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 FOVRTH BOOKE OF THE CHRONICLES OF THE FRIER MINORS.

CONTEINING THE MARTYRDOME of diuers Religious of the Order of the Seraphicall Father S. Francis. Translated by the partie aforesaid.

THE SECOND VOLVME.

How S. Francis sent certaine Religious to preach the faith of Iesus Christ, vnto the Mores in Spaine.

THE FIRST CHAPTER.

IN the yeare of grace 1219. the glorious Fa∣ther S. Francis kept the great generall chap∣ter att Pentecost, wherat all the Religious of his Order assembled, as it hath bin amplie declared in the first booke of the first volu∣me of these present Chronicles. This Chap∣ter was held eleuen years after that Pope In∣nocent the third had with his owne mouth confirmed the Order of the Frere Minors, & the fourth yeare of the Popedome of Pope Honorious the third of blessed memory, who then piously gouerned the Church. In this Chapter, it was reuea∣led vnto S. Francis, that he should againe send his Religious ouer the world, to preach the faith of IESVS CHRIST, as well amongest Christians as Pagans, After this, the most capable Religious of the Or∣der

were chosen for Prouincials, S. Francis applyed himselfe to obey the holy will of God. And because the rage of the Mores was spred ouer three partes of the world, Asia, Africa, and Europe; he resolued to send his Religious into those partes to preach the truth of the faith of IESVS CHRIST, to reduce the Pagans from their damnable errours: And to make a beginning, he chose Asia for himselfe, whither he went with ele∣uen of his Brethren, and preached to the Soldan and the Mores of his kingdome. He sent Brother Giles into Africa with Religious of like feruour and deuotion; who thincking to preach to the Mores; were ap∣prehended by Christians and very vnwillingly brought back into Italy. He sent six Italian Religious of very perfect life, into Spaine, where the Emperour Miramolin of Marocco persecuted the Christians. The said Religious were, Brother Vital, Brother Berard, Brother Peter, Brother Adiutus, Brother Accursus, and Brother Otto: of whome, the first, Bro∣ther Vital, was by the holy Father constituted their superiour, Brother Berard was an excellent preacher in the Arabian tongue; Brother Otto, was a Preist, Brother Adiutus and Brother Accursus were lay Brethren, (the rule so tearming the Religious that keep not the quiet.) Now sainct Francis hauing called them, said: My children, God hath commanded me to send you to preach the holy faith vnto the Mores and to impugne the sect of Mahomet: and therfore my freindes, hold your selues ready to execute his holy will in such sort as you shall see cause. Goe yee I say, my beloued ioyfully preparing your soules to the crowne which it shall please his diuine Maiesty to bestow vpon you: performing his holy will according as you shall feele your selues inspired. They as obedient children, only bended their heades, and crossed their armes, expecting his holy benediction: but the holy Father first made them this exhortation: My deere children, I haue certaine wordes to deli∣uer you, that you may the better effect this commandement of God, to his glorie and the saluation of your soules. Be yee carefull to keepe* 1.1 peace among your selues, and be not Brothers so much in habitt and profession, as in spiritt and will. Next, haue speciall care to fly enuie, which was the first cause of our damnation; support with patience, and be ioyfull in persecutions, and humble before God and men, and by this meane, you shall obtaine victorie against your ennemis visible and inuisible. Be yee mindefull to imitate with all your power, our Lord IESVS CHRIST, and to follow him in the strictest manner you can in all the three vowes: in obedience, obeying your superiour, as he one earth obeyed his paren∣tes: in pouerty, liuing therin as he did, for he would be borne, liue, and dye poore, and did alwayes preach pouerty to teach vs the same: and in chastity, liuing and persisting chast, not only in bodie, but euen in spi∣rit:

sith our Lord so muchloued this vertue, that he would be borne of a virgin, and presently after his Natiuity, would haue for his first fruites, the holie Virgin Innocentes: and being on the Crosse, he would dye betwene two virgins, his Blessed Mother, and S. Iohn the Euangelist. Cast all your cogitations and hopes in God, and he will assist and con∣duct you. Carry with you the rule and the Breuiary, and say the di∣uine office the most deuoutly you can: Lett Brother Vital be your su∣periour, and therfore obey him entierly; but aboue all, be mindefull to meditate cōtinually on the passion of our lord IESVS CHRIST: for that is it which shall make all incommodities sweet vnto you, and all trauell pleasing in this long iorney into Spaine which you are to attempt, and in the conuersation and commerce which yee are to haue with the Mores, the ennemies of their Creatour. Beleeue, I pray you, that there is nothing doth separate you from me, but the glorie of God, and the saluation of soules, for, but for that I would neuer disioyne you from me. And God knoweth the grei∣fe and affliction which my hart feeleth for your departure, though in deed, your prompt obedience doth much comfort me, but it is necessarie that we preferre the will of our lord, before our owne.

These good Religious began then out of loue to weep bitterlie, and affectionatelie recommended themselues to his prayers, wherin next vnto God they reposed more confidence then in any other thing, saying vnto him: Father send vs whither you shall please, we are ready to accomplish what soeuer God by you shall command. But withall we beseech you to remember, that we goe a mong most cru∣ell men, whose tongue is vnknowne vnto vs, as also are their man∣ners and behauiour: besides we know them to be the ennemies of Christians, desiring nothing more then to drinck their bloud, and ours with so much more fury and passion, when they shall know we endea∣uour to conuert their people; for accomplishmēt wherof, we acknowled∣ge our forces to be most infirme and our selues very insufficient, if the mercy of God doe not by your prayers assist vs: and therfore we recom∣mending vs vnto them, demaund your holy benediction, that we may vndergoe this obedience to the honour of God and the saluation of our owne and the Infidels soules. S. Francis then lifting his eyes all bathed* 1.2 with teares towardes heauen, blessed them in this manner: The benedi∣ction of God the Father, the loue of the Sonne our Redeemer IESVS, and the grace of the holy Ghost discend vpon you as it discended on the Apostles: conduct, comfort and fortifye you in afflictions, that you may valiantly resist, couragiously assault, and gloriously subdue your enne∣mies, sith God sendeth you for his glory and seruice. And feare not, for God goeth with you to be your protector. So being full of teares he

dismissed them: and these Apostolicall Religious tooke their iorney con∣formably to the Rule of the holy Ghospell, on foote, without mony,* 1.3 scrip, or staffe, bare-foote, with one only coate, poore course and all patched: but yet in exchaunge of all this, they had the grace of God, that safelie and securely conducted them into Spaine.

How Brother Vitall fell sicke in Spaine, and would that leauing him alone in the hospitall, his Companions should proceed on other iourney: and of his death.

THE II. CHAPTER.

THese good Religious being arriued in Arragon, Brother Vital their superiour, fell sicke and kept his bedde, the others expe∣cted there some time to see the issue of this sicknes, which daily encreasing, Brother Vital said to his companions: My beloued Brethre, you see my sicknes is violent, and what wilbe the issue therof, I know not: wherfore I will no longer detaine you from proceeding about that which hath bin enioyned vs: it hauing bin alwayes my desire to accōpany you if it pleased God, who I suppose hath ordained that I proceed no far∣ther, in respect that being too great a sinner, I am not perhapps worthy of your cōpany, or to be employed in so worthy an office. It is therfore necessary, that you leaue me in this hospitall, and that you apply your selues to this holy enterprise of the conuersion of this people to God, who hath thus farre conducted you by obedience: and be not greiued to leaue me here alone, for his diuine Maiesty will prouide for me: Proceede then on your iourney, accomplish the will of God, and be mindefull of the admonitions of our holy Father, with a speciall care not to transgresse them: and pray to God for me, constituting Bro∣ther Bernard the preacher to be their superiour. The poore Religious hauing heard the said proposition, with extreme sorowfull and sob∣bing sighes, that sufficiently discouered the bitternes that afflicted their spirit, they bowed downe their heades, calling God to witnesse of the greife they had to leaue him so alone: but because their obediēce vnto S. Francis and him so required, they acknowledged themselues ready to obey: and so hauing receaued his benediction, after they had louingly and charitably embraced each other, they departed, beseeching him by his prayers to obtaine of God that they might againe see one an other att least in Paradise. This poore Religious remayning then alone in af∣fliction dayly weakened, till hauing vnderstood the martyrdome of his companions, and giuen thanckes to God for it, he was so afflicted for not perticipating with them, and for hauing lost that crowne, that bur∣ning

with charity towardes God, this fire in such sort augmented that by his good will and desire, he shortly after receaued the ••ame crowne in his bedd, making of himselfe a gratefull and pleasing sacrifice vnto his diuine Maiesty, and so hastened to meet them in the other world. Thus much for Brother Vitall. We must now discourse of the com∣bat of his companions, who still ma••ching further on, into Spaine, euen vnto Portugall, neuer ceassed in time and place conuenient to preach vnto both Catholiques, and heretiques, wherof then the nomber was great in Spaine, and euery where produced fruit most pleasing to the almighty, whose grace had conioyned them together.

How the fiue Religious arriued att Conimbria, where they prophecied vnto the queene her death, and their owne Martyrdome.

THE VII. CHAPTER.

THe said Religious being arriued at Conimbria a famous citty in re∣gard that it was the vniuersity of the kingdome of Portugall, as also being very anncient and right noble, there they found the queene Vraca wife of king Alphonsus the secōd, who incontinently inuited them vnto her, & entertayned thē with great deuotiō, as exceedingly affected vnto their Order, and then very louingly demaūded of thē whence they came & whither they intended, and withall offered to releiue thē in all their occurrēces. They breifely answeared her & discouered vnto her their de∣signe: to witt, that they were sent by their Generall Brother Francis, to preach the faith of IESVS CHRIST to Infidels. But the queene not cō∣tent with this slight narratiō, putt thē into discourse of diuers spirituall matters, as one more thirsty of the word of our lord then a hinde of fresh water. With whose discourse finding her selfe exceedingly edifyed and cōforted, & perceauing their extreme feruour, and to what degree of the fauour of God their merittes had raysed thē; she drew them a part, & cō∣iured them in his name for whose loue they had resolued euen to endure death, so much to gratifie her, as by prayer to procure reuelation frō God of the time and hower of her death: not admitting their excuses which were, that it would be a great temerity & presūption to seeke to know the secrettes which God for deepe & great cōsiderations would not ha∣ue knowne vnto mē: adding withall that they were not worthy to ob∣taine the same, & diuers other such reasons; but she so importuned them, that they were att lenght cōstraynd to accord vnto her: & hauing to this end applyed thēselues to prayer, they vnderstood frō God that, and more then they demaūded, whervpō they went vnto the queene, and thus spa∣ke vnto her: Madame, lett it not, if you please, be troublesome vnto you

to vnderstād that which you haue so instātly required of vs: and so much the lesse because we assure you that no creature loueth you so much as God, who will in no sort dispose of you but for your good, and greater glory. Know then that you shall dye before your husbād and in short ti∣me, and we shall ioyne with you neere about the time, wherof we will also giue you an infallible token. You shall vnderstand, that within few dayes, we shall dye by the stroake of the sword, for the faith of our graci∣ous Redeemer, for which we infinitely thāck his diuine maiesty: excee∣dingly reioycing, that it hath pleased him to elect vs to be of the nom∣ber of his Martyrs. But when we shall haue accōplished our course, the Christians of Marrocco shall bring our bodyes into this citty, to the meeting wherof, you and your husband shall come in great reuerence and solemnity. When then you shall see these thinges, hope and know that your terme shalbe expired, and that you shall shortly be through loue vnited with God, there to raigne eternally.

How the fiue Martyrs arriuing at Alenquer, the Infāta prouided thē shipping & other necessaries, to goe to Siuill, and seculer habits, therby to passe vnknowne amōg the Mores, who otherwise would neuer haue permitted them to passe.

THE IV. CHAPTER.

THe fiue Religious hauing taken leaue of the Queene, who gaue thē letters of fauour & cōmendation vnto Alēquer whither they intē∣ded their iorney, in which citty there was already a Couēt of Frere Mi∣nors whome they visited, where for certaine dayes they comforted one an other, in meane while they also bethought thēselues of cōmodi∣ous meanes to goe to Lisbone, distāt thēce about eight leagues; in which time they were aduertised of a merchants ship, wherin they vnderstood they might passe, by the fauour of the Infanta Sanctia, the daughter of Sancho second king of Portugall; who resided in the same citty & there kept her Court, they presēted vnto her the leters of the foresaid Quee∣ne, for whose sake she gaue them a gracious welcome, being one of the most pious & vertuous ladyes that all Christendome did then afford, and had reiected great matches, to conserue her virginity, wherof she made such esteeme, as she desired rather to be depriued of Paradise, thē to haue her chastity violated. She was in deed, endued with all vertues, and liued in great abstinence and fasting, wearing next her flesh a hai∣re cloth in steed of a smock, praying day and night, giuing and distributing her reuenewes vnto the poore. She was a true mother vnto the poore, considering the affection wherwith she releiued, comforted, and assisted them. She then hauing heard related the

admirable worckes of S. Francis, and his Brethren, when they were the∣re, the yeare 1217. she called then vnto her, and built them a Couent without Alenquer, in a solitary place, against the riuer, by reason of who∣se ouerflowing, she admitted them into her Pallace, where she builded them a litle monasterie, as a place more healthfull, free from the inun∣dations of the water, and more commodious for her. The pious Infanta then hauing vnderstood the holy and firme resolution of these said Re∣ligious, commended it exceedinglie, and for the time of their being the∣re, entertained them very curteouslie, discoursing alwayes of spirituall matters. She gaue them seculer habittes, that they might trauell the more commodiouslie; for otherwise they might haue bin entercepted in their passage, neither would the merchants haue admitted thē into their ves∣sels together with them in their habittes, if they had in any sort discoue∣red their designe, for feare to offend the Mores, whose disfauour they would not haue encurred for any thing whatsoeuer, as people more res∣pecting their profitt then their honour or saluation, and more hungry of mony, then of the glory of God. Therfore then did they remayne some time in that citty, in meane while their haire did grow and encrease, so that their crownes or other distinctions could not be discerned from se∣culer personnes: att length, commending their pious desire prompt obe∣dience, and feruour of charity towardes God and their neigbour, encou∣raging them also of her part, though needlesly, she sent them to Lis∣bone as worldlings and vnknowne, there to embarcke themselues for Seuill, hauing withall formerly furnished them with what was necessarie.

How the said Religious arriuing att Siuill, and hauing cast off then seculer habitt, did preach to the Mores, and of the beginning of their tribulations.

THE V. CHAPTER.

THe good Religious, not without much trouble arriued att Se∣uill, where they disbarqued themselues. This citty was then possessed and vsurped by the Mores, they lodged in the house of a Cittizen, that was a Christian, rich, noble, and deuout, there they putt off their seculer habitts, tooke their owne, and then for eight dayes toge∣ther applyed thēselues to fasting and feruent prayer, with teares begging day and night of almighty God, that he would please to assist and fur∣ther them, that they might begin their enterprise to the glory of his di∣uine maiesty, to their owne, and those ruined soules saluation, and that he would giue them force to die for his holy faith. Now being deceaued

by the exteriour apparence of the deuotion of their Host, they plainlie discouerd vnto him their full intention, presuming of his aduise ther∣in: but they were much deceaued and amazed, for he repenting that he had lodged them, for feare both of himselfe and other Christian mar∣chantes that liued there, began to endeauour to dissuade them, affir∣ming that they would profitt nothing; but would rather put themsel∣ues in extreme daunger and manifest perill to loose their owne faith, by meanes of the terrible tormentes which would be inflicted on them. Which these good Religious vnderstanding, they instantlie, without gi∣uing any aunsweare or making him other reply, forsoke his house, and as couragious and valiant soldiers, went directly to giue the assault to the fortresse of the ennemy, to witt, to the Temple of the Mores, where finding all their ennemies in armes, praying to their Prophett, they be∣gan to chardge and strike them with the cutting sword of the word of God, preaching and praysing the faith of IESVS. But the great multi∣tude of ennemies seeing them in such base and straung kind of habitts, thrust them out with the pointes of their daggers and stroakes of cud∣gels, vsing them as fooles. This beginning of trouble redoubled the pious feruour of the good Religious, making them actiue and desirous to suffer much more for the name of IESVS CHRIST, wher∣fore they determined to seeke to enter into an other Temple greater thē the former, and full of people, there to conuince and cōfound the Maho∣metan errour, and to preach the truth of the Christian faith: but they were not permitted to enter there, but were very rudely and with iniu∣ries farre repulsed. They enflamed with great zeale, to denounce & make knowne I. C. vnto these infidels, were nothing terrified, but to giue cou∣rage to themselues, said to each other: Brethren what doe we? lett vs remēber those wordes of our Lord I. C. Feare not, litle flock, for it hath* 1.4 pleased your Father to dispose vnto you his kingdome: therfore lett vs not desist to preach his holy faith. Wherfore doe we spēd time with this simple and inconsiderat multitude of people, considering the litle hope we haue being so few, to suppresse their obstinacie? lett vs rather repaire to their king, endeauouring first to conquer the head, so with more ease & facility to gett victory of the mēbers afterward? Lett vs giue him the on sett couragiously and ioyfully: lett vs goe then, lett vs goe preach and tell him the verity, of the faith of IESVS CHRIST, of Baptisme, & of pe∣nance, in remission of sinnes. Lett vs boldly confesse before him that IESVS CHRIST the sonne of God is true God and man, who would be borne & dye for sinners, with his owne bloud redeeming vs from eternal death, & rising againe after his death, ascended vnto heauen, and sitteth att the right hand of his Father, Iudge of the liuing & dead, where he expecteth vs to croune vs with his holy martyrs for euer.

How these fiue Religious preached before the king of the Mores, the faith of Iesus Christ our Sauiour, and what sueceeded therof.

THE VI. CHAPTER.

THese Religious being thus mutuallie animated, went directlie to the Pallace of the king, att the entrie wherof being intercep∣ted by the guard, their Captaine who was a gentleman of note, demaunded of them what they were. They answeared that they were Italiens, and desired to speake with his maiestie, of matters of great im∣portance, as well touching his owne particuler as his whole kingdome. Whervpon the Captaine demaunded if they had no letters or other to∣ken of commendations to deliuer him. They replyed that their embassa∣ge was to be deliuered by mouth, and could not be writtē but in hartes, & by tongues. The Captaine willed thē securely to commend the affaire vnto him, promising to deliuer it faithfully vnto the king: they prayed him againe for conclusion to conduct them only to the presence of the king, where he might also vnderstand what they had to say: The Cap∣taine related the whole vnto the king, who commanded them to be brought before him; where being present, he demaunded them what they were; whence they came; who sent thē vnto him: & wherfore they were come. Wherto they answeared, that they were Christiās: that they came frō Rome, sent frō the king of kinges, and Redeemer of the world, IESVS CHRIST, to preach vnto him his holy faith: so that their bussi∣nes tēded only to the saluatiō of his soule: which should be effected if he would no lōger beleeue the doctrine of Mahomet, but in IESVS C. the true God, receauing baptisme in the name of the most sacred Trinity, & that he could not be saued by any other meane. The Mory king that ex∣pected no such greeting, became despightfully furiours: for he esteemed the seruantes of God to haue giuen him an extreme affrōt, to whome he said: O ye poore braineles men, sottish and miserable as ye are; how can ye possibly presume to vtter this speech in my presence, without more respect vnto my crowne, or feare of the losse of your liues, already infalli∣bly incurred, by the great blasphemie committed against my most holy Prophet; But tell me, are yee come hither expresly and in my only parti∣culer respect, or to preach also vnto my people, and to delude them, dis∣suading them frō mine obedience and their alleagiance? Hereto the good Religious with a bold and smiling countenāce answeared: O king know that we are come to thee as to the chiefe of all this sect of Mahomet, fil∣led with diabolicall spiritt, and to him that in the bottome of hell shall

be more rigorously tormented then thy subiectes that shall persist in ob∣stinacie, to the end that thou being reduced into the way of truth & sal∣uation, thou mayest be a meane of their conuersion, as thou art now the cause of their damnatiō; for auoyding wherof thou must beleeue in IE∣SVS CHRIST our Redeemer, who sendeth vs vnto thee, saying in the* 1.5 Gospell: Goe and teach ye all nations, baptising them in the name of the Father & of the Sonne, and of the Holy Ghost, & adding afterward for thē that would not yeld thervnto: he that will not belieue, shalbe dam∣ned eternally. This king stopping his eares, began to rage and crye out: O cursed wretches, your former lewd behauiour no doubt hath brought you hither, where it shalbe rewarded instantly; neither is there any other meane to deliuer & free your selues, but that you vnsay whatsoeuer you haue now foolishly and rashlie vttered; and to receaue and espouse the Religion of our great Prophett; for, so doeing, I will not only pardō you, but will also make you great and rich in my kingdome, that it may pub∣likelie appeare how much we prise and esteeme the greatnes of our Prophett: and how much we honour, respect and enrich those that pre∣ferre our Religion before their owne: but otherwise, you shall for your sollie dye with infinite torments, or I will enforce you to beleeue me: The Religious replyed, if your law were not full of lies, false & impious, as it is, but iust and conformable vnto truth, we would receaue it, but because it doth eternallie damne the followers therof, we respect not all treasure, nor feare tormentes; for false honours are the baites and delu∣sions of you Mores, who truely miserable, doe end together with them, because they haue no longer continuance, and you are eternallie damned: the meerlie contrarie happening to vs, considering that by the pouertie and contempt of our dayes of this life, we pourchace eternall treasures and honours in heauen, as our Lord teacheth vs, when he said: Heap not* 1.6 vp your treasure in earth, where nothing is secure: but in heauen, where you may for euer enioy the benefitt therof. And therfore O king, be thou conuerted to receaue this true and holie law, in regard of this recompen∣ce. And if thou so much esteeme a kingdome of this world, how much more oughtest thou to esteeme this eternall kingdome of heauē? tourne thy hart to the soueraigne and true God, who hath thus long expected thy penannce, and now sendeth vs vnto thee, as his messengers to deli∣uer thee from the eternall tormentes of hell, which are prepared for thee and all them that follow the absolutely accursed Mahomett. Take heed how thou misprise the grace which God by meanes of vs doth offer vnto thee.

How the fiue Martyrs were adiudged to death by the Morian king, who att the instance of the prince his sonne, reuoked his sentence.

THE VII. CHAPTER.

THe Morian king could no longer endure nor heare the prea∣ching and remonstrance of the Religious against his sect; but being exceedingly afflicted and enraged, commanded them to be expelled his presence, and condemned them to be cruelly whipt, and then to haue their heades cutt off. The Martyrs then hastened to death, with a courage and countenance very ioyfull and contented, as they that knew themselues neere to the accomplishment of what they so much desired, and to encourage each other, they mutually said: Behold brethren, behold how God doth benignely offer vnto vs, that which we haue so long desired of him. We are att the port, lett vs seeke to arme vs well to endure this litle conflict; henceforward we shal no more feare the terrible tempestes of this world, nor the windes of the temptations of the deuill, nor the deceiptfull singing of the alluring Mermaides of our flesh, the impious thenceforward shall haue no more power ouer this our feeble body, for we goe into a glorious country, to see againe our first originall, and to serue our Lord, whose seruice is to reigne: there shal we receaue recompense of our labours, after more then a hun∣dred, more then the double, yea a thousand times more then we deserue. Lett vs now then giue prayse to our God; enduring this litle for his loue: lett vs restore this life to him that hath redeemed it by his owne death. Vttering these good speeches, thy hastened to receaue the martyrdome att the place where they were to be executed, goe∣ing before the executioner, who with some other officers of Iustice, seeing with what alacrity they hastened to their death, began to haue compassion on them as of poore foolish personnes, and therfore ex∣horted them to reflect on their owne case, with these or the like wor∣des; Doe yee not consider your owne misery, thus reioycing, being so neere the losse both of this life and the other? deny that which you ha∣ue vnaduisedly and impiously, or att least temerariously vttered against our law, and against the person of our king; and to this effect we will seeke to obtaine you fauour, and to enrich you with temporal substan∣ce, and our Prophett Mahomett, who is very mercifull, will pardon you, and benefitt you in the other life. The Religious herevnto ans∣weared: your richesse, delicacies, allurementes of this world, are as false and deceiptfull as your law and your promises: and therfore lett them be your portion that giue creditt to such delusions. For our parts, we beleeue nothing more certaiue and glorious, then to endure for

the truth and the name of IESVS CHRIST, sith that only is the secure way to eternall life. Therfore doe we so ioyfully con∣temne the present life with all the wealth therof; considering with all that it is but a puffe in comparison of eternity. And the false Pro∣phett whome you honour being in hell, can neither obtaine mercy for himselfe, nor for any others. There did accompany them certaine Christians, who much feared, that the extremity of the tormentes might enforce them to renounce their Faith. The sonne of the said king of Seuill who was present with his Father when he gaue sen∣tence against the holy Religious, perceauing his fury to be some∣what appeased, said vnto him: Vpon what reason, Father, haue you so lightlie giuen order for the death of these men? It were not amisse (vnder correction of your better aduise) that you comman∣ded our Preistes to be called, that they may conuince the impious Christians, as well by naturall reasons, as by aucthority of the law: for mine opinon is, that proceeding otherwise, you putt them to death vniustly euen according to our owne lawes. The king weighing what his sonne had said, and a litle moderating himselfe, commaun∣ded that they should not be executed, but should be imprisoned in an high and strong toure, till it were more maturely concluded what should be done against them.

How the Martyrs preached thorough the batlements of the tour where they were prisonners, and therfore were shutt vp into a deep dun∣geon, then presented to the king, and att last by aduise of the Counsaile, sent to Maroccho.

THE VIII. CHAPTER.

THe Martyrs by this reuocation, felt in their hartes a dou∣ble martyrdome, fearing that God would withdraw from them his grace of suffering for him, by reason of some im∣perfection which he saw in them: neuertheles entierly yelding them∣selues into his handes, they resolued on their part to performe their due obedience of preaching, what soeuer issue it should please his diuine Maiestie to worck therof: and to this effect, they moun∣ted to the toppe of the tower, and out att the batlements they prea∣ched vnto the Mores that passed by, with a loud voice crying vn∣to them: Poore blinded people, beleeue in the true God and Lord IESVS CHRIST, and abandon the superstition and impietie of your vnfortunate Mahomett: otherwise your law▪ and all you shal∣be eternally damned. Now is the time of penance: God sendeth vs

to visitt you, receaue his word of sufficiencie to saue your soules: for∣beare to lend any more your ea••e to the d••uill and to his illusions, if you wil not be eternally tormented in hell. Such and like matters did these holy Martyrs preach: wherof the king was incontinentlie aduertised, who commaunded them to be thrust downe into a deep dungeon, where they persisted in continuall prayer, the space of fiue entire dayes preaching also to the other prisoners. After that, the king caused them to be brought before him, supposing they had binreclaymed and repentant: therfore disirous to gaine them by menaces, terrours, pro∣mises and mercie, to allure them to his sect, he said: O yee sottish and blinded, haue you not as yet acknowledged and abiured your errour? Doe no longer abuse my clemencie, who haue so long expected your re∣pentnace, as also my holy Prophett, who, though you haue blasphemed him, is so gracious, as he will not faile to pray to God for you. Now I ordaine and att this present pronounce, as a finall sentence, either death by the most cruell tormentes that without any delay can be inuented: or my grace with all the honours and richesse that my best fauourites enioy. The glorious Martyrs verie constantly answeared him, as they had att other times affirmed, that they nothing respected ho∣nours and temporall richesse, and much lesse those tormentes, nor death it selfe; and therfore would yeld themselues to be disposed att his pleasure, considering that their bodies and soules were so firme∣ly grounded in the loue of their Redeemer IESVS CHRIST, that euery hower which they expected to meet him in Paradice, see∣med to them a thousand yeares, knowing that there they should liue eternally, without feare euer to be separated: then they added: Our God is the soueraine good, and not your Mahomett, for who∣me, as also for all his adherentes, are prepared eternall tormentes, which they already experience, as you shall ▪one day, if you be not con∣uerted, yea without hope euer to gett out of hell, where you shall call and crye, but none shall answeare you. There shall you repent in vai∣ne, that you followed not our Counsaile which God sendeth you: there shall you be in horrour, greife, sorrow and eternall dispaire which God hath prepared for them, whome att the terrible day of iudgemēt, he shall find to haue bin contrary to the true faith of his Sonne IESVS CHRIST, true God, and true man, there to liue in perpetuall tormentes, as they who are his, shall liue in perpetuall ioy. Then O king, thou shalt not escape his handes, though thou seeme now to haue some power, which is a singuler benefitt bestowed on thee by God, to see and expect if thou wilt be conuerted vnto him; and happy art thou if thou canst acknowledge it. The king already experiencing the force of the holy Ghost that spake in his seruauntes, remayned vtterly perplexed: Neuer∣theles

retourning them to prison, he commaunded that they should be loaden with irons, and that bread should be giuen them by the ounce, and water by measure. They remayned certaine dayes in this pittifull estate, in meane while neuertheles, he aduised with his Galociers and Counsailers of estate, what was conuenient to be done with them. So∣me of them gaue their opinion, that it was not expedient to doe them any hurt, because, said they, they are franctike and senceles, as may be iudged by their foolish and sottish discourses, so rashly and indiscreetly vttered. Others answeared the king, that it was not fitt for him to embrue his handes in such base bloud, but better that he retourned them from whēce they came▪ to which purpose there was fit commodity of a shippe prepared for Marroccho, where there were many Chri∣stians. The king admitted this Counsaile, and sent them away in the said shipping.

How the Martyrs arriued att Marroccho where they preached, and being thence expulsed they retourned againe.

THE IX. CHAPTER.

THe Religious being arriued att Marroccho, in company of a Spanish knight called Peter Ferdinando of Castro Castillan, who was then retired and dwelt in Africa, in the Court of Miramolin king of Maroccho, by reason of some disagreement which he had in Castile: this man conducted them to the Pallace of the Prince of Portugall, Dom Pedro brother to king Alphonsus, that then reigned, who vpon certaine wronges and iniuryes receaued of the said king his brother, was likewise retired vnto the said king Miramolin: he entertained them with much contentment, four∣nishing them with all necessaries, being much amazed to see them in a habitt so course, scantie, and short: their face so wanne, and their other partes so thinne, that their skinne seemed to be sowed to their bones, their eyes hollowed, and their shoulders croked and bended by the wearisomnes of their painefull life, and mortification of their flesh; and notwithstauding there appeared in their countenan∣ce so gracious a vertue, and such a feruour and ioy of spiritt, that they seemed in deed Angels of Paradice, exteriourly dead, but li∣uing and burning in such sort interiourly with the loue of God, that they esteemed death but as a play, and sought it as a pretious and wish∣full thing, burning with charity towardes their neighbour, and most zealous of their saluation. Which the said Prince hauing well cōsidered, as also the affliction which he vnderstood they had endured att Seuill, to

pourchace the crowne of martyrdome, fearing that by attempting the like there, they might trouble the whole Realme, he laboured by many pregnant and probable reasons to dissuade & diuert them frō their pious intention; but these glorious Religious, already martyres in will, percea∣uing the intention of the Prince, very early the next morning without saying any thing vnto him, went out, and setled themselues where they saw most Sarrazins, to preach boldly vnto them the faith of IESVS CHRIST: and being afterward informed that their king was gone to visitt the sepulchres of the kinges neere the citty, and was incontinēt∣ly to retourne, and vnderstanding which way he was to passe, they wēt out of the citty to meet him, where they made choise of a place some∣what high whither they ascended to be better heard: Brother Berard, who had better knowledge of the Arabian tongue then the rest, when he saw the king to approach, began with a loud voice to preach vnto him the Catholique faith, and what one must belieue to be saued, telling him that it was necessarie for him to abandon and adiure the sect of Ma∣homett. The king exceedinglie admired to perceaue the confidence wherwith so poore a man did speake: and with other of his followers endeauoured to putt him to silence, but failing therin, and therfore re∣puting them for fooles, he commaunded them to be retyred to the land of the Christians. The said Prince of Castile himselfe sent two of his* 1.7 people after them to accompany them euen to Cepte, and there to fur∣ther their embarcking for Portugall, to preuent that they should not be abused: but they conninglie escaped those Conductors, and retourned to Maroccho where they preached in a publike place inducing the peo∣ple to renounce the law of Mahomett. Which the king vnderstanding, he caused them to be cast into a deepe dungeon, and forbad to be giuen them either meat or drinck: in this manner did they continue twentie dayes: in which time they were releiued onlie with diuine grace: in the meane time there befell such an intemperate heat of the sunne beating vpon Maroccho, that it brought the people euen neere to death; the Mo∣res therefore fearing that it was a diuine vengeance, made meanes to the king by a man of worth that loued the Christians, and was in fa∣uour with his maiesty, to release out of prison those poore bare-foote Creatures, and to committ them to the Christians, who should haue chardge to banish them out of his kingdome. The king called the Reli∣gious before him: but he was exceedinglie amazed to see them, after a supernaturall and monstrous fast, so faire, so gracious, so fresh and well disposed as they were; and therfore he demaunded of Brother Berard; who had giuen them to eat. Wherto he bouldly answeared, that if he would become Christian, he should know the omnipotent power of God, and how he relieueth and nourisheth his seruants in this life, who∣me

he conserueth alwayes to recompence them eternallie in hauē. The king made no replie, but onlie caused them to be deliuered to the Chri∣stians for the end aforesaid, who shutt them into a house, and after∣ward sent them in secure guard and companie (as they thought) to haue them embarqued at Cepte, vpon the first occasion of shipping for Spaine: But they gaue the slippe to their keepers, and retourned to Ma∣roccho as before; which the aforesaid Prince hauing vnderstood, he cau∣sed them to be apprehended, shutt vp and strongly guarded in his owne pallace, for feare that by their meanes the Christians of Maroccho and himselfe also, might receaue some trouble and disaster.

Of a notable miracle wrought by the fiue Martyrs in the army of the kinge.

THE X. CHAPTER.

THe king Miramolin att that time was aduertised that the Arabians were entred into his kingdome, where they made hauock and destroyed the whole country: Vpon which occasion he gathered his for∣ces to encounter them: and by the helpe of the said Prince, and of manie gallant Portugall gentlemen, which he had with him, he defeited the Arabians, whom he chaced far away, and so poursuing them, they came into a valley where they could finde no water either for themselues or their horses: so that for three dayes they knew not what to doe, being neere death with thirst. And because the earth seemed to be somewhat moist, they licked it with their tongues: comming to the hight of a mountaine, they burned and became outragious with thirst without any redresse, and yet greater was their dispaire when they found the wi∣denes of the Country to be of greater extent then that which they had passed in drinesse: but considering that when they should retourne, they should all dye with thirst before they should finde water, they knew not way to take. Now the said fiue Religious, hauing by the prouidence of God againe deceaued their keepers, came to the Camp which they found in despaire, where perceauing the cruell thirst that afflicted the army, they publikely with a verie strong confidence which they had in the diuine maiesty, offered to procure vnto the Mores as much water as they should need, on condition they would be conuerted vnto the faith of IESVS CHRIST, assuring them that if they would be Baptised with the water of baptisms, they should not want water to drinck. This proposition comming to the eares of the king; he said this drinesse be∣fell them vpon no other occasion, but for neglecting the punishment of the great blasphemies of the said Religious, against his great Prophett Mahomett. These good Religious seeing the obdurate hartes of the king

and his people, to make knowne the omnipotencie of IESVS CHRIST, and the truth of the Catholike faith which they preached, resoluing not to loose the occasion presented to manifest the glory of God, for the sal∣uation of the soules of those people, applying themselues to prayer, Bro∣ther* 1.8 Berard tooke a staffe, and therwith made a litle hole in the earth, whence issued out water most abondantlie and sufficiently to alay the thirst, not only of the men but of all the horses and camels of the ar∣my of Miramolin, yea they receaued therof and made prouision for the dayes following: which done, the said fountaine incontinentlie dryed vp. This gaue so generall an applause, and the Christians and very Mores were so edified therby, that they desirouslie sought to kisse their habittes, and to honour them as sainctes of God, only the king persisted obdurate, as an other Pharao, and a Preist of the Mores, that a mong them was reputed for a S. who often disputed with the said Religious, and particulerly against Brother Berard, and because he was ordinarily vanquished, but especially by reason of this said miracle, he ful of greife and affliction fled, and was neuer after seene amongst the Mo∣res in that country. The prince sent the said Religious againe into his Pallace vnder strict guard, for feare least if they should preach, they might more scandalize the king▪

How the fiue Martyrs retourned againe twice to preach to the Mores, for which the king deliuered them ouer vnto Iustice.

THE XI. CHAPTER.

THey that had chardge of the said Religious, being Christians, did so reuerence them, that they could in no sort enforce them nor carry too wachful an eye ouer them, by which meanes they escaped as formerly they had done. This being vpon a friday when the king according to his custome was gone to visitt the sepulchers of his predecessours, they vsed meanes that he might heare their predication att his retourne, as once before they had done, which they enterpri∣sed: but the king so disdayned it, that he caused them incontinentlie to be apprehended, and in extreme choler commanded a noble man of the Mores called Abosaide, one of the principall of his Court, first to torture them, and then to putt them to death: but it succeeded otherwi∣se, for this noble More was present att the miracle which these Religious SS. wrought in the army when they satisfied it with water, and so out of deuotion and compassion which he had of them, he was content not to medle with them from noone vntill night, notwithstanding the ex∣presse cōmaund giuen him by the king, whome he presumed might be

appeased and pacified by the frequent and humble petitions which the Christian noble men and gentlemen would present vnto him. But they perceauing how much the king was incensed against them, for the iniu∣ry which he pretended those Religious had so often reiterated vpon him, they all quietly retyred into their houses, where they carefully kept themselues close, not daring to appeare, for feare least they might freele the effectes of the choler of the king; wherof in deed there was apparent reason: for withall, the Mores were so enraged against the Christians, that they had a will to massacre them all, in reuenge of the iniury done to their sect and to their Prophett Mahomett. Att night the said noble man conuented before him the Religious, who came to his lodgeing very ioyfull, all manicled and enchained. But were it vpon necessary and vrgent affaire that he had, or would he take occasion to deferre their condemnation, he was not then att home; wherfore they were deliuered to an Apostata More of our Religion, that had renounced Christianity, to be carefully guarded; and very early in the next morning, they brought them againe to the lodgeing of the said noble man, whome neither then did they finde, for they vnderstood that he was out of the citty and the king also, and would not vere speedily retourne; they then commit∣ted the sainctes to prison vnder strong guard, who, albeit they were enchained, beaten, and exceedinglie tormented, had neuertheles their speech alwayes free, which they spared not to employ for the conuer∣sion vnto IESVS CHRIST, of those that so strictly kept and rudely entreated them, who in disdaine therof, gaue them sound buffettes spett in their faces, and abused them most outragiouslie. All this did not hinder these good Religious from preaching both to them and their other fellow prisoners, where they remayned certaine dayes in very extreme want of food and all other necessities: but afterward the Christians prouided them whatsoeuer was needfull, in the most secrett manner they could; and att length dealt so effectually, and so gained those that had chardge of them, that they condiscended to permitt them to depart, on condition they should be securelie conducted euen into Spaine: for the said Christians feared and suspected the hatred the king did carry them, by occa∣sion of these said Religious, who deceauing their keepers as before, escaped from the place they lodged the first night out of Maroccho, and the next morning were seene againe att a publique place preaching con∣stātlie the faith of IESVS C. aduertising the Mores, that if they did desire to discardge themselues from the sottish delusions of Mahomett, and free themselues frō hell, they must necessarily be baptised. The Mores thē ••ā furiously on the SS. did beat & abuse thē despitefully & with tumult

and exclamation; but these true Religious endured this affront; like cou∣ragious and inuincible lions. Then after infinite iniuries and beatinges, these simple and innocent sheep of IESVS CHRIST were led to the lodgeing of the gouernour, in most ignominious manner: for they most rudely threw them to the ground, trayned and trampled on them, as if they had bin brute beastes.

How the fiue Martyrs preached to the Gouernour of Maroccho.

THE XII. CHAPTER.

THe couragious Seruantes of IESVS CHRIST, being presented before the parlemental seate of the Mores, with their handes manicled behinde their backes, all bloudy and embrued with the blowes giuen them by the people; the cheife president made them this demaund: Obstinate men, and temerariours ennemies of our faith, whence are you? whence come ye? what is your designe? whence proceedeth such a presumption thus to blaspheme our great Prophet? The SS. answeared that they were by nation Italians, and came frō Por∣tugal: but, said the president, who permitted you to enter into this king∣dome, so presumptuously and boldly heere to preach a new doctrine co∣trarie to the faith of the Mores? Brother Otto a Preist, constantly ans∣weared, that as for their preaching, it came from God, who is to be obeyed rather then men, because, said they, our Lord IESVS CHRIST is the Creatour, Redeemer, and soueraigne master, to whome what∣soeuer is in the world is subiect, and none is able to resist his holie will, he hath left vs this commandement, that we should vniuersally preach his holy gospell, therfore are we come to preach to your king and to your selues, to denounce vnto you the wordes of life, that being illuminated with diuine grace, you may discerne in what errour you are, to come afterward to the true way of saluation, as we shall de∣monstrate vnto you, if you please to giue vs audience. Besides we are sent hither by our Generall, Brother Francis, who as well by him∣selfe as by his Religious, trauelleth ouer all the world to preach vnto Insidels (by an exceeding loue and desire of the saluation of soules that induceth him) the true way of faith, notwithstanding you car∣ry vs so great an hatred. The president answeared, you poore blin∣ded & ignorant wretches, deceaued as ye are, to esteeme them for vtter∣ly lost that follow not your doctrine, but tell me a litle, what is that truth which you haue found, and whither it be possible that there may be an other way of saluation then what we professe. Brother Otto replenished with the holy Ghost replyed: IESVS CHRIST is the

soueraine verity, and the true and only way that can conduct to the port of saluation, by meane of his holy faith: which consisteth in belieuing him to be God and man, God three and one, Father, Sonne, and Holy Ghost: and true man borne of the Virgin Mary, Creatour of all this frame of the world, true man conioyned to the diuinity, and Redeemer of all the men in the world, that were already lost and condemned by the sinne of Adam, in which humanity he conuersed with all, he instructed all, and saued all those that would belieue in him both then, att this present, and euen till the day of the last iudgement, he suffered death and passion to pay by his precious bloud, our proper and par∣ticuler faultes, and incontinentlie after arose againe to conduct vs all also to heauen: whence he shall come hereafter to iudge on earth the liuing and dead: he shall then come in his maiestie, where neither hu∣mane forces, nor richesse, nor kingdomes, nor Empires shall in any sort preuaile; man being obliged to stand naked and alone, accompa∣nyed only with his worckes, good or euill, according to which he shall iudge him, giuing to his SS. eternall glory in heauen; and to others that would not belieue in him, eternall fire in hell. The President smiling said: And how know you these thinges to be so certaine as you auouch them? Brother Otto answeared: By the testimony of the holy scriptu∣res dictated by the holie Ghost, which haue reuealed vnto vs this ve∣rity, by testimonie I say of the Patriarches and Proph••ttes of the old te∣stament, as also by the doctrine and testimony of our Redeemer IESVS, who is the way, out of which there is none att all: the truth, out of which is nothing but deceipt: and the life, out of which is only death; likewise by the predication of his holy Apostles, confirmed by manie great miracles, which propheties for the most part are fulfilled, and only remaine those that are for the end and consummation of the world: in such sort as we ought also to belieue their doctrine, and with greater reason and foundation then you haue for your superstition, considering that you belieue only vpon the writing of your false prophett Mahomet which is not assured or confirmed by any testimony more then his sim∣ple deceiptfull and lying word: and we besides the said confirmations and accomplishmentes of matters foretold by our Prophetes, haue in∣finite miracles wrought by our Sauiour IESVS CHRIST, and his hol••e Apostles, Martyrs, Confessours, and Virgins, that giue vs proofe of the holy, yea most holie and most assured faith; for we haue seene to be cured an infinite number of diseased personnes, infini∣te possessed creatures deliuered, the necessarie vse of members restored to the maymed, the blind illuminated hearing and speech restored to infinite deafe and dumme, leapers cleansed and purified, and finally the dead already putrified to be raised, which you cānot auouch of your false

Mahomett; therfore reiecting this vaine and abhominable beleife, em∣brace ours, approued by so many tokens and testimonies diuine and hu∣mane: flye this manyfest illusion, take from before your eyes this false cloud, that obscureth them, only by reason that you are borne in such an accursed law, and nusled therin; for beleeue that as soone as you shall begin to giue place in your hart to the holy Ghost, you shall interi∣ourly feele such a light and force, that you will after doe more of your selues, the we can by wordes expresse; and by your example you shall open then gate of saluation to the simple people. Take knowledge ther∣fore with me, I beseech you, how your miserable prophett leadeth you together with himselfe to eternall damnation, by meanes of many of his falsities and sinnes, that he hath taught you, which are out of the true and only way of saluation. And if you desire to saue your soules, you must necessarily follow the true light of life, which is ready to illu∣minate each one, and resist no longer the holy Ghost that calleth you to his kingdome.

Of the constancy of the fiue Martyrs in their tormentes, and how they were visited in prison by our Lord.

THE XIII. CHAPTER.

BVt the President hearing this notable discourse, and fearing the people might be conuerted by such pregnant reasons, filled with a zeale towards his owne law, proposed vnto the ho∣ly Martyrs one of these two elections, either that they should yeld ho∣nour and glory to his Prophett, for the blasphemies they had vttered against him, and should freely preach his law: or els should prepare themselues to endure such cruell tormentes, as should enforce their death. Wherto Brother Otho, replenished with exceeding ioy for the desired aduertisement they heard of Martyrdome, answeared: if feare of death would terrify vs, we should perhappes aduise to admitt your law, as many miserable wretches, that for feare to loose this trā∣sitory life loose the eternall. But our Redeemer hath strengthened and* 1.9 fortified vs against that pusillanimity, when he willed vs, not to feare those that haue power only to torment this wretched, vile and fraile body, but him that can torment both our body and soule eternally* 1.10 in hell: Therfore, for as much also as we know that he only shalbe crowned, who shall constantly perseuer to the end, doe what you will: for we hope in the diuine Maiesty, that your executioners shalbe rather be weary of tormenting vs, then we of ioyfully endu∣ring for the loue of God: considering withall that we repute this

death receaued for IESVS CHRIST, as the gate of life, wherby we are to enter. This iudge seeing their constancy cōmanded them to be sepa∣rated and committed to seuerall places, and cruelly whipt, and that after the executioners were wearied, there should salt be put and vinegar po∣wred in to their woundes, and lastly shutt vp in prison, all which was done: and the next morning he caused the same to be iterated, and then he sent thē to a publicke place vnto the people, that they might be reuē∣ged on them for the iniuryes committed against Mahomett. They were brought thither naked, their handes bound behinde their backes, and cordes about their neckes: there, were their woundes renewed and their passed afflictions redoubled: for besides that they were cruelly beaten & scourged, they cast them vpon broaken glasse and sharp pointed flintes:* 1.11 wheron they roled and tumbled thē: afterward they cast boylling oyle on their bodyes, omitting nothing that might exulcerate their woun∣des: each of them esteeming it a great sacrifice vnto Mahomett, to exer∣cise most barbarous and beastly kindes of tortures, or to inuent them for dischardge of their fury against the holy Martyrs, who notwithstanding, in the middest of the said afflictions did with a loud voice praise and co∣fesse our Redeemer IESVS CHRIST, demonstrating that they respected not the tormētes which they endured nor the iniuryes disgorged against thē: for one cānot imagine that beastly, dishonest and infamous wordes which were not then vttered vnto them; but the most insupportable vnto them, were the blasphemies which they vsed against God. The whole day and part of the night, was spent in this pittifull spectacle, thē were they retourned to prisō, wher with all their hartes they gaue thāc∣kes vnto God, and encouraged each other. Now the immensiue and in∣finite bounty beholding from heauen his holy seruantes, voutsafed to giue them a farther consolation with his visible presence, appearing vn∣to them in a most resplendent light, wherin they found an inestimable sweetnes and such, as they vtterly forgott whatsoeuer they had suffered and endured. This light so spred it selfe, that it was also seene of the keepers, who therin seeing many shadoes of personnes were fearfull, & suspected the prisoners were escaped therwith. And therfore they ha∣stened to a prisoner that was a good Christian called Peter Hermand, to whome they related that they had seene the holy Martyrs escape and ascend vnto heauen in a bright and cleare light. He coniecturing, that this might be some notable vision seene by them, did comfort them: & bid them not to feare, affirming that he had heard them all the night to sing & praise God; which they being desirours to proue, as seeming pro∣bable, they went and found them all in prayer very ioyfull and content in their prison, as if they had not endured any affliction.

How they were presented before the king Miramolin, whome they putt to si∣lence and confounded.

THE XIV. CHAPTER.

THe next morning, the king retourning from the fieldes, and vnderstanding what had passed touching the Religious, here∣solued to see the end of their proceeding, and either to conuert them to the law of Mahomett, or els to haue a most cruell reuenge v∣pon them. Which the foresaid Prince of Portugall Dom Pedro percea∣uing, repayred to the said President, and prayed him that after the said Religious should be dead, their bodyes might not be committed to the disposition of the Mores, but of the Christians: which he obtayned. The said Martyrs were then brought before the king, their handes ma∣nicled behinde their backes, their face swollen, blew, buffeted, rent and all bloudy as was all the rest of their body, with the blowes of the day precedent, seeming rather dead then liuing creatures: the king then be∣holding them with fauourable eye, said: Well, you now being in my presence, whither do you rather desirer to be mine enemies and rebelles, and as such cruelly to dye; or my freindes, and as such aduanced to the principall degrees of my kingdome? The holy Martyrs answeared, that he might well hold them for his good freindes, sith they were come from so farre a contry only for his cause, and for the loue of him and of his kingdome, to saue them from perishing and goeing to hell eternally damned, putting their liues in hazard for the saluation of their soules and bodies. The king, vpon these wordes, considering the resolution and inuincible fortitude of the holy Martyrs, was vtterly confounded in himselfe: wherfore as extremely enraged he retired into his closet•• to consult what to doe with them, sith he could draw them to no∣thing either by sweetnes or extremity: the holy Martyrs on the con∣trary praising God for that he had giuen them grace euer till then to preach his holy faith, notwithstanding the buffets they ••ad receaued to putt them to silence.

Of a conference betweene the said Religious, and a noble man of the Mores.

THE XV. CHAPTER.

THere was a warlike noble More, desirous to attempt if he could by faire meanes and speeches gaine them: but he no more pre∣uailed then the others: for he endeauoured by sweet wordes

to persuade them to obey the kinge, who was more carefull of their good then them selues, considering that being in his power to tor∣ment them and prolong their tortutures in deferring their death, he neuertheles endeauoured to make them see their errours, notwithstan∣ding the iniuryes he had receaued of them, and their great blasphe∣mies vttered against his great prophett Mahomett; who all men know how gratefull he is to God, sith with his owne mouth he hath di∣ctated vnto him his holy law, wherin if they would liue, he would in behalfe of the king promise them they should be most aduanced in his kingdome, and should euer rule and gouerne in this world, expe∣cting, by the intercession of their great Prophett Mahomett, a dou∣ble croune of God after their death. Whereto Brother Otho with a zealous feruour answeared: Vade retro Sathana, auant from my pre∣sence thou hideous and infernall deuill: for we, with a firme and li∣uely faith adore, and plainly confesse, the Father, the Sonne, and the holy Ghost, God in Trinity and vnity: but thou miserable wretch, that art already condemned to the eternall fire, where he is whome thou adorest, hauing compassion of thy selfe, and performing thy duety, oughtest to be conuerted, it were more necessary for thee to shew they selfe more respectiue of thy owne saluation then of ours: we hauing made choice of this assured way the more readily to attai∣ne the eternall kingdome. And hauing spoken this, touched with a iust and zealous disdaine, spett twice vpon the ground in token that he abhorred the Mores proposition: which the More tooke so offenciue∣ly, that in extreme fury, he would willingly haue drawen his sword to haue slaine him, but that it was death to draw a weapon in the kinges house; and therfore he only gaue him a sound buffett, saying: goe sir master and learne to gouerne your tongue an other time. This good Religious then as a true disciple of IESVS CHRIST, incontinently an∣sweared: Brother God pardon you: for you know not what you doe: then tuurning his face, he offered him the other cheeke, bidding him strike as rudely as he would, being as ready to eudure both that and mo∣re for the faith of our Sauiour IESVS CHRIST. The More not well hearing this reply, was exceedingly amazed when he was aduertised therof and tourning towardes his owne people, he said: These lewd Christians shall not escape the iustice of our king, which this day shall sharply be inflicted on them: But these miserable wretches vnderstood not that kinde of reuenge, knowne only to a few of the true seruantes of God.

How the king attempted againe to stagger and corrupt the holy Martyrs▪ by promises.

THE XVI. CHAPTER.

THe king in the meane time resolued to assault them with a new temptation, wherby presuming to preuaile, he reasoned with them in this manner: you would repute your selues truely and really happy, if you knew the grace which God and our great prophett offereth you, in that they so pacifie my courage as I cannot reuenge me on you in such sort as your offences and demerites require; but on the contrary, in steed of punishing you, I seeke by all meanes to gratifie you. Herevpon the king freed his chamber of all the company but some few fauourites, and caused to enter fiue faire and yong gentlewomen ri∣chely attired, then said to the fiue Martyrs: Note well what is in my clemencie: I know well, that your extreme pouerty and misery, such as your habittes doe demonstrate, hath troubled your braine: but I hope by curtesie and my meree liberality to cure you, for I will espouse you to these gentlewomen, with whome I will giue a rich dowrye, be∣sides the portion of their parentes, who are the greatest Peeres of my kingdome, and whose substance you shall enherit, vpon this only con∣dition, that you accept of our Religion, which so many kingdomes and great personnages doe embrace. The holy Martyrs stopped their eares against these deluding promises made by this subtill and creafty ty∣ran, whome they freely answeared: O accursed of God, assure thy sel∣fe these thy delightes will shortly conduct thee to the goulfe of hell, in the bottome wherof thy false messenger of God Mahomet attend∣eth thee: to the end that as thou obeyest him in his law, thou eternallie accompany him in tormentes: And because thou art great in this world, thou shalt also be greatly tormented, and so much aboue others as thou hast more pleasure then they in this miserable life. Ah wretched and miserable! acknowledge the errour which thou so obstinatlie maintaynest. As for vs by the grace of God, we know well how to fly these false and transitorie pleasures, hereafter to enioy those that are reall and eternall in the glorie of God, which also we offer vn∣to thee in his behalfe with remission of all thy sinnes: for our mercifull Lord IESVS CHRIST, dyed as much for thee on the tree of the crosse, as for vs. And if thou wilt not be in∣gratefull towardes his diuine maiestie, acknowledge his graces and repent thee of this filthy life thou leadest, which hath bin taught, by thy false Prophett, to thee and thine, whome he leadeth as

beastes by the nose of the sences after these carnall pleasures, in∣steed and recompense wherof thou shalt eternallie burne in hell. The king by this answeare perceaued well, that his fauourable wor∣des avayled no more then his promises. Wherfore as halfe enraged with fury for the iniuryes vttered against his Prophett and himsel∣fe: sith, said he, you will not conceaue your owne good, I will make you proue what it is to offend the deity of our great Prophett, and the maiesty of a croune, for my selfe will reuenge the same with my owne handes for him and me: which said he prepared himselfe to play the executioner.

How the holy Martyrs were beheaded by the very hand of the king Miramolm, and how they appeared to the Infanta Madam Sanctia.

THE XVII. CHAPTER.

BVt the beloued sainctes of our Lord, neuer in all their life heard more welcome newes: And therfore exceedingly ioyfull and con∣tent, and replenished with an admirable consolation, as knowing themselues to be neere their so desired recompence, they with a great vehemence and feruour answeared in this sort: O king, our bodies only are in thy power, and therin consisteth the greatest hurt thou canst doe vs, which also redoundeth to our exceeding good with God: therefore dispose of them att thy pleasure, for our glory shal∣be so much greater in heauen, where his diuine maiesty prepareth vs his crowne in regard that we dye for his holy faith, in zeale wher∣of we againe admonish thee, and in as much as the saluation of thy soule is precious vnto thee, doe pray thee to leaue thy errours, wher∣in the diuell hath drowned thee, and to embrace the faith of the liuing God and of his only sonne IESVS CHRIST, who see∣keth to saue thee: because this flesh which thou so much tenderest, shall shortly be food for wormes, and thy miserable soule, shall fee∣le the cruell and eternall paines which the damned endure in hell. The king heard not the end of this discourse: but commanded them to be conducted to a place before his palace, that there he might execute them himselfe: and that thereby the zeale he had to the law of Mahomett might publikely appeare, after that he walked thither with his people, where taking his great hanger, he sepa∣rated them, then cryed out: I am now to reuenge the cause of our holy Prophett, and the derisions of our law, with myne owne han∣des: which said, full of diabolicall fury, he gaue to each of the Mar∣tyrs a blow on the middest of the head, which cleaued it euen almost to the chinne, then he pleased himselfe in cutting their throtes glutting his

fury by the sight of their bloud. So being deuoutlie on their knees, pray∣ing God to pardon their persecutors, they by the handes of this great* 1.12 executioner, yelded their soules vnto God, the yeare of grace 1220. and the fourth yeare of the Papacie of Pope Honorius the third, the sixt of Ianuary, somewhat lesse then seauen yeares before the death of the glo∣rious Father S. Francis. These were the first of his Order which he sent vnto heauen. Att the same time, the fiue Martyrs appeared to the fore∣said Infanta in the citty of Alenquer, about eleuen of the clock in the forenoone, she being very deuoutlie praying in her chamber. They had in their handes each of them a hanger in token of triumph, and spake to her in these wordes: God preserue thee, O true seruant of IESVS CHRIST: for so much as thou hast encouraged vs, and as it were sent vs to this our glorious victory, it hath pleased the diuine maiestie to haue vs appeare vnto thee in the same manner that we triumphed, to promise thee that in acknowledgement of what thou hast done for vs, we shall henceforward be thy Aduocates in heauen. Which said, they disappeared, leauing the Infanta exceedinglie comforted and contented, yea more then euer encouraged in the seruice of her sweet IESVS. In short time after she caused a Church to be builded in the place where the martyrs appeared vnto her, that thenceforward that house might serue only for the praise of God.

How the bodies of the fiue martyrs were dismembred by the Mores, and how the Christians recouered them and preserued them from the fire, that could not annoy them, and of the miracle which God wrought when the Mores cutting them in pieces thought vtterly to dissipat and annihilat them.

THE XVIII. CHAPTER.

THe bodies and heades of the holy Martyrs remayned in prey to the people, who reioyced to see them all murdered, and tooke pleasure to rent and traine them through the citty, omitting no kind of inhumanity that might be imagined, to be exercised on their poore bodies: they tossed their heades from one to an other, as if they had bin balles or baloones: the Christians in the meane time pray∣sed God, for the constancie which the martyrs had, & with loud voice thancked him for the same: others endeauoured to preserue or att least with their eyes to follow their reliques: which the Mores perceauing, they began so rudely to driue them away by casting stones, that it might be attributed to a miracle graunted in fauour of the sainctes, that the Christians could escape without detriment into their lodgeing, where

they were enforced to hide and keep themselues close and secrett, du∣ring three dayes which the fury of this enraged people continued, who of themselues would needes make a new massacre of them. These Insidels more wearyed then glutted with tormenting the sainctes bodies, cast them among the filthy ordure of the towne-sincke, whi∣ther the prince of Portugall aforesaid sent his Cousin Syr Martin Alphonsus Theglio, and the aforesaid Cheualier Peter Ferdinando de Castro, Castillan, to fetch them away: but they yelded their soules vnto their Sauiour and Lord IESVS CHRIST, in this seruice so gratefull vnto him and to his sainctes: for they we∣re slaine by the Mores that kept the bodies; which not satisfying them, they gott permission of the king, to burne them publikely altogether, and to this effect, they made a pile of wood, and thereon layd the bodies and heades: but the fire being applyed therto, could in no sort offend them, but retired to one side without touching them: Which many Christian Prisoners (that aduentured to be present) did testifie, and certaines Mores that were friendes to the Christians, also recounted the same as matter of admiration to the said Prince of Por∣tugall. The same may euen to this day be iustified by a head that is extant att S. Crosse of Conimbria, the haires wherof were neuer touched by the fire. But the rage of this barbarous nation not only was not qua∣lified by this so euident miracle, but was rather encreased: Wherfore he∣wing these holy reliques into small morcels, they thought to reduce thē to nothing, saying: Thus are the blasphemers and ennemies of our holy law chasticed. But the diuine vengeance, which by extremity recompen∣ceth tolleration, sodenlie sent from heauen such an vnexpected tempest and storme of haile, accōpanied with very frequent lightninges & thun∣derclappes, furious windes, and vehement rayne, that the vtter ruine of the citty seemed to be imminent, so that the feare & terrour which they had giuen to the Christians, retourned vpon themselues, yea in such sort that being fled into their houses, they scarce held thēselues secure. Which gaue courage, leasure, and commoditie to the Christians, to gather vp the holy reliques by the light of the lampes of heauen, which they in∣continentlie brought to the aforesaid Prince, none of them daring to take or keep them to themselues. And by reason that the said extremity of the storme did not permitt them to finde all the pieces of the holy bo∣dyes, they, partly by freindship, and partly for mony, gott them of the Mores.

How the said holy reliques were preserued, and of their miracles.

THE XIX. CHAPTER.

* 1.13 THe Prince of Portugall hauing receaued the holie reliques, presently prepared shrines or reliquaries of very great price, to place and preserue them in: But first he commited them to Iohn Rupert, Canon of Sainct Crosse of Conimbria, att that time his Chaplen and Confessour, a very pious and Religious Preist, to whome he sent three yong pages of his, who were very simple and virgins, that they might assist him to dry and accommodate the said holy bodies, who in the meane while neuer stirred out of his hou∣se, so to preserue themselues from profaning the said reliques in a∣ny sort, euen in thought as neere as they could. These youthes then dryed the sacred reliques in a very retired and priuate place, by* 1.14 commandement of the Prince, and separated the flesh from the bo∣nes, which they put in a precious chest, to be carryed iuto Por∣tugall; then did it please our Lord to illustrate them by miracle; For a knight called Peter de la Rose, not considering what danger it is for sinners to touch the holy reliques of the seruantes of God, would presume to present himselfe, notwitstanding he kept a wench whome he lasciuiously entertayned, but he had scarcely ascended the middest of the staires, but he fell and lamed himselfe, with∣out power to moue, till being contrite, repentant, and con∣fessed vnto the said Almosner of the Prince, and recommended vnto the Sainctes protesting to a abandon his vicious life, he obtayned mercy; for by litle and litle arising, he discended and went halfe cu∣red vnto the Prince, failing only in his speech which he had lost: the Prince therfore with a great confidence commanded his Almos∣ner to putt one of the sacred heades of the sainctes on his breast, which done he was att the same instant perfectly cured. A squier of the Princes accustomed to handle certaine peices of the said reliques, which were layed to dry on a buckler of his, without receauing any punish∣ment, by reason that he was then free from sinne: But falling one time, by instigation of the deuill, into a carnall sinne, as he thought to handle them, the buckler wheron they were so raysed it selfe, that he could not reach them: wherevpon reflecting on himselfe, he went and confessed, then retourning to the said reliques (which was admirable) he kneeled downe before them, and the buckler being discend to the ground and retourned to the sunne as before, they yel∣ded themselues to be touched. This fact cast such a feare into the hartes

of the Christians of the Princes Court, that thenceforward vpon this occasion they were carefull not to offend God mortally. This hath bin testified by Steuen Perez, Marquarid de Santeren, who was one of the three Pages that had care to accommodate the holy reli∣ques: he affirmed and swoare the aforefaid, to Dom. Matheiw, Bi∣shopp of Lisbone, confessing that he oftentimes abstained from offen∣ding God, for feare to be discouered as were the others, by the said reliques which he was necessarily to handle: Many of the Princes fa∣mily, haue also affirmed thus much, as being present and eye-wit∣nesses therof.

How the Prince departed from Maroccho with the said reliques, and therfore was poursued by king Miramolin, and of three miracles wrought in the way.

THE XX. CHAPTER.

THe holy reliques being will dryed, the Prince caused the heades and flesh to be dryed apart, and the bones to be separat∣ly putt in two shrines or reliquaries exceeding richly ador∣ned with gould and siluer, and so placed in his oratory, where he made often supplication to the holy Martyrs, that they would ob∣taine him the fauour to escape the cruelty of the Mores, and with∣out danger to passe into Spaine. For hauing determined himselfe to carry the holy reliques into Portugall, and hauing to that pur∣pose diuers times importuned the king Miramolin for permission, he was so farre from obtayning leaue, that the king on the con∣trary was aduised to putt him, together with all the Christians that were then resident in Marroccho, cruelly to death: Neuerthe∣les God did so mollifie his hart, that wheras he had manie ti∣mes denyed the Prince himselfe, he then of his owne motion, ha∣uing sent for him, told him that he would permitt him to depart against the aduise of his Councell, who held it requisite for the good of his estate to putt him to death; but for his part he could not consent to the death of a Prince, that not onlie had neuer offended him, but had freelie and willinglie done him seruice. The Prince therfore taking hold of this occasion, and loading a mu∣le with the said reliques, he with all his familie tooke his ior∣ney, suspecting that the king would not long continue in this good minde, but would alter his opinion, as in deed he did. But the Prince in such sort putt himselfe to trauell, that he doubled the ordinary dayes iorney, yea he made such progresse, that he was for∣ced

to spend one night in a desert place, called Arossa, where haunted many lyons, so that such as saw them take that way, reputed them as personnes deuoured that night. The Prince was not ignorant of all this, but reposing his full confidence in God, by the merittes of the sainctes whose reliques he had, he setled them in a place where the lyons were necessarily to passe in comming vnto him; for they were so neere as that their roaringes so full of fury were easily heard, but the holy reliques being layd on the ground, their fury was so restrayned, that flying* 1.15 thence they were from that time neuer seene there. Now the king Mi∣ramolin, not hauing patience to endure the said reliques to be caryed away to be honoured: incontinently sent after the Prince, a great trou∣pe of light horsemen. Which caused two great miracles; one was that the Prince inspired of God, as the arcke of the testament was of it selfe conducted by the kine, that it migh rest where it would, so did he putt the mule that carryed the reliques formost of the troupe, which tour∣ning them out of the direct way, conducted them through places vnac∣customed to trauel, by meanes wherof the horsemen that poursued thē* 1.16 could not finde them. But this was not all, for as these horsemen of the Mores, were well mounted, desiring to please the king, and with∣all to satiat their fury, they thought it not sufficient to make their scou∣tes about the ordinary wayes, but also crossed the feildes, where they so couriously pryed after the Prince, that they found him; which cha∣unced for another respect but the more to manifest the glory of the SS. of God, and of God himselfe in his sainctes. For hauing ouertaken the Prince, and heard his people speake, they were by the diuine puis∣sance so blinded, that they could neuer see them; and so these Mores to their extreme amazement retourned vtterly confounded, and the Chri∣stians proceeded on their iorney, thancking and praysing God, till they arriued att Cepte; where the inhabitantes with great solemnity enter∣tained them.

How the said reliques were caryed to Conimbria, and of two miracles wrought in the way, preseruing the Prince from shipwrack, and curing one that had bin lame for thirty yeares.

THE XII. CHAPTER.

AS soone as thy were arriued att Cepte, the Prince gaue order to finde out a vessell readely prepared for Spaine, which done, it was incontinently fournisht which althings necessary thervn∣to: they were no sooner embracked, but they were aduertised that a troupe of armed men of the king of Marroccho, sought them through∣out

the Citty, wherevpon they weighed their ankers, hoised sailes, cutt their maine-cable, and made a speedy cut towardes the straite of Gilbal∣tar, with a fresh winde that was very fauourable vnto them, for which they thancked God. But before they could attaine the heauen the night surprised them, with such a darcknes, that they could not guide them∣selues, in such sort that they were in extreme perill of shipwrack. But falling prostrate on their knees before the said reliques, to implore the fauour of God by the merittes of his sainctes in this extremity, they were instantly illuminated with a cleare light which discouered vnto them their dangerous course, in way to dash themselues headlong against a rocke: for which escape they presentlie gaue thankes to God. And so pro∣ceeding on their nauigation, they arriued att Andalousia, att the port of Algezire, without any danger, thence afterward att Tariffe, then att Se∣uill; att that time the Mores possessed all those places, so that the foresaid king Miramolin, had giuen order to the king of Seuill that the prince ar∣riuing in his kingdome, he should apprehended him, send him prisoner vnto him, & put to death all his company; wherof the Christians of Se∣uill instantly aduertised the Prince, who wheras he intended to sett a shoare att Seuill, sailed on to Galicia, where he landed, and thence went by land to the kingdome of Leon, then possessed by Dom. Alphonsus his Cousin german; for he was fled from Portugall, vpon some dissention betweene him and his brother, who was king. The Prince entring into the citty of Astorga, lodged with a freind of his that had bin thirty yeares sicke of the palsy, whome he persuaded to vowe and recommend him∣selfe to the SS. whose reliques he carryed, recounting vnto him the mar∣uells which by their miracles God had wrought. This poore man fell on his knees before them, and notable to speake by worde, hauing also for long time lost his speech, he in hart and with a very strong faith vo∣wed and recommended himselfe to God, by vertue of the said reliques; And att the very instant in presence of diuers, he lept sound out of his bed, with a loud and cleare voice praysing God. The Prince being by af∣faires hindred from present goeing to Conimbria, he sent thither the said reliques, conducted by a gentleman of note called Asphonsus Perez, of Aragon, who attended them accompanyed by many knightes and gentle∣men. The king Alphonsus and the queene Vraca his wife, being therof aduertised, sent vnto them with Order to haue the said reliques stayed in a place neere the citty, that they might present themselues before them together with the Clergie, to giue them such entertainement as they worthely deserued.

How the holy reliques were carryed to the citty of Conimbria in generall procession, where the king was present, and how they miraculously chose the place where they would rest, and how they transported themselues to diuers places, and of the conuersion of S. Antony of Padua, which by exam∣ple hereof came to passe.

THE XXII. CHAPTER.

ALl thinges being fitly disposed and accommodated, the king & queene, attended with all the nobility, the Clergie and people, went a foote in procession with great deuotion vnto the said re∣liques, with many crosses and banners, in token of the triumphant vi∣ctory of the holy martyrs. Comming to the place where the reliques we∣re, hauing deuoutly saluted them, they caused the mule that carryed them to goe before, that she her selfe might choose her way, as she had alwayes done before. So without the conduct of any personne, she went directly to Conimbria, where she entred into Sampsons street, att this day called the street of the old figtree, and then to the monaste∣ry of sainct Crosse, att which gate she stayed till it was opened, though the intention of the king were to place the said reliques in the great church. The gate of the said monastery being opened, the mule of her selfe entred into the Church, and went directly before the high altare where she kneeled downe, and so remayned, till she was disburthened of the said reliques, each one admiring the mira∣cle wherby the holy martyrs did choose and make knowne, where they would haue their reliques to repose: for which they were all thanckfull vnto God, and there ended the Procession. The king erected a sumptuous chappell, att the place where the mule kneeled downe, and a rich shrine, wherin were putt the greatest part of the said reliques, others in an other shrine in the cloister of the said monastery, the litle that remayned was sent part to the Church of the holy Ghost of Goueau, where there was a Couent of Religious of sainct Francis Order, and an entiere body to the mo∣nastery of sainct Bernard of Loruant, three leagues from Conim∣bria, becausse the Abbesse of that monasterie was sister to the king▪ Now the very day that the reliques were brought into the monastery of S. Crosse, they began there to shine by miracles: for they cured a great multitude of diseased persons there present, and from that time the mi∣racles haue so continued euen to this day, that they deliuered from perill all such as recommended themselues vnto them, vpon which occasion

it is, that so many strange pilgrimes doe frequent that place. The grea∣test gaine of that day wheron the reliques were receaued, was of S. An∣tony of Lisbone, called of Padua, who was then a Canon Reguler of S. Crosse, and as such, in the said procession, gaue praise to God among the rest, and solemnised the arriuall of the holy reliques: for he me∣rited to be inspired of the holy Ghost, who anymated him with a great zeale vnto his honour, in such sort as he resolued to offer his life for the confession of the holy faith by the example of the said mar∣tyrs, whome desiring entierly to imitate, he would begin by the ha∣bitt and rule of sainct Francis, whose true disciples these martyrs had bin.

Of the death of the queene Vraca, prophesied by the holy martyrs, as before in the third chapter hath bin recorded, and of a vision which her confessor had therevpon.

THE XXIII. CHAPTER.

THe Queene Vrraca had great care of her death, because the ho∣ly Martyrs had prophesied vnto her therof, yea she was in ex∣treme affliction, considering that their death and the transla∣tion of their bodyes was effected as they had foretold: but the issue of what she doubted did succeed: for as soone as she came to the holy reliques, she began to feele her selfe ill, so that she could not accom∣pany them, but was constrained to goe to her bedde, and the night fol∣lowing she dyed. That very night Peter Nuguez, Canon reguler of the monastery of sainct Crosse, a man of exceeding piety, and Con∣fessor to the said queene Vrraca, had this vision: He saw a great mul∣titude of Frere Minors, wherof fiue went before, but they were con∣ducted by a Religious Father of their Order that gaue a very great splendour; and they entred in to the quier of the said Church of S. Crosse in procession, where they very melodiously sung matines: he extremely amazed att what he saw, began to discourse with him∣selfe, how so many Religious could enter, the dores being shutt as they were, and why they sung matines, without any precedent rin∣ging. Being in this vehement admiration, he questioned with one of the Religious, asking him who they were? how, and where they entred into the monastery att such an hower? The Religious ans∣weared him: We are Frere Minors, and because thou wert Confes∣sour to the Queene, and fearest God, it hath pleased his diuine good∣nes, to reueale vnto thee this vision. He whome thou seest to prece∣de the rest with such glory, is our holy Father S. Francis, whome thou

hast so much desired to see in this life, and the fiue which thou seest to follow him, are the fiue Martyrs of Marroccho which are here shrined. Know besides that the Queene Vrraca is this night departed, and becau∣se she exceedingly affected our Order, our Redeemer IESVS CHRIST hath sent vs all hither, solemnely here, for the benefitt of her soule and for her obsequies, to sing these Matines: doubt not of her death: for as soone as we are departed hence▪ one shall come to aduertise thee therof: And the Matines and prayses of God being ended, this glorious proces∣sion disappeared, and therwith one knocked att his dore to aduertise him of the death of the queene.

How our Lord chasticed the citty and king of Marroccho, for the cruell death of his holy Martyrs.

THE XXIIII. CHAPTER.

THe king of Marroccho remayned not vnpunished, no more did his contry: for the very same yeare did his arme and right hand which he had so wicke dly stretched out against the holy Mar∣tyrs, wither, as also did all the right side of his body, from the head to the feet. The people were punished in an other manner: for in three yeares after this Martyrdome, neither in the said citty, nor in a great cir∣cuit therabout, did there fall one drop of raine, which caused an extreme dearth and mortality of catell; then correspondently to the nomber of the Martyrs, the plague continued for fiue yeares after, wherof dyed the greatest part of the men of that miserable kingdome: but three yeares after the want of raine, the king, together with his Councell, ackno∣wledged that God sent that punishment vpon them in reuenge of his holy Martyrs, and therfore he ordayned a generall assembly of all his people, in the place where the Martyrs had bin tortured, and that in* 1.17 the same publicke place they should crye towardes heauen, inuocating them, asking them pardon, and imploring their mercy: which they per∣formed with such confidence, that presently there began miraculously to discend a gentle sweet raine, by meane wherof the dearth and pla∣gue by litle and litle ceased. And then did the king permitt the Chri∣stians in his kingdome to haue a bishop, with condition that he should be of the Order of S. Francis and might publikly preach our gospell, and withall consented to haue a Church builded in Marroccho, where the sacramentes might be administred, conformably to our Catholique, and Romane Religion.

How sainct Francis hauing vnderstood of the Martyrdome of his children, with thanck fulnes to almighty God, gaue his benediction to the Mo∣nastery of Alenquer.

THE XXV. CHAPTER.

THe greatest contentment that S. Francis had euer receaued of his Order, was to heare of the Martyrdome of his fiue religi∣ous: whervpon hauing praysed and thancked God; he spake these wordes: Now may I confidently affirme that I haue fiue Frere Mi∣nors. Then blessing the Monastery of Alenquer, because they hauing long time resided there, departed thence to goe to their Martyrdome, he said: Be thou blessed, O place of the most high, which hast as it were engendred and produced to the king of heauen, fiue faire flowers of the colour of the rose and of bloud, of a sauour more then sweete, which are fiue true Frere Minors, the first fruites of this Order. Would to God the Religious that shalbe resident here, might for euer exactly keepe the rule of our Order.

Of a miracle wrought by the reliques of the holy Martyrs, against an Aposto∣like legat, that endeauoured to withdraw the people from their honour and veneration, because they were not as yet canonized.

THE XXVI CHAPTER.

ATt this very time, as the reliques of the said holy Martyrs we∣re exceedingly honoured of the Spainardes, it fell out that a legatt of the holy Siege was present, who seeing what deuotiō the people had to the said holy Martyrs, moued with an indiscreet zea∣le, not considering the canonization which IESVS CHRIST had made in heauen of the Martyrs, that had bin publiquely marty∣red, nor the miracles that had followed therevpon, he began to cry to the people, rebuking them as ignorant, and forbad them any mo∣re to make their prayers to the said reliques, and att the very instant he was aduertised that his Mule which waited for him before the Church was sodenly fallen dead, and thincking to goe fee the man∣ner therof, he was immediatlie surprised with so vehement an ague that it enforced him to acknoweledge his fault, and the pride which caused him so rashlie to speake against the holie Martyrs, whose reliques he went to visitt, and falling on his knees among the peo∣ple, acknowledgeing the punishment of God, he cryed out a loud.

O holy Martyrs! I confesse that you are canonized in heauen, and be∣cause God will haue you honoured and reuerenced on earth, I repent and confesse the errour of my tongue, and begge pardon of you for t, and doe promise that I will henceforward, be the foremost and most carefull that shall visitt your reliques, and in whatsoeuer pla∣ce I shall be, I will celebrate your merittes. A strange euent! these wordes vttered, he arose from the ground very sound, and his mule, formerly supposed for dead, to the great astonishment and contentmet of each one, arose againe: and this made the reliques of the sainctes more▪famous.

How by the intercession of the said sainctes, a gentleman was deli∣uered from death.

THE XXVII. CHAPTER.

A Poore gentleman of Conimbria was vnexpectedly assaulted by his ennemies, neere vnto the Monastery of sainct Crosse, so that he ran towardes it to saue himselfe: but being two forcibly followed, he could not time enough gett in, but was enuironed by them, so that, he hauing no other remedy but the in∣uocation of God, by the merittes of the holy Martyrs, they gaue him as many stabbes and thrustes as they would, without any defence of his, sauing the couering with his cloake, in such sort as he lay for lead in the place. The people that came next that way, carryed him ••pped in his cloake as they found him, in to the said Church there to ••ury him: but as soone as he was entred into the same, he stood vp on his feet very sound, and confessed aloud that the holy Martyrs had till defended him: and therfore, together with the people he repaired o their chappell to giue them thanckes.

Of the institution of the procession which is made euery yeare in the month of Ianuary, wherin the men goe all naked to visitt the holy Martyrs of Conimbria, for hauing bin by their interces∣sion cured of the plague

THE XXVIII. CHAPTER.

IN the Bishoperick of Conimbria there is a towne called Fala, where there fell so cruell and contagious a plague, that it dispeo∣pled the whole towne, for the inhabitantes were all either dead ••r fled, sauing one man, already infected with the disease, and halfe

dead, who seeing himselfe alone and in such extremity, hauing alway∣es ben very deuout to the holy Martyrs, he had then with an exceeding strong faith, his recourse vnto them, and made them this vow; That if by their intercession he were cured of that disease, he would euery yeare on the sixt of Ianuary being the day of their feast att Conimbria, goe visitt their reliques a foot and all naked, as long as he should liue, and would take order that after his death one of his family should goe thitherin the same manner, and withall would endeauour to persuade all the other families of the said towne to doe the like. This vow being made, he was so effectually heard, that att the very instant he found himselfe more sound and strong then euer; neither did there any one more dye out of that place, whereto he caused many from abroad to retourne, and so it was by litle and litle repeopled; afterward his fellow Cittizens accorded to his vow, yea this deuotion so encreased that the neighbour inhabitants, and many personnes of note, gent∣lemen and others accustomed from thence, as is continued to this pre∣sent, in procession, to visitt the holy reliques on bare foot, with an exceeding deuotion in the most rigorous season of winter. And how soeuer the season proue the sixt of Ianuary, being the day of their Martyrdome, though it raine, freeze, or snow neuer so much, they omitt not this pilgrimage. Now the order of this procession is thus: On the said day all the Confraternity assemble att the Couent of the Frere Minors, that is without the citty of Conimbria, on the other side of the bridge, and there about nine of the clock, they stripp them∣selues naked, sending their cloathes to the Monastery of S. Crosse, lea∣uing on their bodies only linnen breeches of very meane cloth to couer their naturall parts, and a capuce of cloth to hide their face, or a hand∣kirchefe, and so they goe in procession, through the middest of the cittye, to the said church of S. Crosse, where hauing offered their pray∣ers very deuoutly together, they passe through the Cloister to enter in∣to a great house adioyning, where they reattire themselues, and then each one departeth att his pleasure.

The 29. chapter is put after the 39. of this booke, as a place more proper vnto it.

The history of seauen Martyrs att Cepte.

How seauen Frere Minors departed from Italy, to goe to preach the faith of Iesus Christ vnto the Insidels.

THE XXX. CHAPTER.

SAinct Antony of Padua and others haue left in record, that seauen Frere Minors were ioyned together to goe into Tuscane, a Prouince of Italy, whence they demanded leaue of Brother Helias, then vi∣are generall of the Order, to goe into Spaine to preach to the Mores: he names of these Religious were: Brother Daniel, Br. Angelus Br. Sa∣••uel, Br. Danulus, Br. Leo, Br. Nicolas and Br. Vgolin; they arriued att Arragon, hauing elected for their superiour Br. Daniel Prouinciall of Ca∣••bria, hauing found a vessell ready prepared for that place, could neuer ••btaine permission of the patron therof to carry more then three Reli∣gious with him, so that he was constrained to leaue three to come af∣er him. He being arriued att Cepte, with his three companions, did not beginne to preach to the Mores till the arriuall of his Brethren, which was on the last day of September, and in the meane time they preached to diuers strange merchantes and other Christians, that from all partes flocked thither. When they were all assembled, they began to discourse and conferre together, what might be the rediest meane for them to profitt in the saluation of the soules of the Mores, or to pourchace Mar∣tyrdome, reiecting farre all humane feare, and fortifying themselues with a great feruour of spiritt, and an ineffable zeale of their neighbours good. And hauing till then remayned without the towne, with other Christians that were not permitted to enter, they resolued to steale in secretly, without the knowledge of any person, that they might not be hindered by the Christians, who could haue stayed them, or aduertised the Mores, who would haue forbidden their entry.

How the seauen Martyrs preached the faith of Iesus Christ to the Mores, by whome they were abused and imprisoned.

THE XXXI. CHAPTER.

BEing thus encouraged mutuallie by each other in our Lord IE∣SVS CHRIST, they began one friday by deuout and fer∣uent prayers to prepare themselues, and on the saterday the six were confessed by their superiour, who confessed to an other, then they communicated and receaued the sacred body of our Redeemer, spen∣ding the rest of the day in pious deuotions, And the sonday morning,

replenished with the grace of the holy Ghost they entred very early into the citty: where they began to preach freely and loudly vnto the Mores, admonishing them to abandon the false beleefe of Mahomet, and to em∣brace the true faith of our Redeemer IESVS. The Mores admiring the confidence wherwith they spake, began first gently to reprehend them, then rudely to iniury them; but seeing these good Religious did perseuer in this pious predication, they did buffet and beat them outragiously; & then hauing bound them, they brought them before the kinge, where they continued their preaching, freely confessing the true faith of IE∣SVS CHRIST, and giuing him remonstrance of the deceatefulnes & treachery of the law of the accursed Mahomet, which he must of neces∣sity forsake, if he would saue his soule. The king beholding thē so poor∣ly attired, and considering their feruour, iudged them to be fooles, as did all his Courtiers; But in regard they had presumed to preach against his law, he imprisonned them, and cast them into a dungeon, where they were loaden with heauy chaines of Iron Manicles, and fetters, which exceedinglie afflicted them, for they remayned there eight entier dayes, in which time they endured much, and in diuers manners.

Of a letter which the 7. Martyrs wrote to the Christians of Cepte.

THE XXXII. CHAPTER.

NOw these holy Religious desirous to shunne idlenes, wrote this letter vnder inserted to the Christians residing in the suburbes of Cepte, which they addressed to Brother Hugo, Preist and Cu∣rat of Geneuois, and to other Religious, one of the Order of Preachers, and the other a Frere Minor, who were newly arryued in Africa, to admi∣nister the sacramentes to the Christians there, and to worck the salua∣tion of their soules; the said letter was thus: Blessed be God, the Father of our Lord IESVS CHRIST, Father of mercy, and God of all conso∣lations, who comforteth vs all in our afflictions, and appointed to our Father Abraham the Ramme he was to sacrifice, and permitted him to trauell a pilgrime on earth, and reputed his faith for iustice, wherfore he merited the title of the friend of God: teaching vs therby to appeare and become fooles before the world, to please and proue wise in sight of the diuine maiesty. And therfore saith he vnto vs: Goe preach the Ghospell vnto all Creatures, and tell them the seruant ought not to be greater then the master. And if you be persecuted, that they haue persecuted me likewise: with which wordes, we his least and vn∣worthy seruantes being moued, haue left our contry, and are come

hither to preach for the glory of God, and the benefitt of our soules, to the edification of faithfull Christians, and the confusion of obstinate In∣fidels, as the Apostle saith, we being vnto God a pleasing odour, we are to some an odour of life, and to others an odour of death, which could not be vnderstood, but that our Sauiour said: If I had not come, and had not preached vnto them, they had not sinned. We are entred into this citty of Cepte to preach his name, and his holie faith before the people and the king himselfe, who re∣puting vs sencelesse hath imprisoned vs; it hath seemed expedient vnto vs to aduertise you hereof. And albeit that by the grace of God we endure much here, we are neuertheles exceedinglie comforted in our Lord, in whose diuine Maiestie we haue a strong and assured confidence, that he will please to accept our life for a gratefull sacrifice, and therfore to him be giuen glorie and honour for euer.

How the holy Martyrs were againe presented to the king, before whome they constantly preached the saith.

THE XXXIII. CHAPTER.

THe sonday following, which was the sixt of October in the morning, the kinge caused the holy Religious to be taken out of prison and presented before him, then prayed them to deny what they had vttered against his Prophett Mahomet and his law. But they constantly answeared that they could not say otherwise then they had done, sith it was truth it selfe; on the contrary they exhorted him∣selfe to abandon his extreme blindesse, that held him in the handes of the deuill in this life, and led him to eternall damnation in the other: inducing him to embrace the sole true faith of IESVS CHRIST our Sauiour, who, out of pure loue, being God vouchsased to become man, and to dye on the tree of the Crosse to deliuer him from e∣ternall death, and ascending into heauen, prepared for him an im∣mortall life. But this Morian king and his people, shewing them∣selues deafe to this discourse, determined to separate these Religious one from an other, and then to each in particular were offered, in the behalfe of the king, richesse and honours, att lenght they were threatened with most cruell tormentes, yea with death it selfe, if they would not accept of their law. Their threates auayled as much as their promises, for God had so transpearced their spiritt, with the sweet nai∣les* 1.18 of his loue, that they all in their hartes spake these wordes of S. Paule: Who shall euer separate vs from the charity of IESVS? shall the sword?

afflictions? worldly fauours and richesse? the pleasures of the flesh, or any other allu rementes? and withall couragiously answeared, and derided their threates, accusing Mahomett, whome they tearmed accursed, and his law contemptible, carnall, and damnable. A cer∣taine Preuost then drew his sword, and gaue their superiour Father Daniel a dash on the head: then ayming his sword point att his face, and att his hart, he said: conuert thee traytor, or I will procure thee a cruell death; which he did to terrifie the other six, who were by the Iudge and the Counsailers there present, persuaded, not to mis∣prise the fauour of the king, and to haue compassion att least of their miserable liues: but they confidently answeared them, and exhorted them, that being old, and already as it were in the mouth of death, so that they could not long enioy the contentmentes of this life, they would not persist in obstinacy, least their soules were eternally con∣demned to hell, for adhering to men of this world, and to a law, that their owne consciences knew to be false, as apparently as a thing to be touched with the finger. But these old men held themselues so of∣fended with this speech, though they had bin very fauourable and res∣pectiue vnto them, that they resolued their death.

How the seauen Martyrs were condemned to death and beheaded.

THE XXXIV. CHAPTER.

THe iudge therevpon gaue Order that as enemies of the law of God, they should be beheaded, wherwith the holy Mar∣tyrs exceeding well pleased, did encourage each other: and then the six Religious addressing themselues to their superiour Fa∣ther Daniel, and kissing his handes, gaue him thanckes for procuring them these marriages: each of them asked his benediction, and the grace to be the first martyred for the loue of God. This good Father hauing his eyes beteared with ioy, thancking God for such a singu∣ler gifte, and giuing them his benediction he said. My deerly belo∣ued children, lett vs all reioyce in God, in this festiuall day which he hath pleased to ordaine for the last of our pilgrimage, and be not ter∣rified: for all his Angels are present prepared to assist vs, they haue o∣pened vs the gate of Paradice, whither if he please we shall this day arri∣ue together, to receiue the crounes of martyrdome and to be eter∣nally glorious. These wordes ended, the executioners stripped the seauen martyrs, inuincible champions of IESVS, and hauing bound their handes behinde their backes, they conducted them out of the

kinges Pallace, with a trompettt before them as if they had bin attain∣ted of some notorious crime. But these holy Religious as meeke lam∣bes, went to the slaughter, and hauing their spiritt eleuated to the soue∣raigne God, ceassed not preach to the Mores by the way. Being come to the place of execution they fell on their knees, and recommending thē∣selues to God, they ioyfully receaued martyredome, offering vp their innocent soules, vested with the pious purple of their very bloud, with a great admiratiō to the Mores, who as enraged were not satisfied here∣with, esteeming themselues (as indeed they had reason) rather vanqui∣shed, then to haue ouercome. These Ministers of the deuill tooke tho∣se holy bodies, dismembred them, and trayned them thorough the dirt, till they were weary; and then the Christians secretly gathered them vp and carryed them into the suburbes, where they were and are honoured and reuerēced for many miracles which by their merittes God wrought there; wherof hauing no other asseurance then the affirmation of the inhabitants of the place, I thought it not expedient to committ them to writing, as determining to insert nothing in these chronicles but what is most true and autenticalll. It sufficeth that Pope Leo the tenth, graun∣ted and permitted the Freere Minors to celebrate their feast on the day of their Martyrdome, which was the tenth of October 1227. a yeare af∣ter the death of S. Francis. So is it att this day celebrated in the bishop∣prick of Brague the Primacie of Spaine, though in the office of Bracare it is put in the yeare 1221. but it is an errour of the Printer. It is recor∣ded in the end of the legende that a Prince of Portugall, by a speciall fa∣uour obtayned these resiques, and carryed them into Spaine, but there is not to be found any other perticuler mention of certainty in the bookes of the Order.

The 35. Chapter, is put after the 39. of this very booke, as more proper vnto it.

The triumph of two Martyrs of Valencia.

How two Religious which S. Francis sent to Valencia in Arragon, were Martyred there.

THE XXXVI. CHAPTER.

THe holy Father S. Francis sent two Religious of pious life to the kingdome of Arragon, to witt, Brother Iohn a Preist & Pe∣ter a lay Brother, who arriuing att the citty of Teruel, they cau∣sed a chappell to be built there, wherin they dwelt, employing their ti∣me in pious exercises, and prayers, and liued vertuously, with excee∣ding

edification, and by their preachinges filled the citty with a most sweet odour of their sanctity. The citty of Valencia was then possessed by the Mores, mortall ennemies of the Christians, and therein raigned their king Azot, a most cruell persecutor of the faith of IESVS CHRIST, and therfore these two seruantes of God, resolued to preach there, and to offer their liues for the saluation of soules, so passionate was their zeale of the faith and their desire of Martyrdome. So then goeing and entring in to the Citty, they began to confesse and resolutely denounce to that people the word of God, condemning their erronious sect, as pernicious and damnable. Wherof the king hauing first made them all kinde of gracious offers to allure them to his law, them vsing terrible threates to feare them, and perceiuing that he no more auayled in the one sort then the other, he caused their heades to be cutt off, on the feast of the decollation of S. Iohn Baptist, in the yeare 1231. and their bodyes were carefully gotten and buryed by the Christians; God by their me∣rittes working many miracles.

