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 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 aduersary 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 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 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 importance 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 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 desired to conferre with him The holy Father answeared him I desire to satisfie my neighbour without preiudice to my soule Do not you beleeue that sometimes I would giue my neighbour a thousand duckets if I had them rather then I would giue him my selfe the Religious answeared that he beleeued him Beleeue you not also sayd the holy Father 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 thinges 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 alwayes solitary He sayd of himselfe I had rather be blind then be the fairest 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 If a man should liue a thousand yeares and had nothing to doe without 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 spiritual 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 according 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
and though they be not knowne in the world they shall neuertheles be much esteemed of God for he will neuer abandon this Religion so that there shall alwayes remayne some competent nomber of vertuous though in comparison of so many lewd and libertines they shall appeare very few and this few shall be persecuted of the world which shall procure them a greater crowne with God Now the sackcloth and cloake so course wherof I seeme to be ashamed and disquieted is holy pouerty which as it is the ornament of this Order and the singuler foundation of all piety so the bastard children shal be ashamed therof for their ayme shall not be to God but to the world and therfore endeauouring to please it they shall misprise the habitt of God and seeke faire and fine cloth for the vse wherof they shall importune the world and shall pourchace it by way of simonie and therefore happy shall they be that perseuer to the end in obseruance of their holy vowes After these speeches it disappeared and the holy Father S. Francis remayned full of admiration and teares with all his hart recommending vnto God his sheep both present and to come God reuealed these thinges and many other to his seruant Francis as head and Pastour of his Frere Minors concerning the chaunge of his Religion which being founded in Euangelicall perfection exceeding difficult to be obserued according to the world it is not to be admired if it be fallen and doe decline from its perfection We all being naturally inclined and affected to worldly thinges and to shunne alll seueritie and rigour and all necessitie and much more freindes to our owne will then to the will of God which according to our sottish prudence causeth vs to make no esteeme of the commaundementes of God and to forke his most strict way though most necessarie to our saluation as in deed it is and therfore degenerating more and more we fall from our first Fathers On the other side also it is not to be admired if some of these so fraile vessels composed of earth as we are haue demonstrated such an inuincible constancie in so strict an obligation to obserue the gospell and in themselues to preserue such a treasure because all that is the worck of God to the end the world may know that the eminencie and glory of this Religion proceedeth of the vertue and power of his diuine maiesty and not of humane force and vertue And therfore when to him seemeth time conuenient he sendeth reformations to support the same Of the compassion and discreet charity of S. Francis to wards all his Religious but particulerly to wardes the sicke THE XXX CHAPTER BEcause the obligation of a Prelate towardes his sheep doth not only extend to giue them aduise and spirituall refections but also to releiue them in their corporall necessities the holie Father S. Francis was replenished with an infinite charitie and had a continuall care to prouide for the corporall wantes of his beloued children and particulerlie where sicknes and necessitie were ioyned together which charitie he exercised not only of Fatherlie duetie but of naturall compassion which he euer had towardes the afflicted which vertue he afterward redoubled to make it more meritorious so that he referred all the afflictions of his neigbour to the person of IESVS CHRIST for whose loue they ought to be assited and therfore his hart melted as if he had seen his God in them for which cause those new and feruent warriers of IESVS CHRIST in the beginning of the Order did so speciallie exceed in leading seuere liues and doeing worckes worthy of pennance which may appeare by the ensuying example together with the charitie of the Sainct As the Religious were one day a sleep one of them began with a loud voice to cry I dye att which lamentation S. Francis instantlie arose and caused all the other Brethren to arise and to light a candell then asking who was he that complained the Religious answeared him Father it is I that dye with hunger which hearing he presentlie caused to be brought him to