father S. Francis sealed his letters, when he wrote to his freindes con∣cerning any worck of charity. Now here is to be obserued, that whi∣les we discourse of the diuerse miracles of this glorious sainct, it hap∣peneth

by diuine inspiration and the will of this inuincible stan∣de••dbearer of the crosse, that we end our historie with the signe of Tau and marck of our saluation, for hence may we collect, that as it was vnto him a comfort and great meritt towardes his saluation, in following IESVS as his Champion, so being now triumphant with IESVS CHRIST, it is become vnto him an assured testimonie of his honour and glory, for great and admirable is the my∣sterie of the crosse wherin the giftes of graces, the merittes of life, and the treasures of the wisdome of God, are very deeply couered and con∣cealed from the wise and prudent of the world which neuertheles were entierly reuealed vnto this poore of IESVS CHRIST, who during his life followed only the steppes of the crosse, and neuer con∣ceaued tast of any other thinge then the sweetnes of the crosse, so that in the beginning of his conuersion, he might well say with sainct Paul. God forbid that I should glory, sauing in the crosse of our Lord IE∣SVS* 3.245 CHRIST: as also afterward, he might truely say, of his Rule: Peace vpon them and mercy that shall follow this Rule: but towardes the end, he might more truely say with the said Apostle: I beare the marckes of our Lord IESVS in my body: and we should desire to heare those other wordes from him: The grace of our Lord IESVS CHRIST be with your spiritt brethren. Amen. Thē mayest thou O glorious standerd-bearer of IESVS CHRIST, most assuredly glory in the glory of the crosse of IESVS CHRIST, because thou diddest begin by the crosse, and finally end by the cros∣se, and for testimonie of the crosse it hath bin manifested to all the faithfull, how glorious thou now art in heauen: so that we may securelie follow them that depart out of this cruell Egipt, because the red sea being diuided by the wood of the crosse, they passed the desertes to enter into the land promised to the liuing, leauing be∣hinde them the floud Iourdan of mortality, by the merueillous car∣ryer of this holy crosse: to the which blessed land of the the liuing, the infallible guide of our beloued IESVS CHRIST crucified, con∣duct vs, by the degrees of the ladder following, his glorious seruant be∣ing our Intercessour.

Here end the miracles of the glorious Father Sainct Francis written by Sainct Bonauenture.

A treatise wherin is discoursed, how the holy Father sainct Francis attay∣ned to perfect contemplation, which hath bin transferred hither from the 37. chapter, to the end of the tenth booke, this place being more proper there vnto.

THE I. CHAPTER.

IT seemeth here to good purpose, in some sort to declare the order and degrees, wherby the holy Ghost doth raise those that are his to this great and high vnion of spiritt with God, as well for a mo∣re true relation and intelligence of the perfect contemplation and vnion* 3.246 which the glorious Father S. Francis had with God, as for the greater comfort of the soules who desire to follow and imitate his life and ex∣ercise. Now it is to be noted, according to the doctrine of S. Augustin, that men lay two foundations, the one of perdition which is selfe-loue, and the other of saluation which is the loue of God; or else that men haue two endes, some, in God, and others in themselues, directing all their actions for themselues; our will is gouerned according to these two endes: for if it conuert it selfe vnto God, as taking him for its end, the more it disioyneth it selfe from creatures, yea from it selfe, the nee∣rer doth it approach vnto God by obedience and charity; and perhappes with diuine assistance, to the perfect contempt and abnegation of it sel∣fe, and to transforme it selfe entirely into the loue of God which is our end, wherin consisteth all our perfection and glory. Our Master IE∣SVS CHRIST left vs this rule in his holy ghospell, saying: If any man* 3.247 will come after me, lett him deny himselfe, lett him know how much he is deceaued that esteemeth himselfe of any worthe, lett him hate, and dye in himselfe, that he may know me, loue, and liue in me, and I in him. And as the nature of fire is to ascend on high, so the nature of a soule free and disburdened from the waight of selfe and naturall affe∣ction, is to mount and ascend into God, which is her proper place whe∣re she was created, to repose in him blessedly perfect and eternall: As it is the nature of a stone by meane of his naturall waight to decline vnto his center; so is it naturall to the hart loaden with loue of it selfe and o∣ther creatures to fall by his owne fault into hell. Lett the soule then that shall haue placed all his end in God, and desireth to ascend to the throne of grace of the true Salomon IESVS GHRIST, who being a most gra∣cious and peaceable king, fitteth art the right hand of his Father, in whome all the desires of Angels and glorious soules are absolutelie effected; lett that soule, I say, behold in this dayes exercise, the lad∣der of Iacob, whose hight toucheth the heauen, and that she the more easely, and with better order ascend, she may make seauen se∣uerall degrees or steppes, which are so disposed by Vbertin. The first

is the tast, the second the desire, the third satiety, the fourth excesse* 3.248 or spirituall extasie, the fift asseurance, the sixt tranquility, God only knoweth the name of the seauenth. We attaine to the knowledge of these degrees and exercises, rather by the effectes and actions, as it is in other spirituall thinges, then of themselues, they being perceiued with spirituall eyes, wherto althinges are apparant, but especially tho∣se that concerne the sweet effectes and graces therof. The soule ther∣fore that will profitt in them, the more that she shall finde her sight cleare to know her weakenes, shall correct her faultes, and shall per∣seuer in mortification and exercise of worckes of charity, so much lesse sight, shall she haue to cast her eyes on the degree or on the height of her perfection, leauing the care therof to God alone, im∣ploying her selfe onlie in her humility; he that hath any litle knowled∣ge of spirituall thinges, will easilie comprehend, that to search after that which appertayneth only to God, to witt, to labour for perfection and not for mortification; that it followeth therof that there are so few true∣ly spirituall and that deserue this name, though many by their profes∣sion or exercise, pretend so to be.

Of the first degree and exercise of contemplation.

THE II. CHAPTER.

THe first degree then of contemplation, as we haue said, is the tast, wherof Dauid seemeth to speake when the saith: Tast and see how sweet God is: blessed is he that hath put all his hope in him. The Prophett speaketh to smners, who thinck to haue no other gaine nor tast but of the world. Tast yee sinners saith he, and see your errours, and you shall know what you loose euen in this life. And as the first steppe of the ladder raiseth a man from the earth, so the exercise of this first degree, is to sequester one from sinnes and the indirect way, and to loose the tast of lewd wordlie contentementes, yea to hate and detest them, so to receaue the tast, which God giueth to the soule, of a cleare conscience. Therfore his diuine Maiestie to draw vnto him the soule accustomed to sen∣snall thinges, giueth vnto her spirituall consolations in the begin∣ning, for it would be verie difficult to draw the cold and feeble sou∣le to diuine thinges, without this new tast which is giuen her of God as a sensible Manna: and therfore the other exercises of this estate are true contrition, frequent confession, full satisfaction, and most profound acknowledgement of ones owne fault, ingratitude, malice, and rash presumption against God: Of which thinges pro∣ceed

desires to satisfy the diuine iustice: for satisfaction in other res∣pectes should already be done, being neuer wearyed wi••h sighing and repenting to haue offended God, and so with a feruent zeale of iust correction for God, to addict himselfe to penance, to fastinges, disciplines, austerities and wachinges, labouring with great patience, to offer such prayers as proceed rather from the hart then the mouth. And because it will seeme difficult to the penitent to performe this, ap∣pearing repugnant to his nature, he must endeauour to prepare and enable his hart by pious cogitations and meditations, and by the re∣membrance and tast of God, as to thinck on death, on the generall iudgement, on the feare therof, on hell and the paine therof, one Para∣dicice and the glory therof, on the benefittes and graces of his diuine Maiesty, as well in generall as in particular bestowed on all person∣nes, and aboue all, lett him not forgett the passion of our Lord IE∣SVS CHRIST as a soueraigne benefitt of God bestowed on vs, wherin consisteth all our consolation and hope. When the sinner calleth to minde his great ingratitude towardes God, in as much as lyeth in him by his sinnes crucifying him againe, and after he had bin so deerly redeemed with his precious bloud and most cruell death, destroying himselfe againe by yelding himselfe to the deuill, to the great misprise and contempt of his God, he cannot but carrie a great hatred to his sinnes, and desire to doe great penance: therfore that he no more erre from the way of God, he considereth how he ought to liue, he sequestreth himselfe frome idle and vnprofitable conuersa∣tions; he smothereth peruerse inclinations, and appetites, endeauou∣ring to gett an hatred of his owne affection, a contempt of the world, and finally a victory of him selfe to yeld himselfe absolutely vnto God, IESVS CHRIST taught this first degree to his seruant Francis. when appearing vnto him att the beginning of his conuersion he told him that it was necessarie for him to chaung the corrupted and infected tast which he had, and to make him finde tast in that which till then he had misprised, and that what soeuer he had sound pleasing should proue distastfull and bitter. I know not indeed of what Sainct are recorded greater exercices in this separation, deeper foundation of penance, and more labours then of him; and doubles it was requi∣site for him, for he was to ascend vnto such a perfection, and to be an example in the church, to fly the world, to make his habitation in solitary places, and desert woodes, to renounce monie, and his fathers patrimonie euen to this shirt, to displaint himselfe from his kinred and freindes, from conuersations, and ordinarie courses of life, euen by the root, to trans-plant himselfe into God, and with such courage that it was not needfull for him to fly into the desert

thenceforward to sequester him selfe from the world. He powered out an abondant quantitie of teares and sighes, with a feeling cōpassion meditating on the passion of our Lord IESVS CHRIST, wherof he learned to liue in such nuditie, fastinges and intollerable labours, and to haue patience in such and so manie contempts, and thence also proceeded his desires dailie to encrease his penance, and to support the greatest affrontes for the loue of God. All these thin∣ges and many other, did not only enrich his soule, remouing her from all worldlie and sensuall tast, but did procure in him euen a distast of all thinges present, yea caused diuine thinges to be after∣ward more aggreable vnto him, and God alwayes conserued him in this estate, and appeared often times vnto, would also afterward permitte him greater afflictions and possesse him with greater crosses, for he prepared him to be a valiant and inuincible Captaine of his penitentes, and an example of perfect and couragious warryers; and also told him that the kingdome of heauen should suffer violence,* 3.249 and that the violent should beare it a way, not those of tender and delicates spirittes.

Of the second degree, to arriue to perfection, called Desire.

THE III. CHAPTER.