How the reliques of the said holy Martyrs, were afterwardes transla∣ted to Teruel by the king of Arragon.

THE XXXVII. CHAPTER.

AFter this glorious Martyrdome, Dom Iames the first of that na∣me king of Arragon, began by the prouidence of God, to war∣re against and alwayes to putt to the worst, the king of Valen∣cia, subdueing him att each time that they encountred, and taking priso∣ners a great number of the Mores, gaining daily and possessing his lan∣des and dominions; it happened one time that he tooke prisoners cer∣taine noble men of the Mores, whervpon the Christians of Arragon prayed their king to demaund the reliques of the said S. for ransome of the said prisonners, by reason that by their meanes God did ordinarily worckmany miracles, which caused the Christiās to be very importunate to haue them. This request was easy to obtaine; for the king of Arragon did exceedingly reuerence the said reliques, and the king of the Mores was very desirous to retire his principall champions, for a matter which he regarded nothing at all. Thus were these reliques solemnely placed att Teruell in a faire Couent of Frere Minors, there expresly erected in acknowledgement of the fauours and graces which in respect of them the Christians haue receaued of God; and to this day great miracles are wrought there by them.

How the Morian king Azot became Christian, and gaue the citty of Valencia to the king of Arragon, and in satifaction of his sinne, he conuerted his Pallace into a Monastery of Religious of the Order of S. Francis.

THE XXXVIII. CHAPTER.

THe king Azot, perceauing his forces and kingdome daily in appearance to diminish in such sort as he could no longer resist the king of Arragon, resolued to enter into composition with him, and to render vnto him all the kingdome of Valencia peaceably, and withall to be baptised, reseruing condition of honest maintenance during his life: which the king Iames promised not only to him, but e∣uen to all his people that would be conuerted; and to others promising to permitt them: peaceably to liue in their law, or otherwise to retire whither they pleased. Which being thus accorded, the king of Arragon entred Valencia to take possession therof, the yeare 1238. on the eue of S. Michael: this was the second time that the Christians recouered it: for Ruy Dias had once before taken it from the Mores, for the king of Castile, after whose death it was lost againe. Now the king Azot be∣came Christian, hauing obtayned in gift of king Iames a rich Earledo∣me, which his successors doe yet enioy, all his moueables, and his palla∣ce, which incontinently after, with the consent of the king of Arragon, he gaue to the Frere Minors, there to build a Church in the honour of the holy Martyrs, in satisfaction of their bloud which he had shed; and consequently there was builded a very beautifull Couent.

Of a Miracle wrought by the said holy Martyrs att Teruell

THE XXXIX. CHAPTER.

CErtaine yeares after the said Martyrdome, there repaired ouer the Citty of Teruell and the neighbour places, such a quantity of locustes, that as a cloud they hindred the beames of the sunne in the aire, and on the earth they couered all the plaines: the people made many processions to be freed of this affliction, which yet ceassed not to trouble them. But there was a good man that consailed the people, to carry in procession the reliques of the holy Martyrs, which they did, & went in great deuotion to an hermitage that was out of the Citty, and att the retourne of that processiō, all the locustes were vanished so that neuer after were seene more in those quarters then in other places. This much augmēted the deuotiō of those people towardes the holy martyrs.

The Martyrdome of fiue Frere Minors, with a multitude of Christians att Mar∣roccho. This was the 29. chapter of this booke, transferred hither to giue place to the more famous.

ON an other time, diuers yeares after the foresaid, fiue other Fre∣re Minors were martyred att Maroccho, together with all the Christians, men and women that then there resided, in a chap∣pell where they offered their prayers to God for the exaltation of the faith of IESVS CHRIST. This persecution was executed on the six∣teenth of September, with such rage and fury of the Mores, that there remayned not in the said citty, so much as one liuing man that durst pro∣fesse himselfe a Christiā: after this notorius Martyrdome or persecution, the Mores saw a great splendour to discend from heauen, into the said chappell where the martyerd bodies remayned; and heard also all the belles to ring of themselues, and the voices of Angels to sing with an inestimable sweetnes; but their hartes were too obstinatly hardened a∣gainst God to benefitt themselues by their conuersion. The names of these Martyres are not knowne on earth: it sufficeth that they are recor∣ded in the booke of eternall life.

The Martyrdome of Br. Electus disciple of S. Francis; and of his companions. Ta∣ken out of the 35. chapter, and placed here for the reason aboue proposed.

* 1.19 THere resteth no other memory recorded of the Martyrdome of Br. Electus, then this: The Mores tooke Br. Electus & many others (for preaching the holy gospell) to putt them to death. He being brought to the place of execution, tooke the rule of S. Francis in his hand, and said to his companion: Brother I confesse my fault before God and you, of what soeuer I may haue offended and committed against this rule which said, his head was cutt off, then his companions and consequent∣ly the others: after that, many miracles were wrought. Touching his Iife it is recorded that he entred very yong into the Order, in so much that he could not performe the fast therof, but forcing his nature he not only in this cōbat ouercame gluttony, but continually chasticed his flesh with a shirt of iron: happy child that began so yong to serue the al∣mighty, and so gloriously ended the course of his holy life.

The end of the fourth booke of the second part of the Chronicles of the Frere Minors, wherin are recorded the histories of 21. disciples of the holy Father S. Francis,

THE FIFT BOOKE OF THE CHRONICLES OF THE FRIER MINORS.

WHERIN IS CONTAINED THE LIFE, DO∣ctrine, death and miracles of the glorious Father S. Antony of Lisbone, called of Padua. Translated as the former.

Of the birth of S. Antony, and his education by his Father: how he left the world, and became a Canon reguler in the Order of Sainct Augustin.

THE FIRST CHAPTER.

THE glorious Father S. Antony was borne in the noble and populous citty of Lisbone, the Metropolitan of the kingdome of Por∣tugall, in the westerne partes of Spaine, his house was directly ouer against the great gate of the Episcopall Church, dedicated to the Virgin Mary: this Church is very famous among other respectes in regard of the bo∣dy of the victorious Martyr S. Vincent that there reposeth. The Father of the said S. An∣tony was called Martin de Buglione, and his Mother Teresa de Teuery, both of them illustrious in vertue and bloud, in which respect they were found worthie in the flower of their marriage to enioy this child. He was baptised in the said Church, of which parish also he was; there was he first named Ferdinand, so that he was called Ferdinand, Martin Buglione, till he tooke the habitt of S. Francis. He began his first learning in the said Cathedrall Church, with the Christian doctrine & the manner to prayse God: he serued the quier both by night and day, offering the first fruites of his age to our Lord

IESVS CHRIST and to his most holy mother, whome he chose for his particular Aduocatrise, euen from his tender yeares. He cō∣tinued in this pious course fifteene yeares, in which time he learned the study of humanity, afterwardes his bloud began to heat, and his sensuall appetites to desire carnall and worldly pleasures; As soone as he perceaued it, he endeauoured by the feare of God to restraine them: and because it is very difficult to conuerse among so many thornes and not to be pricked, he resolued to take a secure remedy. Wherfore aban∣donning all conuersations of this perillous world, he repaired to the Monastery of S. Vincent, without the citty, where were Canon Regu∣lers of S. Augustin, leading a life of very exemplare piety, whence he neuer departed tlll he had taken the habitt, and made his profession surmounting all the inconueniences and importunities of his kinred and friendes, that omitted no meanes to diuert him from it: there did he establish his foundation in the seruice of God. But in regard that his worthie iudgement and great prudence began to appeare to his kinred and friendes, they repaired vnto him for his counsaile, and aduise in their affaires and difficulties, running vnto him as to an ora∣cle, in such sort that being vnable to endure that exceeding distur∣bance of spiritt, hauing with verie much difficulty obtayned the per∣mission of his Superiour, he retired to the deuout and Religious monastery of sainct Crosse of Conimbria, of the same Order, hauing spent two yeares in that of Lisbone. And he so profited and pro∣ceeded there, that it was to each one apparant that he was by a secrett and diuine vertue, not by a lightnes of spiritt, retired thither▪ For proceeding daily & ascending from perfection to perfection, he aymed at a most perfect end of his life: as being replenished with the spiritt of wis∣dome, by his continuall reading and meditation of the holy scriptu∣re, wherin hauing for his instructor the only and true master IESVS CHRIST, he made such progresse, that his learning was suffi∣cient to shunne vices and embrace vertues, to refute errours and sup∣port the truth.

How for the desire of Martyrdome, he became Religious of the Order of S. Francis.

THE II. CHAPTER.

ABout that time thefame of the holy Father S. Francis did spred it selfe ouer all the world, as also of the Frere Minors his disciples, of whome, as is said, there were already mona∣steries in portugall, they, by their pouerty and contempt of the

world conuerting many people to penance; the holy Father Saint Antony, as I haue formerlie said, being one of the Religious of sainct Crosse, that receaued the holy reliques of the glorious mar∣tyres of Marrocho, and being as a noble Elephant, encouraged by the sight of the bloud shed for the loue of God, he resolued also to enter into combatt for IESVS CHRIST, reputing his re∣pose wherin he liued for the seruice of God, to be nothing in res∣pect of that course: O spiritt really happy, who not only was not terrified with the sight of the bloudy sword of the Tyrant, but was so encouraged therby, that the feruour of diuine charity in him was greater then the imbecillitie of humane fragillity. Wherfore thirsting to effect this good desire, he resolued first to take the ha∣bitt, and therwith to imitate the life of those glorious Martyrs, by the same meane to obtaine the two crownes; and to ascend from one degree vnto an other, to that soueraigne perfection of Martyrdome, exercising himselfe before he entred into that con∣flict* 1.20 and combatt. Now there were two Religious of sainct Fran∣cis, which ordinarily liued in a Church of the title of sainct Antony, without the Citty of Conimbria, with which sainct Antony hauing ca∣sually mett, he discouered his intention vnto them, as to two An∣gels of Paradise; and they gaue eare vnto him with great content∣ment and comforted him, then they appointed him a day when they would repaire vnto him to effect his pious desire. Hauing taken lea∣ue of them, he ceassed not to solicite and importune his superiour, to vouchsafe to giue free consent to this his holy intention, which as a thinge perordinated of God, he att length with much diffi∣culty obtayned. The aforesaid Frere Minors comming on the pre∣fixed day, they gaue their habitt to sainct Antony euen in the mo∣nastery of sainct Crosse; and then being cloathed, they carryed him with them to their oratory. Att his departure, one of the Canon Regulers that was much disquieted therwith, said vnto him; Well, goe your wayes in good time, it may be you may proue a sainct, giuing him such reproach, as if he thought one could not serue God but in the Religion of sainct Francis: sainct Antony humbly answeared him: If it should happen that I proue a sainct, it may be you would praise God for it. But doubtles these Religious should not murmu∣re if God transferred this sainct from their Order to that of sainct Francis, considering that in their Church they possessed fiue of his martyrs, and with all it cannot be denyed but that the worthie and pious education of sainct Antony, ought to be attributed first vnto God, and then to their holy Religion, wherein he spent ele∣uen yeares, so that he entred into the Order of sainct Francis the 26. yeare

of his age, being then Priest, the yeare of grace 1220.

How the name of Ferdinand was chaunged into Antony, and how he departed for Marroccho, with intention there to receaue Martyrdome, and was by tempest driuen into Sicilia, thence he went into Italy, and thence to the generall chapter of S. Francis.

THE III. CHAPTER.

THe holy Father being come to the Oratory of the said Reli∣gious, knowing that the title therof was sainct Antony, he prayed them to giue him that name, abhorring his owne as seculer and too prophane, and to the end that not being so called of all, he might be much lesse knowne, and disburded of his kinred and friendes: besides we may well attribute this same to the worck of the holy Ghost, sith that many of his most note-worthie elect haue▪ chaunged their name, as first the Patriarkes, Apostles, and other ••his fauourites. Hauing then thus chaunged his name, he de∣sired to effectuat the designe for which he became Frere Minor, and to attaine the same, he trauailed into Africa, there to receaue the crowne of Martyrdome; but he being afflicted with a great and long infirmity, began by diuine inspiration to conceaue, that his designe was not gratefull vnto God, but that he would employ him in the entreprise of peace, where he must fight with a long and continuall martyrdome, not as a priuate soldier, but as a Capi∣taine and Doctour of many people; he therfore resolued to expe∣rience and more clearly to enforme himselfe of the will of God; And to that end embarqued himselfe againe for Marroccho: but by a tempest he was driuen into the Ile of Sicilia, where being lan∣ded, he went to the Couent of Frere Minors, where he vnder∣stood that they made preparation to goe to the Generall Chapter att Assisium; wherfore, being assured of the will of God, he much resisted his owne proper will, and entirely resigned himselfe into the handes of his goodnes, and so in their company, he came to the Generall chapter: which ended, it was noted that he a∣lone by certaine diuine disposition, remayned vndemaunded of any Superiour, wherefore comming humblie to the Romane Pro∣ninciall called Brother Gratian, he prayed him to vouchsafe to demaund him of the holy Father sainct Francis, and consequent∣lie to instruct him together with the other Religious Nouices, in the ceremonies and obseruations of the Order: So the true seruaunt of

God preseruing the vertue of humility; made himselfe generally to ap∣peare* 1.21 ignorant. Thus hauing obtayned what he desired, he was no sooner arriued att the Couent with his Superiour, but he prayed him to permitt him to liue solitarily in some sequestred place; which was also graunted him, and a residence aloted him in a litle hermitage vpon the mountaine of sainct Paul, where there was a litle Couent of other Religious of their Order; there he spent his time alone and in a pri∣uate celle, seruing God in continuall meditations and prayers, forti∣fying his spiritt in his loue against the temptations of the deuill, and chastising his body by continuall abstinence and fastinges, refecting only and rarelie with bread and water, whereby he so weakened and subdued himselfe, that his Brethren, walking sometimes with him to conferre of spirituall matters, did testifie that he was so feeble as he could not stand on his feet, so that he seemed alwayes ready to fall. This elected spiritt of God, for a certaine time thus conuersed as ignorant and simple, amongst the simple, not presuming to as∣pire to any glorious act or notable enterprise, for the glorie of God and the saluation of faithfull soules, as being preuented of his first intention: But entierlie resigned himselfe vnto God, absolutelie renouncing his owne will, it being also the most secure way that can be taken, and most pleasing vnto God, who afterwardes in time and place maketh vse of such seruantes, as he did of this.

Of his first preaching, and how he was afterward made preacher by sainct Francis.

THE IV. CHAPTER.

THe time of taking Orders being come, the F. Guardian of sainct Antony being to send certaine of his Religious to re∣ceaue them, himselfe would associat them, and took sainct Antony for his companion, so they were, with certaine Domini∣cans, together att Torlie, where the houre of collation being co∣me, and they all att table, the Guardian began to entreat the said Dominicans to make some exhortation for the consolation of the companie: but they out of humilitie excusing them selues, the Guardian, inspired of God, commaunded sainct Antony in vertue of obedience to speake some thing for their edification, according as the holy Ghost should dictate vnto him. The glorious Sainct as much as he possiblie could excused himselfe, alleaging that he had neuer bin accustomed to any other thing in Religion but to wash the shooe-clowtes, to lay the bucke, and dresse the kitchin, and

being ignorant he was lesse fitt for such an office then for any other: herein he spake nothing but what his Brethren there present knew to be true; so that he was easilie beleeued: for none had yet per∣ceaued his learning, he hauing no bookes, but he had a notable and assured memorie, and in his mentall Prayers was of a verie high contemplation, two particuler giftes, wherwith God and na∣ture had endued him, and withall he had well studyed in former ti∣mes; yet in speaking latin he was verie sober and sparing. Being then vnable by his preceptes to resist his obedience to his Guardian, who not admitting his excuses as forcible, constrayned him to sa∣tisfie his commandement, he began to speake simply: But the ho∣ly* 1.22 Ghost inspiring and worcking where he pleaseth, would not ha∣ue this his cleare burning light any longer hidden, but that he should giue light and illuminate his holy Church, he I say, made him so to shine and appeare, that his audience perceauing his eloquence and his learning, both pourchased by practise and infused by God, they were all astonished and amazed: but much more were they edified by his humility, in that he had so long time concealed this talent. The holy Frather sainct Francis being hereof by the Guardian incon∣tinently aduertised, giuing thanckes to God, he aucthorised him to be a preacher, and commaunded him to make vse of the notable benefitt which his diuine Maiesty had bestowed on him, and so he was chosen of God, and deputed to the holy Ministery of his word miraculously, and not by his owne industry; he also confirmed his doctrine by an entier and meere voluntary contempt of the world, and a most simple innocencie, by a perfect resignation of his will into God, by mortification of his flesh, and by a very deep humi∣lity, together with his charity towardes God and his neighbour, ha∣uing a most feruent will to die in their cause, though God, for his greater croune, and the edification of the faithfull, disposed other∣wise of the effect: When he began to preach, as before he feared not to goe among the barbarous Pagans, much lesse did he then feare being among Christians, the power of Princes and Potentates of the world. So that without acception of personnes, indifferently he tou∣ched and stroake all sortes of qualities with the sword of God, yet alwayes vsing the meaner sort more mildlie, to auoyde to scanda∣lize them.

How, where and of whome he learned, and after read Diuinity.

THE V. CHAPTER.

THis glorious S. was the first Religious of the Order of the Fre∣re Minors, that studied and read diuinity, with consent and by permission of the holy Father S. Francis, who sent him to Verselles, with an other called Brother Adā de Marisco, an Englishman, to heare the Abbott of sainct Andrew, a most famous diuine of that ti∣me, and one that had lately translated and commented vpon the wor∣kes of sainct Denis Areopagita, out of Greeke into Latin: then it was that the Vniuersity of Millan and Pauia, were transferred to Versel∣les; the said Abbot gaue those Religious a gratefull countenance, for that he held himselfe so edified by them, as he freely confessed that they taught him a doctrine, not humane, but heauenlie, and that he beheld in them, the hierarchies of Angels: these good Religious in the meane time profited exceedingly: for they attayned that very yeare to such a sublimity, and eleuation of vnderstanding, that they seemed not only to haue formerly studied the said hierarchie, but euen to haue seene and frequented the same. Wherevpon the afore said Abbot, in the third chapter of his said commentary, oftentimes reiterateth these wor∣des: Loue penetrateth farther then exteriour science can doe, as is read to haue appeared in many Bishoppes, who not being learned, yet very subtilly penetrated to the deepest secrettes of the most sacred Trinity, as my selfe haue experienced in the holy Religious Br. Antony, of the Order of Frere Minors, by the familier conuersation which I haue had with himt: for albeit he was litle conuersant in worldly sciences, when he learned Mysticall diuinity, he so penetratiuely vnderstood the same, that I may truely say of him that which IESVS CHRIST affirmed of S. Iohn Baptist, that he was a burning candell, that illuminated the world; in regard that he lightened the people exteriourly, by diuine knowledge wherwith he burned interiourly by a celestiall loue. Touching the le∣cture which he read, the licence which S. Francis sent him was thus: Br. Francis, to his most deare Brother Antony, health. I am content that you read Diuinity to the Brethren, prouided that it be in such sort as that the spiritt of holy prayer be not weakened neither in you, nor them, according to the rule. He so reuerenced, sainct Francis (whome he called Bishop) that he would neuer read Diuinity, though he we∣re by the Religious exceedingly importuned therevnto, till he had re∣ceaued the said licence of him, by vertue wherof he first read att Mont∣pellier in Languedoc, then att Bollonia, and att Padua: the greatest

part of his learning he had obtained of God, alwayes eleuating his spiritt in him, as once it happened vnto him intending to preach before an Abbot of sainct Benets Order, vpon the wordes of S. Paul, written to sainct Denis, for att that time he continued a long space rauished in extasie.

How he preached in France, and of the miracles he wrought there.

THE VI. CHAPTER.

SAinct Antony was sent into France, to be Guardian in the Couent of Limoges in Aquitaine, by his workes and predications to con∣uert many heretiques that then were there, and to confirme the Catholiques: which he so happely performed that the memory therof remayneth euen to our dayes, besides many miracles which God there wrought by him; wherof we will recount some few. As he preached the Passion on Maundy thursday night or good friday morning, in the Church of S. Peter of Quadruuio in Lymoges, at the same time that the* 1.23 Religious did solemnely sing Matines in the Couēt, when they came to the lesson that was to be read, he instantly appeared, and read it all yet without leauing the pulpit where he preached void of his presence. It may be thought that God interposed the ministery of some Angell, that entertayned the people whiles he sung the lesson in the Qiuer. Almost the like accident arriued att Mōtpellier, where he was Lector, for, prea∣ching one day to the people, he remembred that he had not appointed any one to sing an Alleluia in his place, it being his office to sing it: whi∣les he was preaching, he stouped in the pulpit as to repose himselfe, and was att the same instant seene to sing the Alleluia in his Couent, yet de∣parted not from the great church where then he preached. This diuine vertue in S. Antony is not to be so much admired, as if the like had ne∣uer bin, for the same arriued to S. Francis, when he was seene in a siery chariott, and when he appeared in forme of a crosse att the Chapter of Arles, as in his life we haue related: And to S. Ambrose, when in a mo∣ment he was present att the obsequies of S. Martin att Tours, though he was seene att Milan the very same time.

How he deliuered a Religious, and a Nouice, from great temptations.

THE VII. CHAPTER.

THere was in the said Monastery of Limoges, a Nouice called Bro∣ther Peter, who was exceedingly tempted to leaue his habitt. S.

Antony as a right vigilant Pastour ouer the flock of God, knew this temptation in spiritt, and therfore called and drew him a part, then causing him to open his mouth, he blew and breathed therin, saying, My sonne, receaue the holy Ghost. O admirable accident? This Noui∣ce fell instantly to the ground as dead. The other Religious hastening to rayse him, S. Antony took him by the hand and lifted him vp. The Nouice then affirmed that he had bin in heauen, and proceeding to re∣count what he had seene, the S. bid him to keep it secrett, which he did, and was neuer after tempted to leaue his habitt, but was an ex∣ample of piety to all his Brethren. About the same time S. Antony being gone to the Abby of Semoniaco, depending on the bishopprick of Li∣moges, a Religious of the said Abby, was exceedinglie tempted with the flesh, wherof finding no remedy by prayers, watchinges, or what∣soeuer other mortifications; he resolued to haue recourse vnto S. An∣tony, to whome in confession he discouered the secrett of his hart, af∣fectionatly beseeching him for the loue of God to assist him. S. Antony hauing heard his confession, putt off his owne coat, and gaue it to the Religious to putt on, which hauing done, he so as if the very vertue which was in the S. had bin in his coat, communicated vnto him his chastity, that the temptation for euer ceassed, as the Religious did di∣uers times afterward acknowledge and confesse.

Of the miracles which he wrought in France, vpon two that were very deuout vnto him.

THE VIII. CHAPTER.

IN the same citty of Limoges, an honest woman deuoted vnto him, and to his Order, had a very peruerse husband, iealous, and without the feare of God, who did often beat and torment her because she did too readily addict her selfe to the seruice of S. Antony, and of his Couent, as well in bestowing almose on them, as in procuring it of others, according to their necessity. It happened one day, that vpon some affaires of the Couent, she priuately retired her selfe somewhat late, wherwith her husband was so vexed, that he cruelly beat and abu∣sed her; for he tooke her by the haire, and pulled it almost all off, but this vertuous woman carefully gathered it together, and layd it neatly on her pillow as if she meant to make them grow againe, then simplie layd her selfe to rest, and the next morning early, she sent for S. An∣tony, who came to her, supposing she would be confessed. But she re∣lated vnto him, what she had endured for his seruice, shewing him her haire; and adding with all that she beleeued, if he pleased to pray to God

for her, which she besought him to doe, her haire would take roote a∣gaine: the S. admiring hereatt, retourned to the monastery, where ha∣uing assembled all the Religious, he recounted vnto them the affliction of this woman, and her request: and therfore inuited them to pray to∣gether for her, which they did, and att the very instant the haires torne from this womans head were fast rooted as before, whereatt her hus∣band* 1.24 was so amazed and withall so satisfied, that he resolued thencefor∣ward to be as gracious vnto his wife, as formerly he had bin curst and cruell, beleeuing her to be an honest and chaste woman, and from that time he shewed as much or more affection to the Frere Minors then his wife. S. Antony had caused a Couent to be built att Berne, a place de∣pending on the said bishopprick of Limoges, vpon the declining of a mountaine, whither he very artificially drew a conduict of water: for descending from the same mountaine, it issued out faire and cleare, as out of a fountaine, sufficient for the vse of the said Couent, which neuer failed them: the S. often repaired thither, to liue there more austerely, and with better conueniencie to apply himselfe to contemplation. The cooke one day telling him that there was nothinge to giue the Religious* 1.25 their dinner, he sent him to a lady exceedingly affectionate vnto him, to demaund of her some Colewortes for the dinner of the Religious, aduer∣tising her that they also had nothinge to eat. This lady commanded her chamber maid, to gather some; but att the instant, there fell such a strea∣me of raine that the mayd refused to goe; which her mistris perceauing, she prepared, notwithstanding the raine, to goe gather▪ them her selfe, which her seruant seeing, she preuented her mistresse, and speedily ran into the garden, to gather the Colewortes. But it was admirable to see, that this mayd went and retourned without one droppe of raine fal∣ling vpon her.

He knew the illusions of the deuill, by diuine inspiration.

THE IX. CHAPTER.

* 1.26 SAinct Antony being one day to preach in the said bishopprick of Limoges, in a Church of S. Iulian, there assembled such a concour∣se of people, that the Church being vnable to containe them, the S. was enforced to ascend into a chaire seated on a scaffold, erected in a spacious place to that effect; and before he began to preach, he aduer∣tised the people, that they should not trouble themselues with any thinge that might happen; during his sermon, because he knew well that the deuill with all his power would endeauour to disquiett thē: but the end should be his cōfusion. So a litle after that he had begū, the supporters

of the scaffold brake with a great feare and crye of all▪ the audience: yet none receaued hurt therby, but being instantly reaccommodated, the sermon was finished, and heard with great deuotion, especially in regard of the person that preached.

* 1.27 The S. preaching an other holy day, there came a Post into the Church that brought and presented a letter to a gentlewoman, wherby she was aduertised that her sonne hauing some discordious quarrels was slaine by his ennemies: and the manner how. But the S. cryed out from the pulpitt where he preached, saying: disquiett not your selfe, gentlewomā, nor you people be not troubled, for this trayterous Post is a deuill, that which is written in the letter, is false, you shall incontinently see her sonne: the deuill hath played this pranck to disturbe you. Herevpon the deuill vanishing, his fraud was discouered to be vaine: wherof the gentle∣woman praysed and thancked God.

The S. being att prayer one night after Compline, according to his cu∣stome, it being in the monastery of Limoges, whence some of the Reli∣ligious being gone foorth, they saw a great field appertayning to one of their freindes and benefactours, full of men that spoyled it, tearing of, the eares of the wheat already ripe: they pitying the losse of their affected* 1.28 friend, ran to the S. and very passionately recounted vnto him what they had seene. Wherto he answeared: Trouble not your selues Brethren, with a matter of nothing, but retourne to prayer: for they whome you haue seene robbing, our friend, are diuels, that seeke to trouble vs, to di∣uert vs from prayer: know ye that our benefactour shall now receaue no detriment. The Religious obeyed their Superiour, expecting the issue hereof till the morning, when they saw the field as free from dommage as before; wherby they knew it to be an illusion of the deuill; hauing therfore discouered his deceipt, they thenceforward had a more reue∣rence to the deuotion of the sainct.

Of miracles wrought by the S. in his preachings.

THE X. CHAPTER.

AS Saint Antony was one day to preach at Limoges, there was such a conconrse of people assembled, that no Church in the citty could containe them, so that he was enforced to preach in the open aire. In the middest of his sermon the sky began to be troubled and the weather chaunged, for it began furiously to lighten and thunder, then did the aire thicken with grosse and very black cloudes, so that there was appearence of an extreame impetuous and instant rai∣ne; which caused the audience to resolue of retiring themselues. S.

Antony prayed them not to stirre, assuring them that no inconuenien∣cie would befall thē, prouided that they put their confidence in him, who* 1.29 neuer frustrated the hopes reposed on him. On these wordes the people relyed, & heard out the rest of the sermō, which ended, each one goeing out of that spacious place, where in former times had bin a very ancient Pallace, called by the Gentiles, the camp of Arcas, to retire to their home, it was admirable to see that euery where round about, the streetes were all drowned and ouerflowne with the abondant streame of the raine fal∣len from the skye, without so much as one droppe fallē in the said field, which was absolutely miraculous.

As he preached on a time, there was a foole that troubled all the au∣dience, S. Antony admonished him, and prayed him curteously to be quiett. But he answeared the S. that he would not desist, vnlesse he would giue him the corde wherwith he was girded; which S. Antony putting of, deliuered vnto him. The foole hauing it, did presently kisse it, and withall his foolishnes left him, and the vse of reason retourned, and so he fell at the feet of the S. and demaunded him pardon, to the exceeding edification of the people.

S. Antony preaching in a towne, a woman hauing taken a cawdron of boylling water from the fire, to hasten to heare him, the deuill being vexed therwith, depriued her of her iudgement, which God permitted for his greater glory, so that in steed of putting her litle child into the cradle, she putt him in that fiery hote cawdron, and so ran to the ser∣mon, which ended, her friendes, as the manner is, demanded of her how her child did; the poore woman presently comming to her selfe, remembred that, thincking to lay her child in the cradle, she had put him into the said cawdrō; for which, being vtterly ouercome & melting into* 1.30 teares, she rā with her other neighbours to her house, where she foud her child playing in the said cawdrō, as if he had bin in a bath; which caused the Mother & her company to praise and thanck God & his holy seruant.

Almost the like accident happened to a woman, in regard of her desi∣re to goe to his sermon, for retourning she found her child dead, stifled in the cradle where she had layd him: wherfore retourning incontinently with her neigbours to the S. she fell at his feet, beseeching him to restore her, her child. Wherto the S. answeared: Beloued sister, retourne to your home, God will cōfort you: which making the womā exceeding ioyfull, she speedily hastened home, where she found her child aliue and sound playing with litle stones, which neither she nor he had seene before.

A yong man being conuerted by a sermon of the S. desired to con∣fesse vnto him, but the sobbinges, sighes and teares which by a deep contrition, he poured out, would not permitt him to vtter one word, wherevpon the sainct said vnto him: My child, goe and write your

* 1.31 sinnes: which he did, and retourning to the Sainct, and vnfolding the pa∣per to read them in confession, he found them; by the diuine pro∣uidence, all blotted out, wherwith, as may be iudged, he was excee∣dingly contented.

* 1.32 Making one day a funerall sermon, vpon the death of a notorious vsurer, he tooke for his texte these wordes: Where thy treasure is, the∣re* 1.33 is thy hart: which sermon being ended, he willed the kinred of the de∣ceased, for better confirmation of what he had said, to goe to his house and looke where he had layd his mony, telling them that there they should find his hart, which was not with his bodye. So goeing with many people in company, they found the very hart of the vsurer amongst his mony, yet hote, breathing, and beating: this miracle, with many others is painted att the Bolonia chappell of the Sarazins, intituled sainct Perronelle.

Of the efficacie, vertue and feruour of his prayer.

THE XI. CHAPTER.

THe great vertue and efficacie of the prayer of sainct Antony ap∣peareth by many examples, in that not only other creatures,* 1.34 but the infernall spirittes obeyed him, as by the sequel shalbe discouered. When he did read diuinity att Montpellier, a Nouice secret∣ly ran from the Couent, hauing stolne from him a psalter commented by his owne hand, whereon he studied to preach to his Religious, in which respect he much esteemed it, so that knowing of this theft he was ex∣ceedingly troubled with all, and presently had recourse vnto prayer, where he enforced the Nouice to restore it. For as he was to passe ouer a bridge, the deuill appeared vnto him extremely horrible, hideous & fearfull, and threatning to kill him with a sword which he held in his hand, if he would not carry backe the psalter to Brother Antony, he constrayned him to retourne, with such terrour and contrition, that falling at the feet of the S. he obtayned pardon, and was againe admit∣ted to the habitt.

This S. hauing accomplished his prefixed time of prelature att Limo∣ges, he thought it conuenient to retourne to the chapiter. In his ior∣ney he lodged in a towne at the house of a poore charitable woman, where God intending to confirme him in his grace, by some tribulation wherby his loue might appeare, permitted this woman, the more to honour him, to borrow of her neighbour, a faire cuppe of glasse, which his companion taking slight hold of, fell out of his handes, and brake in two peices, and the wine was spilled on the table; which the

carefull Martha perceauing (litle respecting the glasse) ran instantly and took a bottell, and carryed it to the Celler to fill with wine, for till then she had only drawne in the said drinking glasse, because she would not be too long in filling the bottell, and make the Religious that we∣re already att the table, in the meane while to expect, determining to take the bottel when they were eating: But comming into the Celler, she found that filling the glasse she had bin too hasty and forgotten to thrust fast the faucett into the vessell, so that the wine was all run out; wheratt exceedinglie greiuing, she retourned all weeping to recount this mishapp vnto the Sainct, who incontinently decli∣ning his head vpon his arme, prayed to God, and the glasse of it* 1.35 selfe was sodenly reunited; which the poore woman seeing, she thought that as the glasse was conioyned, so the wine might also be re∣tourned into the vessell: wherfore running speedily into the caue, she found her vessell fo full, though in the morning it were halfe emp∣tie, that it wrought, as if it had bin new vnrefined wine, and ran out att the bung: wheratt being vtterly amazed and halfe beside her selfe, she scarce tooke time to serue the Sainct the rest of his dinner, but that she retired herselfe to shunne occasion of vaineglorie, leauing the inhabitantes of the towne piously disposed, thenceforward to entertaine the holie seruantes of God, verely beleeuing (as in deed it is true) that wealth neuer faileth, but rather encreaseth by charitable almose.

How our Lord Iesus Christ was seene in the armes of sainct an∣tony.

THE XII. CHAPTER.

SAinct Antony for certaine dayes preaching in a citty of France, he was inuited by a deuout gentleman to accept a lodgeing in his house whiles he remayned there, alotting him the principall roo∣me entier to himselfe quietly to spend his time in study and deuotions: but this gentleman walking one night about his house, and passing by chaunce before the chamber of the Sainct, he saw a great light issuyng out through the chinckes of the dore, wherfore looking in att the key hole, he saw vpon a great booke lying before the Sainct a very faire child, glittering and shininge with resplendant lightsome beames, who casting himselfe on the neck of the Sainct, did clip and embrace him: as also in extreme amorous manner the S. did the like, being neuer satisfied with beholding him. The sweet and gracious child in his amiable em∣bracinges reuealed vnto him that his host beheld them. The Sainct kno∣wing

that he would not depart as long as IESVS CHRIST, remayned there, was willing he should for a time enioy his conten∣ment in that admirable aspect, that rauisbed the soule of the gentle∣man out of the world; and then this p ecious child vanishing, the S. instantlie opened his chamber dore, and calling the gentleman, he coniu••ed him by the loue which he boa••e to him whome he had see∣ne, not to discouer to any liuing person, what he had seene till after his death, which he promised and performed, but as soone as he vnderstood of his death, he could not satisfie himselfe with recoun∣ting, and assuring it with teares and strong oathes; which, in re∣spect of the creditt of the gentleman, for his worthie qualities, and the pietie of his life, being generally beleeued, it gaue occasion to paint the S. with a child on a booke in his armes.

Of his prophesie of a Martyr before he was borne, and of the same Martyrdome.

THE XIII. CHAPTER.

AS he visited a woman att Assisium, great with child and ve∣ry nere her time, after he had exceedingly comforted her, she recommended vnto his prayers her deliuery, that it might be happie and easy. He not vnmindfullof her, recommend her to our Lord, and the first time that he saw her againe, he prophesied and willed her not to feare, because first she should be deliuered easilie; secondlie her child should liue; thirdlie it should be a man child: fourthlie he should be pious and feare God: fiftlie he should be a Frere Minor: and sixtlie he should be a Martyr. Now the three first of the conditions being easilie verified, it shall not be out of purpose also to iustifie the other three. The child then being borne, and baptised, was called Phillip, and liuing in manner of an Angell vntill he came to conuenient age, he became a Frere Mi∣nor, where being fortified in the feare and loue of God▪, he tra∣uailed with exceeding deuotion in pilgrimage to the holie land. And being in Azoto, when it was by treason taken from the Christians, who being in nomber two thousand were all condemned to death, he obtayned of those persidious dogges to be the last that that should be martyred, they supposing that he would renounce and deny IE∣SVS CHRIST. But this Sainct when this spectacle horri∣ble to the world, and gratefull to the diuine Maiesty and to him began, did animate and comfort them all with exceeding courage, crying vnto them, that God had reuealed vnto him, that the

very same day he should ascend into heauen with more then a thou∣sand martyrs: wherwith being much comforted they all offered their heades, as pleasinge sacrifices vnto God, vnder the sword of the executioners, who cutt them off. Now it being reported vnto the Soldan that he exercisced the office of a preacher; he commanded all the ioyntes of his fingers one by one to be all cutt off in presence of the Christians; which notwithstanding he desisted not to exhort them all to that glorious victorie, in such sort that they all mispri∣sing the honours and riches offered them, by the Mores, and the tor∣tures wherwith they threatned them, being by the valour of the Saint confirmed in IESVS CHRIST, they with one voice cryed out, that they would follow Brother Philip, on whose choice ofli∣fe or Martyrdome they relyed; which the Soldan taking very despi∣tefullie, caused him to be fleyed aliue, euen to the Nauell, and then his tongue to be cutt off, which supporting with inestimable con∣stancie and notable patience, he the more enflamed and moued the rage and furie of rhe Mores, and the hartes of the Christians mo∣re willingly to suffer death, as a momentarie matter, seeing him with an inuincible hart to endure the same, by such cruell tormen∣tes, in the middest wherof he ceassed not by the gestures and mo∣tions of his bodie to exhort them, beeing vnable to speake by reason that his tongue was bereaued him; Att length he was be∣headed with the rest, and in token of their croune (a thinge which the Mores beheld full sore against their willes) their bodies that re∣mayned many dayes in the street, without buryall, yelded no offen∣siue, but a pleasing sauour: Thus was the admirable prophesie of the glorious Father S. Antony accomplished.

Of an other prophesie of his, touching an other Martyr, and of his Martyrdome.

THE XIV. CHAPTER.

PReaching in France in the citty of Puy where he was Guardian, as often as he saw a Notary, that was impious of life and conuersatiō, he remouing his capuce would doe him very humble reuerence. The Notary knowing himselfe vnworthy to receaue such honour, by him that gaue it vnto him, hauing many times, endured the same, he imputed it to simplicity, yet att length he sought to shunne the meeting of the S. turning from him a farre of, because he would not be saluted by him: but it one time happened that he could not preuent the Sainctes mee∣ting of him, who saluted him as before, yea more hūbly; which putting

the Notary into great choler, he came to him and said: if thou wert not a Religious man, I would long agone haue sheathed this my sword in thy body. But tell me thou varlett, what cause hast thou in this manner to flout me? The S. very humbly answeared him: My beloued brother, be you not troubled, I beseech you, but beleeue that I salute you only to honour you, and the reason is such; hauing desired to shed my bloud in the seruice of the diuine maiesty, I haue not bin found worthy nor hath it pleased God to satisfie me therein. But his diuine maiesty hauing reuealed vnto me that you shall dye a martyr, I haue euer since, and still shall, yeld you reuerence. Besides I most hartely beseech you, when you shalbe in that glorious conflict, to be mindfull of me wretched sinner. Hereat the Notary chaunged his choler into laughter, and deriding him went his way; but in short time after, it was iustified. For being inspi∣red of God, to goe with the bishop of the said citty to adore the holy se∣pulcher, and in an instant hauing changed his lewd conuersation into the contrary, arriuing there, the bishop discoursing with the Mores tou∣ching our faith, and being rudely refelled, the notarie for the first and second time endured it, but att length being ashamed of the tepedity of his bishop, and fearing some worse issue, he told him, that he did not de∣fend our faith as he ought: and then himselfe very couragiously dispu∣ted against the Mores, and confuted them, affirming for their reproach, that their Mahomet was the sonne of perdition, damned to hell by al∣mighty God, as themselues should be if they did not acknowledge their errours: which hauing said, the Mores presently tooke hold of him, cruel∣ly beat him, and neuer ceassed for three dayes together to torment him, which expired, leading him to execution he confessed to his other com∣panions, that S. Antony had prophesied vnto him that martyrdome: And they afterward retourning, haue testified the same to all the world, and so he consummating his martyrdome, ioyfully rendered his soule to his Creatour.

Of the office of his doctrine, and his seuerity against sinnes.

THE XV. CHAPTER.

THis S. of God, with a very great dilligence, and admirable pru∣dence, sowed the word of his diuine maiesty in the soules of the faithfull, being neuer wearyed by his continuall labours, trauailling through diuers cittyes, townes, villages and castelles, ouer mountaines and vallyes, and this he did out of his extreme zeale to assist the soules redeemed by the precious bloud of our Lord, as one instru∣cted rather by heauenly then humane doctrine, he so disposed of his do∣cumentes

according to the necessity of his audience that they all were satisfied: in respect wherof his sermons were reputed for so many miracles: they that neuer heard him preach, were att deathes dore with desire to heare him, but especiallie the learned, as well in re∣gard of his eloquence, as of his exceeding subtility and viuacity of spi∣ritt, wherwith he admirably gaue to althinges which he handled, their proper signification, valure, nomber and weight with a notable art. He also reprehended the great personnes of this world with such con∣stancie and seuerity, that the most famous preachers trembled with feare when they heard him, and did admire how it was possible he could haue such boldnes: many would withdraw themselues as not a∣ble to heare such open and manifest reprehēsions, and those that remay∣ned couered their faces. Yet these reprehēsions were intermingled with a competent and iust quantitie of salt, which is the admirable vertue of discretion, according to opportunity of time, place, and personnes. For albeit his discourse att the beginning seemed sharpe, yet the con∣clusion was gracious, milde, and supportable to all, in such sort that without any scandall he terrified sinners, comforted the weake, encouraged the pusillanimous, and made the most obstinate to trem∣ble.

Preaching one time att Bourges, where was held a Synode, he ad∣dressed his speech to the arch-bishoppe concerning certaine articles* 1.36 of faith, wherof he interiourlie doubted, and so dextrously accused and reprehended his incredulitie, laying open vnto him his errours by many authorities of holy scripture, that the arch-bishop was not onlie not scandalized therby, though in deed he felt himselfe stung to the quick: but euen went directlie at the end of the sermon, verie penitent and contrite, and freelie discouered his hart vnto him, who procured him such remedie as was necessarie for his saluation, so that he proued thenceforward verie faithfull vnto his God. And this Sainct did not onlie assist the soules of the faithfull Christians by preaching, but in diuers other manners, God also fauoured and furthered the ardent zeale which his seruant had of the saluation of soules, as when in the night he appeared vnto them, enforming them of their sinnes, and admonishing them to goe to such or such a Confessour, telling them, how and by whome he was sent vn∣to them, which was a singuler remedie for manie sinners, who through feare or shame durst not confesse, for feare to manifest their enormous sinnes. But by the example following may appeare of what efficacie the wordes of the S. were.

A cittizen of Padua, called Leonard, confessing vnto sainct An∣tony; among other sinnes that he confessed, he accused himselfe to

haue giuen such a blow with his foot on his mothers belly, that she fell to the ground. The Sainct very sharply reprehending him for it, among other speeches tould him, that the foot which dared to strike the belly of the Mother whence it proceeded, deserued tobe cutt off* 1.37 alleadging that sentence of IESVS CHRIST: If thy foot scandalize thee, cutt it off and cast it from thee, and such other thin∣ges* 1.38 as might induce him to contrition. After the said demonstra∣tion, hauing giuen him absolution, the simple man exceedinglie gree∣ued att his offence, supposing that the Sainct had enioyned him to cutt off his foot, being in his lodgeing tooke a litle hatchett, and with a merueillous courage cutt off his foot: which done, the ex∣tremes of death assaulting him, the excessiue paine he endured cau∣sed him to cry so loud that his mother heard him, who with ma∣nie of her neighbours came running, and seeing the torment which he endured, adioyned her cryes with those of her sonne, who ope∣ning the cause of the disaster vnto her, she knowing no other re∣medie, went to sainct Antony, and reproached him as hauing slai∣ne* 1.39 her sonne, relating vnto him the miserable accident. The Saint vtterlie amazed, excused himselfe with the truth, affirming that he had not bin the cause, hauing onlie told him that it deserued to be cutt off, but not willed him to cutt or cause it to be cutt off: but not content with answearing her he went to see him, and being moued with his pious simplicitie, after he had first offered his pray∣ers to God, he tooke the foot from vnder a bench, and ioyned it vnto the legge, whervpon he gaue a benediction, and so reioyned them, that there remayned neither signe nor any pain••. So standing vp so∣und and Iustie on his feet, they all together gaue thanckes vnto al∣mighty God.

How he reprehended the tirant Ezelin.

THE XVI. CHAPTER.

EZelin a tyrant of Padua, hauing by fauour and support of the Emperour Federic the second, gotten the dominion of many faire and great citties of Italy, he exercised such crueltyes the like wherof haue not bin heard, to make himselfe more feared of his subiectes, and none durst to reprehend him or demaund him the rea∣son. Hauing one time without cause slaine diuers gentlemen of note, sainct Antony resolued to goe and performe his office vnto him. And comming before him, he spake in this manner: Cruell tyrant and en∣nemy of God, when wilt thou end thy rage, and forbeare to shed∣de

the bloud of faithfull Christians, which without cause thou or∣dinarily spillest? Know and assuredly beleeue, that the seuere and ter∣rible sentence of the iustice of God doth attend and will fall vpon thee, when thou least fearest it. To these wordes he added many other like, then obiecting vnto him the graces and fauours which he had receaued of God, he opposed also the homicides, violences, robberies, murtherous assaultes, and insupportable tolles wherwith he afflicted his subiectes, and how by his permission, they endured the destructions of whole citties. As he spake this, his guard admi∣ring this free speech, expected onlie the Tyrantes commaund to* 1.40 massacre him, thincking this his accustomed patience verie stran∣ge, especially vpon such iniuries: but the successe was other then they expected, for the Sainct hauing ended his discourse, this cru∣ell woulfe att the same instant became a meek lambe, and hauing put off his girdle, he layd it on his necke, and fell at his feet cal∣ling for mercie vnto God and him for his misdeedes, and promi∣sing for satisfaction to his diuine Maistie, that he would accept and performe such penance as he should impose vpon him. The people present were also in admiration att this Metamorphises of the Tyrant, as much as att the raysing of a dead. Now the Saint departing vpon asseurance of this good promise, Ezelin turning to his people, said vnto them: Doe not admire to see me for the present thus humbled: for I protest I saw to proceeed out of the face of this holie Father a beame of diuine splendour, which did so terrefie and quelle me, that I seemed to sinck into hell. But God minding to chastice his ennemies by the handes of others of his ennemies, permitted that this Tyrant kept not long his holy purpose, for he began to doubt of the vertue of the Sainct, of whome he would make a second triall. Knowing that he publi∣kelie preached against his cruelties, he sent him a present by so∣me of his people, to whome he gaue chardge, that if the Sainct* 1.41 accepted the present, they should kill him: but if he reiected it, they should patientlie endure what soeuer he sayd, without gi∣uing him any replie, and so should retourne. They hauing of∣fered vnto the Sainct the present which was of great value, with the greatest humilitie they could faine, praying him to accept the small charitie which Ezelin had sent him, and to pray to God for him, therby experienced what he was: for he answeared them, God preserue me me from receauing this present, which is but the bloud of the poore of IESVS CHRIST, wherof he must render a strict account vnto God: and therfore hast yee speedily hence, for feare least this house fall and vtterly oppresse you, or that the earth

open and swallow you vp. These wordes made them so ashamed and mute, that without replying they retourned to giue answeare to Ezelin, who thenceforth esteemed him the true seruant of God: and therfore willed his people to permitt him to say of him what he would, which was no small restrainct vnto him whilest he liued.

How att one sermon of his, he conuerted 22. theeues.

THE XVII. CHAPTER.

TWo and twenty theues being assembled for robbery, retired into a very thick and bushy wood, where they murdered the passan∣gers: Italy was then (by reason of the warres there) full of such theeues, who feared not to goe disguised into the citties, as did these of whome we speake, who resolued to proue if the truth and effect ans∣weared the reputation giuen to the preachinges of S. Antony: for they had heard, that as an other Elias, he burned the hartes of men with the fiery light of the word of God: which they experienced in themselues: for att the beginning of his sermon, they began to feele their hartes to mollifie: then by litle and litle to receaue the heat of the Holy Ghost, so that att the end of the sermon, they went all to conferre with him, who after he had giuen them necessary reprehension, told them that he would absolue them on condition they would be very wary neuer after to retourne to their vomitt, assuring the in the behalfe of almighty God, that if they fell againe they would miserably perish: as it after arriued to some of them, who retourned to their filth againe as before: others per∣seuered piously, and especially one of them, who had seriously obserued and made his profitt of the endes of both his good and bad companiōs▪ who afterwardes affirmed and assured the same, and said that he was en∣ioyned, to goe twice to Rome in penance, to visitt the holy Apostles in remission of their enormous sinnes, saying that as he had accom∣plished his penance, so did he hope to obtaine remissiō of his misdeedes.

Of the conuersion of many heritikes, by a sermon which S. Antony made to the fishes of the sea, which gaue him eare.

THE XVIII. CHAPTER.

ITaly being vtterly disordered, by the afforesaid warres, and mingled with all nations that embrued their barbarous weapons in the body of that contry, though they were called in by the Italians themsel∣ues, that supposing to ruinate each other, they might afterwardes be

their prey, as in deed they were: In such troubles of warre, the Italians did not only diminish their former vertues, which made them like terre∣striall Angels, and more excellent then all other strangers in curtesie and loue, but they did also diminish that faith, for which they had renounced the Empire of the world, submitting their neck to the most sweet yoke of IESVS CHRIST, and of his immaculate and holy, Ca∣tholike Apostolike and Roman Church; and besides that, (as it is inci∣dent to men to admitt the habitt of those with whome they conuerse) they dranck the horrible cup of heresie and abomination, the heretikes multiplying in Italy, by the extreme liberty of life then there in vse. Now sainct Antony hauing so much profited in France, where he con∣uerted a great nomber of heretikes, as also in Romania, whither then many were retyred, of whome he conuerted a great part by miracles, and particulerly their Arch-heretique called Bonuillo de Bimini, who for thirty yeares had persisted obstinate and buryed in the darcknes of heresie: the sainct therfore endeauoured to displant all the rest of that prouince which there were exceedinglie augmented. Now as he one day preached vnto them, they refusing to heare him▪ because disputing a∣gainst them he did vtterly confound them, and being without the sea shoare, att the mouth of a riuer called Matecchia, he called the fishes in the name of God, to heare his holy word, sith men, whome he had re∣deemed by the precious bloud of our Lord IESVS CHRIST his only Sonne, had refused it. It was a worthy and admirable thing, to see almost an infinite quantity of fishes of the sea and of the said riuer, instantly vpō those wordes to appeare on the water, which by litle and litle assēbling, sorted themselues according to their kindes and qualities, placing them∣selues in admirable Order, so that the lesser drew neerest the shoare, and the greater by degrees without, in such sort that it was a most pleasing sight to behold them. Being setled and accomodated, the sainct made them this sermon following: My Brethren fishes, who being the creatu∣res* 1.42 of the comon Creatour as we are, are also bound to prayse him, con∣sidering that you haue receaued of him your being and life, and he hath giuen you for habitation the noble element of water sauoury & saltish, according to your necessity and entertaynement. Further he hath the∣rein giuen you shelters and retraites to shroud you from the ambushes of your persecutors. It hath pleased him also that this element should be transparent, cleare, and pearceable to the eye, that you may the more ea∣sily see what you are to accept and what to shunne: therfore also hath he bestowed on you phinnes and force to guide you selues where you de∣sire: but you are especially obliged vnto him, for that you alone of all o∣ther creatures, were saued in the vniuersal deluge; by meanes whereof you are encreased in nomber aboue all other. You were chosen to saue the

Prophett Ionas, and hauing preserued him three dayes in your belly, you restored him a liue vpon the earth. You haue payed the due and tribut for our Lord IESVS CHRIST, and for his chiefe Apostle S. Peter, you haue also euer bin his food during his life, and after his death when he was risen. For which reasons and others which for the present are out of my memory, you are exceedingly obliged to thancke almighty God. The fishes approued these wordes, with all the gestures they could shew, ben∣ding downe their heades, mouing their tailes, and making signe of desi∣re to come neere him. Vpon which demonstratiōs, the holy Father tour∣ned towardes the rebellious and stony hartes of the heretikes, and, in presence of a great multitude of people (there assembled by the recourse of such a nomber of fishes that stirred not, expecting till the S. dismissed them) he said vnto them: God be praysed that the very fishes doe desi∣reously heare his word, but you, wherfore demurre you on your conuer∣sion? What other testimony doe you expect more euident of the vertue of the loue of God? Are not you ashamed to appeare of lesse vertue then the fishes who are voyd of reasō? All the heretikes there presēt thē with∣out farther expectation were cōuerted to the faith, and the Catholiques more solidly cōfirmed. The fishes neuer stirred, but their nūber still en∣creased without any confusiō of their order, till they had all had the be∣nediction of the holy Father, after which they diuided thēselues, & each one went where he pleased, and S. Antony retourning into Riminy there conuerted the rest of the heretiques, that being there had not bin present att the miracle.

How he conuerted a very obstinate heretike by a miracle of the blessed sacramēt.

THE XIX. CHAPTER.

SAinct Antony preaching one time att Tholousse (though some af∣firme it to be att Riminy) against a very obstinate heretike, of the reall Presence of IESVS C. in the B. Sacrament, he many times cō∣uinced him euen by reasons, in which the heretike not knowing what to answeare, told the S. that in deed he was forced to yeld in dispute: but the reason was, because he was more subtill, a greater philosopher, and better learned then himselfe, which he acknowledged: but could not yet confesse and acknowledge that his affirmations were to be beleeued: and therfore challenged him to proue by effectes and shew him by some miracle of the B. Sacrament, wherby he might know that God was present there: which if he could performe, he did pro∣mise and sweare, to adhere to his opinion and beliefe. The sainct ans∣weared him that he should consider and bethinck himselfe what miracle

he desired, & by the grace of God he should see it effected. The heretike replyed that he would shutt vp a mule, and keep her three dayes without meat, then they both would be present together, himselfe with ores & the S. with the B. Sacrament, and if the mule did leaue the otes and a∣dore the B. Sacrament, he would be content also to adore the same. S. Antony accepted this condition: And the third day being come, & they both present att a publike place, the holy Father hauing celebrated mas∣se before he communicated, he shewed the sacred Host vnto the people that held burning torches in their handes, there being pre∣sente the greatest personnes of the cittie, who attended him to the place where the proofe was to be made. The heretike was there ready with the hungry Mule, which alreadie smelled the oates which her master had brought and brayed after them. Sainct Antonie then* 1.43 commaunded her, by the vertue of the liuing God, who was present in the Host which there he held to adore it. Her master also cast before her all the oates he had, yet leauing the oates, she came with her head decli∣ned very humbly to adore the B. Sacrament, before which she kneeled downe, to the exceeding contentment of the Catholikes there present, and the confusion of many heritikes, especially of the aforesaid, who was conuerted together with them.

Of the conuersion of many heritikes, by a miracle of S. Antonyes, eating poyso∣ned meat, without receauing any detriment.

THE XX. CHAPTER.

THis miracle so encreased the hatred of heretikes against him▪ that they resolued to procure his death. And to this pur∣pose one of them inuited him to his table: which the sainct promised, in hope by some familier discourses to conuert him. Euen as for the same end our Redeemer did eat with Publi∣cans and sinners. Sainct Antony then being att table with manie heretikes, he knew by diuine reuelation, that the meat sett before him was poysoned, as also the wine appointed for him to drinck, for which he modestly checked them, 〈…〉〈…〉 their trea∣chery. But they, in steed of being confounded and acknowledgeing their fact, with a brasen face answeared him, that IESVS CHRIST* 1.44 in his gospell promised his disciples, that albeit they should drinck or eat poyson, it should not hurt them: And therfore (sayd they) had they done that onlie to proue that speech, so that if he refu∣sed to eat therof, he must acknowledge the Gospell to be false: where∣vpon the holy Father, consulting with himselfe what he should doe, foūd

therin some difficulty; for one the one side he feared it might proue a tempting of God, who seemed to haue reuealed the same vnto him to the end he should forbeare it: on the other side desirous not to preiudi∣ce the gospell, he resolued to eat the poyson, on condition they would become Catholikes, if it did not hurt him: wherto they accorded, and the S. said vnto them: Well then my masters, I drinck and eat your poy∣sonned meat and drinck, not with a will to tempt God, whose wordes I firmely beleeue: but to manifest vnto you the truth of his word, and also as zealous of his gospell to whome althinges obey: then he dranck and eat therof without receauing any detriment, either then or after∣ward. Which the heretikes perceauing, they were conuerted to the faith of the gospell, the wordes wherof they had experienced to be puissant, aboue all naturall reason, and in deed it was reasonable, they should expell the poyson out of their soules, seeing corporall poyson, by vertue of the wordes of the gospell, to be annichilated.

How in one sermon and att one time, he was heard by many strangers to preach in their seuerall languages: and a woman heard him far off.

THE XXI. CHAPTER.

POpe Gregory the ninth published a great Iubilie att Rome, there to declare the expedition of the Christians called Croisade, against the Mores, who then had possession of the holy land: in respect wherof there was a great concourse of people att Rome that repayred thither from all partes of Europe. S. Antony one day preaching there before a huge assembly of people, the nomber being exceeding great of French, Grecians, English, Italians, Almanes, Sclauonians, Spaniards, and other strangers, they all heard him preach in their owne naturall tongue, as heretofore the Apostles of our Sauiour had bin: which much amazed the people. But besides this, the Pope hauing heard this ser∣mon, called him the holy arke of the testament, in regard of the mer∣ueillous copiosity of h•••• doctrine and eloquence, wherwith he in such sort lincked▪ together, the sentences and wordes of holy scripture, by new and high 〈…〉〈…〉 wherby it manifestly appeared that it was not he but the holy Ghost that spake, who by his holy seruant taught these people the true meane to ascend to heauen. This other miracle was also of no small consequence.

A woman exceedingly desiring to heare S. Antony preach, her hus∣band not permitting her to goe, because it was a great league from the citty, she went vp into her corne-loft, so to content her sight with be∣holding the place where her spiritt was, to witt, the Church where

was the Sainct, where her body could not be: which performing very attentiuely and a long time, she admired to heare the Sainct beginne his sermon, wherfore calling her husband, she protested that from the place where she was, she miraculously heard sainct Antonyes ser∣mon, vsing the same gestures that he did and relating his wordes, wherin she so persisted to confirme hir husband, that himselfe would needes make triall therof, and to that end mounting into the garrett, he putt his head out att the windoe, and heard the end of the same sermon, then presentlie went to conferre with such as had bin personallie present, and found that the wordes which his wife af∣firmed to haue heard in the beginning of the sermon, were the ve∣rie same that the Sainct had vttered. And therfore astonyed att so great a miracle, and repenting that he had hindred his wife from being present therat, neuer after withdrew her from her deuotions.

Of certeine miracles which he wrought vpon some that were deuout vnto him.

THE XXII. CHAPTER.

SAinct Antony incessantlie labouring to gaine soules vnto God in the cities of Italy, by his preaching, retourning one day from that exercise, and retiring into his Couent, he tooke a secrett and vnknowne way, to auoyd the honours ordinarilie giuen vnto him, where he mett a poore woman carrying her sonne▪ that was vtterly crypled and voyd of the vse of his limmes, who hauing a far∣re off perceaued him, came and fell at his feet, humbly praying him to haue compassion of her, and to voutsafe to make only the signe of the crosse vpon her sonne, wherby she had great confidence in God, that he would recouer the vse of his limmes: and the more the Sainct ex∣cused himselfe, the more she redoubled her petitions and cryes, say∣ing as the Chanan••an did to IESVS CHRIST: haue mercy* 1.45 on me: whervpon, together with the request of his Companion (who was a very deuout Religious) he made the signe of the crosse vpon the child; and foorthwith he was cured, retourning on foot to his pittifull mothers house, whence she had brought him to the S. who prayed her to conceale this miracle att least during his life: affirming that it was her faith, and not his merittes, that had obtained this grace and fa∣uour.

* 1.46 A girle of Padua was in such sort cripled, that she could not goe but on her handes, and besides, was often tormented with the fal∣ling sicknes, which caused her to foame and vse strange gestures through

the extremity of her cruell affliction; her father hauing presented her to the S. and requested him, as the aforesaid mother had done, he cured her by the signe of the crosse also; wherin is to be obserued, that in such occurences the faith of those that present and request, ioyned with the merittes of the Sainctes auayleth much, to obtaine grace and fauour of God.

The holy Father goeing one holy day to preach in a spacious pla∣ce, there being no Church great enough to containe the people that* 1.47 sought to heare him, a woman that followed the presse of the peo∣ple, was att lenght so thrust, that she could not auoyd to be ouer∣throwne into a ditch full of filth, wherwith the woman being much greiued, not so much for the apprehension of the hurt she might re∣ceaue in her body, as for feare to foule her rich apparell wherof that was the first time of wearing, and that her husband who was peruerse vn∣to her would be offended with her, had recourse vnto God by the me∣rittes of the S. that she went to heare, whome she deuoutly inuocated, and herewith she was seene to arise out of the dirt wherin she had bin plunged, without any appearance of ordure on her apparell, to the ex∣ceeding amazement of all the beholders.

Hauing written a letter to his prouinciall, an Angel carryed it, and brought answeare therof.

THE XXIII. CHAPTER.

THe Sainct hauing spent long time in preaching, hearing Con∣fessions, giuing counsaile, and reading att Padua, he much desired to retire himselfe into some solitarie place, where he might more commodiouslie applie himselfe to contemplation, and to that end, he wrote to his Prouinciall, the which he accorded him: and hauing left this letter vpon a table in his Cell, he went to pray his Guardian to procure him some messenger to carry the said letter faithfully to the Prouinciall, which the Guardian hauing done, he retourned to his cell, but found not the letter: which ma∣de him suppose that God had miraculouslie taken it away, to the end he should not remoue thence, wherfore retourning to his Guar∣dian, he told him he was otherwise determined: But certaine dayes after, in such a time as a messenger might carry the letter and bring answeare therof, he found on his table the answeare which his Pro∣uinciall had made therevnto, permitting him to retire; and doubt∣les there is great appearance that this letter was carryed, and the an∣sweare brought by an Angell, God therby giuing vs to vnderstand,

how pleasing and gratefull the demandes of his faithfull seruantes are vnto him.

How he was twice in spirit at Lysbone in Portugall, to assist his father.

THE XXIV. CHAPTER.

THe Father of the Sainct was a gentleman of Portugall residing att Lisbone, who hauing managed a good part of the reuenue of the king his soueraine, had also giuen a iust account therof vnto his officers, and withall deliuered them in, the mony without de∣maunding acquittance or any dischardge, relying on them as his frein∣des, attleast supposing them to be such: but certaine monthes after, the∣se gentle companions, as worldly people, demanded againe the mony they had receaued of him, and summoned him to yeld a new account vn∣to them of the administration of the mony he had in his chardge. This good gentleman was exceedinglie amazed, not knowing what to doe, considering he had no specialty to help himselfe against them in that which they required; wherfore knowing the danger of his owne case, he went to them, to endeauour to put them in minde of the finishing and deliuery of his accountes, thincking therby to bring them in the end to acknowledge and confesse the truth. And being before them that sate and held the place of iustice, they most audaciously and impudently de∣nyed that he had so much as presented his accountes, much lesse had he* 1.48 finished them and deliuered them any mony. But att the instant S. An∣tony appeared, and was present there, who grauely sayd vnto them: Gi∣ue an quittance to this good man, of the mony he deliuered you procee∣ding of his chardge, and of the receipt of the kinges mony, on such a day, in such a place, att such an houre, in such and such sortes of coyne: which if you refuse to doe, God will punish you for it. Which they hauing heard, exceedingly terrified, they gaue a sufficient dischardge to the Fa∣ther of the S. who very ioyfully retourned home, giuing thanckes to God for that he had bestowed on him such a sonne, who vanished as soone as he had vttered those wordes.

Some time after, there was a yong man slaine before the house of the Sainctes Father, for whome his ennemies had laid waite in the night as he was to retourne from the great church, which is neere to the said house, into the garden wherof the dead body was cast o∣uer the walles, where the next morning he was found of the officers, by the trace of bloud freshly appearing in the street: whervpon the Fa∣ther of sainct Antony, with all his family were imprisonned, and foorth with condemned to death: and as he was conducted to execu∣tion,

* 1.49 the S. being preachinge att Padua it was reuealed vnto him, who then resting on the pulpitt wherin he preached, he went to relieue his Father, and att the very instant of his comming to Lisbone, he raysed the murdered party, and made him publiquely to confesse that his Father had not slaine him; yet not discouering the murderers. The party ray∣sed then tourning to the sainct demaunded absolution of him, of an ex∣communication which he had incurred, and besought him to pray to God for his soule: which the sainct hauing graunted him, he fell dead into the graue. And by this meane in one instant he deliuered his father from corporall death, and the murdered person from eternall; then retourned to his sermon, and being inspired of God, he reuealed vnto the people where he had bin. Many of Padua wrote to Lisbone of curiosity to be enformed hereof, and were ascertained of the verity; by which meane those of Portugall were more perfectly resolued of the matter.

How he endeauoured to preserue his Order in the ancient and first obseruance, and how for that end he caused Brother Helias to be displaced, who had bin by the Pope, constituted and named Generall, after the death of Br. Iohn Parent.

THE XXV. CHAPTER.

AS S. Antony himselfe most exactly obserued what concerned the Order wherof he made profession, so also could he not in any sort endure the dissolution which he too manifestly per∣ceaued, wherfore now reprehending this Br. now that, he suffred many tribulations att their handes, which he did not much regard, so that he might effect what he desired, to which purpose he endeuoured to vnite and gaine vnto him many ancient and feruent Religious, with them to resist the relaxations of the principall Religious, who especially were those that depraued the Order, and of these the principall was Br. He∣lias, as being also chiefe of the Religion, made Generall therof by Pope Gregory the ninth, after the death of Brother Iohn Parent, who being learned, very expert in worldly affaires, and fauoured of many great per∣sonnes, attempted, after the death of S. Francis, to demaund diuers pri∣uiledges of the court of Rome, which he obtayned for himselfe and the Religious: wherein he wanted not such as would second him for this new liberty of life, and the lardge way which he had opened. So by the support and assistance of his followers and adherentes, he cruellie perse∣cuted those that did contrary him, and especiallie all the companions & first disciples of S. Francis, and next to them S. Antony, and Br. Adam his companion, as zealous of the Order, who att length no longer able

to endure such a ruine, opposed themselues against him publiquelie att the Chapter, where they fouud not any one of their opinion, or att least that durst speake a word, so that all the Religious there present arose a∣gainst them, chardgeing thē that they murmured, caused and raysed diui∣sion in Religion, and therfor they were so persecuted, that they were en∣forced to appeale touching their abuses vnto the Pope, and to that end to goe to Rome; where being arriued (notwithstanding the endea∣uour of Brother Helias, who sought to gett them imprisoned by the way) in presence of the said Pope, who was a singuler fauourer and protectour of the Order, they layd open the life of Br. Helias and the relaxation of the discipline of the Order, which by his euill example he peruerted and brought to ruine. Which being well vnderstoode and considered by his Holinesse, he ordayned a generall Chapter to be held att Rome, wherein himselfe in person was President. Now this chapter being assembled, S. Antony proposed the cause of his appeale vnto the Pope, alleadging that it was vpon the persecution which B. Helias infli∣cted on those that were zealous of the Order, as ennemies of the relaxa∣tion and liberty of his life & new rule, which tēded to the ruine & sub∣uersion of the Religion, cōtrary to the obligatiō & duety of the Generall therof. Br. Helias herevnto answeared, that he had bin forced by the Re∣ligious to accept of that office, that he had aduertised thē that he could not goe on foot, nor liue in cōmune by reason of many necessities of his, & that in a Generall Cha▪ they had permitted him, to eat what he would, yea, gold if it were needfull. Besides, that hauing a horse in the stable, he must of necessity haue a seruāt, & cōsequently could not be without mo∣ny, wherof he had permissiō frō the holy Sea, as also for supply of some necessities, and likewise for building the Church of Assisiū and to relieue many Religious, in their occasions. S. Antony replyed that albeit he were permitted to vse a horse, yet was he not allowed to maintaine a horse in stable of such a price as he did, and so well furnished, as all the world was scandalized theratt, and though he were permitted to eat euen gold in his necessity, yet was it not graunted he should horde and heap vp treasures. Brother Helias then answeared S. Antony, that he had lyed: whereatt the Pope who was well enformed of the truth of his life, did much admire, and would no further testimony against him, then this his proud answeare, which made cleare the rest: and therfore hauing co∣manded silence to all, with teares in his eyes, he vttered these wordes; whē I resolued to make this Religious Generall, I thought it would haue bin for the good of the Order: but alas I experience the contrarie, and see that he is a disturber and ruinour therof. Wherfore I depriue him of that office, and will that in his place be presently elected on o∣ther, that is zealous and a protectour of the Euangelicall law. Which

done, the Pope exceedinglie commended S. Antony, and gaue him his benediction, disapprouing and making voyd the sentences which Br. He∣lias had denounced against him, and those that were zealous of the Or∣der, then prayed and exhorted him to assemble and committ to writing all his sermons, that they might be printed and yeld a publike profitt: and that he might more commodionsly apply himselfe therto, he by spe∣ciall priuiledge exempted him from all other offices and chardges of the Religion. and thenceforward was euer much affected vnto him, so farre forth as after his death he canonized him.

Of the last lent that he preached, of the great fruit of his preaching, and of his pious worckes.

THE XXVI. CHAPTER.

BEcause it would be perhappes more tedious to you to read, then to me particulerly to describe all the Prouinces, where this glo∣rious S. hath preached, and consequently the affection, reuerence and deuotion, which all personnes, as wel Princes, gentlemen, burgesses, as the meaner people carryed towardes him, and how well, by his do∣ctrine, life and miracles, he recouered to almighty God the lost soules, I will endeauour, to make the same appeare vnto you altogether by the onlie relation of the last sermons he made att Padua, in a lent that he preached there. This sainct then being exempted by the Pope as be∣fore is said, the yeare of grace 1230. in a Generall Chapter held in the month of May, that he might the more commodiously employ himselfe for the saluation of soules, hauing passed and trauelled ouer manie Prouinces, in all which he sowed the word of God, he was att length by the holie Ghost conducted to Padua, where he had formerly much profited; In respect wherof he was very parti∣culerlie loued and reuerenced of the inhabitantes of that citty; and therfore when he began to preach there againe, such was the con∣fluence of people that pressed to heare him, that he was forced to preach in a spacious field without the Cittie, there being no Church capable of the people that from all partes flocked thither, though there were some verie great. Wherfore from the beginning of Lent, the deuill perceauing the great fruit which he did and would produ∣ce, he tooke him, and so wrested and crushed his throat, that as he after confessed to his companion, if the sacred virgin, whome he inuoca∣ted had not assisted him, appearing vnto him with a great light and to his confort, he had bin strangled: but arming himselfe with the signe of the crosse, and so deliuered from the ambushes of the de∣uill,

he gaue infinite thanckes to God and to his glorious Virgin mo∣ther. And being become more couragious (though he were verie feeble by reason of his abstinence and the labours which he ordina∣rily vndertooke, which so depressed him, that he had daily a litle fitt of an ague) his zeale of the saluation of soules, being more forcible with him, then whatsoeuer other consideration, he ceassed not to preach all the whole Lent, and to spend all the rest of the day in spiri∣tuall exercises, as to heare confessions and to giue Counsaile: but it was a worthy thing to behold the feruour and deuotion, not only of the Paduans: but also of the inhabitantes of the townes, borowes, vil∣lages, and castels there about, that in such abondance flocked to his ser∣mons, that some went with light in the night to take their place in the field. The bishopp was present att his preaching with all his Clergie, as also the principall of the Cittie; maryed women, maides and yong gent∣lewomen frequented them withall comlines and modesty, and without any pompe, wherby it was easy to iudge with what spiritt they were induced to heare him. During his predication all the merchantes and artificers did shutt vp their shoppes: audience of iustice was omit∣ted, and all other offices ceassed, so that it seemed some solemne feast. In the time of his sermon the audience was so quiett, that so much as one word was not heard amongest thirty thousand person∣nes there present: and it succeeded that they all retourned replenished with the spiritt of compunction: He that could touch the sainct or speake vnto him, esteemed himselfe happy: and if he had not bin pur∣poslie guarded, they would haue rent and cutt his habitt from his back and left him naked; for such was the feruour of these peo∣ple, that they seemed to see in him a true Apostle sent to them by almightie God. By his meane notorious and inueterat quarrels we∣re appeased; prisonners sett att libertie; debtes quitted and forgi∣uen, offences and iniuries pardoned and forgotten, and mony and other thinges stolen or ill gott, were restored: Briefly what els?* 1.50 men and women long accustomed to sinne were publikelie conuer∣ted, and did penance for their sinnes, in such sort frequenting the sacraments, that the Priestes had scarce time to serue them. The glo∣rious sainct hauing filled the Garner of almightie God with most pure corne, after he had tryed it, and burned the cockle, att the verie time that he resided att Padua, and hauing finished his three bookes of sermons vpon the sondayes and the Quarantine or sermons of Lent, and the booke of the sermons of Sondayes full of verie deep subtilitie and morall droctrine, which he had vndertaken and accomplished to satisfie his holinesse and the Guar∣dian of Hostie, he began to feele that God intended to call him vnto▪

him, and by signes and miracles to demonstrate the merittes of his most faithfull seruant, wherein the people had such confidence, that who∣soeuer could haue a bitt of his habitt, held himselfe happy, and kept it carefully as a precious holy relique.

Of his last sicknes, his prophesie of his future glory, his vision of God, and his death.

THE XXVII. CHAPTER.

THis lent being ended, S. Antony desiring to repose himselfe a litle, retired to S. Peters▪ fielde a place appertayning to a gentle∣man of Padua, called Tise, one that was exceedingly affected vnto him, this place was neere to the Couent of the Frere Minors, which this gentleman in manner alone mayntayned. Now it may well be imagined with what countenance he entertayned the S. doubtles as if he had bin an Angel of Paradise sent vnto him by almighty God: vn∣derstanding his intention, he caused to be made him three celles of o∣zier, one for himselfe, and the other two for Brother Lucas, and Br▪ Roger his companions and familiers. He remayned not long there till he felt himselfe assaulted with a great feeblenes that daily augmented, but thincking to ease himselfe by trauaile, he went to the next couent of Frere Minors, where his infirmitie did oppresse and vtterly ouerco∣me him. There did God reueale vnto him, that, he should soone dye, and what glory he should haue both in heauen, and on earth. Wherfo∣re beholding and considering the amenity and good aire of the plaine, and scituation of Padua, that did neighbour the place where he was, tourning towardes his companion, he vttered these wordes: this plai∣ne shall shortly be illustrated and honoured with great glory; as in deed it hath bin from after his death till this present, yea more then he fore∣told, in regard of the great confluence of people that haue and daily doe resort thither to visitt and honour his holy reliques. And doubtles, this citty may be tearmed happy and glorious, hauing in it such a treasure, that hath not enriched only it, but all the world, with singuler giftes and graces obtayned of God by the merittes of this glorious S. Now the S. foreseeing that his houre drew neere, he told Br. Roger, that if in case he should dye of that infirmity he would not be troublesome & chardgeable to the Couent where he then was: and therfore prayed him to gett him conducted to the Couent of the Virgin Mary att Padua, where the Frere Minors were; which the Religious approuing, he layd him on a wagon, to the great discontentment of all the Religious of that oratory: And as they conducted him to the Citty, they mett a deere

freind of his in the way, who knowing whither he way carryed, caused him to change his purpose and persuaded him to goe to a Monastery out of the Citty called Arcele, alleadgeing that the visitations he should haue att Padua would be very troublesome vnto him. Being then arriued att Arcele, and hauing there receaued all the sacraments, God speedily called him; for hauing with his Religious said the seauen Psalmes, and alone that worthy hymne: O gloriosa Domina, as the glorious virgin Mother had alwayes in his life bin very gracious vnto him: so for his comfort & defence he saw her att his death: then a litle after he saw her beloued sonne, whome very attentiuely beholding, and demaunding of Br. Ro∣ger whome he saw, I see, answeared he, my Lord IESVS CHRIST. Wherto he added fower other wordes, for the comfort and edification of his Religious: after that he reposed and was halfe an hower in contem∣plation, and then yelded his soule to God. He seemed to sleep, and pre∣sently his flesh, that before was vnpleasing to behold, as well in regard* 1.51 of his abstinence, as his discipline, which had made it withered and wan, became so white, cleare, and bright, that it seemed rather his glorious, then mortall body. He died the yeare 1231. the 13. day of Iune being fri∣day, the 36. yeare of his age, wherof he had spent fifteene in his Fathers house, two in the monasterie of S. Vincent att Lisbone, nine att S. Cros∣se of Conimbria, and about ten in the Order of S. Francis, where he li∣ued very famous, in his life, doctrine, and miracles.

How he appeared to the Abbot of Vercelles.

THE XXVIII. CHAPTER.

WIthin the very houre of his departure, he sodenly appeared in the chamber of the Abbot of Vercelles, sometime his master and Gouernour, as if he had priuately entred, & told him that he had left his residence and was retiring into his contry: which said, he stroake him with his hand vnder the chinne, as if he would dandle him, and so cured him of a disease which he had there, then vanished as if he had gone out att the chamber dore: but the Ab∣bot following him, could not finde him, and enquiring of his familie if they had seene him, they answeared, no. Att length sending to his Co∣uent, and missing him there, he began to vnderstand that his contry whi∣ther he was goeing was not Portugall, but Paradis, and that he dyed att the same instant.

Of a great mirache, wherby the death of sainct Antony was discouered, and of the dissension that arose about his sepulture.

THE XXIX. CHAPTER.

AFter the decease of S. Antony, the Religious resolued to con∣ceale it till they had determined how to dispose of his bodie, so to auoyd the tumult of the people. But God did manifest it, by the voices of children, that went by troupes, crying throughe the Cittie: Our Father Sainct Antonie is dead▪ which induced manie Burgesses to goe to the monasterie of Arcele, where they vnderstood the truth: and hauing found him dead, they presently placed many armed men, to guard the body, and to hinder the transporting ther∣of. Then the Frere Minors of the monasterie of Padua also haste∣ned incontinentlie thither, accompanyed with manie honorable per∣sonnes of the Cittie, and required the body, as appertayning vn∣to them, considering that the sainct in his life time had declared his intention, which was, to be interred in their Couent, which they made apparant. There were also other Competitors: which were, they that dwelt on the other side of the bridge, who per∣ceauing that the Oratorie of Arcele was not secure, and that the∣re might be disorder, endeuoured by force to take away the holy body, to carry it to a monasterie of Religious women, neere the∣revnto: and the controuersie grew to such a head, that they were readie to fight, when as a third party and such as were newters there present, laboured to accord them, with condition to expect, the comming of the minister Prouinciall, who should determine the cause. Notwithstanding, the impatient people, could not ex∣pect, but would haue the holie bodie carryed into the Cittie: and to that effect thrice assaulted the Monasterie to haue the gates o∣pened for transporting therof: but att each time they remayned att the gate as blinded and halfe benummed, without any po∣wer or abilitie. For which cause (as also in regard that it was feared the bodie might begin to sauour, by reason of the great heate that then was) he was taken from off his discouered cof∣fin, and putt in a square chest vnder ground, which did so mu∣tine the people who supposed he had bin vtterlie taken from that place, that they ran with their swordes in their handes, euen to the celles of the Religious, whence they would not depart till the holie bodye was shewen them, which appeased them. Four

dayes after his death, the Prouinciall arriued, who was of opinion (with whome ioyned the bishopp) that he should be interred in the said Couent in the Cittie according to his owne ordonance in his life time. To this effect the Bishop caused a very solemne procession to be made, and the Gouernour of the Cittie sent a com∣pany of foot men to guard a new bridge which he had caused ex∣preslie to be made of boates: but vnderstanding that the inhabitātes of the otherside the bridge were resolued by force of armes to surprise the holie body, which by right they could not challenge, and that they had alreadie broaken the bridge of boates, he proclaimed by sound of trompett, that no man nor woman vpon paine of death should stirre out of their lodgeing, and banished from that contrie and territory, the principall heades of this conspiracie, and by this meane freed all the Religious of both sex in Padua from feare; for they were extremelie afflicted, and accused themselues, imputing the same to arriue for their offences: wherfore they besought our Lord IESVS CHRIST, to deliuer them from this affliction, which also had put the whole citty into a great tumult. So the glorious body of S. Antony was transported to the said Couent of Padua, where it was interred in a sepulcher newly and miraculously discouered, the fift day after his death.

Of the resolution of his canonization, and of certaine miracles there wrought.

THE XXX. CHAPTER.

TO speake the truth the dissention aforesaid was not with∣out cause, considering that they contested about so precious a treasure: it is also to be considered how iustly the Pa∣duans possessed this holy body, sith they hazarded their life for it, be∣fore it wrought any miracles; as if each of them had bin assured of the great number of miracles which God would worck by it, as he began that verie day, making this pacification to appeare so much more pleasing, and this treasure more deere and gratefull, as the contention had bin greiuous, by meanes of the recouerie of all the diseased that onlie touched his sepulcher, yea of those that, vnable to come to his sepulcher, or into the Church, inuocated his holy name without. This so notable and inexpected successe, spreading incontinentlie ouer all the neighbour places, the Bishop of Padua vnable to retaine thedeuotiō of the people, that publikely honou∣red him according to his merittes; he sent embassadours to Rome in his

name and the Paduans, to beseech the Pope to canonise this S. which God had bestowed on them. They being graciously entertayned and heard, together with the examen made by order of the said Bishop, and an other by the deputies of his holinesse, who were an Abbot of S. Be∣nedict, and a Dominican Prior, vpon the life, conuersations, and mi∣racles of the S. and finding more then sufficient proofe, he proposed to the Consistory his canonization att Spoletum, it being not full, but nee∣re* 1.52 a yeare after his death. Wherto there directly opposed himselfe a Car∣dinall, which caused further proceeding to be deferred, till the day fol∣lowing, but the first night after, the Cardinall had this dreame: It see∣med vnto him that his holinesse would consecrate an Altare, and to that end demaunded holy reliques of him. But he not knowing what to giue him, heard a voice that said: Giue him of the new reliques of S. Antony. Wherevpon, this Cardinall awakinge, sollicited the Pope mo∣re then any other, to hasten the canonization of the S. as hauing bin by this diuine voice, fully assured of his great merittes. Besides the appro∣bation of the vnder written miracles wrought after his death, nor in∣cluding those wrought in his life time, he cured nineteene that were lame, fiue of the palsie, fiue that were crooked, six blinde, three deafe, three mute, two of the gout: he raised two to life, and cured diuers o∣thers of sundry diseases. For which cause, the yeare 1232. on the day of Penticost he was enrolled by the Pope in the Catalogue of Sainctes, with great solemnitie. The said Pope composed and sung that worthy anthe∣me: O Doctor optime; and ordayned it to be sung in all churches the* 1.53 day of his feast, which was constitued to be yearly the thirteenth of Iu∣ne. One the day of his canonization all the belles of his cittie of Lisbo∣ne did ring of themselues, to the exceeding contentment of all person∣nes, wherof they knew no cause, but that they felt an inestimable ioy in their hartes: but they vnderstood afterward that their contryman and fellow-cittizen S. Antony, had bin that day canonized.

The bulle of the aforesaid canonization, taken out of the tenth chapter of the sixt booke, and heere more properly placed.

GRegory bishop, seruant of the seruantes of God, to our vene∣rable Brethren, Archbishops, Bishoppes, health and Apostoli∣call benediction. As God saith by the Prophett: I will make you honoured and praysed of all people; and by the sage, he promiseth that the iust shall shine in the presence of God, as the sunne; so it see∣meth vnto vs expedient that we also here on earth below, doe prayse the sainctes which his diuine Maiestie hath crouned in heauen; and consi∣dering withall, that God is knowne and adored principally in them,

who is praiseworthy and glorious in his Sainctes, and that miraculous∣ly to manifest his omnipotencie, and his mercy towardes our salua∣tion, he euen ennobleth here below by miracles, his faithfull ser∣uantes, with whome he hath concurred to the meritt of eternall glo∣ry, and this, to confound the obstinacie of many heretikes, and to confirme his church in his holy Catholique, Apostolike and Romane faith, and to expell out of lukewarme hartes, all sloath and negligence, awakening them to good worckes, by these holy examples, and that the hartes of heretikes might be made plyable to belieue by effect, what they seeme not to vnderstand by the holy scriptures; and finally, that all Iewes and Pagans, the vaile of blindnes being taken from before their eyes, may see this transparent light of the omnipotencie of our Redeemer IESVS CHRIST, and that they may not alleadge for excuse, that they had no occasion deseruing their conuersion vnto him, and their acknowledgement of him for true God and true man. Wherfore my beloued, we yeld thanckes to this bountifull giuer of all goodnes, if not as we ought, at least as we may, for that it hath plea∣sed him, for confirmation of our holy faith, and the confusion of he∣retikes, to bestow on vs, holy and famous men in these dayes, who by signes and manifest miracles haue declared, how true, inestima∣ble and indubitable is the faith of the holy Romane Church, sith they who dye therein, so dye in the grace of God, that they glitter, twinck∣le and shine in the world, as Sunnes in the firmament. Therfore being therein but one faith, and the same, by this diuine and manifest ap∣probation appearing most true, the falshood of all others must be very euident. Of the nomber of those that haue meritted to worck mira∣cles, before and after their death, is the blessed Father S. Antony, of the Order of the Frere Minors, who liuing in this world, was very fa∣mous for his great merittes, and liuing now in heauen, he shineth by many miracles which are ordinarily wrought att his sepulcher, wherof we are assured, as well by very authenticall worthy actes, as by reuela∣tion of personnes worthy of creditt: These two thinges, merittes and miracles, suffice to giue testimony among men of the sanctity of a man, yea they suffice to make vs yeld to honour and inuocate them, as our in∣tercessors vnto God, which two thinges, are taken out of this text of the Gospell: They goeing forth preached euery where: our lord worcking* 1.54 withall, and confirming the word with signes that followed. For this cause we haue giuen order to the abouesaid Bishop, to Br. Giles Iourdain, Priour of the Order of S. Benett, and to Br. Iohn, Priour of S Augustins, in the monastery of the Iacobins of Padua, that they should make an exact examen, and approued catalogue of the miracles of the said Sainct, which we hauing seene to be conformable to that which by our owne

experience we know to be very true touching his life and holy conuer∣satiō: that it may not seeme we would hinder or depriue him of his prai∣se, being therevnto vrged by the said Bishop of Padua, and the reueren∣ce of the seruantes of God, which so notoriously deserue the same: and by the aduise of our venerable Brethren, the Cardinalls of the holy Ro∣man Church, and of all the Prelates att this present neere vnto vs: we haue enrolled him in the Catalogue of the SS. Wherfore the candell not being sett on the candlesticke but to giue light, we pray and comma∣und all those to whome the knowledge of these presents shall come that in vertue of this Apostolicall Breuie they induce their subiectes, and procure them solemnly and reuerentlie to keepe and honour his feast, which is the thirteenth of Iune, to the end that God being moued and appeased by his holie prayers, doe giue vs his holie grace in this life, and his glorie in the other. Besides, that the sepulcher of this worthie Confessour, who by the splendour of his miracles beau∣tifieth our holie Church, be, with the honour due vnto it visited and frequented; we trusting in the diuine grace, and in the auctho∣ritie of the glorious Apostles sainct Peter and sainct Paul; we mer∣cifullie remitte and release a yeares penance enioyned them, to all those that truelie confessed and penitent, doe on the day of his feast, and all the octaue of euerie yeare, visitt the same. Giuen att Spoletum, the twelfeth of Iulie, in the sixt yeare of our Pope∣dome.

How his body was transported into the said church of Padua, then into that where it now is, and wherefore,

THE XXXI. CHAPTER.

POpe Alexander the fourth, desiring to deliuer manie Citties of Lombardie, from the cruelty of the Tyran Ezelin, that had v∣surped almost all the Venetian territorie, he sent to Venise as his Legat Philip de Fontaine, Bishop of Rauenna, that hauing ouer∣throwne a mightie and potent armie, he might assige Padua, whe∣re the Tyran had placed a nephew of his, as lieutenant to guard that place faithfullie for him. God determining to end and cease the tyrannie of this cruell Prince, and to deliuer that Cittie by the me∣rittes of sainct Antony, the night of his feast. The cittie being in this trouble, the Guardian of the Couent of the Frere Minors, called Brother Bartholomew Corradin, watching att the sepulcher of the Sainct in feruent prayers and teares praying for the deliuery of that cittie, he heard a cleare voice that seemed to proceed out of the

said sepulcher which said vnto him: Brother Bartholomew, feare no more, but be comforted and giue thanckes to God: for I pro∣mise and assure thee, that on my octaue day, this citty shalbe resto∣red to her former liberty; which came to passe: for Anselmus the Gouernour therof, being terrified by the hand of God, went out and fled with all his people, in such sort that the said Apostolicall Legat entred in, and restored all thinges to their former splendour, liberty and freedome. The said voice was not onlie heard by the said Guardian: but also by many Religious of the Couent that wat∣ched in the said Church, who gaue testimony therof afterward. Wherfore the Paduans ordayned that thenceforward the said octa∣ue day should be solemnised, as the day it selfe of the feast of sainct Antony, in acknowledgement of that singuler benefitt. Afterward they tooke him for a singuler aduocate of their cittie, consecrating vnto him the altare of their great church, wherein they placed his reliques, and there they celebrated his feast, on which day manie worthy miracles were wrought. Padua being thus deliuered, the yeare 1259. the Paduans began to build a great and sumptuous Church, wherinto were transported his holie reliques the yeare, 1273. the eue of Quasi modo, the Cardinall of Bolonia named Guy Charles Bishop of Portuensis, legat of his holinesse, with many ce∣remonies solemnised the said translation. This Cardinall hauing bin deliuered from death by sainct Antony, was exceeding deuout vnto him, and therfore offered vnto him a faire and rich shrine or reliquarie of siluer, wherin he putt his holie head. Sainct Bona∣uenture Generall of the Order, was present att his translation, and opened the shrine, wherin the glorious bodie of the Sainct had bin thirtie yeares, which he found all tourned to ashes sauing the ton∣gue which was verie fresh and vermillion as when it had life, which taking in his handes, in presence of all the companie with aboundance of teares he vttered these wordes: O blessed tongue which hast alwayes praysed they God, and hast laboured others to doe the like, it verie euidentlie appeareth that thou hast high∣lie merited before God! then kissing it verie tenderlie, he put it againe verie reuerentlie into the said reliquarie. On a certai∣ne time after, a Generall desired to transport this holie tongue from that place; but hauing taken it vp, and thincking to carry it away, he could neuer finde the dore where to goe forth, nor* 1.55 had he power to carrie it back whence he had taken it; wherfore he secretlie hid it in an altare, none perceauing the same, whe∣re it remayned manie yeares after, till it pleased the Sainct to discouer it, so that, taking it thence, it was put in a ve••ie

faire and rich reliquary of crystall, where it is euen to this day shewen pure and entier to all deuout Pilgrimes.

How he raised his Nephew that died att Lisbone.

THE XXXII. CHAPTER.

ANephew of the sainctes the sōne of his sister, called Paris, played one day att Lisbone, on the sea shoare, with many children his companions, all which entred into a shallop, which for their re∣creation they lanched into the sea; but there sodēly arose a storme, which raysing the sea waues, presently ouer-whelmed the shalop: all that were therin saued themselues by swiming except Paris, who being the yon∣gest, could not swimme, but was drowned; which his Father vnderstan∣ding, he prayed the Fishers to search for recouery of his body, to giue it Christian buryall. They more to satisfie him, then in hope to finde him, sought him sometime, and att length God permitted them to finde him, and deliuering him to his Father, the kinred were of opinion to haue him buryed: but his pittyfull mother, the sister of S. Antony, hauing good hope of the life of her sonne by the merittes of her brother, would not permitt him to be buryed, and therfore would be continually neere him all the day following and the night after; but the next morning the kinred purposing not to permitt the body any longer vnburyed, be∣cause it already exceedingly sauoured, the mother resolutely said and auowed, that if they would bury her child, they should bury her aliue to∣gether with it. Then she made this prayer to S. Antony: O my glorious Brother, if charity moue thee as I belieue it doeth, and if thou be so ca∣refull and ready to gratifie them that inuocate thee, yea such as are stran∣gers, I beseech thee to haue compassion of thy sister, and of thy Nephew, who if thou please to restore him life, shall serue God in thy Order, whē he shall attaine to age conuenient & competent to that end, if so it please the diuine Maiestie. The successe was admirable, for as soone as she had ended her vow, the child that had bin three dayes dead, arose before all the company, and hauing attained age sufficient, he accomplished the said vow, taking the habit of the Order of his vncle, wherein he pious∣ly perseuered.

