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.

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.