* 3.250 THe second degree is desire, for as sainct Gregoire, saith, diuine thinges being tasted are desired, and not tasted, seeme without sauour: in worldly matters it is contrary, for the desire therof is alwayes best. There groweth in the soule so extreme a hungar, and a such a thirst after this tast, and after a triall of this diuine sweetnes, that no creature or temporall conso∣lation can satisfie her but God alone, whome she loueth: And be∣cause she neither can, nor doth yet deserue to obtaine the food of the great, knowing her owne infirmitie and litle meritt, she re∣mayneth greedilie hungrie after temporall thinges, and beggeth the mites of the table of God, seeking them on earth, meditating on his life and conuersation, worckes and examples, yea she seeketh them in his creatures where his steppes, markes and tra∣ces are represented vnto her, and in his Sainctes where she fin∣deth most euident testimonyes of her God, and often times she heareth his voice and seeth his presence, and this estate is like to that, wherof the espouse speaketh in the Canticles: I adiure you, if* 3.251 you finde my beloued, to tell him that I languish and loose my

selfe for his loue. It is also expedient in this estate to make simplicityes in worckes and wordes, for the great excesse of new desires, as new spi∣rituall wine: of these desires, when thy are reall, doth grow, the imita∣tion of the life of IESVS CHRIST, and of his humility, as much as may be, that he may be found and possessed: In that respect doth our Lord call himselfe the path and way, for we must walke by him, and his steppes are, as himselfe affirmeth, humility, meeknes, patience cha∣rity, prayers, and finally his crosse and passion; for the seruant is not* 3.252 greater then his Lord, nor the disciple aboue his master. This is the som∣me of whatsoeuer may be said or written. It is the light of the diuine will, wherin consisteth the rule and lesson of true wisdome. It is the shortest and securest way that we can walke, which openeth and dis∣couereth vnto vs the most eminent master of truth, wherin walking, he taught men what way they should vndertake. Lett no man thinck that there is an other way more direct, to obtaine of God true charity, then that of labours and the exercises of vertues. This exercise consisteth in three pointes: the first, with a sincere hart to demaund of God the know∣ledge of ones offences mortall, and veniall; together with an interiour sorrow for them, and a shunning of all occasions of mortall sinnes, and distraction of spiritt: the second, to desire the good of our neigh∣bour, as our owne, for whome God hath so much endured, and to assist him corporally and spiritually in our prayers, praying for our freindes, and ennemies, and for all those whome God will haue prayed for: the third, is to desire with a firme resolution to imitate the life of IESVS CHRIST in his conuersation, as well in body as spiritt, and to demaund of God that he will vnite him to his sonne, and that nothing may be found in his bowels but IESVS CHRIST crucified, demaunding also the vertues that may in anysort make vs like vnto IESVS CHRIST, as pouerty, humility, and simplicity, for in this manner exercising our selues in these vertues, we attaine a true and feruent desire, and a true thirst of the loue of our Saulour IESVS CHRIST, and it wilbe no paine or trouble vnto vs to be exercised in them, therbie to obtaine the good which wee desire.

The glorious Father S. Francis, ascended to this degree, when with a feruent and perseuerant desire, demaunding and finding his deare and beloued Lord, the Euangelicall perfection, and the Apostolicall life were reuealed vnto him, and as if he had thenceforward began, he couered himselfe with one only garment shaped in forme of a crosse, desiring no other thing then IESVS CHRIST crucified, esteeming himselfe ne∣uer satisfied with pouerty, humility, and misprise, to imitate his Sauiour I. ••. He would not seeme humble and holy, but a sinner and wretched, he then exceedinglie reioy••ed, when he was conte••••ed and litle estee∣med

and was much displeased, when he was honoured: as other men accustome to hate their ennemyes, and to persecute them, so one the contrarie, he loued with all his hart those that did persecute him, and hated himselfe as his owne capitall ennemye, and not others, well kno∣wing that the world and the deuill as our principall ennemies make warre against vs with our owne weapons, and not with other instru∣mentes. Therfore ouercomming our selues, we shall triumph ouer all our potent ennemies: he endeauoured by examples of euery kind of ver∣tue and with zeale of the saluation of soules, for which I. C. suffered, to draw them to the estate of Euangelicall perfection, he did not exer∣cise his disciples, but in the imitation of the pouertie humilitie and pa∣tience of IESVS CHRIST, and the meditation of his passion: for he wel knew that the more vertues we possesse, the greater progresse doe we make in prayer, and without the same none att all, such were his ce∣remonies and mortifications, such the edifices and exercises of his first order, to finde I. C. in continuall labour, abstinences, and prayers, and to carry the woundes of our Lord I. C. in his body, with the difficul∣ty of strict pouerty, and with this innocencie, purity and Christian sim∣plicity, he surpassed those that are cloathed only with the exteriour leaues of ceremonies, to vndertake the way of perfection: and checked those that cloathed themselues exteriourly with the said ceremonies, only to couer their imperfections.

Of the third degree of perfection, called Satiety.

THE IV. CHAPTER.

THe third degree, is Satiety, when the soule commeth to loath terrestriall thinges, richesse, honoures, yea the repose of his owne life, respecting all as nought, conceauing a dislike to see, or speake of any worldlie matters, for whereas the soule doeth loue & desire only God, and findeth no repose but in him, hauing experience that the creatures hinder his seruice, though louing them vnder pretext of deuotion, they all neuertheles seeme displeasing, and withall kno∣wing that all humane affections and motions, all liberall artes & scien∣ces, all subtility of spirittes, all exquisite theologie, and other curious sciences, cannot giue peace nor satiate our hart, if they be vsed with pri∣de, and that only the diuine loue can performe the same in an humble hart, and mortified in his proper desires and opinions, which will not be surprised more or lesse, in any other thing, nor affecteth other power or knowledge, then how to loue his God, and how to ridde himselfe of all vaine cogitations, and of his proper complacence and curiosity to

comprehend lofty and secrett matters, and to proceed in a singularitie of life and exercises: the property of this estate, is to support the tenta∣tions, the terrours and deceiptes of the deuils because our soule resisteth* 3.253 not flesh and bloud only, but the spirittes and powers of darcknes▪ sur∣mounting all other creatures, yea himselfe, and possessing God alone in his only desire. Our soule hath an other property, not only seeking & thenceforward finding her beloued in creatures, by meditations and ima∣ginations, framed by the vnderstanding, but often, without attending and knocking att the dote, the feruent desires & enflamed sighes which she breatheth out for her loue, conducteth her in, and then she conuer∣seth with and freely heareth her God, because she incontinētlie arriueth to that estate, wherof our Lord IESVS CHRIST spake: I call you no* 3.254 longer seruantes, but freindes: such are the effects of feruent loues that transport the soule into God, to make her one spiritt with him and one will, and as this loue is supernaturall and diuine, incomparablie of more efficacie then the naturall, it doth consequentlie with a fastened knott and bond of charity, conioyne the spiritt with God: So that we may say, in this estate such a loue worcketh three effectes or offices; The first, to depriue the soule of all kind and quality of loue, except the loue of God, that she may no more be disioyned from him, con∣formablie* 3.255 to those wordes of the Apostle sainct Paul: No man can hereafter separate vs from the charity and loue of our Lord IESVS CHRIST. The second is, to giue no place to idlenes, for as saith the moral sainct Gregory. He that is idle loueth not, and therfore his worck is to labour with an appetite sweet and sauourous in God, and to run vnto him withall his hart, as to his soueraigne Good, and to keep his spiritt setled and combined in him, continually enflaming his desires to a cruell and continuall warre, vpon such discord, that can neuer haue peace with the cares, disordinate passions, and naturall desires, which labour to satiate him in other places, wheras this loue endeauoureth att least to keep him alwayes concerning the memorie and the desires, being separated from all terrestriall cares and con∣uersations, with the feare of the staine which veniall disorders lea∣ues in the soule, and the impediment which they procure to the continuall amourous affection of God, which causeth the soule es∣pecially to loue and desire solitude, and to be sequestred from all creatures; for as the Adamant draweth iron vnto it, so God, being loued, draueth vnto him the louer into a solitarie place, and seque∣streth him from humane conuersation, that he may tast diuine. The third office whence this second proceedeth, is that this loue neuer ceasseth to growe no otherwise then fire, which hauing matter, neuer faileth to encrease. As then our Lord I. C. is infinitely worthy to be loued, and

that charity alwayes findeth in him matter to encrease, and more and more euery hower to dilate it selfe, so this augmentation of loue hath neuer end in this life, so that the proper office of this loue is, to con∣straine a man to make progresse in his perfection of life, and with a continuall warre, against luke warmnes••e.

It is easie to be collected in diuers places out of the Legend, rule and life of S. Frācis, how much this degree of loue and perfection made him alwayes ioyfull, and content in his pouerty: it there appeareth how much he abhorred and shunned the honours and contentments of the world, and with what vnion of spiritt he conceaued tast and satisfaction in prayer; For this occasion he would that his Religious should be al∣wayes ioyfull exteriourly and interiourly, as men contented in the true graces which they receaued of the mercie of God; this satiety which he had in God, hindered him from desiring sciences and honours for his Religion, as the greedy of this world desire and procure, but he would that only the pouerty, and humility of his Lord I. C. should alwayes be, and shine in his Order, and that there one should neuer satisfie and con∣tent himselfe enough, in the following, imitating and louing of I. C. The wicked spirittes could not not endure this loue that burned in him perpetually, and therfore they neuer omitted to tempt and terrifie him; endeauouring to distract him; but finding nothing in him wherof to take hold, he being naked and depriued of all earthely thinges; they presu∣med by their horrours and terrours to make him stopp and tourne his course. The continuall lentes which he kept in perpetual silence, and in solitarie places, discouer how incomparable he was, and his conti∣nuall feruour, in the exercise of prayer, and spirituall profitt in all kind of vertues, as also his ordinarie watchfulnes ouer his sences and his bo∣dy, likewise his manner of life alwayes apart, except when he trauelled for the saluation of soules, as one that had in God alone his repose and satiety.

Of the fourth degree, to ascend vnto perfection, called spirituall Excesse or Extasie.

THE V. CHAPTER.