Of two other raised from death by Sainct Antonie, and of some others.

THE XXXII. CHAPTER.

A Queene of Leon in Spaine borne in Portugall, hauing by accident of sicknes lost her daughter of eleuen yeares of age, and hauing

heard this foresaid miracle recounted, would not haue her daughter bu∣ryed, but kept her three dayes without buryall; during which time she* 1.56 deuoutly inuocated the helpeof S. Antony, with a feruent faith, for which she deserued att length to be heard: but the child her daughter being ray∣sed sayd vnto her: deere Mother, I beseech God to pardon you for ha∣uing troubled me in the celestiall glory, where I was amongest the vir∣gins, though it be not for long time: for I am restored to life att the in∣stance of S. Antony but for fifteene dayes: which so succeeded, for fiftee∣ne dayes after, she dyed againe.

A gentleman that could haue no children, vowed to the S. that if he would obtaine him one, he would euery yeare visitt his sepulcher, and he was heard; but goeing one day to accomplish his vow he left his son∣ne of seauen yeares old sick in his house, who by litle and litle so re∣couered health that he went to play with his companions, in a cha∣nell where then there was no water, it being bended an other way to water a certaine plaine, but the banke or bay being not strong enough, gaue such way to the violence of the water, that it retourned impetuouslie into the chanell, where it drowned nine children playing there, wherof two being found were presentlie buryed. The said gentleman retourning from Padua, of his first friendes that he mett, he demaunded how his sonne did: they vnwilling to deliuer him such vnwelcome newes, answeared, they thought he was well, because it was not long since he played ther∣by with his companions. This poore father passed farther, and ca∣me to his house, where he asked for his sonne. His seruantes seemed not to heare him, and endeauoured to diuert him from such demaund: but he said, he would neither eat nor drinck till he had seene him. Which constrayned them to declare vnto him the infortunate disaster of his sonne; which hauing vnderstood he be∣came out of himselfe; but afterwardes by litle and litle recouering his spirittes, he swoare and very obstinately protested, that he would neither eat nor drinck till sainct Antony had restored him his son∣ne, which with a very feruent faith expecting, a litle after his son∣ne entred in where he was with other nine of his companions, that by the merittes of sainct Antony had bin saued with him, for which they praysed God in his sainct and glorified him with hart and voice. It is found to be recorded that the two other children companions of the foresaid, which were already buryed, were also raysed by the merittes of the S. who had compassion of the clamours that their paren∣tes made vnto him.

In Apulia, in the citty of Monoplia, a child did so vndermine a pitt, neerevnto the Frere Minors, that the earth hauing no support brake dow∣ne

vpon him, where he was buryed, without appearance of any reliefe▪ His mother vnderstāding therof, ran instantly to the monastery of Frere Minors, crying and often reiterating these wordes: O S. Antony, restore me my child. In meane while they were busy in taking vp the earth frō the pitt, wherein they found the childe aliue, though much troubled, who was asked how it was possible that so much earth had not choa∣ked* 1.57 him? He answeared, that S. Antony had still held his hand▪ vn∣der his throat, to giue him meanes to breath: which gaue all those pre∣sent occasion to praise and thanck God in his sainct.

Of many miracles wrought against such as▪ would not beleeue the glory of the Sainct.

THE XXXIV. CHAPTER.

A Chaplain belonging to the Bishop of Padua, hearing the first miracles of S. Antony related, would not only not belieue them, but euen did iest and scoffe att them. But he presently felt the diuine reuenge; for he was striken with an extreme sharp* 1.58 and pestilencious feauer, which did so enfeeble him and brought him to that extremitie, that he was in danger of death. Wherupon ac∣knowledging his offence and repenting, the third day of his sicknesse, he called his mother, to whome he confessed his fault, and prote∣sted he was exceedinglie grieued therat; then he prayed her to goe to the sepulcher of the S. there to seeke to obtaine mercie, and in his name to promise, that thenceforward in steed of incredulity and di∣rision, he would firmelie beleeue, publikely preach, and manifest the glorie of this miracle to all the world. It was admirable to consider, the mother goeing thither, she inuocated the Sainct, then made the vow: and in that very instant the sick party was cured; leaping out of his bed to the great admiration of all that were present.

A certaine old gentleman that had bin an heretike from his infancie, setting one day att table, heard many miracles recounted of sainct* 1.59 Antony, whereatt gibing and reputing all fabulous, he tooke a drincking glasse of crystall, and threw it out att the windoe, saying: If sainct Antonie can preserue▪ that glasse from breaking, I will henceforward hold him for a sainct▪ and the glasse being very forciblie cast against the stones, was miraculouslie preserued entier. This heretike seeing so manifest a miracle, was moued, not onlie to▪ belieue that Sainct Antonie was truelie and reallie a Sainct, but was also induced to forsake his her••sie, and abiuring it sincerelie▪

to embrace our faith▪ which he performed.

Diuers persons eating att table, fell into discourse of the miracles of the sainct, and after many relations, one of them recounted that of the glasse aforesaid, exceedinglie admiring and wondring therat; an other of them that was a companion and scoffer doubting of this mi∣racle,* 1.60 saw withered branches of a vigne, wherof he tooke a handfull and in the other hand a glasse, saying: If Sainct Antony would make gra∣pes to grow out of these branches, and that their iuyce and liquor would fill this glasse, I would hold it a miracle, and then would I beeleue the former miracle you recounted: Which he had no soo∣ner spoaken, but all the sprigges of the branches which this scoffing fellow held, budded forth leaues, and then very faire grapes, which being crushed together filled the glasse with liquor, and by this meane the vertue of S. Antony was acknowledged and confessed by those that formerlie derided him.

Sainct Antonie was become famous and reuerenced att Padua, for the miracles by him there ordinarilie▪ wrought, wheratt neuerthelesse some heretiques did ordinarilie scoffe and gibe, and one time they purposed publikelie to deride them, and to that end presented themselues att the Church dedicated to the sainct: and being before the sepulcher, they began to cry and lament, saying that one of them (who had a hand kir∣chefe before his eyes, which they had embrued with bloud, that it might be thought his eyes were thrust out, according to their crye) had in a quarrell vnfortunately lost both his eyes, and therfore they exhorted the people to pray for this wretched blind man, who of his owne part o∣mitted not to pray to God, and fayned to inuocate the sainct cunninglie playing the hypocrite. Now after they had spent about an houre vpon this subiect, the blinde fellow purposed to take off his handkirchefe, to make a shew first that he was cured, as he cryed and protested; that by this fact he might afterwardes inferre, that as often as any miracles* 1.61 were wrought by sainct Antony, they were supposed and suborned as that was. But they were much amazed when they saw the two pru∣nelles out of the Imposters eyes, when as they determined and thought to deride the sainct, and therfore changing their laughter into teares, and their quibbes and scoffes into prayers, they with such a faith humbled themselues, that att length they obtayned the recouerie of their imposters sight.

An hereticall soldier meeting a poore leaper, that went to the se∣pulcher of sainct Antony to be cured, sayd vnto him: Friend thou loo∣sest they labour and time, for I assure thee, if sainct Antony euer cure thee of thy leaprosie, I am content to haue it. The poore Leaper yet omit∣ted not to proceeded in his iorney, and being att the sepulcher of

* 1.62 S. Antony he fell a sleepe. The S. appeared vnto him in a dreame and sayd: goe and carry thy clappers to the soldier that thou mettest in the way for he hath thy leproise as he said, and bid him vse them. So being awaked, and finding himselfe perfectly cured he caried his clapper by commandement of the S. to the soldier, whome he found full of leprosie from the head to the foot: for which he very hitterly lamented, and repēting what he had done vowing and recommending himselfe to the S. he deserued to be heard, hauing learned by experience, how great is the vertue of the Sainctes of God.

Of many other miracles, and of the Breefe of S. Antony against the Deuils, which remained in the handes of the king of Portugall.

THE XXXV. CHAPTER.

* 1.63 IN a combatt that happened betweene two soldiers, one of them was so strangely hurt in one arme, that speaking humanely it was incurable, att least, sauing his life, he could not auoyd a perpetu∣all mayne. Now recommending himselfe to S. Antony he was present∣ly cured, the wound being so closed, it as if he had neuer bin hurt. But as is said of the wicked, hauing past and escaped the danger they scoffe att the S. so the soldier began to consider by what meanes he might be re∣uenged, and diuers times discoursing therof with himselfe, the night be∣fore this lewd designe, the said wound came into his arme as before: the S. teaching him and all others, that the graces and fauours of God are not to be abused against his seruice, that is, employed in any thing which he forbiddeth, and is not pleasing vnto him, as to the detriment of ones neighbour.

A child of Padua called Henry, hauing a swelling in his neck, vowed to the S. and was immediatly cured: but his mother that caused him to vow not regarding to fulfill it, the infirmity retourned, yet repenting and accomplishing the vow, her sonne was cured againe.

An Abbot hauing great compassion of his seruant, that was deafe & dumme, vowed in his behalfe to S. Antony, that if he would please to cure him, he would employ him all his life in the seruice of his Church; he was instantly cured, for which he was not vngratefull: for he em∣ployed him in his church all the dayes of his life in the Citty of Sautaren in the kingdome of Portugall, in the raigne of Don Donis.

There was a poore woman, who though she were very deuout to S. Antony, yet being sinfull, the deuill sometimes posessed her and tempted her to destroy her selfe, persuading her that she could neuer satisfie God, for the many sinnes she had cōmitted but by voluntary killing her selfe;

to this false imagination, he added a false vision; for the deuill appeared vnto her in forme of a crucifix, telling her that for the loue she boare him he would saue her, but she could hardly satisfie for her sinnes vnlesse she would voluntary murder her selfe; to which purpose he coūsailed her to goe that very houre to the riuer Tage, and there to drowne her selfe, and promised her to receaue her att the instant into his glory. This woman hauing had this vision, concealed it sometime in her hart; now it happe∣ned, that when her husband excedingly checked and rebuked her, amōg other iniuries calling her possessed with a deuill; she partly in fury, and dispaire procured her by her husband, and partly vrged by the deuill by remembrance of the said vision, resolued to drowne her selfe, and with that intention departed from her house; but S. Antony would not per∣mitt such an act, so vnworthy of a Christian to be perpetrated, especial∣ly on such a day, it being on the celebration of his feast: for this misera∣ble woman passing before his Church, was inspired to enter into it:* 1.64 which she did, and thē very deuoutly prayed the S. that he would vout∣safe to reueale vnto her, if it were possible, whither it were the will of God she should drowne her selfe or not: hauing ended her prayer, she slept a sweet sleep and so light, that she heard the voice of the Sainct which in her dreame said vnto her: looke vpon thy bosome and when thou hast read the writing thou findest there, thou shalt be cured. The woman presently awaking found on her bosome a bitt of parch∣ment, wherin was written in letters of Gold: Ecce crucem Domini, fugite partes diuersae; vicit leo, de tribu Iuda: Alleluia, Alleluia: As soone as she had read the same, she was entierlie freed of her temptation.

The king of Portugall Don Donis, hauing bin aduertised of this great miracle, by the husband of the woman, demaunded the said Breefe or writing, which was giuen him: but it was strange, this woman not hauing her writing, the deuill began presently to vex her: but hauing no meanes to demaund it againe of the king, who had put it amongst his reliques (hauing wrought many miracles by this breefe) the husband was aduised to request a copy therof, which by meane of some Reli∣gious, he obtained, which hauing deliuered to his wife, she was all the rest of her dayes freed from the said temptation, liuing securely the space of twenty yeares.

How he deliuered from death the Princesse of Portugall. Taken out of the sixteenth chapter of the tenth booke, to be more properly put in this place.

THe princesse, Lady Aldoucia daughter of the king of Portugall and of queene Teresa, by a very extreme and dangerous infirmi∣ty

that tormented her, approaching to her death, her mother had re∣course vnto sainct Antony, to whome she was much deuoted, most affectionately recommending her daughter vnto him, and praying him to remember that he was borne in that kingdome, and that as he had cured, saued, and raysed so many in Italy, he would please also to deliuer her daughter from that danger of death. Att that very in∣stant, so strong and violent a fitt of the feauer did assault the sick Prin∣cesse, that euery one esteemed it her last agony. But then did the Sainct appeare vnto her, and said: daughter, God hath sent me to thee for satisfaction of the frequent prayers of thy mother, to putt it to the election of thy will, either to goe now with me to Paradise, or for consolation of thy mother to continue longer in the world. The Princesse hauing choasen the second; sainct Antony deliuered her his girdle saying: Well, kisse this Cord: which she taking in her han∣des, and as she thought holding it fast, she cryed to her mother, Ma∣dame, Madame, come see the glorious sainct Antony whome I hold by his girdle, which he hath deliuered me to kisse therby to be cured: she comming and not seeing the Sainct att all, found her daughter per∣fectly well; wherfore she diuulged this miracle in the Citty of Allen∣quor, where this happened, in the Church of the Frere Minors, whither she with all her Court repayred to giue thanckes to God and to his holy seruant.

Of certaine other miracles of sainct Antony

THE XXXVI. CHAPTER.

A Poore man being seduced by an Inchaunter, that promised to procure him an instinct to know what soeuer he desired, entred with him into a circle where in an instāt he saw appeare a great number of deuils, who perceauing him to be vtterly amazed and terri∣fied, did rent out his eyes and tongue, and then vanished. This misera∣ble fellow hastened directly to the Church of S. Antony, where repen∣ting* 1.65 to haue consented to the Magician, he inuocated with his hart, not hauing the vse of his voice, his assistance. And vpon these his humble prayers, in the time of high masse, as the Preist sung. Gloria in excelsis, Benedictus qui venit in n••••une Domini, his two eyes were miraculously re∣stored him, which being knowne, all the Citty of Padua was full of the bruit, each one desiring to see him. Many of the more ancient and noble of the citty held it conuenient, that all the people there present should ioyne themselues in prayer that it might please God to accompa∣ny this first miracle with a second, in restoring his speech: To this effect

they all fell on their knees & offered their prayers, the Masse alwayes cō∣tinuying: when the Agnus Dei was sung, his tongue was also restored, wherby he began with a loud voice to prayse God and his S.

* 1.66 A Religious woman of the Order of sainct Clare, hauing heard prea∣ched the rigour of the paines of Purgatory, conceaued such a terrour of goeing thither, that she prayed almighty God to graunt her to suf∣fer her Pugatory in this world, and so long continued in prayer that att length God heard her. But being vnable any long time to support, so rigorous and insupportable tormentes, she discouered the cause of her afflictions to the other Religious, whome she prayed to make supplication to God by the merittes of sainct Antony, that he would please to moderate those so bitter tormentes which she endured: and so all the Religious with such deuotion and humility applyed themsel∣ues to prayer, that by the merittes of S. Antony she was eased therof, & thenceforward she was no more so rash as to tempt God; but entierly re∣signed herselfe to the will of his diuine maiesty, casting herselfe absolu∣tely into his disposition.

The Religious Br. Bernardine of Parma, by a violent catarre in his throat became dumme, for cure wherof were applyed all about his neck burning cauters, all which nothing auayled: so that he became so feeble that putting to him a litle waxe candle lighted, he could not with his breath blow it out: wherfore his death and stifling being feared, he was carryed to Padua, where the feast of S. Antony was celebrated, to visitt his sepulcher. There was then a great concourse of people, where in publike presence he offered his prayer, shedding abondance of teares: then he began to spett and to auoyd such a quantity of filthy and loath∣some matter, that the beholders could no longer endure it, their hartes so arrising att the sight of such insupportable stuffe: and withall he was cured▪ of the catarre and recouered his speech, for which he hartely pray∣sed God and his sainct.

* 1.67 The sonne of a poore woman about twēty monthes old called Tho∣masin, dwelling neere the said Church, fell one day vnaduisedly into a pond full of water with his head downeward, and was carryed home dead. His mother full of desolation, hastened with great faith to the sepulcher of the sainct, before which she fell on her knees, beseeching him with all her soule to restore her child to life: and promising e∣uery yeare, though she were needy, to giue an almose to the poore in his honour, of the quantity of her sonnes weight in wheat: who was speedily restored to life to the exceeding amazement of all that were present, who together with the mother gaue thanckes to God for the same.

These miracles of S. Antony are approued to be very authenticall,

together with three or fower which he wrought with S. Francis, in whose life we haue inserted them, where by the vse of the table they may be easily found, for which miracles & many other, generally know∣ne, may truely be said: Mirab••lis est Deus in sanctis suis: Amen.

The end of the Fift booke of the second part of the first volume, of the Chro∣cles of the Frere Minors.

THE SIXT BOOKE OF THE CHRONICLES OF THE FRIER MINORS.

WHERIN ARE CONTAINED THE LIVES OF twenty particuler and speciall Disciples of the Seraphi∣call F. S. Francis. Translated by the aforesaid.

The life of Br. Bernard Quintauall, the eldest spirituall child of Sainct Francis.

Of the conuersion of Br. Bernard Quintauall, and of his pouerty.

THE FIRST CHAPTER.

BROTHER Bernard Quintauall, was borne att Assisium, of the most noble family therin, where hauing consi∣dered the strangenes of life of S. Francis, his admirable contempt of worldly commodities, his vnchangeable assurance, his inuincible constancie in supporting iniu∣ryes, and his exceeding patiēce, in enduring the troubles and laboures of this life, yea seeming dailie more and more to concea∣ue greater contentment therin; He esteemed all this could not proceed but by the will of God: which he experienced, as hath bin amplie de∣clared in the eight chapter of the first booke and first volume, where

his conuersion is related att lardge. Hauing then renounced the world, and sold all he had in the marckett place of Assisium, and giuen the price to the poore and beggers of IESVS CHRIST, following S. Francis, he deserued to be his eldest child, as well in time as perfection; for by spe∣ciall priuiledge he had the grace to be a true louer of pouerty. And also S. Francis sometimes would say, that Br. Bernard had founded his Or∣der, selling his substance to giue to the poore, euen to his very apparell wherwith he was cloathed, so that his first Religious habitt was made of almose: then being thus naked, he offered and cast himselfe into the armes of IESVS CHRIST crucified naked, whome he imitated euen to his death. God also by a particuler prerogatiue bestowed on him, a ioyfull patience which merueillously shined in him, and particulerlie in those iornyes he performed vpon obedience, edifying his neigbour, and exercising himselfe in vertues.

How Br. Bernard by the vertue of patience built a monastery att Bolonia, and some others in Lombardy.

THE II. CHAPTER.

AFter the first confirmation of the Order by Pope Innocent the third, and hauing receaued the precept of penitence, Brother Ber∣nard was sent by sainct Francis to Bolonia, to edifie the people with examples of piety. Being in that Citty, the Children seeing him in so simple a habitt and so different from other Religious, they followed him in the streetes, crying after him, reproaching him, reuiling him, and vsing him as a foole: which he endured with immoueable patience and contentment; yea to procure himselfe the greatest disgrace and dis∣honour for the loue of IESVS CHRIST, who was so much contemned* 1.68 for vs, he would frequent those places where was the greatest recourse of people, and there the idle and loytering companious scoffed att him, and flouted him as a foole. But the patient and obediente seruant of God, did neither resist nor complaine, but shewed a pleasing and ioyfull contenance, contenting himselfe for his food with a bitt of bread giuen him for the loue of God, and thus he continued for cer∣taine dayes, till it pleased our Lord, to declare him to be his seruāt, which by this meanes came to passe. One of the noblest of the Citty who then was the Iudge, seeing and considering the life of this poore Re∣ligious, sayed in himselfe, this man thus contemned, must needes be some holy personnage in regard of his extraordinary patience. And ther∣fore he called him vnto him, and hauing demaunded what he was, and whence he came, Brother Bernard drew out of his bosome the

Euangelicall rule which sainct Francis had giuen him, and which he had written no lesse in his hart then in that paper: and without vsing any other wordes deliuered it vnto him. The iudge hauing seene the sa∣me, was stricken into an amazement, and tourning towardes many that were flocked thither to heare the Religious discourse: he sayd: This rule doubtlesse teacheth the most strict and rigorous religious life that is in the Church; and in deed this man and all his companions that lead this life, represent vnto vs the Apostolicall Colledge, and therfore are worthy of very great honour. This being said, he conducted Bro∣ther Bernard to his house, with such ioy and contentment as if he had bin an Angell of heauen. A litle after, att his owne expences he built for him and his companions, a Couent without the cittie but very neere the walles as most commodious for them. He liued and dyed as a deuout Brother of the Order. In this sort was Brother Ber∣nard the first that began the Couent att Bolonia, which he did not seeke to build sumptuouslle and found with much rentes and pos∣sessions, but with the examples of a most profound humility and patience; he built vpon the firme rocke of IESVS CHRIST, who is our true and liuely foundation. Br. Bernard being then thus seated att Bolonia, the people by litle and litle knowing his sanctity, beganne to respect him and desirouslie to heare his wordes, and to admitt his Coū∣sailes, in such sort that in a short space, many did not only forsake their disordered life, but also left the world, becomming Frere Minors in the said monastery. To be short, he was generally respected of all as a sainct, each one desired to see him, and to kisse that habitt which formerlie they misprised; but he, as the true and humble disciple of Euangelicall humilitie, shunning these vaine honours, retourned to the holie Father sainct Francis, whome he besought to send him some other where: wherin the sainct was willing to gratifie him, and sent him into Lombardie, where he edified the people with admira∣ble vertue, and erected many monasteries, and recouered an infinite: nomber of soules that resolued to follow the life and profession of the: gospell of IESVS CHRIST.

Of the pilgrimage of Brother Bernard to S. Iames in Galicia, and what happened to him there.

THE III. CHAPTER.

WHen the holy Father S. Francis went into Spaine to visitt the Church of sainct Iames in Galicia, he tooke Br. Ber∣nard and certaine other of his companions with him. They

found in theiriorney a poore sicke personne in a place very miserable and discomfortable, and vttetly abandoned; there they remayned certaine dayes to haue care of him, serue and comfort him. But sainct Fran∣cis knowing his sicknesse would be of long continuance, lefte Brother Bernard to attend him, and proceeded on his pilgrimage, whence retourning he found the sick man recouered, and tooke Brother Bernard back with him into Italie, whence shortlie after he demaunded leaue of him to visite the Apostle Sainct Iames in Galicia, not hauing opportunitie to goe with him the other time; and hauing accomplished his iust desire, att his retourne he came to a riuer which, by reason of the swiftnes and violence of the cur∣rent which was very deepe, he could not wade ouer, wherfore he was enforced to stay att the side therof, where a litle after, an An∣gel in very actiue manner appeared vnto him, and saluted him in Italian: Which Brother Bernard admiring, asked him if he came from Italie, or whence he was: wherto he answeared, that he came from our Lady of Angels, where he had bin to admonish Br. Helias of his temerity in desiring to make a new rule, and that he had rudely shutt the gate vpon him, for which God would punish him. Which said, he easily conducted Br. Bernard to the other side of the riuer, and then in∣continentlie vanished, leauing Br. Bernard exceedinglie comforted, who gaue thanckes to God for hauing visited and assisted him by his An∣gell. Being att Assisium he recounted to the holy Father S. Fran∣cis and others, what the Angell had tould him of Brother Helias: by which meane it was knowne that he who was att the dore of the Couent of our Lady of Angels, and had spoken to Brother Helyas (as hath bin related in the 100. chapter of the first booke) was sent of God, to propose vnto him the question there sett downe, to giue him occasion of amendement.

How Brother Bernard receaued of almighty God the grace of extaticall contemplation and of the effectes therof, together with his abstinence.

THE IV. CHAPTER.

THis holy Father oftentimes retyred himselfe from the worckes and labour of the actiue life (wherin he spent a good part of his time for the saluation of soules) to the repose of the contemplatiue life, whereby he obtained of God such a sublimi∣tie of spiritt and clearnesse of vnderstandinge, that the deepest learned diuines repayred vnto him, to demaunde solution of

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difficult and obscure passages of the holy scripture: It seemed that his soule conuersed continually in heauen. Sometimes he went ouer the mountaines entierly transported in God, rauished as a propheticall spi∣ritt in manifest signe of his continuall mentall eleuation. Fifteene yea∣res before his death, as he was spiritually in heauen, he had also his countenance euer lifted very high: in his iornyes, when he began to feele the force of spirituall extasie, he would bid his companion to expect a while: then would turne out of the way and seeke some tree against which to rest, and so held himselfe firme and stable, that his spiritt might not wander diuers wayes, till the extasie were ended. He one time said to that great contemplatiue Brother Giles, that he made himselfe but halfe a man, remayning as a woman, shut vp in his Cell, and not goeing abroad to teach men the right way of their saluation. Brother Giles answeared him: O Brother, it is not permit∣ted to all men to eat and flye as swallowes, as it is to you, who goe∣ing, resting, not stirring, and running in any place whatsoeuer, doe alwayes tast the extaticall and diuine consolation. For which cause sainct Francis tooke great contentment to discourse with him of mat∣ters concerning God, so that, to that effect, they were sometimes fo∣und together in a wood, both rapt in extasie, where they remayned in that manner a whole night together. As he one day heard Masse in the quier, he was so rauished in spiritt, that he remayned till the ninth hower immoueable and insensible, with his eyes fixed towardes hea∣uen. When he retourned to himselfe he seemed vtterly amazed, and tourning to the other Religious he cryed out vnto them: My Bre∣thren, is there any man, howsoeuer great, rich and noble he may be, that will not esteeme it easy to carry a sack full of dung, ordure, and carrion, if therfore he be promised a pallace full of gold? herby inten∣ding* 1.69 to signify the immensiue treasure which God reserueth for tho∣se that are contrite in heart. But it is a thing worthy of especiall note in him, that in fifteene yeares of his spirituall feruour, he neuer mo∣re then halfe satisfyed his appetite, though he did eat indifferentlie of euery permissable thing sett before him: whervpon he would say, that it cannot be called abstinence for a man to forbeare that which he tasteth not, seeing that this vertue fighteth against the tast of that which pleaseth and seemeth good vnto him: but because few attaine to that perfection, it is best to shunne the occasions.

How this worthy seruant of God was tryed and exercised in patience and en∣durance of temptations.

THE V. CHAPTER.

BEcause almighty hath God oftē accustomed to proue his faithful seruantes by a restraint of spirituall consolation, and of his sweet presence, he oftentimes afflicted him in this kinde: but afterwardes considering his notable constancie, he could not but comfort him. He once past eyght dayes, without tasting any sweet∣nes of diuine conuersation: that time by reason of his exceeding loue to almighty God, seemed vnto him eight yeares: he kept him∣selfe solitary, and verie pensiue, continually praying God with much feruour, to restore vnto him the consolation he desired, and the ioy which by his presence he receaued. Herevpon, there instantly appea∣red in the ayre, a hand bended, and as it were in action of striking a viole, whence he felt so pleasing and delightfull a harmony, that it filled his soule interiourly with such and so excellent a sweetnes, that if the sound had longer endured, it had, (as to him seemed) dissolued his soule from his bodye. Almighty God tryed him also, and exerci∣sed him exceedingly, by terrible and strange temptations: which was reuealed in prayer to the holy Father sainct Francis, who recommen∣ding him most affectionately to IESVS CHRIST, that he would please to assist him with his grace, and to giue him victory against such potent and mortall ennemies, he heard a voice from heauen that said: Feare not, for the temptations which assault Brother Bernard, are gi∣uen him for exercise and for a crowne, and att lenght he shall haue the victory ouer all his ennemies. Besides, know that Brother Ber∣nard is one of the elect of the table of our Lord▪ Sainct Francis was so comforted with this voice, that he could not satisfye himselfe with giuing thanckes to God: and thenceforth euer loued Brother Bernard better. He related all to his companions, adding that God would deli∣uer Brother Bernard of all his temptations, and before his death, would so setle his spiritt in peace, that all the Religious which should behold him should prayse God for it, and that from heere below he should ascend to IESVS CHRIST, in that peace and spiritu∣all tranquillity; which so came to passe.

The sixt chapter is put in the middest of the 67. chapter of the tenth booke, with this title: How sainct Francis blessed Brother Bernard miracu∣lously, in imitation of the Patriarch Iacob. That place being more proper vnto it.

Of the zeale of Religion, and the charity which Brother Bernard had towardes the sicke.

THE VII. CHAPTER.

THe glorious Brother Bernard was so zealous of his rule and profession, that he sharply reprehended euery delinquent in that respect of what soeuer degree of superiority he might be:* 1.70 as, hauing one day seene Brother Helias Generall, on a very lusty, fai∣re, and fatt mule, he came behinde him, and with a great zeale re∣prehending him, said: Brother Generall this beast wheron you ride, is very great and fatt, wheras you know our rule doth not permitt the same: then laying his hand on the rumpe of the mule, he repea∣ted the same wordes, adding also many other. An other time, kno∣wing that he was retired into his chamber, where with many other Religious he did ••eat meates delicately dressed, he was much trou∣bled with the euill example of such remissnesse, wherfore he arose from the table of the refectory, taking his earthen dish in one hand, and his cup in the other, and went to the chamber of the Generall, ouer against whome he sate downe att the table, and sayd: Brother I entend to eat with you this good meat, which is the almose of the poore of our Lord. Brother Helias with these wordes was not a litle troubled and confounded, yet he durst not reply a word, kno∣wing that he was esteemed of the Religious for a very holy man, and as such was generally reuerenced and honoured. This good Re∣ligious Brother Bernard, was also very charitable towardes the sick. A Religious one day demaunding of him why he gaue so much to a sick Religious person to eat, he answeared: Brother, I doe it, ther∣by to dischardge on my part what is requisite, and what charity com∣mandeth me: you may well iudge that the sicke eateth but accor∣ding to his necessity.

Of the death of the glorious Brother Bernard.

THE VIII. CHAPTER.

WHen it pleased God to call his seruant Brother Bernard out of this terrestriall prison, to his celestiall kingdome, he was assaulted with a violent disease, in which notwithstanding he continued so intentiue in God, that he would not en∣dure to heare spoaken or to thinck of any other thing. Vpon this oc∣casion when sometimes the Religious that had care of him, putt vi∣negar with rose water to his nose, or therwith washed his wre∣stes to recomfort him, knowing that the same did withdraw him from his diuine meditations, he would not permitt it to be apply∣ed vnto him. If it chaunced that by ach of his head, or other oc∣casion, some ill cogitation that was not of God troubled his minde, reflecting instantly on him selfe, he would forciblie shake his head to expell and driue it away. And that he might haue no occasion to be separated one only moment from God, vpon the necessities of his body, he resigned all his will, for the care of seconde causes and world∣ly respectes, into the handes of his Infirmarian, vsing vnto him these wordes: My beloued brother, I will no more thincke on the necessi∣ties of this body, I referre the care therof to you; wherfore vse it as you shall thinck requisit, I will take whatsoeuer you shall prepare me: If you giue me nothing, I will thinck of nothinge. Now because, after the death of sainct Francis all the Religious did reuerence Brother Bernard, as their Father, knowing this to be his last sicknes, and that his death was neere, they for many respectes came to visitt him▪ and among others, that worthy contemplatiue Br. Giles, who finding him weakened to so low an estate, said vnto him: Sursū corda, Brother, Sursum corda. Brother Bernard att these wordes exceedingly reioyced, and a∣wakening his spiritt, answeared: Habemus ad Dominum: and willed one of the Religious to prepare some conuenient place for Br. Giles, that he might remaine neere vnto, during the time he had yet to liue, that he might applie himselfe to the excesses of contemplation: his sicknesse encreasing, he would not be without a Preist, & att euery moment that anything occured to his memory worthy of cōfession, he hūbly ackno∣wledged it to his Cōfessour. The last day of his sicknes whē something was presēted to him to eat, he called all the Religious and prayed thē to eat with him, saying: My Brethren I beseech you to celebrate with me this my last hower: and then discouered vnto them such a feruour of charity and deuotion, that many Religious admiring it, confessed that

albeit they esteemed him a sainct, yet they neuer so much experienced the excellencie of his vertue and sanctity as att that time. After he had receaued the sacrament of extreme vnction, he setled himselfe decently,* 1.71 and said to all his Religious: My Brethren, I beseech you for euer to remember this my houre, wherto you must all come in your degree. And I confesse and assure you that I haue neuer bin a Frere Minor, but in temptations; considering that in them I haue euer found God to as∣sist me: and now I feele such a contentment, that I would not haue o∣mitted to serue God for a thousand such worldes as this. Now I accuse my selfe to God and you, of all the offences I haue committed: and in this my last houre doe beseech you to loue one an other, for this shalbe a signe wherby you shalbe knowne to be disciples of IESVS CHRIST.* 1.72 After such and the like wordes, his face became so ioyfull and cleare, that they all admired: and in that ioy his blessed soule passed from this vale of miseries, to the repose of glory: his flesh continued so cleare, ten∣der and plumme, as that of a sucking child, and his countenance ap∣peared so liuely, as that the Religious could not satisfie themselues with contemplating (as in a shadow) the great splendour which his soule was to receaue in heauen: att length he was solemnly enterred in the Couent of S. Francis att Assisium neere vnto the sepulcher of the holy Father, where were present a great assembly of people.

How the glory of Br. Bernard was reuealed to Br. Leo, and Br. Ruffin.

THE IX. CHAPTER.

THe glory which God had ordayned for him was in this man∣nea reuealed to two Religious the companions of S. Frrncis, att the same instant that he dyed: Br. Leo, and Br. Ruffinus lay sick in a village neere to Portiuncula, where in one night they saw appeare vnto them a great nomber of Frere Minors goeing in procession, among whome they saw one more note-worthy then the rest, out of whose eyes issued beames more glittering then the sunne so that they could no longer hold their eyes fixed on him. They asked one of the Religious whither they went, and they answeared that they were come to seeke a soule that should accompany Br. Bernard to glorie, who att that very* 1.73 hower was departed this mortall life, and that was he, out of whose eyes they saw so much light proceed: which God permitted, because he alwayes iudged well of his neighbour, & whē he saw any poore people in ragged & pached cloathes, he would say to himselfe: these obserue po∣uerty better thē thee Br. Bernard, & iudged as though they had promi∣sed to obserue holy pouerty. When he saw men richly and sumptuously

attired, he would say with great compunction of his soule: It may very well be that these gentlemen weare vnder that precious habitt, some hairecloth, wherby they weaken, mortifie and chastice their flesh: and exteriourly appearing to be full of vanity, they shunne vaine glory: which thou, Br. Bernard, performest not with thy poore patched habitt, though thou be generally esteemed a great penitent. And this glory also is giuen him because what soeuer good he saw in the creatures, the sa∣me he referred to the Creatour, and gaue him thanckes for it. Which sayd, the procession disappeared.

The life of Br. Ruffinus, companion of S. Francis.

Of the vertues in generall and sanctitie of Brother Ruffinus, by the re∣stimonie of Sainct Francis.

THE X. CHAPTER.

GOd adorned and enriched the first Frere Minors, with the appa∣rant and excellent vertues of Br. Ruffinus, as a shining rainebow through the cloudes with the beautifull variety of faire coulers, and as a vermillian rose, for his feruent charity, and as a white lilly for his purity, yelding a most pleasing sauour to the Church of God. This blessed Br. Ruffinus, was borne at Assisium, of a very noble family, and nere of kinred to the glorious S. Clare. He was conuerted to God by the examples and documentes of the holy F. S. Francis, he tooke the habitt of the Frere Minors, and was professed for such, as is formerly recorded in the 17. cha. of the first booke and first volume: he kept himselfe a true virgin, & obtained of God a singuler grace of contēplation. He was of a gracious & amiable conuersation among men. As one day he retourned frō prayer, he passed before S. Francis goeing to his cell, who seeing him comming a farre off, demaunded of his cōpanions that were about him, what soule in this world, was in their opinion most pleasing to his diui∣ne maiesty. They very hūbly answeared that they knew not, but it see∣med to thē that his soule was more pleasing to God, thē any other that they knew in the world, by reason of the singuler graces which he had receaued of his diuine maiesty. But S. Francis thus replyed: My Brethrē, I tell you and aduertise you that as for my selfe, I am the most vile and vnworthie seruant that God hath in this world, and he hath reuealed vnto me that the soule of Br. Ruffinus is one of the three most holyest in the world, so that I may securely call him S. euen in this life, sith he hath reuealed vnto me withall, that his soule is canonized in heauen.

Of the ready obedience of Br. Ruffinus.

THE XI. CHAPTER.

THis good Religious B. Ruffinus, was as it were insensible of ex∣teriour thinges, by reason of his continuall exercise of prayer, he had as an other Moyses an vnseemely grace of speech, so that his wordes seemed to be forcibly drawne out of his mouth, and therfore he spake litle. Yet though in that respect he were very vnfitt to preach, S. Francis neuertheles cōmanded him one day to goe to Assisium to preach what the holie Ghost should inspire him: wherin he excusing himselfe, the S. to chastice his disobedience, caused him to goe thither without his capuce, which he ioyful executed & preached to the people. But S. Frācis, to chastice himselfe for so strange a commandement, followed him also without capuce (or as some affirme naked.) And in that manner did end the sermon which Br. Ruffinus had begun, with such cōpunction & ef∣fusion of teares of the people, as if it had bin good friday: as hath bin more amply discoursed in the 30. chapter of the first booke and first volu∣me of this first part; the great obedience of Br. Ruffinus requiring so ad∣mirable an effect, to the spirituall profitt of the people.

How the deuils feared and shunned Br. Ruffinus.

THE XII. CHAPTER.

THis Religious S. was for his great humility and purity so feared* 1.74 of the deuils, that they could not endure his presence, as in di∣uers accidents hath bin experienced, and one time particulerlie when he went a begging in the Cittie of Assisium, meeting many men that led one possessed very strongly bound and tyed towardes S. Francis to be dispossessed, he seeing Br. Ruffinus cryed out very loud and ga∣ue such a straine, that breaking the cordes wherwith he was bound, he escaped and ran from the men that held him, who getting hold of him againe, and much admiring such an vnwounted act, asked him the cau∣se therof, & he answeared, I did it, because that same Br. Ruffinus which asked almose hath by his vertues and prayers so burned me, that I can∣not remaine in this body: which spoken he presently fled and left the poore man deliuered.

The holy Father S. Francis being one time in prayer on the mount Aluerne in a sequestred cell, the deuilles laboured to disquiett him, ca∣sting stones very furiously and making such a noyse, that the mountaine

seemed ready to be ouerthrowne: it chaunced that in the meane time Br.* 1.75 Ruffin. passed that way, who cōming to aske S. F. his benediction, called to him a farre, saying: God be praysed, and incontinētly the deuils making an extreme noyse fled away. S. Francis that had heard the voice of Br. Ruffinus, & had also heard the flight of the deuils, sodenly goeing out of his cell, cryed vnto thē: Yee Proud creatures, stay the cōming of B. Ruf∣finus, that he may chastice you, for he knoweth you very well.

* 1.76 It happened an other time that ten possessed personnes which were abroad in the fieldes, mett there Br. Ruffinus, whome hauing scene they presently fled, and being demaunded of some that passed by why they hastened away, they answeared: by reason of that Br. Ruffinus, by whome weare pressed as grapes in the wine presse.

The thirtenth chapter which should follow here, is inserted before, to better pur∣pose, touching a greatt temptation of Br. Ruffin and how he surmounted the deuils by vertue of the prayer of S. Francis.

THE XIII. CHAPTER.

THis chapter is not conuenient to be placed here, as well becau∣se the subiect therof happened to him before he attayned to such perfection, and therfore this can be no proper place for it, as also because it is amply discoursed in the 45. chapter of the first booke, and first volume of this first part.

Of the death of the glorious Br. Ruffinus, and of the apparition he had a litle before his death.

THE XIV. CHAPTER.

BRother Ruffinus and Br. Leo were both sick att one same time, as we haue formerly said in the last chapter of the life of Br. Ber∣nard. Now as vpon this admirable vision they discoursed with themselues, of the soule of the said Brother Bernard, and that they ca∣me for an other soule. Brother Leo thincking it to be himselfe that should dye, because he felt himselfe very sicke, he arose out of his bedde as well as he could, and went very ioyfully to the bed of Brother Ruffinus, to whome he said: Brother rest in peace for it is the will of God that I now dye to goe to his glory. Brother Ruf∣finus answeared him: Brother you are deceaued, for the vision which you haue had, and the wordes which haue bin spoaken to you, are to be vnderstood of me, & not of you, for our holy Father S. Francis, glorious

as he is, came lately thither, accompanyed with a great nomber of Re∣ligious, who told me I was to passe from this miserable life to the most blessed, in very short time: for earnest pledge wherof, he gaue me a sweet and gracious kisse, through which my mouth and lippes continue full of miraculous sweetnes. And that you may belieue me, come neere & you shall know it. Brother Leo comming neere vnto him, felt such a sweetnesse of that precious odour, that he was fully assured of what Brother Ruffinus had sayd: so the time of his departure drawing on, he called all the Religious of the Couent before him, whome he ani∣mated to the obseruance of their profession and to fraternall charity by most pious and excellent discourses, in the middest of which his soule▪ departed to eternall peace, with that glorious company which expe∣cted him in heauen: and his body was buryed in the Couent of sainct Francis, where were already enterred some other of his disciples and deere companions.

The life of brother Leo.

How Brother Leo was familier companion, Confessour, and Secretary to sainct Francis.

THE XV. CHAPTER.

BRother Leo was Confessour and Secretary to sainct Francis, in which function after he had much profited in the actiue life, by all kinde of vertues and perfections, he was by the diuine gra∣ce brought to the delicious garden of the contemplation and holy con∣uersation of sainct Francis, and in regard that he was singulerly ador∣ned and endued with the vertue of simplicity, the Sainct particulerly affected him, and reioyced much in his familiarity. Sometimes he would call him Brother beast, and simple sheep of God: and intending to decipher a true Frere Minor, he would say that the Religious who had the simplicity and purity of Brother Leo, was really a Frere Mi∣nor. Now as he was almost alwayes companion to sainct Francis, so had he the fauour to see him many times in extasie, & his body lifted vp in the ayre aboue the trees, and then himselfe would fall on the ground in the very place whence the Sainct was eleuated into the aire, and demaund of God mercy in fauour of his Sainct. It was he alone that merited to be companion of the Sainct that Lent, which he kept of sainct Michael Th'archangell, when he receaued the sacred stigmates on the Mount Aluerne: where he was participant of all the merueilous apparitions & reuelations that did precede the seraphichal apparition of

IESVS CHRIST. And he was the first to whome the holy Father she∣wed his sacred stigmates, as to his most deere and cordiall freind, and to the Father of his soule that did daily dresse them, as in many places of his life hath bin very amply discoursed.

Part of the 16. chapter, which followeth in the Spanish text, is placed in the middest of the 11. chapter of the second booke and first volume of this part: because thy are certaine reuelations of sainct Francis which sainct Leo had, the rest is that which followeth.

How it was reuealed to brother Leo, that vnlesse we be assisted of God, we can doe nothing of our selues.

BRother Leo one time in prayer, had a cogitation of presumption, trusting on himselfe and his vertues: And being in this cogita∣tion, there appeared vnto him a hand, and he heard a voice from aboue that said vnto him: Brother Leo, know that without this hand thou canst performe no good thinge. Which Brother Leo hauing heard, entierly enflamed in diuine loue, he arose on his feet, and beholding heauen, he diuers times thus spake with a loud voice: It is true my God, that if thy puissant hand doe not helpe and assist our infirmi∣ty, we can doe nothing of ourselues: much lesse shall we resist our ennemies, and obtaine the meritt of perseuerance in thy loue and seruice.

The 17. chapter is put after the last of the second booke and first volume of this first part, where is related a vision which Brother Leo had, of the vniuersall Iudgement, as being a matter appertaining to the holy Fa∣ther sainct Francis.

How Brother Leo burned the box which Brother Helias Generall of the Order had sett at the Church dore, to gather almose for the fabrique, against the purity of the rule.

THE XVIII. CHAPTER.

BRother Helias, who after the death of sainct Francis for many yeares gouerned the Religion as General, was he that very sump∣tuously builded the Couent of S. Francis att Assisium, where Pope Gregory the ninth layd the first stone: the almose of the people of

Assisium not sufficing for so great an edifice, Brother Helias seeking all meanes possible to find mony for the worck, sett a box att the Church dore with this inscription: The almose for the sabriq••e, which many good Religious hauing seene, and especially Brother Leo, in regard that it was a thing directly against the obseruance of the purity of their rule, being zealous of the Euangelicall Pouertie, they repaired to the venerable Bro∣ther Giles to consult with him, and to aduise together by what meanes they might preuent this inconuenience: who answeared that he dwelt att our Lady of Angels, and therfore though one built a Couent as great as the Citty of Assisium, he would notwithstanding be content to re∣maine wher he was, and that was all his care. But Brother Leo not sa∣tisfied with this answeare, they added: we haue a purpose to burne that box: what think you of it? Brother Giles then with teares of his eyes re∣plyed: If Brother Helias be dead, you may doe so; but if he liue, lett him proceed, for you will hardly endure his persec ution. But Brother Leo and his companions leauing Brother Giles, tooke the box and bur∣ned it, which Brother Helias vnderstanding, and being extremely vexed therwith, he very cruelly disciplined them all: and hauing detayned thē some time in prison, he banished them from Assisium: for which and o∣ther like matters, the Pope put Brother Helias from his Prelature: as we haue formerly related in the life of S. Antony of Padua.

Of certaine miracles, and of the death of the glorious Brother Leo▪

THE XIX. CHAPTER.

WHiles Brother Leo resided att our Lady of Angels, it hap∣pened that a poore woman of Assisium dyed in trauaile of child, whose mother was also a very poore old wid∣doe, who being much afflicted att the death of her daugh∣ter, and not knowing how to bring vp the litle infant that was left vn∣to her, she went to brother Leo for his counsaile, to whome with tea∣res discouering her greife, she moued him to haue compassion of her misery, so that he went and with feruour offred his prayers, demaunding of God assistance for that so desolate poore old womā. His prayer ended,* 1.77 he sayd vnto her: Goe good woman, and putt the child to thy breast, and hope that almighty God will giue thee the milke that he would haue giuen the mother of the child. Though this old woman was much amazed att this speech, yet the infant being present, she obeyed: for she offered her breastes vnto it, which were found very full of milke to relieue the child. And the same continued as long as there was vse for it, and the child attayning to competentage beame a man of the church.

He often recounted that he had bin miraculously nursed by the merit∣tes of Brother Leo.

* 1.78 This seruant of God meeting a yong man in the way, and beholding his countenance, sayd vnto him: thou shalt be one of our Religious: which wordes had such efficacie in his hart, that he could neuer apply himselfe to any thing, till he became a Frere Minor

A woman of Codale, in the vally of Spoletum, hauing an apostu∣me in her brest, which ordinarily yelded forth corruption, and being void of all helpe that might any way releiue her, she repaired to Brother Leo, with great deuotion praying him to make the signe of the crosse one the place greiued: which being done, the apostume vanished, so that no apparance remayned therof.

A yong man being exceedingly afflicted with the falling sicknes and a continuall feauer, did secretly cutt of a peece of the habitt of Bro∣ther Leo, out of the great deuotion he carryed towardes him, which hauing layd on his neck, he was presently cured: but hauing lost it, the said infirmity retourned, yet hauing gotten an other peece, he was perfectly cured againe.

A man of Treuy, being by commandement of the gouernour of Spoletum imprisoned and enchained, he recommended himselfe to the prayers of Brother Leo who was att our Lady of Angels, who appea∣red vnto him about the time of noone, and in presence of all that were there, vnchayned him, then drew him out of prison, and com∣manded him to goe as a Pilgrime to our Lady of Angels; which ha∣uing performed, he there found Brother Leo, att whose feet prostra∣ting himselfe, he thancked him for the great & singuler fauour receaued of him. But he answeared him, that he should only thancke the Virgin Mary, whose feast of her holy purification was celebrated that day. Our lord wrought many other miracles by the merittes of his ser∣uant Brother Leo, to manifest his sanctity to the world, which would be too tedious to be inserted. That holy Father Brother Ruffinus and Brother Angel us by commandement of their generall composed the le∣gend of sainct Francis, which was afterward called the legend of three companions, wherof the most worthy and remarckable hauing bin ex∣tracted and put in other histories of sainct Francis, the same was after∣wardy lost. Brother Leo att length hauing in vertue and sanctity accom∣plished his dayes, he left the desert of the world, and retired to his celestiall contry. He was enterred att Assisium, in the Church of S. Francis.

The life of Brother Siluester.

Of the conuersation, merittes and death of Br. Syluester.

THE XX. CHAPTER.

THe good Father Br. Siluester, was the first preist that entred into the Religion of S. Francis. In the first booke and first vo∣lume of this first part we haue sett downe his conuersion, and how he became a Frere Minor. This was his eleuenth disciple, who so encreased and profited in the vertue of sanctity, that he discoursed and conuersed with God, as ordinarily one freind doth with an other: which S. Francis often experienced, and diuers times gaue testimony therof, as when he reuealed vnto him that the will of God was they should apply themselues to preaching: And also when S. Francis commanded him to chase the deuils out of the citty of Arezzo, which is amply discoursed in the fift and sixt chapters of the first booke of this first part. Now this holy seruant of God, after he had perfectly serued his maiesty many yeares, reposed in peace, and was buryed att Assisium in the Church of S. Francis, with his other companions.

The life of Brother Macie.

Of the holy conuersation and obedience of Br. Macie.

THE XXI. CHAPTER.

BRother Macie of Marignan, was very prudent, and well borne, God gaue him the talent of commendable speech, especially whē he discoursed of spirituall thinges, and therfore S. Francis often had him in company, that they who came to see and visitt him, might be so well entertayned by the delightfulnesse of his discourse, that they should not trouble him in his prayer. Now the holy Father S. Francis, as a discreet pastour that continually watcheth ouer his flock, conside∣ring that Br. Macie dayly encreased in vertue, to the end that no vanity should cause him to fall from the hight of his prudence, he sought to ground him well on the firme and secure foundation of humilitie; whe∣refore he one day in presence of the other Religious said 〈◊◊〉〈◊◊〉 Bro∣ther, these your companions here, haue obtayned of God the grace of prayer and contemplation, and you haue receaued the grace of discourse: and therfore you are most fitt to entertaine those without the gate that

come to visitt vs. Therfore I am resolued that your Brethren here shall all apply themselues to contemplation, and that you shall haue care of the gate, of the kitchen, and of begging: so that no other Religious shal∣be troubled with any temporall care. When the Brethren shall eat in the refectory, you shalbe without the do••e, that strangers may be entertai∣ned by your good speeches, before they ring, so that it may be no trou∣ble to them to expect: all this shall you performe by the merittes of holy obedience. Br. Macie very ioyfully accepted all, and for a time exercised it, till the other Religious hauing knowne the vertue he had in prayer, and the other partes of his perfection, they obtayned of S. Francis, who also knewe him ••ight well, that all the offices which he had might be equally diuided among them.

The 22. chapter, is placed after the 100. of the first booke of this present part, because it is a matter particulerlie appertayning to Sainct Francis: it is an exercise of mortification performed by Brother Macie.

How Br. Macie obtained of God the vertue of humilitie.

THE XXIII. CHAPTER.

BRother Leo entring one day into spirituall discourses with Br. Macie, and some other Religious, among other thinges he said: I know a worthy seruant of God (meaning S. Francis) that hath obtayned many graces of his diuine maiesty, as well in the actiue as con∣templatiue life, and with his graces, he hath so profound a humility, that he thincketh there is not in the world so great a sinner as himselfe. This humility maketh him merueilously to encrease in sanctity, and so confirmeth him in the grace of God, that whiles he shall haue the sa∣me for his roote, which he hath already engrafted in God, it is impos∣sible for him to fall. As Brother Leo thus discoursed of humilitie▪ Brother Macie that gaue attentiue eare vnto him, became so affected to this vertue so gratefull to God, that he went to his prayer and ha∣uing lifted his eyes towardes heauen, he vowed to almighty God that he would neuer take ioy of this world, till he knew and felt in his soule, that God had giuen him this vertue of humility: and so by sighes and teares he afflicted himselfe before almightie God, and seeming to himselfe that he iustly deserued hell, if he did not ob∣taine this grace and vertue, wherby that worthy freind of God which was full of all perfection, reputed himselfe inferiour to all creatures, and persisting continually in this griefe, obseruing the vow which he had made, and perseuering in his petition vnto God, sacrificing

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himselfe by abstinences, disciplines and teares, he deserued att lengh•• as he went one day alone to pray on the mountaine, to heare a voice from heauen that twice called him by his name. Wherefore he knowing the voice of God, presently answeared: Lord here I am: and then God said vnto him: What wilt thou giue me, if I giue thee the vertue of humility, which with so great instance thou hast demaunded of me? Br. Macie then answeared: My God I will giue thee all that I haue to my very eyes: But God answeared: keep thy eyes: I will giue three gratis a gift of what thou hast demaunded. And from that ho∣wer Br. Macie had entier possession of the humility which he had so much desired, together with such a diuine light, that he liued almost al∣wayes in a continuall spirituall ioy, as if himselfe had no longer liued, but IESVS CHRIST only in him.

How Br. Macie desired to obtaine of God, to loue his ennemies as his deerest friendes.

THE XXIV. CHAPTER.

BVt this ioy continued not long, as it happeneth of the waters of God, the thirst wherof augmenth the more by drincking therof: for after he had receaued this grace he became more sorrowfull then before, by reason of the vehement desire he had to obtayne a grea∣ter: which the other Religious perceauing, they one day called him and sayed▪ Tell vs Br. Macie, are we cause of thy sorrow? or what straunge thing is happened? we were wont to see thee exceeding ioyfull, and with a gracious and smiling contenance, but now we see thee very me∣lancholy and much troubled. Br. Macie answeared them: My deere bre∣thren you doe not cause or procure me any heauinesse; but I will tell you whence it proceedeth. You must know, that some dayes past I haue laboured to obtaine of almighty God the precious vertue of holy humility, by meane wherof I thinck to acknowledge my selfe the most vile and greatest sinner in the world, as in deed I am. And because my humane reason (in respect of its pride) could not conceaue that the man which is day and night exercised in wachinges, abstinēces, prayers, and other practises of vertue, doth not esteeme himselfe much better then him who is daily employed in speaking ill, or liuing idly, or brutishly, without obseruing his promised vowes: att length God, of his mercy hath graunted me this humility, which by any spirituall ex∣ercise, by prayer, or whatsoeuer other meritt can neuer be obtay∣ned. Know yee then, that the cause of my sorrow is, that I can∣not arriue to this degree: if any one should cutt off my handes and

feet, and crush out my eyes, though I should pardon him and doe him all the seruices I could deuise: I should not yet with so good a will loue him as before. This is that which I demaund of my God, for the hight and perfection of the grace which he hath graunted me: and then shall my soule be entierly ioyfull and content, as I hope, being conformable vnto his will, he will afford me the same.

All this is spoaken to lett you vnderstand, what were the cogitatiōs, and what the desires of the first Fathers of the Order of S. Francis, what were their gold, their siluer, theirtichesse, and their treasures, such we∣re their practises and negotiations, to witt, to learne only the meane to obtaine the perfection of vertues, which are the merchandise wher∣with is purchaced the kingdome of heauen, and are the precious sto∣nes which the wise and spirituall merchant should seeke: and the trea∣sure for purchase wherof he should not only sell all he hath in the world, but euen the desires of whatsoeuer he may haue: as also all tem∣porall tast and selfe will, eating, drincking, and sleeping; and by meane of very strict abstinence, of mortifications, watchinges, teares, and prayers they obtayned of God the vertues which they demaunded: and hauing obtayned them, doe possesse and conserue them to the great glo∣ry of God, to the profitt of their soules, and to the exceeding edifica∣tion of their neighbour.

Of the counsaile which Br. Macie gaue to a murmurer, to correct his fault.

THE XXV. CHAPTER.

THere was a very deuout man that ordinarily frequēted the Co∣uent of the Frere Minors of Cybotoly neere Perusia, and dis∣coursing with the Religious, he alwayes murmured att the sinnes of his neighbours, committed in his Citty. Br. Macie hauing of∣ten times heard him, could no longer endure him: for hauing formerly forborne him in respect of the presence of the Guardian, att length he drew him a part and sayd. My sonne I beseech you take the consaile that I giue you, as from one of yeares. Haue alwayes before your eyes and in your mouth the life of the holy and vertuous, and alwayes speake of their good conditions: for, doeing so, if thou be euill, thou wilt beco∣me good: and if thou be good, thou wilt therby become better. But be not delighted, yea shunne with all possible care, to speake or heare spoa∣ken of the sinnes and defectes of your neighbour: for att length, of good you will become euill, and of bad farre worse, and will doe the same you heard spoaken of them. These pious wordes did not a litle profitt this miserable man, in regard that Brother Macie had such

a grace of deliuery, that whatsoeuer he spake was to each one gratefully accepted, and imprinted in the hearer. Wherfore S. Francis describing a perfect Frere Minor, among other conditions, he must haue, (would he say) the religious and good conceite, the naturall science, and spiri∣tuall eloquence of Brother Macie.

Of the prayer of Brother Macie, and of his holy death.

THE XXVI. CHAPTER.

BRother Macie was a Religious exceedingly addicted to prayer▪ yea more then any other, shedding therin day and night abon∣dance of teares, as to al his Brethrē was most manifest. He did eat only once a day, which was towardes the euening, the night being come he tooke his rest, about midinght he arose, and continued in prayer till day, in which the other Religious heard him often to repeat these wor∣des: My Lord IESVS CHRIST giue me if thou please, true contrition of my sinnes, and giue me grace to amende, and to satisfie thee according to thy holy will: which wordes he neuer ceassed to repeat, till he ba∣thed and dissolued in teares: in the morning hauing heard masse, he rety∣red into his cell, and singing with a very deuout tune, would say: My Lord IESV CHRIST, permitt me I beseech thee, to feare thee, and to loue thee with all my hart: then falling to prayer he was heard of∣ten to repeat, vh, vh, vh with a contented, ioyfull, and feruent voice. In his contemplation, his countenance was alwayes very pleasing and ioyfull. Brother Iames of Falerone, a Religious of exceeding piety, demaunding of him one day, because he had often seene and heard him in this spirituall ioy to vtter those wordes without chaunge, why he did not varifie his tune; he redily answeared: because finding all good and contentment in one thing, it is not needfull to change the tune. Thus this holy Father, replenished with many graces and merittes, passed from this temporall life to the celestiall and eternall, and was buryed in the Church of sainct Francis att Assisium, where were his o∣ther companions: some are of opinion that his body lyeth att Mur in the Marquisat of Ancona.

The liues of the holy Brethren, Brother Zacharie, and Brother Walter.

How Brother Zacharie and Brother Walter, were by commandement of the holly Father sainct Francis sent into Portugall, and of the first Monaste∣ry they founded there.

THE XXVII. CHAPTER.

BRother Zacharie and Brother Walter were sent by the holy F. S. Francis with some other Religious, into Portugall, there, by their preachinges and good examples to conuert sinners to penance, where being arriued, they were ill treated and entertained, as well be∣cause they were strangers, as for the nouelty of their habitt: theire de∣fect of the Spanish tongue, was cause that they were not gratefully he∣ard, and that they did not willingly discourse, and hauing no letters or patentes of the approbation of their rule and profession, they could no where be receaued, for the Portugals feared that they might be some heretikes of Italy, where then were many: so that these good Religi∣ous were constrayned to repaire vnto the queene Vraca, the wife of Al∣fonsus the second, to whome they recounted their persecution, and prayed her to bestow on them some litle church or chappel, where they might securely remaine, and celebrate the diuine seruice. This queene hauing graciously entertayned them, she curiously enformed her selfe of their life, estate, and rule, and the cause of their comming into Portu∣gall, and resting at length sufficiently assured that they were the true ser∣uantes of IESVS CHRIST, and professours of the obseruation of the Euangelicall life, she procured for them of the king a litle place nere vn∣to the Citty of Conimbria, among the hermitages there, and also permis∣sion to goe to Lisbone and to the cittye of Guimaranes, where the re∣putation of their sanctity being spred, came euen to the Princes Saucia, sister to the said king Alfonsus, a very deuoute lady, and enclined to all* 1.79 vertues, who had cōsecrated her virginity to IESVS CHRIST, & dwelt in the Citty of Alenquer. She exceedingly desiring to see and know the∣se Frere Minors, which were so much spoaken of sent for thē, and hauing heard thē discourse of God, and obserued & remarked their spirit & ver∣tue, would not permitt them to depart from her, but lodged them in her owne pallace, and assigned them a Church neere to the water where there were many poore celles, such as they required: and there did they remayne with out desire of any other, or consent to haue them bettered they being proper to the true life of these perfect poore of our Lord, the first founder of the sacred Religion of S. Francis. The place which these first Religious possessed, is now the Church of saincte Catherine, att the foot of the Citty of Alenquer, as is found recorded.

Of the sanctity and miracles of Brother Zachary, who was the first Guardian of the Couent of Alenquer, and of his death.

THE XXVIII. CHAPTER.

THe said Monastery being thus founded with exceeding pouer∣ty and sanctity, by the vertue and exemplar life of the sayd disciples of the glorious Father sainct Francis, and namely of Brother Zachary, as being the most notable in all vertues. This holy Father zealous towardes God in worckes of charity, in watchinges and prayers, did often offer his prayers before a Crucifix, which was after in the Chapiter of the said Couent of Alenquer till the yeare 1414. by which our Lord aduertised him of many thinges, as well concer∣ning his owne as his neighbours welfare. The consolation and spiri∣tuall ioy which he receaued of this image was such, as he could not leaue* 1.80 it but with great greife. Brother Zacharie being Guardian, it one day happened that there were but two loaues of bread in al the Couent: the hower of refection being come, he enioyned all the brethren to prayer, then commanded them to sitt downe att table, and the sayd loaues to be portioned among all the Religious, and att the same instant there appeared an Angell att their gate, in forme of a beau∣tifull yong man, who brought them as many loaues as there were persons in the Monastery, his grace and beauty was such as could be imagined. He calling for the Guardian gaue it vnto him, who with the other Religious knowing this present to come to them from the hand of God, who hauing care of all his creatures, neuer forget∣teth his true poore, they gaue him thanckes for it: Many kept of this bread as a holy relique: but namely the Princesse Saucia who would haue her part therof. Preaching on a time with great zeale of the faith of IESVS CHRIST and of the saluation of soules, one that was incredulous being partly contrite and conuer∣ted by his sermon, would afterwardes confesse vnto him, but by all the industry the good Father could deuise, he could not rid him of his doubtes touching the Blessed sacrament of the Eucharist. Art* 1.81 length hauing an exceeding desire to saue his soule, he sayd vnto him: Sith thou canst not be cured by the wordes of God, come a∣gaine to morrow in the morning, with the greatest deuotion thou canst, and perhappes it will please our Lord IESVS CHRIST, to illuminate and confirme thee by his diuine presence: and so dis∣missing him, and that day ended, the Sainct spent all that night in de∣uotion, praying God to voutsafe to illuminate and confirme this poo∣re

man in the holy faith. The next morning, he celebrated masse, this man being present with great deuotion, but the wordes of consecra∣tion being vttered, he saw the sacred host conuerted into flesh, and so continuyng till the Preist was ready to communicate: and then he saw it retourne to the forme of an host as before the consecration. This admirable vision entierly cleered his soule of all doubtes he had, and fully confirmed him in the Catholike faith. This glorious Fa∣ther* 1.82 att length yelding vp his soule, it ascended to heauen, and his body was buryed on the right side of the crosse of the Church of the said Couent in Alenquer, with his other companions and the holy disciples of the glorious Father sainct Francis. The inhabitants of Alenquer att this present take the earth of that sepulcher, and with great reuerence apply it to the sicke, who therby recouer their health.

Of a Religious that was disciple to sainct Francis, in the Couent of Alenquer.

THE XXIX. CHAPTER.

AMong all the Religious that were sent by the holy Father saint Francis to the said Couent of Alenquer, there was one ve∣ry deuout and solitary, that, flying especially all conuersa∣tion and discourses with women, spent almost all his time in pray∣er. Now it happened that one of the ladyes of the Princes Saucia, called Mary Gracia, noting this Religious to be so spirituall, began to haue perticuler deuotion vnto him; and therfore she desired to haue some conference witht him. But this holy Religious refusig all acquaintance and speech with any women, shunned her with all endeauour. Neuertheles it once happened that the Lady and the Religi∣ous in such sort met each with other, that the Religious could not with∣out discurtesie auoyd to speake vnto her: for she much vrged him therto: but he sayd vnto her: Madame, I beseech you before I spake vnto you, cause to be brought hither some straw with fier; which hauing don, he willed her to putt the straw & the fier together, the lady hauing so dō the* 1.83 straw presētly burned, the Religious then sayd vnto her: Madame, what issue you haue seene the straw to haue with the fier, the like, belieue me hath the seruant of God with a woman speaking with her without necessity. Whereat this lady was so shamefully amazed, that lea∣uing this good Religious, she neuer more insinuated herselfe by her curious deuotion to trouble him. Wherfore as this holy Re∣ligious perseuered in vertues, so att the end of his life, his dead

body was endowed with such a beauty and splendour, that all the Re∣ligious both admired and reioyced exceedingly, therby hauing more perfect assurance of his sanctity. Att the instant of his death, S. Antony of Padua, who then was Canon Reguler in the monastery of S. Crosse in Conimbria, celebrating the masse, saw in spirit the soule of this Re∣ligious mount into the aire, and gloriously to ascend into Paradise; ha∣uing first passed Purgatory, as a bird that flyeth swiftly.

Of the life, sanctity, death and miracles of Br. Walter, and of the ancient custome of Portugall, to record matters that happened, by the yeares of Augustus Caesar.

THE XXX. CHAPTER.

THe vertue and sanctity of Br. Walter, disciple of S. Francis are yet of great fame, he hauing so piously and exemplarly liued, that in a short time he drew al the neighbour contrye to be frien∣des to his Order; he also conuerted them from many vices and sinnes wherto the inhabitantes therof were much enclined and addicted, and exercised them in vertues. It is sayd that this holy Father being dead and enterred, there issued out of his tombe an oyle of such vertue as it cured many diseases, and perseuered till his body was transported to the great Couent neere to the said citty. The day of his death, which was the se∣cond of August, was a long time festiually solemnised; and in regard of the great concourse of people that from euery where repayred thither, to honour and reuerence the holy reliques, there was kept a generall faire. A long time after, the Frere Minors hauing built their Couent* 1.84 very neere the citty, the Canons resolued to steale from them this holy body: but though to this purpose they came thither with a great nom∣ber of men, and afterwardes with strength of oxen to draw away the tombe of the sayd S. entier: neuertheles they could not so much as lift vp the reliques alone out of the tombe, by what soeuer forcible endea∣uour, nor much lesse remoue the tombe from his place, notwithstanding the force of the oxen: so that att length perceauing the miracle, and that neither the will of God, nor of the S. was, that they should committ this theft, they full of shame and confusion departed, yet for this respect they had the S. in greater reuerence, though they went away much dis∣contented. The Religious hauing the next morning vnderstood all the matter, they went to the tombe, whence, without any impediment they tooke the sacred reliques, and carryed them to their new Couent: and they that did accompany them did exceedinglie admire to see, that assoone as they put their hādes into the tombe to seeke for the reliques,

they tooke them out without any difficulty, which so many men and oxen together could not doe before. Thus was this holy body placed in the Church of S. Frācis att Guimarames, where it is exceedingly reuerē∣ced of the inhabitantes, who in their sicknesse and necessities accustome to recommend themselues vnto him, and of deuotion to take of the earth of his sepulcher: they haue also great experience of his merittes with God, by the fauours and graces which they daily by his intercessiō receaue of his diuine maiesty. The three first monasteries of the Frere* 1.85 Minors in the kingdome of Portugall, were those of Lisbone, of Guima∣rames, and of Alenquer, two of the which were transported to the citty of Guimarames, as hath bin sayd, and euen the Oratory of Alenquer, as well in regard itt stood in an euill ayre, as for the deuotion of the Prin∣cesse Saucia, was alss chaunged and accommodated in the Pallace where her selfe dwelt, vpon the Mount nere vnto the Citty, and the third which is att Lisbone, is not so neere the Citty as the others. There is nothing found in the ancient Chronicles, touching the first Religious of this monastery, but there is an epitaph in the first cloyster of the sayd Couent of S. Francis att Lisbone, wherby appeareth when this mona∣stery, of litle and humble as it was in the beginning, was made so sump∣tuous as it is: for the writing and inscription of the epitaph is such: In the honour of the soueraine Monarch, of the glorions Virgin Mary, and of the glorious paranymph Gabriel tharchangel: Iohn Moguephi, Secre∣tary & treasuror of the noble kinge of Portugall, hath erected thīs Cloi∣ster, this church, and this Chapter; his soule rest in peace. This epitaph was written the yeare 1310. out of which nomber taking thirthy eight yeares, which the Emperour Augustus regned then from the incarnatiō of our Redeemer IESVS CHRIST, (for the Portugals then counted, as* 1.86 a long time after by the yeares of Augustus) would remayne 1272. from the Natiuity of our Sauiour IESVS CHRIST. He that will read this e∣pitaph shal finde it at the discent of the staires that goe frō the gate of the Couent to the Cloister on the left hād. It is sayd that the Church was built by the people of Lisbone, in which time was also one of the first monasteryes of the Frere Minors in Portugall, called S. Antony neere vn∣to thē Citty of Conimbria, wherin the glorious S. Antony of Lisbone denominated of Padua, tooke the habitt and there resided some time, till he departed with intention to gett martyrdome. But it is not iustified wherfore the Religious approched so neere to the Citty, where to this presēt they haue a great Couēt; but it is the foundation of a chappell cal∣led S. Antony, which the Citty in honour of him erected. Neere vnto it there was a very litle cell of earth, whervnto the people had great deuo∣tiō, because it was sayd that S. Antony had formerly dwelt therin, but it was ruinated to build in that place the Monastery of the Frere Minors,

of the Prouince of la Pieté in inuocation of sainct Antony. This place where the sayd cell was, is yet to this present the Chap∣ter.

The life of Brother Angelus of Pisa, a Religious of worthy sanctitie.

Now Brother Angelus of Pisa, was sent with Brother Albert of Pisa also by the Father S. Francis into England, and of the ill entertainement they re∣ceiued of a Priour of S. Benets Order.

THE XXXI. CHAPTER.

BRother Angelus of Pisa was a Religious of worthie sanctity, who hauing founded the monastery of Pisa where he was Guar∣dian, and as other affirme, after he had began the Couent att Patis, was by the holy Father sainct Francis in the generall diuision made the yeare 1219. sent into England, and with him went Brother Albert of Pisa, who afterwardes was Generall, and some other Religious giuen him for companions, by their doctrine & good examples to edifie soules in IESVS CHRIST; and also there to found monasteries of Frere Minors. The third of May then these good Religious arriued in Englād, and went to Canterbury, where they were cuteously entertayned by the Dominicans who had already a monastery there; thence they went farther to haue speech with the king, who was a very good Catholike, and fauoured all vertuous dessignes, and therfore they proceeded on to∣wardes Oxford, and in the way they came to a Monastery of Religious of sainct Benedict before Arabud, scituat in the middest of a great mo∣untaine, betweene Oxford and London, the night and aboun∣dance of raine preuenting them of trauilling further, and being with∣all cold, and hauing nothing to eat, they there demaunded of tho∣se Religious for the loue of God entertainement for that night, as well in regard of their wearines, as of the raine and cold that hin∣dred their farther trauell. The Porter seeing these men clothed in vnusuall attire and to speake a strange language, presently iud∣ged them to be sycophants and sporting companions to gett their commons, and therfore instantly aduertised the Priour of them; who was discoursing with his Relligious, among whome were the Sacristine, the Steward, and a yong Religious. He commanded the Porther to bring them in, with intention to recreat himselfe in seeing them play some sportes or trickes to content his Religi∣ous. The Frere Minors comming before them, were willed to shew some passetime to the company. Whereto they very humbly answea∣red

that they were not Players or sportmakers, but Religious profes∣sours of the gospell: The Priour moued with this answeare, belie∣uing them to be indeed Ieasters, commanded them with many moc∣keries and dirisions to be incontinently and rudely thrust out of the dores. But the yong Religious man perceauing the proud commande∣ment of the Priour, hauing great compassion of those poore barefoot and halfe naked creatures, so entreated the Porter, that he persuaded him for the loue of God to permitt the poore strangers to enter in, when the Priour should be retired, and to lodge them secretly in straw in the stable: which he did, and that Religious carryed them bread and beere: and so recommending himselfe to their prayers, he retourned to his cell.

How the said Priour was seuerily punished of God, and also the o∣ther two Religious that were with him, for the discurtisie vsed towardes his seruantes.

THE XXXII. CHAPTER.

THe same night the yong Religious that had done that cha∣rity to the poore Frere Minors sleeping, saw in a dreame, IESVS CHRIST sitting on a merueillous throne, who calling them all to iudgement, sayd with a terrible voice: Bring forth the Priour and the Religious of this place, and they being instantly presented vnto him, there came on the other side a contemptible poore man, cloathed as the Religious that were thrust out of the said Couent, who complayningly with a loud voice and great feruour said to IESVS CHRIST. Most iust iudge, he bloud of the Frere Minors cryeth before thy diuine Maiesty, which this night hath bin shed by these Religious, that would not afford them lodgeing and refection in such necessitie and extreme perill: these poore Frere Minors hauing left all thy had for thy loue and goe∣ing into England expresly to procure the saluation of soules redeemed by thy precious bloud, denying them that which they would haue giuē them if they had bin parasites and sportmakers. IESVS CHRIST then with a terrible voice sayd to the Priour: Of what Order art thou? OfS. Benedict, answeared he: IESVS CHRIST tourning towardes S. Benett, asked him if it were true, that he was one of his Religious: the Sainct answeared: Lord this is a destroyer of my religion, as are also his companions, for my rule commandeth that the Abbots ta∣ble be common to straungers in necessitie, and these haue alwayes denyed thinges necessary to the poore. IESVS CHRIST

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then condemned to death the Priour, the Stewerd, and the Sacristine▪ and then he tourned to the Religious that had this vision, and had bin benefactour to the Frere Minors, and sayd: And thou, of what Order art thou? he quaking and trembling for feare to heare sentence against him∣selfe, hauing seene S. Benett aduerse to his Religious, answeared: Lord, I am of the Order of this thy poore seruant (meaning S. Francis) of who∣me IESVS CHRIST demaunded if it were true that this Reli∣gious was of his Order: he answeared that he was, and that he had alre∣dy admitted him: and then very graciously embraced him, and therwith he awaked vtterly amazed and trembling att this fearfull vision. And ari∣sing from his bed, he presently went to the cell of his Priour to relate him all: and entring in, he found him strangled in his bed, hauing so de∣formed & hideous a face, as procured a horrour to the beholders. Whe••∣att this yong Religious being vtterly terrified cryed out and ran to the celles of the other companions of the Priour, whome he found also strangled with the same fearfull aspect. This made him almost besides himselfe with care to find out the Frere Minors. But the porter had dis∣missed them for feare of the Priour, so that this yong Religious sought out his Abbot, to whome he recounted this chasticement inflicted by God on his Religious, which was instantly diuulged throughout all that contry, where this yong Religious was the fist that became a Frere Minour: and Br. Angelus and his companions were with great charity receaued by the king of England into the citty of Oxford.

How Br. Angelus caused Couents to be builded att Oxford and other where: of his humilitie, and of his death.

THE XXXIII. CHAPTER.

THe kink presently appointed them a place neere the walles of the citty, and not farre from his pallace, there to build them a Couent, permitting them to breake the said wall for the better commodity of their building: He also permitted them to shutt vp a street that went from the same place to S. Fredesmond, that they might be the more retired, leauing only one gate for the king to enter att his pleasure. Now the fruit that these Religious wrought there, was such, that not only the great and notorious sinners, recalled themselues: but euen many gentlemen were conuerted and left the world, to follow that Apostolique life which those Frere Minors professed, among who∣me one was Don. Ridolfo a Bishop, who in a vision seeing S. Francis with his companions on the right side of our Lord, soueraigne Iudge, to iudge men, he forsooke his bishopprick and the world, by permissiō

of Pope Gregorie the ninth; and became a Frere Minor: as also did an Abbot, who together tooke the habitt and liued in Religion with such humility, that they gaue euident demonstration to be true contemners of worldly dignities. When their monastery was builded they carryed on their backes, stones, lime, & whatsoeuer was needfull to the worck∣men. This first prouinciall of England hauing admitted into the Order many yong men, he erected and constituted a place of study, that the Bre∣thren profiting in learning, might also in time benefitt in the gayning of soules: and to that end he prayed master Robert of Osse, Doctour in di∣uinity to assist in gouernmēt of the schoole of the Religious; which the Doctour with great deuotion accorded vnto, and offered to direct & go∣uerue them till they had a Religious that could read vnto them. But Br. Angelus retourning one day frō visiting some other monasteries which he had erected in the same Prouince, he thought good to examine the progresse of these yong Religious in their study, and hearing them dis∣pute of curious and friuolous questions, he began to cry out: O misera∣ble wretch that I am what haue I done? sith the simple and idiotes are rauished in God, and these my Religious with their learning call in que∣stion, if there be a God: And att the very hower dissolued and discon∣tinued the study, being of opinion that it hindered the repose of the spiritt.

This holy Religious was endued with a profound humility, which made him very gratefull to God and men: It is recorded of him that he would neuer accept the Order of Priesthood till he was constrayned by a Generall Chapter: Att length the day after the feast of S. Gregory, the Pope, he yelded his spiritt vnto God. After his death he wrought many miracles, as he had done also in his life time. He was buryed in the Co∣uent of the Frere Minors in the citty of Oxforde, in a coffin of wood, to place him afterward in some honorable sepulcher. Certaine yeares after the people made him a sepulcher of marble, into which attempting to put him, they found in his coffin a liquor like vnto oyle sauouring as baulme; which was his very flesh in that sort melted and dissolued: his precious bones did swimme on the said oyle. The Religious hauing in∣consideratly handled the said coffin, thincking to remoue it, the botto∣me fell to the ground, and that precious liquour ran out with all, yel∣ding to those present so delicious a sauour, that it gaue them all comfort and consolation: and so his bones rested in the new sepulcher, and the sayd oyle was withall care possible gathered vp: and therwith were cu∣red many infirmities.

Of the glorious Br. Ambrosse of Massa.

Of the conuersion and sanctity of the blessed Br. Ambrose.

THE XXXIV. CHAPTER.

BRother Ambrose was from his birth so beloued of the diuine maiestie, that albeit he conuersed among worldly men euen to his complet age, yet was he by a speciall grace of God al∣wayes preserued from vices and sinnes: but being by his eternall maiesty induced to shunne the snares of the deuill, hauing, for the loue of IESVS CHRIST giuen all he had to the poore, he in the time of Sainct Francis became a Frere Minor; and hauing obtayned of God the grace of contemplation and Euangelicall per∣fection, he withall his iudustry laboured, that the same might not* 1.87 proue vaine and fruitlesse in him. He therfore much exercised him∣selfe in the vertue of holy obedience, which is more pleasing to God then sacrifices. In the most violent and extremest cold, being al∣most naked, he trauelled for the necessities of the Religious, he continuallie employed himselfe in prayer, dailie examining his cons∣cience, for the most part his reliefe was only bread and water with abondance of teares, and by such like abstinence, he mortified the concupiscences of his flesh, to be able with more puritie to offer vp his soule in sacrifice vnto God. He was exceeding compas∣sionate vnto afflicted personnes, and with alacrity serued the sicke, not only Religious, but the seculer also; If there wanted phisike he demaunded it for the loue of God, as also all other thinges necessarie: he was very humble, and therfore desirously laboured in the kitchen, washed the dishes, swept the house, and very willingly busied himselfe in all other offices of humility. If by any word or act he had giuen occasion of troubles to any one, he would presently put a cord about his owne neck and so goe aske him pardon, though he endured iniuryes done to himselfe as patiently as if no such thinge had bin: he liued fifteene yeares in such and the like exercises of vertue; and afterwardes in his death and since, God hath discouered how gratefull the life of this his seruant was vnto him: before his last sicknes he reuealed the day of his death and the place, which he declared to one of his compa∣nions. He trauelled to Ciuitadochia, where being arriued, he fell sick, and few dayes after the terme of his life being exspired, one night att mattins he shewed such an extraordinary ioyfull face, as if he had some vision, that made him euen exteriourly to re∣ioyce.

Wherfore the Religious that attended him, demaunded if he had seene any Angell of heauen, or the holy Father Sainct Fran∣cis, he answeared that he had not seene the holy Father S. Francis, but of the Angel he sayd nothing. Being in those ioyes, he aduerti∣sed his companions of the death of one deuoted vnto him which was reuealed vnto him, saying that William was already departed out of this world vnto almighty God, and that himselfe should follow him the same day betweene none and euensonge, which came to pas∣se: for att the time foretold this holy Religious Ambrose yelded his sou∣le into the handes of his Creatour.

Of many muracles wrought by this glorious S. Ambrose.

THE XXXV. CHAPTER.

THe nomber of miracles, by which our Lord would approue the life and sanctity of his seruant, Brother Ambrose; was such, that Pope Gregory the ninth by an Apostolicall breuie commanded the Bishop of Ciuitadochia, and the Priour of S. Iohn of the Order of S. Augustin to meet, and to examine the life and miracles of the S. and hauing perused them to approue them for autenticall. This Briefe was giuen att the Palace of Lateran, the 13. yeare of his Popedome, by vertue wherof the said Prelates hauing made a most dilligent search, they found that fourteene lame persons had by the merittes of this seruant of God bin cured, as also foure deliuered of the falling sicknesse, one dispossessed in his life time, and two after his death, six cured of mortall impostumes, and one of a fistula. He restored hearing to one that was deafe, four men were cured of seue∣rall diseases, a woman of the bloudie flux, and an other whose child had bin foure monethes dead in her wombe: he restored sight to foure that were blind, and finally raysed many from death. The said Prelates tooke notice of these and many other miracles: but the death of the Pope peruerted his inscription in the catalogue of the SS. in the Church militant, though he were recorded in heauen, where he raigneth with IESVS CHRIST in his Church triumphant, making supplication to his diuine maiesty, for those that in their necessities haue recourse vnto him.

Of the life of Br. Iuniperus, disciple of S. Francis.

Of the exemplare humilitie and singuler patience of Brother Iuniperus.

THE XXXVI. CHAPTER.

BRother Iuniperus was one of the first and most perfect disciples of S. Francis: for he was so grounded in the firme and assured fo∣undations of humility, patience, contempt of the world and of himselfe, that no tormenting temptations of the deuill, nor persecu∣tion of the world could in any sort remoue or desioyne him from his estate of perfection, There was neuer any that saw him troubled or disquieted, so couragiously did he support all iniuryes of wordes or actions: Which brought him to such misprise of himselfe, that many seeing him in such poore apparance and so ill treated, not knowing his perfection, esteemed him for a foole and sencelesse: But S. Francis that knew him right well, reputing him in the nomber of the perfect, sayd, that he should be a good and true Frere Minor, that attayned the misprise of the world and of himselfe, so far foorth as had done Brother Iuniperus: and oftentimes considering his simplicities, the contempt of himselfe, and patience in reprehensions giuen him, he would say to the Religious present: My Brethren, I desire, and would to God I had a great forrest full of such Iunipers. This worthy seruant of IESVS CHRIST oftentimes found new occasions for exercise of his patience to be misprised and reproached, yet without offending God, neuer shun∣ning to be reputed a foole: as when he one time entred into the citty of Viterbium, hauing made a fardell of his habitt bound vp with his cord which he carryed on his shoulders and so went into the marckett place, where the children seeing him almost naked, vsed him as a foole, reuiled him with wordes, cast stones att him, and berayed him with filth. Af∣ter he had left these that thus tormented him, he went to the Co∣uent, where the Religious seeing him in such pittifull estate, and vn∣derstanding by him wherefore he had bin so handled, they were much scandalized att what he had don, and tooke it in very ill part, bitterly re∣prehending him for it: some told him he deserued to be cudgelled, o∣thers, to be imprisonned, others, to be hanged, for the great scandall he had giuen to the people: but he accepted all these indignities with a very contented and ioyfull countenance, as matter much desired of him: and in signification of the interiour contentment he conceaued, he tooke the fore part of his habitt, and beholding those Religious that were most offended with his fact, and rebuked him for it, sayd vnto thē, My freindes, fill this I pray you with these iewels: doe so, feare not, for I receaue them as precious stones and iewels that cannot be sufficiently

esteemed. So called he the affrontes and iniuries done vnto him precious stones and of notable value with God.

An other time being in the citty of Spoletum, he vnderstood that the∣re was a feast to be solemnised att Assisium, whither would repaire from most parts of the world; & nott minding too loose the gaine he hoped to make there, he determined to goe to the feast in the fashion aforesaid, and being in the citty, he went, expresly to be seene and the more to be mesprised of the people, into the principall streetes: which was presently related to his Brethren, as he well expected. Wherfore be∣ing come to the monastery, they all chardged him with notable iniuryes, calling him foole, and worthy to be layd in irons, for dishonouring their house and Religion: all concluding that he deserued a great pe∣nance: Wherevpon, the Guardian, hauing before all the company gi∣uen him a rough and rude chapter, sayd vnto him: O miserable wretch! what pennance can I impose on thee correspondent and worthy the excesse of thy notorious fact: Herevnto Brother Iuniperus very humbly ausweared: Father the correction you should giue me is, to permitt me to retourne in the same manner I came, and the same way. Herbie the Religious vnderstood well what had bin the cau∣se of his comming, and being qualified and appeased, they pray7s;ed God for it.

How Brother Iuniperus abhorred honours, and consolations.

THE XXXVII. CHAPTER.

BRother Iuniperus being sent to Rome there to remayne, whe∣re the reputation of his vertues liued, some that were deere frein∣des to him and deuoted to the Order, vnderstanding therof, went out of the citty to meet him, so to entertayne him curteously and to honour him. But this holy Religious seeing them comming, and sus∣pecting the occasion, which he extremely detested and shunned, he was att the first apprehension exceedingly troubled to resolue on some meane to auoyd that honour. Att lēght after he had some time discoursed in his spiritt of this subiect, still goeing on his way, he found children busyed in this sport following: they had layd a peice of wood crosse vpō a wall, att each end wherof was a boy sitting astride, who by equall waight did alternatiuely mount each other vp and downe. Brother Iuniperus gott one of the places and began to sport with the boy att the other end. His freindes and affectionat, comming there, did not yet forbea∣re very reuerently to salute him, well knowing his fashions and customes: but he persisting firme and constant in his purpose, would

not seeme to see or heare them, so atttentiue did he appeare in that sport; and so long he continued and so resolutely, that try∣ing their patience, he enforced them att last to retourne home much discontented and disedifyed att the inciuillytie and folly of their freind; and afterwardes he secrecretly slipt into his Couent, ve∣ry ioyfull in hauing so auoyded the vaineglory of that worldly en∣tertainement.

An other time he hauing bin against his will commanded to goe to the house of a gentleman that desired much to discourse particulerly with him, he was thervnto constrayned by obedience: but by what∣soeuer meanes the gentleman could deuise to occasion him to discourse, he could not wrest so much as one good word from him. Yet supposing him to be weary or distempered with some indisposition, he for that night conducted him into a chamber very commodiously furnished for his repose: but very early the next morning, without speaking a word to any person he departed, leauing the bed and other furniture disorderly and confusedly heaped together, to be esteemed a foole. Which the gentleman hauing seene, he was exceedingly confounded and scandelized att this Religious, that thus disgraced him: and com∣playned therof to the other Religious, who exceedingly checked him for it. And then in their presence he reprehended himselfe, acknow∣ledgeing that he did not only deserue to be rebuked, but also to be seue∣rely punished.

Brother Iuniperus discoursing one time with some Religious tou∣ching death, one of them said: God graunt, me the grace to dye in some Couent of the Order, in the company of my Brethren, that my soule may be comforted, and assisted by their prayers, and that my body may be buryed with other Religious. Herevpon Brother Iuniperus tooke occa∣sion of speech saying; & I would that at the houre of my death my body might be so loathsome and stinking, that no Religious would aduen∣ture to come neere it: but that they would therfore cast me into some priuie or smoke, and there leaue me as most abhominable: and afterwar∣des being dead would not aforde me any buryall, but that foules might deuour my body.

The humility of this holy Religious was so admirable, as also his desire to be misprised for the loue of IESS CHRIST, that he could neuer esteeme himselfe in any sort sufficiently burdened with re∣proches, iniuryes, vilainies, and infamies, in his life and in his death. In which repect, we may iustly say: Non est inuentus similis illi, that mo∣re precisely then he obserued to repay this law vnto our Lord, in the same mony and coyne of reproches as he suffered for vs, and with such ••oue as this holy Religious; and that more euidently discouered in him∣selfe

the perfection of S. Paul in effect: Mihi mundus crucifixus est, & ego* 1.88 mundo: for he alwayes contemned it withall the pompes and vanities therof, esteeming the world to be but a foole.

Of the remedy which Brother Iuniperus vsed, against the temptations of sensuality.

THE XXXVIII. CHAPTER.

BRother Giles, Brother Ruffinus, Brother Simon, and Brother Iu∣niperus, being on time together in spirituall conference and con∣uersation, Brother Giles sayd to the rest: My Brethren, I be∣seech you tell me, how you arme your selues against the temptations of sensuality. Br. Simon of Assium answeared: I consider the loathsom∣nes of this sinne, & how detestable it is, not only in the presence of God, but euen before men, who though impious, yet seeke to conceale and couer themselues from being seene in the exercise of such a filthy act. This consideration procureth in me a displeasure and detestation of this sinne, and deliuereth me of the temptation. Then Brother Ruffinus spake as thus: For my part, when I am tempted with that sinne, I fall on both my knees vpon the ground, I implore the assistance of the di∣uine clemencie, and of the glorious Virgin Mother, and so continue in prayer till I feele my selfe freed. Brother Iuniperus then spake to this purpose: When I perceaue such diuelish temptations are repre∣sented to my senses forcibly to assault me, I instanly shut the gates of my hart, whereto I constitue for seuere guardes, holy meditations and pious desires, for security of the castell wherin resideth the sou∣le: and when their ennemies make their approches to giue an assault to that place, I, that command in that forteresse, cry to them from within: Goe your wayes, gett yee gone, the place is possessed for o∣thers; yee are discouered, I am fortified with whatsoeuer is necessary to giue you repulse: In this manner doe I euer preserue my forteresse from being surprised by such base companions, who by their entry would vtterly ruinate me: or att least it would be very difficult for me to expell them, for att the instant that I perceaue them ready to assault me, without permitting them to lay their siege, I enforce them to retire with shame enough. Which Brother Giles vnderstanding he tourned to his companions, and sayd: Brethren, I am of Brother Iuniperus opinion, & resolue hēceforward to make vse of his stratageme of warre; for it is most certaine; considering that in this sinne the securest fight is to fly; by rea∣son that the traiterous appetite which is within the flesh, findeth such a strōge concurrence of assistāce in the exteriour sences by an army raysed

by the deuill, and opposed against the soule, that the perill is extreme and the victory vncertaine, so that the securest is, not to permitt this traiterous domesticall sinne to enter into our hart.

Iuniperus being one time reprehended for hauing spoaken too light∣ly, the mouth being the dore wherat the spiritt of deuotion and prayer goeth out, he continued six entiere monthes in perpetuall silence: the first day his purpose not to speake was in honour of God the Father, the second for reuerence of the Sonne, the third for loue of the holy Ghost, the fourth for the Queene of heauen, and so each day proposing some saincte, he strictly obserued his silence all that time with new feruour and deuotiō, though naturally he spake very litle, which also was of spi∣rituall thinges, for as he could not endure to be flattered, so neither could he flatter, and so had no other discourse but of God, and as a Religious perfect in humility, he would rather learne and heare, then with wor∣des and exteriour signes of sanctity teach others.

Of the great charity which Br. Iuniperus exercised towards the sick.

THE XXXIX. CHAPTER.