THe fourth degree, is extasie, spirituall excesse, or dronkennes of spiritt, which proceedeth of the satiety of the soule, made droncken with the diuine loue of the Holy Ghost, without any water of our imaginations, and humane fantasies, which forsake vs not without difficulty, if God take not the soule by the hand & draw it vnto

him, causingal the sences to remaine without, depriued of their functiō, the soule being imployed secretly with her God, yea it see meth to the soule that she endureth the like, for being with God, she is more aboue then in her selfe, and therfore seeing she seeth not; and feeling she fee∣leth not. For she being pure and cleare from all corporall images which are her irons, and the matter of her prayers, she feeleth only the ef∣fectes, with the worckes of the diuine presence and charity. And ther∣fore he that is raysed to this degree of perfection, doth accustome to exercise lesse meditations, how pious soeuer, vsing them only, to creat in his soule admirations, deuotions, and feruours towardes his belo∣ued God, drawing the sparckes of loue from his hart with those medi∣tations as with a perfect fire-steele, which most commonly is in men more hard then a flint-stone, for as the way of the vnderstanding pro∣ceedeth not of humane stile, though it be directed vnto God, the knowledge notwithstanding proceeding in the soule, by the loue and the will, its charity is neuer so intentiue in the contemplatiue life, and in the proper mortification as vnto the exercise of vertues, neither is this kinde of seeking and ascending to the admiration and deuotion of God, so perfect, it is more ordinary in the learned and prudent personnes and of subtill spiritt, in whome the intelligence proceedeth alwayes vnto the will, and this loue, by meditation and considera∣tion: But the affectiue way is farre more breife to ascend vnto God: the principall therin is the will, for she hath her exercises ordinarily in desires, in inspirations, and interiour sighes in verie frequent man∣ner vnto her beloued, which she performeth by iaculatorie prayers, more ardent then long meditations of the spiritt, wherof although she make vse as of the foundation, as it were to recomfort her owne infirmitie, she notwithstanding vseth them, to raise the soule to her God, by a desire of loue, which encreasing, she vseth the action of the will which is to loue, because it hath more entrie with God then the action of the vnderstanding, which is to know the way ve∣rie breife for perfection, and easy to practise, because it needeth nei∣ther science nor many bookes, in which the most simple idiot pro∣fiteth much more then the learned, God disposing according to his liberality, that the soule of him who seeketh him without meane, be rather instructed by him vnto his conuersation: but this instru∣ction is perticulerlie necessarie to them that are alreadie arriued to the loue which causeth them the extasies, to the end they setle not all their perfection in the deuotion and sensible tast which they re∣ceaue (for finally it is an instrument only for spirituall charity) and that those impetuosities of deuotion, and subtill conceited actes, ma∣ke them not presumptuous, because this matter may be obtayned by

naturall exercise, and without grace: But lett them diligentlie re∣gard and consider in themselues if they receaue this diuine grace with fruit, and if they profitt in true mortification, and abnegation of their proper will, so that it be prompt to execute the diuine will, receau∣ing with patience and contentment of hart, what soeuer it shall please God to ordaine, as well in exteriour as interiour labours, euen the losse of consolations, yea temptations: For if it seeme to them that they are lesse obliged to these later then the other, they will haue no care to seeke the exercise of vertues, but will apply all their endeauour to gett this sweetnes of deuotion; though they fall into extasy seauen times in a day, they will profitt litle; and will abuse the diuine gra∣ce wrongfully and to their damnation; for they satisfie their pleasu∣re with more diligence, then the will of God, and such shall finde in themselues rather, passionate cogitations, and wordes of presump∣sumption, esteeming themselues perfect, and resting assured to be in the way of perfection, iudgeing others that walke not their way to pro∣ceed erroniously, then to haue true feare and humility. The property then of this way, is when without deceipt, as God sendeth mentall ex∣tasies vnto the soule, eleuating her to the imbracementes of diuine loue, so the soule being retourned to her selfe, worcketh merueillous exces∣ses of humility and patience, the example of all vertues, and particuler∣ly in the amourous compassion of the passion of IESVS CHRIST, whose excessiue tormentes being contemplated by the soule, she bur∣neth, and cannot conteine hir in her selfe, for the great apprehension which she hath of such a charity, which is such, as she desireth to repay IESVS CHRIST this his glorious death, by her owne life expo∣sed to martyrdome.

We may coniecture in what perfection this degree of the loue of the holy Ghost, eleuated S. Francis, wrought by frequent and excessiue corporall deuotions, wherin he was swallowed vp, being a figure of ma∣ny greater eminent conceated worckes of the spiritt, so that for the most feruent loue he carryed to IESVS CHRIST crucified, he trauelled to seeke martyrdome. But because his admirable excesses of prayer, humili∣ty, and other vertues, haue bin already recorded, it is not necessary to repeat them, it sufficeth to haue only refreshed the memory of the rea∣ders therwith, as with a matter worthy to be noted.

Of the fift degree of perfection, called Asseurance.

THE VI. CHAPTER.

THe fift degree is called asseurance because hauing in the precedent estate tasted feruent chariry, it expelleth all feare out of the soule,

which doth not repute her selfe only resigned and perfectly setled, as much as is possible for her, in the diuine will and disposition, but doth euen desire really and with seruour to expose her selfe to all labours, to conforme her selfe to her laboured IESVS CHRIST, and so she remayneth without cause of feare: for albeit God should cast her into hell, the same should be her glory, it being the will of God: and besides, she hath such a strong hope, and assured persuasion of the grace and fauour of her God, that it is impossible for her to be separa∣ted* 3.256 from him, saying with S. Paul: For I am sure that neither death, nor life, nor Angels, nor Principalities, nor Powers, neither thinges pre∣sent, nor thinges to come, neither might, nor height, nor depth, nor o∣ther creature, shalbe able to separate vs from the charity of God which is in IESVS CHRIST our lo••d. Let vs therfore know that this word Assu∣rance is rather a name accidental, & of the effect this estate, then essential; because the root and essence therof, is the coniunctiue loue, which the soule possesseth: but because this name hath a secrett and hidden signifi∣cation, though diuers know it not, which is manifest only to God, & the soule wherin it worcketh this merueillous vnion, we haue signified it by the name of the effect; wherby the soule attayneth to make her selfe a spiritt, by the cōtinuall norriture of grace and charity, & by the merueil∣lous vniō of her loue with God. For as a droppe of water mingled with wine, looseth its nature, & assumeth that of wine, as also the coulour and sauour; so the soule that perfectly loueth in this degree, falling into the infinite diuine charity, without yet loosing her nature, is conuerted into the diuine loue, according to the office and institutiō of life, and all her* 3.257 powers remayne confected in the tast of the loue of God: & albeit our nature is not chaunged in this diuine vnion touching her naturall essēce, yet doth it chaūge many inclinations & cōditions, & obtayneth others, beyond the forces of nature created, as we see the fi••e worcketh in iron, which it depriueth of the hardnes, coldnes, and blacknes, which are pro∣per vnto it, & endueth it with other cōtrary and more excellēt qualities, yet without chaūging the nature therof: so the soule farre more enflamed & vnited in the diuine loue, being endued with other life, motiō & for∣ce, remayneth without any feare or dulnesse & without diffidēce, so light and easy to trāsforme it selfe into God her beloued, by a vnitiue desire, as the diuine fire that burneth in her, and maketh her in that manner feruēt in her spirituall operations; in such sort the soule remayneth filled with this diuine vnion, & replenished with so great feruour, that she att their first arriuall putteth to flight the flyes of contrary tēptations; and doth more annihilate and mortifie her selfe in one act of the will, then others can doe in much time. She likewise receaueth a penetratiue vertue to participate with all creatures, without any impedimēt because she easily

is vnited to her God; thus doth she dispose her selfe to receaue greater grace of God, because she approacheth neerer, and is raysed vnto the per∣petuall fountaine, and to the Father of lightes, the eternall God. The property of this estate of Asseurance, is to haue God alwayes in her hart present in euery place, neuer separating her selfe frō him: which she per∣formeth by meane of a liuing loue, and cōtinuall memory of him: for she is present, & liueth in his armes, freed frō all action, sauing that wherin her beloued God employeth her, he being euer presēt with her. The ho∣ly Father knew that he had attayned this degree of vnitiue loue, in the cōtinuall memory, and diuine cōmunication, which he had without di∣sturbance, as well in the Monasteries as in hermitages, alone and in com∣pany, were he employed in the doctrine of saluation of soules, or in pray∣er: And it was euen apparant that the holy Father S. Francis had obtai∣ned this degree of perfection, in the conuersion of his sences, powers, and inclinations into God: for he seemed to be retourned into the state of innocencie, so much were his interiour powers submitted to the em∣pire and domination of the soule, which was so perfectly vnited vnto her God in the light and frequent reuelations which she receaued of the diuine presence, whence proceeded that he gloryed in his labours, and in merueillous asseurance of his saluation, which was by speciall diuine grace reuealed vnto him.

Of the sixtdegre of perfection, called Tranquility.

THE VII. CHAPTER.

THe estate of perfection called Tranquility, is in the sixt degree where there is such peace and contentment, that the soule li∣ueth as it were in silence and repose as in a sleepy slumber on the brest of God, so that she may say with S. Paul: that she no more liueth in herselfe, but that IESVS CHRIST liueth and raigneth in her. But three thinges should preceed this life so singuler, this sanctity and conuersation with God, this perfect charity towardes God and our neighbour, this seeling of the diuine familiarity; First, a perfect mortification in worckes and affaires of the world, in such sort that the soule for her owne respect haue no contentment in any creature what soeuer, and lesse in her selfe, but onlie in her Creatour; The second, that she be distracted from all spirituall consolations, wherin she taketh comfort and reioyceth for her owne repose and tast: because often times in the spirittes euen of them that vtteirle shunne spirituall thinges, doe grow great affections and spirituall delectations, wherin they finde consolations

for themselues, but God seldome, or neuer: and so they shutt the gate to the true light, and this happeneth because they propose not God for the end of their exercises purelie and without meane of any creature. Now this sincere intention and renunciation, as it is far more perfect, so is it much more difficult then the former: therfore also the soule that doubteth therof holdeth her selfe absolu∣tely in the hand of God, as well for matters of the world as of the body & soule. The third is, that with an assiduous dilligēce she procureth to conuert her selfe free and peaceable into this most pure and most sim∣ple good, which is God, remitting her spiritt into him not in part, but absolutely considering God, & enioying him as it pleaseth him to com∣municate himselfe vnto her in this life, for the excellēcie & diuine prero∣gatiues, by which we call him with diuers names, Almighty God, most wise, most good, most iust. For so much as the holy scripture attribu∣teth vnto him these names and qualities, for the diuers effects which he worcketh in his creatures; wherby we come to the knowledge of him, for the diuine essence exceedeth all titles, all tearmes and imaginations of our vnderstāding: and when the soule cometh to contemplate God in the said māner, she attayneth the quiet and peaceable estate of contēpla∣tion, though it be not cōtinuall but for a very short time in regard of the infirmity and weight of the mortallity wherin she liueth. The property of this estate is, that the soule be instructed & addressed towardes God, in all her actions & cogitations, remote from the way of humane prudē∣ce, considering that God is the guide and master of euery estate of spiri∣tuall perfection, and that he alone knoweth the necessities, the capacity, & the intētions of the spirit of man, and therfore he alone can conduct & guide vs in the most commodious and most certaine way. They therefo∣re doe erre who by their counsaile and doctrine will, not only persist in their own opinions, but also admonish others: for taking on them to be guides of the blinde, they doe not perceaue that thēselues being blind & presuming to know the necessity of the feeble, both the one and the other doe oftē fall into the deepe gulfe of errour. It is also the property of this degree of perfectiō, that the man which hath attained the same is conuersant in all the exercises of the other foresaid degrees, & especiallie of humility, of the imitation & memory of I. C. wherin he layeth a deep foundation, that the edifice of his contemplation fall not: but be conser∣ued and augmented by the benignity of IESVS CHRIST.

Among other effectes wherby the holy Ghost discouered to haue cō∣municated this height of perfectiō vnto his seruāt Fr. one was the mani∣fest and almost continuall spiritt of prophecie, wherwith he endued him wherby he seemed peaceablyto enjoy the contēplatiō of God & a diuine conference and familiarity. And by how much he was sequestred & dis∣ioyned

from all the world and from himselfe, so much was he perfect∣ly and intentiuely alwayes employed in the exercises of the spiritt. By reason also of them, his life and perfection is praised and preached, con∣sidering that therby he is admitted to the tranquilitie of the diuine contemplation.

Of the seauenth degree of persection.

THE VIII. CHAPTER.

THere is no man that with humane wordes can say any thing of the seauenth degree of perfection: which is a priuiledge rarely commu∣nicated of God, sith that the wordes of Angels would be defectiue and seeme barbarous in the explication therof. Some SS. haue experienced it in this flesh, God communicating it vnto thē sodenly as to passengers, & now they enioy and possesse it manifestly without limitation or measure of faith. It is that, which the iust doe feele in glory, being of the nomber of those thinges which the eyes cannot behold, nor the eares heare, nor* 3.258 the hartes of mē comprehēd, which God hath prepared for thē that loue him perfectly. And as the cōtēplatiue S. Bernard saith, it is not permitted to all, or in one same place and degree to enioy the secrett and glorious presence of God, but according as the celestiall Father determineth to each one, because we haue not elected God, but he vs, who hath giuen place proper to each one of his SS. & each one is where he hath bin pla∣ced. S. Mary Magdalē found place & to her was graunted the feet of our Lord I. C. S. Thomas the Apostle was admitted to his side, S. Peter to the bosome of the Father: S. Iohn to the breast of I. C. S. Paul was eleuated to the third heauē: the sacred woūdes of our Lord I. C. were cōmunicated vnto S. Francis. Who thē shall presume to haue a desire to know the per∣fectiō & merittes of such a greatnes, as S. Mary Magdalē reposed on the bed of true penance, S. Thomas in the light of truth, S. Peter in the chaire of faith. S. Iohn in the fournace of charity. S. Paul in the throne of wisdo∣me, and S. Francis in the loue & trāsformation of I. C. we cānot, for it is not permitted vs: but only to follow & imitate the SS. in the worckes & perfections which are mercifully reuealed by our Lord I. C. & therfore to giue in finite thanckes to the author of all goodnes, that by the merit∣tes of his sainctes, by their intercession and his diuine grace, he conduct vs to that perfection in this life; and that in the other we may enioy the eternall glorie. Amen.

The end of the third booke, and first volume of Chronicles of the Frere Minors, wherin is conteined the life, death, and miracles of the Seraphicall Father S. Francis.

Notes

• * 1.1

  The birth of S. Francis.
• * 1.2

  He was borne in a stable.
• * 1.3

  S. Fran∣cis his youth.
• * 1.4

  What a great al∣mose-gi∣uer he was.
• * 1.5

  The good nature of S. Fran∣cis.
• * 1.6

  Predictiō of his sanctitie.
• * 1.7

  He was prisoner.
• * 1.8

  His ex∣treme charity.
• * 1.9

  A vision which he had.
• * 1.10

  A Cruci∣fix spea∣keth vn∣to him.
• * 1.11

  He kis∣seth a Leaper.
• * 1.12

  God ap∣peareth vnto him.
• * 1.13

  Matt. 16.
• * 1.14

  Matt. 13.
• * 1.15

  A worthy prayer of the S.
• * 1.16

  A Cruci∣six spea∣keth a∣gaine vnto him.
• * 1.17

  He sel∣leth his fathers marchan∣dise to repaire a Church.
• * 1.18

  S. Fran∣cis repu∣ted a fool of his compa∣nions.
• * 1.19

  Ill en∣treated of his owne Father.
• * 1.20

  Luc. 14.
• * 1.21

  Treated as atheife
• * 1.22

  His mo∣ther set∣teth him att liber∣ty.
• * 1.23

  His fa∣ther ha∣uing his mony is appeased
• * 1.24

  S. Fran∣cis is na∣ked to rē¦der his clothes to his father
• * 1.25

  The first religious habit of S. Fran∣cis.
• * 1.26

  S. Fran∣cis was beaten of theeues.
• * 1.27

  S. Fran∣cis ser∣ueth lea∣pers. Esaye 53.
• * 1.28

  He demā¦ded al∣mose for them.
• * 1.29

  Admira∣ble mor∣tificatiōs of saint Francis.
• * 1.30

  Hecureth one of an vlcer in kissing it
• * 1.31

  His cha∣ritie to∣warde the poore
• * 1.32

  He la∣boured to keep the churches and their ornamēts in decen∣cie. How he affected pouerty.
• * 1.33

  He will not liue but by almose.
• * 1.34

  Herepai∣reth the Church of S. Pe∣ter.
• * 1.35

  And that of our la∣dy of An∣gels.
• * 1.36

  Mat. 10.
• * 1.37

  How he tooke oc∣casion to begin his first rule.
• * 1.38

  The first institutiō of the or∣der of Fri¦er Minors Ephes. 2.
• * 1.39

  1. Cor. 3. Matth. 7.
• * 1.40

  A Gent∣leman desireous to knowe with what spi∣ritt S. Francis was mo∣ued, and proued him.
• * 1.41

  The pray∣er of S. Francis.
• * 1.42

  An other occasion of the first rule of S. Francis.
• * 1.43

  Br. Ber∣nard Quinta∣ualle gi∣ueth his substance to the poore to become a Frier Minor.
• * 1.44

  As also Brother Peter Catanio.
• * 1.45

  Giles mi∣raculous∣ly findeth S. Fran.
• * 1.46

  He recei∣ued af∣terward
• * 1.47

  the habit of the Order of S. Fran.
• * 1.48

  Foure o∣ther are receiued into the said Or∣der.
• * 1.49

  That the Frier Minors ought to be tra∣uailling ouer the world.
• * 1.50

  Psal. 54.
• * 1.51

  What the good Religious endured in this first obe∣dience.
• * 1.52

  S. Fran. obtameth of God speed••ly to see his Religious so far re∣mote one from an other.
• * 2.1

  Matt. 19. Matt. 16. Luc. 14. Matt. 19.
• * 2.2

  The cap∣peron is a peece of cloth which the noui∣ces weare on their brests from the neck to the cord.
• * 2.3

  Matt. 11.
• * 2.4

  Marc. 9. Matt. 6.
• * 2.5

  Luc. 10.
• * 2.6

  Matt. 20.
• * 2.7

  Hebr. 13.
• * 2.8

  Hebr. 10.
• * 2.9

  Note this word. Matt. 9. Luc. 12.
• * 2.10

  Psal. 1••8.
• * 2.11

  Psal. 127 ••. Thes. 3.
• * 2.12

  S. Hier.
• * 2.13

  Matt. 10.
• * 2.14

  Ioan. 3.
• * 2.15

  Ioan. 12. Ioh. 5. Matt. 5.
• * 2.16

  Matth. ••. 6.
• * 2.17

  I••••. 5.
• * 2.18

  Ioan. 6. Matt. 26.
• * 2.19

  Matth. 5.
• * 2.20

  Matt. 15.
• * 2.21

  Luc. 8.
• * 2.22

  Matt. 8.
• * 2.23

  Luc. 11.
• * 2.24

  Luc. 21.
• * 2.25

  Matt. 6. Ioan. 4.
• * 2.26

  Ioan 10. Matt. 23.
• * 2.27

  Ioan. 15. 6. & 13. Ioan. 17.
• * 2.28

  A dreame of S. Francis.
• * 2.29

  A dreame of the Pope.
• * 2.30

  An other dreame and visiō of the Pope.
• * 2.31

  The pa∣rabole which S. F. vsed to the Pope to persuade him to confirme his rule.
• * 2.32

  A proba∣tion of the Pope for the rule and life of the Frier Minors.
• * 2.33

  S. F. was made Mi∣nister generall of the Order by the Pope.
• * 2.34

  S. F. and his Reli∣gious mi∣raculous∣ly proui∣ded for.
• * 2.35

  Why they confirmed and ite∣rated the strict vow of pouer∣lie.
• * 2.36

  God ma∣nifesteth to S. Fra. that he would be serued of his Order in the ac∣tiue life:
• * 2.37

  How S. F. taught his bre∣thren to pray.
• * 2.38

  4. Reg. 2.
• * 2.39

  4. Reg. 6.
• * 2.40

  The bis∣hop and canons of Assi∣sium de∣ny a place to S. Fra. to ledge him and his.