THis glorious S. had a great affection to the sick, and with an extreme charity did desirously serue them: by meanes wherof happened a strange accident att our Lady of Angels touching a sicke person, of whome by order of S. Francis who then was there, he had the chardge. This poore sick man was by the continuance of his in∣firmity become so feeble, that he had not so much strength as to eat, which would infallibly hasten his death: Br. Iuniperus hauing great cō∣passiō of him, prayed him with tearfull eyes to tell him wherof he could willinglie ear, and he would procure it for him. The sick party answea∣red that he thought he could well eat of a hogs foote in Vinegar, if he could gett it. Br. Iuniperus replyed: be of good Courage Brother, I will presently bring you one dressed as you desire, and taking a great knife out of the kitchen, he went out of the house, and seeing many hogges feeding in a field neere by, he ran so fa••t after them, that he gott one and cutt off his foot, and therwith retourned to the Couent, where he pre∣sently dressed it with vinegar: then carrying it to the sick, he did eat therof with such appetite and courage, that recouering his tast and ap∣petite he began to amend: and by this meane escaped for that time the danger of death. In the meane time the master of the hogges being by his swineheard aduertised, that a Frere Minor had cutt off the foot of one of his hogges, he, puffed vp with choller went hastely to the Co∣uent, where exclaming as a maded man, he vttered many iniurious spee∣ches

to the Religious: and so farre was he transported with fury that he disgordged against them a thousand vilanies. Which the holy Father S. Francis vnderstanding, he went to him and sought to appease him, praying him for the loue of God to haue patience, and offred to repaire whatsoeuer dommage he had receaued. But the man, more possessed with despight then with the losse, would heare no proposition: but wēt away exceedingly scandalized att the Religious, of whome he bruted many lyes through the streetes, and very seriously and vehemently threatned them. These good Religious were in meane while exceeding∣ly greiued att this accident, and knew not the cause therof: wherfore hauing long time discoursed vpon it among themselues, they att length addressed themselues to Br. Iuniperus, suspecting that his simplicity and some indiscreet zeale had moued him to this fact. But he respecting on∣ly God, contemned all those toyes and respectes of the world. The ho∣ly Father S. Francis called him before him to vnderstand the matter and circumstances: and he very ioyfully recounted vnto him, that God had directed and sent vnto him that hogge for the cure of the poore sicke Brother. Sainct Francis exceedingly admiring sayd vnto him: Ah Bro∣ther Iuniperus, you haue this day caused a great scandall: for the master of the hogge hath bin here and in all fury hath giuen vs infinite reproa∣ches: but I acknowledge that he hath reason, and doe feare he will de∣fame vs ouer all the citty. Wherfore I command you vpon obedience to run after him, to aske him pardon, and to assure him that he shal∣be satisfied for his losse, and especially so to deale with him as he be not scandalized att vs. Brother Iuniperus much admiring that any one should be moued to choller vpon so charitable a worck, considering it to be apparant, that temporall goodes are giue of God but for vse of charity, he answeared: Doubt not Father but I will presentlie appease him: in such sort as he shalle haue no cause to complaine of such a charity done, as more concerneth God then himselfe. Which sayd, he went in great hast to seeke out the master of the hogge, whome hauing found full of choller, he related vnto him how and for what cause he had cutt off his hogges foot: then added that he ought to thanck him, because thereby he had giuen him occasion of meritt in an act so pleasing vnto God as by his meane was ac∣complished. In meane while the man abused him and grew into such fury, as he was euen ready to strike him: but the good Reli∣gious fell at his feet, embraced him, and besought him for the lo∣ue of God to pardon him: which manner of proceeding so mol∣lified his hart, that hauing apparantlie seene and perceaued his sim∣plicity, and that what he had done proceeded merely of charitie, and not of malice, or to doe him a mischiefe, as the deuill had

put in his head, he entred into himselfe, and repented that euer he had iniuryed the Religious and asked them pardon, acknowledging himselfe auaricious and ingratefull for the benefittes he had re∣ceiued of God: in satisfaction wherof, he presentlie killed the hogge: and causing him to be conueniently dressed, he sent him to the Religious, that for the verie loue of God they might eat him in satisfaction of the iniuries vttered against them: and thenceforward was very deuout and liberall to the poore of IE∣SVS CHRIST.

How Brother Iuniperus gaue all he had, and could haue for the loue of God.

THE XL. CHAPTER.

THis holy Religious was so compassionate of the poore, that when he mett any poorely cloathed, he would rip off part of his habitt and giue him: and because he did thus often, and retourned to the Couent halfe naked, his Guardian comman∣ded him vpon obedience no more to giue his habitt nor part ther∣of. After this commandement meeting a poore wretched creature that asked an almose of him: he, moued with compassion, sayd: I haue nothing to giue thee but this habitt: but I am forbidden vpon obedience to giue it to any: yet if thou wilt take it from me, I promise thee I will not hinder nor resist thee. The poore man vnderstanding these wordes, tooke off his habitt, and left him almost naked: so retourning to his Couent, he told the Re∣ligious that a poore man had taken his habitt from him: for which his Guardian knew not what to say vnto him. Now the thirst of charitable worckes being vnquencheable in the seruante of God, this thirst of pittie and compassion so encreased in Bro∣ther Iuniperus, that he did not only giue to the poore his habittes: but also, the bookes, the ornamēts of the altare, & the cloakes of his Brethren when he could gett them, and that occasion was pre∣sented: therfore when the Religious saw any poore demaun∣ding almose of Brother Iuniperus, they would hide whatsoe∣uer was necessarie vnto them. It happened vpon one Christmas day in the Couent of Assisium, that the Sacristine goeing to eat, prayed Brother Iuniperus in the meane while to haue ca∣re of the altare: before which being in prayer, there came to him a poore old woman, demanding an almose for the loue of God: to whome Brother Iuniperus answeared: Mother if you please to expect a litle, I will see if vpon this altare so richli••

adorned, there be any thing superfluous that I may giue you: and perceiuing siluer frenge vpon the ornament of the altare, he tooke his knife and ripped it off, and gaue it to the poore woman, it seeming to him more necessarie to cloath a liuing member of IESVS CHRIST then an altare of stone: though in the one and the other the intention be pious for the honour of God: He wil∣led her presently to depart for feare that the Sacristin comming should take it from her. Wherin he did very well, for the Sacristin remem∣bring the quality of Brother Iuniperus had scarce leasure to eat two bittes, but he retourned in great hast to the Church; where looking carefullie if any thinge wanted, he missed the frenge of the ornament: which much disquieting him, he complayned to Brother Iuniperus, who answeared: Brother be not troubled, I haue giuen it to a poore woman that was in extreme necessity. The Sa∣cristine knowing that there was no meane to recouer it, went to complaine to the Generall, who then was Brother Iohn Pa∣rent, a very deuout Religious: who answeared him, that the fault was his owne, sith knowing the nature of Brother Iuniperus, he had left him to haue care of the altare: Yet intended to reprehend him, so to preuent the like an other time. He therfore did so chap∣ter and check him publikelie in the refectory and with such vehe∣mence, that he got the rheume and pose withall: which more grie∣ued Brother Iuniperus then the reprehension giuen him. Now af∣ter he had bin thus humbled, he went into the citty to seeke so∣me remedie for his Generall: and it being late before he went foorth, att his retourne to the Couent it was night, and the Ge∣nerall was retired to his cell to repose. But Brother Iuniperus omitted not to goe and knock, praying him to arise and take the medicine he had brought him: and though the Generall diuers times with rude and sharpe wordes reiected him, he neuer∣theles so long perseuered, that his Generall att length ouerco∣me by his charity, was enforced to open his dore and to take a pottage that he had brought him for phisicke, which present∣ly cured him.

How Brother Iuniperus to confound the Religious of too much care for their food, dressed them att once enough for 15. dayes.

THE XLI. CHAPTER.

BRother Iuniperus was once in a certaine monastery, where all the Regilious goeing vpon occasion abrod, he alone remayned in the

Couent to haue care of prouiding their supper, which he willingly vn∣dertooke. Being then in his care of cookery, he began to consider how much time was lost in dressing of meat, and therfore bethought him∣selfe and determined to confound them by a new practise: which was he presently went into the citty where begging he got great prouision of flesh, as of poultry, veale, mutton, and of cheese, egges, hearbes and pulse of diuers sortes. And hauing borrowed a great cawdron he retour∣ned to the Couent, and putt whatsoeuer was giuen him into it, yea the poultry with their feathers, and putt much wood into the fier to hasten his cookery and to make his meat to boile quickly. Herevpon the Re∣ligious retourning from abroad, one of them went incontinently to the kichen, where seeing poore Brother Iuniperus all watered with sweat, labouring exceedingly to farther their refection, with a great and lardge bord in forme of a skreene fastened before him, to keepe himselfe from scorching: and seeing so much flesh, yea the poultry to swimme on that great boyling cawdron, he was so amazed, that without speaking word he ran to fetch his brethren, who comming neere Brother Iuniperus, he sayd vnto them: Be of courage Brethren, I haue here att once dressed you meat for fifteene dayes; that being sufficiently refected, we may ha∣ue the more time to spend in prayer. These wordes accompayned with the effect did so confound the Religious, that not knowing what to an∣sweare, they went and aduertised the Guardian of what Brother Iuni∣perus did and would doe, who willed him to be called, and sharply re∣prehended him for this his folly and wast of meat. But Brother Iunipe∣rus falling to the ground with teares acknowledged, that he deserued not only to be well reprehended, but to be hanged and hewed in peices, more then any malefactor whatsoeuer, sith being in the world he had committed such and such sinne: this he performed with such humility and misprise of himselfe, that the Guardian full of admiration dismissed him; and then to the Religious vsed these wordes: would to God Bro∣ther Iuniperus would euery day wast as much meat as this day, on con∣dition we might be so much edified therby as we are att this present.

How Brother Iuniperus was feared of the Deuils.

THE XLII. CHAPTER.

BY reason of the great humility and simplicity that was in Bro∣ther Iuniperus, the deuils could not endure the vertue of his pray∣er, yet lesse his presence. It once happpened that one possessed trauailling in the fieldes with some of his freindes, he att their vnawares escaped from them and ran more then two leagues, none of his company

hauing power to follow him. Hauing att length found him where he stayed, and hauing coniured him to tell the truth, and the cause of this his sodaine and farre flight, he answeared it was by reason of that great foole Brother Iuniperus that came the way directly towardes vs: for I cannot endure his presence: they to know if this master lyer then spake the truth, did curiously search, and found that Brother Iuni∣perus came that way they were to goe, so that if the possessed had no•• fled, they had directly mett him. When the possessed personnes were brought to S. Francis if the deuill would not depart, he would thus threaten him: If thou dost not presently depart out of this body, I will send for Brother Iuniperus who shall chastice thee according to thy deserts. The deuill fearing the presence of this holy Religious, would presently flye.

How the deuill attempting to be reuenged on Brother Iuniperus, did maliciously torment him and brought him euen to a gallowes, to hang him.

THE XXXXIII. CHAPTER.

THis great seruant of God was exceedinglie afflicted and tor∣mented by the deuilles, according to their ancient custome to assault and torment the humble, more then all other men, as those whome they know to be most pleasing vnto almighty God. And albeit we find not recorded the secrett and particuler temptations of this holy Religious; yet we cannot doubt but that he hath had exceeding great, sith the deuilles for no other cause feared him, but in regard that he often vanquished them: besides it being manifestlie seene that he could neuer be wearied with iniuryes, the more easily by his patience to suppresse the pride and arrogancie of the deuill. Yet we obserue a ter∣rible temptation which the deuill weaued against him, which was such as brought him euen to the gallowes ready to be hanged, hauing for∣merly bin cruelly tormented: wherby may be coniectured what his o∣ther temptations were. The matter was thus: Brother Iuniperus being to goe to a castell where there dwelt a noble man very euill minded in regard of his cruelties, called Nicolas, who warred against the inhabi∣tants of Viterbium, the deuill transformed into the shape of a man, went to this noble man, and hauing drawen him a part as to disco∣uer vnto him some secrett of importance, sayd vnto him: My Lord I come to you as your seruant and friend to discouer vnto you that your ennemies of Viterbium haue concluded and determined your death in

this place and to fier it, that none of your people escape: and to this effect, they haue plotted with a man and committed the chardge vn∣to him, who is already in the way to attempt it. He is disguised in this manner: his habitt is very base and contemptible, all tome, on his head he hath a capuce of diuers pieces and patches. Therfore command him to be brought before you, and you shall finde about him a long aule, wherwith to stabbe you, and a fier stone with maches to fier this castell. Which hauing vttered, he was no more seene by the noble man, who∣se cogitation was only vppon this aduertisement, that did extremely trouble him, as hauing bin deliuered him by so excellent and per∣fect an Oratour: and he was therwith so terrified that he did shake and tremble with the feare. He foorthwith aduertised the guardes of his castell and others whome he sent forth with charge if they found any such and so attired, to apprehend him and warily to bring him to him. Now Brother Iuniperus according to the speciall leaue he had, went alone, and in his way mett with yong idle companions, that as birdes wondred him and pulled him by the capuce, wherof they still toare of some piece, so that by such entreaty and his owne often gi∣uing some litle piece to the poore, entring into the castell one would haue taken him neither for Religious nor lay person: and being know∣ne by the description giuen of him, the guardes layd hold of him, and brought him before the noble man, who caused him to be searched, where was found about him the aule wherwith he sowed his sanda∣les, and a fier steele, to strict fier, when he was some time in the fore∣stes in prayer. Being then found with those instrumentes fitt to execute the practise wherof he was accused, they began to torment him, to enforce him to confesse who sent him, and what he pre∣tended to doe: considering withall the whole description of the tray∣tor was approued and confirmed in him. First then his head was bound with grosse cordes fastened with two cudgels, in such sort as they forced and strayned the naturall disposition of the bones (this extreme torment so wrought, that during the rest of his life he had neuer more the head ach) after that he had giuen him infinite strappadoes. Being demaunded who he was, he answea∣red that he was the greatest sinner in the world, and being asked if he came not thither to betray the castell, he answeared that he was the greatest traytor that was, being examined if he had not promised and resolued to kill the Lord of the castell: he answea∣red, that he should doe wrose, if God would permitt and aban∣don him. Wherevpon he was att length condemned to be drawne through the citty att a horse taile, so to the place of execution to be hanged and strangled. This worthy mirrour of patience Bro∣ther

Iuniperus, neuer alleadged one excuse or reason to iustifie* 1.89 himselfe, nor gaue no demonstration of his disquiett or vexa∣tion: but resigning himselfe entierly to the diuine prouiden∣ce, shewed in the middest of his torments a ioyfull and con∣tented countenance. Now as all the people flocked together to see him trayned through the dirt, and consequently to be hanged as a traytor, one of the ministers of iustice, went in∣continently to the Couent of the Frere Minors of the same Citty, and prayed the Guardian to hasten instantly for the re∣liefe and comfort of the soule of a miserable malefactour that was conducted to his execution and death, yet neuertheles hath no appre∣hension of death, nor hath care or speaketh att all of confession. The Guardian speedily hastened to the place of execution, where finding & knowing Brother Iuniperus, he began to weepe, and would haue put of his habitt to couer him, but he answeared, that it was better to co∣uer a poore liuing creature, then one dead, so litle was this holy Re∣ligious troubled with the tormentes past, the ignominie present, and the apprehension of death att hand: but he appeared so cheerfull and so pleasant as if he had bin in a faire garden and plott of roses, gil∣liflowers and other beautifull and sweet flowers. Which the Guar∣dian admiring, prayed the officers of iustice there present, to suspend the execution of this criminell, till he had spoken with their Lord whose fauour he would craue in behalfe of him that he knew to be innocent, which they willingly promised. Comming then to the no∣ble man, he thus spake vnto him: Know my Lord, the man whome you haue condemned to so ignominious a death, is one of the most perfect Religious of our Order of Frere Minors, and is cal∣led Brother Iuniperus. This extremely vexed this noble man, who by reputation knew Brother Iuniperus, hauing heard of his meruailes: wherfore he accompanied the Guardian, euen to the place of the citty where he was, and there fell on his knees before him, and bitterly weeping, besought him before all the people to pardon him. The vertuous Religious did not only pardon him, but gaue him thanckes for being occasion of his meritt towardes God, yea and thenceforwd he tooke it so gratefully, that remayning in the Couent of the said place to cure and ease the torments he had endured, many hono∣rable personnes presenting him many small commodities, he al∣wayes sent the most worthie and excellent to the Earle, affirming that he did not acknowledge himselfe more obliged to any man in the world then to him, because he had not found any that had more accomplished his desires then he. The earle, on the contrary said, that he

knew therby that God would shortly end his enormous sinnes, and that he should not liue long, sith he had so vnworthely tormented an innocent and so sainct-like a man, though he knew him not, and that God would punish him for it. Wherin he was not deceaued, for a litle after he was slaine by his ennemies. Now this singuler fact may notifie vnto vs the patience of Brother Iuniperus, the excel∣lencie of the vertues which God discouered in him, with what faith, hope, humility and fortitude he was armed, and the crosse which he carryed in himselfe, and wherin only he glorified, and the small gaine the deuill gott of him in this combatt, where he was subdued by the patience of Brother Iuniperus, more like to that of IESVS CHRIST, then to that of Iob. Wherein appeareth how truly the holy Doctors affirme, that almighty God is such a louer of our pro∣fitt and our glory, which is purchaced by labour in his seruice, that he denyeth it onlie to those who make themselues incapable to receaue it.

Of a Companion of Brother Iuniperus, and that was vnder his gouernement.

THE XLIV. CHAPTER.

BRother Iuniperus in his age had a companion, that was so obedient and of such patience, that were he beaten and tor∣mented a whole day together, he would neuer vtter a word of complaint. He was sent to begge att their houses who were kno∣wne not to be charitable, but to be churlish, scoffers, and iniuri∣ous to the Religious, whither he would willingly goe, and with an admirable patience support the affrontes and iniuries offered vn∣to him. If Brother Iuniperus commanded him to weep, he would obey: if he commanded him to laugh, he would incontinently laugh. He being dead, Brother Iuniperus bitterly wept for this his deere companion, affirming that in this life there remayned vnto him no∣thing of worth, and that in the death of this Brother the world was as it were ruined, so much did he loue and esteeme the vertue of the patience and mortification of this great seruant of God, and his foster child.

How Brother Iuniperus in prayer saw the glory of God, and of his death.

THE XLV. CHAPTER.

AFter the death of this Religious, the glorious Brother Iunipe∣rus being very vigilant and feruent in prayer and deep contem∣plation, seemed to hate the world, and already to dye with desire to goe to the other life, such was his endeauour to ascend vnto almighty God. Being one time in the quier att masse, he was so rapt in extasie, that the seruice being ended, the Religious left him alone, whe∣re he so remayned a long time, and when he was retourned to himselfe, he came to the Religious, to whome, with a notable feruour of spiritt, he vttered these wordes: Ah my Brethren, why doe not we conceaue a pleasure to endure a litle labour and paine, to gaine eternall life? Af∣ter that he vttered many thinges of high consequence touching the hu∣mility, which deserueth the glory of the elect. These wordes gaue suffi∣cient cause to iudge, that he had had some communication of heauen. And in the end the true and worthie disciple of sainct Francis and singular freind of saincte Clare, who called him the passetime of IESVS CHRIST: because she found in him great consolation* 1.90 of spiritt, and would haue him neere att her death: this good and holy Religious, I say, after he had many yeares liued in great perfection in this desert, passed from this life to the other, and was by almighty God transported into his glory. He was buryed att Rome in the Couent of Aracaeli.

The life of Brother Simon of Assisium, the Disciple of sainct Francis

Of the holy conuersation of Brother Simon.

THE XLVI. CHAPTER.

BRother Simon of Assisium was called of God to holy Religion in the life time of S. Francis. This Religious was by the diuine Maiesty endwed with such abondance of grace, and raysed to such a high degree of contemplation, that his whole life was a mirrour of sanctity, and represented to all, the image of the bounty of God, according to the testimony of them that conuersed with him. He rare∣ly went out of his cell, and if sometime he conuersed with his brethren, his discourse was altogether of God. He alwayes sought solitary pla∣ces:

and though he had neuer learned the grammer nor other hu∣mane sciences, he neuertheles discoursed so sublimely of God and of the most sweet loue of IESVS CHRIST, that his wordes seemed rather Angelicall then humane. Brother Iames of Massa and some other Religious, went one euening with him into a wood to dis∣course of almighty God, and Brother Simon so sweetly discoursed of the diuine loue, that hauing spent all the night in that holy discourse, and the breake of day alredy appearing, it seemed to them that he did but thē begin. When this Religious perceaued the comming of any diuine visi∣tation, he would cast himselfe on his bed as to sleep, or as sicke of the* 1.91 disease of the Espouse, who sayth in the Canticles: Tell my beloued I languish for his loue. Sometimes in the said diuine visitations he was so eleuated in God, that he remayned insensible of worldly thinges: so that a Religious once desiring to trye whiles he was in extasie, if he had any feeling, tooke a burning coale, and putt it on his bare foot, wherewith he did not only not come to himselfe, nor felt the heat of the fier, but the coale dyed on his foot, without leauing any signe of burning. The Sainct accustomed when he did eat with the Religi∣ous, to feed them spiritualy with the word of God before they recea∣ued their corporall refection.

How Brother Simon deliuered a Nouice from the temptation of the flesh, and how the Nouice became perfect in charity and of his death.

THE XLVII. CHAPTER.

THis good Father discoursing one day of almighty God, with such feruour declared the obligation which we haue to his di∣uine Maiesty and to our owne saluation, that a wordly yong man there present, resolued to leaue the world and to become religi∣ous, (he was borne att Senseuerin, a citty in the kingdome of Naples) & foorthwith tooke the habitt of Frere a Minor. But the deuill by who∣se blowing, the flames of temptations are enkindled, enflamed this Nouice with so great a heat and sting of sensuality, that loosing all hope of force to ouercome so great a temptation, he diuers times required his apparell of the sayd Father Simon to retourne to the world, affirming that he could no longer remaine in Relligion: but the good Father comforted him, and still deferred him to an other time. Neuertheles his temptations encreased daily. And as one day he exceedingly vrged him to permitt him to depart out of relligion, this holy Father hauing compassion of him, commanded him to sitt

downe by him: which the nouice hauing done, he layd his head on his lappe, then lifting his eyes towardes heauen, he with such feruour pray∣ed for him, that being rapt in extasie, he was heard, in such sort that the Nouice was so deliuered of his temptations, that thenceforward his sensuall heat was tourned into the fier of charity, wherof he made demonstration after he had made his vow, by this accident: A lewd fellow was condemned for his misdeedes, to haue his eyes crushed out: this Religious hauing heard report hereof, moued with charity towardes his neighbour, went and most instantly prayed the iudge, to temper iustice with mercy, and to mittigate the sentence giuen against that criminell. The Iudge answeared, that he could not. This good Religious then fell on his knees before the Iudge, and with tearfull eyes besought him, that the sentence then might be executed on him∣selfe, in regard that the party condemned, would not endure the torment nor support the disgrace so patiently as himselfe. The Iudge moued with such wordes, and admiring the Charity of this Religi∣ous, pardoned for that time the malefactor. This holy Father being in prayer in a solitary place, many birdes came ouer him and by their singing made so great a noyse, as they distracted him. Wherfore he commanded them in the name of God to depart, and they redily obeyed. The houre of death of this worthy seruant of God being att length come, and his yeares being accomplished, he yelded his soule to his Creatour, adorned with vertues and sanctity. He was bu∣ryed in the Couent of Spoletum where his notable merittes haue bin manifested, he hauing obtayned many graces of God, for the com∣fort and benefitt of infinitie personnes that haue implored him as their intercessour.

The life of the glorious Father, Brother Christopher

Of the mortification, charity, abstinence, and affliction of body of the glorious Brother Christopher.

THE XLVIII. CHAPTER.

THe venerable Brother Christopher was borne in Romania: he was Preist before he entierly left the world to follow IESVS CHRIST: he was moued thervnto by the example & predica∣tion of S. Francis, who hauing admitted him to the habitt and profes∣sion of the Frere Minors, sent him into France to the Prouince of Gascone, the yeare 1219. there to edifie soules and to plant the seed of Religion. This Father was of a profound humility and simplicity & es∣pecially pittifull to the afflicted. He succoured assisted and serued the

leapers with great deuotion and dilligence, washing their feet, dressing their soares and vlcers, making their beddes, paring their nayles, and gi∣uing them comfort in all their necessities. But how much he was pitti∣full in the behalfe of others, as charity commanded him, so much was he seuere and rigorous to himselfe, weakening him selfe by continuall fastes, and wearing a grosse hairecloth, hauing besides for a long time worne a coat of maile the more to torment his flesh. His perseueran∣ce in rigour of life was, such that being an hundred yeares old he did eat but once a day, except the sondayes and principall feastes of the yeare, so that albeit his body grew old and decayed, he was neuettheles al∣wayes yong and firme in vertues. Notwithstanding such mortifica∣tions and abstinences he had a face very cheerfull, for the interiour ioy shined and appeared exteriourly, and the most sweet and gracious loue of his hart towardes his God, made all the afflictions sweet which his body endured.

Of the diuine consolations which he receaued in prayer and att Masse.

THE XLIX. CHAPTER.

THis holy Religious neuer spent his time idly, but euer em∣ployed himselfe either in prayer, or reading, or in manuall ex∣ercise in the garden, or in some other seruice necessary to rel∣ligion. He was wery dilligent in prayer, and had the grace of shedding many teares. And that he might the more commodiously apply him∣selfe to prayer, he made choice of a very litle cell, made of earth and boughes of trees separate frome the others, wherin he spent most of his time (which was a thing in manner generall to the first Fathers of that time) and there was he often visited diuinely: as also the glorious Virgin Mary appeared vnto him one time with her mother S. Anne, & comforted him that was particulerly deuout vnto them. He euery day said masse with great deuotion and abondance of teares: which was very gratefull to IEVS CHRIST, as by the sequell appeareth. This venerable Brother saying masse one morning, one of the candels on the altare was casually putt out, and there was seene a light instantly to discend from heauen that lightened it againe. There was often seene a white pigeon houering ouer his head whiles he said masse: the Religious that serued and assisted him did often see it, he was a yong man very neat, and an innocent disciple of his, called Bro∣ther Peter, who hauing forsaken his kinred, his friendes, his patrimony and all the world besides (on whose fallacious and deceiptfull appa∣rences he would not relye) entred into the Religion of Frere Minors,

where he ascended to such sanctity, that in regard of his pure simplicity he merited often times to see and speake with his good Angell Gardien. The first time that he saw the pigeon discend vpon the head of the glo∣rious Br. Christopher, not knowing what it signified, he sought to driue it away, wherin he exceedingly troubled his master, who was enfor∣ced to will him to lett it alone, and therby it was knowne what it was. This venerable Father one time calling to minde his sinnes committed in the world, extremely feared the punishment they deserued, confor∣mably to that which the scripture sayth: Happy is he that alwayes feareth, and therfore he prayed this Angelicall yong man Br. Peter whose cons∣cience he knew very well, to demaund of his familier Angell, his estate touching his former sinnes: who made him this answeare: Tell Brother Christopher he need not feare his sinnes past, because God hath pardo∣ned them entierly. But lett him striue to perseuer in his good worckes begun, that he may meritt eternall life.

The rest of this Chapter is inserted in the end of the 71. chapter of the se∣cond booke, being a vision that this holy Father had of the death of Sainct Francis.

Of some miracles wrought by this glorious Br. Christopher in his life time.

THE L. CHAPTER.

ALthough this holy mā did not publikely ascend into the pulpitt to preach the word of God: yet did he deliuer it to such peo∣ple as he conuersed withall, giuing them profitable admoni∣tions accompanyed with seuere reprehensions: so that according to the etymologie of his name, he carryed IESVS CHRIST in his body by penance, in his hart by seruent prayers, and in his mouth by diuine pray∣ses and wordes of his law, which he imprinted in the memory of sin∣ners: And God, by many miracles which he wrought by him, would demonstrate, how gratefull his worckes were vnto him, and of what vertue and efficacie his prayers were before his diuine maiesty.

Being in the citty of Cahors in France, a child of eight yeares old, called Remond, afflicted with so greiuous a disease that he was estee∣med neere his end, S. Christopher, att the instancie of his mother prayed for him, and hauing made the signe of the crosse and layd his hand vppō the child, he presently spake calling his mother, who came with great ioy and gaue him to eat, and so by the prayer of this holy Religious, a∣gainst all humane hope and apparance he was cured.

In the same citty an other child called Peter could not moue his right

arme nor his foot, and besides had almost lost his sight, so that he was generally iudged as dead. This holy Father att the request of the mo∣ther came to visitt him, and read the gospell ouer him, then made the signe of the crosse from his head to his feet, and the child was in∣stantlie cured.

A man of the same citty, hauing bin long time afflicted with the falling sicknes, prayed the holy Father to giue him his benediction, which hauing receaued, he was entierly cured of the said infirmity.

A woman of Sauueterre in the same citty was exceedinglie vexed with a fieuer, and hauing great deuotion to the holy Father, she sent vnto him to come visitt her: which he hauing performed and prayed for her, she was cured by the signe of the crosse.

A Priest that was very sicke, drincking of the holy water giuen him by Br. Christopher that visited him, was instantly cured.

Againe in the Bishopprick of Cahors a woman hauing left her child in the field whiles she was reaping corne, by a sodaine sinister accident he became dumme. The mother hauing carryed him to diuers churches, & recommended him to God by the inuocation of many sainctes, the child found no cure. Att length full of confidence and deuotion she presented him to this holy Father, who hauing made his prayer, and the signe of the crosse vpon him, he restored him to his mother speaking as before: and shee giuing thanckes to God and his seruant, retourned full of con∣solation vnto her house.

Of the spiritt of prophetie, and of some other miracles wrought by this glorious seruant of Iesus Christ.

THE LI. CHAPTER.

THere was without the citty of Cahors a very high mountaine, by which this holy Father passing one day, he saw many men and women on the banck of the riuer that ran vnder the sayd mountaine, employed in diuers actions. Br. Christopher sayd vnto thē: Fly ye all from this place, and that instantly: for the mountaine will in∣continently fall: some of them, seeing no appearance, laughed first att this admonition. Yet the sanctity of this good Father being manifestly knowen, they all retired from that place, which they had scarcely done, but a great part of the mountaine fell downe without hurting any per∣son: wherfore they all gaue thanckes to God for the benefitt receaued, and were the more deuout vnto this sainct.

A woman of the sayd citty hauing bin afflicted with a longe infir∣mity, was visited by the sainct; whome she prayed to obtaine of God

for her, either that he would please to restore her health, or by death to deliuer her from such extreme anguishes. This holy Father answea∣red her: feare not, but take courage my daughter, for on such a day att the third houre thou shalt depart out of this life. On the sayd day he ex∣presly retourned att the same houre: whome she seeing, sayd vnto him: Father that which you told me seemeth not to be accomplished, he re∣plyed: doubt not my daughter, for it shall incontinently be accom∣plished, as in deed it was. For as they did ring att the third houre, this woman being cōfessed and hauing performed what belonged to a Chri∣stian, in the presence of this holy Father and of many others, yelded her spiritt to our Sauiour.

This seruant of God in Marseilles saw two men in guise of Phisitians comming to visitt one that was sicke: but knowing in spiritt that this sick person was in estate of mortall sinne, and that the seeming Phisitians were two deuils, he made the signe of the crosse against them, and they instantly vanished: then the holy Father admonishing the sick party, he sincerely confessed his sinnes, and being contrite and comforted with a quiett conscience, he happely departed from this life to a better.

In the sayd citty a good deuout woman, had a very auaricious husbād and sparing in worckes of mercy: whervpon she complayned to this holy Father that she had nothing to giue in almose but wine. The S. bid her giue securely of that wine for the loue of God. This woman obeyed him, giuing therof to all poore that had need, in such sort that there was not much left in the vessell, her husband drincking, knew by the tast of this wine that it was very low and neere the lyes; wherfore he grew into choler with his wife, examining her what was become of his wine: she full of trembling answeared that there was yet much in the vessell. The husband sent his seruant to be truely enformed what quantity was left: she found the vessell full euen to the bung: wherof she with great ioy incontinently aduertised her master, which reuiued the soule of his wife, that was dying with feare, and thervpon she boldly recounted all to her husband, who resolued thenceforward to be more charitable towardes the poore; attributing the present miracle to the merittes of the glorious Br. Christopher and to the vertue of charity, whose wor∣ckes our Lord doth not only recompence in the other world, but euen in this also.

Of the glorious death of Br. Christopher.

THE LII. CHAPTER.

AFter that almighty God had ennobled and enriched his seruant Christopher with many merittes and miracles, and by the exam∣ple

of his holy life, had singulerly planted the rule and Order of the Fre∣re Minors in diuers places of France, where he caused the erecting of many Couents which he furnished with Religious of holy life and ex∣emplare conuersation: he would att length recompence him with eter∣nall reward, as he ordinarily doth those that faithfully labour in the vigneyard of his holy Church. The night when he passed from this mi∣serable life to that which is blessed, all the Religious being assembled about his bed, he made them a long discourse of the kingdome of God, exhorting them to perseuer with purity in his holy seruice; they then demaunded his benediction, which he gaue them very affectionatly, in the name of our Sauiour IESVS CHRIST, then recommending his spiritt to his Creator, he rendred it vnto him; and his body remayned so ••elligiously composed, that he seemed to sleep. He dyed in the citty of Cahors, the yeare of grace 1272. (hauing spent fifteen yeares in the Order of the Frere Minors) att six of the clock att night the Eue of Al∣saintes, to reigne eternally with them. Att the very houre of his death, two Religious women ancient both in Relligion and vertues, did testi∣fie to haue heard Angelicall musike exceedingly mellodious, accompa∣nying the soule of this worthy seruant of God, vnto heauen. A man of the third Order, & of that citty, in a vision saw the soule of this glorious Father att the hower of his departure, carryed by Angels with great ioy into Paradise. The same night a Burgesse of Cahors called Peter, saw in vision the soule of this holy Father sitting on a very resplendant couch that did spread and sparckle glittering beames as the sunne: of whome demaunding who he was, I am said he, the soule of Br. Christopher, that haue left my body on earth and am goeing to heauen. This man soden∣ly awaked, and arising, likewise awakened all his familie to whome he recounted his vision; then went to the monastery where he found the body of the holy Father alredy according to the custome, carryed into the Church, thence to be enterred else where. The day following, the death of this holy Father being diuulged, there repayred such a cōcourse of people to see this blessed body, that he could not be taken out of the handes of those that desired to touch him, to kisse & teare off part of his habitt to keepe for reliques, and to demaund some grace of God by the merittes of him that had worne it. This body being with much a doe att length takē out of the Church, & embalmed with precious liquours and aromaticall oyntments, it was on the third day putt in a coffin of wood, and enterred in the Church of the Frere Minors, with great so∣lemnity and reuerence.

Of the dead raysed, by the inuocation of this sainct.

THE LIII. CHAPTER.

ALmighty God voutsafed also to demōstrate the exceeding great miracles which by the merittes of this his gratefull seruant he wrought in the bishopprick of Cahors: for a mother hauing ca∣sually left her child vpon a bridge, he fell into the water and was drow∣ned. The mother seeing her child dead, filled all the village with com∣passion of the sorrow and griefe which by her extreme lamentation she did discouer. Att length she had recourse to S. Christopher, to whome she vowed to visitt his sepulcher and to present vnto it an image of waxe if he would raise her sonne. The vow being made, the child began to moue his lippes, then to open his eyes, and by the merittes of such an intercessour in presence of many people, he retourned to life and ••afety.

A creature being wrested dead out of the mothers wombe, was restored to life by the prayers and intercessions of this sainct, who was exceedingly importuned and induced thervnto by those that were present.

In the same citty, a mother had layd her child of two yeares old in bed betweene her husband and her selfe: but awaking she found the child smothered and dead: after many regreets she made vow to S. Christopher, that if by his intercession the child might reuiue, she would carrie it to his sepulcher, and there would present a light and image of waxe. Which vow being made the child began to gape, then to moue the armes, and att length opening his eyes it retourned to life.

In the same citty and after the same manner, the S. being inuocated, for a dead child by the father who was deuout vnto him, in these tear∣mes: O saint of God rayse my daughter and I promise thee to carry her to thy sepulcher, where I will offer there an altare cloth and an image of waxe; she vpon this vow retourned to life, and the Father and others present gaue thanckes to almighty God and to the S. In a towne called Concet neere to the said citty, there was a youg man so weakened with a continuall feauer, that he was generally esteemed for dead, no motion could be perceaued in him not so much as of his pulse: wherfore his mother in extreme affliction, perceauing all humane helpe to faile, had recourse to almighty God, whome she inuocated by the merittes of S. Christopher, of whome she had heard many miracles recounted, to restore her sonnes health; vowing, to carry him to his sepulcher, & the∣re to present an altare cloth and an image of wax. The effect was admi∣rable,

for the presenting of her vow being finished he began to amend, and in short time was entierly cured, to the great astonishment and content of all his friendes and kinred, who fayled not to giue thanckes to God and to accomplish their vow.

Health was also restored to an other yong man called Iohn, desperat∣ly sick att Cahors in the manner aforesayd.

A Relligious of the Order of S. Clare called Sister Mary, being so ex∣tremely weakened with sicknes that she could not remoue her selfe in her bed, nor much lesse take her rest therin, she expected only death: but hauing heard it reported that the holy Father Christopher was de∣ceassed, and that he wrought infinite miracles, she bitterly lamenting presented vnto him this request. O holy Father that hast often heard my confession, pray vnto almighty God if thou please, that I may re∣couer my health, to serue him. Which spoaken she fell into a sweet sleep, from whence the next morning she awakened full of comfort and con∣solation, and went to the quier to communicate with her other si∣sters, who theratt were much amazed: and afterwardes they all to∣gether gaue thanckes to the omnipotent bounty of God and to his ho∣ly intercessour, by whose merittes he so compassionatly assisteth those that addresse their petitions vnto him.

Of other miracles wrought in the cure of many dangerous and incura∣ble diseases.

THE LIV. CHAPTER.

VPon the Mount Abban in the bishopprick of Cahors, a child re∣duced neere vnto death, and his mother extremely afflicted by dispaire of her sonnes recouery; which hauing exceedingly weakened her by the great wearines of labour that this sicknesse cau∣ser her, she fell into a litle sleep, wherin she heard a voice that sayd vn∣to her: Woman feare no more, but make a vow for thy sonne to S. Christopher, and God by his merittes will cure him. This woman a∣waking, and hauing made her vow, her sonne was cured, and the mo∣ther carryed him to the sepulcher of the sainct, wher she thancked God and her Intercessour for it.

A woman of the said citty of Cahors called Valeria, was so sick that the Phisitians iudged her as dead, and withall had alredy lost her speech and the motion of all her members, and was as black as pitch, a priest also comming to heare her confession, was constrayned to retourne without vsing his function: for she could neither speake, heare, nor make any signes. But her kinred and freindes that were present, greiued att

the losse of a woman whome they cordially loued, fell deuoutly on their knees, lifted vp their ioyned handes, their contenances, and their prayers towardes heauen, and recommended her to the merittes of the holy Br. Christopher: and presently the sick woman began to speake and to prai∣se God in his seruant, who had deliuered her from the perill of death, and restored her perfect health.

A Priest called Geffry, being by the Phisitians forsaken as dead, and hauing already for the space of two dayes lost his speech, a sister of his praying to the S. for him, he began to speake, and afterward was per∣fectly cured.

A woman so lamed in her handes and feet that she could hardly goe with cruches, fell on her knees neere the sepulcher of the S. and the e prayed him to obtaine her cure, vowing vnto him a foot and hand of wax. Her prayer and vow being ended, she was entierly cured, and went ioyfully with other women to carry lime and brick, to finish the sepul∣cher of the sainct.

A yong man called Arnold was borne with his feet so crooked and wrested that they could not support him: his parentes vowed for him to the holy seruant of God, affirming that they would really acknow∣ledge him for a sainct if he would cure the lame party, who to the excee∣ding amazement of those present, stood vpright, sound and ioyfull, and his father himselfe conducted him to visitt his sepulcher, publikely de∣nouncing the grace and fauour which our Lord had done him, by the merittes of this glorious Intercessour. There are found recorded many other miracles which God wrought by the merites of his holy seruant Br. Christopher, deliuering many from death that were desperatly sick, restoring sight to the blind, curing feiuers, goutes, fistulaes, and other infirmities, restoring speech to the dumme, hearing to the deafe, and finally relieuing all that by his merittes inuocated almigthy God. But to auoyd prolixity I forbeare heare to deduce them, esteeming the prea∣leadged sufficient to occasion the faithfull to belieue the sanctitye of this seruant of IESVS CHRIST. The miracle following shalbe for the incredulous only: A man called Ratier, being by chaunce neere vn∣to the sepulcher of this S. and hearing his miracles related: I cannot belieue, said he, that a man whome I haue seene in these dayes can worck miracles. Those present hauing reprehēded him, he would not acknow∣ledge his errour, wherfore he deserued to be chasticed of God, as he was, thereby to make him know his temerity. For departing thence he had scarcely recouered his home but he felt himselfe surprised with a vehement fieuer, the affliction wherof opening his vnd••••standing, he al∣so called to minde the arrogancie and temerity of his wordes, which he exceedingly repented, saying: O S. Christopher, pardon me, and assist

me I beseech thee, I confesse thou wert and art a S. and in the vertue of God canst worck miracles, to whome thou hast bin so faithfull and o∣bedient a seruant: I promise thee, if thou please to restore vnto me my health, I will presently visitt thy sepulcher, there to giue thee thanckes. This vow being made, he was instantly cured, and arose sound from his bedd, and went to accomplish his vow, giuing thanckes to God and to his holy seruant: and thenceforward he became a faithfull Professour & proclamer of the sanctity of the blessed Father Christopher.

A summarie of the life of some other disciples of the holy Father S. Francis.

THE LV. CHAPTER.

IT would be a matter ouer tedious both to read, and to write the liues of all the disciples and companions of S. Francis, wherwith, as so many precious stones adorned with many graces and vertues, the said holy Father began to build his Euangelicall religion: conside∣ring withall that we haue not such authenticall relation of their liues & miracles as is requisite and necessary. In respect wherof we doe not make a particuler relation of each of them; but will recount somewhat of certaine of them who haue so spent their time, that albeit their fame be not equall to the aforenamed, yet are they not of lesse sanctity and glory before God. The first of whome is the glorious Br. Peter Cata∣nius the second disciple of S. Francis, and his first Vicar Generall, who was an eye witnesse of many Mysteryes that almighty God communica∣ted vnto him, as in his life we haue recorded. This holy Religious being dead, God had already began by his intercession to worck many miracles, when the holy Father S. Francis hauing commanded him to forbeare the obtayning of such miraculous graces from God, his mira∣cles ceassed, as hath bin amply discoursed in the hundredth chapter of the first booke, where is likewise related wherfore he was made Vicar Generall.

Brother Angelus of Rieta was the first knight that entred this religiō, and was one of the twelue first disciples of S. Francis, and his compa∣nion in many worthy mysteries and miracles. The holy Father put from this good Religious an extreme feare which he had of the deuils, in such sort that he durst not continue alone att his prayers by night: for he commanded him to goe about midnight to the toppe of a high moun∣taine, and there aloud to crye out these wordes: yee proud deuils, co∣me ye all now to me, and doe the worst you can: which hauing by due obedience performed, none of the deuils euer after came to annoy him, so that he was entierly freed of the sayd feare. And being fully perfe∣cted

in vertues and prayer, he passed from this life to God, and was bu∣ryed att Assisium, with other companyons of S. Francis.

Br. William an Englishman, was admitted in the number of the first twelue Disciples of S. Francis, in the place of Br. Iohn Chappell, that was an Apostata, and did hang himselfe as Iudas had done. The mira∣cles wrought by this blessed Br. William in his sepulcher, haue sufficient∣ly testified what he was: for almighty God by his merites there wrought so many, that he seemed to obscure the glory of his Father S. Francis, by whome he was buryed: and therfore Br. Helie who then was Generall of the Order, went to his tombe, and commanded him by holy obedi∣ence to forbeare worcking any more miracles.

Br. Moricke, who was first Religious of the Order of the Porte-Croix or Crosse-bearers, was eminent vnder the discipline of the holy Father S. Francis, and was most famous for his admirable abstinence, and for a long space woare on his flesh an iron shirt, did eate no bread, but only hearbes and rawe pulse; he neuer woare coat, but the only habitt during his life, and att his death he left many signes of his sanctity and perfect life.

Br. Benett of Arezzo was also perfect in all vertues. S. Francis sent him to be Prouinciall att Antioch. There are strange matters recounted of this Religious, which being difficult to be belieued, and not being satisfied by the testimony of the writer, I haue thought it best not to record them here, for feare that they appearing indeed doubtfully, the like iudgement should be giuen of others here recorded that are most certaine and indubitable.

It shall therfore suffice, to know, that this blessed Father had the spiritt of prophesie, as they testifie who knew him: and that hauing per∣seuered in sanctity of life, he reposed in peace. He was buryed in Arezzo his owne country, whither, it is held that he brought from Babilon, one of the fingers of the holy Prophett Daniel.

Br. Peregrinus of Faleron was admitted to the religion of the holy Father S. Francis, who prophesied vnto him, that albeit he weere lear∣ned, he should notwithstanding apply himselfe to the actiue life, and his companion to the contemplatiue, and so it arriued, for he was a lay brother: for which humility, he obtayned of God an exceeding great perfection in vertues, and particulerly the grace of compunction and the loue of God; for whose sake desiring martyrdome, he went to Ieru∣salem, where he visited all the holy places, with such deuotion, teares, embracinges and most tender louing kisses, that in those places he ado∣red our Sauiour as present. Br. Bernard Quintaualle affirmed of this Religious, that he was one of the most perfect of the world. And as he was by name a Stranger, so was he also in his life: for the loue of IE∣SVS

CHRIST was so burning in his hart, that he neuer permitted any other thing to rest there: but alwayes walked and sighed towardes hea∣uen: thus did he ascend from vertue to vertue, in such sort that he was exceedingly illuminated in his life, and in his death, by diuers miracles.

Br. Ricerio employed himselfe in the contemplatiue life, according to the prophesie of S. Francis; which made him familier vnto him, and he instructed him in many diuine verities, he made him Prouinciall of the marquisate of Ancona; many matters cōcerning this holy Religious are recorded in the life of S. Francis.

Br. Augustin of Assisium, Prouinciall of the land of Labour, commō∣ly called Naples, was a Religious of such sanctity, that he merited, not only to be companion in life and profession with S. Francis, but also in his death and glory: for hauing in his last sicknes already lost his speech, he saw the soule of S. Francis ascend vnto heauen, which encouraged him to cry out: Stay holy Father, stay for me: and his soule foorthwith leauing his body, it accompanyed that of his blessed Father to eternall glory.

Br. Roger the disciple of S. Francis, v as of such sanctity, that Pope Gre∣gorie the ninth approued him for a S. & permitted commemoration to be made of him in the Couēt of the Frere Minors of Tiuoly; but because he was not canonized with the accustomed solēnities, the Religious ne∣uer durst keep his solēne feast. He was not canonized because the examē of his miracles, appointed by the said Pope, was neuer accomplished.

Brother Philippe the Long, was also disciple of S. Francis. He was the first Confessour, Visitour and Minister of the Religious of S. Clare. It is found recorded of this S. that an Angell purged his lippes, tou∣ching them with a burning coale, as the Seraphin did to the Prophett* 1.92 Esaye, which was not a litle necessary to him that was to administer the word of God vnto Religious women.

Br. Barbarus, Br. Iohn of S. Constantin, and Br. Bernard of Viridante, that were of the first companions of S. Francis, were exceeding emi∣nent in their vertuous and merueillous actions; as their worckes were written in the booke of life, so their soules for euer liue in glory, & their bodyes are buryed in the Couent of S. Francis att Assisium.

Br. Pacificus, companion of the holy Father, was of such perfection that he merited to see many merueillous worckes, which our Lord se∣cretly wrought in his seruant S. Frācis, and because the glorious S. knew his perfection and sanctity, he sent him Prouinciall into Frāce, where he remayned diuers yeares, then dyed and was buryed att Laon.

The end of the sixt booke, of the second volume and first part of the Chronicles of the Frere Minors, wherin particuler mention is made of 25. disciples of the ho∣ly Father S. Francis, all of very singuler sanctity of life, & of worthy miracles.

THE SEAVENTH BOOKE OF THE SECOND VOLVME AND FIRST PART OF THE CHRONICLES OF THE FRIER MINORS.

WHERIN IS CONTAINED THE LIFE AND admirable doctrine of Br. Giles of Assisium, a Religious of great perfection, who was the third Disciple of S. Francis. Translated as before.

Of the conuersion of Brother Giles to the Religion of the Frere Minors.

THE FIRST CHAPTER.

ALBEIT to read or heare the liues of all or any sainctes, exceedingly dispose the spirittes to the contempt of temporall pleasures and induce them to purchase true and eternall richesse: yet it cannot be denyed but that the life of some one more then an other doth cause these effectes, as I hope this en∣suyng shall proue of the glorious Brother Giles of Assisium, who was the third that followed S. Fran∣cis: whose life being of singuler note, it is requisite it should be descri∣bed more att lardge. The time employed in reading therof shall not be wasted: for the soules therby shalbe enriched with holy doctrines, with diuine examples and documents. But I omitte to recount his conuer∣sion, it being already handled in the ninth chapter of the first booke and first volume of this present part.

How Brother Giles went to visit the reliques of S. Iames in Galu••a, and the holy Sepulcher of our Redeemer Iesus Christ in Hierusalē.

THE II. CHAPTER.

IT was the custome of the first Fathers of this Order, to goe often in pilgrimage, not to seeke their more liberty, nor to satisfie their appetite with better cheere, but for the exercise of perfection, and to suffer hungar, thirst, cold, heate, and the affi ontes which they often endured, as vnknowne in that new habitt, and so did they dispose thē∣selues to the incommodities of obedience, and were couragious: for they went barefoot, withone single habit, without wallets, edifying themselues in patience, and their neighbour in charitie. Now Brother Giles hauing gotten leaue of the holy Father S. Francis he went to visitt the church of S. Iames of Compostella, in which voyage he did not so much as once satisfie his hungar, such a desire had he to feele in him∣selfe the force of pouerty for the loue of IESVS CHRIST. Finding one day no meane to gett so much as bread (wherwith only he liued) ha∣uing found in a barne certaine huskes of beanes left there after the thres∣hing, he did eat them with great appetite, and after tooke his rest in the same place. The next morning he arose very early, as cheerfull and well disposed as if he had eaten the best and most delicate foode in the world. He was thus accustomed to suffer, being often in for∣restes and solitary places, which were more to his content then the conuersation of the world, as lesse subiect to distractions in his spirituall exercises, and more commodious for spending the night in watching and prayer. In this iorney meeting with a poore sick creature full of soares, and not knowing what to giue him, he ript of his capuce and gaue it vnto him: but this charity enforced him to trauell twenty dayes bare-headed, till att last was giuen him cloth to make an other, and so did he walke with a habitt, according to the common fashion of his Order, deformed, but en∣tierly conformable to the charity of the gospell. Being in Lom∣bardie, he was called by a man, of whome he thought to receaue a charitie, but comming to him, he tooke out a paire of dice, and de∣maunded if he would play with him: So did the wretch flout att this good Religious, who went on bowing downe his head with∣out replying a word. In this sort he was often the obiect of laughter vnto the sloathfull and idle companions, that made him their scorne, which he alwayes endured with patience correspondent. After he had also visited all the holy land, expecting commodity of shipping to re∣tourne

into Italy, it being necessary for him to liue vpon his labour as hauing no mony, he carryed water to passengers, for which seruice they gaue him bread, and remayning certaine dayes in the citty of Ason, he employed himselfe in the labour of his handes making baskettes and cases of ozier, and such litle conceates, wherwith he liued; and if he wanted either worck or matter, or knew not wherin to employ him∣selfe, according to the diuers occasions of the places where he re∣st••••ed, his last refuge was to haue recourse to the abondant table of God, demaunding almose att the peoples dores, according to the documentes of his rule. He went also to visit the mount saint Mi∣chael, then saint Nicholas of Bar; and in all these voyages into whatsoeuer place he entred, he exhorted those that he found, to doe pennance for their sinnes, and to apply themselues to the ser∣uice of God the bountifull giuer of all goodnes, and to doe this in loue and charity towardes their neighbour. As he one day trauail∣led, he became so weary and so oppressed with hungar, that he was enforced to rest himselfe, and with wearines he fell a sleepe. As he awaked he found by him halfe a loafe which God had sent him of almose, which he ioyfully did eat, thancking his diuine maiesty: and being by meane of this celestiall bread reconforted, he cheerfully pro∣ceeded on his iorney.

How this seruant of God endeauoured to gaine his liuing by the worck and labour of his handes.

THE III. CHAPTER.

S. Francis hauing sent him to remayne att Rome, therby the better to satisfie his desire, which was to liue vpon his labour, he went to a mountaine three leagues distant whence he brought wood to the citty: and for the price therof he was cou∣tent with the gift of bread for his one dayes ••ustenance. He brought wood to a woman, who knowing him to be Religious would giue him a greater hire then was conditioned, but Brother Giles for the same cause (to witt for the loue of God) would not accept it, af∣firming that he would not be vanquished by auarice, wherwith this woman was exceedingly edifyed. He disdayned not to vndertake any seruice that might be required of him, prouided that it exceeded not the limites of modesty; and so misprising the vanities of the world, he perfected and refined himselfe in mortification and humility. Assi∣sting some others one time to gather nuttes, and his dayes labour being ended he was payed in nuttes, which being vnable to hold in his slee∣ues,

he putt off his habitt, and tyed the two endes of his sleeues which he filled euen to the capuce, and so carryed them to Rome, where he diuided them among the poore: to conclude hauing imparted some share of his gaine to the Religious, he also gaue part vnto the poore.

Sometime he tooke of the water of S. Sixtus and carryed to the Re∣ligious of Quatuor Coronatorum, who gladly dranck therof, and for the same gaue him bread, wherwith he liued, and what remayned he distributed vnto the poore. As he one day carryed water to the sayd Religious, a poore man in the way demaunded of him to drinck, and he gaue him therof: but vnwilling that the Religious should haue the rest, he retourned to draw more att the fountaine which was a league distant, such was his desire with his possibility to giue each one con∣tentment. When any one hired him and entertayned him to day-labour, he alwayes conditionally reserued time requisite with attention to say his canonicall howers, and certaine other suffrages and deuotions. He was very carefull to shunne idlenes, and therfore he alwayes either spake of God, or prayed and contemplated, or vsed some handy la∣bour in some litle matter of vtility; whence proceeded, that loosing no part of his time, he sufficiently prouided both for his soule and and body.

The Pope being att Rieta, the Cardinall Nicolas Bishop of Toscolan, desiring to haue Brother Giles in his company, out of great respect he had to his simplicity and sanctity, he instantly prayed him to seiorne cer∣taines dayes with him, and to be content to eat as he did att his table, forbearing to seek almose otherwhere: But Brother Giles willingly promising to remayne in his house, would not yeld to eat of that he found there, and so went thither. Now the Cardinall complayning vnto him for that he would not eat of his bread, Brother Giles answea∣red* 1.93 with this verse of Dauid: Labores manuum tuarum quia manducabis beatus es & benetibi er••t. The Cardidall not knowing what to reply, prayed him att least to eat that which he receaued of his almose, or of his labour with his companion, which he promised to doe: and then∣ceforward he brought his begged bread to the Cardinals table, where he did eat it, and if any remayned he gaue it to to the poore. But there falling one day such a raine that Brother Giles could not goe abroad ei∣ther to labour or to seeke almose, the Cardinall was very ioyfull ther∣of, hoping that day to haue his desire, and that Brother Giles would eat of his bread: but he was deceaued, for Brother Giles exceedingly troubled for that he could not gaine his bread, bethought himselfe and went into the kitchin, where asking the Cooke wherfore his kitchin lay so vncleanly, offered to sweepe it for the gift of two loaues: which ha∣uing gotten, he went to eat the said bread with the Cardinall; who was

againe deceaued the morning following, when as it rained extremely, for Brother Giles vnable to goe abroad, found meane for bread to ma∣ke cleane the dishes, which made the Cardinall admire his firme reso∣lution to li••e poorly, more then yet he had done.

How our Lord releiued Brother Giles in an extreme necessitie.

THE IV. CHAPTER.

BRother Giles hauing thus seiourned a certaine time in the Car∣dinals house, the time of Lent drawing very neere, he deter∣mined to retire with his companion, into some solitary place, where his spiritt might contemplate in entiere repose: and to this effect tooke leaue of this Cardinal, who therwith exceedingly afflicted sayd vnto him: Alas my deere freind whither goest thou, as a bird without a nest? But this good Religious ascended vp to a mountaine, where he found a litle chappell (hauing bin an hermitage) called S. Laurence, far∣re distant from habitation, and consequently very solitary: there he re∣solued to spend his lent, but three dayes after he was there arriued, it did so snow and freeze, that they could not possibly goe abroad. The holy Religious seeing there was no meane to goe foorth to seeke bread, sayd to his companion: Brother lett vs make petition to almighty God that he will please in our necessity to send vs bread, sith there is none but he that can heare and releiue vs. Then he recounted an history of certaine Religious, who wanting bread in the like necessity, had re∣course to him and were heard. Being moued by such an example, they began on the euenning to pray with loud voice vnto almighty God, & so perseuered till the breake of the day following, when as God inspi∣red a good man of a neighbouring place, who seeing the snow so ex∣treme, called to minde that he had seene att other times Hermites att S. Laurence, & thought with himselfe, that if then there were any there, they could not come foorth to seeke food; which mouing him to com∣passion he went out of his house with bread and wine, which he gaue to the Religious, and being retourned to his house, he aduertised his neighbours and friendes of the necessity of the said seruantes of God, and so procured that they wanted not wherwith to liue the rest of the lent, which happened to good purpose for them in regard of their ex∣treme necessity. Br. Giles desirous to acknowledge the great charity vsed vnto him by those people, he said to his companion: hitherto we haue prayed to God for our selues, to be relieued in our necessity: hece∣forward we ought to pray vnto him for our benefactors; so that per∣sisting night and day in these petitions, our Lord bestowed such graces

and fauours on the inhabitantes of that place, that neuer Frere Minor hauing bin formely seene there, many among them neuertheles being moued by the example and pious exhortations of the sayd Religious, forlooke the vanity of this world and became Frere Minors; and such as could not, serued God by prayers, and did penance in their owne houses: and by this meane for corporall benefittes they gaue in ex∣chaunge spirituall in double mesure.

Of the humilitie and obedience of Br. Giles.

THE V. CHAPTER.

THe holy Father S. Francis cordially loued Br. Giles for his great perfection in all vertues, and his promptitude in doeing well: and therfore did often obserue him, and would say to his other Religious, that he was one of his knightes of the round table, so did he call the humble and deuout Religious. Now Br. Giles one day demaunded obedience of S. Francis to goe where he pleased, or to re∣mayne where he was: the holy Father answeared him, your residence is prouided, goe where you will: whervpon hauing demaunded and receiued his benediction, he went and walked in this freedome fower whole dayes, but finding his spiritt much disquieted, he retourned to S. Francis: Father (sayd he) I beseech you designe me a certaine place whither to goe, because goeing according to my owne liberty I cannot haue my conscience free: the S. sent him to the Couent of Fabrian whi∣ther he went barefoote with a very ragged habitt, though the season were extreme cold. On the way he mett a passenger that sayd vnto him: I would not goe so poorly cloathed in so cold a season, were I therby to pourchace paradice: by which wordes the deuill so augmented the cold that he expected death therby: but he incontinētlie called to minde that our lord IESVS CHRIST went barefoote and poorely cloathed through the world, and endured far more cold and other labours for our sakes: these pious cogitations did in this sort warme first his hart, and then all his body with a diuine heat: wherfore he began to praise God his sweet lord, who had thus warmed him not with materiall fier, but by the only burning heatof his diuine loue. So Br. Giles remayned many yeares in the sayd place, where one day weighing his sinnes, he ascended on a mountaine neere by, whither he carryed a yōg Religious, whome he commanded, with a cord about his necke to lead him naked to the place where the other Religious were: and entring in this sort before them, he began with teares to cry: Haue compassion and pitty of me miserable and detestable sinner: The Religious beholding him in

such a gastly plight, began all to weep, and prayed him to putt on his habitt: but he answeared, with bitter teares and extreme sighes, that he was vnworthy to be a Frere Minor: Yet if you will that I take the habitt againe, said he, I will, as an almose receaued of you, though I doe not deserue it: and so he cloathed himselfe and there remayned, labouring with his handes in making caskettes of straw to couer or keep glasses, and litle baskettes which he and his companion carryed to the neigh∣bour towne and villages, and in exchau••ge receaued what they needed either of food or cloathing; and with the rest he cloathed other Reli∣gious, saying that such almose done to any Religious prayed for him when he slept and could not then pray himselfe.

This good Religious retourning one day from the fieldes, hauing in his handes a reed and a hatchett, he past before a church, the Chappe∣laine wherof seeing him called him hippocrite: which did so grieue and* 1.94 afflict Br. Giles that he wept bitterly. A Religious finding him thus la∣menting, demandindg the occasion of his teares, he answeared him: be∣cause I am an hippocrite, as a Preist, did now instantly assure me. The Re∣ligious replied, poore man doest thou then belieue it to be true? Br. Giles answeared that he belieued it because he was a Priest that auouched the same, and he could not conceaue that a Priest would lie. The Religious replyed, Brother, be no longer disquieted, for it may be thou art no hip∣pocrite, because the opinion of men is most often farre from the iudge∣ment of God. Br. Giles with this reasonnable answeare was somewhat satisfied and comforted, saying that if he were not such, it was by the pure grace of God.

Hearing one day relation of the fall of Br. Helie, that had bin Gene∣rall of the Order, whence he was an Apostata, then liuing excommuni∣cated thence in the traine and seruice of the Emperour Frederic the se∣cond, then a rebell vnto the Church, he with extreme griefe fell flatt vpon the ground, and there contemptibly tourned and tumbled him∣selfe, affirming that he would discend as low as he could, because the other had wrought his owne distruction by clymeing so high.

This great seruant of God being one day out of the Couent, he re∣ceaued a letter and therby commaundement from his Generall to meet him att Assisium whither he instantly tooke his iorney: his companion putting into his minde that it were good to retourne first to the Couent to aduertise the Religious therof, he answeared: Brother, I am com∣manded to goe to Assisium and not to the Couent, so much did he yeld himselfe to obedience, that his only cogitation was readily to obay.

The Guardian hauing commanded a Religious that was praying to goe to demaund almose: the Religious therat murmured exceedingly withhimselfe, and in this distemper came to Br. Giles thus cōplayning:

* 1.95 Father, I was praying in my cell, and the Guardian hath commanded me to goe begge, so that I must omitt the greater good for the lesse. B. Giles answeared him: brother, you know not yet what prayer is: for the most true and perfect is, that the subiect doe the wil of his Superiour.

How zealous Br. Giles was of his rule, and of holy pouerty.

THE VI. CHAPTER.

THe blessed Br. Giles, as the true disciple of S. Francis was a great friend of pouerty. From his entring into Religion to the end of his life he had neuer but one habitt, and that all patched. He went alwayes barefoot, & made his owne cell with earth and brāches of trees, shunning all such superfluous celles as were more hansome & com∣modiously built. Comming one time to Assisium to visitt the sepulcher of S. Francis, the Religious shewed him the Couent that was new built very great and sumptuous, shewing him the great edifice of the Church, and a faire structure of the altare that had three stages or stories of hight, then the Cloister, the refectory, the dormitory and other places newly built for the commodity of the Religious, who gloried in the accōplish∣ment* 1.96 of so eminent a peece of worck. Br. Giles very attentiuely conside∣red all without vttering a word; and hauing seene all, he addressed him∣selfe to those that guided him saying: Brethren, here is no want vnto you but of women. The Religious seeming to be much scandalized att those wordes, Br. Giles replyed: you should not wonder att what I haue sayd, for you know well that it is no more lawfull for vs to dispense with po∣uerty then with chastity. So that you hauing bid adieu to pouerty, taking that for lawful which is directly against our rule, I doe much admire you doe not dispense with your selues in the breach of this other article, con∣sidering that both are vowes by you equally made vnto God.

There was a Religious that came one day full of ioy and contentmēt* 1.97 to Br. Giles & sayd: Father I bring you good newes. This last night, I saw a vision of hell; and looking very curiously into it, I could not see any of our Relligious. Which Br. Giles vnderstanding, he sighing sayd: I belieue thee my child, I belieue that you haue seene none: and oftentimes reite∣rating the same wordes he was rauished in spiritt: then retourning to himselfe he added: belieue it for certaine, my Child, that there are some▪ but thou sawest them not because thou diddest not discend low enough, where they are tormēted, wretched as they are for not hauing performed worckes conformable to their rule and habit: for as holy Religious haue, with the most perfect and glorious, their residence in heauen, so those which are bad haue their place with the most wicked in hell.

How much Br. Giles affected the purity of Chastity.

THE VII. CHAPTER.

THis venerable Father continually afflicted his flesh, keeping it subiect to the spiritt: Which he did to conserue in his soule the splendour of chastity, & therfore he accustomed to eat but once a day, and that litle and very late. He would say that our flesh was like vnto a hogge that very greedily ran to the dirt and filth delighting himselfe therin, or like the beetle that in all his life doth nothing but tumble and wallow himselfe in loathsome filthines. He would also affirme our flesh to be the most valliant soldier that our ennemy hath against vs: by which wordes and other like, he demonstrated what an ennemy him∣selfe was to the peruerse inclinations of his senses, and what a friend to Angelicall chastity.

Being one day in the citty of Spoletum, he heard a voice as of a wo∣man that called him: this voice being of the deuill, suggested into his heart such a temptation, as he had neuer experienced a greater. But as a valerous Champion of IESVS CHRIST, he chased farre away his en∣nemy and remayned victorious, first by cruell disciplining himselfe, then by seruent prayer.

A Religious Priest being exceedingly afflicted and tormented by the deuill with a cruell temptation of the flesh and getting no remedy by abstinences and prayers, he sayd with himselfe, if I could see Br. Giles to discouer vnto him this mine affliction, I am assured he would relieue met but he was so farre distant that there was no meane to come att him. Br. Giles (or his Angell for him) appeared one night vnto him, with whose presence the Religious being exceedingly comforted, he opened vnto him all his temptation, and demaunded of him some ayde and counsaile. Br. Giles sayd vnto him, come hither brother, what would you doe to a dogge that would bite you? The Religious answeared that he would cry att him and make him fly. Br. Giles replyed, doe the like to him that tempteth you, and I will pray to God to assist and encourage you therin whervpon the Religious awaking, he found himselfe fully comforted and deliuered of his trouble some temptation. Other Reli∣gious were also in such sort molested with the like temptations, that they became euen desperate and in tearmes to leaue the Order▪ neuerthe∣les they were deliuered by the wordes and prayers of Br. Giles.

A Religious came one time full of ioy and contentment vnto him vpon a victory gottē against a tēptation of the flesh•• for he had perceaued & heard a woman come behinde him, which caused him a very grieuous

temptation, and the neerer she came vnto him, the more did his tempta∣tion encrease. But she passing before him▪ and he hauing attentiuely be∣held her, was freed of the temptation. Br. Giles asked him if she were old or yong: he answeared, she was olde and deformed. Br. Giles replyed* 1.98 that it was no great meruaile if the temptation presently ceassed, and with all added: know brother, that you gott no victory but haue bin vanquished▪ for the victory consisted in not beholding her att all when she past by you: & this is the securest remedy one can vse in the conflict of the flesh. Therfore herein be very carefull hereafter, for feare that in steed of an olde, you behold a faire young woman, which would cause the temptation, with infamy, to proceed further.

How Br. Giles went into Africa to preach to the Mores, with inten∣tion there to suffer Martyrdome.

THE VIII. CHAPTER.

THe yeare 1219. wherin the greatest generall chapter was held of the Frere Minors, S. Francis deputing and disposing of all his Re∣ligious throughout all Christendome and euen among the infi∣dels, Africa fell to Br. Giles his lott, whither he hastened with many his companions of one same spiritt. And to that end they embarqued them∣selues with an Italian merchant, and safely arriued att Tunes; but the deuill by diuine pe mission preuented him in this sort of his desired suc∣cesse in this voyage: In the said citty of Tunes there was an old More, a man of great authority with those Pagans, whome they reputed a sainct▪ he had for a long time opinatiuely forborne to speake: but as soone as Br. Giles and his companions were landed, this More went presently prea∣ching and exclaming through all the streetes and corners that certaine Infidels were arriued, who intended to condemne and calumniat their great Prophett and their law▪ and therfore counsailled and commanded them to seeke them out they being Christiās & to kil them. This caused a great rumour and tumult ouer all the citty, in such sort that in an instāt they were all armed and prepared themselues to murder these poore Re∣ligious. But the Christians hauing vnderstood the cause of this insurre∣ction, and fearing the Mores would kill them all, they forcibly thrust Br. Giles and his companions againe into the shipp, in which they came. But these true seruantes of IESVS CHRIST did not omitt to preach to the Mores out of the shipp: which putt the Christians into such a feare, that they commanded the Marine••s of the vessel to hoyse their sailes: and so, being peruented of the effecting of their pious desires they were retourned into Italy.

Of the hight and sublimity of Br. Giles his contemplation.

THE IX. CHAPTER.

AFter this holy Father had spent many yeares in the actiue life, in affliction and labours, it pleased almighty God to make him a new man, calling him to the repose of contemplation, and priui∣ledging him aboue all men of his time. The beginning of this his perfe∣ctiō was, when being in the Couent of Faleron neere Perusia offering his prayer one night he was touch••d with the hand of God, and replenished with such a supernaturall consolation, that it seemed to him that God would separate his soule from the body. In this instant he felt his mem∣bers as dead, it seeming vnto him that his soule forsooke them and that being gon foorth she already delighted and pleased her selfe in the sight and contemplation of her so great naturall beauty, but much more of her spirituall, wherwith the holy Ghost had already endowed her, whereby she appeared to her selfe more beautifull then all humane con∣sideration could comprehend, as himselfe a litle before his death did te∣stifie. In this extasie we••e reuealed vnto him celestiall secrettes so great, that he would neuer disclose them to any: and therfore he would some∣times say: Happy is he that can conserue the secrettes of God in himselfe: and it must not be obiected vnto me that God hath reuealed them vnto me to the end I should manifest them to others: for when it shall please him that I reueale them, he will discouer them vnto me by other meanes.

Of divers apparitions of our Lord and S. Francis, to Br. Giles.

THE X. CHAPTER.

THe eighteenth yeare of the conuersion of Br. Giles (wherin S. Francis dyed) he went to dwell in the Couent of Crettone in Toscane within the Diocese of Chiusi••the first night of his being there, there appeared vnto him in vision an Emperour that spake very fa∣milierly vnto him: this presaged vnto him the diuine vision of the glory which God communicated vnto him in that place, where spending the lent of S. Martin in very a••stere fastes and continuall prayers, he had one night an apparition of S. Francis: to whome he said that he had a great desire to speake vnto him. The S. answeared him: Brother sift and exa∣mine wel your selfe before hand: and so vanished. Br. Giles perseuering three entyer dayes in prayer IESVS CHRIST appeared vnto him before

the feast of his holy Natiuity: and for as much as might be coniectured by his wordes, he was rauished in spiritt and with the eyes of his soule ••aw the glory of Paradice: he neither could nor durst explicate this vi∣ion, which was not continuall, but by intermission till the eue of the Epiphany, att which time he was so replenished with force and conso∣••tion both spirituall and supernaturall, that his weake and feeble huma∣••e body could not support it: for his soule seemed to expire, so that he ••as constrayned to breath out violent sighes, by reason of the force ••f his spiritt which his body could not sustaine, and albeit he were on he hight of a mountaine in a cell very remote where he prayed, yet did he other Religious sometimes heare him: and then would they sēd Br. Gratiā to assist & helpe him as there should be need. This Religious thus ••ming one time vnto him & asking him wherfore he cōplayned, the ••oly Father answeared: come hither my child, thou art come in good ti∣••e, for I wished thee here: & then recounted to him many thinges to his ••ceeding cōfort. The next morning retourning thither he foūd him bit∣••rly weeping, wherfore he prayed him not to afflict himselfe in that ••rt, for it might weel shorten his dayes. Brother Giles answeared, Alas ••y friendly Brother, how may I refraine from teares, that feare to 〈◊〉〈◊〉 the ennemy of God? for hauing receaued so many graces of his Ma∣iesty, I doubt I doe not serue him as I ought, and according to his holy will, wherof if I were certaine, it would be more gracious vnto me then death it selfe: which he spake in respect of the vision and diuine reuela∣tion that made such alteration in him, and therfore he sayd: Till this pre∣sent I wēt whither I would, and with my handes laboured as I would: but henceforward I can no more follow my fantasie, but must doe accor∣ding to the spiritt that I find to conduct me. This feare in this holy Fa∣her was like to that of S. Paul when he sayd: we carie this (diuine) trea∣sure in earthen vessels. Butt because the certaine perill of the losse of an eternall and infinite treasure, would cause a diffidence and despayre in a∣ny one by consideration of his naturall infirmity, he added: we know that the preseruation of the diuine treasure consisteth in the vertue and power of God and not of vs. The sayd Religious then tooke occasion to comfort him, or rather the holy Ghost, for and by him with the said sen∣tence of S. Paul, saying, that though it were expedient that the feare of God should be alwayes in vs, yet should it be there with faith and full confidence in his bounty, who as he giueth grace vnto his seruantes, so also he giueth them force to preserue the same together with perseue∣rance. Br. Giles being by these wordes comforted, he proceeded in em∣ploying his dayes in such hight of contemplation and spirituall conso∣lation, as is not to be expressed, demaunding of almighty God, as a fa∣uour, not to be so ouer-chardged, alleadging that he being so great a sin∣ner,

an idiot, rustike and simple, was not worthy so much grace but the more he reputed himselfe vnworthy, the more did almighty God aug∣ment his fauours. There was a religious of pious life in the same Couēt, to whome God did some times reueale his secrettes certaine dayes befor that Br. Giles had the said vision: this Religious saw in vision the sunne to arise out of the cell of Br. Giles, and there-ouer to remayne till night, and he afterward seeing Br. Giles so admirably chaunged, sayd vnto him B other, support and gouerne tenderly the Sunne of God, and thou shalt be blessed.

Of the graces which God bestowed on Brother Giles in the said vision.

THE XI. CHAPTER.

IF vnto any it appeare difficult to be beleeued, that Brother Giles saw almighty God, not only in imaginary and intellectuall sem∣blance, but euen in his diuine essence, as this worthy seruant of God confessed, affirming that God had depriued him of faith: lett him read the epistle of sainct Augustin vnto Paulinam, De vi∣dendo Deum, wherin he shall find that speaking of the vision of God in essence, he sayth: It is not a matter incredible, that God per∣mitteth this excellencie of diuine reuelation in his substance to certaine holy personnes before theire death, to the end their bodyes be buryed, he vseth these wordes, before they be dead for their sepulture, be∣cause as they who manifestly see God enioyning his glory, are en∣tierly and totally separated from their mortall bodyes, in the same proportion it is necessary for those that are to receaue such a re∣uolation, to be separated from their bodyes according to the cog∣nitiue and sensitiue puissance, att least to their actions: for this is in a certaine fashion to be out of the termes of this life. Wherevpon sainct Paul said: Were it that my soule were in my body, or sepa∣rated* 1.99 from it I know not, God knoweth it, it was transported, rauished and eleuated euen to the third heauen. Brother Giles, speaking of the said vision which he had, affirmed that he was ther∣by so assured in the knowledge of almighty God and of his glo∣ry, that he had lost the faith which he formerly had of him. He also affirmed that he was directly of opinion, that his soule entier∣ly abstracted from the body saw almighty God. After his death he reuealed vnto a Religious, that also in the same vision he had bin replenished with the giftes of the holy Ghost and confirmed in graces: and doubtlesly the merueillous effectes that remayned

in the soule of Brother Giles confirme this verity: for after this vision he was so often rapt in extasie, that there is hardly found any other saint before or after him to haue exceeded him therin. It appeared by his exteriour actions what esteeme he made therof: for he seldome or neuer went out of his cell, but employed himselfe in fastinges & pray∣ers, shunning all idle wordes, and all fruitlesse conuersation: and if such discourses were forcibly vsed in his presence, and that any would nee∣des make him some relation to the preiudice of any other, he would hea∣re nothing therof, affi ming that each one ought to be very wary and* 1.100 respectiue not to offend God, his neighbour and his owne soule by such discourses. And on the contrary when he heard speake of God, he was presently rapt into extasie, and remayned insensible & as dead, so that the fame of this sublime and singuler grace being diuulged and made kno∣wne to all personnes, euen to the contry people and to children, when they mett him they would say, Paradice Brother Giles, and att the in∣stant and very place where he heard that sweet and gracious word he would fall into extasie: in such sort as if the Religious desired to talke with him of God and to receaue his consailes and doctrines, they must be wary not to speake of the glory of the diuine vision, least that being rauished in spiritt they were frustrared of their desire. And because he liued sequestred from the other Religious, Brother Bernard therfore as zealous of his neighbours good reprehended him therin, calling him but halfe a man, as regarding only his owne good. But Brother Giles ans∣weared, that it was more secure to content himselfe with a litle then by attempting too much, to endanger the losse of all▪ considering that vpon a very small occasion a great grace is often lost: so that one must be wary att such time not to loose that in laughing, which is not purchaced but with much labour and weeping.

Being one day in spirituall conference with Brother Andrew and Brother Grātian two Religious of pious life and his spirituall children, he told them that he was borne sower times, first, out of his mothers woombe, secondly when he was baptised, thirdly when he entred into Religion, and fouerthly the day that IESVS CHRIST appeared vnto him, and manifested vnto him his glory. Wherto Brother Andrew ans∣weared that it was true, but if he should be in a forraine contry, where it should be demaunded of him if he knew Brother Giles, he might a∣uouch that he knew thus much of him, that it was twenty foure yea∣res since he was borne, and that he had faith before he was borne, but had lost it afterwardes: Brother Giles replyed that all this was true: be∣cause, sayd he, before, I had not such faith as I ought to haue: the which also God did take from me and gaue me a more cleare and perfect kno∣ledge of him and of his glory, and among many graces which I haue re∣ceaued

of his diuine Maiesty, this is one, that I haue knowne and doe know my selfe to deserue to haue a cord fastened about my neck, and to be in extreme disgrace trayned through all the streetes and publike places of the world, so to receaue all the scornes and derisions that can be offered to the lewdest man in the world. Whervpon Brother An∣drew made him this demaund: Tell me Brother, if you haue not faith, what would you doe if you were Priest, and were solemnely to sing Credo in vnum Deum? It seemeth you should necessarily say: Cognosco v∣num Deum patrem omnipotentem: and incontinently he was rapt in extasie: all this he said, not that he had simply no faith: but by reason of a grea∣ter light and illumination which God with apparant euidence had gi∣uen him.

How Brother Giles was rapt in extasie before Pope Gregory the ninth.

POpe Gregory the ninth being with his court remoued to Perusia, and vnderstanding that Brother Giles, of whome he had heard merueillous thinges, was neere thervnto, he sent for him as de∣sirous to know him. Brother Giles came presently to Perusia. But being entred into the Pallace of the Pope he felt himselfe interiourly moued with the spirituall sweetnes which ordinarilie arriued him before his extasie: wherfore considering that it was not conuenient he should in that estate present himselfe before his holinesse, he sent his companion to make his excuse. But the Pope not admitting it would know why being within his Pallace he would not presently come to him: so that his companion was enforced to say vnto him: Most holy Father, Bro∣ther Giles hath deferred to salute your holinesse for no other cause, but that by signes ordinary vnto him, he foreseeth that comming in your presence he shall fall into extasie. The Pope hereto replyed: I come to Perusia more for this only respect then for any other thing: and therfo∣re bring him incontinently hither which was done, but as soone as Bro∣ther Giles had in great humility kissed the feet of the Pope, he scarcely began to speake vnto him, but that he was rauished in spiritt and remay∣ned immoueable with his eyes fixed towardes heauen: which the Pope seeing, he sayd: verily if thou die before me, I would seeke the knoledge of no other miracles to canonize thee. An other time the said Pope goe∣ing to the Couent of the Frere Minors of Perusia to visitt Brother Giles, the Religious ran presently to his cell to aduertise him therof, but they found him in extasie, which the Pope vnderstanding, he went to his cell, accompanyed with many Cardinals and other noble men, who all con∣tinued a long time beholding him, and to see if he would retourne to himselfe. But seeing it, would not be in short time, the Pope with his

company departed much admiring and troubled that he could not spea∣ke with him as he desired. He commanded that his extasie being ended, he should be told his holinesse attended him to dine with him, which was done, and at dinner time this good Father went to the Pope, whose feet he most reuerently kissed, and was with al curtesie entertayned. The∣re was then with his holinesse a gentleman that sayd vnto him, that he had heard report of Br. Giles his gracious and sweet singing, praying his holinesse to cause him to sing, therof to receaue some contentment and consolation. The Pope as well in regard of his deuotion towardes him, as of his desire to heare him prayse God, said vnto him: Sonne, I should be glad you would comfort and reioyce vs in God, by some gracious and deuout song Br. Giles answeared, doth it please your holi∣nesse that I sing? which hauing diuers times reiterated, he retyred him∣selfe into a corner, and was presently rapt in extasie. The Pope & tho∣se with him, desirous to experience the force of that extasie, they felt & found him withour pulse or heat. The Pope being exceedingly troubled that he had lost the company and conuersation of this holy Religious, sharply reprehēded the gentlemā that had persuaded him to cause him to sing. The time of supper being come, and Br. Giles still in extasie, the Pope said to the Cardinals presēt: I am sory this holy Father is not hee∣re with vs: but I am resolued to try in him the vertue of obediēce, whe∣reof haue bin seene many experiēces in the Frere Minors: then cōming to Br. Giles he said vnto him: Because the Order of the Frere Minors depēdeth immediatly of vs, we cōmand thee vpon obediēce to retourne incōtinently to thy selfe. The successe was admirable, for att the very instāt this mā of God that had bin entierly insēsible & as dead, stood vp right on his feet, and wēt & fell on his knees before his holines, with deep humility acknowledging his fault. The Pope causing him to arise, took him by the hād & spake vnto him: then Br. Giles, demaūded of him how he did; the Pope answeared that thāckes be to God he was well, Br. Giles added: Holy Father, you haue great need of the help of God in the great & importāt affaires which you haue. For I suppose that the in∣quietude & occupatiōs of the soule in exteriour matters, are of great labour. The Pope answeared: My child thou sayest true: therfore doe I pray thee to treat with almighty God for me, that by meane of his gra∣ce I may the more easily carry the weight of this burdē. Br. Giles replyed that he would willingly doe it, and submitted his neck to the yoke of the cōmandement of God: & to that end instātly retired himselfe from the presēce of the Pope, to performe his obediēce, and employed him∣selfe in prayer, where he was so rauished in spiritt, that he retourned not thece in fower houres after. In the meane while the Pope & all his cō∣pany praysed God in his seruāt, to whome he had imparted such a diui∣ne familiarity that he cōuersed more out of, then in the world, though

he were as yet in this mortall flesh. Now Br. Giles being retourned to himselfe, his holinesse sat downe att table & willed he should eat with him: which was an incredible contētment to the Pope, who afterward cōmended him to a chāber to repose. The day following his holinesse familierly discoursing with him asked him what should become of him. The holy Father making his excuse of answearing thervnto: the Pope againe vrged him att least to tell him what he should be. Wherto Br. Gi∣les hauing likewise replyed that he could not answeare therin; being still pressed by his holinesse cōmandement he sayd: holy Father, endea∣uour to keepe both the eyes of your spiritt alwayes very pure: the right eye cōtinually to contēplate high & future thinges, wherin we ought to addresse all our actiōs, & the left to order & direct presēt matters that are vnder our chardge, & doe appertayne to the duety of our place and quality. He spake many other thinges of notable edificatiō which are not extāt, wherby appeared the great abōdance of diuine lighte imparted to this holy Religious. The Pope therwith remayned more edified then euer, and was enamoured of this sainct, as being the true and perfect freind of God.

Of the exercises, and of the affection Br, Giles had to the contemplatiue life.

THE XIII. CHAPTER.

THis true seruāt of God had his face alwayes cherfull & ioyful, and whē he spake to & answeared any one, he alwayes discouered him∣selfe to be full of ioy & deuotion, and entierly eleuated in God, yea so∣metimes he so exceeded in this ioy, that he oftē would kisse the very sto∣nes, & did such other like actes, thervnto cōstrayned by the loue of his Creatour: and perseuering in such grace he was very wary not to contri∣state the spiritt of God which he possessed, so that it was exceeding trou∣blesome vnto him vpon whatsoeuer occasion, to leaue the diuine cōuer∣sation and retourne to the cōsideration of these humane affaires. He de∣sired to entertaine his life with leaues of trees only, so to haue more oc∣casiō to shunne all humane cōsolation. Whē cōming frō prayer he mett with the other Religious, shewing himselfe to be ful of ioy, he would say* 1.101 in a māner as did S. Paul: The eye hath not seene, nor eare hath heard, neither hath it ascēded into the hart of mā, what thinges God hath pre∣pared for them that loue him. By which wordes he confirmed and enfla∣med the spiritt of the other Religious in the loue of God.

He held in exceeding reuerence and deuotion the sacramentes of the church & the diuine seruice. And if any discoursed vnto him of the cōsti∣tutiōs & decrees of the Church, he in this sort with great feruour pray∣sed thē: O holy mother & Romane Church! Ignorant and miserable as we are, we doe not know thee, nor much lesse the zeale & boūty wherby

thou labourest to saue vs. Thou art she that teachest vs the way of our saluation, and directest vs in the right and secure path, wherin ••e that walketh cannot stray, but he that seeketh and followeth another, shall only find therin an eternall damnation. He was present att masse with exceeding feruour. All sondayes and solemne feastes he receaued his Creatour, and employed those dayes entierly in contemplation of the grace receaued: for goeing very early into the church, he would the∣re remayne all the day in the company rather of Angels and Saincts thē of men. Celebrating the feast of our Redeemer IESVS CHRIST, and many other times in the feruour of his prayer, he hath bin seene rapt in extasie and eleuated aboue the ground, the hight of three hand∣fuls or a foot and a halfe.

Of other such extasies of spiritt recorded of the glorious Sainct.

FIue Prouincials did at one time with great deuotion and reuerence visitt this blessed Father with Br. Gratian his companion, who aduertised him of their arriuall, vpon knoledge wherof, he presēt∣ly mett them, and hauing graciously entertayned them, he with great feruour of spiritt began to speake vnto them, and beholding the heauen, with his armes opened as to play on a viole, he sung in this manner: O Br. make a castell, hauing in it neither stone nor iron! O my Br. build me a citty without lime or stone! and thus singing he was rapt in extasie. The said Prouincials knew not the signification of the wordes: But Br. Gratian told them that by the castels and citties, he meant the holy A∣postles and martyrs of the Primitiue church, who without the armour of iron and without the helpe of any temporall matter generously buil∣ded the house of God in soules: which zeale and intention had Br. Giles renouncing temporalities, to become a castell of the liuing God and a glorious citty, not of temporall building or substance, but spirituall, of pouerty and diuine loue. And because they as Prouincials of the Reli∣gion were captaines and furtherers of this worck, he by this song gaue them a notable document of their duety in their vocation and office.

This holy Father being in the monastery of Agele by Perusia, he af∣ter supper made an exhortation to the Religious in the refectory, with his ordinary feruour, and with such sweetnes that he enflamed the har∣tes of all his audience in diuine loue, yea his owne also, in such sort that he was rauished and out of himselfe in the middest of his Brethrē, whe∣re he so continued till the cock-crowing, and in the meane time he shi∣ned with such a splēdour which enuironed him, that the brightnes of the moone which then was in full, was so obscured that the shining therof being darckned by this new light, she appeared not in that place, which

put the Religious in admiration, who gaue thanckes to our lord for the admirable worckes demonstrated in his seruant.

Brother Giles one day thus reasoned with S. Bonauenture who was Generall of the Order: Father, God hath bestowed many fauours on you that are learned, for you haue knoledge of many matters by which you prayse him But what shall we doe to saue our selues, we, I say, that ar ignorant and idiots? S. Bonauenture answeared: if God had giuen no other grace to men, but only ability to loue him, it would suffice: be∣cause loue is more gratefull to God, then any other thing that can be offered vnto him. Brother Giles herevpon replyed: Tell me, Father, if you please, can an ignorant person loue God as much as one learned? he can, said S. Bonauenture: yea I say more, a simple and poore old fel∣low may loue our lord as much as a Doctour in diuinity. Vpon these wordes Br. Giles went with great feruour into the garden, and tourn∣ing towardes the towne, he cryed out: Poore and caitiue old wretch, ignorant idiot and simple, loue thy Redeemer IESVS CHRIST, and thou mayest be greater then Br. Bonauenture. Which sayd, he remay∣ned three houresrapt in extasie.

Of an admirable dispute held by Br. Giles touching free will, against Br. Gerardin, in the presence of many Religious.

THE XV. CHAPTER.

THe venerable Br. Giles being in the Couent of Perusia, a Ro∣mane gentlewomā called Seauē-Sunnes, that was very deuout to S. Francis both in his life time and after his death: for she ma∣de her residence att Assisium to beneere vnto his sepulcher, came to vi∣sitt him to receaue some consolation of his energicall doctrine: there did she find Brother Gerardin, a Religious of exemplar life and very lear∣ned, together with some other very spirituall Religious, who also ca∣me to visitt Brother Giles, to heare of him some spirituall exhortation. Thus discoursing together, they fell into dispute vpon a certaine passad∣ge of holy scripture. And among many other sentences alleadged by Br. Giles for proofe of what he maintained, this was one: He that doeth not what he can, often endureth that which he would not. Br. Gerardin desirous to entertaine Br. Giles in discourse, to gratifie the cōpany and for his particuler cōtentment, thus begā scolastically to argumēt against him: Br. I much admire that you affirme that a man endureth what he would not, if he doe not what he can, considering that a man can doe nothing of himselfe: which is proued by many reasons, wherefore I say, that the power presupposeth the being, so that the action of the thing be

* 1.102 according to its being. And so much doe the wordes of the Apostle sig∣nifie, where he sayth: If any man esteeme himself to be something, wher as he is nothing, he seduceth himselfe: whence ensueth that a man can∣not doe any thing, sith he is nothing: which I will proue vnto you also by an other reason: If a man of himselfe doe any thing, it is either by his soule, or by his body, or by both together; Now I will proue that he can doe nothing by meane of any of thē. First, he can doe nothing by meane of the soule alone, for it is most cleare that the soule separated from the body can neither meritt nor demeritt: neither can he doe more by meane of the body only, because the body receaueth all his operation of his forme, and without the soule it hath no humane being, so that much lesse can it worcke, which is a thinge proper to the forme, and finally, yet lesse can he doe by meane of the composition, that is, of the body and soule vnited together: and if he could doe any thing, it should be by meane of the soule: But I haue proued that the soule being sepa∣rated from the body can doe nothing, and now I affirme that it can much* 1.103 lesse vnited with her body, because the body being corruptible chard∣geth and burdeneth it: as for example, if a beast cannot goe vnloaden, much lesse can it vnder a burthen. Thus Br. Gerardin made his argument appeare very probable which procured to the audience an amazement and confusion. But Br. Giles very prudently answeared: My good Br. and friend, beleeue, I pray you, that you haue spoaken amisse: wher∣fore acknowledge therin your fault. Br. Gerardin hauing a litle smiled, acknowledged his fault: then Br. Giles againe: This fault is not of force. When the penance is not admittable and in due forme, no grace can be obtayned therby. But tell me, canst thou sing? Br. Gerardin ans∣weared he could: sing then with me, sayd Br. Giles, and drew out of his sleeue a litle instrument made of willow, like those litle gitternes or fidels wheron children play, wherof touching the stringes, he began to proue and demonstrate the propositiō of Br. Gerardin to be notoriously inuallible & false, thus affirming on the first: Br. I speake not of the being of man before the creation. I know then he was nothing, and therfore could doe nothing: but I speake of his being since the creation wherin man receiued of God a freewil, wherby he might merit or demeritt, me∣ritt consenting to good, and demeritt yelding to euill: so that you haue very erroniously spoaken: And I thinck you intended to circumuent* 1.104 me, for S. Paul in the place by you alleadged, speaketh not of the nullity of the substance nor of the puissance, but of the nullitye of meritt, conformably to what he sayth in an other place: If I haue not charity I am nothing. Neither did I intend to speake of the soule in separation, or of the body dead, but of man liuing, who consenting to grace, hath power if he list, to doe well, and being rebellious▪

to doe euill, which is no other thing then not to doe well. Where as you say, the corruptible body burdeneth the soule, the holy scripture doth not yet say that the same taketh away freewill from the soule, lea∣uing her no power to doe good and euill: but the signification is, that it is an impediment to the vnderstanding, and that the affection and imagination of the soule is imployed and entangled in terrestriall affai∣res, therfore is it sayd a litle before: The terrestriall habitation depres∣seth the sences distracted in many cogitations and in diuers scattered* 1.105 affaires, which permitt not the soule freely to search the thinges of heauen, where our Redeemer IESVS CHRIST sitteth att the right hand of the Father almighty: because the sight is a subtility of the puis∣sances of the soule, which are made dull and obscure by the diuers in∣clinations and occupations of the inferiour and corporall powers. Thus did Br. Giles by order refute all the reasons of Br. Gerardin, who much admiring the same, againe with affection and great de∣uotion acknowledged his fault. Brother Giles then sayd: this is the acknowledgement of the fault, Brother, that auaileth and striketh the stroake. But will you that I yet more manifestly demonstrate that a creature can doe somewhat? Brother Gerardin answeared, Father I heseech you: Brother Giles then getting vp on a graue, cryed out: O thou damned that art tormented in hell! Then himselfe in the personne of the damned with a lamentable, horrible and terrible voice that made those present to tremble, answeared: Oh that I am mi∣serable! that I am wretched and accursed! then assuming his ordinary voice he proceeded: Tell me caitife, wherfore art thou damned? And taking againe that lamentable voice he answeared himselfe. Because I haue not done the good I could, nor shunned and auoyded the euill as I might haue done. He asked him againe in his naturall voice: Thou damned wretch, what wouldest thou doe, or what wouldest thou giue, if it were permitted thee to doe penāce? He answeared in the gastly voice: if al the world were mine, I would giue it and would content my selfe to dwell in a fire for many worldes, prouided that it were such as by litle and litle I could endure, only to auoyd eternall death: for so my paynes should one day att least haue end, but my damnation is eternall. Which said, he retourned towardes Brother Gerardin, and sayd: Well, haue you heard, Br. haue you heard, how a creature hath power to good or euill? And after many other spirituall discourses, Brother Giles said to Br. Gerardin: Brother that you may not esteeme this to be a fiction, tell me, if a drop of water fall into the sea; doth it then giue a name to the sea, or the sea to it? He ans∣weared, that the substance of the drop of water being swallowed vp, it tooke denomination of the sea, and not the sea of it.

Br. Giles replyed: You haue reason; and for proofe therof he was in the very instant rapt into extasie, so that he demonstrated by effect, that his soule casting it selfe into the profound ocean of the diuine loue and glo∣ry, being entierly swallowed vp in God, changed her essence of grace, into that of glory.

How the blessed Br. Giles had the spirit of Prophesie.

THE XVI. CHAPTER.

A Dominican Frere being Doctor of diuinity was assaulted with a grieuous temptation, for the deuil would put him in doubt of the most pure virginity of the virgin Mother of God; wherin whatsoeuer remedy he applyed, nothing did auayle him: and perceauing that his learning nor vertuous exercises would nothing profitt him, he much desired to be assisted by some spirituall personne that could deli∣uer him of this grieuous affliction. Wherfore hauing heard the same of the vertue of Br. Giles, and that he was a Religious illuminated of God, he repayred vnto him, and att the same time the holy Ghost reuealed vnto Br. Giles the comming of this diuine and the occasion therof, wher∣fore he went out of his cell and mett him. And entertayning him cur∣teously, before the Religious began to speake, he sayd vnto him: Br. Preacher, she was a virgin before her child birth, then with a litle stick which he had in his hand he stroake the ground, and presently there did spring vp a faire lilly, then he sayd: Br. Preacher, a virgin in her childbirth, and likewise striking the earth with his sticke, there sprung vp an other lilly: and thirdly he sayd Br. Preacher, a virgin after her childbirth: and hauing touched the earth as before, the third lilly appeared. Then ha∣uing made these three admirable demonstrations, and the sayd Religious being entierly freed of the temptations, the lillyes vanished. The holy Father with all speed retired into the Monastery, leauing the Religious full of astonishment and admiration, who gaue thanckes to God for his miraculous deliuery, from so troublesome a temptation of the deuill.

Certaine Frere Minors determining to make a well on a mountaine neere to Perusia where Br. Giles was resident, and not according toge∣ther touching the place, they repayred to him for his aduice, and present∣ly tooke a staffe, & went to the place that God had inspired him, where striking the ground with his staffe, there sprung vp a most delightfull violett, and then he willed the Religious to dig there: which vpon sight of that miracle they did, and there found abondance of water wholsome and pleasant to drinck, and so they finished their well to relieue their necessity.

How Br. Giles was visited by S. Lewes king of France, and what passed betwene them.

THE XVII. CHAPTER.

S. Lewes the ninth of that name, and fortie fourth king of France, goeing in Pilgrimage to Rome there to visitt the holy Apostles, de∣termined to see Br. Giles, of whose sanctity he had heard notable report: being therfore att Perusia, he went to the monastery of the Frere Minors with some few of his neerest fauourites, all vested in pilgrimes weedes, where arriuing, he told he Porter that the desired a word or two with Br. Giles: the Porter deliuered his message that certaine Pilgrimes were att the gate, of whome one desired to speake with him. Br. Giles vnderstanding by reuelation who it was that demaunded for him, he full of feruour of spiritt went incontinently out of his cell: and com∣ming to the gate, the king and he fell both on their knees, and very louingly embraced each other, with entertainement of most deuout and pious mutuall kisses in the face, as if their had bin a very inward and ancient amity betweene them. After they had thus some time re∣mayned, and had shewen many mutuall tokens of charity, they separa∣ted themselues in silence without the vtterance of one word betweene them. Now whiles these two SS. were vnited in so spirituall a content∣ment, the Porter demaunded of one of the kinges followers, who that Pilgrime was that with such great familiarity embraced Br. Giles: who answeared him that it was Lewes king of France, who goeing to visitt the holy Reliques of Rome, tooke in his way the visitation of Br. Giles. The Religious vnderstanding who he was, were exceedingly troubled, because they had seene Br. Giles not only, not to haue giuen him the re∣uerence due to so great a King, but euen, not to haue vttered so much as one word; and therfore they went expresly to the holy Father, whome they sharpely checked and reprehended for this great errour, that should in no sort haue bin committed against so puissant a Prince, being also a Christian endwed with so religious a deuotion and mansuetude, as that he came expresly to receaue of him some consolation. Hereunto Br. Giles answeared: Trouble not your selues deere Brothers, nor doe you admire, if you see me not speake to the king nor he to me; For when we embraced each other, the diuine light manifested vnto vs the inte∣riour of our hartes, reuealing the secrets of his to me, and of mine to him: and hauing fixed the eyes of our soules in the resplendant mirour of the eternall light, wherin euery thing is seene more perfectly then in it selfe, we discoursed together as much as we desired, with an

extreme consolatiō of spirit, without any noyse of wordes, which would rather haue hindered then furthered vs, in regard of the sweetnes that our soules did feele. With this answeare the Religious being stricken into exceeding admiration and confusion, they acknowledged their faultes among themselues, repenting to haue iudged so admirable a worcke of God which they did not vnderstand.

How Br. Giles comsorted and encouraged a Religious whome he had con∣uerted and brought to be of the Order, who complained that he shewed not himselfe so gracious vnto him as before he receiued the habitt.

THE XVIII. CHAPTER.

AKnight much deuoted and friendly to Br. Giles, by his pious admonitions became a Frere Minor, but after he had taken the habitt, Br. Giles seemed to haue no more care of him, for he no more visited nor instructed him as before, which was a great affliction to this Religious: wherfore he one day complained therof vnto him in these termes: Father, I am extremely troubled, discontented and doe admire att you, that whiles I was in the world, you tooke such paine to instruct me in what was necessary to my saluation, so that by your holy admonitions I am come to be Religious, and principally vpon hope the more commodiously to enioy your holy conuersation, wherin I expe∣rience the contrary, and find my selfe much deceiued. For you giue me not now so much as one word, so that you neither counsaile nor in∣struct me any more, nor giue me any manner of consolation; so that you seeme to haue vtterly forsaken me: belieue you therfore I beseech you that my soule can receiue no greater contentment, then to vnder∣stand by you the manner how to gouerne her selfe in this new kind of life. Whereto Br. Giles answeared, Brother, sith you are of the house and family of God, as my selfe also him, and that you and I as fellowes doe fight vnder one capitaine and lord, it is not conuenient for me that am your companion, to command you to doe this, and not to doe that; because I know not whither the wil of God be that you doe a thing contrary to that which I may counsaile you, and so I may persuade you to one thing, and God to an other. Thus speaking he lifted vp his face towardes heauen and speaking with his Redeemer in presence of this Religious, with a very sweet voice, and yet with feruour he said: O my Lord IESVS CHRIST! how worthy and excellent a thing is sanctity and chastity? how pleasing to thy diuine Maiesty? how well louest thou the soule that possesseth it? how doest thou heare her in

the company of Angels? and in what manner doest thou recom∣pense her with eternall life? then sighing with gesture that discoue∣red exceeding contentment, he sayd: Ah! ah! ah my God▪ how pleasing and gratefull is such a soule vnto thee? and beginning againe, he continued: O my God, how pleasing is that creature vnto thee, who for thy loue sequestreth his hart from the world, forsaking Fa∣ther, mother, kinred, friendes and whatsoeuer he affected in the world? then discouering an extreme ioy, he sighed as before, saying: Ah! ah! ah my God! how greatefull vnto thee are the obedient soules, that haue no other will then thine? O my God▪ how doth thy diuine maiesty loue him, that with all his hart obeyeth thy holy commandementes? and after these wordes, he sighed as before, and then sayd: O my God! how pleasing is that soule vnto thee, which being eleuated in thy loue perseuereth in continuall prayers, contemplating thy celestiall treasures and graces: But how much is that soule comforted of thee when in her deuotions she po∣ureth out abondance of teares very gratefull to thy diuine maiesty, and profitable to her selfe, because they bathe the conscience, and open paradice vnto her? Ah! ah! ah my God! how pleasing is that sould, and how gratefull is that personne vnto thee, that for thy loue supporteth fatigations, labours and affrontes, and carryeth on him thy crosse, not refusing the burden therof, as our brother the asse, which complayneth not for being ouerloaden and beaten, nor when one sayth, I would the wolfe had eaten thee, or that thou were fleyed: yea to such iniuryes an affrontes he answeareth not a worde, to giue me a great example of patience. Now with this new kind of speech, this new Religious was exceedingly comfor∣ted, yea and extremely encouraged to perseuerance in the seruice of our Lord IESVS CHRIST. And this may serue for a ge∣nerall document to make appeare what feare and discretion is to be vsed by him that is to teach those soules, whose perfect Master is IESVS CHRIST alone, who guideth them according to their capacity and the grace which he hath giuen them for their sal∣uation, knowing that the instruction ought to be more of the spi∣litt and of God, then of any humane tongue, to touch and enflame their hartes in the poursuite of vertue.

How Brother Giles defended himselfe from the deuill, by whome he was often persecuted.

THE XIX. CHAPTER.

THe wicked spirites were the more hatefull and enuious to this seruant of God, because he had knowledge and vnderstanding of many sublime and diuine secrettes: for which respect they often tormented him, as within few dayes after he had that diuine vi∣sion, being alone praying in his cell, the deuill appeared vnto him in so horrible and fearfull a figure, that it presently depriued him of his spe∣ach. But hauing in his hart called for helpe vnto almighty God, he was incontinently deliuered: and afterwardes made very fearfull relations* 1.106 of the lothsomnes of the deuill. Br. Giles being once entred about mid∣night into the Church of S. Appollinaris, in Spoleta, there to offer his prayers, the deuill lept vpon his shoulders whiles he prayed, and held him so crushed and oppressed for a time that he could scarce moue, yet he so strugled that he gott to the holy water pott, where hauing taken holy water and signed himselfe with the crosse, the deuill presently fled.

An other time as he was praying, the deuill so tormented him, that he was enforced as much as he could to cry out: help me my Brethren; att which call his companion Br. Gratian came running, and he was instantly deliuered. Praying also an other night, he heard the ennemy with many other deuils that were very neere him, who talking among themselues as men might doe, sayd: Wherfore doth this Religious la∣bour so much, fith he is already a sainct, so agreable is he to God, and euen in continuall extasie. Which they sayd, to tempt him and induce him to vaine glory. The last yeare of his life, the deuill persecuted him more cruelly thē he had don before; as he thought one night after pray∣er to repose himselfe, the deuill carryed him into so straight a place, that he could not turne him on any side, whatsoeuer endeauour he made to arise. Br. Gratian hearing him complaine, came to the dore of his cell to know if he were in prayer, or that some other accident were befallen him, and he perceiued that he was exceedingly troubled, wherfore he began to cry out: Father, what is the mater? wherto this holy Father answeared: Come quickly my child, come quickly. But Br. Gratian be∣ing vnable to open the dore of the cell, sayd vnto him: I know not the reason, but I cannot open the dore. Br. Giles prayed him to doe his vt∣most to open it speedely: which, after much labour he did, then com∣ming neere vnto him with all his power to assist him, he could not so

much as moue him out of the place where the deuill had throwne him. which Br. Giles perceauing, he said: Br. let me alone in this case, and lett vs referre all into the handes of God. So Brother Gratian, (though against his will) for bearing to endeauour to deliuer the holy Father out of this place, he fell to prayer for him, where by, a litle eased, he sayd to his companion: you haue done well in comming to assist me; God reward you for it. But Brother Gratian complayning that he had not called him in this imminent perill of death wherin he was, and relating the disgrace it would haue bin to him, and to his companions if he had so dyed, he sayd vnto him: Be not troubled my child if God by me be reuenged of his ennemies: for you must know that how much the deuill resisteth God, seeking to afflict and torment me, so much more is he tormented and discendeth deeper to the pro∣fundity of hell, and so when he persecuteth me I am reuenged of him: for the seruice which I haue now done to almighty God, had no beginning of me but of his diuine Maiesty, as the end shall be, if it please him. Wherfore I am assured that the deuill neither can, nor euer shalbe able to preuaile against God: yet did not the de∣uill omitt to torment him, in such sort that goeing att night to rest in his cell, he alwayes went sighing asif he would say, I expect, yea I goe to martyrdome.

Of diuers answeres giuen by Brother Giles vpon sundry occa∣sions.

THE XX. CHAPTER.

BRother Iames of Massa a very spirituall Religious, euen in regard of his particuler grace to be often rauished in God, one day demaunded of Brother Giles how he should gouerne himselfe in that grace: and the holy Father answeared: Brother, nei∣ther augment nor diminish, and shunne the multitude the most you can. Brother Iames not well vnderstanding him, asked him what he meant by those wordes, and Brother Giles replyed: when the spiritt is prepared to be conducted into the glorious light of the diuinity, it should neither augment by presumption, nor diminish by negligence; he should also with all possibility loue and seeke solitarines, if he desire that the grace receiued, be well preserued and augmented.

A Religious hauing asked him what he might doe that might be most pleasing to God: he answeared singing: One to one, one to one: the sayd Religious alleadging that he vnderstood him not, the holy Father replyed: you ought without any intermissiō or whatsoeuer

pretēce, giue one sole soule to one sole God, if you will please him.

Br. Gratian that had bin twenty yeares his companion and disciple, testified that in all that time he neuer heard him vtter one only idle word. This Religious as the discipline of so good a master had exceeding¦ly profited by his company in spirituall & edificatiue mortification, and had receaued many other graces of God, wherin desiring not to faile, he one time demaunded of his master, in what worck and in what kind of the graces which God had grāted him he should most exercise himselfe: & this questiō he made because he was absolutely resolued precisely to follow his counsaile. Whereto the holy Father answeared: you cānot be more gratefull to God in any other action, then in hanging your selfe. Which the good Religious hearing, he was stricken into a greiuous ama∣zement, and with such an answeare much troubled: wherfore Br. Giles proceeding, said: Know my child, that a mā which hangeth himselfe, is neither in heauē nor on earth, but is only lifted frō the earth, & looketh alwayes downe. Now doe you the like, sith if you cānot be now in heauē you may neuerthelesse so raise your selfe aboue earthly thinges (being exercised in vertuous works and prayer) that humility alwayes appeare* 1.107 in you, and liuing so, hope in the diuine mercy. By this counsaile he com∣mended vnto him two singuler vertues, prayer and humility, as speciall graces of a Religious that desireth to please God.

A certaine man talking one day with Br. Giles, sayd vnto him: Father I am resolued to become Religious: wherto he answeared: if you be ful∣ly resolued so to doe, goe first and kill both your parentes: which the o∣ther hearing he weeping replyed: Father I beseech you oblige me not to committ such euill and so grieuous sinnes. The holy Father then said; what my friend are you so simple and so ignorant as not to vnderstand me; I meant not that you should kille your parentes with the materiall, but with the mētall sword, because according to the word of our Lord, he cannot be his disciple, that hateth not his father, his mother, his kin∣red and his Friendes.

Two Cardinals one time visiting Br. Giles, to cōferre with him of spi∣rituall affaires, retyring att length frō the place of cōference, they feruent∣ly besought him to remēber in his deuotions to recōmend thē to God. Whervpon he answeared thē, my lordes what need can you haue of my prayers, sith you haue a greater faith and hope then I? The Cardinals ad∣miring this answeare, asked him what he mēt therby, he answeared: Be∣cause you with so much richesse, hōnours, delightes & tēporall content∣mētes hope to be saued: & I with such and so cōtinuall labours feare to be damned. Which so touched those Cardinals to the quick, that they de∣parted frō him very cōtrite in their soules, & their faces bathed in teares.

A very spirituall Religious was troubled with a greiuous temptatiō,

and very humbly and deuoutly prayed God to be deliuered therof: yet could he not be heard. Wherfore he repayred to Br. Giles, who vnder∣standing his affliction said vnto him: Brother doe not admire if God, of whome you haue receaued so many graces, will that you continually fight against this your ennemy. For when a kinge armeth his knightes, with better and surer armure, it is a signe that he desireth they should fight the more couragiously for him.

* 1.108 A Religious one day demaūding of Br. Giles how he could goe with a good will to prayer, because he ordinarily wēt without deuotion and very coldly: he thus answeared him: lett vs suppose that a king hath two faithfull seruantes, wherof the one is well armed, the other vnarmed. He will that they both goe to warre against his ennemies; he that is well armed goeth with great security, as being well accōmodated and fur∣nished of what is necessary for the battell: but the other sayth to the king, Syr, you see I am disarmed: neuertheles for the affection I haue to performe your seruice, I will not omitt in this estate to vndergoe this chardge with others. The king considering & taking notice of the loue and fidelity of this his seruant, he caused presently to be brought him such armour as he wanted and was needfull vnto him. So he that wan∣teth deuotion, and yet assisted with a strong faith, goeth boldly to the warre of prayer, lett him be assured that our Lord will not faile to furnish him, of what he seeth necessary for him to obtaine the vi∣ctory.

A man asking his opinion touching entring into Religion: The holy Father thus answeared: Tell me if a poore begger knew a great treasure to be hidden in a field, would he aske Counsaile to goe seeke? whereto the other answearing, truely no: Br. Giles replyed: how much rather then ought a man runne to seeke and purchase the infinite treasure of the kingdome of God? so this man with this counsaile departed, and ha∣uing giuen all that he had to the poore for the loue of God, he present∣ly became a Frere Minor.

Of other like answeares of the blessed Br. Giles.

THE XXI. CHAPTER.

A Certaine good spirituall personne said one day to venerable Brother Giles. Father, I find my selfe exceedingly incombred, & I know not what counsel to take: for if I doe any good act, I am presently tickled with vaine glory; and if I committ any sinne, I am so troubled that I am ready sometimes to fall into dispaire: The holy Father answeared: thou doest well to lament thy sinne, and to haue

feeling of the perill wherto it leadeth: but it should trouble thee with discretion, considering that the power of God is much greater to re∣ceaue* 1.109 thee to mercy, then thine is to cause thee to offend God. But the feare of vaine glory should neuer hinder thee from doeing good deedes. For if the labourer before seed-season should say to himselfe, I will sow no corne, because the birdes & wormes of the earth may eat vp the seed which I shall sow before it take roote in the earth, or when it is sprung vp and greene it may be eaten by beastes before it ripen and be gathered in: if I say the labourer should thus discourse with himselfe and con∣ceaue such friuolous difficulties, he would neuer sow, and so conse∣quently neuer reape, whence would ensue that we should haue no bread: but the prudent and wise labourer doth till and sow his land and doth his endeauour, and committeth the successe to the diuine prouidence: So should you endeauour to proceed in good worckes without feare of vaine glory: for albeit it doe a litle trouble you for the time, the better and securer part doth still remaine vnto you.

* 1.110 An other asking him if one could obtaine and possesse the grace of God remayning in the world: he answeared that he could: but I had rather, said he, haue one grace in Religion, then ten in the world: because in Religion grace doth easily encrease and is better there conserued, a man being there sequestred from the tumult and affection of worldly folies the capitall ennemies of grace: and with all the Religious his com∣panions by charitable remonstrances and by example of their holy con∣uersation doe with draw him from euill, and inuite and induce him to goodnes. But the grace which some may haue in the world may also be easily lost; because the solicitude of worldly affaires and cogitations, which is mother of distraction, doth hinder and trouble the sweetnes of grace, and other worldlinges by prophane and dishonest conuersa∣tions, by scandalous examples, and by diuilish hauntes and companies, doe diuert him from good and allure him to lewdnes: so that as it were by force they depriue him of his soules saluation, it being no part of their custome to further a vertuous life, but indeed to deride and scoffe att such as liue Christianly, nor to reprehend the vicious and enne∣mies of God, but to flatter and sooth them. Wherupon I conclude, that it is farre more 7s;ecure to possesse one grace with a helpe that may conserue it, then ten with such hazard, yea in such imminent perill.

A seculer man hauing once requested him to pray for him, he answea∣red: Brother pray for they selfe: for sith they selfe mayst haue recourse and accesse to God, why goest thou not? why wouldest thou send an other on thine arrant? this man againe told him that he acknowledged himselfe so great a sinner, that he knew himselfe to farre remote and

separated from God: But he, being holy and well beloued of his diuine maiesty, had more creditt with him, and had also more occasion to per∣forme the same, because he more often spake with God in prayer. Wher∣to the S. replyed: Brother, if all the corners of the citty were full of gold and siluer, and that it were cryed by sound of trompett through the streetes, that whosoeuer would, might take therof, would you send an other to fetch therof, or would you goe your selfe? the man answea∣red that in deed he would not therin trust the best friēd he had, but him∣selfe would goe in personne. Thus, said Brother Giles, shouldest thou doe with God: for all the world is full of his diuine Maiesty, & each one hath power to finde him, goe therfore they selfe with faith, and send no other for thee.

* 1.111 An other telling the holy Father, that he was determined to goe visitt the holy reliques of Rome, he answeared: seek first to know good mony from euill: therby insinuating vnto him, that pilgrimages doe not indif∣ferently benefitt all pilgrimes, but only those that know and can discer∣ne good and resist euill; calling sinnes and euill examples, bad mony, and vertue, pure metall.

* 1.112 A Religious was exceedingly troubled that he could not so well ac∣commōdate the diett for the other Religious as to giue them all contēt∣ment, and therfore repayred to Brother Giles to take his aduice how to support with patience their murmures: the holy Father answeared: Kno∣we you my child, what is best to doe? when the Religious shall say, these potage they are too fresh, or such like thing, take a dish-full of it, and eat it all, then make some shew to haue found it very sauory, and say aloud; O excellent potage! the dish-full which I haue eaten is worth an hundred ducketres: thus doeing in all other thinges, if you beleiue me, as I thinck you will, you shall shortly liue in repose, and shall con∣ceaue such cōfort: that nothing shall any more trouble you, but you will pray to God that they often speake such thinges vnto you.

* 1.113 Two Religious being expelled Sicilie by the Emperour Federick, a rebell to the Romane Church, they came to visitt Brother Giles, who hauing with great charity entertayned them, he asked them whence they were, and whence they came, and they answeared that they were Sicilians, and had bin expelled their contry by the Emperour, an enne∣my of the Church: which the holy Father hearing, enflamed with zeale to their soules, he sharply reprehended them in these wordes: what, are you so bold as to affirme that you are expelled your contry? doubtles you should no longer call your selues Frere Minors, which sundry times with a loud voice repeating, he with great feruour said vnto them: Bre∣thren, you haue grieuously sinned against that great rebell to God, the Emperour Federick, of whome hauing receaued so great a fauour, you

should also haue compassion of him, and pray to almighty God to voutsafe to mollifie his hart, and not murmure against him. And if you be true Frere Minors, you cannot truly say that he hath expelled you your contry, for Frere Minors haue nothing whatsoeuer in this life proper vnto them: so that this Prince hath taught you to be true Frere Minors and Pilgrimes on earth.

Certaine pious discourses of the holy Father Brother Giles.

First, a discourse of the way of saluation, and of perfection.

THE XXII. CHAPTER.

IF thou desire to saue they soule, said the illuminated seruant of God, demaund not the reason of whatsoeuer befalleth thee by mea∣nes of any humane creature. If thou wilt saue thee, labour dilligēt∣ly to remoue and sequester thy selfe from all the consolations and ho∣nours that creatures can giue thee: because the diuels of consolatiōs are the more subtill, and more mischieuous then those of tribulations: therfore also the falles of man are greater and more frequent by consola∣tions, then by afflictions and tribulations.

All falles & greatest perilles, arriue principally by bearing the head to high: as all good proceedeth & is gotten by submission therof. Wretched are those that seeke to be honoured for their vices and lewd behaui∣ours.

If thou acknowledge to haue offended the Creatour of all thinges, support with patience the difficulties and grieuances arysing by each of them: for thou hast no cause to complaine of them, sith euery thing ar∣riueth vnto thee from the hand of God.

If any one contend against thee, though it seeme iust to thee to gai∣ne, yet loose: for doeing otherwise, when thou shalt thinck to haue gai∣ned, then shalt thou haue lost.

If thou desire to see well, crush, and thrust out thine eyes: if thou wilt heare perfectly, stop thine eares, and make thee deafe: if thou wilt speake well and discreetly, cutt off thy tongue, and become mute: If thou wilt doe euery thing well, cutt off thy handes: If thou wilt ma∣ke perfect vse of all thy membres, rent them, cutt them off and se∣parat them from thy body: If thou desire to liue, kill thy selfe: If thou wilt eat well, fast: If thou desire to repose and sleep well, watch: If thou wilt gaine much, learne to loose: O what a great wisdome it is to know how to doe althinges well! but this not permitted to all.

Grace and vertue are the true ladders to ascend to heauen, as vices and

sinnes are the way and stumbling block that tūbleth vs into hel. Sinnes are the poyson and venime that murdereth the soule; vertues with good worckes are most perfect treacle and restoratiues.

Grace doth vnite and incorporate to it selfe other grace, and as∣sumeth not to it selfe any vice. Grace will not be praysed, nor will vice be checked or be blamed. The soule reposeth in humility, whose daughter is patience. God seeth the purity of the hart, and deuo∣tion tasteth him.

If thou loue, thou shalt be loued: if thou feare, thou shalt be feared: If thou accōmodate thy selfe to liue well with others, they wil comply to liue well with thee. Happy is he that loueth, and yet desireth not to be loued. Happy is he that serueth, and yet desireth not to be serued. Happy is he, that knoweth how to liue with all, and yet desireth not that all liue with him: But because these thinges are great, they that haue litle iudgement attaine not vnto them.

Three thinges are very profitable to man, and no euill can befall him that possesseth them. The first, if he voluntarily support all the affli∣ctions and crosses that happen vnto him. The second, if for whatsoeuer he doeth or receiueth, he the more hūble himselfe. The third, if he since∣rely loue that richesse which cānot be seene with corporall eyes. Those thinges which are most abādoned & contēned by worldlinges, are most esteemed & honoured of God & his saintes: For the sinfull & miserable mā abhorreth whatsoeuer he should loue, & loueth what he should hate.

This worthy seruant of God intending to declare to a deuout man the obligation we haue to serue God, vsed this paraboll vnto him: A mā* 1.114 hauing neither feet, handes, nor eyes, had one day by a friend of his this demaund made vnto him: Tell me, what wouldest thou bestow on him that should giue thee feet? and he answeared, that he would giue him an hundred duckettes, if he had so much. And if one would giue thee han∣des? he answeared, he would giue him al his welth, moueables & immo∣ueables. If one would giue thee eyes? to him, sayd he, I would oblige my selfe in seruice al my life. You must now thē, brother, that in this world God hath giuen thee feet, handes, and eyes, and the whole body, with all thy tēporall and spirituall substance: & therfore thou must endeauour to please him, and to acknwledge such and so many benefites, for which thou oughtest to serue him all the time of thy life.

A discourse of Faith.

THE XXIII. CHAPTER.

ALl the thinges that can be seene, related, or imagined, are as no∣thing, in comparison of those that cannot be seene, heard, or cōcea∣ued.

All the wisest and most holy personnes that haue bin, are, and shalbe, who haue spoaken and shall speake of God haue sayd nothing nor can say any thing in comparison of what he is, no more then the point of a needle in respect of the heauens, the earth, and all the creatures therein contayned, yea a thousand times lesse.

Two Religious of the Order of S. Dominick, one day visiting Bro∣ther Giles, and discoursing which him of faith, one of them sayd: sainct Iohn the Euangelist hath recorded many merueilous thinges of God. Wherto the holy Father answeared: Brother, S. Iohn hath sayd nothing of God: The Religious replyed Father, consider well, if you please, what you say; for S. Augustin is of opinion that if S. Iohn had spoaken more highly of God, no mortall man could▪ aue vnderstood him. Br. Giles then againe, I tell you brother, and once againe I tell you, that S. Iohn hath said litle or nothing of God. These Religious being much trou∣bled and scandalized att the holy Father would needes be gon, and tour∣ning away, Br. Giles stayed them and shewed them a very high moun∣taine whereon was the oratory of Cettone, neere where vnto they then were, and sayd vnto them: If there were one mountaine made of a thou∣sand together so great as that you see, and att the foot therof a litle bird did eat of it, tell me, brethren, I pray you, how much would he dimi∣nish of that mountaine euery day, euery month euery yeare, yea in an hundred yeares; they answeared him, that in a thousand yeares he would consume so litle as should not be perceaued. The holy Father thervpō inferred: Know you my Brethren, that the eternall diuinity is so immen∣siue, and is a mountaine of such eminent hight, that S. Iohn who was as a bird, hath said litle or nothing in comparison of the greatnes of God. These Religious acknowledgeing how prudently Brother Giles had spoaken, fell att his feet, confessing their errours: and so retourned ex∣ceedingly edified.

* 1.115 Br. Giles one day discoursing of spirituall matters with a lawyer that was a Iudge in some place. O Iudge, sayd he, beleeue you that the re∣compenses which God promiseth his seruantes are great? the Iudge an∣sweared, he did. Br. Giles proceeding, sayd: I will proue that you doe not. How much are you worth? the iudge answeared: about a thousād crownes. Well, said the Father, se now how you beleeue it only in wor∣des; for tel me, if you could giue your thousand crownes for an hūdred thousand, would you not esteeme it a great gaine, & would you not pre∣sently employ them? I beleeue you would, and yet you will not giue them for the kingdome of heauen. What followeth then, but that you doe not much esteeme, nor much valew the glory of the heauenly king∣dome, in regard of the friuolous follies of this world? And the reason is, because you haue no liuely faith. Yet the Iudge vnwilling to yeld, re∣plyed

to Br. Giles: Father, beleeue you that euery one worcketh as much as he beleeueth? the holy Father answeared: he that beleeueth well and perfectly, worcketh and perfo••meth worckes correspondente, as did the sainctes, who did all the good they could, and haue accomplished, by pious desires what they could not performe in effect. And if one haue a perfect and liuely fai••h, he would arriue to that estate, as God would giue him a perfect knowledge and assurance euen of diuine thinges, as sayth the Apostle to the Romanes: I am sure that neither death, nor life, nor Angels, nor principalities, nor powers, neither thinges present, nor* 1.116 things to come neither might, nor height, nor depth, nor other creatu∣re shalbe able to separate vs from the charity of God which is in Christ Iesus our Lord. And the man that assuredly hopeth this eternall & so∣ueraine recompence, doth not regard any afflictiō: as on the contrary no good can satisfie him that despaireth of the eternal good▪ in so much as a sinner should neuer despaire of the mercy of God whiles he hath life; cō∣sidering* 1.117 that there is no tree so thorny & disordered, but men if they list can prune and rectifie it. Much lesse can there be so great a sinner in the world, as that God cannot adorne him with his graces and vertues.

A discours of Charity, and of what the Prophet meant when he said, that all his friendes did deceaue him.

THE XXIV. CHAPTER.

CHarity is the principall of all the vertues: happy is he that fee∣leth not in himselfe any disgust of the thinges which he ought alwayes to desire. Brother Giles put this question to a Religious with whome he was very familier: doe you beleeue that I loue you? the Religious answeared he did. Wel then, said the holy Father, beleeue it no more: for a creature ought not sincerely to loue but the Creatour, who is pure and infinite. An other Religious said to the holy Father: I beseech you Father, make me vnderstād how that must be interpreted which the Prophet saith: Euery friend deceiueth. Wherto he answeared: I deceiue* 1.118 you, in that I doe not search your good as I doe mine owne. For the more I repute your good to be mine owne, the lesse shall I deceaue you, & the more a man reioyceth att his neighbours good, the more doth himselfe participate therin: & therfore if you desire to participate therof, striue to reioyce therat, & to procure Charity is the truest & most sure way of saluation, sith that therby one doth not only reioyce att the good of his neighbour, but is also grieued att his crosses: he beleeueth and iudgeth well of others, and euill of himselfe: he honoureth others, and mis∣priseth himselfe. He that will not honour an other, shall not be honou∣red,

and he that knoweth not himselfe shall not be knowne: he that will not weary himselfe, shall not repose: also the greatest of all labours and the most meritorious, is to labour in piety and benignity: he that doeth a good worck without loue and charity, is not gratefull to God nor to his sainctes: but he that for the loue of God maketh himselfe poore of temporall substance, shalbe rich of such as are celestial. A man then ought to choose and loue diuine thinges and misprise particuler thinges, for what can be greater then to know how to prayse the bene∣fitts of God, and to check himselfe for his proper malice? I would I had bin taught in this schoole from the beginning of the world, and there would study to the end therof, if I were so long to liue, there to contemplate the prayse dew to the benefites of God, and the reprehen∣sion and chasticement due to my euill worckes. True it is that if I must committ an errour, I had rather it were in the consideration of my wic∣kednes, then in the acknowledgement of the benefites receaued of God. For if we see many that for some litle seruice done them retourne many prayses and thanckes, how much more are we obliged in that kind of ac∣knowledgemēt vnto almighty God? And in deed a man ought neuer to make any comparison with this loue towardes him that hath a will to deliuer vs from all miseryes and to conduct vs to the fruition of al good, and that would euen dye to procure vs to liue.

A discourse of humility.

THE XXV. CHAPTER.

A Man cannot attaine to the knowledge of God, but by meane of humility, sith that the true way to ascend on high is to debase ones selfe. All the euils and all the ruines of this world proceed of pride, as is seene in the euill Angell and in the first man, wherof the one was created in heauen and the other in Paradice; which also may be ob∣serued* 1.119 in the Pharisie spoaken of in the Ghospel, and in many others: And on the contrary, all good that euer hath bin done, hath bin wrought by humility, as is remarqued in the most sacred Virgin, in the Publican, in the Theefe, and others. But good God, why doe we not ordinarily car∣ry on our shoulders some weighty burthen to crush downe our hard head, and to debase and humble it? A Religious one day demaunding of Br. Giles how one might shunne pride, he answeared: Brother, wash your handes, put your mouth where your feet are, consider your sinnes, and haue contrition for them, and then often incline your selfe towardes the ground. Wretched is he that desireth glory and honour for his owne sinnes & vanities. A man is ascended to an high degree of humility, when

he acknowledgeth that himselfe is contrary to his owne good. I also esteeme it a branch of humility to yeld to an other, and not to appropriat to ones selfe. I dare affirme that as one ought to attribute to God all goodnes as proper vnto him, so to our selues all euill. Happy is he that sheweth himselfe so vile before mē, as he is before God. Happy is he that walketh faithfully vnder the obediēce and iudgement of an other, as the holy Apostles did, after they were replenished with the holy Ghost. He that will haue peace and tranquillity in him, lett him repute al men grea∣ter then himselfe. Happy is he that desireth not to be seene in his wordes and behauiours that are commendable: but rather in the compunction and abiection wherin the diuine grace putteth him. He that is the ho∣lyest man in the world and reputeth himselfe most vile, he hath true humility. Humility knoweth not how to speake, and dareth not be tal∣katiue. Humility is like the brightnes of heauen: for as of the same brightnes and of vapours doe proceed thunders and earth quakes, wher∣of in an instant no more is seene, so humility doth ruine vices, wic∣kednes, and the high toures of her ennemy pride, and then causeth a man after the performance of great matters, to repute himselfe nothing. By humility a man findeth the grace of God, and peace with men. For euen as if a mightie Prince would send his owne daughter into a farre country, he would not mount her on a restiue and proud horse, but on a gentle nagge that shall amble easily and securely: euen so God as soueraine king, giueth not his grace to the proud, but only to the humble.

A discourse of the seare of God.

THE XXVI. CHAPTER.

THe holy feare of God expelleth out of man impious worldly feare, and is the guard of those goodes which cannot be expres∣sed, not so much as by imaginatiō: But to haue this feare is a spe∣ciall gift, & not graunted to all. He that feareth nor, sheweth that he hath nothing to loose. The feare of God guideth and gouuerneth man, and causeth him to find grace with his diuine maiesty, by which whē he hath receaued this feare, he conserueth it, and hauing lost it, doth recouer it. All reasonable creatures that haue forgotten themselues in foule disor∣ders, had neuer fallen therinto, if they had this gift of God, which is proper vnto the sainctes. And the more one is replenished with grace, the more is he humble and fearfull. Now albeit this vertue is least esteemed of men, yet is it not therfore lesse then others: for a man that in regard of his enormous offences committed against

God, is worthy of death, cannot haue any assurance wherwith to shew himselfe in his diuine presence. Happy then is he who acknowledgeth that to dwel in the world, is to be in a prison, and that there one daily offendeth God. A man should alwayes feare that pride conduct him not into hell. Thou oughtest to haue feare of thy selfe and thy like, and to carry thy selfe respectiuely and warily: for a man that liueth in the middest of his ennemies, cannot be in perfect assurance. Our flesh is our ennemy, which with the deuill is continually aduerse to our soule. A man should more feare to be surmonted and ouercome by his owne ma∣lice, then by any other thing: for it is impossible for a man to ascend to the glory of God, or there to perseuer without a holy feare. Not to haue it, is a signe of perdition. This feare causeth one to obey with hu∣mility, and to stoope euē to the earth vnder the yoke of holy obedience, and he that hath the greater feare, is the more deuout in prayer, and he that hath the grace to pray hath obtayned no litle grace of God. The worckes of men appeare they neuer so great, ought not to be iudged by humane iudgement, but according to the diuine will and institu∣tion. Therfore ought we (my Brethren in IESVS CHRIST) euer to liue in feare.

A discourse of Patience.

THE XXVII. CHAPTER.

HE that for the loue of God could support with patience all af∣flictions, should in short time obtaine abondance of graces, and should be Lord of this world, and haue one foot in the other. All thee good and euill which a man doeth, he doth it of himselfe: ther∣fore thou shouldest not be scandalized if one doe thee iniury, but shoul∣dest rather haue compassion of him. Support iniuryes patiently for the loue thou owest to thy neighbour: how much a man is prepared for the loue of God to endure abuses and affrontes, so great is he before his diuine maiesty, and no more: and how much he is feeble and weakely prepared to support the same thinges, so much lesse is he in the presence of God, and doth not know what God is. If thou heare any one speake ill of thee, assist him; if he speake well of thee, referre that to God. If thou wilt make thy part the better, make it ill, and that of an other, good: I meane thou must praise the worckes and good wordes of others, and blame thine owne. If thou wilt gaine, loose: for in the end when thou shalt thinck to haue gained, thou shalt find that thou hast lost, be∣cause this way is such, that though it seeme to lead to saluation, it ten∣deth to perdition. We doe not orderly support afflictions, and therfore

are not fitt to receaue and support spirituall consolations.

Doe not wrong or iniury to any, and if it be offred to thee, support it patiently for the loue of God, and in remission of thy sinnes: for it is more meritorious to suupport a great iniury for the loue of IESVS* 1.120 CHRIST without murmure, then to feed euery day an hundred poo∣re people, and to fast much and austerely. What doth it profitt a man to misprise himselfe, to afflict his body by fastinge, to pray, to watch and to vse discipline, if after all that, he cannot support an iniury done by his neighbour, for which he should receaue a greater recompence, then for whatsoeuer he could endure by his owne election? To support tribula∣tions and afflictions without murmure doth exceedingly purge the sin∣nes of a man, yea more then doeth a great effusion of teares: and ther∣fore happy is he that supporteth all these afflictions patiently, in regard that he shall reape therby a great fruit of consolation. Happy is he that neither hath, nor desireth any consolation from whatsoeuer creature vn∣der heauen. He doth not hope for any recompence from God, that is humble and peaceable, only, when althinges succed according to his will.

* 1.121 He that hath alwayes his sinnes before his eyes, will not faile to ma∣ke his profitt of all the afflictions that befall him. Thou must acknow∣ledge all the good thou hast to proceed from God, and all the euill from thy sinnes: for if one man had done all the good deedes that all the men in the world haue done, doe, or shall doe, withall that, if he duely cōsider himselfe, he shall find himselfe meerly aduerse to his owne good. This holy Father being demaūded by a Religious what one should doe, if those great tribulations forespoaken by our Sauiour to arriue att the day of the generall iudgement, should come to passe in our time, he answeared: If the heauens should raine sharpe stones and flintes, they could not hurt vs, if we were such as we should be. Know brother, if a man persist in his duety, all the euill that he can endure, will turne to his good: for as to him that hath a disordered will, the good doth tour∣ne into euill, so to him that hath a pure will, the euill doth tourne into good. And all good is interiour in man, so that it cannot be seene. The grieuous infirmities, great labours, and molestfull offences which we endure, cause the euill spirittes which are about vs to fly. If thou wilt* 1.122 be saued, neuer seeke to haue iustice don thee against any creature what∣soeuer, because holy and vertuous personnes thinck only how to doe well, and to endure euill. If thou acknowledge to haue offended God the Creatour of althinges, acknowledge also thy desert to be persecu∣ted by all creatures, which reuenge the iniuryes thou hast don to their Creatour. Therfore oughtest thou with much patience to support to be crossed & afflicted by all creatures, thou hauing no reason to alleadge a∣gainst

them, in regard that thou deseruest to be corrected by them. The vertue of a man that conquereth himselfe is in deed great, for therby he surmounteth all his ennemies, and maketh purchace of all good. It were a great vertue for a man to content himselfe to be ouercome of all the men of the world, for so he should become truely lord of all the world. If thou wilt be saued, labour to remoue from thee all hope and cogitatation of whatsoeuer consolation may arriue vnto thee by any mortall creature, because the falles proceeding of conso∣lations, are greater and more ordinary, then those of afflictions. The nature of a horse is then esteemed noble, though he fly with great fu∣ry and dexterity, when he permitteth himselfe to be guided and gouer∣ned by the discretion of the rider that stoppeth him att his pleasure, and maketh him goe whither he list. So when a man feeleth himselfe spur∣red by anger, must he doe, and permitt himselfe to be gouerned and di∣rected by some one that is to correct him: yea he should desire to giue as a recompence for the loue of God all that he hath, to haue giuen him spurnes with the feet, bastonades, buffettes, and to haue his beard torne off, haire by haire.

A Religious one day in presence of Br. Giles did murmure att a rigo∣rous obedience enioyned him: to whome this holy Father said. Brother the more you murmure, the more you burden your selfe: and with the more deuotion and humility you submitt your neck vnder the yoke of obedience, the more easy and light shall you find it: you will not be in∣iuryed in this world, and yet wilbe honoured in the other: you will not heare a displeasing word, and wilbe one of the Blessed: you will not la∣bour, and desire to repose: But you deceaue your selfe, for honour is pur∣chaced by reproach, benediction by malediction, and repose by labour: the prouerb being true: Troutes are not taken with dry handes: and therfore lett it not trouble thee if thy neighbour sometime offend thee,* 1.123 for euen Martha, that was so holy, would prouoke our lord against her sister Magdalen, not without reason complayning of her: and neuerthe∣les Mary was more sparing of her membres then Martha in the vse of them, but she laboured more then she in contemplation, though with∣out Martha, Mary had lost her speech, sight, hearing and tast. Endea∣uour then to be vertuous and gratefull to our lord IESVS CHRIST, and sight couragiously against vices, support patiently afflictions, consi∣dering that there is nothing in this world of greater meritt, then to con∣quer ones selfe, and that it is most difficult for a man to conduct his soule to God, without this victory.

A discourse of Idlenesse.

THE XXVIII. CHAPTER.

THe idle man looseth this world and the next, it being impos∣sible to purchace any vertue without diligence and labour. He that may rest in a secure place, should not put himselfe in a pla∣ce or doubt or danger. He is in a secure place, that laboureth for God. The yonge man that will put himselfe to paine for God, doth also shunne the kingdome of heauen. And if endeauour doe not fur∣ther, at least let not negligence be an impediment and hinderance: for as idlenes is the way to hell, so good worckes are the way that leadeth to heauen. A man ought to be very carefull and diligent to con∣serue the grace he hath receaued of God, faithfully labouring therin: for oftentimes the fruit doth perish by meane of the leafe, and the graine by the huske. God graunteth to some, fruit, and a few lea∣ues, and to others neither the one nor the other. I doe more esteeme the conseruation of the benefittes receaued of God, then the getting of thē. He shall neuer be rich, that knoweth how to gett, but not to keep. Wher∣fore many after much gaine, haue bin neuer the richer: because they knew not how to conserue; yet is it not so great a matter to know how to conserue, vnlesse also one know how to gett. There are some that gainning but litle, become incontinently rich, because they know well how to keepe what they haue gotten. The riuers would not be so often dry, if running continually, they did not cast thē∣selues into the sea.

Man demaundeth of God, graces without measure and end, and yet will make vse therof with measure and end: but he that wilbe loued and recompenced without end, ought to loue and serue without end. Hap∣py is he that employeth his time, body, and spiritt in the loue of God, that attendeth no recompence vnder heauen for the good he doeth. If one should say to a very poore man, Friend, I lend thee this my house to make vse therof for three dayes, in which time, if thou knowest how to employ it, thou mayest gaine an inestimable treasure; this being assu∣red and confirmed vnto him for most euident, would not he vse all his endeauour to make this gaine? That which is lent vnto vs of our lord is our flesh, our life, and whatsoeuer benefitt we can make therin, is in a maner but as three dayes. If the graine of corne doe not corrupt, it cannot only produce no fruit, but it also withereth and consumeth entierlie of it selfe without any encrease: wher∣fore is it not better to make it to rott. to the end it may spring, be

gathered, threshed in due time, and then layd vp into the garner of eter∣nall life.

A man doth seldome take counsaile to doe ill: but being to doe good, the first thing is to take counsaile of all the world. The prouerb sayth, one must not putt the pott to the fire in expectation of a promise: A mā is not happy for hauing only a good will, but he must rather with all possibility labour to accomplish the same by good and pious worckes, because God giueth his grace to a man to the end he follow the same.

A man one time praying Brother Giles to giue him some consola∣tion, he answeared: Endeauour to doe well, and thou shalt be comfor∣ted: for if a man doe not prepare in himselfe a place for God, he shall not find him in his creatures. What man is there, that will not doe that which is best, not only for his soule, but euen for his body in that which concerneth this life? I can truely affirme, that whosoeuer shaketh off the sweet and light yoke of our Sauiour, shall find it afterward far more painfull: and he that therwith burdeneth himselfe most, att lenght shall find it most light.

Would to God all men would doe that which they may acknowled∣ge to be best for their bodyes euen in this world: for he that made the other world hath made this also, and can giue to man in this world the benefittes which he giueth in the other, and the body feeleth the happinesse of the soule. A Religious hearing Brother Giles to speake these wordes, sayd vnto him: Tell me Father, if you please, we may per∣happes dye before we haue any experience of any good: The holy Fa∣ther answeared: The Furriers are knowen by skinnes, Shomakers by shooes, and forgers by iron: But tell me, Brother can a man be knowne by an art that he neuer practised? Thinck you that Princes and Potenta∣tes bestow great fauours and prefermentes on sottish personnes and without iudgement? there is no probability. Good worckes are the true way and meane to the fruition of all happines, as ill deedes to fall into all miseries, happy is he that feeleth no scandall att whatsoeuer matter vnder heauen: and he that is edifyed with whatsoeuer he seeth and heareth, and that amongest all thinges chooseth only those that he may vse to the most benefitt of his soule.

A discourse of the contempt of the world.

THE XXIX. CHAPTER.

VNhappy is the man that setleth his hart, his desires, and his ho∣pes on earthly thinges, for which he looseth all celestiall hap∣pinesse. If the Eagle that soareth so high, had to each of her

winges fastened one of the beames of the Carpēters worck att S. Peters in Rome, it is most certaine she could not mount into the ayre. As I ob∣serue many that labour for the body, so doe I find few that trauell for the soule. Many take exceeding paines for corporall affaires, breaking and cutting the marbles, digging mountaynes, labouring the earth, furrowing the sea, and performing many other painfull exercises: but who is he that laboureth manfully and with feruour for the soule?

The auaricious is like the Mole, that thincketh there is no other good but to digge the earth, and therfore therin setteth vp his rest: yet* 1.124 doubtlesse ther is an other treasure vnknowne to the Mole. The birdes of heauen, the beastes of the earth, and the fishes of the sea content thē∣selues when they haue sufficient to eat: but because man cannot content himselfe with what the earth affordeth, he alwayes sigheth after some∣what else. It is certaine that he was not created principally for these ba∣se thinges, but for such as are high and supreme, for so much as the bo∣dy was made for the soule, and this world for loue of the other. This* 1.125 world is a field of such quality, as the that hath the better and greater part therof, hath the worse share. This holy Father to this purpose al∣leadged that the holy Father sainct Francis did not loue the Antes, be∣cause of their ouer much care to assemble their prouisions: but loued the birdes much more, because they made no prouision to liue vpon, but depending on the diuine prouidence, made only search from houre to houre according to their need.

A discourse of Chastity.

THE XXX. CHAPTER.

* 1.126 A Religious demaunded of the venerable Br. Giles, how a man might best keepe himselfe from the vice of the flesh: and he an∣sweared: he that will remoue a grosse stone or beame, vseth therin more industry then force: so must he doe that will preserue his chastity: for it is like to a most cleare looking glasse, which may be ble∣mished and stayned in his brightnes by one only breath.

It is impossible that a mā can attaine the diuine grace, whiles he is de∣lighted in sensuall pleasures. Consider althinges, behold, tourne and re∣tourne vp and downe, and from one side to an other, you shall finde att lenght that nothing is more necessary then to fight against the fles••, which seeketh day and night to deceaue and betray vs: he that surmoun∣teth it hath ouercome all his ennemies, and becommeth afterward assu∣redly capable of all happines.

He would ordinarily say, that if he were to make choice of the vertu∣es,

he would choose chastity. Being asked what he called chastity, he answeared: I call chastity the conseruation of all the sences of the body in the grace of our Lord.

* 1.127 A maryed man that was deuoutly affected towardes him, was one day present when he praysed chastity, and sayd vnto him: Father I desire to be resolued of you, if liuing with my wife, and keeping fidelity towardes her, I am secure touching this point? Br. Giles answeared him: what, doe you not know that a man may as well be droncken with the wine of his owne tunne, as with that of an other mannes?

A discourse of Temptation.

THE XXXI. CHAPTER.

A Great grace cannot be possessed in peace, but that there wil arise many contrarieties: yea the higher degree of grace a man hath, the more shall he be assaulted of the deuill: but a man should not therfore omitt to prosecute his course of vertue, for the more violent the combatt is, the more excellent shalbe the crowne, when he shall haue ouercome. And if any doe misse this employment, lett him know that it is because he is not such as he ought to be; besides this is to walke al∣wayes in the direct way of our Lord IESVS CHRIST, in which all tra∣uell and displeasure is sweet; but a man that followeth the course and way of the world, findeth displeasure and labour euen till death; so that albeit the more a man shalbe perfect in vertues, the more will vices be contrary vnto him: yet hating them so much, att euery vice that he sur∣mounteth, he purcacheth a great vertu, and becomming victorious ouer all kind of vices, wherby he might haue bin tormented, he shall not faile of a great recompence for it, and vpon whatsoeuer occasion he omitteth to walke in the way of our Lord IESVS CHRIST, for the same occa∣sion he looseth his recompence.

* 1.128 The burden of temptations, is often like to the trauell of the labourer that findeth a great peece of land which he is to worck vpon, couered with thistles & thornes, so that he is constrained with great trouble to cleare the same before his labour be auayleable: in such sort that he of∣ten repenteth to haue enterprised so painfull a businesse, in regard of the great expences and bodily labour that he is enforced to employ therin: For first he considereth that he must leuell and make euen all the hilloc∣kes that are vnequall with the ground, and therof seeth not the fruit: Secondly he cutteth or burneth the bushes, thornes and thistles therin, yet seeth no fruit therof: Thirdly with much labour and sweat he dig∣geth vp the rootes, neither yet seeth the fruit. Fourthly, he openeth

the earth with the plough-share to cleanse the same, yet hath no sight of the corne that is the ground of such his labour. Fiftly he tilleth it the second time and maketh it into furrowes: Sixtly he soweth his graine. Seauenthly when the corne is sprung vp he cleanseth it and rooteth out the weedes: Eighthly he doth haruest the corne into his barne: Ninthly with much labour and sweat he separateth it from the chaffe causing it to be threshed, winnowed, sifted and very diligently cleansed: Tenthly and lastly, he transporteth the corne into his garner; and for the contentment he conceaueth to see the fruit of his paines and la∣bours, he then forgetteth them, and purposeth to vndertake yet much greater, for the only ioy he hath of his haruest. Now the like effect is in the temptations and labours which one endureth in this world, for the spirituall fruit and contentment, which he is to reape therof in the life euerlasting.

* 1.129 A Religious hauing one time conference with Br. Giles, sayd vnto him: Father it is recorded that S. Bernard once sayd his seauen peniten∣tiall psalmes, without euer thincking of other matter, nor was assaul∣with any distractiōs. The holy Father answeared: I would better esteeme a castle valerously assaulted, and more couragiously defended.

A discourse of Penance.

THE XXXII. CHAPTER.

A Iudge discoursing with Brother Giles of spirituall matters; asked him by what meanes seculer personnes might ascend to the state and glory of vertue. Wherto the holy Father answea∣red: A man ought first to procure sorrow and contrition for his sinnes, then to confesse them with bitternes and griefe to haue offended God, and afterward to fulfill the penance that his ghostly Father shall enioyne him. So being in good estate, he must carefully keepe himselfe from offending God, and shunne all occasions that may induce him to sinne, and finally must exercise himselfe in good worckes. Blessed be the tem∣porall affliction that conuerteth to a mannes happines, and accursed be the pleasure that tourneth to his misery. A man should endure and sup∣port affliction in this world with a good will, sith our Redeemer IE∣SVS CHRIST hath giuen vs an example in himselfe. Happy is he that hath true contrition of his sinnes, and lamenteth day and night, nor will seeke his consolation in this world, but where all the desires of his hart shalbe satisfied.

A discourse of Prayer.

THE XXXIII. CHAPTER.

PRrayer is both the beginning and perfection of all good. Prayer* 1.130 illuminateth the soule, and by it good and euill are discerned. All sinners ought to make this prayer vnto God, that he will giue thē knowledge of their owne sinnes, of the diuine mercy, and of the bene∣fittes receaued of IESVS CHRIST. He that cannot pray, knoweth not God. It is necessary for all those that are to be saued, if they haue vse of reason, to apply themselues to prayer, to obtayne mercy of God. Lett vs suppose that a widdow and lady which were much retyred, simple and chast, had a sonne, that for some crime committed were prisonner & condemned to death: This Mother though honorable and retyred, would she not repayre to the Prince, with abondance of teares to seeke fauour for her sonne? This vrgent necessity, no doubt, for the extreme loue of this widow to her sonne (though she were very rarely seene to goe out of her house) would enforce her to runne through the streetes, with cryes, weepinges and lamentations, to sollicite all those whome she thought might any way assist her in sauing the life of her sonne: which she would attempt without any feare or respect of the modesty requisite to her degree and quality. In like manner he that knoweth his sinnes, knoweth consequently to aske pardon for them with shame and humility.

* 1.131 There was one that growing as it were into despaire, for that in prayer he receaued not the grace of God which he desired, complayned therof to Br. Giles, who answeared him: Brother, I counsaile you to goe on sweetly, and to haue patience; for, as there being lees in a vessel, one doth not therfore shake and entermingle it together with the wine, which were it neuer so good would be vtterly spilled therby: And as, though sometimes the mill-stone grindeth not good meale, one doth not therfore breake it, but with time and patience repaireth it: so must you doe, and thinck your selfe vnworthy to receaue any consolation in prayer: considering that albeit a man had liued from the beginning of the world till this present, and were to liue till the end therof, and* 1.132 should euery day in prayer power a quart of teare-water out of his eyes, yet should he not att the end of the world be worthy to receaue any consolation from God.

An other Religious demaunding of this his Father, why a man was more tempted in his prayer then in any other time, he answeared: When any one hath a processe in a kinges Court, and knoweth that his ad∣uersary

seeketh to gett some fauour against him att the kinges handes, he endeauoureth with all meanes and possibility to hinder his repaire to the Court: if he cannot, he procureth att least that the king giue not eare vnto him, or at least that he obtaine not his request; and then vseth all his indeauours to procure iudgement in his owne behalfe: Thus worcketh the deuill against vs. And therfore when you discourse with any one, you shall very rarely perceaue the deuill to warre against you with his temptations: but if you goe about to recreat your soule with God in prayer, you shall incontinently feele the shottes of the ennemy against you. But you must not therfore giue ouer prayer, but with great feruour and resolution perseuer, for there is the true and assured way, leading to the celestiall contry: and he that for temptations omitteth prayer, is like to a coward that flyeth the combatt.

* 1.133 An other Religious said to this holy Father: I see many that, when they are in prayer, incontinently obtaine the grace of deuotion and teares: but my selfe can neuer find any consolation. Br. Giles answeared: Brother, omitt not to continue prayer with your accustomed feruour. For if God giue not you his grace att first, he can giue it you att an other time: and that which he might haue giuen you in a day, or in a weeke, in a month, or in a yeare, he will giue you when he shall see it most conuenient and most necessary for you. But in the meane while faile not in your endeauour, and leaue the care of the rest to the prouidence of God. For the master Cutler giueth many hammer-strokes on the iron, before the endeth a knife, and then att last finisheth it with one blow.

* 1.134 A man ought to haue great care of his saluation, sith that if it were possible that the whole world were heaped vp with men to the very cloudes, and of all them only one were to be saued, yet not one should omitt to follow his vocation and procure the grace to be that one: for, to loose the glory of Paradise is not a matter of small impor∣tance, as to loose the lachett of a shooe, or such other thinge. But wretched as we are, there wanteth not one to giue, but to receaue: the refections are prepared, but there is none ready to eat.

Many good worckes are commended in holy scripture, as to cloath the naked, to feed the hungry and other like thinges, but prayer ought to be in spiritt and truth as our Lord IESVS CHRIST saith. The* 1.135 holy Religious are as wolues, who seldome goe foorth in publike, vulesse vppon vrgent necessity, neither then doe they long remayne abroad.

A Religious that was very familier to Br. Giles asked him one time, why he did not more often goe abroad to visitt the seculers that de∣sired to conferre with him. The holy Father answeared him: I desire

to satisfie my neighbour without preiudice to my soule. Do not you be∣leeue that sometimes I would giue my neighbour a thousand duckets if I had them, rather then I would giue him my selfe? the Religious ans∣weared, that he beleeued him. Beleeue you not also, sayd the holy Fa∣ther, that I would giue my neighbour foure thousand duckets, rather then my selfe? The Religious answeared, I beleeue you. Br. Giles then inferred: Our Sauiour sayth in the Gospell: he that forsaketh Father; Mother, Brothers, Sisters, kinred, friendes, and all other worldly thin∣ges, for my sake, shall receaue an hundred fold in this world, and in the other, life euerlasting.

This holy Father seeing a gentleman, that was esteemed to be worth threescore thousand duckets, to enter into Religion sayd: The retribution which God giueth in this life is excessiuely great, sith that to this man is to be deputed and hundred times threescore thousand duckets, but we are blind and worse then blind, that will neither know nor consider it.

This good Father on a time sayd: beleeue me if we should see a man replenished with grace and vertues, we should not support the sight of his perfection: and if a man were perfectly spirituall, he could hardly permit and endure to see or heare any wordly thing, or to speake with any worldly personne but vpon vrgent necessity; but would affect to be al∣wayes solitary. He sayd of himselfe: I had rather be blind, then be the fai∣rest, richest, wisest, and most noble in the word. This Religious asked him the reason. Because, said he, all thinges are apt to hinder my sure way; & this my blindnes and want of sight, might be a guid and assistance vnto me.

A discourse of spirituall warinesse, and of consideration.

THE XXXIV. CHAPTER.

IF thou wilt tast the chieffest good, thou must sequester thy selfe from all sensual thinges: if thou wilt loue thy selfe well••, thou must hate thy selfe: If thou wilt liue well, mortifie thy selfe: if thou wilt be rich, make thy selfe poore; if thou wilt liue deliciously, afflict thy selfe: if thou wilt liue in security, perseuer alwayes in feare: if thou wilt be exalted, humble thy selfe: if thou wilt be honoured, dispise thy selfe: if thou desire to haue that which is good, endure that which is euill: if thou wilt be blessed, support maledictions. O how great is his wisdome that can performe this! but because they are great matters, they are not graunted to all.

* 1.136 If a man should liue a thousand yeares, and had nothing to doe with∣out himselfe, he should find businesse enough within him, yea he were not able to cōpasse all that was necessary to be done. None should desire

to see, to heare, or to speake, but what were a furtherance to his spiri∣tual profitt, and vpon whatsoeuer occasiō, should proceed no further. He that will not know, shall not be knowne. But vnhappy are we if hauing the giftes of our Lord IESVS CHRIST, we doe not know thē: & they that haue then not, seek not to haue them; a man imagineth God ac∣cording to his apprehension, but God is such as he is.

A discourse of the Actiue and Contemplatiue life.

THE XXXV. CHAPTER.

AS no man can conueniently attaine to the contemplatiue life, if he be not sincerely and deuoutly exercised in the actiue, wherin it is necessary that with all his cogitation he apply himselfe: so he shall proue a true actiue man, who if he could feed all the poore of the world, cloath them, and supply all their necessities, and doe good to all churches and hospitalles, and this being done, each one should esteeme him a lewd man, and he knowing so much, should not att all respect it, nor forbeare, but rather continue his pious worckes, yea should the more voluntarily and with greater feruour exercise them; as one that de∣sireth not any recompence in this life: considering that Martha, careful to* 1.137 serue our Lord IESVS CHRIST, demaunded assistance therin of her Sister Mary Magdalen, and was reprehended of our lord, because she would distract her sister from contemplation, who yet gaue not ouer her good worcke: so he that is truely actiue should not omitt good worckes for whatsoeuer reprehension may be giuen him; sith he hopeth for no recompence but in heauen.

A Religious came cōplaining to Br. Giles, that his brethren made him to labour so much, that he had hardly time enough to pray, and that for that cause he was determined to procure licence to remoue vnto an other Couent, where he might with more repose serue God in prayer. Wherto the holy Father thus answeared: if you were in the Court of the king of Frāce, & should demand of him a thousand marck in siluer, he might an∣sweare, what hast thou don for me that may moue thee to demaund such a recompence? but if you had formerly done him some notable seruice, you might with fa••re more assurance make such demaund. Therfore if you will serue God, you must first labour in obedience; sith it is a greater vertue to doe one thing att the will of an other, then to doe two, att ones owne pleasure. Then he added: No mā can obtaine to contēplation of the glory of his diuine Maiesty, but by feruour of spiritt & feruēt prayer, and then is a man enflamed with the feruour of the holy Ghost & soareth vp to diuine contēplation, when the hart is so disposed with the m••bers, that

neither can nor will thinck of other thing then that w ich it possesseth and feeleth. He shalbe a perfect contemplatour who, hauing all his mē∣bres cutt off, yea and his tongue, would neither thinck, procure, nor de∣sire to haue any other member, nor whatsoeuer other thing he can ima∣gine vnder heauen, and this by reason of the excellencie of the most deli∣cious and ineffable odour and sweetnes of contemplation. In that res∣pect S. Marie Magdalē being prostrate att the feet of our lord IES. CHR. receaued and felt such a sweetnesse of his wordes, that she had no mem∣ber in her, that could or would doe other thing then what she then did. Which she sufficiently testified, when her sister complayning att the wāt of her helpe, she answeared nothing either by wordes or figues. But our Redeemer as her Aduocate and Procuratour answeared for her: & with∣all she was imployed in his seruice more excellently then Martha was. Now to contemplate is to sequestred from men, and to remayne vni∣ted alone with IESVS CHRIST.

Br. Giles made this demannd to a Religious of his Couent: Brother what say the Doctours of contēplation? the Religious answeared: they speake diuersely. Will you, replyed the holy Father, that I speake mine o∣pinion therof? the degrees of contēplation are, fire, vnction, extasie, tast, repose, and glory: then he added: a more expresse contemplation of God* 1.138 with the soule cannot be giuen, then that of the Espouse, with his Es∣pouse: for the Spouse, before he receaueth his Espouse, sendeth her pre∣cious stones, iewels, and other ornamentes of price to adorne her: but whē they are together, the Espouse leaueth all those thinges to approch vnto her Spouse: so doe good worckes and vertues adorne the soule as precious stones and sumptuous attire, and prayer vniteth it vnto God.

An ancient Religious demaunded of Br. Giles, if the soule by extasie and contemplation did sometime euen in this life goe out of the body, and he answeared, that it did: yea he assured him, that he knew a man yet liuing, whose soule being lifred vp in extasie, went out of the body, and forsooke it, yea already vtterly forgetting the same. I beleeue said the Religious, that such soule was exceedingly grieued to retourne into her body. Br. Giles then smilingly replyed: Brother that which you say is true, yea most true.

This holy Father would often, in prayer and att other times with ex∣ceeding feruour, say: What art thou my God, of whome I demaund this? and what am I that aske it? I am a sack filled with dung, with loathsom∣nes and with wormes: and thou art lord of heauen and earth. And thus beginning his prayer, he would be incontinently eleuated and rapt into almighty God.

Of profitable science and vnfruitfull, of preaching and the interpretation of those wordes of the scripture: Ego rogaui pro te Petre.

THE XXXVI. CHAPTER.

THe Venerable Br. Giles would sometimes say lett him who desireth to be learned humble well his head, lett him be exerci∣sed in good worckes, and lett him rent his body on the earth, & God will giue him knowledge. It is a soueraine wisdome to doe good worckes, carefully to obserue the cōmandementes and to consider the iudgements of God. He once sayd to a Religious that would goe to a lecture att a Colledge: Tell me wherfore would you goe to the lecture? Know that the most worthy science is to feare and loue God: these two vertues will suffice you, a man hath knowledge according to his good worckes and no more. Be not only carefull to profitt others, thou being obliged to be more carefull to benefitt thy selfe. We would of∣ten times know many thinges for others, and few for our selues. The word of God is not of him that heareth it, nor of him that vttereth it, but of him that putteth it in effect. Many not knowing how to swimne throw themselues into the water to helpe an other that they see in dan∣ger of drowning; but hauing aduentured too farre, they are drowned together: so that wheras there was but one in perill, two are lost by presumption: In purchasing aboue all thinges the saluation of thy owne soule as thou art obliged, thou shalt not omitt to assist others, but rather in doeing good worckes for thy selfe, thou shalt also profitt them that wish thee well. The Preacher of the word of God is a messager of his maiesty, to the end he be to the people a flaming light, a glittering glasse, a standerd-bearer of his warryers. Happy is he that condu∣cteth others by the assured way, that faileth not to walke the same way, and that inducing others to runne, standeth not still himsel∣fe: and so if he helpe to enrich others, he remayneth not poore. I suppose a good Preacher preacheth more for himselfe then for others, and it seemeth that he who endeauoureth to draw soules out of an euill course to setle them in a good, ought to feare that himselfe be not seduced from the same good way, and led to the way of the deuill.

A Religious demaunded of this holy Father, whither were better to preach well, or to doe well: he answeared, tell me who doth me∣ritt more, ha that goeth in pilgrimage to sainct Iames of Galicia, or he that sheweth him the way? I see many thinges that are not myne, I heare much that I vnderstand not, and I speake much that I

doe not performe; and it seemeth to me, that a man is not saued for seeing, speaking and hearing, but for well performing that which he knoweth to be the best. Wordes are farther distant from deedes, thē the earth is remote from heauen. If any one would permitt you to goe into his vineyeard there to gather grapes, would you content your sel∣fe with leaues? It is a thousand times more necessary for a man to gett instruction for himselfe, then for all the world. If you desire to know much, doe many good worckes, and humble your selfe withall possibi∣lity. A Preacher should not speake ouer-curiously, nor too grosly: but should vse only common and ordinary tearmes.

Then the holy Father smilingly proceeded: there is great diffe∣rence betweene the ewe that bleateth much, and her that bringeth many lambes: that is, it is not one thing to preach, and to putt in execution.

Br. Giles one day sayd to a Doctour, that seemed to glory much in his doctrine and preaching: if all the earth were in the possession of one man, and he should not labour it, what fruit would he reap therof? Rely not therfore so much one your learning, albeit all the knowledge of all the world were in your head, because not performing worckes necessary to your saluation, it would nothing auayle you.

This holy Father prayed a Religious that went to preach att Perusia, to take for the theme of his sermon these wordes: I kisse, I kisse, I speake much and performe litle. This is in his life a litle before.

This holy Father expounding these wordes of our Sauiour IESVS* 1.139 CHRIST, I haue prayed for thee Peter, I haue prayed for thee, that thy faith faile not: and thou once couuerted, confirme thy Brethren: he thus inter∣preted it: Almighty God, sayd he, would giue to vnderstand that a man should first labour for himselfe, and then for others▪ And albeit the con∣uersion of soules be very gratefull vnto God, yet it is vnderstood of tho∣se that can doe it without preiudice to the saluation of their owne sou∣les, seruing God, as S. Paul, whersoeuer they are. Therfore this holv Fa∣ther would often with great feruour of spiritt, say: Paris, Paris, thou doest ruinate the Order of S. Francis. Which this good Religious sayd, seeing the disquiett and trouble of spiritt of many learned Frere Minors, that put confidence in their sciences.

Br. Giles hearing a quaile and a doue to sing, sayd in feruour of spiritt; there is the way, there is the way, and not there: as if they sayd, lett vs endeauour to doe well in this life, and not expect the other: with reasō sister doue thou speakest this, so sweetly groning. But sinner wheron thinckest thou? why makest not thou they profitt of this aduertisment? Besides, it is to be vnderstood that Br. Giles speake this vpon the allu∣sion of the Italian•• and Spanish tongue, with the note of the doue and

the quaile, which is, quaqua, which cannot be applyed to the French tongue.

A discourse of good and euill wordes.

THE XXXVII. CHAPTER.

HE that vttereth good wordes is as the mouth of God, & he that speaketh ill, litle differeth from the mouth of the deuill. When* 1.140 the seruātes of IESVS CHRIST assēble together in any place to discourse, they should talke of the excellēcy of vertues, that they may seeme pleasing vnto thē, and giue them cōtentment, and should also be exercised in thē. By which act they shall come to loue thē more, and to performe better actions: for the more a man is burthened with vices, the more needfull it is for him to speake of vertues; because by the frequēt and pious discourse of them, he persuadeth and easily disposeth him∣selfe to put them in practise. But what shall we say, the conditions of this world being so corrupted, that one cannot speake good of good,* 1.141 nor euill of euil? We will then confesse the truth, that we know not how to speake of good, how good it is, nor lykewise of euill how euill it is. Wherfore it seemeth that neither of these to thinges, can sufficiently be comprehended. So that I tell you, I esteeme it not a le••••e vertue, to know how to be silent, then how two speake well: and according to my iudgement, a man should haue a long neck as* 1.142 a Crane, that his wordes passe by many ioyntes, before it goe out of the mouth.

A discourse of perseuerance in good worckes, and of the memorie of death.

THE XXXVIII. CHAPTER.

WHat doth it profit a man, to fast, pray giue almose, mortifie himselfe, and to haue vnderstanding of cele∣stiall thinges, yet with all this doth not arriue to the de∣sired port of saluation? There hath bin sometime seene in the mayne sea a faire shipp loaden with abondance of wealth, which neere vnto the hauen, surmonted by a litle tempest, hath misera∣bly perished. What then hath auayled the brauery and richesse that it brought? But on the contrary hath bin seene an old vessell, vn∣seemely and contemptible to each one, that hath defended it selfe from the perilles of the sea with her burden of merchandises, and securely arriued in the port, & such an one deserueth praise. The same happeneth also to men of this world, and therfore ought they to liue alwayes in the

feare of God. For although a tree grow and is fastened in the ground, he doth not yet sodenly become great, and when he is great, he doth not presently florish, he is not so soone fruitfull, if he be, they be not ripe, if ripe, they do not in euery respect content the master. For some doe rott, other are beaten downe by the windes of temptations, and are deuoured by the wormes of the sences.

Two thinges I hould for great benefittes of God, when a man hath his hart remote from sinne, and replenished with loue towardes God: which two thinges whosoeuer shall possesse without danger of any euill, shalbe in possession of all good: But he must perseuer, because if one had from the beginning of the world to this instant, liued in distres∣ses afflictions, and now should haue abondant fruition of all kind of ioyes, all the miseries past would not offend him: on the contrary, if one had alwayes spent his time in continuall iollyty and contentment, and were att this present oppressed with diuers miseries and infirmities, his pleasures past would nothing reioyce him. Wherfore each one should leuell att that, where althinges are to end and determine.

A seculer person hauing told this holy Father, that he would be con∣tent to liue a long time in this world and to be rich and haue his pleasure in all thinges: he answeared him: If you should liue a thousand yeares, and were lord of all the world, what recompence shoulde you receaue in the death of this body, which you shall with so great affection and pleasure, haue serued; but wormes, stinch, and eternall death? Better were it for you my child, beleeue me, to endure a litle here, so to re∣ceaue in heauen that incomprehensible recompence, which by no hu∣mane tongue can be expressed.

A discourse of Religion and Obedience.

THE XXXIX. CHAPTER.

I Would more respect a litle grace from almighty God in Religion, then much more in the world: because there is more perill and lesse helpe in the seculer estate then in Religion, and yet a sinfull man hath more feare of his good then of his euill, because he feareth more to doe penance entring into Religion, then to persist in sinne in the world.

They that enter into Religion, and performe not what is conuenient to their vow, are like a common labourer that adorneth himselfe with the armour of a braue soldier and when he must fight, knoweth not how to vse it. I doe not esteeme it much to enter into the Court of a king, and to gett fauour of him: but I much esteeme, to know how to liue in a

Court as one ought and so to perseuer: The Court of a great king, is Re∣ligion, wherin it is a small matter to enter and to receaue some gift of Almighty God: But to know how to liue there, and to perseuer in ho∣ly deuotion to the end, is a matter very laudable and estimable. Wher∣fore I had rather liue in seculer estate, with desire to enter into Religiō, then to be Religious with wearinesse and ircksomnes. The glorious Virgin Mother of IESVS CHRIST was borne of sinfull man & woman, and liued not inclosed in any Religion, neuertheles she was, & is as she is. But when a Religious hath made profession, he must be∣leeue that he neither knoweth nor can liue out of Religion. It doth vn∣doubtedly seeme vnto me that the Religion of the Frere Minors was sent of God into the world, for a great benefitt and profitt to al men: but we shal proue extremely miserable, if we be not such as we ought to be. I esteeme the Religion of the Frere Minors, to be the poorest and the ri∣chest of the world: but we haue this de••ect, that we aspire to rise to high: when a shippe is broaken by a tempest, though the affliction be great, he that can, striueth to saue himselfe. Considering all the Religions that are, and haue bin from the beginning of the world to this present, I find none so reasonable, conuenient, nor better then this of the Frere Minors. He is rich that playeth the part of a rich man, he is wise that imitateth the wise, he good that imitateth the good; and he noble that is a true follower of our most noble Lord IESVS.

Vertuous conditions open vs the way to all happines, and vicious to perdition. And therfore the more a Religious submitteth himselfe vn∣der the yoke of odedience, the more fruit doth he produce; and the more obedient a Religious is and more subiect to his Superiour, for the honour and loue of God, so much more is he poore of spiritt and purged of his sinnes.

A Religious truely obedient is as a soldier well armed, and as a horse∣man mounted on a gallant Courser••, who securely breaketh through the middest of his ennemies without detriment. The Religious that obeyeth with murmure is as a disarmed horseman on a cowardly iade, that passing through his ennemies, stumbleth, and is taken prisonner. The Religions that seeketh to liue according to his will, desireth to goe to the fire of hell. When the oxen submitt their neck to the yoke, then are the corne-loftes full with graine: but when they run wandering o∣uer the fieldes and taking their pleasure, it is a signe that the garners are empty. The more eminent and wise personnes yeld their head vnder the yoke of obedience▪ but the il-aduised and ignorant, retire themselues and contemne to obey. The mother doth often bring vp her sonne and rayse him to honour, and the vngratefull sonne disobeyeth his mother and derideth her: Many Religious doe the like to Religion their mo∣ther

ther. I more esteeme to obey a Superiour for the loue of God, then to* 1.143 obey God himselfe: for he that obeyeth the vicar of IESVS CHRIST, with greater reason would he obey God himselfe, if he command him.

He that submitteth his head vnder the yoke of obedience, and after∣ward remoueth it to follow of himselfe the way of perfection accor∣ding to his fantasie, he discouereth his interiour pride. Wherfore it see∣meth to me, if one had obtayned the grace to speake with the Angels, & were att the instant called by his superiour, he should incontinently lea∣ue his conference with the Angels, and obey a man, to whome he hath voluntarily made himselfe subiect for the loue of God.

* 1.144 Our Lord and Redeemer IESVS CHRIST hath made the verity of this doctrine appeare in Br. Andrew, my deuout companion, who being in feruent prayer in his cell, his diuine Maiesty appeared vnto him in forme of a very beautifull child, who by the splendour of his conte∣nance, and the familiarity which he shewed him, filled him with an ineffable consolation. But in the meane whiles it runge to Euen∣song: the poore Religious then not knowing what to doe, resolued to leaue his God, and went incontinently to the quier, saying, that it was the better to obey the creature for the loue of the Creatour, in this māner giuing satisfaction to both the one and the other. The sequell dis∣couered how pleasing this his opinion was vnto God: for the euensong being ended, Brother Andrew retourned to his cell and there yet found the litle child IESVS, who sayd vnto him: If thou haddest not gone to the quier, I had presently gone hence, and neuer re∣tourned.

A discourse of vertues and vices in generall, and of Prayer.

THE XL. CHAPTER.

DIuine thinges make a man rich, and humane thinges make him poore. Wherfore men should follow and loue the one and the other. For as all the wayes of the earth are full of vices and sin∣nes, so they of heauen are full of vertues, which being prepared for crea∣tures, call to each one, saying: come and entertaine vs, and we will teach you the way of saluation, but man miserable as he is, hath no mind that way. Whose fault is it then if he liue in misery and pouerty, sith being called of God, he will not take the paines, to come to his presence? wher∣by he maketh himselfe guilty of eternall death. For as vertues and gra∣ces are the way and ladder leading to heauen: so sinnes are the down∣fall descending into hell.

But it is very perillous to demaund of God vertues and graces, be∣cause, if hauing receaued them, we doe not good worckes accordingly, we make his diuine Maiesty more our ennemy, and prouoke his wrath to chastice vs for our ingratitude: in respect that by how much greater the gift is which God presenteth to his creature, the more vngratefull doth he proue that conserueth it not. The more a man is surmonted by vices and sinnes, the more ought he to hate and abhorre them.

By prayer a man doth often meritt great graces and vertues, for he is therby illuminated in his soule, and fortifyed in faith, he taketh notice of his misery, obtayneth feare and humility, and purchaseth a contempt of himselfe: he getteth contrition for his sinnes, the gift of teares, and amendement of his euill life. Prayer maketh the science of a man pure, maketh him constant and stable in patience, and delighting in obedien∣ce, it maketh him perfect in mortification of himselfe; it purchaseth vnto him an assured knowledge, the gift of vnderstanding, the gift of force, the gift of prudence, and finally conducteth him to the knowledge of God, who manifesteth himselfe to them that adore him in spiritt and truth: for a man by prayer is inflamed in loue, then presently runneth af∣ter the diuine odour, and obteyneth the sweetnes of delight, then is ele∣uated to repose of spiritt, where he is admitted to the glory of the sweet∣nes* 1.145 of God. When he shall haue layd his mouth to the word of the most high, wherwith alone the soule is satisfied. Who can euer separate him frō prayer, which raiseth and eleuateth the spiritt vnto contemplation?

And that they, who shall desire to obtaine the afforesaid thinges, may know to attayne therto, lett them, among all other well obserue these six considerations, as most necessary, wherof the first is touching his sin∣nes past, for which he must haue contrition: the second, to be prudent in his actions present: the third, to foresee those to come: the fourth, lett him consider the mercy of God that expecteth mannes repentance, not taking vengeance on him, though he haue made himselfe worthy of e∣ternall tormentes, according to diuine iustice, which he dessembleth, in expectation of his amendemēt. The fift is of the benefittes of his diuine Maiesty, which are innumerable, as the incarnation, and passion, and all for our benefitt, the doctrine which he left vs, and the glory he pro∣miseth. And for the sixt and last, he must consider what our Redeemer IESVS CHRIST hath loued in this life, as pouerty, nakednes, hunger, thirst, cold, humility dishonour, contempt, trauels, wherin we must en∣deauour to conforme our selues, and to follow him with all possibility.

Of some other spirituall discourses of this glorious Sainct.

THE XL. CHAPTER.

THis holy Father was once demaunded by a seculer person, vpō what occasion man should be more enclined to euill then to good, he answeared: It hath bin more apt to the earth, since the malediction therof, to produce ill weedes, then good hearbes. But a carefull and dilligent labourer, can by his industry so husband it, that* 1.146 those weedes shall not easily grow therin.

An other putting him a question of predestination, he answeared: The water of the sea shoare is sufficient to wash my feet, yea my whole bo∣dy; and I esteeme him a foole that this being able to content him, will cast himselfe into the mayne sea: for I beleeue it sufficeth a Christian to know how to liue well, without search into matters so highe. Then he added: you must pray to God that he giue you not too much felicity in this world, but that he send you great combattes against your sences, and that therin he doe not assist you by the tast of his diuine sweet∣nes and suauity, for your greater recompence, and his greater glory.

Hereby may be discerned whither a man loue God perfectly, if with an earnest care he endeauour to sequester himselfe from vices, seeking dai∣ly to augment in good worckes, because it is a greater vertue to follow grace, then patiently to support afflictions, for many haue patience, but follow not grace.

Frere Minor, is as much to say, as one vnder the feet of all men, and the greater the descent is, the greater also is the sally. We ought more to feare temporall feclicity, then temporall euill; for the euill followeth man, and felicity is his contrary. We must so conuerse with men, as we loose not that which God woorketh in vs. But lett vs rather labour and trauell to saue our selues with litle, sith that it sometimes happeneth that a man being skilfull in swimming, and will imprudently seeke to hel∣pe an other that is in perlll of drowning in the water, they both are drowned, and so the losse is double.

A man shalbe obliged to yeld an account of the graces which he hath not: For as God createth a creature by his bounty and grace, he ought reciprocally appeare gracious and acknowledge the same; if not, lett him know that he hath lost grace by his owne negligence. For if he would trauell and labour in the grace receaued, he should ob∣taine many other graces of God, which through his owne fault, he hath not.

I desire, sayd this holy Father, first to obey euen to death: then

to be humble vnder the feet of each one: thirdly I desire rigorous∣ly to chastice and rent my flesh with my teeth, and so bind my neck with an iron chaine, as I would haue no power att my pleasure to gett loose.

How God wrought many miracles by the merittes of Brother Giles.

THE XLII. CHAPTER.

OVr Lord by a notable miracle declared how much was the meritt of charity in his seruant Brother Giles, who meeting on the way to Assisium a gentleman that was carryed to* 1.147 haue a foot cutt off, wherin there was a wound so eaten with a can∣cre, that if the foot were not cutt off, his life were in imminent danger: The gentleman knowing Brother Giles, weeping, made him a pittifull relation of the occasion of his iorney to Assisium, then opened his legge, and shewed him the wound, and with great humili∣ty and deuotion prayed him to make the signe of the crosse theron: Br. Giles therby moued with pittie and compassion, made the signe of the crosse on the wound, then with great deuotion kissed it, and the gent∣leman was a litle after entierly cured and retourned to his house a foot, praysing and thancking God for such a grace, obtayned by the meritt of his holy seruant.

This good Father one time reprehended a Religious for a fault com∣mitted; and he tooke this reprehension sinisterly and with litle pa∣tience, but the night following there appeared vnto him one that sayd: Brother henceforward receaue with patience and in good parr the ad∣uertisments* 1.148 and reprehensions which shalbe giuen you: for he that shall beleeue and obey Br. Giles, shalbe happy. The Religious incontinently after this vision arose before it was day, and came to the holy Father, ac∣knowledging his fault of impatience vsed vnto him, and most hum∣bly besought him to correct him often, promising thenceforwaad to take whatsoeuer should come from him, not only with patience, but with great ioy.

A Religious that had neuer seene Br. Giles, but had heard such report of him, desired to see both him, and some of his actions. But being exceedingly grieued that the great distance betweene them, put him in dispaire of euer receiuing that happines, he one night saw in a vision a booke, wherin no other thing was written but these wor∣des: This is he that prayeth continually for all the people, and for* 1.149 the holy. Cittie: which the sayd Religious vnderstood to be Bro∣ther Giles.

A woman of the citty of Perusia, hauing no milke wherwith to suck her litle child, had recourse to this holie Father, to whome she was much deuoted: but he being in extasie, she could not speake vnto him. And she not hauing leasure to expect, came neere him where he prayed, whose breast hauing with exceeding faith and deuotion, touched, she had milke sufficient to nource her child.

How God communicated to Br. Giles a most pleasing seeling of glory before this death.

THE XLIII. CHAPTER.

THis holy Father a litle before his death, retourning from prayer into his cell replenished with a merueillous ioy, sayd to his companion: My child, giue me thy iudgement in this: I haue found a treasure of such worth and excellency as no humane tongue can expresse; and therfore my child, I pray thee againe speake thine opinion therof. Which he diuers times repeated with an ex∣ceeding feruour of spiritt, and with such enflamed charity, that he seemed to be really druncken with the wine of the loue of God, and the abondance of his grace. But this Religious hauing told him that it was time to goe take his refection, he ioyfully answeared him: My child, this is a singuler refection and farre better then any other. The Religious thincking to tempt him sayd: Father, lett vs not now thinck of these thinges, but lett vs to goe to dinner. Wherto the venerable Br. Giles replyed that such speech was iniurious vnto him, and that he should haue done him greater pleasure to haue stricken and wounded him to the bloud. Now one may piously presume that this holy soule had notice that it should shortly leaue the flesh, to enioy that notable treasure of eternall glory which it so much desired, there to haue fruition and tast of the most sacred presence of our Sauiour IESVS CHRIST. About that time a Reli∣gious told him, that the holy Father S. Francis had sayd, that the seruant of God should alwayes desire to end his life by martyrdome, wherto he answeared. For my part I respect not to die better then in contemplation.

Of the admirable prophesic he made of himselfe, and of his death.

THE XLIV. CHAPTER.

BRother Giles, besides his age being wasted by grieuous in∣srmities, as ache in his head and stomache, by a very trou∣blesome cough, and burning ague, so that he could neither eat, sleep, nor repose: The Cittizens of Perusia out of great de∣uotion towardes him, sent many armed men to guard him: that be∣ing dead, his body might not be buryed other where: well knowing that he did not only desire, but would order to be buryed att our Lady of Angels. Vnderstanding then that he was guarded with armed men, with great seruour of spiritt he vttered these wordes: Brethren, tell the Perusians that the belles shal neuer ring for my canonization nor for any miracle of mine, and that they shall haue no other signe, but that of the Prophet lonas. Which the Perusians vnderstanding, they answeared they would haue him in their cittie, though he should not be canoni∣zed: and so the eue of sainct George att the houre of Mattins, as soone as the Religious had layed him on a bed to repose, hauing receaued the holy sacramentes ordayned by the Church, without any acke of his body, that might discouer and make appeare the agony of his death, only shutting his mouth and eyes, this contemplatiue soule was dissolued from the body, with great repose, God hauing for all eternity eleuated it vnto his glory. This holy Father departed this life the yeare of grace 1260. and of his conuersion to Religion 52. ha∣ning merited to ascend vnto heauen their to raigne eternally, the same day that he receaued the habitt of the holy Father sainct Fran∣cis, becomming his true follower and disciple. The Perusians after death seeking stones to make him a tombe, found a sepulchre of marble, wherin was carued the history of the Prophett Ionas, where they layd his body, according as he had prophesied.

Of the reuelation of the glory of this S.

THE XLV. CHAPTER.

A Person of notable sanctity saw in vision the holy Br. Giles accō∣payned with a great number of soules of Religious & others that then were dead, and comming out of Purgatory they with him ascēded into heauē. He saw our lord IESVS CHRIST with a great multitude of Angels that came to receaue him with musicke exquisitely

melodious made by those Angelicall quiers: these blessed soules were with great honour entertayned of our Redeemer into his kingdome, were he seated them on a seat of merueillous glory. Att the same time that Br. Giles was sicke of his last sicknes, an other Religious fell also sick euen to death, who was instantly prayed by a third Religious his Friend, that if it should please God to call him, he would reueale vnto him his estate, if the diuine Maiesty would permitt it: which the sick Religious promised. Wherfore he dying the same day that Br. Giles did, appeared to this his Religious friend, and thus spake vnto him: Br. giue thanckes vnto God for that it hath pleased him to graunt and giue me his glory, deliuering me with many other soules from the paines of Purgatory by the merittes of Saint Giles. Which sayd he vanished. This Religious not daring to reueale this apparition to any, fell grieuously sick: But conceauing that this sicknes might be sent him for not diuulging the glory of Br. Giles, he instantly called into his Couent some Frere Minors, to whome and to many other Religious he recounted the foresaid apparition, and was with all mi∣raculously recouered.

* 1.150 S. Bonauenture said of this holy Br. Giles, that God had giuen him one speciall grace, which was, that whosoeuer did inuocate him in matters concerning the saluation of their soules, were heard. Our lord wrought many miracles after his death, by his merittes and in∣tercession. He cured three personnes of infirmities in their eyes, fiue that were lame, and two of paine in their feet, that hindred them from mouing: three of the sqinancie, a woman in trauell of child: two of agues, one of the stone, and many of diuers other diseases.

The end of the seauenth book and second volume, of the first part of the present Chronicles.

THE EIGHTH BOOKE OF THE CHRONICLES OF THE FRIER MINORS.

WHERIN IS DESCRIBED THE LIFE OF the glorious Virgin S. Clare, the institution of her rule, the conuersion of S. Agnes her sister, and of an other S. Agnes, daughter to the king of Behomia.

Of the intention of our Lord in the vocation of S. Clare, and of her con∣try, her father and mother. Of a reuelation vnto her mother tou∣ching her sanctity, and of her birth.

THE FIRST CHAPTER.

SIX yeares after the conuersion of the holy Father S. Francis, and the fourth yeare after the confirmation of his rule by Pope Inno∣cent the third, the yeare of grace 1212. the omnipotent Father of light, hauing framed and sent into the world a new man, his ser∣uant S. Francis, by him to reforme his faith∣full in this sixt age, would also that a vale∣rous woman should by his worck appeare in the world to accompany that his great seruant, to the end that of those two, should be new borne a perfect re∣generation of the children of God. And as the first naturall generation came of man and woman, as of an vnited beginning: so this spirituall generatiō of the imitators of the life and counsailes of IESVS CHRIST, proceeded, in all the Church, and in all the estates and qualities of per∣sonnes, of one same spiritt of zeale, of perfection, of humility, and of powerty, from one man and one woman. And to the end it might not be vnlike the creation, almighty God hauing first perfected his seruant

S. Francis, would frame of the ribbe or side of his life, doctrine and san∣ctity, the glorious Virgin S. Clare, his true and litigimate daughter in IESVS CHRIST for his companion, as zealous also of perfection and Angelicall reformation. With great reason therfore hath she her place in the Chronicles of the Frere Minors. For she being a ribbe and partye of the same Order, it is very requisite a special mention should be made of her sanctity of life, as we shall here performe. And if it be not according to her meritt, shall att least be done with the least defect we can possible, being resolued to employ therin that litle force of spiritt which God hath giuen vs, and this to the ho∣nour of his diuine maiesty, of his holy seruant, and to the edification of soules.