  An Ab∣bott of the Order of S. Be∣nedict doth ac¦commo∣date thē. Why the monaste∣ry of S.
• * 2.41

  Mary of Angels is cheife of the Or∣der of the Frier Mi∣nors.
• * 2.42

  What rēt S. Fra. gaue for the mo∣nasterie.
• * 2.43

  How much the preach∣ing of S. Fr. did profitt.
• * 2.44

  A vision of Bro∣ther Sil∣uester be¦fore he was reli∣gious.
• * 2.45

  S. Fr. tel∣leth that Maurice should be a Freer Minour and cu∣red him of a des∣perat di∣sease.
• * 2.46

  The first infringer of the ru∣le of the Frier Mi¦nors, as an other Iudas att lenght did hang himselfe.
• * 2.47

  How Brother
• * 2.48

  Pacifious miracu∣lously entred the Or∣der of the Frier Minors.
• * 2.49

  3. Reg. 19.
• * 2.50

  Meruei∣lous sim∣plicite of Br. Iohn.
• * 2.51

  Br. Iohn. after his death cal¦led saint.
• * 2.52

  Matth. 19.
• * 2.53

  Seculer almose.
• * 2.54

  Represē¦tation of a Chri∣stian life by the Br. of S. Francis.
• * 2.55

  Matth.
• * 2.56

  Our lord Iesus Christ appeared to. saint Francis and his.
• * 2.57

  Greatfer∣uour of the first Freer Minors.
• * 2.58

  Notable chastice∣ments for inconsi∣derate words.
• * 2.59

  Act. 2. & 4.
• * 2.60

  Matt. 10.
• * 2.61

  Isai. 52. Rom. 10.
• * 2.62

  S. Fr. so∣licitous of the lea∣pers.
• * 2.63

  S. F. care of the churches.
• * 2.64

  2. Cor. 6.
• * 2.65

  Instru∣ctions of S. F. vn∣to his Br. going through the world 1. Pet. 2.
• * 2.66

  Why the Religious of S. Fr. were first called Freer Mi∣nors.
• * 2.67

  The Freer Minors ought not to con∣temnenor condemne any man.
• * 2.68

  What ver¦tue was most re∣comended by S. Fra.
• * 2.69

  Matt. 19.
• * 2.70

  Matt. 16.
• * 2.71

  Prayer singulerly recomen∣ded by S. Francis.
• * 2.72

  Galat. 5.
• * 2.73

  A memo∣rable speech of S. Franc.
• * 2.74

  S. F. and his Reli∣gious du∣ring his life did alwayes eate on the groūd
• * 2.75

  The Lēts which S. F. fasted euery ye∣are.
• * 2.76

  What poore are theeues.
• * 2.77

  Discretiō of the S. Matt. 10.
• * 2.78

  How he slept.
• * 2.79

  His habit.
• * 2.80

  Matt. 11.
• * 2.81

  A graue answeare of S. Fra.
• * 2.82

  S. F. was not so ri∣gorous to his Bre∣thren as to him∣selfe. Psal. 21.
• * 2.83

  Matt. 26.
• * 2.84

  Necessity volunta∣rily sup∣ported is a kind of martirdo∣me.
• * 2.85

  The De∣ceipt of the deuill to weary firme re∣solutions Iob. 41.
• * 2.86

  Strange mortifi∣cation of S. Fra. a∣gainst a carnall tempta∣tion.
• * 2.87

  S. Fra. would not that his Bre. should frequent or behold women. Ierem. 9.
• * 2.88

  Iob. 32.
• * 2.89

  A parabe le which S. Fran. vsed to his Bret. touching mortifi∣cation of the eyes.
• * 2.90

  Apoc. 3.
• * 2.91

  The re∣creations of the Freer Minors which S. Francis ordayned them.
• * 2.92

  Genes. 9.
• * 2.93

  Matth. 12.
• * 2.94

  Prou. 18. & Matt. 12.
• * 2.95

  What ought to be the ioy of the true ser∣uant of God. Iacob. 1.
• * 2.96

  Rom. 12.
• * 2.97

  A briefe, but fruit∣full ex∣hortatiō.
• * 2.98

  Gen. 2. & 3.
• * 2.99

  Ioh. 12.
• * 2.100

  Compa∣rison of a dead body to one truly obe∣dient.
• * 2.101

  Obedic̄ce is fruit full.
• * 2.102

  Great submisiō of the ho∣hy Fa∣ther.
• * 2.103

  What a rash Su∣perious is.
• * 2.104

  Rigourus chastice∣ment of a disobe∣dient.
• * 2.105

  Luc. 15.
• * 2.106

  Substan∣tiall ser∣mon of B. Ruffinus in nota∣ble spee∣ches.
• * 2.107

  Mat. 13.
• * 2.108

  Mat. 13.
• * 2.109

  Luc. 9.
• * 2.110

  The lawes of Pilgri∣mes imi∣tated by the Freer Minors. Pouerty the foun∣dation of the Or∣der of S. Francis. Mat. 19.
• * 2.111

  His ex∣actnes for re∣nouncing of the world.
• * 2.112

  Pennāce which S. Francis enioyned a Reli∣gious for hauing touched monie.
• * 2.113

  An illu∣sion of the deuill to a Freer Minor to teach him not to touch monie.
• * 2.114

  A viper commeth out of a pursethat a Frier Minor would take vp to giue in almose.
• * 2.115

  Matt. 6.
• * 2.116

  A notable speech to his Bre∣thren.
• * 2.117

  Cōtracts passed be∣tweene the world and the Frier Mi∣nors.
• * 2.118

  S. Fran∣cis him selfe beg∣ged att the be∣ginning of his Order.
• * 2.119

  Praise of begging.
• * 2.120

  Exhor∣tation of S. Fr. to his disci∣ples sen∣ding thē to begge. Psal. 39.
• * 2.121

  That the Freers richly pay their benefa∣ctours.
• * 2.122

  How he desired they should goe S. Fr. ex∣pelled a Religious out of the Or¦der be∣cause he refused to begge.
• * 2.123

  Why the Freer Minors are in the world. Mat. 25.
• * 2.124

  Psal. 77.
• * 2.125

  On so∣lemne feastes S. Francis liued on∣ly with what he begged: Luc. 24.
• * 2.126

  Being inuited to eat with a Cardi∣nall he brought what he had beg∣ged and why.
• * 2.127

  Phil. 2.
• * 2.128

  Acto. 10.
• * 2.129

  Luc. 6.
• * 2.130

  S. Franc. gaue his cloake & his com∣panions also in the win∣ter to a poore woman to cloath her.
• * 2.131

  Which he per∣formed diuers times.
• * 2.132

  Likewise for the hire which a master detained from his seruant that cur∣sed him.
• * 2.133

  He gaue his habit that was demaun∣ded him for the loue of God.
• * 2.134

  Note that the loue of God ought neuer to be vtte∣red with out reue∣rence.
• * 2.135

  S. Franc. gaue the new te∣stament which they vsed att Ma∣tines (ha∣uing no∣thing els) to a poor woman.
• * 2.136

  How he punished a rash iudgemēt
• * 2.137

  What profit may be drawne out of the sight of the poore & diseased.
• * 2.138

  1. Tim. 4.
• * 2.139

  Hauing seriously studied a sermon he could not re∣cite it. And yet he other wise de∣liuered worthy matters. Mat. 10.
• * 2.140

  1. Reg. 2. Notable applica∣tiow of a place of scrip∣ture.
• * 2.141

  How much S. Fr. ho∣noured the office of pre∣aching.
• * 2.142

  Ios. 8. 18. &c.
• * 2.143

  That one ought not to denie al∣mose de∣maunded for the loue of God.
• * 2.144

  Psa. 148.
• * 2.145

  How de∣uout vnto the B. Sacra∣ment.
• * 2.146

  Why S. Francis would not be Preist.
• * 2.147

  How de∣uout he was to the Vir∣gin Ma∣ry.
• * 2.148

  To S. Michel and to S. Peter & S. Paul.
• * 2.149

  Why S. Francis so much affiicted his body. 1. Cor. 13.
• * 2.150

  How much he honoured Preists & Prea∣chers: & respected old men and those that were in autho∣rity in the world and espe∣cially the poore.
• * 2.151

  How much. He loued his disci∣ples. 2. Cor. 11
• * 2.152

  ••. Cor. 11.
• * 2.153

  1. Cor. 10.
• * 2.154

  S. Franc. comman; deth the deuill.
• * 2.155

  S. Franc. ordayned two ge∣nerall chapters in the yeare.
• * 2.156

  God would not that S. Franc. should suffer martyr∣dome which he so much sought & desired.
• * 2.157

  The ship∣mē would not ad∣mitt. S. Francis by reason of his pouerty.
• * 2.158

  God pro∣uided food for S. Franc. and for other in the ship for his sake.
• * 2.159

  Abbrid∣ged out of the conuer∣sion of S. Clare.
• * 2.160

  Seuenty Frier Mi∣nors were miracu∣lously transpor∣ted from Italy into Spaine att the seruice of a benefa∣ctour of S. Francis.
• * 2.161

  A litle after 22. Freer Minors came al∣so from Italy in∣to Spai∣ne att the obse∣quies of their be∣nefa∣ctour.
• * 2.162

  S. Franc. foretold future thinges.
• * 2.163

  A vision of S. Do∣minick.
• * 2.164

  Why S. Domi∣nick and S. Franc. would not their Religious should haue be∣vefices.
• * 2.165

  S. Domi∣nick barc out of deuotion a girdle of S. Fr.
• * 2.166

  The Freer Minors were not permit∣ted to preach but were expelled for hauing no bull from the Pope.
• * 2.167

  The briefe of Pope Hono∣rious in approba∣tion of the Freer Minors, and to permitt them to preach.
• * 2.168

  The Breif of the said Pope to the Prelates of Frāce
• * 2.169

  Greant deuotion to the B. Sacra∣ment in France.
• * 2.170

  S. Franc. pacifieth a great sedition by cer∣taine wordes which he caused one of his Reli∣gious to vtter.
• * 2.171

  In this chapter held a litle af∣ter the institutiō of the order, were fiue thousand Freer Minors.
• * 2.172

  Gen. 32.
• * 2.173

  The or∣dinary sermon of S. Fr. vnto his brethrē.
• * 2.174

  S. Franc. would not that any of his should take care for their nourish∣ment. Psal. 54.
• * 2.175

  S. Domi∣nick con∣fesseth his fault be∣fore S. F. in that he had si∣nisterly iudged of the said prohibi∣tiō which he had giuen to his Reli∣gious.
• * 2.176

  S. D. vowet•• pouertie, & giueth his male dictiō to al his Re¦ligious presēt & to come that shall infringe the same.
• * 2.177

  There were 220 Iacobins present at a general chapter held by S. Dom.
• * 2.178

  In this chapter of S. Fr. were re∣ceaued more thē 500. no∣uices.
• * 2.179

  Fiue bū∣dred mailes & hoopes of iron wer by obe∣dience brought to S. Fr. which the Re∣ligious vsed in¦steed of haire.
• * 2.180

  Monopo∣lie of cer∣taine su∣periours and lear∣ned Freer Minors to mode∣rate the rule of their Or∣der.
• * 2.181

  The de∣uils hold a chap∣ter to ruinate the order of S. Fr.
• * 2.182

  S. Franc. sendeth his bre∣thren to preach vnto in∣fidels.
• * 2.183

  How God su∣steined the tra∣uelling Freer Minors in their necessi∣ties.
• * 2.184

  Psal. 54.
• * 2.185

  How S. Francis knew the will of God for car∣rying with him those that ac∣compa∣nied him goeing to the Mores
• * 2.186