* 1.151 The glorious saincte Clare was borne in the citty of Assisium, sci∣tuat in the prouince of the Vally of Spoletum, which is a territo∣ry appertayning to the Romane Church. Her Father and Mother were noble, of a famous and very weathy famility: her mother was called Hortolana (which in our tongue may be termed Gardener) and not without mystery, considering she was to produce so noble and ver∣tuous a plant in the garden of the holy Church. This woman was ex∣ceeding deuout and compleate in the fruites of good worckes, and al∣beit she were maryed, and consequently obliged to the care and gouern∣ment of her house and family, yet did she not omitt, with all her power to be exercised in the seruice of God, and employed in worckes of mercy.* 1.152 She was so feruent in the loue of IESVS CHRIST, that with great de∣uotion she passed the sea with many other Pilgrimes, and visited those holy places which our Redemer IESVS CHRIST God and man had cō∣secrated with his holy presence, and retourned exceedingly cōforted and enriched with many merittes. She also visited the Church of Th'archan∣gell S. Michael on the mount Gargan, and with a pious and feruent desire visited the Apostles S. Peter & S. Paule in Rome: in such sort did that ver∣tue and feruour in those dayes shine, in many holy personnes, but now so weakened is the feruour of Christians touching visiting holy places, and the reliques of our Lord and his SS. that it is almost lost, by the conti∣nuall warres of heretikes and of our sinnes. Now our lord began to poore out the abondance of his celestiall giftes on the root, that after∣wardes the sproutes of greater sanctity might follow and dispearse into bowes. Neither would he that this deuout woman Hortolana should be depriued of the consolations and knowledge of this grace: for being neere her childbirth, she one day with great feruour prayed in a Church, and before a Crucifix, where she besought almighty God to deliuer her from the danger of death in her childbirth which she much apprehen∣ded; and she heard a voice that sayd: Woman, feare not, For thou

shalt safely and without danger bring forth a light that shall illumi∣nate and lighten all the world. Being thus comforted and admoni∣shed by this diuine answeare; so soone as she was deliuered of a daughter, she caused her to be called in Baptisme, Clare, firmly beleeuing that in her should be accomplished the splendour of the light promised, accor∣ding to the prouidence and ordonnance of the diuine bounty.

Of the education, charity, prayer, mortification and virginity of saincte Clare.

THE II. CHAPTER.

SAinte Clare being borne into the world, she began incontinently to appeare and to shine as a morning starre in the obscure night of the world, for in the most tender yeares of her first infancie she al∣redy discouered euident signes of notable and pious worckes, wherin she made appeare her naturall worth, and the graces which God had communicated vnto her: for being naturally of a very delicate consti∣tution, he receaued of her mother the first foundations of faith: after∣wardes being inspired of God, to apply her selfe to vertuous and pious worckes, she shewed her selfe to be a vessell aptly prepared for diuine grace: and as she abounded in interiour piety, as wel by nature as by gra∣ce, towardes poore beggers, so according to the small meanes which thē she had, she supplyed their necessityes. And to the end her sacrifice might be more gratefull vnto God, the most delicate meates that were giuen her, for the nourishment of her litle body, she hid, and gaue it secretly to the poore. Thus did piety augment and encrease in her, and nouri∣shed charity in her soule, preparing her to receaue the grace and mercy of almighty God. Her greatest contentment was in prayer, wherby she was often sustayned, made ioyfull, and comforted as by an Angeli∣call milke, and in a most delicious manner eleuated to the diuine pleasu∣res of the conuersation of our lord IESVS CHRIST. In these beginnin∣ges, hauing no beades, she vsed in steed therof certaine litle stones, some to serue for the Pater noster, and others for the Aues, and so she* 1.153 offred her prayers to God. Whervpon beginning to feele the first fer∣uours of diuine loue, she iudged that she must contemne all transitory apparence and painted flowers of this world: and being by prayer well enstructed of the holy Ghost, she resolued as a wise spirituall merchand to haue no more regard of terrestriall affaires, acknowledging them vnworthy to be esteemed: and with this Spiritt she did weare as an other saincte Cecilie, vnder her gay apparell, a hair-cloth, so exteriour∣ly satisfying the world, and interiourly her Lord IESVS CHRIST.

But hauing attayned the age of mariage, she was importuned by her Father and other kinred, to choose a husband. Wherto she would neuer consent, but vsed lingringes and delayes, putting off and differring what she could, all humane mariage, and euer recommen∣ded to our Lord IESVS CHRIST her virginity, with the other vertues whe•• with she was endued, by such exercises endeauouring to please almighty God, that he might bestow on her his only Sonne for her Spouse. Such were the first fruites of her spiritt, and such the exercises of her piety, so that being anoynted with such a sweet and spirituall oyntment, she yelded a most pleasing sauour, as shoppe replenished with most delightfull liquors, whose sauours though they be shutt vp, dis∣couer and manifest themselues. In such sort that this holy virgin began, without her knowledge to be commended by her neighbours, the true same of her secrett pious worckes so publishing themselues, that in an instant they were exceedingly spred abroad, and euery where diuulged.

How the virgin S. Clare had knowledge of the vertues of the holy Father S. Francis.

THE III. CHAPTER.

THis vertuous virgin Clare hearing the grat same of the admi∣rable life of S. Francis, that then renewed vnto the world the way of perfection in the same citty, with a merueillous exam∣ple of piety and vertue, and considering that many gentlemen did fol∣low him, and that his life was already approued by our holy mother the Church, she exceedingly desired to see and heare this worthy seruant of God, therunto inspired by the soueraigne Father of spirittes, to whome had already bin presented the first fruites of their deuotions, though differently. S. Francis hauing bin aduertised of this her desire, and hauing heard the bruit of her vertues and holy affections, desired also exceedingly to see her, and to conferre with her, with intention to frustrate the world of so noble and precious a pray, to present her vnto our soueraigne Redeemer, to serue him in some notable enterprise, as preordayned of God to despoyle the great prince of the world. Neither did his diuine Maiesty faile, to open vnto them the meanes: and to at taine therunto, he inspired this vertuous woman to relye on a very honorable graue woman, that gouerned her in her house as her mother. And to the end this holy purpose might be sinisterly enterpreted of men, and to hinder publicke murmure, she went out of her Fathers house with this good womau, and found out the holy Father, by the feruour

of whose pious discourses, she was presently enflamed with diuine loue, and moued by his holy actions which she admired, as seeming vnto her more then humane. And therfore she began very exquisitely to dis∣pose her selfe to the effecting of the wordes of the holy seruant of God, who hauing very louingly entertayned her, began to preach vnto her the contempt of the world, and by euident reasons to demonstrate vnto her, that all the beauty of thinges present is but a vanity, filled with false and deceipt full hopes. Then he persuaded vnto her pure eares, the ho∣nourable and amiable espousale of IESVS CHRIST, and counsayled her to conserue that most precious pearles of virginall purity, for that glorious Spouse, who out of loue he bare to the world being God be∣came man and would be borne of a virgin. This holy Father sollicited this affaire and playd the procuratour as a Paranimph and Embassadour of the heauenly king. The holy virgin on her side beginning already to tast the sweetnes of contemplation, and the proofe of the eternal ioyes, the world began to seeme vnto her vile and contemptible as indeed it is, she as it were melting for the loue of her celestiall Spouse, whome she already desired with all her hart. Thencefoorth therfore she desprised precious stones, iewels, gold, sumptuous apparell, and all other worldly trash as filth and donge, and abhorring the detestable delightes of the flesh, she resolued intierly to dedicate her selfe a liuely temple to IE∣SVS CHRIST, and to take him for the only Spouse of her body and soule: and so submitting her selfe totally to the counsailes of the glo∣rious Father S. Francis, him, next after our Lord, she tooke for guid and directour of her life.

How S. Francis drew the virgin S. Clare out of the world, and made her Religious.

THE IV. CHAPTER.

ANd to the end the most cleare Mirrour of her soule might not be stayned and blemished with the dust of this world, and that the contagious seculer life did not corrupt her innocencie, the holy Father prudētly endeauoured to sequester this virgin from worldly peo∣ple. And the solemnity of palme-sunday approching, the holy espouse of IESVS CHRIST, wit a great feruour of spiritt repayred to this man of God, and most instantly demaunded of him, when, and how she should make her retyre from the world. Whervpon the holy Father S. Francis ordayned, that one the day of the sayd feast she should goe to the procession of palmes with the people, decked and adorned the most richly and gorgiously that she could procure, and the night

following goeing out of the citty and withall out of all conuersation of the world, she should change seculer pleasures into lamentations of the passion of our Lord.

Palme-sunday being come, the glorious S. Clare went in the cōpany of her mother and other ladies to the great Church, where there happe∣ned a matter worthy to be recorded, as not done without the prouidē∣ce of the diuine goodnes. Which was, that all the other ladyes goeing, as is the custome of Italie, to take holy palme, and S. Clare, out of a vir∣ginall bashfulnes, remayning alone without mouing out of her place, the Bishop descended the steppes of his seat, and putt into her hand a branch of palme.

The night approching she began to prepare her selfe for effecting the commandement of the holy Father, and to make a glorious flight and honorable retyre frō the world, in honest company. But it seeming to to her impossible to goe foorth att the ordinary and chieffest dore of the house, she bethought her selfe to take the benefitt of a back dore, which (though it were damned vp with grosse stones and mighty blockes) she with an admirable courage, & a force rather of a strong man then a tēder yong woman, her selfe brake open. Thus then leauing her fathers house, her citty, kinred and friendes, she with extraordinary speed arriued att the Church of our lady of Angels, where the Religious that in the hou∣se of God, were employed in pious watchinges, receaued with bur∣ning wax lightes in their handes, this holy virgin, that sought her Spou∣se and Redeemer IESVS CHRIST with a lampe not extinct and empty, but filled with diuine loue. And incontinently in the selfe sa∣me hour and place, hauing left and abandonned the immondicities of Babilō, she gaue the world the ticket of defiance and repudiation before the altar of the soueraine Queene of Angels, where the glorious Fa∣ther sainct Francis, inspired of God, and neglecting all other world∣ly respect, cutt off her haire: then he cloathed her with a poore habitt of the Order, reiecting the iewels and gorgious attire which she brought, to be giuen to the poore of IESVS CHRIST. It had not bin in deed conuenient that the new Order of florishing virginity towardes the end of the world, should otherwhere begin then in the Angelicall Pallace of that most emminent lady, who be∣fore had alone bin a mother and Virgin, and consequently more worthy then all others. In the very same place had the noble che∣ualrie of the poore of IESVS CHRIST, the Frere Minors, their beginning vnder the valerous Captaine sainct Francis: to the end it might euidently appeare that the mother of God in this her habi∣tation ingendred and produced the one and the other Religion. And so, as this new espouse had raceaued the habitt and ensignes of holy penitence before the altar of the most sacred virgin Mary, the

humble seruante was accepted by IESVS CHRIST for his espouse, and the glorious Father sainct Francis conducted her to the Monastery of sainct Paul in Assisium, where were Religious women of the Order of S. Bennet, there to remayne till almighty God prouided an other Monastery.

How much the kinred of S. Clare laboured to retire her from Religion, and how she was conducted to S. Damian.

THE V. CHAPTER.

THe kinred of this holy virgin vnderstanding what she had done, and the bruit of her resolution being diuulged ouer all the cit∣ty, many of the kinred and friendes of her Father and mo∣ther assembled and consulted, to preuent this vertuous virgin of her holy resolution: and comming to the monastery of the Religious of sainct Bennet, whither she was retyred, they purposed to execute by violence what they could not compasse by humane reasons, trying their forces against that meeke lambe of IESVS CHRIST, and by their malice and peruerse counsaile, seeking to delude that simple doue: then did they make her deceitfull promises, exhorting her to retyre her selfe from such base condition and abiection, demonstrating vnto her that it was a matter vnworthy her noble discent, and that neuer the like happened in the citty. But the virgin firme and stable in IE∣SVS CHRIST, approaching to the Altar, discouered her haire∣lesse head, alleadging that she could no more be separated from the ser∣uice of IESVS CHRIST, for whose loue she had already forsa∣ken all the world and themselues also; and the more they tormented her, the more was her hart enflamed in the loue of IESVS CHRIST, he supplying her with new forces to resist. Thus for many dayes toge∣ther disturbed with many iniuryes, she endured great contradictions in the way of God: and albeit her kinred perseuered in their attemptes to withdraw her from her pious designe, her feruour yett did neuer wax cold, nor her hart feeble: but on the contrary, so many iniurious wordes and violent threates did so confirme her confidence in God, that her kinred were constrayned to forbeare any more to vexe and dis∣quiett her, retyring themselues as all ashamed and confounded. Thus did almighty God make appeare, how much the power of those that are his, though of themselues feeble, did exceed the strong and puissant of the world.

But in regard that her soule had not perfect repose in that place, she was by the holy Father sainct Francis placed in the Church of sainct

Damian, & there as in secure harbour, she cast the anchor of her soule, without euer chaunging place, neither in respect of the great restraint therof, nor for feare of solitude, this church being without the citty. This was the Church in reparation wherof the glorious Father S. Fran∣cis laboured in the beginning of his conuersion: and where also he offe∣red mony to the Chappelaine to repaire it: this holy Father being also in this church and praying with abondance of teares, merited to heare the voice of the crucifix, before which he was, that thrise reiterated vn∣to him: Goe Francis and repaire my house, which as thou seest is ready to fall. The glorious virgin Clare for the loue of her heauenly Spouse, shutt her selfe vp in that litle place, and there imprisonned her selfe, du∣ring her life sequestring her body from the turbulent tempest of the world. This siluered doue there building her nest in the concauities of that church, engendred the colledge of Virgins of our Lord IESVS CHRIST, there institued a holy Couent, and gaue a beginning to the Order of poore Religious women, and thus being setled in the way of penance, she battered the hard turfes of her members, with the coul∣ter of the crosse, and perfectly sowed the seed of sanctity and iustice, ma∣king with her very soule steppes and traces of vertuoue progresse for thē that were to follow her.

How the Virgin Agnes, sister to S. Clare, was by her feruent prayes conuer∣ted, and of the persecutions she endured by her kinred, and how she was miraculously freed of them.

THE VI. CHAPTER.

SAincte Clare had a yonger sister, who both in regard of bloud and of pouerty was really her sister, she exceedingly desiring the conuersion of this yong virgin, neuer failed in her most feruent de∣uotions, which in her first dayes she offered to almighty God, the most deuoutly she possibly could with a perfect affection, to beseech him, that as she had liued with her sister in the world, there might be also betweene them a vnion of body and will in his seruice, most instantly Importuning him to make appeare to her sister whome she had left in her mothers house, what a notorious deluder the world is, and how full of discontentment: and on the contrary how sweet and contentfull is IESVS CHRIST, and that consequently he would please to chan∣ge her desired resolution of carnall marriage, and cause her to embrace the vniō of diuine loue, and to take for Spouse the king of glory. Now in regard that our lord had already setled such an amity betweene these twoo sisters, that their separation was afflictiue and troublesome vnto

them (though then their desires and willes were farre different) he made no delay to fauour this his deuout suppliant, euen in this first petition, which she so instantly required of him, and which his diuine Maiesty so readily granted. Sixteene dayes then after her conuersion, her sister Ag∣nes inspired of God, with a strong and prompt resolution gaue a slipp and farwell to the world, and came to her sister Clare, to whome disco∣uering the secrett of her hart, she sayd, she was resolued to serue God in her company. Which the glorious Clare vnderstanding, she most amia∣bly embraced her, and with a very ioyfull and contented countenance sayd: My most deere sister, I giue infinite thanckes to our lorde IESVS CHRIST, that it hath pleased him to heare me, and deliuer me from the affliction I endured for your sake. This noble conuersion of Agnes by the prayers of her Sister Clare, was seconded by as many contradictions of her kinred: for these blessed sisters seruing our lord IESVS CHRIST and imitating his steppes, she that had most tast of God and was in high∣her progresse, instructing her sister Nouice: their kinred knowing that Agnes was with her sister Clare, twelue men of their neerest bloud, as Brothers, Vncles, and Cosen germanes, assembled to assault them and to combat the espouses IESVS CHRIST. The day following then, with an extreme rage and fury they came to these holy virgins, yett att their first comming, dissembling their lewd intension, they shewed them some fauourable countenance: then addressing them selues to the vir∣gin Agnes, dispairing of all opinion to withdraw S. Clare from her holy purpose, they demaunded of her wherfore the was retyred into that pla∣ce; then willed her to deliberate and resolue to retourne with them to her fathers house. Wherto she answeared, that she was resolued, the grace of God assisting her, to remayne with her sister: which answeare one among them disdayning, full of passion and transported with choler, tooke her by the haire, and gaue her many blowes with his feet and sistes, then vsed all his force to pull her out of the place, which att length by the helpe of the others he performed: for taking her in their armes, they forcibly trayled her out. But this litle daughter of IESVS CHRIST, seeing her selfe violently wrested by those furious lions out of the armes of her God, she began to cry to her sister, help me sister, and permitt me not to be separated from our Lord IESVS CHRIST and your louing company. Her car∣nall kinred trayned a long the vally this virgin of IESVS CHRIST against her will, and in despight of her feeble, though couragious resi∣stance, renting her cloathes from her tender body. In meane while sain∣te Clare vnable by other meanes to relieue her sister, had recourse to prayer, with abondance of teares beseeching God to voutsafe to giue a couragious confidence to her sister, that his diuine fauour defending

his faithfull seruant, humane forces might be ouercome, and our lord heard her: for att the instant of her prayer, the body of the virgin Agnes, miraculously became so weighty, that her kinred were att lenght en∣forced to leaue her one the ground. And albeit so many men and their seruantes putt all their forces to lift her vp, yet could they neuer doe it, but called labourers & worckmen of the vineyards that wrought ther∣about to assist them, yet their great nomber no more auayled then the lesser. Finally the forces failing of her kinred and those that attempted to assist them: they acknowledged the miracle, though scornefully, say∣ing: It is no meruaile that she is so weighty she hauing bin all night, as lead, whervpon Signeur Monalde her vncle in extreme passion, lifting vp his arme to strike her he presently felt an extreme paine therin, which did not only torment him for the present, but a long time after. Herev∣pon S. Clare (after her prayer) arriuing, besought her kinred to forbeare in vaine to contend with God, and to leaue vnto her the care of her sister, who lay as halfe dead. They perceauing that they would neuer stagger in their pious resolution, being exceedingly wearyed, left the two sisters together. This troup then being departed, the tormented Agnes arose from the ground full of ioy in IESVS CHRIST, for whose loue she had fought and ouercome in this her first conflict, against the world and his Prince the deuill, by fauour and assistance of diuine grace; and her sister asking her how she felt her selfe, she answeared, that notwith∣standing all the affliction they had procured her, by buffettes, beatinges, spurnes with their feet and fistes, tearing by the haire, trayning her through stony wayes, she had felt in manner nothing, especially by the vertue and force of diuine grace, and next by the merittes of her good prayers. Shortly after the holy Father sainct Francis cutt off her haire, leauing her stil hir proper name, Agnes, in memory of the innocent lambe IESVS CHRIST, who offering himselfe in sacrifice to his Father, gaue resistance to the world, fought valerously and ouer∣came. And so the holy Father instructed her with her sister, and taught her the way of God, in such sort that she so encreased and profited in Religion, in vertue and sanctity, that she was an admiration to all the world.

Of the humility of the Virgin saincte Clare.

THE VII. CHAPTER.

PRofound humility was the first assured stone and foundation which the holy Virgin layd in the beginning of her Religion, after she

had began to labour in the way of God, so to aduance and sett forward the building of all other vertues. She vowed obedience vnto sainct Francis, which vow in all her life she neuer transgres∣sed; and for three yeares after her conuersion she desired rather, with great humility to be subiect, then a superiour shunning the tit∣le and office of Abbesse, taking more content to serue among the seruantes of IESVS CHRIST, them to be serued. But being att lenght by the holy Father sainct Francis thervnto constray∣ned, she vndertooke the gouernement of the Religious, which bred in her hart more feare then presumption, so that she rather continued and became a seruant, then free from subiection. For the more she seemed to be raysed to the office and title of dignity, the more did she repute and esteeme her selfe vile, and the more shewed her sel∣fe ready to serue, and made her selfe more contemptible then all her Religious, both in habitt and base seruice. She disdained not to doe the office of seruantes, giuing water to the Religious to wash, who∣me she made often to sitt, her selfe standing and seruing them att ta∣ble. When she commanded any thing, it was vnwillingly, rather desiring to doe, then to command others. She performed to the sic∣ke all kind of seruices, were they neuer so loathsome, as to make cleane the immondicities and filthines, shunning with so worthy a spiritt, the loathsome actions, nor abhorring or disdaining the most offensi••e sauours. She often washed the feet of the lay sisters, when they came from abroad, made them cleane, and with great humility kissed them. It one time chaunced, that washing the feet of a seruant, and offering to kisse them, the seruant vnwilling to permitt such humility, pulled away her foot to auoyd it, but she did it so rudely, that she gaue the holy virgin a dash on the fa∣ce. Yet so farre was this Sainct from being offended therwith, that on the contrary she mildly tooke the foot of the seruant againe, and kissed the sole therof. Thus did this true espouse of God accomplish the doctrine of IESVS CHRIST, and* 1.154 the example which he left when he washed the feet of his Apo∣stles.

Of the voluntary pouerty of the Virgin saincte Clare, and of her zeale to that holy vertue.

THE VIII. CHAPTER.

THis holy virgin made a vnion and correspondence betweene her pouertye in all externall thinges and her holy pouerty of spiritt,

and first att the beginning of her conuersion she made sale of her patri∣mony and birth right, al which distributing vnto the poore of IESVS CHRIST, she reserued nothing to her selfe. Hauing so abandoned all the world exteriourly, and enriched her soule interiourly, freed of the burden of worldly affaires, she ran farre more lightly after IESVS CHRIST, and thetby contracted such an inuiolable amity with holy pouerty, that she would haue possession of no other thing then the glo∣rious IESVS CHRIST, nor would she permitt her spirituall daughters to possesse any thinge else. And with this Euangelicall trafique, she pur∣chaced* 1.155 the most precious pearle of celestiall desire, in place of all the other thinges which she had sold, acknowledging that the same could in no sort be enioyed together with the distraction and occupation of temporall thinges. Giuing instructions to her Religious, she would som∣times say vnto them, that this their company should be then gratefull to God, should become very rich in pouerty, and should by such meane conserue it selfe firme and stable, if it were alwayes fortified and enui∣roned withe the rampiers and strong bulwarckes of pouerty. She also admonished her beloued daughters in our Lord IESVS CHRIST, to conforme themselues to him lying poore in the bed of pouerty, who was no sooner borne, but was by the most sacred virgin his mother layd in the narrow cribbe.

Now desiring to entitle her rule by the title of pouerty, she demaun∣ded of Pope Innocent the fourth the priuiledge of pouerty, who as a a Magnanimous Prelat reioycing att the great feruour of this holy virgin, exceedingly commended this her deuotion, assuring himselfe that the like priuiledge had neuer bin demaunded of the Apostolike sea. And to the end a new and extraordinary fauour might answeare this new and vnaccustomed demaund, the holy Pope with an exceeding contentment wrote with his owne hand the first pattent of the priuiledge. Which Pope Gregory the ninth his predecessour, of holy memory, had also done, who with a Fatherly affection louing this espouse of IESVS CHRIST, once gaue her counsaile, in consideration of the diuerse al∣terations of matters, and the strange euents of times, yea and in regard of the perills of future ages, to be content that her Order might haue some possessions, himselfe offering to bestow it on them: but she coura∣giously withstood it, and as a true, poore, and legitimate daughter of the Patriarch poore S. Francis, would neuer accord thervnto. The Pope alleadging that if she feared the breach of her vow, he would absolue her therof. This Virgin very humbly answeared him in these tearmes: Holy Father, I shalbe very ioyfull if it please your holinesse to absolue me of all my sinnes. But to free me from performing the Counsailes of God, I will accept no absolution. This holy virgin

with an exceeding ioy receaued the morcels of bread which the Reli∣gious brought from begging, and had gotten for the loue of God: But she was much troubled when she saw whole loaues. She laboured much to conforme her selfe in all conditions of perfections of perfect pouerty with him that was poorely crucified: And in such sort that no transitory thing might separate the most poore virgin from her beloued, nor hinder her from her most ardent feruour to follow our Lord IE∣SVS CHRIST.

Of the miracles of the pouerty of the glorious S. Clare.

THE IX. CHAPTER.

* 1.156 IT happened one day that the glorious virgin S. Clare knew that there was but one only loafe of bread in her Couent, and so the houre of dinner being come, she called the despensier, and willed her to cutt the loafe she had in her custodye in two, and to send the one halfe to the Religious that were without, and to keepe the other for themselues, wherof she should make fifty portions, there being so many Religious, and then should sett it on the table of pouerty. Whereto the despesier answeared that the miracles of IESVS CHRIST were needful to make so many portions of so small quantity of bread. But S. Clare re∣plyed: Daughter doe only what I command thee: the Religious went presently to effect the commandement of her Abbesse: who in the meane while, together with all the Religious applyed themselues to prayer, presenting their deuotions and teares to their Spouse IESVS CHRIST, and instantly by his bounty the litle the morcles of bread so augmented in the handes of the despensier that cutt it, that they sufficied to feed all the Religious.

It happened an other time that the seruantes of IESVS CHRIST wanted oyle, so that they had not sufficient to dresse meat for the sick: S. Clare being aduertised of this necessity, tooke a pott, which as mistres of humility she washed with her owne handes, then sent it to the turne wheele, that a Religious man there might take it to goe de∣maund oyle for the loue of God. Hauing to this effect caused to be cal∣led a Religious mā to send him (as matters doe not succeed as men pro∣pose, but according to the pleasure of the diuine and mercifull proui∣dence) S. Clare hauing recommended this necessity to almighty God, the said Religious found the pott full of pure oyle; which per∣ceauing, he thought the Religious within had required it without need; and with a kind of murmure he said: I know not why the sisters haue called me, their pott being full of oyle: So the miracle was dis∣couered.

Almighty God did often also by extraordinary meanes sup∣ply the necessities of his poore seruantes, by the meritorious prayers of sainte Clare.

Of the austere mortifications, abstinences and fast of S. Clare.

THE X. CHAPTER.

I Doubt whither it be not more expediēt to conceale, then to diuulge the admirable affliction and rude penance of sainte Clare, because this holy virgin hath performed such extreme mortifications, that many who shall read them acknowledging themselues cowardes & ouercome in this conflict, (as al we are) and putt into admiration att these merueil∣lous actes, will perhappes call in question her prowesses, which is to op∣pugne the very truth. Is it not a great matter that vsing one only habitt all patched, and a poore cloake of the grossest cloth, she rather couered her body then defended it from the importunities of the seasons? But it is more admirable that she neuer woare stockinges, shooes, nor other thing on her feet, after she became Religious. It was also a strange mat∣ter, that she fasted dayly and neuer failed for whatsoeuer occasion that happened. She neuer lay on mattresse, though that were no singuler prayse vnto her, all her Religious doeing the like. This espouse of IE∣SVS CHRIST woare more then the rest a haircloth as great as halfe a tunicle, made of hogges haire, the haire next her flesh being halfe shorne: She also woare a haire cloth, which a Religious very importu∣nately once borrowed of her: but prouing it to be so rude and sharpe, she restored it to saincte Clare three dayes after, more readily then she had ioyfully borrowed it. Her ordinary bed was the bareground, except sometimes she slept on dry branches or twigges, vsing for a pillow a block of wood. But in regard that the rigorous life wherwith she so afflicted her body brought her to sicknesse, the holy Father saint Fran∣cis commanded her to lye on chaffe. The rigour of her abstinence in her fastes was such, that she could not maintaine her body in life, so litle did she eat, but that it is easy to iudge she was sustayned by diuine ver∣tue. When she had her health, she fasted all the Aduent and Lent; and from Alsaintes to Christmas with bread and water the sondayes excepted: and which is more admirable, three dayes of the weeke, mun∣day, wednesday and friday of the lent, she did eat nothing at all: so that the commandement of fast, and the rigour of her voluntarie mor∣tification seemed to haue a contrariety each with other, because the eue of a perfect or commanded fast, she vsed but bread and water. Neither must it be admired if such a rigour of so long continuance, bred many

infirmities in this holy virgin, which wasted her forces, and ouerthrew all her naturall strenght and health of body. The deuout Religious daughters of this holy mother, had exceeding compassion of her, and very bitterly lamented her voluntarily procuring her owne death. For remedy wherof, saint Francis and the bishop of Assisium forbad her those three dayes of fast, which euery weeke she cruelly inflicted on her selfe, and commanded her not to passe one day without taking att least an ownce and a halfe of bread to conserue her life. And albeitt such grieuous affliction of the body doe accustome to breed also some affliction to the heart, yet did the contrary succed in her; for she carryed a countenance so gracious and ioyfull in all her austerities, that she seemed, either to haue no feeling of them, or not to feare any inconuenience therof; Yea, she in a sort scoffed att corporall afflictions: which sufficiently demonstrated that the spi∣rituall ioy wherwith she was interiourly nourished, appeared exte∣riourly in her holy face, because the true loue of the hart, alwayes maketh corporall afflictions easy and light.

Of the deuotion and spirituall profitt which the fame of the glorious S. Clare procured ouer all the world.

THE XI. CHAPTER.

THe fame of sainte Clare began within litle time to spred ouer all Italy, which caused women from all partes to be∣gin to runne after the odour of the precious liquour of her fanctity. The virgins after her example approached vnto IESVS CHRIST and made him presentes of their virginity. Marryed women endeauoured to liue more chast and vertuously: Gentle∣women and Ladyes contemning their faire houses and sumptuous tables, shutt themselues into Monasteryes, esteeming it a great glory to liue in strict penance for the loue of IESVS CHRIST. This Saint was also a spurre vnto men, to excite in them a vio∣lent feruour, and principally to youth, that began to take cou∣rage in the contempt of the world, and by example of the frayler sexe, to fight against the temptations and deceiptfull pleasures of the flesh; Many marryed personnes with mutuall consent obliged them∣selues to continencie, the men entring into Couentes of men, and the women into monasteryes of Religious women. The mother induced the daughter to serue IESVS CHRIST, the daughter the mother, one sister an other, and briefly each one by

a holy enuie desired to serue IESVS CHRIST, all seeking to participate of the euangelicall life which by this espouse of IESVS CHRIST, was demonstrated vnto them. An infinite number of virgins that by her fame were induced to piety, vnable to become Re∣ligious, or to leaue their Fathers houses, endeauoured yet to liue ther∣in religiously, leading a reguler life without rule. S. Clare by her ex∣ample produced such branches of saluation, that it seemed the saying of rhe Prophett was to be accomplished in her: The fruites of the desola∣te and barren, are far greater then of the maried. Whiles these matters thus proceeded in Italy, the discent of this benediction, which destil∣led downe in the vally of Spoletum, grew, by diuine prouidence to so spacious and lardge a floud, that the violent current therof ouer flowed all the citties of the holy Church, so that the nouelty of such admira∣ble thinges, was speedily diuulged ouer all the world, and with such praise and admiration gaue such lustre, that the nature of her vertues filled with splendour the chambers of great ladyes, and penetrated euen into the great pallaces of Duchesses, yea those most pure beames of her brightnes pearced into the very cabbinettes of Queenes and Princesses, in such sort that eminencie of bloud and hight of nobility submitted & debased it selfe to follow the steppes of this glorious Virgin, many reie∣cting the beames of their honour, and the sublimity of their estates, so that some ladyes that could haue bin marryed to kinges and dukes, in∣duced by the fame of saincte Clare, tooke vpon them the practise of strict pennance: and many already marryed to men of great nobility, desired in their estate to imitate this seruant of IESVS CHRIST. An infinite number also of citties were in this example adorned with Monasteries of yong women: The fieldes, and mountaines were en∣nobled and enriched with the structures of these celestiall buildinges. The exercise and honour of chastity did multiply in the world, saincte Clare carrying the standerd of the Order of Virgins, which being al∣most extinguished, she restored to perfection reneweing it by the bles∣sed flowers of her example and conuersation. But retourning to the history, lett vs speake of the perfection of the prayer of this glorious Virgin, by meane wherof she obtayned of God so great graces for her selfe and her daughters.

Of the feruent and perfect prayer of the Virgin, S. Clare.

THE XII. CHAPTER.

AS saincte Clare was mortified in her flesh, and far remote from all corporall recreation, so did she continually busye her soule in de∣uotions

and diuine prayses. This virgin had fixed and imprinted the sub∣tility of her feruent desire in the eternal light: & as she was remote from earthly occupations and rumors, so did she the more lardgely dilate the bosome of her soule to the influence of diuine grace. She continued in long prayer together with her Religious after compline, the riuers of teares that flowed from her eyes awakening and bathing the hartes of her companions: When the sleep of others gaue her opportunity to be solitary, being often in prayer, she would lay her face against the earth bathed with teares, kissing it sweetly and with such contentmenr, that she seemed alwayes to hold in her armes her Spouse IESVS CHRIST, att whose feete her teares trickled downe, and her kisses left their im∣pressions.

It happened one time, that as this holy virgin powered out her teares in the silent of the night, the Angel of darcknes appeared vnto her in fi∣gure of a black yong man, saying: If thou continuest this extreme wee∣ping thou wilt become blind. Wherto she answeared: He that is to see God, cannot be blinde. Wherwith the deuill being confounded vanished and fled. The same night this S. being in prayer, after matines, all ba∣thed in teares, the temptor appeared againe vnto her and sayd: Weep not so much, vnlesse thou wilt haue thy braine to melt and distill, in such sort as thou shalt auoyd it att thy eyes and nostrels, and therwith shalt haue thy nose crooked. S. Clare with great feruour answeared him: He that serueth IESVS CHRIST can haue no crookednesse, and presently the wicked spiritt disappeared. Many signes did discouer & make know∣ne the great alteration she receaued in her selfe, in the feruour of her prayer, and how sweet and delectable the diuine bounty was vnto her in this ioy and holy conuersation: for when she retourned from prayer, she with admirable contentment, brought wordes enflamed with the fire of the altare of God, which kindled the hartes of her Religious, and procured in them a great admiration att this extreme sweetnes that ap∣peared and flashed out of her face. It is without doubt, that almighty God had coupled and conioyned his sweetnes with her pouerty, and did manifest exteriourly in her body, that her soule was interiourly re∣plenished with diuine light. In this manner did she ordinarily liue full of so supreme delightes, passing ouer this deceiptfull world with her noble Spouse IESVS CHRIST, and being on this wheele of motion, she was theron sustayned with an assurance and firmity of ver∣tue, very stable, and preserued with the celestiall eleuation of her soule, in the hight of heauen, keeping the treasure of glory securely shutt vp, with in a vessell of flesh, here below on earth. This holy virgin accusto∣med to call vp the yonger Religious a litle before mattines, and to awa∣ken them with the ordinary signe, to excite them very often to praise

God. All her Religious sleeping, she did watch, lighted the lampe, & rung att mattines, so that negligence found no entrance into her mona∣stery: nor sloath had there any place. She also, by the sting of sharpe repreprehension, and of her liuely and effectuall examples, expelled tepe∣dity and ircksomnes in prayer and the seruice of God.

How the Mores were expelled the Monastery, by the prayers of S. Clare.

THE XIII. CHAPTER.

THis being the place where we should record the miracles of this holy virgin, it is not conuenient that we pretermitt them in silence: for as the merueillous effectes of her prayer are veritable, so also are they worthy of honour and reuerence. In the time of the Emperour Federick the second, the holy Church in diuers places endured great persecutions, but particulerly in the vally of Spoletum, which being sub∣iect to the Romane Church, dranck of the vessell of wrath of this mis∣chieuous tyrant, his capitaines and soldiers being scattered ouer the fiel∣des as grasse hoppers, with sword to murder people, and with fire to burne their houses. The impiety of this Emperour did so augment, that he had assembled all the Mores that dwelt on the mountaines and among the desertes, to make himselfe the more fearefull vnto his vas∣sels: and after he had by lardge promises gayned these Mores, and dis∣posed them into diuers places, he gaue them att length for retyre a ve∣ry ancient but ruined citty, which yet to this present is called, Moura des Mores, which they fortifyed, and then thither retyred about twen∣ty thousand fighting men, who did much mischeife ouer all Apulia, and in other Christian places. These ennemies of the faith of IESVS CHRIST came one day vnexpectedly towardes the cittye of Assisium, who being already close to the portes, a great number of them came to the Monastery of saint Damian, as a lewd and dissloyall nation that con∣tinually thirsteth after the bloud of Christians, and dareth to committ indifferently all kind of execrable actes, without either shame of men, or feare of God. These Mores then brake euen into the Monastery of sainte Clare, where she was with her Religious daughters, who had their hartes surprised with an extreme terrour: but much more when they heard the barking and crye of those dogges so neere them, so that they were euen dying with the apprehension, not knowing where to seeke reliefe, nor of whome to hope for deliuerance from so emminent perill, but by the merittes of their holy mother, Whome with infinite sighes and teares, they aduertised of what they heard and saw. This holy virgin (though sick) encouraging her Religious, caused her selfe

with incredible constancie to be carryed to the gate of her Monaste∣ry, att the entry wherof in the sight of all her ennemies, she with very great reuerence placed the most blessed sacrament of the Eucharist, in the pix before which falling postrate on the earth, she with abondance of teares thus spake to her beloued Spouse IESVS CHRIST: Is it possible my God, thy will should be, that these they seruantes, who cannot vse materiall weapons to defend thēselues, and whome I haue here brought vp & nourced in thy holy loue, should now be deliuered into the power of the Infidell Mores? Oh my God! Preserue thē if thou please, and me like∣wise: for albeit thy diuine Maiesty hath cōmitted thē to my gouerne∣mēt, yet is it not in my power to defend thē from so great a perill, sith this protection cānot be but by a worck of thine omnipotencie: Therfo∣re doe I recōmend thē to thy diuine Maiesty, with all the affection that I am able. As soone as this holy virgin had sent these prayers vnto heauē, she heard a voice so delicate as if it had bin of a sucking child, that said: I will protect you for eue••: The holy mother did not yet giue ouer to pre∣sent her prayers, saying: My God, I humbly beseech thee, if so it be thy holy will, to preserue and defend this thy citty of Assisium, which doth nourish vs for the loue it beareth to thy diuine Maiesty. Wherto God answeared: This citty shall suffer much, but in the end I will by my fauour defend it. Sainte Clare hauing heard so gracious newes, lifted vp her face bathed with teares, and comforted her beloued daughters, saying. Deere Sisters, I assure you that no euill shall befall you: only be carefull to haue a firme faith and confidence in IESVS CHRIST. The diuine assistāce made no long delay: for the presumption and rage of the Mores was incontinently cooled, so that a sodaine vnknowne terrour hauing surprised them, they speedily retyred ouer the walles which they had scaled and ouer leapt, to enter: They being thus by the vertue of the prayer of sainte Clare expelled, she priuatly called the Religious that had heard the sayd voice of God, and commanded them, that howsoeuer it were▪ they should not diuulge what they had heard, during her life.

How the citty of Assisium was an other time deliuered by the prayer of this holy Virgin.

THE XIV. CHAPTER.

ON an other time, one of the principall Capitaines of the Empe∣rour Federick called Vitall d'Auerse, a man very ambitious of glory, full of courage and a notable Capitaine, conducted his troupes to besiege Assisiū, and hauing encōpassed it, he exposed to wast and spoile the plaine contry therabout, making a totall ruine euen to the

very trees which were hewed downe, and then framing his siege, he vttered menacing and vaunting oathes, that he would not stirre thence, till he had giuen the citty a victorious assault: and so this siege so long continued that the besieged began to loose courage, as wanting many thinges extreemely needfull vnto them. Wherof this holy seruant of IESVS CHRIST being aduertised, sighing in her hart, she called all her Religious, to whome she thus discoursed: My deere sisters, you know that all our necessities haue euer bin supplyed by the charity of this cit∣ty; so that we should proue very vngratefull, if we should not according to our ability assist them in this extreme necessity: then she comman∣ded to be broughte her, ashes, and all her Religious to discoife their heades, and to giue them example she began to couer her bare head with ashes, wherin all the other Religious following her, she said: Goe ye to our Lord IESVS CHRIST, and with the greatest humility and most feruent prayers that you can possible, demaund of him the deli∣uery of your citty. It cannot be expressed with what feruour and teares these deuout virgins incessantly offerred their prayers and teares vnto God, one entier day and one night, demaunding mercy in behalfe of the said citty besieged by their ennemies. These prayers and teares were of such force and vertue, that the omnipotent in bounty and mercy had compassion of them, and from the day following sent them his puissant assistance, in such sort that the ennemies camp was defeited, the Capi∣taine constrained shamefully and in despight of his forces without sound of trompett to raise his siege: for he fled without euer after troubling the Assisians, being shortly after slaine.

Of the reuerence and deuotion which S. Clare had to the most B. Sacrament, and of the vertue of her prayers against the Deuils.

THE XV. CHAPTER.

THe deuotion of S. Clare towardes the most precious Sacrament of the Altare was such, that she made it apparent in many of her actions: for though she were most grieuously sick in her bed, yet would she so dispose her selfe therin, and be so propped and stayed vp that she might conueniently spinne, an exercise which she exceedingly affe∣cted, and wherin she desirously employed her selfe, and did it delicately: and with the threed of her labour, she caused to be wouen very curious and fine cloth, which she employed in furniture for the chalice. She one time got made 50. corporals which she sent in cases of silke to many Churches of the valley of Spoletun. When she was to receaue the most sacred Sacramēt, before she presented her selfe therunto, she was alwayes

bathed in teares, and so with exceeding feare approaching, she did reue∣rence him that was hidden in the Sacrament, as acknowledging him to be the same that gouerneth heauen and earth. Therfore did the deuils so much feare the prayer of the espouse of IESVS CHRIST S. Clare, as they haue sundry times declared.

A very deuout woman of the bishoprick of Pisa came to the monastery of S. Damian to thanck God & his seruant S. Clare, for hauing bin by her merittes, deliuered of fiue deuils that possessed her, which in goeing out of her body, confessed that the prayer of S. Clare did burne them, and to their great confusion expelled them out of the humane bodies which they possessed.

Of a merueillous consolation which S. Clare receaued on the feast of the most holy Natiuity.

THE XVI. CHAPTER.

AS the glorious S. Clare was alwayes in her sicknesse with a liuely memory mindfull of her beloued IESVS, so was she correspon∣dently visited by him in her necessities. As once in the night of the Natiuity when the world and Angels did so solemnly feast for the birth of our Redeemer, all the Religious went to the quier to Matines, and left their holy Mother accompanied only with her grieuous infir∣mity: wherfore hauing begun to meditate on the great mistery of that night, and lamenting exceedingly that she could not assist att the diuine seruice, she sighing sayd. O my God, thou seest how I remayne here alone! and ending this, she began to heare the Mattins that were sung in the Church of S. Francis in Assisium, very distinctly vnderstanding the voice of the Religious and the very sound of the Organes: yet was she not so neere the said Church as she might humanly heare what was song there: but it must necessarily be concluded, that this was miraculously don in one of these two sortes: either that the singing of the said Religious was by the will of God carryed to S. Clare, or her hearing was extended ex∣traordinarily, and by speciall grace of God, euen to our Lady of Angels neere vnto Assisium. But this S. was further fauoured by a diuine re∣uelation, which exceedingly comforted and reioyced her for she was by almighty God esteemed worthy, to see in spirit his holy cribbe. The mor∣ning following, her Religious comming to see her, she sayd: Deere sisters, blessed be our Lord IESVS CHRIST, that it hath pleased him, not to leaue me alone, as you haue don: but know that by the grace of his diuine Maiesty, I haue heard all the solemnity and all the seruice that this night hath bin performed in the Church of our holy Father S. Francis.

Of the spirituall doctrine wherwith S. Clare nourced and eleuated her daughters.

THE XVII. CHAPTER.

THe virgin S. Clare acknowledged that she was committed to the Pallace of the great king, for gouernesse and Mist••esle of his deere espouses, therfore did she teach them a sublime doctrine, and did comfort and assist them with such loue and pitty, as with wordes can∣not be expressed. First she taught them to cleare their soules of all ru∣mours of the world that they might the more freely attaine to the high secrettes of God. She also taught them to haue no affection to their car∣nall kinred, and entierly to forgett their owne house, the better to please IESVS CHRIST. She admonished them also to surmount and misprise the necessities of the body, and to gett a habitt of repressing the deceip∣tes and appetites of the flesh, by the bridle of reason. She likewise taught them that the subtill ennemy, armed with malice continually addresse••h his hidden snares to surprise the pure soules, and that he tempteth the pious in other sort then worldlinges. Finally she would haue them so employed in handy labour for certaine houres, that they might after∣ward be more promptly prepared to the desire of their Creatour, by the exercise of prayer, which after their labour they should vndertake, not leauing for such paine, the fire of holy loue, but rather by it, expelling the tepedity of deuotion alredy purchaced. There was neuer seene a st••••∣cter obseruation of silence then among them, nor a greater forme and example of vertue. Neuer was there seene don in this holy house one act of vanity, neither by word, nor signes, nor was there discouered by any vaine discourse any desire of lightnes, so much were they mortified. Their holy mistresse gaue good example by wordes and by her pious & briefe documentes, she taught her duciples feruent desires, admonishing them to possesse and conserue them vnder the keyes and custody of strict silence. By meane of deuou•• Preachers she procured to her daughters, the holy word of God, wherof her owne was not the least part, she being filled with contentment and ioy when she heard the word of God preached, would with such deuotion and consolation reioyce in the memory of her sweetest Spouse IESVS CHRIST, that one time hearing the sermon of Brother Philipp de Adria, a most famous preacher, there was seene before this holy virgin a most beautifull child, which there remayned during almost all the ser∣mon, comforting her with his ioyfull delectations, of which ap∣parition she receaued such a sweetnes and delight, as she could

no way explicate.

Albeit this most prudent virgin had neuer studyed, yet did she much delight to heare a learned man preach, well knowing that vnder the wordes of science lay hidden the sweetnes of spiritt, which her selfe more subtility obtayned and tasted with more sauour. She accustomed to say, that the sermon of whosoeuer preaching the word of God was exceeding profitable to soules, considering that it is no lesse prudence to know how sometimes to gather beautifull and sweet flowers from a mong grosse and rude thornes, then to eat fruittes of a good plant.

Pope Gregory the ninth one time att the instance of diuers Prelates, commanded that no Religious should preach att the monasterie of poore Religious women without his expresse permission: wheratt the pittiful mother complayning, in regard that thenceforward her daughters should seldome be spiritually fed with holy doctrine, with teares she sayd: Lett then all my Religions be taken hence, sith they are taken away who gaue vs the food of spirituall life. And with all sent away the Religious that appertayned to her monastery to serue them in getting almose abroad, refusing to haue Religious that should prouide them bread to reliefe the body, sith they were depriued her that gaue them bread to nourish their soules. Wherof his Holinesse being aduertised he re∣uoked his prohibition, referring all to the disposition of the Generall of the Frere Minors.

S. Clare had not only care of her daughters soules, but of their bo∣dies also that were feeble and tender, for whose necessities she proui∣ded with exceeding feruour and charity. For she often in the night when it was cold went to visitt and couer them, whiles they slept. And if she found any ouer-much benummed with cold, or otherwise in ill disposition through strict obseruation of the commune rigour, she commanded them to take some recreation, till their necessities were satisfied. If any of her daughters were troubled with temptations, or were sorrowfull or melancholie, she would call her a part and louingly comfort her. Sometimes she would fall to the feet of those that were heauy and afflicted, to putt away the force of their griefe by her motherly cherishinges, for which they yelding themselues to this their holy mo∣ther, did not proue ingratefull. They reuerenced the office of Prelature in their mistresse, and followed the conduct of so diligent and secure a guide, and ayming their actions by the espouse of IESVS CHRIST, they admired the excellencie of such a sanctity and charity.

Of the deuotion which Pope Gregoire the ninth bad to the virgin sainte Clare, and of a latter which he wrote vnto her whiles he was yet Cardinall.

THE XVIII. CHAPTER.

POpe Gregory the ninth had a merueillous confidence in the prayers of saincte Clare, hauing experienced their great vertue & efficacie, and often times when he was in any difficulty, both whiles he was Cardinall and bishop of Hostia, and afterwardes when he was Pope, he would by letters recommend himselfe to this glorious virgin, demaunding helpe of her, because he knew of what importance her assistance was; this being in him not only a great humility, but also worthy to be dilligently imitated, to see the vicar of IESVS CHRIST on earth to begg helpe of a seruant of God, in recōmen∣ding himselfe to her prayers. This great Pastour knew well what di∣uine loue could doe, and how freely pure virgins doe finde the port of the consistory of the diuine Maiesty open. There is extant a very deuout letter of this Pope, written to saincte Clare whiles he was Car∣dinall, which is here inserted to make appeare that the spiritt of God made his residence in this Prelat, and what deuotion he carryed to the sanctity of the glorious saincte Clare.

To the most deere sister in IESVS CHRIST and mother of his ho∣linesse, sister Clare the seruant of IESVS CHRIST, Vgolin miserable sinner, Bishop of Hostia recommendeth himselfe, what soeuer he is and what he may be. Well beloued sister in CHRIST IESVS, since the houre that the necessity of my retourne separated me from your holy speeches, and depriued me of that pleasure to conferre with you of cele∣stiall treasures, I haue had much sorrow of hart, abondance of teares in myne eyes, and haue felt an extreme griefe. In such sort that if I had not found att the feet of our Lord IESVS CHRIST the consola∣tion of his ordinary piety, I feare I had fallen into such anguishes as my spiritt would haue forsaken me, and my soule would haue vtterly mel∣ted away, and not without reason, because that ioy failed me, with which I discoursed with your good company of the body of our Redee∣mer IESVS CHRIST and of his presence on earth, celebrating the feast of Easter with you and the other seruantes of our Lord. And as whiles our Sauiour by his dolorous passion and death was absent from the presence of his disciples, they were possessed with an extreme griefe and affliction, so doth your absence procure my desolation: and though I acknowledged my selfe a grieuous sinner, considering the prerogatiue

of your merittes and the rigour of your holy Religion, I know not out of doubt but that the number and grauity of my sinnes are such, and so much haue I offended God the vniuersall Lord, that I am not worthy to be vnited to the society of the elect, nor to be sequestred from worldly occupations, if your teares and prayers doe not obtaine me pardon of my sinnes. And therfore to you I committ my soule, to you I commēd my spiritt, as IESVS CHRIST on the crosse recommended his spiritt to his Father, to the end that in the terrible day of the vniuersall iudge∣ment you giue an account for me, if you be not diligent and carefull of my saluation. For I confidently beleeue that you may obtaine of the so∣ueraigne Iudge whatsoeuer by your deuotion and your teares you shall demaund of him. The Pope speaketh not of cōming to Assisium, as I de∣sire: but I purpose to visitt you and your sisters att my first commodity. Recommend me to Agnes your sister and mine, and to all your other si∣sters in IESVS CHRIST.

Of the confirmation of the first rule of saincte Clare, inserted with her rule.

THE XIX. CHAPTER.

THe holy Father sainct Francis by instruction of the holy Ghost, made a rule for saincte Clare, and the Religious that intended to follow her, distinguished & ordered by chapters conueniēt, and conformable to the Rule of the Frere Minors, which rule this holy Father imparted vnto Cardinall Vgolin, then Bishop of Hostia, who was Protectour of his Order, and was after Pope by the title of Grego∣ry the ninth, who was very affectionate vnto him, and confirmed the sayd rule in the rigour of a strict pouerty & austerity of life, not by bul∣le, but only of his Apostolicall authority, and viua voce. The Order of saincte Clare had not this rule confirmed by authenticall bull, till the third yeare of the Popedome of Innocent the fourth, which was the yeare 1245. when the sayd Pope att the instance of certaine Prelates and of certaine Abbesses of the Religion of saincte Clare, instituted the se∣cond rule for the virgins of this Order, vnder the title of the enclosed Religious of the Order of sainct Damian, in which rule he dispēsed with the Religious touching their vow of pouerty in commune, and the con∣firmation of this rule passed in the citty of Lions, which dispensation ex∣ceedingly afflicted saincte Clare and all her Companions, for the zeale they had to the obseruation of the holy Euangelicall pouerty. And not only the monasteries which desired the said dispensation and rule of In∣nocent the fourth, did accept the same, but euen other monasteries we∣re enforced to receaue and follow it. But the Pope being afterward bet∣ter

enformed, commanded the Generall and all the Prouincialls, that they should in no sort constraine the Abbesses and Religious of the Or∣der of S. Clare and of S. Damian to obserue the rule which he had new∣ly instituted: but willed and commanded that the first rule giuen by the holy Father sainct Francis att the beginning of his religion, and confir∣med by Pope Gregory the ninth, should be perpetually obserued, com∣manding and commending it to the Cardinall of Hostia Protector of the Order, to see it obserued, notwithstanding whatsoeuer appellations, & letters obtayned or to be obtayned.

The bull of Pope Innocent the fourth, att the instance of S. Clare, for re∣newing the graunt made by Pope Gregory the ninth

That the Religious of S. Damian may not haue goodes in propriety. Taken out of the 10. booke and put here in due place.

INnocent Bishop, seruant of the seruantes of God: to his beloued daughter in IESVS CHRIST Clare, and to the other Sisters of the Monastery of saint Damian of Assisium, as well present as to come. Health and Apostolicall benediction. Because it is manifest that desiring to be dedicated only vnto God, you haue sold all your substāce to distri∣bute it among the poore, the better to renounce cogitations and desires of temporall thinges, and that you haue a firme resolution not to posses in whatsoeuer manner, any kind of possessions, nor immoueable goo∣des, in althinges following the steppes of him that for vs became poore, the true way, verity and life: The necessitie and want of corporall thin∣ges being vnable to deterre or separate you from this firme resolution,* 1.157 because the left hand of the celestiall Spouse is vnder your head, to su∣staine the great weaknes of your body, which you haue subiected to the law of the spiritt with an exceeding feruour and charity. This Lord al∣so* 1.158 that feedeth the birdes and cloatheth the flowers of the fieldes, will reward you with himselfe in eternity, when his right hand shall embrace you in the perfect sight of him. Considering withall that with great hu∣mility you demaund of vs that of our Apostolicall fauour we confirme your sayd resolution taken to follow most strict pouerty: We by the to nour of these presentes doe graunt you, that you may not be constray∣ned by any whoseuer, to take, haue, nor to retaine temporall posses∣sions. And if any sister either will not, or cannot obserue this rule, lett her not remayne with you, but lett her incontinently be putt in some o∣ther place. We ordaine and command that no person, of whatsoeuer qua∣lity or condition he may be, presume to trouble your Monastery. And if any person ecclesiasticall or seculer knowing this our▪ constitution and

confirmation, be so rash as to attempt in whatsoeuer manner against it, and if after three seuerall times reprehended and aduertised, he do not amend, & make satisfaction answearable to his default, let him be depri∣ued of his office, dignity and honour, and lett such person be reputed as already condemned for his impieties by the iudgement of God, & ther∣fore lett him be cutt off from the most holy cōmunion of faithfull Chri∣stians, and be obliged to the diuine vengeance att the last iudgement. But they who shall loue you in IESVS CHRIST and your Order; and especially the Monastery of sainct Damian, the holy peace of God be with them, that they may receaue the fruit of their good worckes, and find the recompence of eternall beatitude in the day of the rigorous and last iudgement.

The sequel of the aforesaid ninth chapter.

AFterward the same Pope confirmed the first rule v••uae vocis ora∣culo with his owne mouth, formerly approued by the sayd Po∣pe Gregory the ninth his predecessour, and by the Cardinall of Hostia Protectour, who by commission receaued from his holinesse had approued the same, in such sort that this first rule was renewed into for∣ce. This Pope Innocent afterward confirmed it by his bull in the citty of Assisium, the eight of August, the second yeare of his Papacie. Whervnto he was enforced by the deuotion and most humble request of S. Clare.

Apostolicall confirmation of the rule which S. Francis gaue to S. Clare.

INnocent Bishop seruant of the seruantes of God, to our welbelo∣ued daughters in IESVS CHRIST, Clare Abbesse and to the other sisters of the monasterie of S. Damian att Assisium, health and A∣postolicall benediction. The Apostolicall sea accustometh to consent vn∣to iust desires, & liberally to fauour the vertuous and pious requestes of them that seeke the same. And because you haue humbly required vs, touching the rule according to which you ought to liue in common in one spiritt and vow of most high pouerty, the same rule hauing bin gi∣uen you by the holy Father S. Francis & by you receaued of him with much cōtentment, & which rule our venerable Brother the Bishop of Hostia of Veltré approued, according as is more amply cōtayned & decla∣red in the letters of the sayd Bishop, conformable to the commandement which we gaue him to approue it by Apostolicall authority to that effect cōmitted vnto him, desirous now to accord vnto your requestes, we con∣firme againe by these presētes the said rule by our Apostolicall autho∣rity, causing the tenour of this rule to be writtē word by word in these presentes, as followeth.

Vgolin by the grace of God Bishop of Hostia & of Veltré, to his most deare mother and daughter in IESVS CHRIST, Clare Abbesse of S. Damian att Assisium, and to her Religious as well present as to come, health and Fatherly benediction. For so much as you my welbeloued daughters in IESVS CHRIST, despising the pompes and delightes of the world, and following the warlike course of IESVS CHRIST and of his most sacred mother, haue chosen to dwell corporally enclo∣sed to serue God, we commending your pious resolution, are willing be∣nignely to graunt with a good will and Fatherly affection your deman∣des and holy desires. And therfore inclining to your pious petitions, we by the Popes and our owne authority doe confirme, for you and all tho∣se that shall succeed in your Monastery, the forme and rule to liue by meane of a holy vnion and of the most high and sublime pouerty, which the glorions Father sainct Francis hath giuen you to obserue, as well by word as by writing: which rule is here vnder specifyed as followeth.

The rule of the Religious of S. Clare, called Damiates.

THE FIRST CHAPTER.

WE are to begin the rule & forme of life of the sisters which the glorious Father S. Francis instituted, which is in obser∣uation of the holy Ghospel, liuing in obedience and chasti∣ty, without any propriety. Clare the vnworthy seruant of IESVS CHRIST, and the litle plant of the holy Father S. Francis, promiseth obedience and reuerence to Pope Innocent and to his succes∣sours canonically elected, and to the Romane Church. And as she in the beginning of her conuersion together with all her sisters, hath promised inuiolable obedience to his successours, lett all her other sisters be in like sort for euer obliged to obey the successours of S. Francis, and sister Cla∣re, and other Abbesses that shall succeed her canonically elected.

How the Religious must be receaued into Religion.

THE II. CHAPTER.

IF any Virgin or woman diuinely inspired present her selfe to you to be admitted to this course of life, lett the Abbesse be obliged to damaund aduise of her sisters: and if the greater part consent ther∣to, she may receaue her, after permission had of the Cardinall Pro∣tectour of the Order. Bur before the habitt be giuen her, lett her

very diligently examine her, or cause her to be examined touching the Catholique Faith, and the holy sacramentes of the Church. And if she be found sincerely faithfull in those matters, and doe loyally confesse them, and promise entierly to obserue them, and that she be not marryed, or if hauing a husband he by consent of the Bishop of the Diocese become Religious, hauing vowed continencie, and she not hauing other impediment, as ouer-aged or infirme, or want of iudgement, and discretion to obserue such course of life, lett the manner and rule of liuing be dilligently declared vnto her: then being found capable, the wordes of the gospell be denounced vnto her, that she goe and sell all she hath, and endeauour to distribute it vnto the poore: which if she cannot effect, her good will shall suffice. And lett the Abbesse and other sisters be carefull not to confound their co∣gitations with her temporall affaires: but lett them leaue that care to her, that she dispose of her substance as our Lord shall inspire her. And if she demaund counsaile of them thervpon, lett them direct her to some vertuous person that feareth God, by whose counsaile she shall dispose of her goodes among the poore. After that, hauing cutt her haire about her garment, and discloathed her of her seculer atti∣re lett be giuen her three coates, one cloake, and lett her no more be permitted to goe out of the Monastery without profitable, manifest and probable occasion. The yeare of her probation expired, lett her be recea∣ued to obedience, promising perpetually to obserue the life and rule of our pouerty. None may weare the vaile but after the yeare of pro∣bation and nouitiat: the sisters also may weare a cloake, to be mo∣re lighty, decently and commodiously prepared to labour. Lett the Abbesse discretly prouide thē cloathing according to the qualities of the personnes, places and time, and correspondent to necessity. The virgins that are receaued into the monastery before their age conuenient, lett their haire be cutt, and being disattired of their seculer garmentes, lett them be cloathed with the same cloath that the other Religious do vse, as it shall please the Abbesse, and hauing attayned age conuenient, lett them be cloathed as the other, and make their probation. And lett the Abbesse commende them, as also the other Nouices to a mistresse, whome she should choose of the most vertuous of the monastery, who shall carefully instruct them according to the order of our professiō. Lett the forme aforesaid be obserued in the examination made to receaue the sisters that are to serue without the Monastery, and they may weare hose and shooes, and lett no woman or mayden dwell in the Monastery among you, if she be not receaued according to the forme of your pro∣fession. My deere and welbeloued sisters, I admonish, pray, and require you for the loue of IESVS CHRIST, who comming into the world

was wrapped in poore cloutes, and then by his most sacred mother layd in a manger, that you alwayes cloath your selues with the poo∣rest and coursest cloath, and the meanest that you can possibly.

Of the manner of saying the diuine office, of fasting, and of the time of communicating.

THE III. CHAPTER.

THe Religious that can read, shall say the diuine office accor∣ding to the vse of the Frere Minors, when they may haue a Breuiary, and shall read it without singing, and they who so∣metimes vpon some light impediment, cannot read the office, shall say their Pater nosters as the others sisters that cannot read, who shall say for their Mattins twenty four times the Pater noster, for Laudes fi∣ue, For the Prime, Third, Sixt, and Ninth houre for each seauen ti∣mes the Pater Noster, for the Euensong twelue times, and for Com∣pline seauen times. They also shall say for the euensong of the dead, sea∣uen times the Pater Noster with Requiem aeternam, and for the Matins twelue times. And the sisters that can read shall say the office of the dead. When any Religious of the Monastery shall dye, the sisters shall say fifty Pater Nosters for her soule.

The sisters, shall fast att all times: but on the Natiuity of our Lord IESVS CHRIST, fall it on whatsoeuer day, they may eat two meales. The yong, the weake, and the seruantes that liue out of the Monastery, may be dispensed withall for their fastes by mercy and charity, according to the discretion of the Abbesse. But in time of manifest necessity, the sisters shall not be obliged to corporall fast.

Lett them with permission of the Abbesse, confesse twelue times in the yeare: lett them be exceeding wary not to entermingle any wor∣des in their confession, but what is necessary thervnto and for the salua∣tion of their soules.

Lett the sisters communicate seauen times a yeare, to witt att the Na∣tiuity of our Lord, Maundie thursday, att Easter, Ascension day, Whit∣sonday, on the Assumption of the Virgin Mary, and Alsaintes: since the canonization of sainct Francis, for the eight communion, is added the day of his feast. It shalbe permissable for the chappelain to communica∣te the sick within the Monastery.

How the Abbesse is to be chosen.

THE IV. CHAPTER.

THe Religious shalbe obliged to obserue the canonicall forme in e∣lection of their Abbesse, where they shall endeauour to haue the Generall of the Frere Minors, or att least the Prouinciall, who may by the word of God vnite them, and admonish them to agree, touching the election of their Abbesse, to doe what shall seeme to them most pro∣fitable aduertising them not to choose a Religious that is not professed: and if one should be elected before profefsion, and made Abbesse by any other meane, lett not such Abbesse be obeyed, till she haue made pro∣fession conformably to the ordonances and to the rule of our pouerty. And the terme of her chardge being ended, lett an other be chosen. And if sometimes after the election of the Abbesse all the sisters iudge her vn∣capable of such chardge for the good of the seruice of God and of their Monastery, lett them be bound and obliged to choose an other, as soo∣ne as they can according to the said rule.

And lett her that shalbe chosen consider well what is the burthen which she hath taken on her, and to whome she must yeld an account of the sheep wherof she hath taken chardge. Lett her endeauour to be ra∣ther Superiour to precede her Religious in vertues and pious conuersa∣tion, then in honour and dignity: to the end that the sisters induced by her example, obey her more for loue then for feare.

Lett not her carry any particuler affection, for feare that in louing one she may scandalize others, lett her comfort the afflicted, and be alwayes the first and last in assisting art diuine seruice. Lett her be the reliefe and recourse of the afflicted, that if the remedies of saluation faile them, she att least exempt and deliuer them from the disease of despai∣re. Lett her haue a very diligent care of the comunalty in all thinges, but principally in the Church, in the dormitory, in the refectory, in the infirmary, and in their cloathing: And lett her Vicaresse be in like sort obliged to all the aforesaid.

Lett the Abbesse be obliged to assemble all her Religious in the chapiter att least once a weeke, in which place as well she as the o∣thers, shall accuse themselues of all their publike sinnes and of all their defaultes and negligences. Then lett her there treat and con∣sult with her sisters of the affaires of their Monastery, because God doth oftentimes communicate and giue his spiritt to the meanest of the company.

Lett her not enter into great or important debt, but by the common consent of all the Religious and vpon a manifest necessity, and with∣all lett it be by the entermile and mediation of the Procuratour of the monastery. Lett the Abbesse, as also the sisters, be carefull not to receaue any pledge or gage into their Monastery in regard of the troubles, encombers, and scandales that often arriue therby. Lett all the officers of the monastery be also elected by the common con∣sent of the Religious, the better to entertaine peace and fraternall vnion among them; and likewise shalbe chosen and elected att least eight Religious of the most discreet, of whome the Abbesse shalbe obliged to take counsaile in such matters as our rule requireth. The Religious likewise may and ought, if they know it to be necessary, put out such officers as are indiscreet and incapable, and choose others in their places.

Of silence and of the manner of speaking in the speake house and att the grate.

THE V. CHAPTER.

THe sisters shall keep silence from Cōpline till the Third hower, those except that serue without the monastery. But let it be al∣wayes kept in the dormitory and in the Church, as also in the refectory att the houre of repast, sauing in the infirmary were the Reli∣gious may alwayes speake discreetly for the recreation and seruices of the sicke. They may also briefly and in a low voice open their necessi∣ties. It shall not be permissable for any sisters to speake att the speake∣house or grate with out permissiō of the Abbesse or of her Vicaresse. And lett not those that haue leaue to speake in the speakehouse, presume to speake there but in the presence of two sisters, that may heare what∣soeuer is there spoaken. But lett them not presume to goe to the grate, if there be not att least three sisters present, sent by the Abbesse or her Vicaresse, who shalbe of those that are chosen by the Religious to be Counsailers to the Abbesse. And lett the Abbesse and Vicaresse be obli∣ged to obserue this order of speaking as much as shalbe possible, and lett not any speake att the grate but very rarely, and att the gate neuer. Lett there be putt before the grate within to couer it, a curtaine of black cloth, which shall not be drawne but for more conuenient hearing the sermon, or when a sister would speake with any one: Lett no Reli∣gious speake att the grate with whome soeuer in the morning before the sunne arise, not att night after the sunne is sett. Lett there be al∣wayes a black cloth before the speakehouse within-side, which shall

neuer be drawne. Lett no sister speake in the lent of S. Martin, nor in the ordinary lent in the speakehouse but to a Priest, to confesse, or for some other manifest necessity, which shalbe referred to the discretion of the Abbesse, or her Vicaresse.

That the Religious may not receiue nor haue any Possessions, nor any thing proper, in their owne, or any third persons Custody.

THE VI. CHAPTER.

Here is an adiunction of S. Clare, proper to her rule, which hath bin here annexed since the death of S. Francis.

IT hauing pleased he most high celestiall Father to illuminate my hart with his diuine grace, that I might doe penance by the exam∣ple and doctrine of the holy Father S. Francis, a litle after his con∣uersion, my selfe and my Religious promised obedience vnto him. Now the holy Father seeing that we feared no kind of pouerty, labour, affli∣ction, or contempt of the world, yea that all these thinges did excee∣dingly content vs, hauing compassion of vs, he prescribed vnto vs a rule to liue in this manner. Sith you are become daughters and seruātes of the most high, by diuine inspiration of our Redeemer, and that you haue resigned and committed your selues to the conduct of the holy ghost, I will and promise for my selfe and my Religious to haue alwayes care of you as of our selues, and this with a particuler care and diligence: which I will carefully accomplish and obserue during my life, and will that my Religious very diligently accomplish and obserue the same for euer. Now to the end we might neuer leaue the most holy pouerty which we haue vndertaken, & that this might be knowen to those that shal succeed vs, a litle before his death he left vs his last will in these ter∣mes: I Br. Francis poore wretch and caitife, will follow the life and po∣uerty of my most high Lord IESVS CHRIST, and of his most holy mother, and therin perseuer to the end. And I beseech all you poore sisters, and counsaile you to liue alwayes in this most holy life of po∣uerty, and aboue althinges to keep your selues from forsaking it, vpon whose counsaile or doctrine soeuer that would persuade you the con∣trary. But now as my selfe and also all my sisters haue euer bin care∣full to obserue the holy pouerty which we haue promised to God and to our holy Father S. Francis, I desire also that the Abbesses, which shall hereafter come to succeed me in this chardge, be obliged, with all their Religious, to haue diligent and inuiolable care not to receaue possessions, inheritances, or other thinges proper whatsoeuer reserued

of their owne, or from others that may giue them, nor whatsoeuer other thing that may be called proper, but that which shalbe needefull to a requisite necessity of the Monastery. Neuertheles they may haue and possesse a litle ground to make a garden, to supply the necessities and seruices of the sisters.

How and in what sort the Religious must labour and exercise themselues.

THE VII. CHAPTER.

THe sisters to whome God hath giuen grace and ability to la∣bour, after the third houre they may employ themsel∣ues in some decent exercise and conuenient to their profes∣sion, that may be for the common profitt, sincerely and deuoutly: yet in such sort that expelling idlenes, the capitall ennemy of the soule, the spiritt of holy prayer and deuotion be not extinguished, wherto all o∣ther tēporall thinges ought to serue. And what they shall haue wrought with their handes, they shall bring to the chapter before all the other Religious, deliuering the same to the Abbesse or to her vicaresse. The same shall likewise be done touching all the almes that shalbe sent to the monastery, by whome soeuer, that some prayers be offered in common, for such benesactours: and then such thinges shalbe distributed accor∣ding to the common necessitie, by the Abbesse or her vicaresse, with the consent of the discreet or Counsailers of the Abbesse.

That the Religions may not appropriat any thing to them selues, and of the sick sisters.

THE VIII. CHAPTER.

LEtt not the Religious haue any thing in propriety: but lett them serue God in this world as pilgrimes and strangers in all pouerty and humility, seeking almose with confidence, and they must not be ashamed therof, considering that our Lord IESVS CHRIST became poore for vs in this world. It is this sublimity of the most high pouerty, that maketh and instituteth you, my beloued sisters, heires of the cestiall kingdome, making your selues poore of tem∣porall cōmodities, to be ennobled with celestiall vertues. Lett it be your part and portion, to conduct you to the land of the liuing: wherto to ar∣riue my deerest sisters, for the loue of our Lord IESVS CHRIST, des∣pise and haue no regard to gett any other thing.

Let it not be permitted to any Religious to send or receaue letters,

nor to take or conuey any thing in, or out of the Monastery without leaue of the Abbesse. Lett it neither be permissable to any Religious to keep any thing that is not giuen or permitted her by her Abbes∣se or Vicaresse. And if their kindred or others send any thing to the Religious, lett the Abbesse cause it to be deliuered: And if that Re∣ligious to whome it is sent haue need therof, she may vse it: if not an other that hath need may of charity vse it. And if mony be sent, the Abbesse by aduise of the discreetes, shall therwith prouide and sup∣ply the wants of her to whome it is sent. Lett the Abbesse be obliged to haue care of the sick sisters, as well to comfort them, as to procure by her selfe and others, that which their infirmity requireth, touching their diett and other thinges necessary, according to the possibility of the place: and lett them be prouided for with charity and compassion: Considering that all the Religious are bound to sssist, succour and serue their sick sisters, as they in the like case would expect of others. And lett one sister securely manifest and discouer her necessities to an other: in regard that if she that is a true mother, doe loue and cherish her car∣nall child, with what greater dilligence and care ought a sister to loue & cherish her spirituall sister? and therfore it shalbe permitted to lay the sicke on beddes of chaffe, and to giue them a pillow filled with downe or soft feathers, and they that haue need to be layd on Matteresses filled with wooll, and to haue coueringes, it may be graunted them. When the said sick sisters shalbe visited by them that enter into the monastery, they may briefely answeare them in discourse of edification. And lett not the others sisters that shall haue leaue to speake, yet presume to doe it to those that enter into the Monastery, if there be not two of the discree∣tes present to heare what they shall say, whome the Abbesse or her Vi∣caresse shall nominate: and lett the Abbesse her selfe and the Vicaresse be obliged also to obserue this forme of speaking.

Of the penance fitt to be giuen to the Religious vpon occasions, and of the manner of negotiation without the Monastery.

THE IX. CHAPTER.

IF any Religious be so forgetfull as to sinner mortally against the rule or institutions of your profession, by the instigation of the deuill, hauing bin once and twice reprehended and chaptered for it by the Abbesse, and euen by the other Religious, without amende∣ment: As many dayes as she remayneth obstinate lett her eat but bread and drinck water in the refectory, before all the other sisters and vpon the ground: afterwardes lett her be enioyned to a greater pēnance, att the

pleasure of the Abbesse. And lett her be prayed for, during her abstinen∣cie, demaunding of God to illuminate her hart, and to reduce her to pennance. Lett the Abbesse and the Religious be wary not to be much offended or troubled att the sinne of any of their sisters, because anger and vexation, of it selfe hindereth charity towardes ones neighbour. If it should happen, which God, if he please, forbid, that the sisters should fall into contentious wrangling against one an other, and should vtter wordes of scandall, she that shalbe cause therof, lett her, before she of∣fer any prayer to IESVS CHRIST, goe fall on her knees to the feet of the other, and not only demaund pardon of her, but lett her entreat her to pray to our Lord to pardon her. And the party offended, remem∣bring* 1.159 the wordes of our Lord, saying: If you forgiue not with a good hart, no more will your heauenly Father forgiue you, lett her most wil∣lingly and freely pardon her sister all the iniuryes she may haue receaued of her.

Lett the lay sisters that serue without the monastery, and trauell a∣broad, neuer goe forth of the monastery but vpon some manifest neces∣sity. Lett them goe modestly and speake litle, that the personnes with whome they haue affaires, be edified by them: And lett them haue a spe∣ciall care not to be in company that may be suspected, nor to entertaine any euill counsaile. Lett them not be Gossips to men or women, for feare that some occasion of murmure doe arise therof.

And lett them not be so bold as to recount vnto the Monasterie the newes of worldly matters and affaires, and lett them be most strictly o∣bliged not to report abroad any thing done or spoaken in the monastery that may occasion scandale. And if one of them doe simplie fall into one of these errours, it shall rest in the discretion of the Abbesse to giue her a pennance answearable to her offence, yet with compassion, which she shall doe by the aduise and counsaile of the greater part of the discreetes.

How the Abbesse ought to visit her Religious.

THE X. CHAPTER.

LEtt the Abbesse visitt her Religious, admonish, reprehēd and cor∣rect them with charity, not commanding them any thing against their soule and the Order of your profession. Lett the Religious be mindefull also that for the loue of God they haue renounced their proper will: and that therfore they are obliged in all thinges to obey their Abbesse, according to their promise, prouided that it be not against their saluation and your profession. Lett the Abbesse vse such familia∣rity with her Religious, that they may comport themselues as mistres∣ses

towardes their seruantes: for in such sort must they liue together, as that the Abbesse be seruant to all her Religious. I also exhort my si∣sters, and in the name of our Redeemer IESVS CHRIST, I admonish them, to beware of pride, of vaine glory, of enuy, of auarice, of cogitations and solicitude of worldly affaires: not to speake euill of any, to shunne dissention, murmure and diuision: but lett them be all carefull to preserue vnity of fraternal loue, which is the knott of per∣fection. Besides, they that cannot read, lett them not regard to learne, but lett them only consider, that they ought aboue althinges to desire to haue the spiritt of IESVS CHRIST and his holy opera∣tion, that they ought alwayes to pray vnto God with purity of hart, & to be humble and patientin afflictions and in their sicknesses, and that they ought to loue them that reprehend them, because our lord sayth: Blessed are they they that suffer persecution for iustice: for theirs is the kingdome of heauen. He that shall perseuer vnto the end shalbe saued.

Of the duety of the Portresse.

THE XI. CHAPTER.

THe Portresse must be prudent and of good conuersation ripe, of yeares and fitt to remayne and reside all the day long att the cell of the port, the dore wherof shalbe alwayes open: She must haue and keep with her a fitt companion, which shalbe appoynted her by the Abbesse or Vicaresse, to call any, or to doe what occasions and oc∣curances shall require. The port or gate shabe of two folding leaues and fastened with two lockes and padlockes which in the night shalbe shutt with two keyes, wherof the Abbesse shall haue one and the Portresse the other. The port shall neuer be without guard by day, and shalbe shutt with one key only. But it must be most dilligently guarded, very res∣pectiue care being taken that it neuer be open but vpon necessity. When any one commeth to enter, they shall not be opened vnto him, but vpon permission formerly had of the Pope or the Protectour to enter into the monastery: where it shall not be lawfull for any person to enter before the sunne rising, or after sunne sett. Nor lett the Religious permitt any to enter into their monastery but vpon reasonable, manifest and ineuita∣ble occasion. If it be permitted to a Bishop to celebrat within the mo∣nastery to blesse the Abbesse, to consecrate a Religious, or for any other important occasion, lett him be content to enter with the least traine and most decencie that may be. When it shalbe necessary for any Officer or worckman to come in for some worck of importance, lett the Ab∣besse place some fitt person att the gate to admitt only those into the

Monastery that shall haue employment: and lett the Religious then vse all endeauour to keep themselues out of the sight of those that come in.

How the Monastery is to be visited.

THE XII. CHAPTER.

YOur Visitor ought alwayes to be of the O••der of the Frere Mi∣nors, such as shalbe constituted and commanded by the Cardi∣nall your Protectour: and yet he must be of a life generally knowne for pious and exemplar. His office shalbe to correct the ex∣cesses committed against the order of your profession as well in the head as in the members. The said visitor must speake vnto you in pu∣blike place, that he may be seene of all. It is permitted him to speake with many Religious or with one alone, of matters concerning the visitation, as he shall thinck most to the purpose. You shall haue or∣dinarily without, yet neere to your Monastery, foure Religious, wher∣of one shalbe your Chaplen, who shall haue also a companion that shalbe a Preist of good report and discretion, and two lay brothers of vertuous and pious life, for the helpe and ayd of your pouerty, as we haue alwayes compassionatly found the said Order of the Frere Mi∣nors: which we still demaund as a singuler fauour of the said Order for the loue of God and of the glorious Father S. Francis. And lett it neuer be permitted to the Chaplen to enter into the sayd Monastery without the other Priest his companion. And lett those that shall enter alwayes remaine in some publike place, in such sort as they may see one an other. And to heare the confessions of the sick that cannot come to the speakhouse, to administer vnto them the communion and extreme vnction, and to assist them in the agonies of death, it shalbe permissa∣ble for the sayd priestes to enter in; and also for the solemne Masses and obsequies for the dead, or for the buriall, the Abbesse may admitt into the Monastery personnes of vnderstāding and fitt for that purpose. And withall this, lett the Religious be alwayes obliged to haue for their Protectour, Gouernour and Correctour, a Cardinall of the Romane Church, who shalbe by his Holinesse appointed vnto the Frere Minors: to the end they may be alwayes in submission and subiection to the feet of the same Church, firme and stable in the Catholique faith, per∣petually obseruing the pouerty and humility of our Lord IESVS CHRIST, any his most holy mother.

Thus endeth the rule of the poore Religious women, giuen att Perusia the 16. of September the 10. yeare of the Papedome of Innocent the fourth.

The sequel is the remainder of the 19. chapter.

LEtt not any perseon be permitted to breake or rent this our let∣ter and bull of confirmation, and lett none be so bold or rash as to contradict it. And if any presume to doe it, lett him know that he shall incurre the disgrace and malediction of God & his holy A∣postles sainct Peter and sainct Paul. Giuen att Assisium the 9. of August, the 11. yeare of our raigne.

The end of the confirmation of the rule of saincte Clare, which sainct Francis instituted for her.

Of the the most feruent loue of Iesus Christ which enflamed the hart of S. Clare, and how the deuill tormented her: of an extasie wherin she continued a night and two dayes together.

THE XX. CHAPTER.

WHen S. Clare heard speake of the passion our Redeemer IESVS CHRIST, she oftē accustomēd to weepe in cōpas∣sion, in such sort that out of the sacred woundes she would sometimes draw dolorous feelinges & affectiōs, and att o∣ther times ioyes and consolations of admirable sweetnes. And the crosse of IESVS CHRIST, which with her Spouse she carryed in her soule, and the weight therof gaue her so much more tast of contētment as she felt more griefe. The great abondance of teares which she powred out for the passion of IESVS CHRIST, kept her sometimes out of her selfe, and the internall loue which she had imprinted in her hart, in manner continually represented vnto her IESVS CHRIST crucified.

She ordinarily gaue exāple by worckes, of what she taught her Reli∣gious by wordes. For admonishing them often and instructing them se∣cretly touching some exercise, before she had ended her discourse, she was seene to power out of her eyes abondance of teares. Among the houres of the diuine office that are sung in the Church, she was present with greatest deuotion att the Sixt and ninth, by reason that att such houres she was crucified with her Redeemer IESVS CHRIST.

The holy Virgin retyring one time to her priuate deuotion after the ninth houre, the deuill came to her, and did beat her outragiously,

and euen did so hurt her in the face, that her eye was all bloud-shott and the signe remayned on her cheeke: but S. Clare omitted nor for that to perseuer in her prayer. And to the end she might with the more deuo∣tion apply herselfe to the cōtentmentes which she conceaued in media∣ting of IESVS CHRIST crucified, she ordinarily contemplated the mi∣stery of the fiue woundes: and therfore she learned by hart the office of the crosse, as the true louer of the crosse S. Fancis had taught her. She accustomed to weare against her naked flesh a girdle of thirteene knot∣tes, wherto also were litle stones fastened in forme of knottes: which she did for a secrett memory of the woundes and doulours of our Redee∣mer IESVS CHRIST. One lent vpon Maundy thursday, wher∣on our Lord IESVS CHRIST shewed a particuler loue to his disciples, att the houre of the agony that our Redeemer did sweat bloud and wa∣ter in the garden, this holy virgin retyred into her oratory full of deep sorrow, and ioyned herselfe with almighty God in prayer as if she had seen him praying, and as if, by contemplation of the soule of IESVS CHRIST sorrowfull euen to death, she her selfe had felt and suffe∣red his prison, his derisions, his iniuries, reproches, affrontes, beatinges, sentence, crosse and most ignominious death, carrying in her memory a like sorrow, wherfore as vtterly transported, she sate on a straw-bed, and all that night and the day following, she was so absorpt and rapt out of her selfe, that her eyes being open and without motion, she seemed to hold them fixed in one place, and remayned so insensible being conioynt∣ly crucified with IESVS CHRIST, that a Religious familier vnto her, comming often to see if she wanted any thing, she found her alwayes in one same manner. But on the night of holy saterday, this deuout Reli∣gious came to her deere mother with a candle, and partly by signes and partly by wordes, she made her, the best she could, to vnderstand the commandement that the holy Father sainct Francis gaue her, that she should not passe one day without taking and eating something. So in the presence of this Religious, sainte Clare, as if she came out of ano∣ther place, sayd vnto her: what need haue you to light this candle? is it not day? Wherto the Religious answeared: Mother, the night of holy thursday is past, as also goodfriday, and we are now in the night of Ea∣ster eue. The Sainct replyed: my daughter, blessed be this sleep which almighty God att length after my long desire hath granted me. But I ad∣monish and command you, not to speake herof to any creature liuing, whiles I shall liue in the world.

Of many miracles wrought by saincte Clare by the signe and vertue of the crosse.

THE XXI. CHAPTER.

OVr Redeemer IESVS CHRIST recompenced well the pious de∣sires and good worckes of his beloued Virgin saincte Clare: for as she was enflamed with an infinite loue of the misteries of the holy crosse, so by the vertue and power of the same crosse, she became noble in the signes & miracles of IESVS CHRIST. Oftentimes in ma∣king the signe of the crosse on the sicke, they were miraculously cured, and indifferently of all sortes of diseases.

A Religious man called Stephen, hauing a hote feuer that exceedingly afflicted him, the holy Father sainct Francis sent him to saincte Clare, to make the signe of the crosse vpon him, as one that well knew her per∣fection and vertue, which he exceedingly honoured. Now the Lady Hortulana mother of saincte Clare was then in the Couent of saint Da∣mian: for a litle before, considering that her daughters had espoused IESVS CHRIST, she came to them to Religion, where this happy lady serued as a true Gardener in that Garden enclosed with those virgins, our Redeemer IESVS CHRIST, and with the glorious Agnes sister to sainte Clare, and the other Religious all replenished with the holy Ghost, to whome the holy Father saint Francis sent many diseased whome they cured, after hauing made on them the signe of the crosse, which they most hartely honoured. The sayd Religious then being sent to sainte Clare, she, as the daughter of obedience being therto com∣manded by the holy Father Saint Francis, presently made on him the signe of the crosse, then left him a litle to sleep in the Church, in the place where she was accustomed to pray, and the Religious hauing a lit∣le reposed, arose sound, secure, and freed of his infirmity: then he re∣tourned to saint Francis, by whome he had bene sent to saint Damian, and consequently was cured.

A child of three yeares old of the citty of Spoletum called Matthew, had by chaunce a stone thrust into his nose, whence it could not be got∣ten out, so that the child was in extreme perill: whervpon he was brought to saincte Clare, who hauing made the signe of the crosse on him, the stone incontinently fell out of his nose, and he was perfectly well.

An other child of Perusia hauing a filme on his eye was brought to sainte Clare, who touching the eye of the child, and making the signe of the crosse theron, willed them that had presented the child vnto her,

to carry it vnto her mother that she might also make the signe of the crosse vpon it, which hauing done the eye became cleare, and being purged of the filme that obscured it, he was presently cured, whervpon sainte Clare affirmed that this miracle was wrought by the merittes of her mother, who finding such glory to be attributed vnto her, reputed her selfe vnworthy therof.

One of her Religious called Beneuanta, hauing had for twelue yeares together an impostume vnder her arme, which did purge by fiue seue∣rall issues, saincte Clare had compassion therof and made on her the ver∣tuous signe of the crosse: then with her owne handes taking away the playster, she was cured of her long continued sores. An other of her Re∣ligious called Aimia, being for more then a yeares space afflicted with the dropsy, together with an extreme paine in her sides and a burning feeuer, sainte Clare conceaued a very strong compassion of her, & ther∣fore hauing recourse to her noble and infallible medicine, she made on her body the signe of the crosse in the name of her beloued IESVS CHRIST, & the Religious was perfectly cured. An other seruāt of God borne att Perusia, had for two yeares so lost her voice that one could scar∣cely heare her speake: but hauing vnderstood by a visiō which she had the night of the Assuption of our Lady, that sainte Clare should cure her: the poore afflicted creature hauing very impatiently expected the breake of day, repayred with a strōg confidēce vnto that holy virgin, and by signes craued her benedictiō: which fauour hauing obtayned, her voice which so lōg time she had wāted, became as cleare and shrillas euer it had bin. An other Religious called Christina that had bin lōg time deafe in one of her eares, & had in vaine tried many remedies, S. Clare hauing made the signe of the crosse on her head, & with her hād touched her eare, she reco∣uered her hearing as perfectly and clearly as before. An other Religious called Andrea had a disease in her throat, the griefe wherof procured her much impatiēce: it was admirable, that among so many prayers enflamed with diuine loue, there should be a soule so cold, & among such prudent virgins, one so indiscreet & vncōsiderate. This Religious feeling her selfe one night more tormēted with her infirmity then ordinarily, afflicted & impatiēt that her paine did rather encrease thē diminish, she so crushed & pressed her throat, that she made appeare her intentiō to choake her selfe, thincking by violēce to expell that swelling, so to auoyd longer torment & by ignorāce attempting to doe more then was the will of God. But whiles that poore Religious busied her selfe in this folly, saincte Clare by diuine inspiration had knoledge therof, wherfore calling one of her Religious she willed her to hasten downe and boyle an egge in the shell and cause sister Andrea to swallow it, which done to bring her to her presence. The Religious instātly dressed the egge, and forthwith brought

it to the sicke party, whome she found litle better then dead, hauing so crushed her throat that her speech was vtterly gone, yet she made her swallow the egge as wel as she could: then raising her frō her strawbed, shewith much labour led her to S. Clare, who thus spake vnto her: Wret∣ched sister confesse thee to God, and haue contrition for what thou in∣tendedst to doe, and acknoledge that IESVS CHRIST will giue thee health far better then thou with thy owne handes haddest pur∣posed to doe: change thy euill life into a better, for thou shalt ne∣uer recouer an other sicknesse that shall succed this, but shalt dye therof. These wordes procured in this Religious a spiritt of com∣punction and contrition, so that she, being entierly cured of this grieuous infirmity, amended her life; and a litle after she fell into an other sicknes which saincte Clare had foretold, wherof she ended her life piously.

It doth manifestly appeare by these examples and by many other mer∣ueillous thinges, which this holy virgin wrought by this healthfull sig∣ne, that the tree of the crosse of our Sauiour IESVS CHRIST was deeply planted in her hart, and that in a merueillous manner the fruites did interiourly recreat her soule: sith the leaues therof did ex∣teriourly worck such remedies, by the handes and merittes of this glo∣rious sainct.

How saincte Clare blessed bread, wheron the signe of the crosse mira∣culously remayned.

THE XXII. CHAPTER.

S. Clare was a disciple of the crosse, of such notable fame and sancti∣ty, that not only great prelats and Cardinals much desired to see her, to heare and discourse with her, for which cause they often vi∣sited her: but the Pope himselfe boare her also this affection, in so much that Pope Innocēt the fourth repayred to her Monastery, to heare of her, as a secretary of the holy Ghost, celestiall and diuine discourses. And ha∣uing a long time conferred with her of matters of saluatiō & of the pray∣ses of God, whiles they entertayned thēselues in so pious a discourse, S. Clare caused the dinner to be prepared, & the tables for the Religious to be couered, causing bread to be brought thither, with intentiō to procure the Vicar of IESVS CHRIST to blesse it, to be afterwardes kept of deuotion. Their discourse thē being ended, sainte Clare fell on her knees before the Pope and besought him to blesse the bread; wherto his holi∣nesse answeared: daughter Clare, I will that you blesse it your selfe, making theron the signe of the crosse. The sainct therto answeared, most

holy Father, pardon me if you please: for if I should doe it, I should de∣serue sharpe reprehensiō in presuming to giue my benedictiō in presence of your holinesse. The Pope againe replyed: well, that no presumption be imputed vnto you, and that you meritt therby, I command you by holy obedience to blesse these loaues, making on them the signe of the crosse. This daughter of obedience presently lifted vp her hand and ma∣de the signe of the crosse on the bread, whence ensued an admirable ac∣cident, for the crosse remayned on the bread, wherof part was eaten of deuotion, and the rest reserued as a holy relique, which euent filled the Pope with admiration, for which he gaue thanckes to God, then gaue his benediction to sainte Clare, who receaued it with great humility, and was much comforted withall.

Of many infirmities of the glorious Virgin S. Clare, of her weaknesse, and how she was visited by the Protectour.

THE XXIII. CHAPTER.

THe Virgin sainte Clare had now forty yeares run the race of the most eminent vertue and practise of pouerty, and broken the alleblaster of her body in the most strict prison by fasting and rigours of disciplines, and by this meane filled the house of the holy Church with the most precious oyntment of her vertues, wherwith she drew after her an infinite number of soules to the seruice of IESVS CHRIST: and as she already approached to the recompence of eter∣nall glory, hauing supported diuers infirmities and consumed the forces of her body in her first yeares by the rigour of penance, she was also in her latter dayes oppressed and afflicted with diuers grieuous sicknesses. But because in the time of her health, she was in such sort enriched with the meritt of good worckes, that being sicke she gained the true richesse of the merittes of patience, she yet enioyed the fruites of her vertues that were ripened in afflictions and molestations occasioned by diuersity of diseases. But the vertue of her patiēce doth euidently appeare in that ha∣uing bin twenty eight yeares together afflicted with diuers diseases, she was neuer heard to vtter the least murmure or complaint: but continual∣ly were heard to proceed out of her mouth, pious wordes and thanckes∣giuing to almighty God. Now being exceedingly weakened with infir∣mity and euery moment seeming to her the drawing on of the end of her life, it pleased our Lord IESVS CHRIST to prolong it till she might be visited by the eminent Officers of the Romane Church, wherof she was a seruant and special child. For the Pope being yett att Lions, & this S. beginning to be more tormented by her infirmities then she accusto∣med

to be, a sword of sorrow through-pearced the soule of her beloued daughters. But a virgin, seruante of IESVS CHRIST and a very de∣uout Religious of the Monastery of saint Paul, and Order of saint Bene∣dict, had att that time this vision following: It semed to her that she did visitt sainte Clare withall her sisters att saint Damian, whom she saw in a sorrowfull, yet precious bed, about which they all lamēted expecting her death: and withall she saw come to the bolster of the sayd bed, a ve∣ry beautifull woman, who sayd to them that wept: My daughters, weep not for her that is yet to liue, for she cannot dye til our Lord and all his disciples doe come. A litle after the Romane Court was att Perusia, where the encrease of sainte Clares sicknesse being diuulged, the Cardi∣nall of Hostia hastened with great dilligence to visite the espouse of IE∣SVS CHRIST, whose Father he was by office, Gouernour by speciall sollicitude, and Fosterer and friend in most pure and chast amitie; and her he comforted, applying and with his owne handes administring vnto her the most sacred sacrament of the Eucharist, and then made a very de∣uout sermon vnto the Religious: sainte Clare with great humility and in the name of our Redeemer IESVS CHRIST, besought him to accept in recommēdation that her family, and all her other poore sisters of other Monasteries: but aboue all she most instātly besought him, to obtaine of the Pope and the Colledge of Cardinalls, a priuiledge and confirmation of holy pouerty. Wherto the Cardinall gaue his word, and as a faithfull Protectour of her Religion, & one most deuout and affectionat to saincte Clare, did afterwardes effect it: For Pope Innocēt the fourth att her most instāt request, confirmed the rule which the holy Father saint Francis had instituted for her, as is formerly recorded: of which rule S. Clare had ne∣uer till then other cōfirmation written then that of the said Cardinall, because the Pope supposing to induce sainte Clare, not to bind her Reli∣gious to such an extreme pouerty, did still deferre to confirme her rule by writing. But Innocent the fourth seeing the perseuerāce and last will of sainte Clare, graunted the same vnto her by a bull, the eleuenth and last yeare of his raigne, as we haue before recorded. And the yeare being almost expired, the Pope came, with his Cardinals from Perusia to As∣sisium, wherin the first vision touching the death of the holy virgin was accomplished: for the Pope being in his office more then a man, by the aucthority which he hath of IESVS CHRIST on earth, whose person he representeth in the temple of the Church militant, the Cardinals ac∣companying his holinesse, represented the disciples of our Lord IESVS CHRIST.

How Pope Innocent the fourth visited S. Clare in her last sicknes, and gaue her absolution.

THE XXIV. CHAPTER.

THe diuine prouidence would no longer deferre the accomplish∣ment of the will of S. Clare, but her Spouse IESVS CHRIST came to eleuate into his celestiall Pallace, his poore espouse and pilgrime on earth, who desired nothing more, that being deliuered of this mortall body, she might haue the sight and fruition of her most glo∣rious IESVS CHRIST in his kingdome. Now then the members of this virgin being by continuance of her sicknes as vtterly decayed, the∣re befell her a new weakenes, which being a token that she should in short time be called of God, she also vsed it as a ladder to mount to e∣ternall saluation. Whervpon the Pope, Innocent the fourth, came to the Monastery of saint Damian, accompanied with many Cardinals, to visitt the seruant of God, not doubting but she whose life he had already ap∣proued, was the most perfect in sanctity of all women of his time, and therfore worthy to haue her death honoured by his presence. His holi∣nesse then being entred, he went directly to the glorious Virgin, and comming neere to her bed, he tendered her his hand to kisse, which fa∣uour saincte Clare with exceeding ioy receaued. But besides that, she with great humility besought him to aford her his feet to kisse. The Po∣pe to content her sate downe vpon a litle bench, and deuoutly presented vnto her his Apostolicall feet, on which this sainct reuerently laid her fa∣ce and mouth, most affectionatly kissing them, then with the serenity of an Angelicall countenance, she demaunded of him remission of all her sinnes. Wherto the Pope answeared: would to God my deere sister, I had need of such a pardon: but finally he gaue her the benefitt of absolutiō, and the gift of his benediction, then left her in peace. She hauing that morning receaued the most sacred communion att the hand of the Pro∣uinciall of the Frere Minors of that prouince, with her handes ioyned and her eyes eleuated towardes heauen, she weeping sayd to her Reli∣gious: My daughters, prayse almighty God for the benefitt it hath plea∣sed him to bestow on me this day, which is such that the earth and the heauens are not of sufficiencie to recompence it, sith this day I haue both receaued the same Lord, and am esteemed worthy to see his vicar on earth.

How S. Clare comforted her sister S. Agnes.

THE XXV CHAPTER.

THe daughters were all about their mother, without whom they were in short time to remayne orphanes, the cōsideration wher∣of through-pearced their soules with a most bitter griefe. The heauines of sleep, nor hungar could not draw them from the presence of their mother: the contentment which they receaued in her presence ma∣de them forgett to eat and to sleep, because all their exercise was to wee∣pe and particulerly her most deuout sister Agnes, who was expresly co∣me from the Monastery which she had newly erected att Florence, to be present att her death. Being then in this anguish, she tourned towardes her sister, and most instantly prayed her, not to depriue her of her pre∣sence. Wherto sainte Clare answeared: Deere sister, whome I cordially loue, sith it hath pleased God that I depart, be you ioyfull, and weepe no more: for I assure you, our Lord will shortly come to you, to visitt you with an exceeding consolation before your death.

Here followeth the testament of the holy S. Clare. In nomine Domini Amen.

AMongest all other benefittes, which we haue receaued of our bo∣untifull benefactour the king of mercies, and doe daily receiue of him: & for which we are most boud to praise him, one is for our vocatiō: which by how much greater it is, by so much more are we bound vnto him: the Apostle saith: acknowledge your vocatiō. God hath made him∣selfe a way, which he hath shewed by word and example, & our holy Fa∣ther S. Francis, a most perfect zelatour, and follower of the same way hath thaught vs: wherfor my beloued Sisters we ought to marcke the vnmea∣surable benefitt which God hath done vnto vs: amongest the rest that which he hath vouchsafed to worcke in vs through his seruāt our Father S. Frācis, not only after our cōuersion, but alsowhen we were in the cap∣tiuity & vanity of the world: for after his conuersion (not hauing as yet any Brethren or companions) being ro repaire the Church of saint Da∣mian, where he was visited with diuinecōsolation, and cōstrained whol∣ly to abandon the world, filled with ioy and illumination of the holy Ghost, he prophesied of vs that which our lord hath afterwardes fulfil∣led; standing then on the walles of the said Church he called with a loud voice in the french tongue, vnto some poore people dwelling therby say∣ing. Come helpe me in this Church of sainct Damian: for there shall

came women of whose good life and holy conuersation, our heauenly Father shalbe reioyced in his whole Church. In this may we obserue the infinite bounty of God towardes vs: who of his aboundāt mercy and charity hath vouchsafed to prophesie those thinges by his seruant of our vocatiō and election: & not only of vs hath our holy Father prophesied these thinges, but also of those who hereafter shalbe called vnto that vo∣cation, wherto our Lord hath called vs. With what care of soule and body are we then bound to keep the commādements of God, & of our holy Father saint Francis, to the end that with the grace of God we may pay the multiplied talent. And our lord hath not only placed vs as an example vnto the seculer, but also vnto all our Sisters whome he shall call vnto our vocation, that we may be vnto those who conuerse in the world a mirrour and example. For our Lord God hath called vs vnto so great thinges, that they may take example of vs, who are giuen vnto others for an example, for which we are bound greatly to blesse & the more ought we for this to be strēgthened in our lord to doe well: wher∣fore if we liue according to the forme aboue mentioned, we shall leaue good example vnto those which follow vs, & with short paine we shall receiue the reward of euerlasting life. After that our heauenly Father vouchsafed through his great mercy and grace to illuminate my hart in such sort that by the example and touching of our holy Father S. Francis, I began to doe penance: a litle after my conuersion, I, with a few Sisters whome our Lord gaue me▪ haue willingly promised vnto him obedien∣ce, like as our lord through the light of his grace inspired vnto vs by meanes of his merueillous life and holy doctrine. Saint Francis then marcking that we were tender and fraile according to the body, yet ne∣uerthelesse nothing dismayed with any necessity, pouerty, paine, tribu∣lation, or contempt of the world, but that we esteemed all those thin∣gees as great pleasure, euen as he had experienced by the example of his Brethren: he reioyced in our lord, and with great charity inclining to∣wardes vs, he obliged himselfe & his Brethren to haue alwayes ouer vs a speciall and diligent care. We also by the will of God & of our holy Father saint Frācis, repaired to the Church of saint Damiā there to dwell, a litle after which time, our lord through his great mercy & grace mul∣tiplyed vs: and then was fulfilled that which our lord had foretold by his seruant: for we had dwelt before in an other place: litle after that, he wrote vnto vs this forme of life, and principally that we should per∣seuer in this pouerty; and it was not sufficient vnto him to haue admo∣nished vs therunto in his life, by many sermons & aduertisemētes, to the end he might moue vs to the loue and obseruance of this most holy po∣uerty: but he hath also giuen vs many writinges, that after his death we should not fall from the same holy pouertye, according to the example

of the Sonne of God, who liuing in this world did neuer leaue the sa∣me: which holy pouerty, our holy Father saint Francis, and his Brethrē did honour and obserue during his life; Wherfore, I Clare, seruant and handmayd of Christ, and of the poore Sisters of saint Damian, although vnworthy, and the litle plant of our holy Father saint Francis, conside∣ring this with my other Sisters, as also the highnes of our profession, made vnto such a worthy Father, and the frailty of vs and others, which we feare after the death of our holy Father, who next vnto God was our only piller, and comfort: againe and againe we binde our selues vnto the holy lady pouerty: to the end that the Sisters who are, or shall come after my death, may by no meanes decline from the same.

This Pouerty I haue alwayes bin carefull (with the grace of God) to obserue, and to cause it to be obserued: and for more surety of the same, I haue made my Profession therof vnto our holy Father Pope Innocent the fourth in whose time we began, and haue confirmed it by his succes∣sours: that by no meanes in no time, we should decline from this holy Pouerty, which we haue vowed vnto God and vnto saint Francis. Wher∣fore I bending the knee both of myne inward and outward man: in all humility doe commend vnto the church of Rome, to our holy Father the Pope, and especially vnto the Cardinall, to whose protection, together wit the Franciscans we are committed, that for the loue of God, who was layd in the cribbe, liued poorly in this world, and dyed poorly on the crosse, they will keepe the litle flock which God the Fa∣ther hath gayned in his church, through the wordes and examples of our holy Father saint Francis: causing it to follow the humility and pouerty of his deerly beloued Sonne, the Father of wisdome, and of his holy mother, and that they will cause the holy pouerty to be obserued which we haue promised vnto God and to sainct Francis; as also strengthen thē for to obserue the same. And like as God gaue vnto vs our Father saint Francis, for our founder and helper in the seruice of God and of those thinges which we haue vowed vnto God and vnto him to obserue; and as he was carefull whiles he liued to exercise vs his plantes, by word & examples: so I commend and leaue my Sisters, who already are, as also those who hereafter shall be vnto the successours of saint Francis, and to the whole religion: that they wilbe alwayes an assistance vnto vs to profitt from better to better, to serue God, and to accomplish and obser∣ue this holy pouerty. If it should happen att any time that the said sisters should leaue their country or citty to goe vnto an other, they are firmely bound after my death in what place soeuer they are, to obserue the holy pouerty, which they haue vowed vnto God and to saint Francis.

Those which shall be in office as also the other sisters, shalbe carefull not to receiue more land then extreme necessity doth require, as a gar∣den

for hearbes vnto their necessity. And if for the defence or vse of the cloyster, it weere needfull to haue more land, they shall take but on∣ly to supply the necessity, and in this lād they may neither plough nor sowe. I admonish you all my Sisters, who are & shall be, that you labour to follow the way of simplicity, humility, pouerty, and also the mode∣sty of holy conuersation, as we in the beginning of our conuersion, haue bin taught of Christ, and of our holy Father saint Francis through which (not through our meritt) but through the mercy of the liberall giuer; the Father of mercies hath spread abroad the sauour of our good name, as well vnto those who are far off, as to such as are neere.

And for the charity of our Lord IESVS lett thē keepe the vniō of loue. The charity which you haue interiourly, shew it exteriourly by worc∣kes, to the end that through your exāple, the sisters who are called vnto your profession, may encrease in the loue of God, & mutuall charity. Al∣so I pray all those who shalbe chosen in the offices of the sisters that they study to excell the others, rather in vertue and modest conuersation, then in their office: to the end that by their example, the Sisters that were cal∣led vnto the religion before them, be moued to obey them, not only in respect of their office, but for loue. The Abbesse must be carefull & dis∣creet towardes her Sisters, as a good mother towardes her children. She must also haue a prouident care of euery one according to their necessity, of the almose which it shall please God to send her. She must withall be so sweet and indifferent vnto all, that the sisters may with out feare or doubt, declare vnto her their necessity, and that they confidently haue recourse vnto her, when the Abbesse and the Sisters shall thincke it to be necessary. The Sisters that are subiect, lett them remember that for the loue of God they haue renounced their owne willes, wherfore I will that they obey their mother, as they of their one accord promised vnto God to doe: to the end that their mother seeing the humility, charity, & vnion which they haue vnto each other, may easily beare the chardge, with the office shesustaineth: and because it is heauy & bitter they must through their holy conuersatiō, turne it into sweetnes. And because the way is narrow & the gate streight, which leadeth vnto life, & few there are that walke in it, and few that perseuer therin: blessed are they that ha∣ue receiued the grace to walke in it, and to perseuer vnto the end: lett vs therfore be carefull, if we be entred in the way of our lord, that by out fault and negligence we doe not fall from the same: to the end that we committ not that iniury vnto our lord, to this blessed mother the glori∣ous Virgin Mary, to our holy Father sainct Francis, and to the trium∣phant and militant church: for it is written, accursed are they who decline from your commandement. For to obtaine this grace, I bend my knee vnto the heauenly Father through the merittes of lord IESVS,

and of his blessed mother; of our holy Father saint Francis, and of all the Sainctes: that it well please him of his diuine Maiestie, who hath gi∣uen a good beginning, to graunt grace also, that it may augment and perseuer euen vntill death. Deerly beloued Sisters, present and to co∣me, to the end that you may the better perseuer in your vocation; I leaue vnto you this writing, and in token of our Lordes benediction and of the benedictiction of our holy Father saint Francis, and of me your mo¦ther and seruant.

The end of the testament of the glorious Virgin saincte Clare.

Here ensueth S. Clares Benediction vnto her Sisters, present and to come.

IN the name of the Father, and of the Sonne, and of the holy Ghost. Amen. My deerly beloued Sisters, our lord giue you his holy benedi∣ctiō, and behold you with his holy eye of mercy, giuing you his pea∣ce: as also to all those that shall enter and perseuer in this our Colledge and monastery, and vnto all other of the Order, who shall perseuer vnto the end in this holy pouerty: I Clare seruant of IESVS CHRIST, and lit∣le plante of our holy Father S. Francis: your mother & Sister, though vn∣worthy, doe beseech our lord IESVS CHRIST, that by the intercession of his most holy mother, of the holy Archangell S. Michaell, and of all the holy Angels, of our holy Father S. Francis, and of al the holy Saintes, that it wil please him to giue and confirme vnto you this benediction in heauen, and in earth by multiplying in you his holy grace: and in heauen by eleuating you into the eternall glory with his saintes. And I giue you my benediction in my life, and after my death, in all that I am able, and more then I am able: Withall the blessinges, wherwith the Fa∣ther of mercies hath or shall blesse his spirituall children, both in heauē and earth: or that the spirituall mother doth, or shalbe able to blesse her spirituall chirldren. Amen. Be alwayes louers of God, of your soule and of your Sisters, and be alwayes carefull to keepe that, which you haue vowed to God. Our lord be alwayes with you, and you with him. Amē.

Of the death of the blessed Virgin S. Clare, and of a vision which one of her Religious saw.

THE XXVI. CHAPTER.

THe holy virgin, and seruant of IES. CH. was many dayes towardes the end of her life afflicted with diuers diseases. The faith & deuotiō which att that time each one boare her, exceedingly encreased, yea so

far foorth as she was honoured as a S. being ordinarily visited by Car∣dinals, Bishoppes, and other Prelates. But, which is more admirable to heare, hauing bin seauenteen dayes without force to receaue any suste∣nāce that was presented vnto her, she was neuertheles so fortified of God and encouraged of his diuine Maiesty, that she exhorted all those that would comfort her to be prompt in the seruice of God. A Religious mā intending to comfort her and to persuade her to haue patience in so grie∣uous a sicknesse that procured her so much torment, she with a smiling countenance & cleare voyce answeared him: Brother, since the time that I knew the grace of my God, by meanes of his seruant saint Francis, no paine hath bin troublesome vnto me, no penance hath seemed difficult, nor no sicknesse ircksome.

And as almighty God approached neere vnto her, & her soule being as it were att the dore to goe forth, the blessed virgin would haue the most pious and spirituall Frere Minors to be present, to discourse vnto her of the passiō of our Lord IESVS CHRIST, and by their pious wor∣des to enflame her more in the loue of God. Wherfore some of them who were vnto her true Brethren, in our Redeemer CHRIST IESVS were present, and amōg others Br. Iuniperus, the familier of our Lord IESVS CHRIST, who often vttered vnto her, such fiery and enflamed wordes of the omnipotēt God, that she by his presēce being filled with an extreme ioy, one day demaunded of him, if he then knew nothing new of almighty God: whervpon Br. Iuniperus opening his mouth to answeare her, there issued out of the fournise of his enflamed hart, infi∣nite sparckes of such sublime wordes, that this holy virgin receaued therof much consolation. Finally turning her Angelicall face towards her deere and beloued daughters and sisters there present, bitterly wee∣ping, she recommended vnto them the pouerty of our Redeemer IESVS CHRIST in this her last passadge, praysing and thancking God, for the infinite benefittes which they had receaued of his diuine Maiesty, which she particulerly recounted vnto them; then she gaue them all her benedi∣ction, & also to all the Religious of her Monastery present & absent, and to all those that should enter into her Order. There were present two companions of saint Frācis, Br. Angelus, who though much afflicted did yet comfort the others, and the right simple Br. Leo, who ceased not to kisse the bed of the holy virgin, that was leuing the world, who was la∣mēted of her daughters because they wer left orphanes & were no more in this life to see their most holy mother, and therfore they accōpanyed her soule vnto heauen with abōdance of teares, without power to admit any other consolation then to desire to goe with her: wherwith being so afflicted, they could not without difficulty forbeare with their nailes to rent their faces; but it not being permitted them to dischardge thēsel∣ues

of such greife exteriourly, it did enflame in them a more burning fire within: For those espouses of IESVS CHRIST were sufficiently mori∣fied by the rigour of Religion, albeit the force of greife did constraine thē to cast forth loud cryes and sighes, and to power out riuers of teares. The holy virgin att lenght being turned towardes thē, begā very sweet∣ly to say vnto her soule, goe my soule, goe sorth securely; thou hast an as∣sured guide to performe this voyage: for he that is they Creatour, hath sanctified thee, & hath alwayes conserued thee, affecting thee with a ten∣der loue, equall with that of a mother towardes her child. And thou my God, be praysed for hauing created me. A Religious sister asking her what she meant therby: she answeared: I speake to my blessed soule. Her most glorious Spouse IESVS CHRIST was not far from her, & atten∣ded for her. Thē tourning to one of her Religious, she sayd: Doe you not see my daughter, the king of glory whome I see? Almighty God also layd his hand on an other Religious, who saw with her corporall eyes thorough the teares that distilled from them, a glorious vision; she being pearced thorough with the dart of sorrow, cast her eyes towardes the gate of the house, and saw enter a great procession of virgins richly cloa∣thed in white, hauing each one a croune of gold on their head: but one of them appeared more beautifull, sumptuous and glittering thē the rest: For she had on her head an imperiall crowne, garnished with precious stones, out of whose countenāce proceeded a light so shining that it cō∣uerted the obscurity of the night into cleare and bright day: It was with out doubt the glorious Virgin Mary, Queen of virgins, who came to the bed of the espouse of her sonne, to whome enclining she graciously em∣braced her, and incontinently she was couered and the bed also by the o∣ther virgins with an extreme sumptuous mantell. So the day following, which was the eleuenth of August, this holy soule ascended to heauen, there to be crowned with perpetuall glory. Happy was her departure out of this miserable life, sith it was her entry into that of eternall feli∣citie. For the fastes which this S. performed in this exile, she is now ioyfull and had her fill att the magnificall table of the cittizens of heauē: and for the humility and basenesse of her habite, she is now gloriously attired with the glory of Paradise. The continuall sighes and desires which she had for the presence and loue of her deerly beloued Spouse, are accomplished by the blessed vision of God face to face, and by the assured fruition of the soueraigne good: leauing the way open to the example of sanctity, that we blinded, and miserable mortall creatures, reiecting these short, false and deceiptfull pleasures of this world, may purchase the permanent, true and assured that indure eternally.

Of the honorable obsequies that were performed for S. Clare.

THE XXVII. CHAPTER.

WHiles the soule of S. Clare departed this life, the report of her deceasse was incontinently diuulged through Assisium: whence both men and women in such abondance speedi∣ly flocked to the Monastery, that none seemed to be left in the citty. Each one presently esteemed her a sainct, and called her the espouse of IESVS CHRIST, accompayning their discourses with great abondance of teares of deuotion. The officers of iustice re∣payred thither accompanyed with many warlike Champions and a great nomber of armed men, which that night guarded the monastery, for feare that precious treasure might be bereaued them. The night follo∣wing, the Pope with all his Court came thither, accompayned by all the neighbour people.

The Religious men of S. Damiā being ready to begin the office of the dead, the Pope would haue to be sayd the office of the holy virgins, wherin he would haue canonized her before her buryall: But the Cardinall of Hostia hauing demonstrated vnto him that it was fitt in this affaire to proceed with more humane prudence, the Pope permit∣ted the sayd Religious solemnly to proceed in the office of the dead ac∣cording to the custome.

The said Cardinall hauing taken for his text, Vanitas vanitatum & omnia vanitas, made a very worthy and deuout sermon to manifest the vanity of thinges appertayning only to this world, where he ex∣ceedingly exalted that most eminent Contemptrice of vanityes: which ended, all the Cardinals and other Prelates accompanied this holy bo∣dy with an exemplar deuotion. All the funeralles being very solemn∣ly accomplished, the cittizens of Assisium thincking it not secure that this precious treasure should remayne so farre out of their citty, they caused this holy body with exceeding great pomp to be transported, singing psalmes and hymnes with the sound & melody of diuers mu∣sicall instrumentes, and in a very solemne procession they carryed it in∣to the Church of sainct George within their citty, where the body of sainct Francis had formerly bin reposed. And it was very reasonnable that he who in his life, had giuen a patterne of the way of life vnto this holy virgin, should as is were prophetically prepare her a place of sepulture▪ There was then a great repaire and confluence of people frō diuers citties, townes, and villages vnto Assisium, to thanck IESVS CHRIST, and to pray, vnto this blessed creature, proclayming,

this virgin to be really a sainct, and glorious, who now liueth in Paradise with the Angels, hauing bin already so much honoured of men on earth. O blessed virgin, pray now to God for vs, and gaine our soules to IE∣SVS CHRIST in heauen, as thou hast conuerted and gayned so many, liuing on earth. The holy virgin passed this transitory life to the other of rest, the yeare of grace, 1253. the twelfth of August, forty yea∣res after her perfect vocation to God, and the 60. yeare of her age. She was enterred the 12. of August, on which day her feast is solemnised att Assisium, and ouer all the holy Romane Church.

Of the miracles wrought by the merittes of S. Clare, and first of posses∣sed personnes that haue bin deliuered.

THE XXVIII. CHAPTER.

THe cheefest marckes that sainctes can haue, and the worthiest testimonies of faith and reuerence, are sanctity of life, and the perfection of good worckes: for sainct Iohn Baptist, wrought no miracles during his life, and yet they that haue wrought many, shall not be esteemed more holy then he. And therfore the notable renowne of the religious life of saincte Clare, might suffice to make her appeare such as she is, if the tepedity, coldnes, and remissnesse of the world, and partly also deuotion did not otherwise require. But sith this holy virgin was not only in her life time by her merittes swallowed vp in the depth of diuine illumination, but was also after her death of mer∣ueilous splendour ouer all the world by the light of her miracles; and as the most pure verity hath caused the recording of many of her miracles, that they remayne as testimony, memory and denunciation of her san∣ctity: therfore also the multitude of them enforce the rehearsall of some, that they may be generally diuulged and knowne.

A child called Iames, seeming not so sick as possessed, in regard that sometimes he cast himselfe into the fire, or into the riuer, fell rudely on the ground, and with such fury did bite the stones that he brake his teeth withall, forced bloud out of his head, and wrested his mouth most strangely, yea sometimes would seeme a mōstrer, so dub∣ling and folding his members, as his feet would be on his necke. He was ordinarily twice in the day afflicted with the like tormentes, in such sort that two personnes sufficed not to restraine him from tearing of his cloathes, yea there was great difficulty to keep him from murde∣ring himselfe. Many Phisitians hauing in vaine laboured to cure him, att length his Father named Guidalot had recourse to the merittes of S. Clare, affectionatly saying: O holy virgin honoured of the world, to

thee I adresse my self, to beseech thee to obtaine of God my sōnes health. Then ful of cōfidence he conducted him to the sepulchre of this sainct, and layd him therevpon, and he presently miraculously obtayned the fauour he desired, his sonne being perfectly cured of all his infirmities, and was neuer troubled after.

Alexandrina of the towne of Frata, neere to Perusia, was possessed & tormented with an abhominable deuill, to whose power she was so left that he made her fly as a byrd to the topp of a rock neere to the riuer of Tiber, then made her descend to a branch of a tree that did hang over the sayd riuer, then to hang on that branch, there playing her idle pranc∣kes. This woman had halfe her body vtterly benummed, for which the Phisitians could find no remedy: Att lenght she came with great deuotion to the shrine of saincte Clare, and inuocating her merit∣tes she was cured of all her afflictions: for she had also the gout in her left hand, and her body halfe paraliticall was cured, and withall she was entierly freed of the oppression and seruitude of the deuill

An other woman of the same place was cured before the sayd sepul∣cher, who was in like sort possessed with the deuill, and had withall many other diseases.

Of many that were miraculously cured of diuers diseases.

THE XXIX. CHAPTER.

A French youth, goeing to Rome in company of others his co∣untry men, fell sick and lay by the way, and by the force of his infirmity lost his sence and speech, and his body became defor∣med as it were a monster, then became he so furious that he could not be held, so that he seemed ready to dye; which spectacle did not only moue his companions to compassion, but did also exceedingly terrifie them: and therfore they bound him to a biere and carryed him to the Church of saincte Clare, where hauing placed him before her sepulcher, they applyed them all to prayers, inuocating the helpe of God and of the S. who made such intercession for the yong man, that he was in an instant entierly cured.

A man of the citty of Spoletum, called Valentin, was exceedingly af∣flicted with the falling sicknesse, in which he fell six times a day in what∣soeuer place he was, and besides he had one foot so wrested awry that he was vtterly lamed: he was brought on an asse to the sepulcher of S. Clare, where hauing remayned two dayes and three nightes, the third day attempting to moue his lame foot, and none being neere him, he made such a noyse, that being heard by some a farre off, they seemed to

heare the kreaking of a peice of dry wood, and the man was instantly cu∣red of both the one and the other his sayd diseases.

The sonne of a woman of Spoletum, called Iames of twelue yeares old, beingblind, could not goe without a guid: being once forsaken by him that conducted him, he fell into a pitt, brake one of his armes, and hurt his head. The night following sleeping by the bridge of Varue, a woman appeared vnto him, and sayd: Iames, if thou come to me to Assisium I will cure thee. Arising early in the morning, he much admi∣red att the vision, which he recounted vnto two other blind men, who answeared him: Brother, we haue lately heard of a Lady that is dead in the citty of Assisium, att whose sepulcher God worcketh by her me∣rittes great miracles: which the blinde youth hauing heard, he left the two other blind men, and wiht a strong confidence hastened to Assi∣sium: in the way he lodged att Spoletum, where in the night he had the same vision, which encreased his hope of recouering his sight, and made him hasten in time to arriue to the church of saincte Clare. But he found it so filled with worldly people, that he could not enter: which exceedingly troubled him. But seeing no remedy, he rested att the do∣re, and there remayned till the euening, where this poore blind youth being weary by his iorney, and afflicted for that he could not enter in∣to the church, setled himsesfe the best he could, to rest vpon the ground, leaning his head against a great stone, and so slept: and presently the third time heard the sayd voice, speaking: Iames, God will doe thee good, if thou canst enter: and incontinently awaking out of that sleep, he began to cry and begge of the people with abondance of teares, to permitt him to enter, which hauing a long time continued, they gaue him place: and hauing discloathed himselfe, putting his girdle about his neck, he went to the sepulcher of the sainct, before which with great reuerence and humility he fell on his 'knees, and hauing persisted sometime in prayer, beseeching saincte Clare to intercede for him, he fell into a gentle slumber, wherin saincte Clare appeared vnto him and sayd: Arise Iames, for thou art already cured: and being awaked and raysed on his feet, the defect of his sight left him, and by the ver∣tues and merittes of this Sainct he clearly saw, for which he glorifyed God, and gaue him thanckes for so admirable a worcke, exhorting all present to doe the like, and to prayse our Redeemer IESVS CHRIST, in his holy seruant.

Of the lame and paralitiques cured by saincte Clare.

THE XXX. CHAPTER.

A Cittisen of Perusia called Iohn Martin de Buony, wēt one time with many other Cittisens out of the citty to fight against their ennemies of Tullinium: the skirmish being ended, Iohn found his hand exceedingly hurt with the blow of a flint stone, and the bone being broken, he was therby maymed: hauing bin att extreme coste for the cure therof, yet without any remedy, but still enforced to carry his arme in a scarfe, he alwayes complayned therof as of a desperat may me, and asked counsel about cutting off his hand, but hauing one day heard speech of merueillous matters wrought by almighty God att the inter∣cession of sainte Clare, he with a strong faith vowed to goe to her sepul∣cher, whither arriuing he very deuoutly and reuerently presented her a hand of wax, then fell on his knees and made his feruent prayers to God, that it would please his diuine Maiesty, by the merittes of that ho∣ly virgin to cure him. The successe was admirable, for before this gent∣leman arose, he felt his hand entierly cured, for which he gaue thanckes to God and to the Saint.

A yong man of Castrouitoly, called Petronius, was so consumed with a disease which had for three yeares continually afflicted him, that he seemed to be already withered and corrupted, yea he was therby brought to such weakenesse, that in goeing he stooped with his face as it were on the ground, and found great difficulty to walke, though with a staffe in his hand to support him. His Father hauing already bin exceedingly chardged about his cure, continued yet in resolution to employ the residue of his substance, out of his vehement desire to see his sonne cured. But the Phisitions hauing assured him that there was no hope of cure by humane art, he had recourse to the new Sainct: of whose vertue hauing heard much report, he caused his sonne to be carryed where the Reliques of saincte Clare reposed. And ha∣uing made his prayers by her sepulcher, he recouered his former health, and miraculously arose sound and straight as if he had ne∣uer endured infirmity, yea he ran, leapt, and praysed God and saincte Clare, inducing all present to haue greater faith and deuotion towar∣des* 1.160 her.

In the towne of sainct Quiric, within the diocesse of Assisium, a child of ten yeares old, hauing bin borne lame, went so pittifully and painfully, that if he chanced to fal to the groūd, he could not rise againe but with extreme difficulty. His Mother had many times recommended

him to S. Francis, yet found he no redresse: but vnderstanding afterward that the virgin sainte Clare was very famous for infinite miracles which by her merittes were wrought att her sepulcher, she caused her sonne to be carryed thither, and incontinently after he had bin there, his bones were setled in their places, and his members were cured: that which sainct Francis, entreated by deuout prayers would not graunt, he re∣ferred to be obtayned and impetrated by the merittes of his disciple sain∣cte Clare.

A Cittisen of Augubia, called Iames le Franch, had a sonne of fiue yea∣res old so lame that he could not goe, which he very impatiently sup∣ported, it seeming to him that the torment of his child was a reproch vn∣to his honour and family. When this child was on the ground, he would wallow and creep in the dust in that sort to goe: and if he would stay himselfe against any thing to arise, he could not: for nature had giuen him only a desire, but no force and ability thervnto. But his Father and mother consulted to make a vow for him, and to offer him to the merittes of sainte Clare, to whome they promised, that being cured, he should be called hers. The vow being made, the espouse of IESVS CHRIST cured this child, who began so well to goe, that without any helpe he went to the sepulcher of the sayd sainct.

A woman of Castel Menany, called Plenaria, had bin long time be∣nummed, in such sort as she could not goe without a staffe: but causing herselfe to be carryed to the sepulcher of S. Clare, and hauing there de∣uoutly offered her prayers, she the day following obtayned what she there with faith demaunded. So she retourned home on her owne feet, who came thither supported by the feet of others.

A woman of Perusia had a swelling on her cheeke which tormented her a long time, and besides had al ouer her body many ring wormes & tettars, she had also her neck greater then her head. And often thinck∣ing of S. Clare, she one day went to her church, where withgreat deuo∣tion and a true faith she made her prayers: and continuing by her sepul∣cher till euen within night, she fell into a great sweat, wherby the swel∣ling began to wax dry and to shrinck, and so by litle and litle she was so perfectly cured, that there remayned no shew of scarre.

How two children were by saincle Clare rescued and preserued from the rage of wolues.

THE XXXI. CHAPTER.

THe vally of Spole••ū was accustomed to be much afflicted with wol¦ues, who did of••ē proy there on humā flesh. There dwelt a woman

called Bonna, on the Mount Galien, within the diocesse of Assisium, who hauing two children, had scarce ended her lamentations for the one which the wolues had deuoured, but, whiles she was busy in her house they carryed away the other. The wolfe carryed her child to the top of the mountayne, & grapled it by the throat when a labourer in the vineyardes hearing the pittifull cry of the child, called the mother, and admonished her to haue care of her sonne, in regard he heard a crying voice like to his. The woman not finding her sonne, presently be∣leeued that the wolfe had seased on him, and therfore began to rayse her lamentation towardes heauen, deuoutly inuocating the helpe of S. Clare in these tearmes: O blessed saincte Clare, haue compassion on me miserable woman, and restore me my child. Alas heare if thou please the prayers of an infortunate mother! permitt me not to conti∣nue in this so rigorous desolation. Whiles this poore woman so recommended her distresse to saincte Clare, her neighbours fourni∣shed with weapons hastened after the rauening wolfe, and comming to the top of the sayd mountaine, they found that he had left the child wounded in the throat, whose woundes a dogge was licking. And so the child was safely recouered by the merittes of saincte Clare, who was inuocated by his mother, to whome he was brought, and was inconti∣nently restored to perfect health.

A litle girle of the towne of Canary, being about noone abroad in the ayre where she did some seruice to an other woman, there came a wol∣fe, which being taken by the girle but for a dogge, he lept on her neck & tooke hold of her head. The other woman and the mother of the girle there present, ran after, and cryed for helpe, inuocating sainte Clare: and it was admirable to heare, that the child being in the teeth of the wolfe reprehended him, saying: Thou theefe, how canst thou carry me farther I being recommended to that holy virgin? The wolfe as daunted with those wordes, gently sett the girle on the ground, and as a theefe found and taken in the fact, he fled: and the girle retourned without any hurt vnto her mother.

How diuers were deliuered from drowning and danger of sea, hauing i••uocated S. Clare.

THE XXXII. CHAPTER.

AShippe fraught with many personnes departing out of the port of Perusia, for the ile of Sardinie, the first night there arose such a terrible tempest, that the force therof leaked the bottome of the vessell: which made apparent to all therein, that they were in

most euident perill of shipwrack: wherfore they began to inuocate the Queene of heauen, and many other sainctes to assist them. Att length perceiuing no apparence of their liues safety, they addressed themselues to saincte Clare, and vowed to her, that if by her intercession they were deliuered, they would goe all naked to their very shirtes, with their girdle about their necks, to visitt her sacred reliques att As∣sisium, carrying each a wax light of two poundes in their handes. This vow being made, they saw three great lightes discend from heauen, the one wherof setled on the forepart of the shipp, an other on the pou∣pe, and the third on the pumpe, by the vertue wherof the leakes where the water entred did close, and the sea became so quiet and calme, that with a gracious wind the vessell was accompanied and conducted by the said lightes to the part of Arestan, whither being arriued and landed, & the marchandise all safely putt on shoare, the sayd lightes vanished, and (which was admirable) the shippe presently sunk and was cast away. They that had gone out of her acknowledging the miracle, att their re∣tourne to Pisa deuoutly accomplished their vow, yelding infinite thanc∣kes to almighty God, and to the virgin sainte Clare, for the great benefitt receaued by her intercession.

How S. Clare was canonized by Pope Alexander the fourth.

THE XXXIII. CHAPTER.

POpe Innocent the fourth liued so litle time after the death of sainte Clare that he cold not canonize her. The holy siege hauing bin two yeares vacant, Alexander the fourth was chosen Pope, who being exceedingly deuoted and a friend to piety, protectour of Religious, ha∣uing heard true relation both of the miracles which our Lord IESVS CHRIST wrought, for the glory of his holy seruant, and of the renow∣me of her vertue, which daily more and more diuulged it selfe in the Church: knowing also that her canonization was generally desired, his holinesse being also induced by the assurance of so many miracles, ther∣fore begā to treat in the Consistory of her canonizatiō. Wherin to proceed more maturely, there were elected prudent and vertuous men to exami∣ne the sayd miracles and the irreprehensible life of the sainct. Which being done, and this holy virgin being found and proued to haue bin in her life an vnspotted mirrour of all vertues, and to haue bin en∣nobled of almighty God after her death by true and approued mira∣cles, the day of her Canonization was appointed, when were present with his Holinesse many Cardinals, Archbishoppes, Bishoppes, o∣ther Prelates, and a great number of Priestes and Religious, with in∣finite

noblemen, gentlemen and others each in their degree and qua∣lity, before whome the Pope proposed this sacred affaire, demaunding the opinion of the Prelates: who with one accord gaue consent, and af∣fectionatly besought the said sainct might be canonized in the Church, as IESVS CHRIST had glorified her in heauen. In this sort then, three yeares after her happy decease, Pope Alexander caused her solemnely to be enrollod in the Catalogue of Sainctes, ordayning her feast to be celebrated with solemnity in the Church, the 12. of August. This Canonization was performed the yeare of grace 1255. and the first of the raigne of the Pope, to the praise and glory of our Redeemer IE∣SVS CHRIST.

The life of saincte Agnes sister to saincte Clare.

The conuersion of this Sainct is described before in the fift chapter of this present booke, and therfore to auoyd reiteration it is here pretermitted.

How saincte Agnes was by the holy Father sainct Francis sent to Flo∣rence, there to build a Monastery.

THE XXXIIII. CHAPTER.

THe virgin and espouse of our Redeemer IES. CH. Agnes true si∣ster & companion of S. Clare, as well in bloud as in vertue and Religion, perseuered and persisted in notable sanctity of life in the Monastery of sainct Damian, and from the time of her entrance into Re∣ligion euen to her death, she alwayes woare a very rough haircloth next her tender flesh. Her ordinary refection was almost alwayes bread and water; she was naturally very pittifull to euery one. Sainct Francis finding this virgin to haue obtayned of God, by meane and assistan∣ce of her sister, a worthy perfection, he sent her to Florence there to found a new Monastery of poore sisters called Mount Celi, wherof sainct Francis made her Abbesse. This holy virgin induced many sou∣les to abandon the world to serue IESVS CHRIST, which she did by meane of her pious conuersation and sanctity of life, by holy discourses and wordes of God, that sweetly flowed out of her mouth: and as a perfect Contemptrice of transitory thinges and follower of IESVS CHRIST, she planted in this Monastery (conformably to the de∣sire of the holy Father sainct Francis and of saincte Cla••e) the obseruance and profession of Euangelicall pouerty: but being exceedingly grie∣••••d with the absence of her sister, she wrote this letter following

vnto her, and to all the Religious of the Monastery of sainct Da∣mian, wherin she had receaued her education and spirituall nourri∣ture.

A Copte of the letter which saincte Agnes wrote to her Sister saincte Clare, and to all the others sisters of her Monastery.

THE XXXV. CHAPTER.

TO the venerable and beloued Mother in our Lord CHRST IESVS Clare, and to all her Couent, humble sister Ag∣nes, the least of the disciples of IESVS CHRIST and of yours recommendeth herselfe vnto you all, and prostrate att your feet doth yeld you all submission and deuotion, wishing vnto you what is most precious from the most high king of kinges. To the end that all nature which hath bin created of God, doe acknowledge it sel∣fe to be such, as none can persist of it selfe in its owne essence, the diuine prouidence most prudently permitteth that when any one esteemeth himselfe to be in prosperity, then is he drowned and plun∣ged in aduersities. This I tell you (my most deere Mother) that you may know what affliction and extreme heauines possesseth my spiritt, being so tormented that hardly can I speake: and this be∣cause I am corporally separated from you and my holy sisters, with whome I hoped to haue happely liued and dyed in this world. So farre is this my griefe from slacking, that it continually encreaseth: which as it had a beginning, so doe I beleeue it will finde no end in this world. For it is so continuall and familier vnto me, that it will neuer forsake me. I was persuaded that life and death should be a like, without power of any separation on earth, amon∣gest them who haue one same conuersation and life in heauen, and must haue one same sepulture, them I say, who one same and e∣quall naturall profession, and one same loue hath made sisters. But as far as I can see, being abandoned and afflicted on eache side, I am much mistaken. O my holy sisters! I beseech you to be reciprocally grieued with me, and lett vs weepe together, I being assured that you shall neuer experience any doulour compa∣rable to that which I now feele, in being separated from them with whome IESVS CHRIST had conioyned me. This griefe tormenteth me incessantly, this fire burneth my hart continu∣ally, so that being on each side afflicted, I know what to thincke, neither doth any hope remayne but to be assisted by your prayers, that Al∣mighty God easing this affliction, may make it tollerable vnto me.

O my most gracious mother! what shall I doe and what shall I say? sith I know not that euer I shall see you more, or likewise my sisters. O that it were lawfull for me to vtter vnto you the conceiptes of my soule, as I would desire, or that I could open my hart vnto you on this paper, then should you see the liuely and continuall dolour that tor∣menteth me! My soule b••rneth inter••ourly, being afflicted with an incessant fire of loue, and my hart groneth, sigheth and lamenteth, with desire of your presence. Myne eyes cannot haue their fill of weeping, and albeit I seeke some consolation against this bitternes, yet can I find none: but euery thing turneth into griefe: and much more when I cōsider the meanes to see you. I am entierly steeped in these anguishes, hauing none that can comfort me in this life, but that I receaue a litle consolation from the liberal hand of our Sauiour IESVS CHRIST. Which causeth me to beseech you all to giue thanckes vnto his diuine maiesty for this fauour and mercy extended towardes me, and for that through his grace I finde in this Couent such concord, peace and charity as by wordes cannot be expressed; these sisters hauing receaued me with exceeding loue & deuotion, yelding me obedience with extraordinary promptitude and reuerence. They all with one accord recommend them∣selues to our Lord IESVS CHRIST & to you, my sister, and to all the sisters of the monastery; and I recommend both my selfe and them to your prayers, beseeching you as our Mother, to be mindfull of them and of me, as of your daughters: and know you that they and I, will all the dayes of our life, obserue and keep your holy preceptes and aduertise∣mentes. Besides. I desire you should know that the Pope hath accor∣ded to whatsoeuer I demaunded him, conformably to your intention and mine, and particulerly in the matter you know; viz. that we may not possesse any thing proper. I beseech you my most deere Mother, to procure of the R. Father Generall that he often visitt vs, to comfort vs in God, whose grace be with your spiritt, Amen.

Of an extasie of S. Agnes, and how S. Clare saw her thrice crowned by an Angell.

THE XXXVI. CHAPTER.

SAinte Clare in her last sicknes obtained that her sister S. Agnes might come to see her in the monastery of S. Damian, to keep her company during the few dayes she had to liue. And so S. Agnes hauing left her Couent well grounded in Religion and sanctity, she came to Assisium, where sainte Clare being one night in prayer a part from her sister, she neuertheles saw her, being also in prayer, lifted from

the earth, and an Angell to crowne her head three seuerall times with so many crownes. The day following she demanded of her sister, what player or contemplation she had made the night past: But she of hu∣mility vnwilling to manifest her prayer, being att length enforced by obedience, made her this relation: I considered the great goodnes and patience of almighty God, wherby he supporteth such enormous of∣fences of sinners; which I considered with a deep sorrow and compas∣sion. Then I thought and yet doe thinck on the loue which almighty God beareth to sinners, and how he endured death to saue them: Thirdly I considered and doe consider, and am with cōpassion exceedingly affli∣cted, for the soules in purgatory and their great tormentes: and because they cannot helpe them selues, I asked mercy for them of the most sa∣cred woundes of our Redeemer IESVS CHRIST.

How S. Agnes sent S. Clares vaile to the monasterie of Florence, and of her death and translation to S. George of Assisium, with all her Religious, into a new Couent.

THE XXXVII. CHAPTER.

AFter the death of sainte Clare, sainte Agnes sent her black vaile which she did ordinairily weare, to the poore Religious of Moūt Celi, which she had founded att Florence: which she did in re∣gard of her great amity towardes them, & that they might inherite some reliques of sainte Clare for their comfort and deuotion. That vaile is yet in the sayd monastery, where it is so carefully preserued, that in sub∣stance and colour it seemeth still new. There is likewise to be seene in the same monastery a cloake of sainct Francis, by which reliques our lord worcketh many miracles. A litle after the death of sainte Clare, sainte Agnes, also desired to be present att the mariage of the lambe, whither she was inuited: but she first receaued the consolatiō which sainte Clare had promised her, that before she departed out of this life, she should see her Spouse IESVS CHRIST, as a tast of the eternall felici∣ties wherto she was to be eleuated and conducted by her sweet Spouse CHRIST IESVS. She dyed the 56. yeare of her age, replenished with perfect sanctity; and being deliuered out of this prison, she went to possesse the kingdome with Angels and the holy virgins that had bin consecrated to IESVS CHRIST, in which glory these two sisters and daughters of Sion, companions in heauen by nature and grace, doe prayse God without end. There assembled a great multi∣tude of people vpon the death of sainte Agnes, and they with great deuotion ascended the ladder of the monastery of sainct Damian,

hoping there to receaue some spirituall consolation of sanctity, but it happened that the chaine which held the ladder did slip, so that al those that were on it, fell downe one vpon an other: which made a great bruit and clamour by those that were hurt, who hauing with a strong faith inuocated S. Agnes, were all cured. The sayd holy virgin was en∣terred att S. Damian, but afterward was transported into the Church of S. George, wher she still remayneth together with her sister in Assisium; by the which Church the Cittizens haue builded a faire monastery enti∣tuled S. Clare, whither were afterward remoued the Religious sisters of S. Damian: which was don to preuent many inconueniences that might arriue vnto them, being without the Citty. The said Religious brought from S. Damian many Reliques, and particulerly the Crucifix which spake to S. Francis, att the beginning of his conue••sion, which is ex∣tant in the sayd monastery of S. Clare: and the F••ere Minors are att S. Damian.

Of many miracles that almighty God wrought by the merittes of S. Agnes.

THE XXXVIII. CHAPTER.

AGirle of Perusia had a cancred fistula in her throat, who hauing deuotion to S. Agnes, visited her sepulcher. The Religious there hauing vnbound her soare, att the entry of the Couent, and then hauing with a strong faith offered her prayers, she arose sound, and retourned to her house exceedingly comforted, yelding thanckes to God and to his seruant.

There was a Religious sister att our Lady of Angels, of Perusia, who had a mo••tall soare in her brest, which the Phisitions had iudged to be incurable; in it there were three holes, so that the Religious women ex∣horted her to beare this affliction with patience as proceeding from the hand of God, and to conforme her selfe to his will. This diseased sister being alwayes of minde to recommend her selfe to S. Agnes, kneeling one day before the Altare, she with much deuotion commended her to the holy seruant of God, demanding of her redresse of her infirmity. Wher withall falling into a gentle and sweet slumber, S. Agnes appeared vnto her, and with her hand touched her mortall wound, with which visitatiō she was sweetly comforted and cured: & at her awaking finding her selfe sound, she gaue infinite thankes to God and to her aduocate S. Agnes.

An other Religious womā of the monastery of Venise, had an impo∣stume in her breast, which was opened by the Phisitions & found so dan∣gerous, that they allotted her a very litle time to liue. This poore wretch therfore in this distresse, recōmended, her selfe to the two sisters S. Clare

and S. Agnes, and about mindnight these to SS. as most skilfull Phisi∣tions brought boxes of most precious oyntmentes, and accompayned with many virgins entred into the infirmary, where this sick sister was, which was seene by many Religious, and drawing neere to her bed, S. Clare sayd vnto her: Sister I am assured that you shalbe cured by the power and goodnes of God, and by the merittes of S. Agnes. The sick Religious not knowing who spake vnto her, douhted of this reuelatiō: and the sainctes replyed that they were P••isitions of Assisium. Then S. Agnes annoynted the soare with the oyntment she had brought, and so the vision disappeared, and the diseased sister was in such sort cured of her mortall wound, that no apparence remayned therof.

An other Religious of the monastery of S. Clare in Assisium had bin for sixteene yeares afflicted with such an infirmity, that the other Reli∣gious alwayes held her for a leapre; this diseased creature besought S. Agnes to pray to the virgin of heauen for her recouery: And this prayer being performed with a vow, the Religious was incontinently cured, and freed from all remainder of her infirmity. A Burgesse of Assisium had bin long time lame by a blow of a stone receaued on his foot, and being hopelesse of humane remedy, on the feast day of S. Agnes, he wēt as wel as he could to her Church, and with a strong faith and deuotion fell on his knees before her Altare. His prayer being ended, he arose sound and Iusty, which he recounted to many and thancked almighty God for it.

A Painter called Palmere being in a dangerous sicknesse, & by the Phi∣sitiōs giuen ouer as dead: one night after his speech was lost, his brother expecting in his opinion, his last breathing, was exceedingly disquie∣ted, and comming to his bed side and lamenting him as already dead, he fell on his knees, addressed his prayers to sainte Agnes, and with abon∣dance of teares and great confidence made a vow, that if his brother by her merittes and intercession might be cured, as often as he painted her image, he would sett a crowne of gold on her head. This prayer & vow being ended, the sick party incontinently began to speake: as if he had awakened out of a profound sleep, and called for meat, and did hungerly eat, then arose from his bead, saying that two Religious wo∣men came to visit him being in his agony and reputed for dead, and that the same visitation had such force, as it left him perfectly cured as he appeared.

A woman of Assisium had a sonne of 12. yeares age, that had an impo∣stume in his breast, where the cancre was so encreased, that it had made it in such sort venimous as it exceeded the Phisitions skill to cure it: This woman hauing vnderstood that by the merits of sainte Agnes almighty God had cured such diseases, she commanded her sonne often to visit her sepulchre, and deuoutly to recommend himselfe vnto her: which he did,

in such sort that approching one euening so neere her sepulcher that his mortall soare touched the same, and there falling a sleepe, he so remay∣ned till the next morning, when awaking he found himselfe entierly cu∣red: for which hauing thancked God and his Sainct, he retourned to aduertise his mother, affirming that sainte Clare and sainte Agnes appea∣red vnto him in the night, and that sainte Clare brought an oyntment, wherwith sainte Agnes hauing annoynted him, he was presently cured.

Of possessed personnes deliuered by the merittes of saincte Agnes, and of certaine other miracles.

THE XXXIX. CHAPTER.

THere was in Assisium a child of 12. yeares age, who being amōg other children, an vnknowne mā gaue him a greene beane-cod, which the boy opening, three of the beanes fell to the ground, and the fourth only he did eat, yet as soone as he came home, he vomi∣ted extremely, then began to tumble and furiously to behaue himselfe, tourning and rolling his eyes in his head, in such sort as it well appea∣red that he endured extreme torment: and his gesture so terrifyed them that beheld him, that they iudged him possessed: and therfore his Father & many other his kinred brought him the next morning to the Church of sainte Clare, where hauing offered their prayers for him, and inuo∣cated the intercession of sainte Agnes, the child a litle after begā to crye and barck as a dogge, then cryed out, take heed, there are two deulls al∣ready gone out: Say an Aue Maria, & the third wilbe gone. Which being presently done, the deuill withall left the child.

A woman of Tullinium, being tormented with many wicked spirits, her Father and grand mother vowed to goe with her to Assisium, to vi∣sit the sepulcher of S. Agnes, with faith and hope that by her merittes she should be deliuered, and so this possessed woman remayning before the sepulchre of the S. from the ninth houre till euensong, she felt her selfe freed from the deuils that possessed her: this was done on the feast of S. Francis. The kinred of this deliuered woman offered an image of waxe weighing two poundes to the sepulchre of the sainct, in acknowledge∣ment of the grace and fauoure receaued.

A man of Perusia with a continuall feiuer, had in his body an impo∣stume, wherof the Phisitions gaue their iudgement he would in short time end his dayes. Wherfore a woman called Celiola, admonished him to recommend himselfe to sainte Agnes, and to vow the visiting of her sepulchre. Which hauing done and his prayers ended, his infirmity en∣ded withall, being cured both of the one and the other disease; for which

not being vngratefull, he visited the said sepulchre, and euery where prea∣ched the pray••es of the holy virgin, giuing thanckes to almighty God for such a fauour.

A Religious of the Monostery of saincte Clare in Assisium, had lost the sight of one eye, and was in danger to loose the other. But finding that no humane application did auayle her, she recommended her selfe to saincte Agnes, and the other Religious of her Monastery also prayed for her, who as she one time prayed in the Church, saw a woman that came to her and said: Sister open your eye, for your sight is recoue∣red: and so opening her eyes she clearly saw, but she could no more see the woman that spake vnto her; only she was assured that it was sainte Agnes, to whome she had hartely recommended her selfe.

Vitula, the wife of Matthew du Loup, att sainct Francis gate in As∣sisium, had a sonne called Martin, that had a deep soare in his throat, and an other in his shoulder, both mortall, whence issued such an of∣fensiue sauour, that it was not possible to come neere him. Att length after many remedyes had in vaine bin tryed, his mother recommended him to sainte Agnes, to whome hauing with a deuout hart offered her prayers, the S. one night appeared vnto her richly attyred with a diade∣me of gold on her head, and a branch of lilly in her right hand, and sayd vnto her: My daughter disquiett not thy selfe for they sōne, for he shal∣be cured and deliuered from perill. Which this woman hauing heard, she arose full of comfort, and went to the Monastery of S. Clare, and reco∣unted this apparition to the Abbesse and the Religious: then she heard masse, which being ended, the Religious shewed to the mother and the sonne the sacred Reliques of the saint, and at the instant the sonne was cured of the impostume in his throat only. After that, S. Agnes appeared to him in vision together with an other womā that brought a viol full of oyntment. S. Agnes then sayd to the child: My sonne, how doe you? wherto he answeared: I am by the merittes of S. Agnes cured of the im∣postume in my throat, but that which is on my shoulder procureth me extreme affliction. The S. replyed: I will cure this, as I did the other in thy throat: then she vnbound the sayd impostume, tooke of the plaister, and cast it on the ground, then applyed therto the oyntment which her companion had brought, and instantly the child was perfectly cu∣red. When his mother came to see him, she found the playsters on the ground, and her sonne sound and lusty, who particulerly recounted vnto her the sayd vision, which afterward was generally diuulged: This hap∣pened in the yeare 1350.

The life of an other saincte Agnes, who was daughter to the king of Bohemia, and Religious of S. Clares Order.

THE XL. CHAPTER.

IN the beginning of this Religiious Order there was an other virgin besides the precedent called Agnes, as illustrious in sanctity as in bloud, for she was daughter to a king of Bohemia, who promised her in mariage to the Emperour Federick▪ and this holy virgin hauing heard the worthy reputation of S. Clare, who then liued, by such as ••ame from Rome and Assisium, being inspired of God, she besought the king her Father, to giue her leaue to ••erue rather the celestiall, then a ter∣rest••iall Spouse. But the king knowing that he could not recall his word and that whatsoeuer excuse he should alleadge to breake this mariage, the Emperour would sinisterly interpret it, he vtterly denyed her. Now the virgin hauing found the drift and cause of this denyall, assured her Father that if he would accord to what she demaunded, she would vn∣dertake that the Emperour should condiscend thervnto, presuming con∣fidently on the fauour of IESVS CHRIST. She knew well to deliuer many other allegations with so good a grace and with such persuasiue tearmes, that she purchaced her Fathers cōsent to what she des••ed, with∣out further seeking the approbation of the Emperour. Whervpon this Princesse presently sent for certaine Frere Minors of Magnes, where they had a Couent, who comming to her did shortly after consecrate vnto God this royall plan••, with many other gentlewomen of a great families of Bohemia, to whome they gaue the habitt of Religion, instructing thē in the life and rule of S. Clare. The king desiring to assigne a good pensiō, and to bestow on the Monastery where his daughter was a good reue∣nue, to supply the necessities therof, she formally withstood him, purpo∣sing to liue and dye poore, and to be maintayned by almose, cōformably to her rule, rigourously obseruing the intention of the holy Father saint Frācis & S. Clare, in the vow of pouerty, which is yet to this day in the same māner obserued in the sayd monastery, which is in Prague, the chie∣fe citty of the kingdome of Bohemia, with frō this first foundation, layd by this holy Princesse, hath alwayes bin furnished with gentlewomen. Now the Emperour hauing vnderstood that his promised loue had aban∣dōned the world, he was att the first apprehēsion exceedingly troubled: But considering with more maturity that she had not forsaken him to take an other man, but for IESVS CHRIST himselfe, he was att lenght satisfyed, contented and comforted.

S. Clare being aduertised of all that this Princesse had done, and of her

life and perfection, who also had written and expresly sent a messenger to acknowledge obediēce vnto her as to her Mother and mistresse, auou∣ching her selfe her humble disciple, S. Clare answeared her by a letter fil∣led with much feruour and consolation, and sent her in token of amitye and good will, a girdle, a vayle, a cupp of wood, and a dish wherin the S. her selfe accustomed to eat, and many like small thinges, which the holy Princesse with great deuotion accepted. Our Lord wrought many miracles by the ••aid Reliques, which euer afterward were kept in the sayd Monastery in very great deuotion and reuerence.

The renowne of this Princesse being diuulged ouer al Almania, there were founded many monasteries of poore Religious in her imitation, which were filled with many daughters of Princes, Dukes, Earles and other great Lordes and gentlemen of that contry, who in imitation of saincte Clare and the sayd Princesse Agnes abandonning the world and the follyes therof, espoused for eternity IESVS CHRIST, ser∣uing him alone in pouerty and humility. This sainte Agnes of Bohe∣mia being illustrated by many vertues and miracles, hauing assembled an infinite number of Religious in diuers Couents, and hauing with them perseuered in all perfection of vertues, she left this transitory world to take eternall possession of her glorious celestiall Spouse CHRIST IESVS, who honoured her and made her blessed, as he hath manise∣sted by many miracles which he hath wrought by her great merittes & intercessions: The Emperour Charles the fourth who was also king of Bohemia, was two seuerall times deliuered from death by the interces∣sion of this celestiall Princesse, and therfore att his death he enioyned his sonne Wenceslaus and successour in the Empire, to procure her cano∣nization: But he was hindered by important and continuall troubles and affaires, that disabled him to execute the pious and iust desires of his Father.

Of many other Religious that florished primitiuely in the Order of S. Clare.

THE XLI. CHAPTER.

THere was an other holy Religious of the royal bloud of Polonia called Salome, whose sanctity was manyfested by diuers mira∣cles, which God wrought after her death, she by her merittes deliuered many women from perill of death in trauell of child, many lame were restored to the vse of their limmes, blind recouered sight, and wounded personnes were cured.

A holy Religious of Padua, called Helena, florished in great perfection of life in the monastery which was builded by the Seraphicall Father S.

Francis, and in which the blessed Father S. Antony of Padua yelded his spirit vnto almighty God. This holy Religious liuing in that place, after she had there obtayned of God many vertues, she was tryed by IESVS CHRIST, and refined as gold in the furnise of afflictions. For she kept her bed depriued of all corporall force, yea and of her speech for 15. yea∣res, during all which time she ordinarily demonstrated by signes and ge∣stures an exceeding great alacrity and ioy in her hart. Our Lord reuealed many thinges to this sainct, which she manifested to the Religious who curiously recorded the same to be kowne to posterity. The sayd religi∣ous sisters being demaunded how the infirme Religious could make the vnderstand those wordes, sith she could not speake, they answeared that themselues then obserued so strict a silence that they scarcely spake att all, but demaunded and opened their necessities by signes, which were well vnderstood among them, for expressing whatsoeuer they desired to haue knowen. And in that sort had they vnderstood the sayd S. whose body for many yeares after, the sayd Religious sisters did shew to such as in deuotion repayred to see it, remayning entire and incorrup∣tible, yea her nayles and haire, did grow as if she had bin liuing. By her merittes God wrought many miracles, and particulerly on the Marques∣se of Parma, who was of the family of Lupi called Boniface, who being in the anguish of death, the Marquesse his Lady making a vow to this sainte Helene for his health, it was perfectly restored vnto him.

In the beginning of the Order of saincte Clare, there was also of it the daughter of a king of Hungary called Cuiga, sister vnto blessed sainte Elizabeth the widowe, who hauing taken the habitt and made profes∣sion of the rule of saincte Clare, became so famous, after the death of sainte Elizabeth, in sanctity and miracles, both during her life and att her death, that question is att Rome touching her canonization.

The end of the 8. booke and second volume of the first part of the cro••i∣cles of the Frere Minors.

THE NINTH BOOKE OF THE SECOND VOLVME AND FIRST PART OF THE CHRONICLES OF THE FRIER MINORS.

WHERIN IS DESCRIBED THE INSTITVTION and rule of the third Order called of penitents, made by the holy Father S. Francis. And the liues of many of the said Order, especially of Sainte Elizabeth, Queene of Hongary.

How the Order of the seculer penitents was instituted by the holy Father S. Francis.

THE FIRST CHAPTER.

THE Seraphicall Father saint Francis sowing ouer Italy the word and seed of life, a good part therof fell into the hartes of men that were bound by the knott of Matrimony, and of personnes of such like condicion, whose soules could not freely follow the spiritt of penance as they desired, yet their feruour was such, that sometimes euē whole townes and villages were dispeopled in fol∣lowing the holy Father saint Francis, who purchased the saluation of their soules. Wherupon this holy Father being requested, yea importuned generally and particulerly, to institute an Order and rule wherin seculer and marryed people might liue to doe penance, and to liue in a more secure estate for their saluation: The yeare 1221. he instiruted the Order of Generous Penitents, whereof all Christians that liue not in monasticall Religion might yet be mēbers.

The first that entred this Order was an holy man called Lucius, and though no rule is found to be recorded att that time, nor forme of li∣uing prescribed by S. Francis, to these Penitents, yet it is most assured that he gaue them certaine rules, according to which they should tem∣porally and spiritually gouerne themselues, were it to fast, or pray, more then other seculers, to know what office and deuotions they should vse, what almose they should giue, how they should be cloathed, and what rigour of penance they should vndertake: of which ordōnances deliuered by S. Francis and recorded by them to whome he taught the same, Pope Nicolas the fourth cutt off one part, and left only that which was most easie instituting a rule, which here we will insert, which was also after∣ward confirmed by the Apostolicke sea, by three most ample letters pa∣tentes. And albeit the first and ancient habitt of these penitentes was afterwardes different in diuers prouinces, yet is it most probable, that the most common and general, was the same which those of the third Order yet weare in Italy, as most conformable to their statue. The colour is gray like to that of the Frere Minors; but the forme and fashion is as o∣thers seculers doe weare: and it is credible that S. Frācis his will was that the sayd Penitentes should weare this habitt, si••h in those places where this Order was by him first instituted and where he most conuersed, this manner of habit was vsed. These sayd Penitents may not weare the cord as the Frere Minors. These of the third rul (which haue succeeded those) who liue in cōmon and are Religious by vow, can lesse auouch the wea∣ring of a cord, but must vse a leather belt.

And it is to be noted that the Frere Minors cannot receaue these Pe∣nitents to the profession of Religious obedience, or to any vow but only may admitt and receaue them to the sayd rule of life and company of the Penitents, exhorting and admonishing them to obserue the same. They may also assist them in confession and other spiritual worckes as Cōfreres and true Brethren of the Order. Neuertheles the Religious may not be their Prelates or Superiours, because they are subiect to seculer & ecclesiasticall iurisdiction. These Penitents may yet, as is practised in all their Cōfraternityes, create an head or chefe by the title of Minister, Re∣ctor, or Priour, who shall haue care to assemble the Brethren att certaine times to consult of matters touching their company.

It is also manifest that S. Francis alone, among al other authors of re∣ligions, did institute and ordaine the Brethren and sisters of the third Or∣der of Penitents. And because he had formerly instituted two rules, the one of Frere Minors, and the other of poore Sisters, this Confrater∣nity of Penitents was called the third Order: thence is deriued their de∣nomination. Since that time some others Orders, principally the Beg∣ging Freres endeauour to imitate S. Francis, and to institute also other

Confraternities of imitating Penitents or what such other denomina∣tion they will, and submitting themselues in some sort to the sayd Or∣ders, they withall enioy their priuiledges. But to the end more apparent knowledge may be had of this first and true Order of Penitentes, insti∣tuted by the holy Father S. Francis and the holy sea, and of the fruit which they haue produced in the Church, we will proceed in declara∣tion of this Order. First we will sett downe certaine Apostolicall fa∣uours and concessions bestowed on this confraternity in the beginning therof: then, the rule which the said Pope Nicolas the fourth of bles∣sed memory compiled & approued: finally we wil deduce the illustrious personnes that haue florished in the sayd Order in all sanctity, which wilbe a matter gratefull and worthy to be recorded.

The Briefe of Pope Gregory the ninth, wherby he declared this Order to be confirmed and fauoured by Pope Honorius the 3.

THE II. CHAPTER.

GRegory Bishop and seruant of the seruantes of God, to all the Brethren of the Order of Penitents instituted in Italy. Forso∣much as the detestable enuy of the ennemy of mankinde doth with greater obstinacy persecute the seruants of CHRIST IESVS, spreading his snares against them, and with all his power seeking to withdraw and remoue them from the seruice of the king of kinges, by malicious inuentions, we knowing that these hauing forsaken the va∣nitie of the world, though they be yet with their bodies on earth, ne∣uertheles in soule and spiritt they conuerse in heauen, renouncing worldly desires for the loue of God; they enioy not only transitory plea∣sures, but eternal richesse; so much more also doth he torment them, no otherwise then did the Egiptians persecute the people of God, that went out of the Egipt of this world, till they perished by diuine punition and a new manner of death, finding & receauing the end which their worc∣kes deserued. And after our Sauiour and Redeemer IESVS CHR. hauing* 1.161 receaued holy Baptisme went into the desert, where hauing fasted 40. dayes and 40. nightes, the same wicked spirit feared not to tempt him. Therfor he that addicteth himselfe to the seruice of God, must according to the sentence of the Sage, prepare his soule vnto temptations. Which* 1.162 being considered by Pope Honorius the 3. our Predecessour, and that doeing worckes of Penance you were afflicted by the children of this world by diuers afflictions and crosses: & that therfore you had need to be nourished and fauoured by laudable worckes, he embracing and louing your Religion in the bowels of IESVS CHR. gratified the same

with speciall grace, commanding all Bishoppes and Archbishoppes of Italy to exempt and free you from such oathes as are accustomed to be exacted of Gouernours of townes and other officers of others places: and to protect you that you be not constrayned to accept publicke of∣fices and chardges, or to be receauers of common rentes and such like af∣faires. But because the children of darcknes (who by their humane pru∣dence haue learned to repute darcknes light, and light darcknes, and this by calomnie of sinister interpretation) haue so afflicted you in the preiu∣dice of your priuiledges: that you are for more vexed and chardged then before you had those priuiledges, for albeit the sayd Officers cānot exact your oathes, they find other occasions to enforce you to sweare; not permitting you to giue your reuenues in almose where you please: Wher∣fore you haue with great humility demaunded that we deliuer you from the obligation of such oathes as you haue made, those accepted of peace, faith, and testimony, and that you may not be chardged with impostes and contributions more then your other fellow Cittizens: & that you may employ your reuenues in pious vses, and distribute it att your pleasure, and may not be troubled for the debtes and faultes of your neighbours, but that you be obliged to answeare the debtes of o∣thers for which you shalbe engaged. We then considering that you en∣ter into the way of perfection, and that the children of the world will so much the more hinder you, as they are and know themselues diffe∣rent frō your holy life, and that they make a confused heape of peruerse oppositions, to hide and obscure the veritie: doe by aucthority of these present letters, giue and graunt to all you in your vniuersity (of whose faith and Religion we hold our selues assured) the permission which you demaund of vs in all the sayd matters: most expresly com∣manding you, that yon endeauour to vse the grace and fauour well which we bestow on you, and that none of you abuse the same: Vn∣lesse you wilbe frustrated and depriued of the priuiledge which we graunt you: and therfore lett none &c. Giuen at saint Iohn Lateran the 30. day of March, and second yeare of our Popedone. This pre∣sent Breife was giuen the yeare of grace 1228. wherin appeareth that the Confraternity of the Penitentes was not exempted from seculer or ecclesiasticall iurisdiction, though in this Briefe it be tearned Reli∣gion; because this title of Religion is taken and vnderstood lardgely, for Christian Religion.

The Briefe of the said Pope Gregory the ninth, wherby he permitteth the Penitents of the third Order of S. Francis, to heare diuine office in time of interdiction.

THE III. CHAPTER.

GRegory Bishop and seruant of the seruantes of God, to the Ar∣chibishoppes, Bishoppes and Prelates of the church of Italy. It being euident, that the intention of those who are mindfull of death is, not to follow the vanitie of the world, but IESVS CHRIST, doeing pennance with an humble hart by true contrition, chasticing and subiecting the sences to reason, and that their intention is to apply them∣selues to the seruice of God: So that it were an iniust thing, that these cō∣fraternityes should be separated and depriued of the diuine offices & Ec∣clesiasticall sacraments: it being reasonable that they receaue some speciall fauour of the holy Apostolike sea in these and other matters that con∣cerne the seruice of God. There being then many through Italy that ob∣serue this order of life which some call Brothers Penitents, we cōmand your prudence, by this our Apostolicall Briefe, that in the Churches of your iurisdiction, wherin it is generally permitted you to say the diuine office in time of interdiction, you doe admitt and receaue them also in to the Church in the sayd time of interdiction, prouided alwayes that they be not cause of the sayd interdiction: the which office neuertheles shall not be sayd but after expelling the interdicted and excommunicated out of the Church, the dores being shutt and no ringing of belles; and that you also admitt them to the Ecclesiasticall sacraments and to buriall in Churches or church yardes. Giuen at Perusia the 2. of August, and third yeare of our Popedome.

An other Briese of the said Pope Gregory the ninth in fauour of the Freres Penitents.

THE IV. CHAPTER.

GRegory Bishop, to the Archibishoppes and Bishops of Italy. It doth too manistly appeare, how the clemencie of God is abused by such as hinder or delay those who withall their hart desire and seeke to serue IESVS CHRIST, in conuerting themselues vnto him. And yet no man doubteth but they are accur∣sed of God, that spread their ambushes against the sayd seruants ••o make them stumble, disturbing them by diuerse persecutions, as imi∣tators

of Pharo, who hauing his harte obdurate, neuer permitted the people of God to depart out of Egipt but by force of chasticement: and being departed, did not omitt to persecute them by tyranies and crueltyes, till himselfe and all his were submerged by the diuine right hand, leauing to all an example that his like deserue the like punish∣ment; you therfore must vnderstand, that being come to the kno∣wledge of Pope Honorius the third, our predecessour of blessed me∣mory, that some in your quarters, very prudently considering their end, resolued to doe penance in their owne howses or other where, and desirous more purely to approch vnto almighty God, they aban∣don the vanities of this world, and doe impose on their miserable flesh (the true daughter of Babilon) so much paine and affliction, as it would impose on their soules the true daughters of God, that by this meane the fault and punishment which they haue merited, may by his diuine Maiesty the more easily be remitted. But the Gouerners and Magistrates of the Citties and townes where they resided, not considering, that they who really serue God doe not entangle themselues with affaires and bu∣sinesse of this world, wherwith the Espouse will not foule or defile the* 1.163 feet she hath so well washed with the teares of penance: doe, on the cō∣trary enforce them to sweare to follow and accommodate themselues to the warres, constraying them to accept and vndertake publike offi∣ces, yea they, who the more commodiously to serue God, were rety∣red into obscure places in villages and hermitages, haue bin by them en∣forced to retourne to the citty: then haue they imposed on them new & the greatest chardges, taking pleasure to affront and afflict those whome they ought more to honour and cherish, as the friendes of God. Wherfo∣re our office of Pastor being to fauour such as by such resolutions & lan∣ctity of life become the friendes of God, after the example of our sayd predecessour of blessed memory, we by this Apostolicall B••iefe, doe com∣mand your fraternities, not to permitt the sayd Penitents-besides dome∣stical affaires) to be without reason molested in al the afforesayd thinges, and other like, wherein their holy purposes may be hindered, and that you restraine their persecutors, by Ecclesiasticall censure notwithstan∣ding whatsoeuer oppositions or appeales.

Of an other Briefe of Pope Innocent the fourth.

THE V. CHAPTER.

INnocent Bishop, seruant of the seruantes of God: to our welbeloued children the Generall and Prouinciall Ministers of the Frere Minors of Italy and the kingdome of Sicily, health and Apostolicall benedi∣ction.

We with a benigne fauour doe assist all such as being deuoutly cō∣uerted vnto God, produce in his Church fruites worthy of penance, to deserue att the handes of God an eternall recompence. The Confrater∣nities called the third Order of S. Francis being very remarckable among them through Italy and the Ile of Sicilie, we condescending to their iust petitions, doe by aucthority of these presents command your prudence, to appoint vnto them in time conuenient, Religious of your Order of capacity to be visitors, who instructing them in matters fitt for them to doe, shall correct and reforme them, as cause shall require, and shall cha∣stice the transgressours, and restraine them by Ecclesiasticall cēsures. Not∣withstanding whatsoeuer appeales. &c. Giuen att Lions, the fift of Au∣gust, and fift yeare of our Popedome.

Of the authenticall institution of the first rule and forme of life of the Bre∣thren Penitents of the third Order of S. Francis, ordayned by Pope Nicolas the 4. inserted with the said rule.

THE VI. CHAPTER.

NIcolas Bishop, seruant of the seruantes of God, to our welbelo∣ued children in our Redeemer IESVS CHRIST, the Brethren & sisters of the Order of Penitents, present and to come, health and Apostolicall benediction. The firme foūdation of Christian Religiō, being already grounded & built on the Mount of the Catholick Faith, the pure deuotion of the disciples of IESVS CHRIST, boyling with the fire of charity, and by the word preached to them that liue in darcknesse: this faith is that which the Romane Church holdeth and professeth, the foundation wherof cannot shake for whatsoeuer tribulation that may assault it, nor fall, whatsoeuer violent tempest beat against it: because it is the true, and right faith, without which none can be gratefull to God, nor find grace with his diuine Maiesty. It is the the same also that she∣weth the way of saluation, and that promiseth the recompenses and cō∣tentments of eternall beatitude. And therfore the Confessour of IESVS CHRIST S. Francis, institutor of this Order, teaching by word and ex∣ample the meane to mount vnto heauen, denounced and preached the sincerity of this faith to his children, and instituted this Order, willing them accordingly to make profession of the Catholike Faith, to the end that they who faithfully obserue the same walking securely in the way of vertue, may meritt to be made possessors of the eternall glory, after the prison of this present life.

Of the meane to examine them that will enter into the said Order.

THE FIRST CHAPTER.

ANd for so much as we are willing to assist this Order with cō∣uenient fauour desiting the augmentatation therof: we ordai∣ne that all those who are to be receaued to the obseruation of this forme of life, shalbe formerly withall dilligence examined touching the Catholike faith, to see if they firmely confesse the sayd faith, and o∣bedience to the sayd Church, thē theymay be securely admitted vnto the Order. But especially dilligent care must be had that no heretike, or sus∣pected of heresie, and noted with infamy, be admitted to this forme of life. And if any should be receaued being knowne for such, lett him be presently discouered to the Inquisitor, that he may be punished and corrected.

In what manner they ought to be receaued, who desire to enter into the sayd Order.

THE II. CHAPTER.

WHen any one shall present himselfe to be admitted into this company, the superiour Ministers ordayned to recea∣ue him, shall make an exact enquiery of his estate and con∣dition, and propose vnto him the obligation of the com∣pany: and particulerly restitution of goodes iniustly possessed. Which done, and he consenting, lett him be cloathed according to the Order, and lett him endeauour to satisfie his Creditors, if he owe any thing, ei∣ther with ready mony or security of pledge: and lett him att length find meanes to content and satisfie them in some or other manner, and so be reconciled to his neighbour. Which being accomplished, and the yea∣re of probation expired, if the discreet Brethren be of opinion and hold it requisit to admitt him, he shalbe receaued on these conditions: which are, that he promise to keep the diuine preceptes, and to satisfie the sta∣tutes and constitutions wherto he shalbe bound and obliged: as also to performe the penance that shalbe enioyned him, or the punishment or∣dayned if he proue obstinate and a transgressour: and to obey the visitor, before whome he shall appeare if he be called, and shall submitt himselfe to his iudgement: and to all this aforesayd he shall oblige himselfe by subscription before publike Notaries; neither shall it be permitted to the prouinciall Minister to receaue any, but vpon the sayd conditions, except

some notable considerations doe otherwise require, and that the qua∣lity of the per••onne presented giue iust occasion of an extraordinary proceeding. Besides, we ordaine that none may retire from this con∣fraternity, being once entred, to retourne to the world. But we permitt him to enter into an other approued Religion. Maryed women also may not be receaued, without the consent of their husbands.

Of the forme of their habitt, and how they must be clothed.

THE III. CHAPTER.

LEtt the Brethren of this company be cloathed with course cloth and of meane price, of a colour neither fully white nor directly black, except the visitors find it good to dispense therein with a∣ny one for a time, and with the Counsaile of the Prouinciall Minister, v∣pon some iust and manifest occasion. Their cloakes and other habits shalbe as decencie requireth without cuttinges, and their sleeues shalbe simple, close, and straight: the sisters shall weare a cloake and gowne or coat of course cloth also, and vnder their cloke shall weare a white or black habit, or a very long coat of linnen cloth or canuas without plaites. The sisters may be dispensed withal in the coursnes of the cloth of their habits according to their need, the qualitye of the personnes, and condi∣tion of the places. They shall vse neither buttons nor girdles of silke, nor besides the said cloth, may vse any furres other then lambes skin:their purses shalbe of leather, and their girdles plaine, without any orna∣ment of silke, neither shall they weare any thing else, forsaking, accor∣ding to the behoufull counsaile of saint Peter, all other vaine ornamen∣tes of this world.

That the said Penitentes may not haunt dishonest banquettes, nor come∣dies, nor giue any thinge to stage-players and comedians.

THE IV. CHAPTER.

IT is forbidden to the sayd Brethren to frequent and be present att bā∣quettes, playes, dances, and dishonest spectacles, & to giue mony or a∣ny other thing to see such vanityes: neither must they permitt any of their seruantes to giue any thing to that purpose.

Of abstinence and fasting.

THE V. CHAPTER.

LEtt all the Brethren abstaine from eating flesh foure dayes in the weeke, that is munday, wednesday, friday, and saterday, if they be not hindred by necessity of sicknesse or infirmity. They that haue bin lett bloud, may eat flesh three times that weeke. They also that trauell may eat flesh on the dayes permitted by the Church; it is also permissable

to eat it on principall and solemne feastes. The dayes whereon is no ob∣ligation of fasting, they may eat cheese and egges: and when they shall come to conuentuall houses, they may care with other Religious what shalbe sett before them. But they must content themselues with two meales a day, except in case of necessity, trauell or weakenesse: for then this rule doth not oblige. Lett the eating and d••incking of the heal∣thy* 1.164 be moderate, as the Gospell teacheth vs saying: Be carefull that your hartes be not ouerchardged with surfe••ting and drunckennesse. Lett the sayd Brethren neuer sitt downe att table, but hauing first sayd the Pater Noster and Aue Maria, and after their meale lett them say it with the ordinary graces. And if att any time they fo gett the same, lett them say three for one. They shall fast all the fridayes of the yeare, it they be not hindered by sicknesse, or some other lawfull excuse. If the Natiui∣ty of our Lord fall on a friday, they shall not be obliged to fast on that day. From the feast of Alsainctes to Easter, they shalbe bound to fast e∣uery wednesday and friday, besides the other ordinary fastes appointed by the Church. They shalbe also obliged to fast euery day from the lēt of sainct Martin till Christmas: and from Quinquagesima sunday till Easter, the sundayes excepted. Women with child, if they will, shalbe exempted from all corporall austerityes and rigours from their time of being great, till after their churching, during which time they shalbe obliged only to prayer. Artificers that labour with the sweat of their bodyes, may make three meales, from Easter day to S. Francis day, if they know it needfull. They that are hyred labourers and haue their dyett prouided, may eat of what shalbe presented them except the fri∣day, and other fastes commanded.

How osten in the yeare they ought to confesse and communicate

THE VI. CHAPTER.

ALl the Brethren and sisters must be carefull to confesse their sinnes three times euery yeare, and deuoutly to receaue the Blessed Sacra∣mēt, reconciling thē••elues to their neighbours, & making restitution of others goods. The sayd times shalbe Christmas, Easter and Whitsunday.

That they must not weare offenciue weapons.

THE VII. CHAPTER.

LEtt not the Brethren weare any offensiue weapons, but for defence of the Church and faith of IESVS CHRIST, or for defence of their contry, or with permission of their superiours.

In what manner the said Bre. Penitents ought to say their Canonicall houres.

THE VIII. CHAPTER.

THe Brethren shall euery day say the canonicall houres, that is Ma∣tins, with the Laudes, Prime and other houres to the Compline. The Clarcks: to witt, they that can read the psalter, shall for Prime, say Deus in nomine tuo saluum me fac. and Beats 〈◊〉〈◊〉 to the psalme Le∣gem

pone, and att the other howers, the psalmes following, according to the vse of the Romane Church, with the Gloria Patr••. And when they are in the Church they shall for Matins say the psalmes which the Priestes or Cathed••all Church doe say, att least they shall say 12. Paters, and 12. Anes, with Glor••a Patrs, as they that cannot read: and for each of the o∣ther houres 7. Gloria Patrs, and att Prime and Compline they that can say the Apostles Creed and the psalme Miserere, shall adde it thervnto: when they say it not att the ordinary houres, lett them say thrice the Pater No∣ster. The sick shall not be obliged to say these houres, but as they will. They shall endeauour to be present att Mattins att their parish Church in the time of sainct Martins lent, and the great lent, except some law∣full impediment excuse them.

That the Brethren who can, must make their will.

THE IX. CHAPTER.

LEtt all the B••eth••en that haue any substance, be obliged to consider of their estate, and within three monthes after their entry into this confraternity, to make their testament, wherin they shall dispose of their substance, to the end that none dye intestate.

How peace is to bemade betweene the Brethren when occasion requireth, and betweene strangers.

THE X. CHAPTER.

THe meane to appease quarrels & dissentiōs that may arise between•• the Brethrē and Sisters, & to accord thē, shalbe in such necessity to follow the aduise of the Ministers together with the Coūsaile of the Bi∣shop of the Diocese, if he be neere, and to proced according to the matter and occurances.

To whome the Brethren must haue recourse being molested against rea∣son and their pra••ledges.

THE XI. CHAPTER.

IF it happē that the Brethrē or Sisters be iniustly troubled and molested against their priuiledges, by the Gouernours or other Commanders of the place where they dwell, the superiour Ministers must haue recourse to the Bishop or other Ordinaryes of the places, to demaund and follow their aduise how to gouerne themselues in such behalfe.

That the Brethren must withall poss••b••l••ty absta ne from solemne oathes.

THE XII. CHAPTER.

LEtt the Brethrē very carefully abstaine from solemne oathes, vnlesse they be therevnto constrayned by necessity, except in cases contey∣ned in the confession of the Apostolike sea, that is, for peace, faith calō∣niation, and in giuing testimony, and also in contractes of buying, selling and giuing, where it shall appeare to be expedient. But in common talke lett them withall endeauour auoyd swearing: and if any shall incon∣sideratly

sweare (as it often happeneth in talkatiue personnes) calling it to mind in the examen of his conscience att night, lett them say thrice the Pater noster for such oath: and lett euery one be obliged to exhort, in∣struct and educate his family in the feare and loue of God.

How the Brethren ought to assemble in congregation, and of their hearing Masse.

THE XIII. CHAPTER.

ALl the Brethren and sisters in whatsoeuer place or citty they dwell must euery day, if they may, heare Masse, and euery mōth they shall meet and assemble in some place deputed by the Mi∣nister Rectour, to heare a solemne Masse: and there each of them shall giue an almose to the Chappelain or other elected to that end, which shalbe distributed by the Rectour Minister, among the Brethren and sisters that are in greatest necessity, and particulerly among the sick. This almose shall also be employed in the buriall and funerales of the poore deceased: and what remayneth shalbe distributed to the other poore. Some part of this almose also shalbe giuen to the Church where they assēble. And euery time that they meet, they shal endeauour to haue some good Religious to preach vnto them, who shall induce them to penance and to the exercise of charitable worckes. Lett all the Brethren be admonished to keep silence and to be attentiue att prayer during the diuine office, especially whiles Masse is celebrated, and the word of God preached: vnlesse the common good of the confraternity o∣therwise require.

How the sick are to be visited, and what care must be had of the dead.

THE XIV. CHAPTER.

WHen any of the Brethren shalbe sick, the superiour Mini∣sters being therof in the behalfe of the sick party aduerti∣sed, they shall visitt or cause him to be visited at least once in a weeke, admonishing him touching the state of his soule, as farre foorth as they shal find it requisit. And if he be poore, they shalbe carefull to procure him what is necessary, out of the almose of the poore: And if the sick person doe dye, all the Brethren and sisters of the Confraternity that shalbe in the towne or place where they dye, shalbe presently aduertised therof, to the end they be present att the funerals: whence they shall not depart till the

diuine office be ended and the body interred. The like shalbe obser∣ued towardes the sisters that are sick, and that depart out of this life. Eight dayes after the death of any Brother, all the Brethren and sisters of the Confraternity shalbe obliged, to say for their soules (the Priestes) a Masse of the dead, they that can read, 50. psalmes, and they that cannot read, 50. Pater nosters, with Requiem aternam. Lett also be procured to be sayd three Masses euery yeare for the Bre∣thren and sisters departed. They that can read the psalter, shall att their commodity say it entierly euery yeare, and they that cannot read, shall say 100. Pater nosters adding Requiem eternam att the end of each one.

Of the Superiour Ministers.

THE XV. CHAPTER.

LEtt euery Minister and other officer on whom, in this forme, order and rule of life, any office shalbe imposed, receaue the same with deuotion, and labour to execute it piously, and lett not the sayd offices be giuen and distributed, but for certaine time, and lett no Minister Rectour be established for terme of life, butt lett there be a certaine time prefixed, which expired, lett an other be created.

How the Brethren Penitents that are faulty and delinquent, are to be visited and corrected.

THE XVI. CHAPTER.

THe superiour Ministers, Brethren and Sisters of euery towne or place in time to that end appointed, shall assemble in some Monastery or Church there to make their common visitation: where their visitors shalbe Priestes of some approued Religion and of exemplare life, that they may impose on the delinquent, health∣full penance for their sinnes committed, neither lett any other be ad∣mitted to his office of Minister. And because this forme of life had its originall from the holy Father Saint Francis: We counsaile them to choose visitors and reformers of this confraternity, of the Order of Frere Minors, who shall conserue it and haue particuler care therfore. And when the Superiours or Gardians shalbe therunto re∣quired, they shall freely accept therof. This office of visitation shalbe kept att least once in a yeare, or oftener if it shalbe necessary. The obstinate, disobedient and incorrigible shalbe first admonished three seuerall times: after which, if they will not amend, lett them by the aduise of the discreet Brethren, as incorrigible persons be exclu∣ded and expelled their confraternity.

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That the Brethren must auoyd debates and contentions among themselues, or others.

THE XVII. CHAPTER.

LEtt the Brethren and Sisters, to their vtmost, auoyd strifes, disputes debates and contentions. And when any beginning of discord deth appeare, lett them incontinently seeke to suppresse and exting••ish the same: if not, lett the matter be brought before the Magistrate who hath auctority to iudge therof, who hearing the parties with patience, shall determine their discord by iustice.

How the Brethren may be dispenced withall in their abst••nences.

THE XVIII. CHAPTER.

THe O••dinaryes of the places, or the Visitor shall haue power to dispence with the Brethren and sisters, touching the abstinences fastes and other austerities of this rule vpon lawfull cause, and when they shall see it expedient.

That the Ministers must discouer vnto the visitor the manisest saultes.

THE XIX. CHAPTER.

THe Ministers shall aduettise the Visitor of the manifest faultes of the Brethren and Sisters, that the culpable may be punished: And if any be found inco••igible after three seuerall admonitions by the Minister, or by some of the discreet Brethren, lett him be denounced to the Fa∣ther Visitor, who shall expell him the confraternity, and publish them in the congregation.

Approbation of the Pope that none of the Brethren shalbe obliged vnder mortall sinne to obserue the points afor••said.

THE XX. CHAPTER.

BVt in al the afo••esayd thinges, wherunto the Brethren and Sisters of your Order are not obliged by the commandements of God, or ordi∣nances of the Romane Church: we will not that they be bound vnder mortall sinne: but lett them with prompt humility receaue the penance enioyned them for the excesse committed, and study to accomplish it entierly.

The sequell of the confirmation of this rule.

Let no man presume to dismember the page of this our decree & rule, or rashly to contradict it. But if any presume to att••pt it, lett him know that therin he incurreth the indignation of Almighty God, and of his blessed Apostles S. Peter and S. Paul. Giuen att the Reate the 17. of Au∣gust the second yeare of our Pontificate.

The Briefe of Pope Nicolas the fourth, in fauour of the confra∣ternity of Penitents.

THE XXI. CHAPTER.

NIcolas Bishop the seruant of the seruants of God, to all faithfull to whome these presents shall appeare, heal••h and Apostolical bene∣diction. The only sonne of God, by whose precious woundes we haue

bin redeemed and reuiued in the fountaine of his precious bloud, foun∣ded and instiruted the holy Church on the rock of faith instantly after his birth, and committed the iurisdiction and power of his celestiall em∣pire to the blessed Prince of the Apostles and porter of eternall life, gi∣uing to him and to his successors, principality and power to bind and loose the dispea••ced of Israel, that by the mystery of his passion are rety∣red into his fold. And therfore the foueraine Romane Bishop successour of the same principasitie of those principall watches and carefull dili∣gences, and not of studyes and desi••es filled with vanities, is changed by Apostolicall obligation, that the Church alwayes multiply with a new generation and race, to be vnited to the well-disciplined flock, because the condition of humane nature is easily broaken or dissolued (as an earthen vessell that is subiect to fragility) and with difficulty reformed. And therfore it is necessary for the faithfull of the same Church, to haue especiall care, as hauing bin diligently educated in the innocencie of sin∣cerity and verity, not to deface and corrupt the doctrine and constitu∣tions of the Successour of the same Prince, or in whatsoeuer manner by wordes of murmure to hinder the same: for as the Apostle saith: He is contrary to the Ordinances of God that resisteth his power. Sith then the holy seruant of God and singuler Confessour of IESVS CHRIST S. Francis, enflamed with the burning fire of charity, disciple both in wordes and worckes of the glorious Apostles, aduancing himselfe with a spiritt full of verity, to augment the family in the house of our Re∣deeemer IESVS CHRIST, with intention to reduce into the way of saluation the feet of such as walked in darcknes, instructing them without learning, he hath infrituted an Order with the title of Peni∣tents, to whome he hath giuen meane to meritt eternall life. We desi∣siring to fauour the sayd Order, to the end the intention and zeale of the sayd Confessour doe encrease in vertues, and that the Professours of this Order by meane of our care, make good progresse in the way of their saluation: It hath seemed vnto vs requisite, approuing the sayd Order, that therin be performed certaine ordinaces worthy to be ob∣serued, as most behoufull, which by our letters we haue to that end per∣scribed vnto them; and among others, where we counsaile and with a Fatherly affection admonish the sayd Brethren Penitents, to follow and obserue the sayd rule and forme of life: and that so doeing, they with perfect charity by meane therof conse••••e a mutuall vnion and affection. Naturall reason and duety requiring, that for reuerence vnto this holy Confessour, the Professors of the sayd Order be conducted and guided by the doctrine and counsaile of the Frere Minors, the sayd Saint hauing hin institutor of these Orders: and therfore lett them procure to haue of the Frere Minors

to be Visitors and reformers of the sayd Religion: And for so much as some of the sayd Order (which is lamentable) by their peruerse will, being doubtles illegitimate children, yea bastardes of the Church and of this holy Confessour of IESVS CHRIST, doe rebell against this our permission and counselle, and haue presumed to affirme and maintaine that the Religious receauing and obseruing that rule cannot be saued therin, and are so temerarious as that without any feare they attempt to peruert, and att least doe persecut thē that desire to follow our sayd con∣saile: We therfore determining not to lett this presumption with conni∣uence to passe vnpunished, doe totally annull the processe made, or to be made against those that follow our counsaile; and will that all they who with reuerence accept and follow our sayd behouful counsaile, doe parti∣cipate of the grace of the Church and of our benediction, and doe en∣ioy the priuiledges graunted to the same Order of Penitents by the holy Apostolike sea, or to be graunted hereafter. We further ordaine, that they who shall resist or hinder so holy a constitution, be in such sort re∣strayned by the Ordinaries of the places, that they enforce them to de∣sist from their turbulent impedimentes: Notwithstanding whatsoeuer priuiledge, or vnder whatsoeuer forme of wordes, obtained to the con∣trary, and lett the Brethren Penitents that shall follow our sayd health∣full counsaile, haue Ministers taken and elected among, themselues, ac∣cording to the forme contayned in the sayd rule. Giuen att Ciuita Vea∣zia the 8. day of August the third yeare of our Pontificate.