  Psal. 22.
• * 2.187

  A most vehement and per∣suasiue speech & exhorta∣tion of S. Francis vnto the Soldan.
• * 2.188

  The ef∣fect of the holy Fathers speech.
• * 2.189

  Matt. 10.
• * 2.190

  S. F. ha∣uing of∣fered to put him∣selfe into a fire with the preists of the Soldā for proof of his Religion, the high preist of the Sol∣dan ran away.
• * 2.191

  S. F. for better af∣firmation of his faith of∣fereth to goe into the fire.
• * 2.192

  S. F. re∣fuseth & contem∣neth the presents which the Sol∣dan offe∣red him.
• * 2.193

  S. Franc. lyeth on the coa∣les.
• * 2.194

  A lewd More thinc∣king to tempte S. Fr. was cōuerted.
• * 2.195

  A whole monaste∣ry of Be∣nedicti∣nes be∣came of S. Franc. Order.
• * 2.196

  S. Franc. retour∣ned to∣wardes the Sol∣dan.
• * 2.197

  The re∣solution of the Soldan to become Christiā and his demaund to be in∣structed.
• * 2.198

  S. Franc. assureth the Sol∣dan of his sal∣uation.
• * 2.199

  And sēt him two of his Religious to baptise him a litle be∣fore his death.
• * 2.200

  Iames de Vitri Cardi∣nal.
• * 2.201

  S. Franc. had a tēptation of Melā∣choly that con∣tinued two yea∣res. Matt. 17. Marc. 11.
• * 2.202

  The deuil entred into a pillow lent vnto S. Franc. for his infirmity
• * 2.203

  How S. Francis was as∣sured of his sal∣uation.
• * 2.204

  A gentil∣man ha∣uing pro∣mised the Empe∣rour Fre∣derick the secōd to induce S. Franc. to sinne with a woman, did repēt the same and the Empe∣rour al∣so.
• * 2.205

  S. Fran∣cis con∣founded the deuils whensoe∣uer they assaulted him.
• * 2.206

  S. Franc. in spiritt knew the temp∣tations of his Reli∣gious.
• * 2.207

  S. Franc. assisted a Religious whome the deuil choaked.
• * 2.208

  Brother Leo was deliuered from a temptatiō by a let∣ter from S. Franc.
• * 2.209

  S. Franc. knew in spirit the vices and defects of his Re∣ligious.
• * 2.210

  S. Franc. deliuered B. Ruffi∣nus of a most grei∣uous tēp∣tation discoue∣ring vnto him the delusion of the deuill.
• * 2.211

  Ezechia 39.
• * 2.212

  Matt. 11.
• * 2.213

  Luc. 16.
• * 2.214

  Spiritual mortifi∣cations of S. Fr.
• * 2.215

  Proofe of the humility of S. Fr.
• * 2.216

  ••. Cor. 1.
• * 2.217

  Psal. 66.
• * 2.218

  Luc. I.
• * 2.219

  A vision of Br. Ruffinus of the future glory of S. Franc. for his humility.
• * 2.220

  Obiection of the author, and his solution.
• * 2.221

  The an∣swere.
• * 2.222

  Iohn. 3.
• * 2.223

  1. Cor. 3.
• * 2.224

  Rom. 9.
• * 2.225

  A worthy discourse of humi∣lity. Cant. 1.
• * 2.226

  Psal. 21.
• * 2.227

  Matt. 11.
• * 2.228

  Apoc. 4.
• * 2.229

  What humility is.
• * 2.230

  Matt. 20.
• * 2.231

  S. Fran∣cis very humbly thancked a coun∣try man that ad∣monished him.
• * 2.232

  How coura∣giouslyS. Francis resisted the coun∣sailes & enterpri∣ses that were cō∣trary to his pro∣fession.
• * 2.233

  What prompti∣tude and simplicity S. Franc. desired in the obe∣dience of his Reli∣gious.
• * 2.234

  It is i••∣decēt for Religious to goe alone.
• * 2.235

  Freer Mi∣nors Ec∣clesiasti∣call assi∣stants.
• * 2.236

  The Cler∣gy must be sup∣ported.
• * 2.237

  How much S. Francis would that his Religious should honour Preistes.
• * 2.238

  There were he∣retofore very few preists in the co∣uents of the Freer Minors & why.
• * 2.239

  A Bishop refusing to permit S. Franc. to preach in his diocese was att lenght constray∣ned by his humi∣lity to accord vnto him. Gen. 32.
• * 2.240

  S. Franc. by admi∣rable hu∣mility & patience cured a leaper within & with∣out.
• * 2.241

  Psal. 54.
• * 2.242

  S. Franc. very gra∣tiously thancked a bishop for pub∣likely calling him idiot.
• * 2.243

  S. Franc. his an∣swere being called S.
• * 2.244

  Why S. Francis once suf∣fered his habit, hands, & feet to be kissed.
• * 2.245

  And how att an other time he shunned honour that should haue bin giuen him.
• * 2.246

  S. Franc. went na∣ked to the mar∣ket place of Assise to accuse himselfe of hauing eatē flesh in his sicknes.
• * 2.247

  ••e would not wear a foxe skinne on his stomake without being seene.
• * 2.248

  He pub∣likely accused his euill thoughts.
• * 2.249

  A legge of a capō changed into a fish in the bāds of a poore man that would scanda∣lize S. Francis.
• * 2.250

  What penance S. Franc. did for an ill thought he had of one of his Bre∣thren.
• * 2.251

  S. Franc. did eat pottage with a leaper for pen∣nance in that he thought he had scandali∣zed him.
• * 2.252

  S. Franc. assured of his saluatiō.
• * 2.253

  The first condition of prayer to knowe ones own misery. 3. Reg. 8.
• * 2.254

  Psal. 101. Iudith 9.
• * 2.255

  The 2. to keep the soule se∣parated from ter∣restriall thinges, and ele∣uated vnto God Matt. 6.
• * 2.256

  The 3. cō∣dition is compas∣sion.
• * 2.257

  Isai. 21.
• * 2.258

  The 4. condition is to har∣ken vnto God. Prou. 28.
• * 2.259

  The 5. is to be se∣parated from worldly conuer∣sation for euer. S. Ber∣nard. Matt. 26. Iohn. 18.
• * 2.260

  The 6. is ardent charity.
• * 2.261

  The 7. condition of pray∣er, is perseue∣rance therein. Luc. 18.
• * 2.262

  Feruour of S. Fr. in prayer
• * 2.263

  Luc. 14.
• * 2.264

  The rea∣sō which S. Franc. gaue of his attē∣tion.
• * 2.265

  With what purity S. Francis serued God.
• * 2.266

  How he once ce∣lebrated the na∣tiuity & with what new fer∣uour.
• * 2.267

  Matt. 4.
• * 2.268

  S. Franc▪ obtayned of God that a couetous man be∣came li∣berall.
• * 2.269

  A gent∣leman became Freer Mi∣nour by the pray∣ers of S. Francis.
• * 2.270

  By the counsaile & prayer of S. Fr. a gentle∣man was cōuerted from the world to God.
• * 2.271

  S. Franc. offered to God three me∣dalles signifiing the three vowes.
• * 2.272

  S. Franc. soretold the im∣pression of the stigmates he was to haue.
• * 2.273

  A Reli∣gious doubting of the purity of life of S. Francis was suf∣ficiently assured therof hauing watched him one night.
• * 2.274

  Seauen priuiled∣ges which God graunted to the Order of the Freer Minors.
• * 2.275

  Matt. 19.
• * 2.276

  The great compas∣siō which S. Franc. had of the pas∣sion of our Lord Iesus Christ.
• * 2.277

  Psal. 76.
• * 2.278

  Luc. 24.
• * 2.279

  Iohn. 17. 12.
• * 2.280

  Rom. 8.
• * 2.281

  Ioan. 15.
• * 2.282

  S. Franc. desired a sheep because it was a∣mong goates & kiddes & had it.
• * 2.283

  S. Franc. gaue his cloake to saue the life of two lam∣bes.
• * 2.284

  Psal. 21.
• * 2.285

  Apoc. 3.
• * 2.286

  S. Franc. deuout to the versi∣cle Glo∣ria Pat.
• * 2.287

  Br. Paci∣ficus a Musiciā.
• * 2.288

  S. Franc. had a science infused frō hea∣uen that made him admira∣ble to the most learned diuines.
• * 2.289

  Ezec. 33.
• * 2.290

  Prophe∣sies of S. Francis.
• * 2.291

  Of the saluation of his freind.
• * 2.292

  The apo∣stasie of a Religious
• * 2.293

  Of the losse of a battell.
• * 2.294

  Of the sodaine death of his freind
• * 2.295

  S. Franc. knew the thoughts of men.
• * 2.296

  Of a Re∣ligious that mur∣mured because goeing a foot S. Francis had an asse.
• * 2.297

  Of two Religious that came to visit him.
• * 2.298

  Of a Re∣ligious that by humility would conceale the fault which his companiō had com∣mitted.
• * 2.299

  Of a gen∣tleman that fei∣ned to desire the habitt of F. Minor.
• * 2.300

  One must beware of singu∣larity.
• * 2.301

  S. Franc. obtayned of God that a litle vig∣ne boare ten times double of that he vsed, and why.
• * 2.302

  Reuela∣tiōs made to S. Fr.
• * 2.303

  Predictiō of S. Fr. concer∣ning two Religious giuing them the habitt.
• * 2.304

  Proph••∣sies of S. Francis.
• * 2.305

  To a Preist curing him by the signe of the crosse.
• * 2.306

  To a country man.
• * 2.307

  To a Re∣ligious fallen frō his order.
• * 2.308

  Prophe∣sies of S. Fr. to a yong man that he should be one of his
• * 2.309

  In what words S. Francis gaue his benedi∣ction.
• * 2.310

  S. Frane. purposely inuited to dinner a Phisicion against all appa∣rence.
• * 2.311

  S. Franc. procured pardon of God for the Apostasie of one of his Reli∣gious.
• * 2.312

  How S. Francis made Br. Macie to tourne to know the will of God.
• * 2.313

  S. Franc. knew the thoughts of Br. Macie thatmur∣red with him selfe.
• * 2.314

  Of one of his Reli∣gious that was troubled to fre∣quent his company.
• * 2.315

  S. Franc. did eat with the poore att his freīds house.
• * 2.316

  S. Franc. liuing & being in Italy ap∣peared to a Reli∣gious in the pro∣uinciall chapter held att Arles in Prouince.
• * 2.317