The life of S. Elizabeth the widow, daughter to the king of Hungary, and of the third Order of S. Francis.

Of the Innocencie and vertue of S. Elizabeth in her most tender youth.

THE VIII. CHAPTER.

THis blessed S. the daughter of king Henry of Hongary was roy∣ally educated in her Fathers house: but being by diuine grace il∣luminated, and opening the eyes of hir natural knowledg, she ti∣mely began to misprise the vanities of the world and the apprehensions of youth, chaunging them into desires to serue God. And from fiue yea∣res old she continued and perseuered in prayer in the Church, with such mature grauity and such repose, that her Gouernesse had much labour to withdraw her thence. And therfore she was often constrayned to find occasions to goe into her chappell att accustomed howers, where she would spend such time as she could, and make her prayer prostrate on her bare knees, vsing all industry to induce her waiting ladyes to doe the

like, and to pray, read psalmes, and be deuout and honour the sainctes. She so vsed the matter that she drew a spirituall fruit out of the very playes and pastimes that her Ladyes vsed: for she obliged those that lost, to say certaine Paters Nosters and Aue Maries, or to giue such a somme to the poore. And as her yeares encreased, so did also her deuotion, pu∣rity and zeale in all vertues, choosing the sacred Virgin Mary for her Ad∣uocate and S. Iohn the Euangelist for the Guardian of her innocencie, to whome she was so specially deuoted, that she denyed nothing, which being in her power to giue was demaund for his sake. She had her spi∣ritt so eleuated, that she tooke occasion of euery matter presented, to stirre her selfe to deuotion, in such sort that when she was constrayned to be present att assemblies of magnificence and sportes, she would of∣ten, in the middest of the greatest pleasure and contentment that could happen therin, leaue the company: which she would doe so dexterous∣ly and prudently, that it much edified all that were present. She was cloathed very decently and modestly, and did eat temperatly: and then caused to be giuen to the poore (which then attended for such almose att her dore) the rest of the meat prepared for her: she would be presēt att the diuine seruice with great reuerence and deuotion. Whiles the Ghospell was read, and att the eleuation of the most sacred Host, she would put off her gloues, iewels, and other precious ornaments of her head, and lay them on the ground, for greater reuerence to almighty God. She neuer omitted her ordinary prayers and pious exercises, and sometimes would watch a good part of the night, to satisfye the omis∣sions and employments of the day.

Of S. Elizabeths perseuerance in vertues after she was maryed, of her pious behauiour, and of her patience in her afflictions.

THE IX. CHAPTER.

THis heroicall Lady being eleuated and nourced in these pious exercises, she by diuine inspiration entierly resigned her selfe to whatsoeuer it pleased God to ordayne and dispose of her: for al∣beit she had resolued with her selfe neuer to haue other Spouse then IESVS CHRIST, yet did the diuine prouidence otherwise or∣dayne: for so much as her Father to whome she was most obedient, en∣forced her to mary Lantgraue, Duke of Toringe, of the greatest Princes and of fairest possessions of Germanie; disposing this marriage for the extreme necessity that the Toringians had (being halfe barbarous) of some one to excite them to the loue of God, and to the practise of cha∣ritable worckes towardes their neighbour, and worthy merittes of the

vertue of chastity. This holy princesse found much trouble with her husband the first yeare, not that he wanted sufficient inclination to ver∣tue, but by reason of the ill disposition of those of his counsaile, and of some particuler seruants and domesticall officers of his, who inter∣preted and reputed the great humility of this worthy Princesse, for sot∣tishnes and want of ciuility and Courtlie complements: and therfore did contemne and persecute her to their vtmost. But by her continuall prayers she obtayned of God many particuler graces, and namely that her husband should not only not hinder her holy exercises, but should be very ioyfull, the which incontinently came to passe. For being re∣plenished with the feare of God, he permitted her secretly to doe what∣soeuer she thought to tend to the seruice of his diuine Maiesty, com∣forting her ordinarily in the disgustes and discontentmēts that she might fall into by the subtility of the deuill in spirituall life, and by sweet wordes encouraging her for the good of her soule: In such sort that al∣beit this holy Princesse had chaunged her estate, yet did she not desist from her pious exercises and holy intentions, alwayes vsing very rigo∣rous penance, afflicting her body by disciplines watchinges and absti∣nences, and did also very often arise from her husbands bed, and spent the rest of the night in prayer vnto God. And if sometimes sleep did o∣uercome her, she would only make vse of a pillow on the ground to sleep on. And when her husband was from home, she would employ the whole night in prayer, in the company of her celestiall Spouse. She secretly woare a haircloth, and very often vsed disciplining to confor∣me her selfe to her Sauiour, that would be so cruelly scourged for vs. She was so seuere in her abstinence, and kept it so perfectly, that in the middest of banquettes, of the abondance and delicacie of the most ex∣quisit dishes, she would often content her selfe with only bread, and would entertaine those that were with her att table with caruing and presenting meat vnto them, to the end they might not obserue her, but might thinck shee did eat indifferently of euery dish. Because she tooke no pleasure to behold so much good meat, she would often send to a poore yet vertuous seruant of hers for some of his ordinary dyet. wher∣on she would feed. Her husband obseruing all these thinges did tolerat them with an extreme admiration and deuotion, and would say, that he would wilingly doe the like, but that it was necessary for him to con∣serue his house and estate.

Of the prayer, humility, pouerty, obedience and forgetfulnes of iniuries, of S. Elizabeth, and of the reuelation which God made vnto her of the remis∣sion of her sinnes.

THE X. CHAPTER.

THis vertuous woman was so feruent in prayer, that she neuer prayed without weeping, and yet in such sort as she kept it vnknowne. In her prayer she felt both sorrow and ioy in her soule: she would say that to weepe with force and heauinesse was to shew an euill countenance vnto God. It once happened that being according to her custome in prayer, her hart, eyes and han∣des eleuated towardes heauen, her soule was so rapt and swallowed vp in God, that burning coales falling on a fold or plait of her gowne, burned a good part therof she not perceiuing it, and had burned yet farther, if one of her seruantes passing by, had not hastely ex∣tinguished the same: in doeing wherof she cryed so loud that she caused the pious lady to retourne to her selfe, who with her owne handes sett a piece on that part of her gowne which was burned. She would not ha∣ue her seruantes and the poore people to cal her Lady, but would cōuer∣se with them as their equall causing them to sitt by her, and eating, spin∣ning and worcking with them without any ceremony. She so affected humility, that she disdayned not or omitted the basest occurance for the loue of God. In the middest of the greatest prosperity that she euer had, she alwayes desired the estate of pouerty, to imitate and follow that of IESVS CHRIST in this life, shunning all pompe and worldly glory. By this fauour and holy desire, she would often being alone in her house with her friendes and seruantes, cloath her selfe poorly, affirming that if she fell into pouerty, she would in that sort be cloa∣thed. She would be alwayes present att generall processions and litanies, bare foot, and attyred in linnen, and with great humility would heare the sermons among the simple people. When she went first to Church in the morning, she would not goe attyred accor∣ding to her quality, but the most simply she could, in example of the Virgin Mary, carying her child in her armes and laying it very reuerently on the Altare, there offring a lambe and a candell. Re∣tourning home after the seruice, she would giue the cloathes she woa∣re att masse to some very poore woman. And the more perfectly to obser∣ue the rule of humility, she promised obedience in that concerned the good of her soule to her Cōfessour M. Courard a poore Religious, but of great piety and doctrine, whose counsailes, though generally vertuous,

she so strictly obserued, as if IESVS CHRIST himselfe had comman∣ded her. By this obedience and vpō a scruple of her consciēce she would neither touch nor vse any thing bought with the mony a••ysing of any gaine made by the Officiers of Lantg••aue her husband, fearing that it might be gotten of the blond of the poore subiectes. And albeit the sa∣me were lawfull and permissable to that sainct, in regard of the simpli∣city of those times, yett att this present it may not be done nor permit∣ted to any.

* 1.165 Hauing in her widowhood receaued a great iniury, which exceeding∣ly troubled and disquieted her, she fell to her prayers, and began with great abondance of teares to pray vnto God for those that had done her iniury, beseeching him to bestow on each of them a grace wherby they might receaue some consolation of his diuine Maiesty. During the fer∣uour of this prayer, she heard a voice that sayd vnto her: thou hast ne∣uer presented a prayer vnto me more gratefull then this, which hath thorough pearced my bowels. Wherfore I pardon thee all thy sinnes, and giue thee my grace. This holy Princesse knowing the mercy which God had shewed her, considered with her selfe, what course of life she might thenceforward vndertake to become more gratefull to his diuine Maiesty, and to serue him more dilligently. But being in deep conside∣ratiō herevpō, the ineffable searcher of hartes sayd vnto her: hope in God, doe good worckes, and shunne sinne, & thou shalt alwayes haue cōfort.

Of the deuotion of this S. towardes the Frere Minors, and how, doubting of the loue of God towardes her, he miraculously displanted a tree, and re∣planted it where she desired.

THE XI. CHAPTER.

THis blessed lady was both a singuler mother and daughter vnto the Frere Minors, as one replenished with the spiritt of pouer∣••y and contempt of the world, wherof they made profession: & the••fore hauing bin many dayes without the sight of any she was excee∣ding melancholy. Her husband perceauing that she was more sad then of custome, asked her the cause: wherto she answeared, that it was be∣cause she had not in a long time seene any seruant of God, nor of them heard the word of his diuine Maiesty: And therfore was she so heauy and melancholy both interiourly and exteriourly. Which her busband vnderstanding, he presently sent for Frere Minors to comfort her: who being come she presently resumed her former serenity and mildnes of countenance, and a long time discoursed of the estate of her soule with one of them who was her spirituall Father, and among o∣ther

thinges thus spake vnto him: Father, that which most afflicteth my soule, is when I consider my sinnes to deserue that I be litle loued of almighty God, sith I continually striue with my v••most ability to loue him; and yet I much feare that he ••eiecte••h me as vnworthy his presence and his loue. The Religious thervpon assured her that she was farre mo∣re beloued of God, then he could be of her. Wherto the Sainct replyed: If it were so, my God would not pe••mitt me to be separated from him one only moment, but would ordinarily visitt me with some sicknesses or afflictions, which I desi••e, and would exceedingly effect for the loue of his diuine Maiesty. This good Religious by very pregnant reasons demonstrated vnto her, what and how great is the loue of God towar∣des* 1.166 his creature, and how much it exceedeth ours, in that his loue is infinite, eternall, strong, pure, and entier: and ours is slender, temporall, feeble, impure, and imperfect. But this Religious dis∣coursed to litle purpose: for the vertuous lady could not beleeue him, and therfore, shewing him a tree on the other side of a ••iuer wher∣by they were, she sayd: Father I would rather beleeue that the tree which you yonder see could remoue hither, then beleeue my selfe to be more loued of God then I loue him, being as I am att this present sepa∣rated from the sweetnes of his true loue. The sequell was most admi∣rable, for those wordes were no sooner spoaken, but the tree was dis∣planted by the rootes and transplanted on the side of the riuer where they were. This Princesse then remayning as it were in extasie, experiē∣ced in her soule how much the loue of God exceedeth ours, and so she acknowledged her selfe to be vanquished by the loue of God.

Of the great charity of this holy Princesse, and how she spent her time in worckes of mercy.

THE XII. CHAPTER.

THe liuely waters of the worckes of mercy did continually flow out of this fountaine of diuine loue, wherwith the poore of IE∣SVS CHRIST were refreshed, who saith that he will accept the said worckes as done vnto himselfe. This Princesse was extremely spar∣ing and frugall in what was for her owne vse and pa••ticuler necessitie•• but exceeding liberall towardes to poore, whome she could not en∣dure to want any thing necessary vnto them: for which vertue the people called her the true mother of the poore, who in regard of this her piety, would often inuite her to be God mother to their children in baptisme; whervnto she would voluntarily accord, to haue ••ore occasion to assist thē and to procure the education of their child••ē.

She one time gaue one of her gownes to a poore woman, who with this almose thought her selfe rich, and conceaued therof such an exces∣siue ioy, that att the instant she fell as dead to the ground. And this compassionate Princesse hauing prayd for her, she retourned to her sel∣fe. She earned mony by spinning and sowing with her maydes, which she distributed to the poore. She also employed her selfe in that exer∣cise, to giue example of humility vnto her women and maydnes, and to shunne idlenes. He•• husband being in Italy, there happened in her ter∣ritories an extreme famine, for reliefe wherof this pious woman gathe∣red together all her reuenues, then got a note of all the poore of the Cit∣ty, & relieued them therwith. An other time wanting mony for the like supply, she sold her iewels, and with the price therof, ••eleiued the needy. She would often times withdraw thinges necessary, from her selfe, her women and maydes, to supply the necessity of the poore. She caused an hospitall to be builded att the foot of her castell, which was very high, where she placed all the poore sick people, and euery day went downe to visitt them, albeit the discent was very troublesome and difficult, and releiued their necessities, exhorting them to patience and to purge their soules by confession and communion. She serued, atten∣ded, and dressed them withan exemplar humility, supporting with an extreme patience, the loathsomes that issued out of their soares, and sometimes hauing no other linnen att hand to make them cleane, she would putt off her coife & disfurnish her head to dry and wipe off the filthy matter of the said soares, which so strongly sauoured that her Ladies could not endure them.

Of the death of the Duke her husband, and of many afflictions which she endured in her widowhood.

THE XIII. CHAPTER.

OVr Lord had by his grace and by the prayers and petitions of the Duchesse, cōuerted the Lātgraue, so that albeit he were by the af∣faires of his estate and his possessions exceedingly hindered frō the seruice of God, yet did he not omitt to haue good desires and with his vtmost put in practise good worckes. But because he could not persist in spirituall exercises, he permitted his wife to employ her sel∣fe therin for the honour of God and the benefitt of both their sou∣les. And this vertuous woman desiring her husband should employ his forces, in defence of the Catholike faith, she induced him to visit the holy land, and to assist the Christians in recouery ther∣of. He then to this effect hauing with his troupes for so laudable an enterprise aduanced his iorney so far as Italy, rested att Brindes to at∣tend

conuenient time and weather to take shipping: But it pleased God that he ther fell sick of a mortall infirmity, so that he shortly after with an exemplar contrition, yelded his spiritt vnto God. S. Elizabeth being aduertised of his death, receaued her widowhood with almost the like wil as she had don her mariadge, resoluing to apply her selfe entierly to the seruice of her celestiall Spouse. And so almighty God began to visitt her with greater afflictions, as hauing a soule more free, and was a litle more sublime then euer. For as soone as the death of the Lant∣graue was diuulged, she was by his kinred and vassalles expulsed her palace, as if she had bin a prodigall waster of the reuenue of her estate: and was so abandoned, that the night following (as a reiected crea∣ture) not knowing where to repose, she retyred in to a cottage em∣ployed for the shelter of beastes. There she ioyfully gaue thanckes to God for her misfortune, which she reputed as a great fauour and most singuler grace. The next morning, she repayred vnto the monastery of the Frere Minors, and prayed the Religious to sing Te Deum laudamus in thanckes-giuing to God, for that according to her desire he had affor∣ded her the estate of pouerty. After that she ordered her children to be disposed into diuer▪s places, to be instructed and educated according to their quality and degree, hauing no meane to retaine them any lon∣ger with her, many iniuryes and affrontes being imposed on her by the kinred of her deceased husband in his vassals, which she ioyfully & with inuincible patience supported as a fauour sent her by almighty God. An archibishop that was her vnckle caused her no small affliction, in that seeing her yong and reduced to such pouerty, he resolued to bestow her honorably in mariage. But the espouse of IESVS CHRIST, ha∣uing layd a firme resolution rather to dye then to mary againe, obtay∣ned of God by meane of prayer, the victory in so strong a conflict. Whiles she honorably remayned in a castle of her vnckles, the body of her husband was brought from Brindes, which was receaued by the sayd Archibishop with a very solemne troup and procession of the Clergie, and accompayned by the sayd Princesse with many teares, she thus speaking vnto almighty God: I giue thee infinite thanckes, O soueraine Bounty that it hath pleased thee to comfort me with the receipt of the bones of my deceased husband thy seruant. Thou alone knowest my God, how much I loued him, because he loued and feared thee. And neuertheles thou knowest also what consola∣tion I haue receaued of his death, being depriued of his presence, euen for thy loue, in that he went to serue thee for the reco∣uery of the holy land: and albeit I receaued an exceeding con∣tentment to liue with him, yet was it with condicion that we both together might trauell as poore beggers ouer the world:

But sith that may not be, thou knowest my God, that if it were in my power to restore him to life, I would not doe it, nor were it requisi•• for me to employ therin one haire of my head, if I thought it not thy holy will. But I recommend his soule and mine to thy diuine clemen∣cie. The king of Hongary hauing vnderstood the death of the Lant∣graue his sonne in law, and the miserable estate of his daughter, and with what impiety she was persecuted by the subiectes of her husband, he sent one of the principall Earles of his kingdome, to bring her vnto him: who hauing sought her, found her spinning of wooll among very poore women, wheratt he so admired and was so g••ieued, that he be∣gan to breake out into exclamations, regrets and complaintes: and att lenght deliuered his cha dge, aduertising her of the will of her Father. But in vaine did he striue to perswade her to retourne to her contry: for* 1.167 she as a generous Princesse, choie with the Prophett Dauid, rather to liue abiected with the poore in the house and seruice of God, then honoured in royall delightes, and in the palace of terresi••••all Princes.

How S. Elizabeth became religious, and founded a great hospitall for the vse of poore sick people.

THE XIV. CHAPTER.

THis blessed widow had vowed that if she ouer-liued her hus∣band, she would spend the rest of her dayes in perpetuall cha∣stity, obedience and pouerty, which she failed not with much feruour to accomplish; and the••fore she toke the habitt of the Penitents of the third Order of S. Francis, and being clothed in a coat and cloke of grosse gray cloth, all patched with sackloth, she promised obedience to her Confessour called Fa. Courad, a Religious of notable sanctity, which she most exactly obserued, euen in worckes of penance, as fastes, disci∣plines, and other mortifications, in which vertues this holy Religious man did exercise her for the greater benifitt of her soule. And to the end she might entierly deliuer her hart in possession vnto God, without being distracted or hindered by any temporall affection, she besought his diuine maiesty to setle in her hart such a misprise of al temporalities, as might depriue her euen of her loue to her children, and giue her force, to support all the iniuryes of this life. Arising from this prayer, she went and thus spake to her companions: Know ye, that almighty God hearing my prayers hath graunted me, that henceforward I shall neuer esteeme all the magnificences, amities, and other deceiptfull allu∣rements of the world, more then filth, yea neither shall I haue any care

of my children, more then of my neighbours, to the end I apply my loue to nothing but his diuine maiesty. After she had taken the religious ha∣bitt, she with greater feruour addicted her selfe to prayer, as also to worcks of mercy; and hauing receaued 2000. Marckes of mony as part of her dowry, she gaue the greatest part therof to the poore, and with the rest builded an honorable and commodious hospitall, to enter∣taine poore sick people, and there to haue them cherished, attended and medicined: wherein her selfe, as the most humble seruant, serued the poore sick creatures, yea with such charity as she washed their feet, and made their beddes: and then would say to her companions that assisted her: we haue this day receaued a great fauour of God in that we haue washed, couered and serued him, sith it is he whome we serue in his poore people. She relieued and assisted with such great feruour and humility, that in one night she carryed a poore blind and very sick boy, six times to his necessities, albeit he was euery where full of filth and lothsomnes, and then ioyfully washed the linnen that he had fouled. There was in this hospitall a leapresse, whome she often purified, though she were so couered with filth and leprosie, that one could not so much as behold her without horrour. But this Princesse did handle her as if she had bin very cleane, dressed her meat, gaue it her to eat, and applyed her medicins, pulled off her hose, and pared her nailes with such promp∣titude as she procured a strang admiration in all the beholders: She cau∣sed the sick ordinarily to confesse and communicate: and in like case a poore old and sick woman, that had no will to confesse, was by her corrected and made confesse. She washed and shrouded the dead bodyes with her owne handes, and with very great deuotion attended them to buryall. Our Lord by many miracles which he wrought by this bles∣sed lady, made appea••e how gratefull this worck of mercy was vnto his diuine maiesty.

What order S. Elizabeth obserued, and the miracles she wrought in the said Monasterie.

THE XV. CHAPTER.

SAinte Elizabeth in her hospitall ordayned, that no poore person should be admitted without being formerly confessed, because a man in mortall sinne doth not deserue att the handes of God, the bread he eateth. It one time happened that a blind man demaunded en∣tertaynment in the sayd hospitall, but because he would not confesse, he was not admitted: wherfore retourning he murmured, blasphemed and tayled for that he was reiected thence. But being charitably reprehended

and admonished by this vertuous Lady and a Frere Minor, he was con∣uerted and very deuoutly confessed his sinnes, and then was admitted into the hospital, where being, the Religious man sayd to S. Elizabeth: Sith you haue receaued the blind man, and haue giuen him to eat, you must also if you please, restore him his sight. The S. as one full of hu∣mility, answeared: Father that which you require is a worck of impor∣tance, and such as none but God can doe, as he alone that illuminateth the blinde: but sith it hath pleased his infinite bounty so mercifully to graunt him the light of grace, I shalbe glad that he voutchsafe him that of his eyes. And therfore Father, obtaine you of his diuine maiesty the light of one eye, and I wil endeauour to pray for the other. And so both of them with great confidence and feruour falling to their prayers, the sight of one eye was restored to the blind, and a litle after, the other. Wherin God shewed the difference of the meritts of the intercessors, in that the sight restored to the second eye, was very much clearer, purer, and sharper then the other.

The sainct one day entring secretly into the hospitall with two ser∣uants to visit the sick, she found att the dore a paralytique lying on the ground, who was also deafe and dumble. She hauing compassion of this poore creature, asked him with a low voice what he ayled. The sick man that could not yeare her, moued his head and mouth as one dumbe; and making signes with his handes, the seruant of God with feruour of the holy Ghost sayd vnto him: I command thee in the name of our Lord IESVS CHRIST, to tell me where is thy griefe: att which worde the paralytique arose on his feet and sayd: I haue bin for many yeares both dumbe and lame as you see, and this is the griefe I had. This sainct vtterly amazed att such a miracle, speedily retourned whence she came, to auoyd the notice and obseruation of the world.

As she went an other time to visitt the sick, it happened that she saw one so much decayed, as by reason of his extreme weaknes he could not eat. The S. prayed him to tell her what he desired to eat. The sick creature sighing answeared her, that he could willingly eat of some fresh-water fish: the vertuous Princesse, assuring him to procure it for him, left him much comforted, and presently sent a seruant of the hospitall to gett such fish for the sick man. But retourning he aduertised her that the riuer being frozen, there was no meane to haue any. Which this compassionate mother of the poore vnderstanding, hauing confi∣dence in God, and being well instructed by the holy Ghost, tooke a bason in her hand, and went incontinently to a fountaine close by the hospitall, wherinto hauing dipped her bason she drew it out full of water and fish, which with great pleasure she boiled, and gaue to the sick party that was halfe dead, who did eat with such appetite,

that a litle after he arose from his bed sound, and gaue thanckes to al∣mighty God.

Of the contemplation of S. Elizabeth, and how she deliuered her mother out of Purgatory, and conuerted a very sensuall yong man.

THE XVI. CHAPTER.

THis holy Princesse had ordinarily reuelations and visitations of her beloued IESVS CHRIST, by his most feruēt loue wherwith she was wounded. Being in the Church one day in the lent, she so setled and fixed her eyes on the altare, that she made it appeare that she there saw the presence of the diuine maiesty, so remayning many howers receauing celestiall reuelations. Retourning to her selfe, she was cōstrayned by so great weaknes to rest her head on the lappe of one of her seruantes, and so remayning a while, she began to behold the heauen att a window, discouering such a ioy in her countenance, that it enforced her to breake out into a merueillous laughter: and a litle after this laugh∣ter tourned into weeping, then againe openning her eyes she shewed the like signes of ioy as before, and shutting them she began againe to weep, thus continuyng without speech till Compline. And then she began to say. O my God: if thy holy will be to remaine with me, I most humbly beseech thee to beleeue that I affect not nor desire any thing more passio∣natly then to remayne eternally with thy diuine maiesty. Her companiōs hauing prayed her to tell them for the glory of God and the edification of their soules, what she had seene, she sayd: my beloued sisters, I haue seene heauen open, and my Lord IESVS CHR. benignely bowing vnto me, & shewing vnto me his holy gracious countenance. Whiles I beheld him, I was filled with incomprehēsible ioy, but not seeing him I was oppres∣sed with inestimable griefe: therfore did I so bitterly weepe. And ther∣fore God ha••ing compassion of me he againe cōforted and reioyced me with remonstrance of his glorious face replenished with inessable splen∣dour, who asking me if I would remayne with him, I answeared as you haue hea d. Her companions further prayed her to impart vnto them the reuelation she had a litle before being before the altare. She answeared: I may not tell you what I haue seene: yet I tell you I saw a merueillous matter of almighty God, & my hart was filled with his ioyful & gracious visitation. This S. was so visited of God in diuers manners, though she re∣uealed nothing to her cōpanions therof, nor what she knew to be the wil of God, who soueth the secrecy of his friendes. Our Redeemer would manifest the feruent charity of this blessed S. hearing her prayers by di∣uers effects, wherof we will heere record the two examples following.

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It happened one night as she slept that her mother appeared vnto her in vision, on her knees in this sort entreating her: alas my daughter, re∣member the paines I endured in thy birth, and pray for me, for thou must know I suffer extreme torment for hauing liued too negligently, & not done penance for my sinnes. The S. with this complaintive voice awaking, and touched and moued with compassion towardes her mo∣ther, she fell on her knees and made her prayer to God, demaunding mercy of him for her mother. And after a long and seruent prayer she fel a sleep, and an other time saw her mother in vision with a ioyfull coun∣tenance, who sayd: My daughter I am by thy prayers, deliuered of the paines wherwith I was tormented in purgatory, and am now goeing to heauen.

This saynt seeing a yong man very sensuall and full of vanity, had pitty of him, and prayed for him, whome also she persuaded to pray to God for himselfe, wherto he accorded. So whiles they both prayed, the yong man began to cry out: Madame, pray no more for me: pray no more, forbeare if you please. Which the S. hearing, she redoubled the feruour of her prayers, and the yong man began againe to cry low∣der: Madame, pray no more for me, I am all burned: which exteriourly appeared: for all his body did smoake by the extreme sweat wherin he was, which made him tremble, lift vp his armes, and his countenance to faile. They that found him there, touching his flesh, could not endure their handes on it: his cloathes were al wet with the excessiue sweat that bathed him, and therfore he stil encreased his cryes, saying that he bur∣ned. But the prayer of the sainct being ended, this extreme & visible heat left the yong man, who retourning to the true knowledge of himselfe, was then so purged and illuminated with diuine grace, that the entred into the Religious Order of Frere Minors, where he liued & died pious∣ly: and so God shewed the force and vertue of the prayer of his holy ser∣uant, not in these two examples only, but also in many others.

Of the blessed death of S. Elizabeth, and of the great miracles she wrought, and how Pope Gregory the 9. canonized her.

THE XVII. CHAPTER.

THe time of peregrinatiō of this holy widow being expired, our lord appeared vnto her in vision, and very familierly sayd: Mine elect, come, possesse the celestial habitation. In the morning she related this newes to her companions: then by order she receaued with an examplar deuotion all the sacraments of the Church: after that, she prepared what was necessary for her obsequies, and the night following tourning towardes a corner of the bed, they that were neere her heard a

cleare voice most sweetly singing: wherupon one of her familier com∣panions asked her who it was that did sing there, and she mildely ans∣weared that there was a litle bird, which by the pleasing melody of his tune had induced her to sing: then she began to cry, auoyd, auoyd, auoyd wicked spiritt. So that the deuill being come to see if he could find any thing for him in this sainct, vanished att that voice. And she hauing her countenance very ioyfull and her spiritt by prayer eleuated vnto God, de∣maunded if it were not yet midnight, att which houre our Sauiour vout∣safed to be borne in the world, and layd in the cribbe: then saying that the houre was come when God would inuite her soule to the celestiall mariadge, she sodenly mounted vnto heauen. Her body hauing remay∣ned foure dayes vnburyed, continued so beautifull and yelded so sweet a sauour, that it represented rather a glorious then mortall body. There appeared at that instant on the roofe of the church a great nōber of bir∣des of strange kind, which did so sweetly sing, that they filled those that saw and heard them with extreme admiratiō: this was to make knowne the feast which was celebrated in heauen att the entertaynment of this blessed soule: her funerals were filled with great clamours; complaintes and lamentations particulerly of the poore, for the death and absence of her that loued, attended, and dressed them as amiably as if she had bin the carnal mother to them all. There repayred thither a great confluence of people that with much deuotion we••e present att her obsequies each one entitling her a sainct and blessed. He that could gett so nere her body as to haue one of her haires or part of her habitt, esteemed it as a notable treasure. Then would our Lord make knowne the glory of this his faith∣full seruant, by many miracles which by her merittes he wrought, resto∣ring sight to the blind, curing the lame, cleansing the leprous, disposses∣sing the possessed, giuing also sight to one borne blind and her selfe being layd in her graue, deliuered many by her intercession from death. Wherof Pope Gregory the ninth being ad••ertised, & authentically assured of the miracles Wrought att the sepulchre of this holy womā to whome liuing he carryed a perticuler deuotion, after due and ordinarie information in such case procured, and the examen of her life and miracles effected, with the consent of al the Cardinals and Prelates of the Church that could be assembled, the sayd Pope enroled her in the Catalogue of SS. ordayning her feast to be solemnized ouer al the Catholike Church. This blessed S. departed this life the yeare of grace 1231. the 19. day of Nouēber. Certaine yeares after, her reliques being trāslated her body was found in the cosin of lead where it was first layd in sepulture, her flesh being melted into oyle and most precious liquor, that yelded a most delicious and pleasing ••auour: this oyle restored health to infinite sick people, and a very long time distilled from her sacred bones.

The life of the B. Elzearius of the third order of sainct Francis, and S. Delphine his wife.

Of the sanctity, mortification, abstinence, and virginity of S. Elzearius.

THE XVIII. CHAPTER.

ELzearius was Earle of Arian in Prouince, no lesse generous and noble in vertues and sanctity, then eminent & famous in race & generation; for the Ea••les of Arian his predecestors were of the most illustrious of Prouence. This nobleman from thirteen yeares of a∣ge accustomed to fast often, and woare a cord girded on his flesh, knot∣ted with fiue knottes, which he vsed as a restraint and bridle to carnall sensuality, and as a secrett memory of the fiue woundes of our lord IE∣SVS CHRIST. When he was ouer-wearyed with watching and was o∣uercome with necessity of sleep, he neuer putt of his cloathes to take his rest: and by day woare an hair-cloth, therby to feele some affliction in his body both by day and night, considering that without afflictions the fruites of spirituall desires cannot be obtayned. His rigours also serued him to represse the cōcupiscences & stinges of the flesh, and to obtayne the fruites of true wisdome. His age encreasing, he addicted himselfe to a stricter rule of abstinence, chasticing his body by fastes, to subiect it vn∣to the spiritt. He gaue vertuous and pious instructions to his family, that they might liue in the feare of God, and not iniury their neighbour, but might edifie him, and that God might by them be serued and honoured. This sainct after his youth (though he had bin delicately nourrished) was a great friend vnto chastity, and so continued euen to his death, pre∣seruing in his soule and body the inestimable treasure of virginity.

How sainct Elzearius was maryed, and accorded with his wife, to con∣serue their virginity.

THE XIX. CHAPTER.

S. Elzearius was maryed in his youth, vnto a gentlewoman of no∣ble familie called Delphine, who had a like intention with her hus∣band to preserue her virginity. She being past twelue yeares of age, and knowing she should shortly be deliuered and committed to Elzea∣rious her Spouse, began exceedingly to fea••e that notwithstanding the sanctity she knew to be in him, as not sufficiently fi••me and resolute in this grace, he would ouerthrow the holy resolutiō she had to cōserue her integrity. And consulting therof with a Frere Minor that was her ghost∣ly

Father, called Frere Philip Denguerre a man of notable piety, he gaue her full asseurance and satisfaction, with a prophetical spiritt telling her, that she should not only entierly obserue her vow, but that her husbād and she should liue together chastly and so perseuer to the end. And so the nuptiall solemnities being ended, they liued together twenty sea∣uen yeares religiously and piously, vnder the shadow of the name of mariadge, very well vnited in spiritt, but remote from the vnion of the flesh, preseruing in this vessell of earth, the inestimable treasure of most precious chastity, a vertue not so much recommendable as rare, and so much more worthy to be imitated, att least in part, as the contrary vice is damnable and ruinous.

Of the worthy and singuler vertues of S. Elzearius.

THE XX. CHAPTER.

THis holy man duely considering that the principall vertue which the seruant of God can haue, is the misprise of himselfe, and consequently humility, and not worldly nobility: his spi∣ritt could neuer be raysed to vaine glory by the great substance, honours and puissance which the eminency of his house did yeld him. His wor∣des were gracious and pleasing conformable to the spiritt that deliuered them: and the better to attaine to the perfect contempt of himselfe, he would often, for the loue of IESVS CHRIST, wash the soares and vlceres of leapers with his one handes, and serue them with gteat fer∣uour of deuotion, and with such charity, as if with his owne eyes he had seene and serued IESVS CHRIST himselfe. He behaued himselfe towardes his subiectes and vassals, ouer whome he had entier iurisdi∣ction, as a iust lord, iudgeing their causes with a seuere clemencie, as one that could not be drawne from the right course of iustice by feare, ha∣tred, fauour or corruption. This holy man proceeded in all actions by the vertue of discretion, wherwith he so tēpered his worckes of mercy, that therin he with exceeding humility auoyded worldly glory and fauour: and as a valiant and perfect warryer, he neuer desisted from his first intē∣tion: and as iust, he withall his industry shunned the occasions of offen∣ding God. This seruant was so charitable and liberall to the poore, that neuer any demaunded of him an almose for the loue of God, but he gaue him a reward together with good wordes. All his care was to feed the hungry, to lodge pilgrimes, and haue care of poore sick and for∣lorne creatures, as one that acknowledged the poore CHR. IES. in his poore creatures, & in sicknesses, the painfull afflictions w••ich he endured for vs miserable sinners. And as he was replenished with the loue of his

neighbours, no lesse was he, but much more replenished with the loue of IESVS CHRIST. And knowing that the edifice of vertues hath its end in the perfection of holy prayer, in regard that it is a conuersation and familiarity with God, he applyed himselfe with all his endeauour to prayer and contemplation: he also sayd the canonicall houres with such deuotion and attention, as if he had bin in the visible presence of IESVS CHRIST.

How S. Elzearius had the true vertue of patience: of his death and ca∣nonization, and the death of his wife.

THE XXI. CHAPTER.

THis inuincible Champion, was so armed with the precious ar∣mours of patience by the exercise of vertue, that, albeit he sup∣ported many thinges very difficult to endure, yet none could euer disquiett him: so that he was neuer perceaued to be in choler, nor the least iott remote from his ordinary mildnes. For he very patiently and humblie, supported and endured the iniu••yes and affiontes directly or indirectly offered vnto him, and was neuer heard to proceed out of his mouth any word but of praise and thanckesgiuing vnto God: he with such sweetnes and clemencie pardonned his ennemies whatsoeuer offen∣ce they commited against him, that he did not only make appeare that he was satissied and appeased, but proceeded in their behalfe as if there had neuer bin cause of discontentment.

Being att Paris, and hauing fore-knowledge of the houre of his death, he with great abondance of teares and exceeding deuotion made his cō∣fession, then with much reuerence and in very exemplar manner recea∣ued the sacramentes of the church. And albeit his life and the Countes∣se his wiues were stored withall kind of vertues, yet in his last dayes speaking of her, being vrged by the holy Ghost he vttered to those pre∣sent these wordes: The infidell man is sanctified by the faithfull wo∣man, whome I leaue a virgin in this mortall life, as I receaued her a vir∣gin and vnspotted.

This holy Confessour of IESVS CHRIST, changed this life for a better the yeare of grace 1327. Father Francis of Maronis, a famous prea∣cher and Doctour was present att his death. The very daye of his de∣parture he appeared in all glory vnto his wife, (who was them in her Countie in Prouence) to whome he vttered these wordes of the Psal∣mist: The snare is broaken, and we are deliuered, and so without any o∣ther word he vanished. The Contesse the same day recounted to all her company the death of her husband, it being the 27. day of September.

He was buryed in the church of the Cordeliers att Paris clothed in the habitt of the third Order, and the same yeare his body was translated in∣to Prouence to the Couent of Apte, in which his sanctity was by many miracles diuulged; for which he was by the Apostolike sea canonized. His feast is celebrated the 27. of September:

The Countesse Delphine his wife, liued many yeares after him per∣seuering in piety: being dead she was buryed by her husband, hauing the the habitt of the Frere Minors, as a disciple of the holy Father S. Francis, and of the third Order.

Att the death of this Countesse and till her body was enterred, a most sweet harmony was heard in the aire, as they haue testified and assured who were neere her body. It is piously beleeued that they were Angels singing as true friendes of virginall purity. Our Lord wrought many miracles as well in the life time, as att the death of this holy woman, and in such quantity, as there is no doubt but that our lord had canonized her in heauen.

The life of the blessed Yues, of the 3. Order S. Francis.

Of the holy exercises and mortification of the flesh of S. Yues.

THE XXII. CHAPTER.

YVes florished in that time in the Duchy of Bretanie within the diocese of T••iguier. He was a man of eminent sanctity, and led a merueillous austere life, for which cause almighiy God made him famous by many miracles. This holy man was the sonne of a very rich & vertuous man, by whose good example he was from his tender infancie a patterne of commendable conuersation. His Father sent him to study humanity att Paris, thence to Orleans to study the Canon and Ciuill law, but much more did he profitt in diuine wisdome: for there mani∣festing his doctrine he layd open to many the true knowledge and assu∣red way of iustice. And being to retourne to his Father, the Bishop of Tri∣quet hauing heard the fame of his excellent vertues and sanctity, made him his Officiall or commissary, with very ample aucthority. And albeit the holy man withall his power withstood the acceptance of this cha d∣ge: yet was he att lenght constrained therevnto. He with such prudence* 1.168 and without acception of persons administred iustice, that the ballance was alwayes equall; which he performed with such sincerity, that he would neuer receaue any ••ecompence for it in this life.

A litle after by diuine prouidence he became Priest, in which ministe∣ry he offered his body a liuely sacrifice vnto almighty God. His habit was

then, according to his quality, common, decent and modest. But vn∣der he woare a very sharp hayr-cloth, Whe••with he afflicted his body, & did weaken it by frequēt and austere fastes & by cōtinual watchinges.

When he was admitted into the confraternity of the Penitents of the third O••der of S. Francis, he reiected all his fine apparell (though most modest and plaine) which he ware according to his quality, cloathing himselfe with very grosse and course gray cloth, and wearing rude and homely shooes as poore Religious ordinarily vse. He w••are vpon his hair-cloth (that it might not be seene) a shirt made of towe, raw or vn∣dressed. He slept very litle, and then only when nature was wearyed with prayer, study or spirituall exercise, or burdened with naturall ne∣cessity of sleep: his repose was short, and he alwayes tooke it cloathed. His bed was the bare ground, a hurdle, or some g••osse stickes wreathed together, his pillow the bible (an instrument of litle sleepe and of much dilligence) he being mindfull and taking comfort of these wordes of our* 1.169 Redeemer IESVS CHRIST. They that are clothed in soft garments, are in kings houses.

Of the abstinence, charity, prayer, and the manner of saying the di∣uine office, of S. Yues.

THE XXIII. CHAPTER.

THis holy man did neuer feed on delicate meates, but such as were very grosse: which he did to reserue of his reuenue wher∣with to reliue many poore people. On fasting dayes comman∣ded by the Church he vsed only bread and water, & ordinarily did with great abstinence fast the wednesday and saterday. He had customarily strangers and pilgrimes in his house: he was very dilligent in the practise of the worckes of mercy: he entertayned poore people, and particuler∣ly the sick and lame, with exceeding pitty and compassion and conuer∣sed with them so mildly and familiarly as if they had bin his brethren, he serued them and made their beddes, washed their feet, and did them all other seruices that they could need. Being no lesse carefull to admini∣ster vnto them the spirituall food of the word of God, then the corpo∣rall, he made them notable exhortations, wherin he multiplyed the ta∣lent of the Euangelicall doctrine to those that were vnder his chardge.* 1.170 He was very prompt in according dissentions and procuring of peace with all persons. He had the grace to conuert sinners to pennance. He was so addicted to prayer and contemplation, that he would sometimes neglect to take his ordinary repast and dyett. And one time he continued fiue whole dayes in prayer in his chamber, without asking or being of∣fered

him any thing to eat. And yet when he came forth his countenā∣ce was so pleasing, ioyful, and vermilliō as if he had bin pampered with most exquisite meates.

As he celebrated masse with great feruour, so did he therin receaue of God notable feelinges and graces, as one day did appeare: for as he eleua∣ted the most sacred sacrament, there discended from heauen an admirable splendour and brightnes, which enuironned the sacred host together with the chalice. He red the canonicall houres with admirable attention & deuotion, and did alwayes rise att midnight to say his Matins. He di∣uided the office into all the houres of the dayes, in imitation of the Pro∣phett* 1.171 Dauid, who praysed God seauen times in the day.

Of the blessed death of S. Yues.

THE XXIV. CHAPTER.

THis holy Religious being complete in the perfectiō of all vertues, & exceeding deuout vnto IESVS CHRIST, very austere towar∣des himselfe, & extreme curteous and charitable towards others, as he was by diuine grace, of a singuler life and admirable in the worckes of charity, so was he honoured of God in this life by merueillous actions & miracles. For he expelled the euill spirittes out of humane bodyes, he cured all kind of diseases: Wherin was accomplished the prophesie of his mother, who confidently affirmed that, he being a child, it was reuealed vnto her that he should proue a sainct.

The day of his death was reuealed vnto him three weekes before he dyed. And thervpon he sayd to his people, that he was shortly by the diuine will to depart out of this life. And so the three weekes being ex∣pired being fortified with the sacraments of the Church, making a end answearable to the worth of his life, he yelded his soule vnto God the yeare, 1303. the 19. of May, & 50. of his age. His feast is celebrated the same month & day, and in some places the 27. day of October, by reason of his translation.

Of some other holy persons of the third Order of S. Francis.

THE XXV. CHAPTER.

THere haue bin many other SS. of this cōfraternity of the third Order of Penitents of S. Francis, the history & particuler life of whome, would be too tedious to be inserted. And therfore we will rest cōtent with the only rehearsall of the names of such as by many

authors are recorded. Among the SS. of this Order is reckoned S. Lewis king of France, and queene Blanch his mother who was daughter to the king of Castille. The blessed Luchesius of Poggibongy whose reliques are in Toscane, in a monastery of Frere Minors, scituat on the mount im∣periall, where they are exceedingly reuerēced. S. Bonne-femme, the wife of the sayd Signiour Luchesius. S. Lucius, who was the first that sainct Francis receaued into the third Order of Penitents. Nicoluccius Sienos, and Iames de la Lande Priest, by whome our Lord wrought many mi∣racles; S. Peter Romanus, who was martyred by the Soldan: Bonacius de Voltera: Peter de Colle: Alexander of Perusia: Leo Archbishop of Mi∣lan: Walter Bishop of Tremise: and Richard Bishop of Alexandria, do∣ctour of diuinity: Charles Dendono of Manfelt••e: Iohn of Rauerie: Tor∣cello of Puppio, Bartholomew of S. Giminian: Peter Petinarius: and of the blessed Thomas Vntius of Tullinium, who by miracles & prophesie was very famous: All the aforesayd haue bin famous in sanctity of life, and in great reputation of vertues and miracles.

The names of many holy women of this Order.

S. Rosa of Viterbium: sainte Margarit of Cortone: sainte Aemiliana of Florence: sainte Clare of Mont-faucon, in whose hart after her death was found a crucifix, with all the mysteries of the passion: and many o∣ther Ladyes, among whō is placed an Empresse: which women were very venerable and worthy of perpetuall memory. Which, if they haue not obtayned heere below among earthly people, they enioy it with far greater glory among the Angels & SS. in the celestiall kingdome; by which fruit it appeareth that this holy confraternity of Penitents, in∣stituted by the holy Father S. Francis, was assisted by the holy Ghost, to the end that Christians of free estate, maryed persons, and widoes that cannot support the burden of Religion, may in their houses produce fruites worthy of penance, to the saluation of their soules and for the loue of IESVS CHRIST.

The end of the ninth booke.

THE TENTH BOOKE OF THE CHRONICLES OF THE FRIER MINORS OF THE SFRAPHICALL FATHER S. FRANCIS.

WHERIN ARE RECORDED MANY notable thinges happened in the first beginning of the said Order.

An aduertisment of the first Translatour vnto the Reader.

DEuout reader, you must not meruayle that in this booke we haue not followed the order of the author: for we haue thus done for a better disposition of this worck, and for your greater satisfaction, placing the chapters that concerne the life of the holy Father S. Fran∣cis in their place, which I suppose the author omitted, because wanting knowledge of them att first, he would not afterward take the paine to change the methode which he had with so much labour begun, though we, for the glory of God only and your contentment, haue willingly vnder∣taken the same. Know then, that,

The first and second chapter are placed after the last chap. of the second booke. The 3. chap. after the 27. of the second booke. The 4. chap. after the 30. of the second booke. The 5. chap. after the last of the booke. And the 6. chap. after the 30. of the first booke.

Of what arriued to two Religious of S. Francis, with a Tyrant whome they conuerted to pen••tence.

THE VII. CHAPTER.

WHen first S. Francis with the Benediction of God and his own sent his first disci••les to preach penāce ouer the world, to the end they might communicate vnto men the fruites of their good life, and by their example and the edification of their pious worckes, renew the church of God, being in forraine con∣tryes among barbarous natiōs, they that saw thē, with admiration sayd, what ••a••ity is this? we haue neuer seene men thus attyred, bare-footed, liuing so austerely, and so different from all other Religious, that they rather seeme wild men, then other. Neuertheles when they entred into any particuler place or house, they would say: God giue you peace: and would admonish the inhabitants to feare and loue God, as the Creatout of heauen and earth, and exhort them to labour alwayes in the ob∣seruation of his holy commandements: to doe penance, and to amend their liues. And albeit few were found to whome these exhortations were gratefull, yet they mett with curious persons that made so many demandes, as they were much troubled to giue them answeare: As whēce they were, whence they came? Of what Order they were? how and wherof they liued? who was their cheefe? And in fine, by what auctho∣rity they preached? Whereto with patience and humility thy answeared that they were Religious of penance, of our Ladyes of Angels att Assi∣sium: that their p••incipall head and directour was Brother Francis: and that by ordinance and commandement of the Pope they preached pe∣nance. Others seeing them so disguised, and hearing them speake with such simplicity, reputed them fooles, cousening or deluding companiōs, and would not admitt them into their houses, for feare thy would rob∣be them: whence it often arriued that none hauing compassion to har∣bour them, they slept in the church porches or vnder pent-houses: & so perseuering, by their example of pouerty and humility, they att length moued the most obdurat harts to compassion and deuotion, & left many places edified in the feare of God. And the••fore the reputation of their vertues encreasing, they daily produced singuler fruites of good exam∣ple, among which this is one which we now intend to relate.

It happened one time that two new Religious, but true children of the holy Father saint Francis, trauelling through a contry which they neither knew, nor they knowne to any, they came to a castell that was a retuge to certaine theeues, of whome was captaine a noble man

of great family, but of most vicious life: whither being come, weary, feeble, and halfe starued with hungar and cold, not able to passe far∣ther, they there stayed, without dreaming what danger might there befall them, and sent to pray this tyrant, to entertayne, lodge, and refresh them that night, for the loue of our Lord IESVS CHRIST. This noble man by diuine inspiration, willingly receaued them into his house, and commanded incontinently a good fire to be made them, then caused them to cat with his people. At which time, one of the Religious that was a Priest, and had a speciall grace in preaching well, perceauing that att this table there was no speech but of robbing, kil∣ling and pilling, each one vaunting of his villanies, and glorying in his murders and theftes committed, the good seruant of God resolued, after supper to make them an exhortation in the behalfe of our Sa∣uiour IESVS CHRIST, with the greatest feruour he could procure. And so, grace being sayd, vnable any longer to retaine his zealous spi∣ritt, he addressed himselfe to the tyrant and sayd: Hauing receaued of you such a charity for the loue of God, we should proue too ingrate∣full if we did not beseech the diuine maiesty to reward you for vs, and did not endeauour to requite you by some documents conforma∣ble to our pouerty, that may benifitt your soules and your peoples, whome I beseech you heere to assemble together, we desiring to giue to you all, a spirituall refection for the corporal which you haue giuen vs. This noble man hauing conuocated all his people, and they hauing setled themselues to heare the sermon, the Religious began with ex∣ceeding feruour to discourse of the glory of Paradise, in these termed: My beloued Brethren in CHRIST IESVS, if the eternall felicities, for which God hath created vs, were knowne vnto vs, and that we did often well consider them, what paine would we not vndertake to serue him, and neuer to offend him, for feare to loose that ioy and glory without end, for so base a trifle as the world? that sweet society of the Angels? that life and security of the blessed? that glorious satiety of the elect? that supreme light without night and darcknes? that perpe∣tuall peace and amity without any feare or perturbance? and all the happines that we can desire, free and secure from all disaster, with that diuine fountaine of the presence and glorious commu∣nication of the eternall God? And sith that man (so blinded and mise∣rable) for so base and loathsome a thing, so short and of so sclen∣der value as is sinne, will loose such innumerable and infinite felici∣ties: he shall deseruedly goe into hell, there to endure eternall hun∣gar, thirst, cold, all kind of torment, and perpetuall affliction in the company of cruell deuils, serpents and dragons, where is a continuall death without end, and without hope of life,

with palpable darcknes. And finally greater miseries then we can ima∣gine, considering that there is nothing but howlinges, lamentations, despaires and eternall torments, and all euill voyd of all good, wherin∣to my brethren you haue merited to be throwne and imprisoned, for the sinnes which you haue perpetrated ••o precipitiously without any ap∣prehension of the diuine iustice, att least according to the inference of your discourses, which haue testified vnto me your vicious and detesta∣ble life, you therby giuing demonstration that you neither feare God, nor esteeme of his commandements, nor regard the doeing of any good wo••ck. Therfore my beloued brethren, doe I admonish you in the be∣halfe of our Lord IESVS CHRIST, who for you was fastened on the hard wood of the crosse, and pardonned the theefe, to giue vs confidē∣ce of his mercy: and doe counsaile you by the ••euerence of the omnipo∣tencie of the Creatour of althinges, not to make ship wrack and exchaung of the celestiall and eternall richesse, for the briefe pleasure of sinnes, which as you experience, vanish as a shadow. Retourne then with great promptitude vnto God, to the end he thrust you not into hell, denying you time and space to doe penance: so many yeares hauing fleeted away wherin he hath so patiently expected you, though you haue giuen no signe of regarding it. This Religious vttered these thinges and much mo∣re with such a zeale, that they pearced the hart of the Tyrant, who being touched by the holy Ghost, and already stricken with contrition, fell to the ground together with all his people, bittetly lamenting their sinnes. They shewed signes of penitence, and after many teares the tyrant with great instancie required the Religious to sett them in the way to saue their soules, sith God had sent him hither for their saluation. And the Religious aduised them to make a generall confession of all their sin••es: Which being with notable deuotion and contrition performed, he sayd: It is now necessary, that for penance for your sinnes which are enor∣mous and in nomber infinite, you goe in pilgrimage to visi•• the holy pla∣ces, and that you mortifie your flesh by fastes, watchings and prayers, giuing many almoses and performing other worckes of piety. But you must begin with satissaction, restoring what you ini••stly de••aine. Wher∣to he answeared: Father, I am content to satisfie whatsoeuer I am boūd vnto. But because I was neuer out of this cont••y, nor can write, not read, no not the Pater noster, nor can fast, I beseech you for the loue of God to giue me some other penance that I may be able to performe. The Religi∣ous replyed: I will for the loue of God doe penance and pray vnto IE∣SVS CHRIST for you, that your soule be not lost. I will not for the present giue you other penance then for mortification, your selfe to bring vs hither a litle straw wheron to repose our selues. The tyrant becom∣ming a lambe presently brought straw for the Religious to rest on, and

prepared their place himselfe: Then considering with himselfe the dis∣course that the Religious had made him, and how speedily he had con∣uerted him to penitence, he reputed him a sainct, and resolued to watch him all that night to see what he would doe. Now the Religious att his houre layd himselfe to repose, and when he thought they all slept, he arose & went out of the house, to doe penance for the penitent as he had promised him. Lifting then his handes to heauen, he with many teares demāded pardon of almighty God for the sinner, & praying with excee∣ding feruour, his body was eleuated frō the earth the hight of a tour, & in that manner, bitterly bewayled the soule of that noble man, begging pardon of IESVS CHRIST for his offences in such sort and with a cha∣rity so passionate, that he merited to be heard, as appeareth by what ensueth: for the penitent hauing seene and heard all this, not without exceeding terrour, contrition and abundance of teares, accompanyed with consolation, perceauing with what feruour the seruant of God offered his prayers to the diuine Maiesty for the saluation of his soule: very early in the morning he sell att the feet of the Religious, praying him with great compunction to setle him in the direct way of saluation, he being ready to execute whatsoeuer he should command him. The Re∣ligious hauing consailed him to sell all he had, he did his vtmost to ma∣ke restitution where he was obliged, and according to Euangelicall coū∣saile gaue the rest to the poore: then offered him••elfe to God becōming a Frere Minor, where he perseuered in vertues and piously ended his life: all his people were also conuerted and did penance. So the holy simpli∣city of this Religious produced a merueillous fruit, not preaching of high and subtill matters, nor with elegant wordes, but only of the pai∣nes of hell and glory of Paradise; as he had bin instructed by the holy Father sainct Francis.

The 8. and 9. chapters are put after the 72. chap. of the first booke, the 10. chap. after the 5. of the second booke, and the eleuenth chap. after the 74. of the second booke.

Notable humility of a Preacher of S. Francis his Order.

THE XII. CHAPTER.

AN English Frere Minor and Doctour of diuinity, preaching in the Monastery of S. Damian, where S. Clare was Abbesse in the presece of holy Br. Giles he as a great freind of humility would make proofe therof in this Preacher, and so in the middest of his ser∣mon, he willed him to be silent because himselfe would preach, and the

diuine incontinently held his peace, and Brother Giles with exceeding feruour of spiritt and to the great amazement and edification of the hea∣rers vttered matters of great sublimity and eminency touching almigh∣ty God: then tourning towardes the Diuine, he willed him to proceed in his sermon: which S. Clare perceauing, she was exceeding ioyfull & sayd: This day is accomplished one of the defines of S. Francis, who would often say: I desire that my Religious be so humble, as that a Doctour in diuinity goeing into the pulpitt, if a simple lay Brother ma∣ke a motion to preach, the Doctour shall gi••e him place. I tell you truely my Brethren; this Preacher hath more edifyed me, then if he had raysed one from death.

The 13. chapter is after the 54. of the first booke, the 14. chap. is after the last of the second booke.

Of a very terrible accident vnto a Nouice, cloathed by S. Antony of Padua.

THE XV. CHAPTER.

THere was a worldly man whose profession was to follow the warres, in which practise he did much mischiefe: this mā induced by the deuil came to the blessed Father S. Antony of Padua, then Guardian of the Monastery of Limoges, and besought him to giue him the habit of the Frere Minors, affirming a desire to serue God therin. The Sainct as zealous of the saluation of soules, after diuers and seuerall con∣ferences with him, and alwayes finding him firme in his pretended ho∣ly purpose, heard his confession: then hauing piously admonished him to doe penance for his sinnes he gaue him the habitt, and had a parti∣culer care of his deportements: but this lewd wretch hauing promised the deuill to serue him with fidelity in whatsoeuer vocation he should take vpon him, and neuer to discouer his intention to any person, did very strongly obserue this conuention; and in his generall confession, ••sing his vtmost dissimulation did conceale this secrett of the deuils from sainct Antony, and indeed did alwayes in his hart excogitate mat∣ters directly opposite to his saluation, as his master the deuill had taught him. So that it is easy to iudge that God had not drawne him to Religion: but rather some discontentment, in that his worldly af∣faires succeeded not as he wished, and hearing sainct Antony preach, he became Religious, yet omitted not to hope and expect some benefitt from the deuill. Sainct Antony as a faithfull seruant of God, with ex∣ceeding feruour made him many remonstrances, to enduce him to re∣nounce the world with all his hart, to resist chastice his flesh, to shunne the deuill, and to withstand all his temptations; and to this ef∣fect gaue him meanes to performe a sharp and rigourous penāce for his

enormous sinnes. But this Nouice in all such vertuous and pious actions did dissemble, as hauing no affectiō thervnto. This wretched Nouice thē goeing one day out of his cell, which was on a litle hill separated from the others, saw a very faire horse well harnised, with a complet a mour vpon him and a cloke bagge on him behinde: which att first sight and apprehension amazed him; but after hauing without feare beheld the horse, he had a desire to see what was in the cloke bagge, and to that end layd hold on the horse by the raines and drew him a side, where hauing searched the sayd cloake bagge, he found stoare of mony and a saire sute of apparell, so that hauing found a horse, apparell, armour and mony, he reputed himselfe most happily fournished withall that he desired: whervpon shaking off his Frere Minors habitt, & putting on his world∣ly attyre, and armour of a soldier, he mounted on horseback, and so secretly rode away that none perceaued him. The same day he made such speed that he arriued att Bourges in Berry, where alighting late att an Inne, the houre of soupper being come, he sett himselfe att ta∣ble, and was attended by the daughter of the Host, who so well plea∣sed his fancy that he demanded her of her Father in Mariage, and to in∣duce his consent shewed him the mony he had in his cloackbag. The Host att the sight of so much mony was tempted with auarice, graun∣ted his daughter to be his wife, and left them to complement together. The deuill then presently leauing the figure of a horse and hauing putt on the shape of a man, came about midnight and knocked att the dore of that Inne, where being entred, drew the master of the house a side to spea∣ke with him, seining himselfe iealous of his honour, and sayd: Syr, is it not true that you haue consented to mary your daughter to a stranger, it is sayd the host, the deuill replyed: know then that he whome you haue accepted for your sonne in law is a Religious man, who as alewd fellow hath deluded you and rauished your daughter. Therfore, sith there is no other remedy, follow my counsaile: goe whiles it is night he sleeping in his bed, but so warily that he may not heare you, and you shall find his head bare, shauen with a croune in manner of a Reli∣gious: so that it prouing infallible what I tell you, cutt his throat, and take his mony withall that he hath, wherwith you shall much better ma∣ry your daughter. Besides, there is no cause of feare, for this fellow is not knowne in these quarters nor in any part of France: This discourse putt the ••ost into an extreme anguish; but being at length ouercome by the passion of choller, and encouraged by the deuill, he resolued to murder his new sonne in law, if he found it true which his pretēded friēd had told him, whom he prayed to stay till he had effected his counsaile, to assist him to bury the body, promising him a share of the mony wherto the deuil accorded so this Host wēt so dextrously into the chāber of the

nouice, that he found him profoundly sleeping, and halfe naked, and perceauing the religious croune conformable to what was told him, he would expect no farther proofe, but esteeming himselfe dishonoured and deceaued, drew out his dagger and cutt his throat: which done, re∣tourning to the place where he left his pretended friend that had thus counsailed him, he could not find him in all the house, then goeing to seaze on the cloak bagge, the armour, and apparell of the dead man, he could find nothing, nor the horse in the stable: and therfore presently suspected it to be a diabolicall illusion, and with the most secresie he could, buryed the body, then went and made his consession to S. An∣tony who then preached in the same towne of Bourges, who a litle af∣ter publikely diuulged the same, to make appeare how dangerous it is to run out of the true way of the feare of God, who permitteth them that wilbe faithfull to the deuill and perseuer in their sinnes to the end (thincking to deceaue his diuine Maiesty) to end their dayes most miserably.

The 16. chap. is after the last of the first booke, the 17. and 18. are after last chap. of the second booke.

Of the humility and deuotion of Brother Iames.

THE XIX. CHAPTER.

BRother Iames a gentleman and much honoured in the world, becomming a Frere Minor, was so deuout and spirituall, that in his prayer he was often rapt in extasie, wherin he was very fre∣quently visited of God. He perceauing what graces our Lord had en∣dued him with all in prayer, entreated his Guardian, the better to exer∣cise himselfe in this grace, that he would please to dispense with him for affaires of the kitchen and other offices, wherin, being a lay Brother, he was in that Couent employed, which was graunted him, to the end he might with more repose and liberty apply himselfe to contempla∣tion. Br. Iames being thus freed from the kitchen, and other offices of the house, lost all the graces which almighty God had giuen him in prayer. Which hauing experienced, he with abondance of teares besought his Guardian to retourne him to his former employments: wherin our lord againe restored him his grace. He thenceforward so profited in prayer ioyned with humility, that on Christmas day (to communicate timely and to continue all the morning in the Church to heare masse and the diuine seruice) he prepared the dinner for the Religious in the night, and left it ouer the fire. Now the Guardian seeing him continue so long

time in prayer & seruing att masse, went admiring to the kitchen to see if he had made any preparation for dinner. But he found the pots ouer∣tourned and broaken and saw that the cattes had eaten the meat: then presently goeing to Brother Iames, he willed him to hasten into the kitchen. Which he did, and finding the pots broken, the pottage spilt, the meat deuoured, and euery thing ouerthrowne, he was exceedingly grieued. Neuertheles falling on both his knees, he with abondance of reares besought the omnipotent bounty, to assist in this his affliction. The sequell was admirable: for his prayer being ended, the pots were reioyned and filled againe with pottage and meat like vnto that which he had prepared, as if it neuer had bin att all touched. Wherein almighty God would make appeare to this Religious, how much humility and prayer ioyned together are gratefull vnto him.

The 20. chap. is after the last of the second booke.

Of a Guardian that had litle charity, and how almighty God did chastice him.

THE XXI. CHAPTER.

THer was a pious lay Religious that endured extreme torments in his feet by meanes of the gout that exceedingly afflicted him: but in the winter time more then else, and yet did he not omitt to labour in the garden in the coldest season of the yeare. Not∣withstanding his indiscreet Guardiāseeing him att night by the fire to annoynt his feet with an oyntment (though the rigorous cold was cause sufficient without any other infirmity, to warme himselfe) he cō∣manded him from the fire, and not to burne so much wood. Wherto the poore Religious answeared, that he had no other meane to ease the extreme torments he endured procured him by the gout, then to warme his feet and to annoynt them with that oyntment, which was giuen him for very remedious therunto, & besought him for the loue of God and S. Francis not to take it ill. But the Guardian would not heare him: so that the Religious retyred doubly afflicted vnto his cell, beseeching God to assist and ayd him with his grace. But the omnipotent did not long deferre to doe vengeance: For he sent the Guardiam the same torments which the poore Religious endured, wherin finding no other remedy then to warme him by a great fire, he began to acknowledge his litle charity and confessed his fault, saying: My God haue pitty on me if thou please, and assist me with thy mercy, for I acknowledge my desert of this torment, sith I haue

bin cruell towardes my simple Brother, depriuing him of his assured remedy in his necessity. And sending for him, he sayd: Brother, warme your selfe both day and night according to the need you haue. For I am assured the fire is a great helpe and ease vnto your torments. This Guardian hauing done penance was in few dayes after cured by mea∣nes of this charity.

The 22. and 23. chap. are after the last of the second booke.

Of the subt••l ty which two seuerall times the deuill vsed to reduce the Frere Minors from the strictnes of their pouerty.

THE XXIV. CHAPTER.

THe Frere Minors of those primitiue dayes liued att Mont Al∣ue••ne in the same spirituall tranquillity and pouerty as S. Fran∣cis had instituted and instructed them. The deuil vnable to sup∣port such a vertue of prayer, abstinence and austerity of life, nor able to disquiett the Religious, by desires of substance and temporal affaires, inuented a new subtility to induce them to remitt and lessen the auste∣rity and perfection of the spirituall life wherin they perseuered, which was thus: There was in those partes a very rich gentleman, that had no deuotion to the Frere Minors, nor euer gaue them any almose. The deuil taking on him humane shape became his seruant and so diligently serued him, that he shortly committed vnto him the gouernment of his house and the absolute disposition and management of his affaires, following his counsaile in all his businesse. Now as they one day discoursed toge∣ther, the deuil began to prayse the Frere Minors of Mont Aluerne, saying that they were SS▪ and that whosoeuer were charitable in almose towar∣des them did much merit with almighty God. Then did he alleadge vnto him so many pregnant reasons, that he wrought the gentleman to be so deuout and affected to those Religious, as that he almost euery day sent them for almose, bread, flesh, fish, fruit, and all this in such abōdance, that the Religious who formerly liued austerely began to liue bountifully & royally with this almose procured them by the deuill. Which being per∣ceaued by certaine good ancient Religious, who acknowledged the spi∣ritual detriment that arriued vnto them, one of them began to consider on some meanes to remedy the same, & therfore he recōmended himselfe to God and besought him, not to permit his seruants to fa•••• into such re∣laxation in their manner of life. And so being touched with the spirit of God he wēt with his cōpanion to the house of this gentlemā then bene∣factour, with whome hauing discoursed of diuers matters touching al∣mighty God, he demaunded of him who had induced him to such deuo∣tion

towardes them as to bestow on them such liberall almose, conside∣ring that a litle before he was nothing charitable towardes them att all. Whereto the gentleman answeared that among infinite seruices which one of his seruants had don & still continued, he reputed this the princi∣pall, that he had wrought him to be affected vnto them for the benefit of his soule. And had such a special care to put him in minde to send them some bountifull almose, that there was neuer day wherin he failed to procure the performāce therof. This Father admiring the exceeding cha∣rity of this seruant, prayed the gentleman that he might see him: whome causing diuers times to be called, there was no meanes to make him ap∣peare before this holy Religious. But being att lēgth thereunto enforced, as soone as this good Religious saw him he knew who he was. And he seeing himselfe discouered, vanished, and was neuer after seene in that place. The Religious then hauing discouered the subtility of the deuill, and procured the gentlemans promise to send no more almose to the monastery, he reformed it, and restored it to their former abstinence and rigour of spiritual life.

The deuill inuented an other delusion in Portugall in the Couent of Alenquer, to disturbe & disquiett the Religious of that place. For hauing assumed the humane shape of an excellent Phisicion, Surgion, or Apothi∣cary, he went to the Couēt to demaūd the habit of a Frere Minor, which he did with great instance and feyned deuotion, pretending to serue God therin. Hauing receiued the habitt, and being Nouice, he dressed, assisted and attended the sick Religious with so extraordinary a charity & prōp∣titude, and therin was so diligent, and also in assisting att diuine seruice and prayer, where he appeared so deuout and in althings fained himselfe so hūble, that the Religious were exceedingly pleased in him, in whome thy perceaued nothing deseruing admonition, but that he alwayes made some excuse or cuasion to shunne the sacred communion with the other Nouices, lay Brothers and other Religious that were not Priestes, so that her neuer communicated all the time of his being there. This fained Re∣ligious began of himselfe to publish vnto seculer parsons his qualities and sciences. So that there was alwayes some one att the Couent dore that demauded certaine water, receites or medicines for di∣uers infirmities, he hauing already the fame of an excellent Phi∣sician. Wherwith the Religious were so disturbed that the Guar∣dian who was one of the disciples of Saint Francis, vppon this in∣quietude gaue himselfe to prayer, to know the will of God in this behalfe: where it was reuealed vnto him, that the Phisician was a deuill, and had putt himselfe among them to disturbe them; wherupon he tooke the habitt f••ō that nouice and consequently expelled the deuil. So that the Couent retourned to its former repose and pouerty,

which had already began to grow to ruine by the great quantity of al∣mose brought thither by meanes of the Phisicion, to whome infinite people from all partes did resort.

How our Sauiour Iesus Christ, by the merittes of S. Francis, conser∣ued certaine Religious in the Order.

THE XXV. CHAPTER.

AYong Religious being professed was so tempted by the deuill, that he would needes leaue the habitt: yet would he not doe it without the consent of sainct Francis, of whom he demanded leaue to depart. But he denyed him in these wordes: Brother, sith our lord by his piety hath deliuered you from the perils and miseries of the world, you may by no meanes retourne againe therto. This Religious being yet still tempted to leaue the Order, went to the Pope to gett dis∣pensation of his Holinesse. But there also finding denyall, he of him sel∣fe cast off the habitt, then wandring alone in the holdes he met a man na∣ked hauing such woundes as our Redeemer IESVS CHRIST receaued for vs in his feet, handes and side, who shewed him his woundes: wher∣att the yong man being vtterly amazed, asked him who he was & how he had receaued those woundes so like to those of our Lord IESVS CHRIST? Wherto our Sauiour answeared: It is my selfe that haue bin thus wounded for thee, and for mankinde, and yet thou wilt aban∣don me to follow the world, behould these woundes which I haue en∣dured for thee. And at al times that the deuill shal tēpt thee causing thee to endure some contradiction against thy desire and tast, fix thine eyes on these woundes and thou shalt find consolation. Which sayd he in∣continently vanished, and the yong man changing his purpose retour∣ned to S. Francis, to whome he acknoweleged his fault, and hauing ob∣tayned pardon, he recounted to all the Religious what he had seene, and piously perseuered in the Order to the end.

An other Religious was tempted with desire to visite his kinred, and leaue being refused him by the Prouinciall, he sayd to himselfe: I will goe, and they shall see who can force me to retourne: and presently with∣out further licence departed. The Religious followed him far, most in∣stantly praying him to retourne; But reiecting their prayers ad admoni∣tiōs and proceeding in his iorney, he was a litle after surprised with such an extreme desire of sleepe, that he could not possibly resist it, and so fal∣ling to the ground he fell a sleep. And presently he had this vision: S. Francis (who then liued and was far distant from those quarters) ap∣peared vnto him, saying: how hast thou dared to misprise the yoke of

obedience retourne incontinētly to the Couent whence thou art fled. And because he would not goe, S. Francis stroake him soundly with a wand which he had in his hand, so that awaking he still felt the paine of the blowes receiued; whervpon he speedily retourned to his Couent, where his Brethren hauing very charitably receaued him, he related vnto him how S. Francis had enforced him to retourne.

Sometime after a yong gentleman of very delicat constitution being admitted into the Order of the Frere Minors, began (by diabolicall tēp∣tation) to haue his habitt in such horrour, that he seemed to carry on him a most base and abhominable burden. This ircksomnes of religion encreasing in him, he resolued to abādon it and to retourne to the world. Now his Master of the Nouiciat had taught him, that as often as he past before the altare of the most sacred sacrament, he should vncouer his head, bend his knees, & crossing his armes, lowly encline towardes the ground. Which hauing done the same morning that he had purposed to depart, he was as it were constrayned to kneele before the altare, and att the instant had this merueillous vision: He saw an infinite multitude of Religious that passed two and two in procession before the altare, cloa∣thed in most rich and gorgious attire, hauing their face, and handes, and whatsoeuer exterio••ly appeared of their bodyes more glittering then the sunne, with a coūtenance and gesture extremely ioyfull, and more excessiue then can be imagined, who did sing most melodiously. In the fore-front marched two Religious more notable then the others, so gloriously attired that they astonished the beholders. Towardes the end of this procession came a Religious in habitt of perticuler glory, who was honoured by the others as one newly entertayned into their com∣panye. The nouice not knowing the signification of this procession prayed the hind-most to tell him who they were, who tourning towar∣des him, sayd: We are your Brethren Minors that now come from Para∣dice, and asking them who were those two more glorious thē the rest, they answeared: they are the blessed Fathers S. Francis and S. Antony, and he who is almost the last, a••tyred in particuler glory, is a Religious who is now dead whome in this solemne tryumph we conduct to pa∣radice, because he hath couragiously battayled against temptations, and perseuered in his holy purpose to the end. These beautifull and sump∣tious habits which we weare, are giuen vs for recompence of the so rude asperity of the habitt which so patiently we woare in religion. God hath also endued vs with this glory for the humble penance which we haue supported, and for the holy obedience, chastity and pouerty which we haue with alacrity obserued to the end. And therfore my child make no difficulty to weare the sack cloth and habitt of our Religion, it being so profitable: in regard that if thou combatt couragiously in the habitt of

S. Francis misprising the world, mortifying the flesh, and resisting the deuill for the loue of our Lord IESVS CHRIST, I know thou shalt haue fruition of this glory. Which sayd the vision disappeared, and the Nouice finding himselfe full of comfort and consolation in God, reie∣cting all the temptations, and resoluing thenceforward to esteeme al the rigours and contempts of Religion as sportes and contentments, he ther∣in liued and dyed very piously.

• The 26 chapter is after the 85 chapter of the first booke.
• The 27 chapter is after the 27 of the first booke.
• The 28 chapter is after the 95 of the first booke.
• The 29 chapter is after the 39 of the second booke.
• The 30 chapter is after the 19 of the eight booke.
• The 31 chapter is after the 48 of the first booke.
• The 32 chapter is in the middest of chap. 2 of the 2 booke.
• The 33 chapter is after the 17 chapter of the second booke.
• The 34 chapter is after the 33 of the second booke.

How a Lawyer by occasion of a vaine word entred into the Religion of sainct Francis.

THE XXXV. CHAPTER.

BRother Iohn Parent who was the first Minister Generall after S. Francis, entred into that Order in the time of the sayd sainct. Li∣uing in the world, he was a Doctour of law and Iudge de Ciui∣tate Castellana of the Prouince of Rome whence he was natiue. Being one euening att a window of his house and attentiuely beholding the trouble a s••vineheard had to make his hogges enter into a stable, he heard a companion of the swineheards say vnto him: If thou wilt make them enter, say these wordes: Hogges, hogges enter ye into the stable as La∣wyers and Iudges enter into hell. Which the swineheard hauing sayd, the hogges without any noyse incontinently hastened into the stable, and were no more troublesome to their guide. The Iudge perceauing this, touched with an extreme feare of the iustice of God, incontinently reiected his office, and became a Frere Minor, and one of his sonnes, with him, and spent his life most exemplarly in that Order, in prayers & teares, and so austere in penance, that being Minister Generall, he visited all the Order barefoot: so did he gather so much profitt touching the good of his soule, euen of a vaine word.

Of an admirable vision that happened in the Couent of sainct Fran∣cis of Lisbone.

THE XXXVI. CHAPTER.

Many holy parsons florished in Spaine in the primatiue time of this Religion and especially in the Prouince of S. Iames of Ga∣licia, albeit of their worckes and sanctity of life, particuler re∣cordes are extāt of very few, amōg whome is of one Br. Iohn that resided in the Couent of S. Francis att Lysbone within the prouince of Galicia, on whome our Lord bestowed many speciall graces, & particulerly this, that in principall feastes, att the Euensonges, Matines, or in Masse, he al∣wayes cōmunicated vnto him some spirituall consolations. But one feast of S. Iohn Baptist, not hauing receaued the ordinary consolations from Almighty God, att any of those houres he was thereat exceedingly grie∣ued, and therfore the Sixt houre being sayd, and the Masse ended, he re∣mayned alone in the quire bitterly lamēting, for feare that he had offēded our Lord IESVS CHRIST, in that he knew not the reason why he was depriued of those ordinary graces, and in his hart, with sighes sobbes & teares he cryed vnto God: My God, why hast thou forsaken me? and thus perseuering till all the Religious were in the refectory, he still demaun∣ded that ordinary spirituall almose of almighty God. And then did he heare a voice that sayd: Iohn arise, goe to the refectory, follow the cō∣munalty, and thinck not thy selfe better then the others. Wheratt being vtterly confounded, enclining his head, he went vnto the others into the refectory, and ••at downe att table: but assoone as Grace was said, he sawe the heauens open, and an Angell discending thence, bringing a gol∣den pen, a table napkin, and a knife: this Angell entring into the refe∣ctory, went directly vnto the Religious that did read, whose breast he opened with the knife, then dryed it with his napkin, and on his hart wrote in letters of gold, Iohannes est nomen eius; the same he did to all the Religious, till he came to one that had bin canon of the great church of the said citty, whome he would not touch, affirming that the night fol∣lowing he would abandon the Order, which indeed he did, neither would he touch the Reader of the Couent nor his companion, because in a feast of solēnity they had left the Couent to goe preach in the citty: but att lenght by the prayers of the sayd Iohn, he wrote the sayd wordes in their harts. And so after he had written in them all, he retourned to him that did read, and shutt vp his hart, the like he did to all the other Religious, saying: Confirmatum est nomen eius, which was an exceeding c••••••olation to this blessed Father.

A notable miracle of the B. Sacrament, wrought in the Couent of S. Francis att Mans, a motiue and cause of the erection of a worthy confraternitie.

THE XXXVII. CHAPTER.

THe Couent of the citty of Mans, is one of the most ample and ancient of the Order, there commonly resyding forty Religi∣ous or more, from the time that the blessed Electus, one of the companions of sainct Francis there layd the foundation about the yeare 1215. A deuout and ample confratetnity (perhaps the most ancient of Christendome) was erected, and is honorably continued in that Couent vpon this occasion: A venerable and very simple Religious ce∣lebrating masse, a spider of lothsome greatnes casually (or to speake more Christianly, by diuine prouidence) fell after consecration into the sacred chalice. The deuout Religious att first apprehēsion was much perplexed how to behaue himselfe in the holy cōmunion (were it that the directiōs how to behaue himselfe in the holy cōmunion (were it that the directiōs how to proceed in such accidents were not then recorded in the Missall Rubriques as they are now, or that he did not then reflect on them, for more ample manifestation of the glory of God) he finally resolued v∣pon that excellēt promise of our Lord: If they who beleeue in me as they ought, drink any mortiferous poyson, they shall receaue no detriment thereby; & so cōming to the sacred communion of the precious bloud of our lord, he in one draught refected himselfe both with poyson and the medicament of death and of life, so that euen in this point might be ac∣complished that which the Church singeth att the resurrection of our Lord: Mors & vita duello conflixere mirando, and as here Dux vitae mortuus regnat viuus, so then did he graunt that effect to this same precious bloud that it expelled the poyson, and without paine the venemous spider pas∣sed through the Priest a litle after, when the other Religious of the Co∣uent and certaine deuout seculer persons there present, thought no o∣therwise of the Celebratour (hauing by his relation vnderstood what had happened) then those of Malto conceated of the biting of S. Paul by the viper. Almighty God here renuyng that ancient miracle, sauing that this appeareth greater, by the difference of an exteriour byting of a viper, and the interiour operation of a spider no lesse venemous. The people of Mans that were euer very religious, did by this miracle so augment their deuotion vnto the B. Sacrament of the Altare, that att the same time was erected a Confraternity of innumerable persons of all qualities, which is most deuoutly entertayned in that Couent, & hath bin since imitated in diuers other Citties and townes of the kingdome

of France, to the glory of God, the augmentation of his seruice, and the benefitt of Christian people

The end of the first part of the Chronicles of the Frere Minors.

Notes

• * 1.1

  Exhor∣tations to cer∣taine of his Reli∣gious which he sent to the In∣fidels.
• * 1.2

  The be∣nediction which S. Francis gaue thē.
• * 1.3

  Luc. 10.
• * 1.4

  Luc. 12.
• * 1.5

  Matt. 28.
• * 1.6

  Matt. 6.
• * 1.7

  The fiue Martyrs were 20. dayes without meat or drinck.
• * 1.8

  The fiue Religious obtained of God water in an ex∣treme necessity.
• * 1.9

  Matt. 10.
• * 1.10

  Luc. 21. & 2. Tim. 2.
• * 1.11

  Cruelties of the Maho∣metans vpon the 5. Mar∣tyrs.
• * 1.12

  1220.
• * 1.13

  Punish∣ment of one that would touch the said re∣liques being in mortall sinne.
• * 1.14

  How pu∣re one ought to be to touch the said re∣liques.
• * 1.15

  The lyons respect the said reliques.
• * 1.16

  The reli∣ques mi∣racu∣lously saued the Prin∣ce.
• * 1.17

  The king Miramo∣lin some what ac∣know∣ledgeth his faults and sa∣tisfieth the holy martyrs.
• * 1.18

  ••om. 8.
• * 1.19

  A Frere Minor died with his rule in his hand.
• * 1.20

  S. Anto∣ny becam att Frere Minor to goe in that kind to preach to the Infidels.
• * 1.21

  Great humility of. S. An∣tony.
• * 1.22

  S. Anto∣ny prea∣ching vnproui∣ded by obedien∣ce was knowne to be a notable preacher.
• * 1.23

  S. A••••o∣ny was twice seene in diuers places att one in∣stant.
• * 1.24

  By the prayers of S. An∣tony hai∣res torne off took root a∣gaine.
• * 1.25

  A stream of raine did not wett a maid em∣ployed in the seruice of the Frere Minors.
• * 1.26

  S. Anto∣ny fore∣told that the deuil would trouble his ser∣mon.
• * 1.27

  And dis∣couered a lye of the deuil to the same end.
• * 1.28

  He also discoue∣red vnto his Reli∣gious an illusiō of the deuil to diuert them frō ••••ayer.
• * 1.29

  An ex∣treme shower of raine did not wet nor fall vpon an audiē∣ce of a sermō of S. Antony though it ouerwhel med all the neigh¦bour places. A foole hauing kissed the cord of the S. was cu∣red.
• * 1.30

  By the merittes of the S. a child being in a caw∣dron of boilling water was not hurt. An other child rai∣sed from death.
• * 1.31

  Effect of true con∣trition.
• * 1.32

  Matt. 6.
• * 1.33

  S. Anto∣ny caused the hart of a vsu∣rer to be seene af∣ter death a mongst his mony.
• * 1.34

  The deuil caused a stolne psalter to be resto∣red to S. Antony.
• * 1.35

  S. Anto∣ny by his prayers revnited a broken glasse, & made wine re∣tourne into a vessell that was run out.
• * 1.36

  He knew in spiritt the er∣rour and heresie which a Prelat held in his hart and pru∣dently putt him from it.
• * 1.37

  Mat. 18.
• * 1.38

  Great simplici∣ty of a penitent.
• * 1.39

  A man hauing cutt of his foot S. Anto∣ny reioy∣ned it to the leg whence it was cutt.
• * 1.40

  A Tyrant humbled himselfe att the remon∣strances of S. An∣tony.
• * 1.41

  The ty∣rant tēp∣teth S. Antony.
• * 1.42

  Of the fauours which God be∣stoweth on fishes.
• * 1.43

  A hun∣gry mule left oases to adore the B. Sacra∣ment.
• * 1.44

  Marc. 16.
• * 1.45

  S. Anto∣ny cured a criple, only with the signe of the crosse.
• * 1.46

  And an other.
• * 1.47

  A womā fell into a filthy ditch without fouling hir appa∣rell, by the me∣ritts of the S.
• * 1.48

  S. Anto∣ny caused an ac∣quittance to be gi∣uen to his father which was de∣liuered him and forwhich he was much trobled.
• * 1.49

  He raysed one mur∣dered to make him testi∣fie that his Fa∣ther had not slain him, and to absol∣ue him of an excō∣munica∣tiō, who after∣wardes fel dead againe as before.
• * 1.50

  Effects of the prea∣chings of S. Anto∣ny.
• * 1.51

  The death of S. Anto∣ny & the chaung of his flesh.
• * 1.52

  A Car∣dinal op∣posing a∣gainst the ca∣noniza∣tion of the S. God ins∣pired him to chan∣ge his opinion.
• * 1.53

  All the belles of Lisbone did ring of them∣selues.
• * 1.54

  Marc. ••6.
• * 1.55

  A mira∣cle of the tongue of S. Anto∣ny.
• * 1.56

  A prin∣cesse was raised by the me∣rits of S. Antony.
• * 1.57

  An other couered in earth.
• * 1.58

  A Chap∣lain in∣credulous of the miracles of the S. hauing recourse vnto him in a mor∣tall infir∣mities, was heard.
• * 1.59

  A gentle∣man pro∣ued a mi∣racle by casting a glasse a∣gainst the 〈…〉〈…〉.
• * 1.60

  An other seeing withered vigne∣branches to beare grapes in an instāt and to yeld wine
• * 1.61

  An other iestingly faining to be blind was blīd in deed.
• * 1.62

  A soldier had the leprosy of a leper, as he desired dissua∣ding him from goeing to the se∣pulcher of S. An∣tony.
• * 1.63

  A soldier by the merits of S. Anto∣ny being cured of a deadly hurt thinc∣king to be reuen∣ged had his wond againe. Vowes must be accom∣plished. One deaf and dūme cured by the said S.
• * 1.64

  S. Anto∣ny hin∣dered a woman from drownīg▪ her selfe.
• * 1.65

  A blind man had his sight and spech restored by the meritts of the S.
• * 1.66

  A Reli∣gious vn∣able to support the paines of purga∣torie which she had desired obtayned by the S. to be freed of them.
• * 1.67

  And a child was raised frō death.
• * 1.68

  Patience of Br. Bernard.
• * 1.69

  What is to be don to gaine Paradise.
• * 1.70

  He twice reprehen∣ded the Generall of his Order.
• * 1.71

  God as∣sisteth in tribula∣tions.
• * 1.72

  Admira∣ble con∣solation att the point of death. S. Ioā. 13.
• * 1.73

  Br. Ber∣nard al∣wayes iudged in the best sense.
• * 1.74

  The deuil lest one that was possessed att the only sight of Br. Ruffinus.
• * 1.75

  And left to trouble S. Franc.
• * 1.76

  Ten pos∣sessed per∣sons fled frō him.
• * 1.77

  Br. Leo obtained milke for an old woman to nurse a child.
• * 1.78

  He fore∣told a yong man that he should be a Fre∣re Minor. With the signe of the crosse he cured an apo∣stume. A peece of his ha∣bit cured the fal∣ling sick∣nesse. He mira∣culously deliue∣red a pri∣soner.
• * 1.79

  The Frere Minors were es∣tablished in Por∣tugall by two Prin∣cesse.
• * 1.80

  God mi∣raculous∣ly proui∣ded for the Frere Minors of Alen∣quer.
• * 1.81

  Netable miracle of the Sacra∣ment of the Eu∣charist.
• * 1.82

  The earth of the tōbe of Br. Zachary worketh miracles.
• * 1.83

  A Reli∣gious ought to shunne women▪
• * 1.84

  The body of Br. Walter could not be lifted.
• * 1.85

  The ori∣ginal of the first monaste∣ry of the Frere Minors in Por∣tugal.
• * 1.86

  In Por∣tugall theyeares were he∣retofore counted by the yeare of the Em∣perour.
• * 1.87

  ••. Reg. 15.
• * 1.88

  Galat••▪
• * 1.89

  More ad∣mirable then imi∣table pa∣tience of Br. Iu∣niperus.
• * 1.90

  Br. Iuni∣perus the passtime of Iesus Christ.
• * 1.91

  Cant. 5.
• * 1.92

  ••say. 6.
• * 1.93

  Psal▪ 127.
• * 1.94

  Admira∣ble sim∣plicity of Br. Giles.
• * 1.95

  Resolutiō of Bro. Giles touching prayer.
• * 1.96

  Graue & short re∣prehen∣sions of Br. Giles against the trās∣gression of po∣uerty.
• * 1.97

  Bad Reli∣gious more pu∣nished in hell then world∣linges.
• * 1.98

  〈◊〉〈◊〉 is a victory of chastity not to be∣hold a woman.
• * 1.99

  2. Cor. 11.
• * 1.100

  Admira∣ble dispo∣sition to extasie in Bro. Giles.
• * 1.101

  1. Cor. 2. Br. Giles deuout to the con∣stitutions of the Church and to the Sa∣ments.
• * 1.102

  Gal. 6.
• * 1.103

  Sap. 9.
• * 1.104

  Scolasti∣call dis∣tinction of Bro. Giles. 1. Cor. 13.
• * 1.105

  Sap. 9.
• * 1.106

  The ver∣tue of the signe of the crosse and of holy wa∣ter.
• * 1.107

  Luc. 14.
• * 1.108

  Counsait and con∣solation foo those that pray which a∣ridity of spiritt.
• * 1.109

  One must not omitt to doe good for fear of vaine glory.
• * 1.110

  Grace doth pro∣fit more in Reli∣gion then in the world.
• * 1.111

  A duise for pil∣grimes.
• * 1.112

  Consola∣tion and counsaile for the kichen.
• * 1.113

  Frere Minors are Pil∣grimes ouer all the world.
• * 1.114

  Notable discourse of the obligatiō we haue to serue God.
• * 1.115

  A preg∣nant ar∣gument against the infi∣delity of couetous persons.
• * 1.116

  Rom. 8.
• * 1.117

  None ought to despaire.
• * 1.118

  Ierem. 9.
• * 1.119

  Luc. 18.
• * 1.120

  To suffer iniuries freely is of excee∣ding me∣ritt.
• * 1.121

  A meane to get patience.
• * 1.122

  The exer∣cise of the vertuous is to doe good, and to suffer euill.
• * 1.123

  Troutes are not taken without wetting the han∣des. Luc. 10.
• * 1.124

  The aua∣ricious resēbleth the Mole.
• * 1.125

  He that hath the greatest part in this world hath the worse.
• * 1.126

  Chastity like to a glasse.
• * 1.127

  A man may be dronken with his owne tunne.
• * 1.128

  Compa∣rison of spirituall exercises with la∣bouring.
• * 1.129

  Meritt of combatt with dis∣tractiōs.
• * 1.130

  Instance requisit in prayer
• * 1.131

  Humility necessary in prayer
• * 1.132

  Distra∣ctions in prayer are pro∣cured by the deuil.
• * 1.133

  Consola∣tion for thē that praye without feeling of deuotion.
• * 1.134

  One must labour for sal∣uation.
• * 1.135

  Ioan. 4.
• * 1.136

  Consider thy selfe.
• * 1.137

  Luc. 10.
• * 1.138

  Notable similitu∣de.
• * 1.139

  Luc. 22.
• * 1.140

  What ought to be ordi∣nary dis∣course of the Reli∣gious.
• * 1.141

  Great vertue to know when to be silent.
• * 1.142

  Note this word.
• * 1.143

  Paradox of Bro. 〈◊〉〈◊〉.
• * 1.144

  To leaue God for to goe to God.
• * 1.145

  Ioan. 4.
• * 1.146

  Notable answea∣red to a curious parson.
• * 1.147

  By the signe of the crosse he cureth one woū∣ded.
• * 1.148

  Diuine aduertis∣ment for receiuing reprehi∣sions.
• * 1.149

  2. Mach. vlt.
• * 1.150

  Notable preroga∣tiues of Br. Giles.
• * 1.151

  The coū∣try of S. Clare.
• * 1.152

  The mo∣ther of S. Clare visited the holy land.
• * 1.153

  The first beades of S. Clare.
• * 1.154

  Ioa.
• * 1.155

  He is too couetous whome God doth not suf∣fice.
• * 1.156

  With a litle loafe she fed two fa∣milies.
• * 1.157

  Cant. 1.
• * 1.158

  Matt. 6.
• * 1.159

  Iuc. 6.
• * 1.160

  The gif∣tes of graces are di∣stinct.
• * 1.161

  Matt. 4.
• * 1.162

  Eccles. 2.
• * 1.163

  Cant. 5.
• * 1.164

  Luc. 2.
• * 1.165

  To pray for ones enem••es is very pleasing vnto God.
• * 1.166

  God infi∣nitely surpas∣seth vs in loue.
• * 1.167

  Psal. 83.
• * 1.168

  Remarc∣kable procee∣ding in a man of iust••ce.
• * 1.169

  ••at. 11.
• * 1.170

  The gif∣tes of. S. Yues.
• * 1.171

  Psal. 18.