  Iohn. 16.
• * 2.318

  S. Franc. comman∣deth a S. to worck no more miracles and he obeyeth.
• * 2.319

  How much the third ge∣nerall of the order of Freer Miners forgat himselfe.
• * 2.320

  An An∣gel came to speak with him.
• * 2.321

  S. Franc. prayed for him.
• * 2.322

  Why S. Francis renoun∣ced the office of Generall.
• * 2.323

  1223. Three yeares before his death.
• * 2.324

  Confir∣mation of the said indulgē∣ce by the Pope.
• * 2.325

  The de∣uil temp∣teth S. Francis.
• * 2.326

  to make him leaue prayer.
• * 2.327

  S. Franc. cast, tur∣ned and wallo∣wed him∣selfe all naked in a bush full of thornes.
• * 2.328

  S. Franc. gathered vermilliō & white roses in Ianuary.
• * 2.329

  A mira∣cle in publica∣tion of this in∣dulgence.
• * 2.330

  A doue was seen to fly in the afo∣resaid Church the day of the said in∣dulgence.
• * 2.331

  The Vir∣gin Ma∣ry was likewise seene there.
• * 2.332

  The deuil cōfesseth the ver∣tue of this in∣dulgēce.
• * 2.333

  The san∣ctitie of the first Frier Minors of Assise.
• * 3.1

  Matt. 19.
• * 3.2

  Luc. 9.
• * 3.3

  Matt. 10.
• * 3.4

  Esa. 10. Rom. 9.
• * 3.5

  Matt. 6. 10. & ••4.
• * 3.6

  The sub∣stance of the rule.
• * 3.7

  Iohn. 14.
• * 3.8

  Matt. 6.
• * 3.9

  Philip. 3.
• * 3.10

  Matt. 9.
• * 3.11

  Iosue 4.
• * 3.12

  Matt. 5.
• * 3.13

  In the 10. chapter.
• * 3.14

  What perfectiō of san∣ctity of life and doctrine ought to be in the Frere Minors.
• * 3.15

  A Cruci∣fix wal∣keth be∣fore S. F. A scrole discen∣deth frō heauen on the head of S. Franc.
• * 3.16

  The Te∣stament of S. Fr.
• * 3.17

  He wold not that his habitt should be peeced against his sto∣mack to assuadge the in∣firmitie therof.
• * 3.18

  How much su∣periours are boūd to giue good example to their subiects.
• * 3.19

  F. Fran∣cis is bea∣ten of the de∣uils.
• * 3.20

  And wher∣••••re.
• * 3.21

  The prai∣se of po∣uerty.
• * 3.22

  How po∣uerty was graunted to S. Fr. for his Order.
• * 3.23

  S. Fran went at∣tired in disguise of a beg∣ger to shew & correct some lit∣le defects of his Re∣ligious.
• * 3.24

  He ex∣horteth them to obserue pouerty.
• * 3.25

  S. Franc. multi∣plied bread by the signe of the crosse.
• * 3.26

  S. Franc. miracu∣lously obtayned bread in a neces∣sity.
• * 3.27

  S. Franc. would ra¦ther that the orna∣ments of thealtare should be sold then the vow of pouer∣ty in ne∣cessity infringed
• * 3.28

  God pro∣miseth S. F. to haue care of all the necessities of the Frere Mi∣nors that hope in him.
• * 3.29

  What is true ne∣cessity.
• * 3.30

  Iust dis∣pleasure of S. Fr. for the first de∣licate & ample habitt of the Freer Minors that was made in his time.
• * 3.31

  S. Franc. made all the Re∣ligious of a Couent to depart thence because it was told him that it was the Frere Minors.
• * 3.32

  S. Franc. left his cell be∣cause speaking to him one cal∣led it his. Matt. 8.
• * 3.33

  Matt. 6.
• * 3.34

  S. Franc. endea∣uoured to pul down a house which was builded to serue the Reli∣gious on∣ly in time of the Generall chapter.
• * 3.35

  What kind of churches the Frere Minors should haue.
• * 3.36

  S. Franc. foretold what the Frere Minors haue don in their buildin∣ges.
• * 3.37

  1. Cor. 8.
• * 3.38

  Straung tempta∣tion of a Frere Minor to haue a psalter.
• * 3.39

  Matt. 13.
• * 3.40

  Apotheg∣ma of S. Francis. Matt. 7.
• * 3.41

  Luc. 10.
• * 3.42

  S. Fr. did not de∣sire that his Reli∣gious should studie. Therfore he cur∣sed a Prouin∣ciall be∣cause he had esta∣blished a study against his will.
• * 3.43

  How he would that his Religious should study.
• * 3.44

  Matt. 10.
• * 3.45

  Very re∣marcke∣able sen∣tences of S. Franc.
• * 3.46

  Exhor∣tations for the preachīg Frere Minors.
• * 3.47

  1. Cor. 1.
• * 3.48

  Matt. 23.
• * 3.49

  The hu∣mility of the first Frere Minors.
• * 3.50

  Marcke∣able sa∣tisfactiō.
• * 3.51

  How much S. F. was troubled to heare that his Religious gaue scandall.
• * 3.52

  Terrible impreca∣tion of S. Franc. against the scan∣dalous.
• * 3.53

  The an∣swere of S. Franc. to his Religious that de∣sired to haue ge∣nerall auctority to preach
• * 3.54

  Prophe∣sies 〈…〉〈…〉 Francis.
• * 3.55

  Dan. 3.
• * 3.56

  Predictiō made to S. Fr. of the four first times or estates of his Order.
• * 3.57

  The first estate compa∣red to a head of Gold.
• * 3.58

  The se∣cond to the brest and ar∣mes of siluer.
• * 3.59

  The third the belly of metal.
• * 3.60

  The fourth in the leggs of iron.
• * 3.61

  Sap. 6.
• * 3.62

  S. Franc. did once eat in the night with all his Reli∣gious to accōpany a Bro∣ther that hunger oppres∣sed to death.
• * 3.63

  The first occasion and ori∣ginall of the peni∣tents of the third Order of S. Franc.
• * 3.64

  An at∣tempt & assembly of deuils against the Or∣der of Frere Minors.
• * 3.65

  Matt. 6.
• * 3.66

  e
• * 3.67

  S. Franc. was, mo∣ued and stayed of it selfe to giue him bet∣ter com∣modity of prea∣ching.
• * 3.68

  Swal∣lowes are silent at the co∣mande∣ment of S Franc. and of a scoller at his in∣uocation.
• * 3.69

  He cured a benum∣med child
• * 3.70

  One sick of the palsey. One of the drop∣sie.
• * 3.71

  One cro∣oked.
• * 3.72

  He resto∣red the vse of a womans hands. He resto∣reth sight to one blinde. An other.
• * 3.73

  On blind of one eye.
• * 3.74

  One pos∣sessed▪
• * 3.75

  An other.
• * 3.76

  One of a strange disease.
• * 3.77

  A cord of the said S. wrou∣ght many miracles.
• * 3.78

  And the crummes that re∣mayned after his refectiō.
• * 3.79

  The mi∣raculous entertai∣nement giuen to S. Franc. on the mount Aluerric.
• * 3.80

  God graunted four pri∣uiledges to the Order of Frere Minors.
• * 3.81

  The deuil striueth violently to kil S. Francis.
• * 3.82

  Who was receiued of a hard rock as of waxe.
• * 3.83

  The brut beastes honou∣red S. Fr. shewing to ack∣nowledg his san∣ctity.
• * 3.84

  A sheepe sheweth a will to honour, praise & adore God.
• * 3.85

  And a lambe likewise.
• * 3.86

  A leueret became tame vn∣to him at an in∣stant. A wild conny likewise. And a water bird.
• * 3.87

  As also a great fish.
• * 3.88

  Birdes obeyed S. Francis.
• * 3.89

  Of a grasse-hopper.
• * 3.90

  Of a phe∣sant.
• * 3.91

  Of a Faulcon that ser∣ued S. F. for an alarme.
• * 3.92

  Of a nightin∣gal.
• * 3.93

  What esteeme he made of larc∣kes.
• * 3.94

  How he loued the elemen•• of fire.
• * 3.95

  And the water.
• * 3.96

  The sto∣nes. The wood.
• * 3.97

  And the flowers.
• * 3.98

  The ants obey S. Francis.
• * 3.99

  Why S. Francis loued not the antes. Matt. 6.
• * 3.100

  The deuil visibly ••aried away a woman for trou∣bling a sermon of S. Fr.
• * 3.101

  God sent a light to enligh ten S. Francis in a darck night.
• * 3.102

  He ad∣uert••∣seth the preists of his Order of their duety.
• * 3.103

  Marc. 26
• * 3.104

  ••eb. 10.
• * 3.105

  1. Cor. 11.
• * 3.106

  Iere. 48.
• * 3.107

  Malac. 2.
• * 3.108

  Lnc. 1▪ 2. 11. Matt. 3. Esay. 11.
• * 3.109

  1. Pet. 1.
• * 3.110

  Of the dignity of the B. Sacra∣ment of the altar & how on ought to reue∣rence it. Ioan. 6.
• * 3.111

  Mat. 22. Luc. 10.
• * 3.112

  Luc. 4.
• * 3.113

  Ioan. 14.
• * 3.114

  Ioan. 1.
• * 3.115

  Ioan. 6.
• * 3.116

  Mat. 26. Marc. 14. Luc. 22. Ioan. 6.
• * 3.117

  Mat. 2••.
• * 3.118

  Matt. 5.
• * 3.119

  Matt. 15.
• * 3.120

  Gen. 2.
• * 3.121

  Ioan. 12. Luc. 14.
• * 3.122

  Wheri•• ought to consist the true spirituall ioy of a Frere Minor.
• * 3.123

  1. Cor. 14 Worthy aduertis∣ment to Supe∣riours of the Frere Minors. Mat. 20. Luc. 21. Gal. 6.
• * 3.124

  Matt. 6.
• * 3.125

  Ioan. 17.
• * 3.126

  Matt. 15.
• * 3.127

  How we ought to prepare our sel∣ues to dye.
• * 3.128

  Iere. 17.
• * 3.129

  1. Cor. 3.
• * 3.130

  Psal. 118.
• * 3.131

  Mat. 22.
• * 3.132

  Luc. 18.
• * 3.133

  S. Franc. obtayned raine by prayers.
• * 3.134

  The frog∣ges obey him.
• * 3.135

  Swal∣lowes couers the hea∣rers of his ser∣mon.
• * 3.136

  He cu∣reth a crooked lame & mute child.
• * 3.137

  A mortal wound.
• * 3.138

  He con∣uerted water into wi∣ne.
• * 3.139

  He also conuer∣teth vi∣negar in∣to wine.
• * 3.140

  He rai∣seth one dead.
• * 3.141

  S. Franc. did eat but halfe a loafe in the whole lent.
• * 3.142

  ••say. 6.
• * 3.143

  Esay. 6.
• * 3.144

  Brother Leo and Br. Ruf∣finus, S. Clare, the Car∣dinal protector and the bishop Vgolino, saw the holy Styg¦mates & woundes of S. Fr. in his life time.
• * 3.145

  The wa∣ter that issued out of the stigmates of S. Fr. cured cattell infected with the plague. An ordi∣nary tē∣mpest that destroyed all fruit neere the Mount Aluerne ceassed after S. Francis. had there receaued the stig∣mates. S. Franc. with his hād tou∣ching a man that was ex∣trem cold did war∣me him.
• * 3.146

  A womā being in extreme dāgerous labour was deli∣uered by holding the bri∣dle which S. F. did ride with all.
• * 3.147

  Pope Gregory by a bulle assureth and con∣firmeth the truth of the stigmates
• * 3.148

  Plus vnus oculatus, quam de∣cem all∣riti.
• * 3.149

  Pope A∣lexander the 4. did as much.
• * 3.150

  And Po∣pe Bene∣dict the 2.
• * 3.151

  S. F. vsed a staffe to goe with all the two last years of his life by reason of his stigmates as he had don the two first yeares of his con∣uersion. Luc. 10.
• * 3.152

  God sent Angeli∣call mu∣sick to comfort S. Franc. in his sicknes.
• * 3.153

  And also sent him fish and lettice miracu∣lously in his sick∣nes.
• * 3.154

  The Assi∣sians sent to pray S. Franc▪ to dwell and end his dayes att Assi∣sium.
• * 3.155

  The assi∣sians found food for the loue of God, which was de∣nied them for mony▪
• * 3.156

  S. Franc. prophe∣sieth that S. Clare shall see him be∣fore her death.
• * 3.157

  S. Franc. knew in spiritt that the lady of the Sea∣uen-Sun∣ne came to see him.
• * 3.158

  S. Franc. foretold the dayes of his death & buriall.
• * 3.159

  S. Fran∣cis before his death stript him selfe all naked.
• * 3.160

  S. Fran. receaueth the holy Sacra∣ments before his death.
• * 3.161

  And gaue his holy and last benedi∣ction to his Reli∣gious.
• * 3.162

  The death of S. F. the 45. yeare of his age the 20. of his con∣uersion, & of our Lord the 1226.
• * 3.163

  The soule of B. An∣gelus ac∣compa∣nieth that of S Fr. into glory. He appe∣ared to the Bis∣hop of Assisium presently after his death.
• * 3.164

  Vision of the pas∣sadge of the soule of S. Fr. vnto glo∣ry.
• * 3.165

  The lady of the Seauen Sunnes as an o∣ther Mag¦dalen an∣noynted the body of S. Fr.
• * 3.166

  He was enterred as he de∣sired in the place of execu∣tiō being the most abiect of the citty.
• * 3.167

  How S. Clare saw the body of S. Franc.
• * 3.168

  S. Fr. was canonised a yeare and nine months after his death by the same Pope att Assisium.
• * 3.169

  Pope Gre∣gory the 9. being Cardinal would become a Frere Minor.
• * 3.170

  S. Franc. fortold and pro∣phesied to Pope Gre∣gory the 9. that he shold be Pope. This Po∣pe some∣times cloathed himselfe in habitt of a Frere Minor & vnknown did his deuotion among them.
• * 3.171

  S. Franc. cured a tame girle.
• * 3.172

  And sa∣ued a girle fro drow∣ning.
• * 3.173

  S. Franc. by his merittes reuiueth a dis∣membred child.
• * 3.174

  Pope Ni∣colas the 5. went expresly to Assi∣sium to see the body of S. Franc. the yeare. 1449.
• * 3.175

  The ad∣mirable standing of the body of S. Franc.
• * 3.176

  The stig∣mates of S. Franc. appeared fresh on his body.
• * 3.177

  Brother Giles also.
• * 3.178

  How the doubt of the sa∣cred stig∣mates was clea∣red from a Frere Minor & preacher.
• * 3.179

  A Gentle∣woman not be∣leuing a miracle of the stigmates which God had set on an image where there wer none an other miracle putting them out made her to be∣leeue.
• * 3.180

  One wounded to death cured by the sa∣cred stig∣mates of S. Franc.
• * 3.181

  A womā deuout vnto S. Francis raised to confesse a sinne and then died a∣gaine.
• * 3.182

  The only daughter of one deuout vnto S. Francis raised by his me∣rittes.
• * 3.183

  A blas∣phemer of the name of S. Franc. lost his eldest sonne, but re∣penting the S. restored him.
• * 3.184

  S. Franc. by his merits raised a child.
• * 3.185

  And an other drowned.
• * 3.186

  An other crushed vnder the ruines of an house.
• * 3.187

  An other.
• * 3.188

  And an other.
• * 3.189

  A man fallen from the hight of a towre, had no hurt, by the me∣rites of S. Franc.
• * 3.190

  An other fallen vnder a water mill.
• * 3.191

  An other fallen into a well.
• * 3.192

  A womā being wounded with a grosse stone.
• * 3.193

  A double admira∣ble cure.
• * 3.194

  A child on whom had fal∣len the dore of a church.
• * 3.195

  A man crushed with a verymas∣sie stone by the merites of S. Fr∣no hurt befel hun therby.
• * 3.196

  Nor an other.
• * 3.197

  Nor an other by death.
• * 3.198

  A sick child a∣bādoned of men was cu∣red by the meri∣tes and interces∣sions of S. Franc.
• * 3.199

  And an other sick in like sort. Then an other. A Priest also that was poi∣soned.
• * 3.200

  S. Franc. by his interces∣siō made iron an∣kers to swime vpon the sea.
• * 3.201

  S. Frans. miracu∣lously sēt fresh wa∣ter to one de∣uoted vnto him and in his fa∣uour ceassed a violent tempeste.
• * 3.202

  S. Franc. preser∣ued a Fr. Minor from drownīg yea from being wett, though he were in the bottom of a ri∣uer.
• * 3.203

  And al∣so three Religious
• * 3.204

  And an other.
• * 3.205

  And cer∣taine men and women. And also Mariners of An∣cona
• * 3.206

  S. Franc. deliue∣reth a prisoner iniustly impriso∣ned.
• * 3.207

  A gentle∣man mis∣prising S. Franc. had trial of his power.
• * 3.208

  And an other likewise.
• * 3.209

  S. Franc. freed a prisoner without seking him att liberty.
• * 3.210

  S. Franc. was pro∣tectour of the in∣nocencie of a gēt∣leman deuout vnto him.
• * 3.211

  A lady very hap∣pely de∣liuered in a dā∣gerous trauaile of child.
• * 3.212

  A womā was de∣liuered of a dead child by touching a girdle of S. Fr.
• * 3.213

  A womā that could not bring vp her chil∣dren, did nourish one by the in∣tercessiō of S. Fr. that pro∣ued very vertuous.
• * 3.214

  And an other also. A womā that could haue no sonnes had by the me∣rites of S. Franc. two att a birth.
• * 3.215

  Punish∣ment of a womā ingrate∣full to S. Francis.
• * 3.216

  A womā was assi∣sted by S. Francis and de∣liuered of a most dange∣rous child birth.
• * 3.217

  S. Franc. cured a Religious of a mor∣tall in∣firmity of his eyes.
• * 3.218

  A blinde woman receaued sight on the feast of S. Fr.
• * 3.219

  And an other.
• * 3.220

  Then an other.
• * 3.221

  S. Franc. gaue sight to one bor∣ne blind.
• * 3.222

  And an other for his spiritual prositt.
• * 3.223

  God re∣stored speech & hearing to one by the in∣tercessiō of S. Fr.
• * 3.224

  And cu∣red mor∣tal woū∣des.
• * 3.225

  He resto∣red sight and hea∣ring, and cured a woman extremly tormen∣ted and afflicted.
• * 3.226

  One po∣sessed was de∣liuered by the me∣rits of S. Francis.
• * 3.227

  And also an other.
• * 3.228

  And an other.
• * 3.229

  And a woman of a mor∣tal blou∣dy flux.
• * 3.230

  One also ••a••nned of one arme.
• * 3.231

  And an other of the flux.
• * 3.232

  He cured S. Pra∣xede of a dange∣rous fall.
• * 3.233

  A man refusing to keepe the feast of S. Fr. had his handes fastened to his hatchett.
• * 3.234

  And a woman attemp∣ting on that day to spin ••ad an extreme pa••ne in her fin∣gars.
• * 3.235

  The pu∣nishment of a blas∣phem••e against S. Franc.
• * 3.236

  An other.
• * 3.237

  One de∣uout vn∣to S. Fr. miracu∣lously ob∣teined water in her ne∣cessity.
• * 3.238

  A chery tree of one de∣uout to the said S. being dead and withered bare fruit. Of vignes & corne that wer preserued frō cer∣taine worme•• that de∣stroyed them.
• * 3.239

  The oxe of one deuout ••••to him was cu∣red of a broken legge.
• * 3.240

  He reco∣uered a lost horse for one deuout vnto him: & reioy∣ned a dish broaken in pieces.
• * 3.241

  An old woman had milk to nurc•• a child by the merits of S. Franc.
• * 3.242

  And a monaster was cu∣red.
• * 3.243

  S. Franc. cured one deuout vnto him of an in∣curable disease in his legge.
• * 3.244

  What was the seale of S. Franc.
• * 3.245

  Gal. 6.
• * 3.246

  Lib. 14. chap. 18.
• * 3.247

  Matt. 16.
• * 3.248

  Seauen degrees of perfe∣ction.
• * 3.249

  Matt. 11.
• * 3.250

  Hom. 30. vpon the Gospels.
• * 3.251

  Cant. 50.
• * 3.252

  Ioan. 14. & 15.
• * 3.253

  Ephes. 6.
• * 3.254

  Ioan. 15.
• * 3.255

  Rom. 8.
• * 3.256

  Rom. 8.
• * 3.257

  A worthy similitud.
• * 3.258

  Esay. 64. & 1. Cor∣rin. 2.