eat and that he should not be ashamed he caused a table to be prepared wheron he meant to eat himselfe which he caused all the other Religious to doe though it were a verie extraordinarie houre The Religious hauing taken his Refection the holie Father to teach his children the vertue of discretion wherby they should moderate the feruour of the spiritt for conseruation of the corporall forces in abstinence he said Brethren learne and retaine in you this aduertisement that each one carefullie conserue his naturall complexion and forces and lett him vse moderation in abstinence accordinge vnto them for albeit some can sustaine themselues with litle food it is not therfore reasonable that others who cannot liue with so litle should keep the same abstinence for as we are obliged to forbeare superfluous eating for not damning our soule and consuming our body so ought we to shunne indiscreet abstinence but must so vse it as the bodie may serue the soule for God loueth mercy aboue sacrifice and lett euerie one remember what by charity I haue done I haue only done it as a pious worcke and for an example of charitie his extreme necessitie requiring it And therfore lett each one refraine to cause the like an other time and especially Prelates towardes their Religious Which was exceeding carefully obserued of the S. for though he were very glad that pouerty in all thinges should appeare in them yet would he neuer that his Religious should be frustrate of their due releife and therfore when he saw they had not sufficient to eat himselfe would goe to begge as we haue heretofore made appeare For his owne respect notwithstanding his verie feeble complexion he was euer very strict and abstinent yea beyond reason euen from the beginning of his conuersion to his death Yet he is not therfore to be reprehended considering that one ought not to measure or limitt the life of the great seruantes of God who are continuallie directed in their actions by the holy Ghost but we must permitt to worck in them the spiritt and certaine excesses that are to be seene it is sufficient for vs to our confusion to admire them and therof to imitate what one can for it was expedient that as many were defectiue performing lesse then their duety God should raise others that in their bodyes should supply both for themselues and their neighbour and to the end that the holy Father might giue this good example of himselfe wheras in his sicknesses many thinges extraordinarie were necessarie for him he would rather depriue himselfe therof to giue example to othersâ— and when there were any Religious sicke he was not ashamed to goe into the villages to seeke flesh and their other wantes which in their health he would not haue permitted them to vse for any thing in the world He did also seriouslie admonish them to remember that
euen the will of his Superiour They vndoubtedly beleeued that whatsoeuer was commanded them was the will of God and by that meanes obedience was easy and pleasing vnto them that they might not be iudged by others they accused and condemned themselues and if any so much forgatt himselfe as to vtter a scandalous word to one of his Brethren he would conceaue such remorce and greife theratt that he was not well nor could repose till he fell att his feet whome he had offended to whome with demaund of pardon he acknowledged his fault and herewith not content he would pray the Brother offended to sett his foot on his mouth and tread hard vpon it In this manner chastissing themselues did they suppresse and trample pride vnder foot This was not practised only among the simple Brethren but among the Superiours themselues For in whatsoeuer place one found himselfe to haue with out reason offended any Brother he commanded the offended to sett his foot on his throat that by this meane the malice and tyrannie of the deuill being suppressed loue and fraternall charity might be conserued among them They also armed themselues against vices and exercised vertues beside this they vsed their habites bookes and other moueables in common that none among them might presume to call any thing mine And albeit they were in deepe degree of pouerty they were neuertheles in their hartes exceeding rich and most liberall and very freely and ioyfully gaue what was demaunded of them for the loue of God fulfilling his word who saith Giue that Gratis which you haue receiued for nothing If any poore people begged the almose which had bin giuen them they gaue it them He that had not what to giue to the poore that asked him an almose would giue them part of the habitt that couered him When the rich of this world came to visitt them to conferre with them of some spirituall matter they ioyfully entertayned them and delighted sometime to frequent their company so to finde occasion to persuade them to leaue their sinnes and to induce and moue them to doe doe pennance When their holy Father was to send them into the world they would instantly and as a singuler father craue of him not to send them into their owne country therby to auoyd the conuersation of their kinred and freindes of this world because this seemed vnto them a certaine kinde of retourne to the world For what soeuer necessity that might befall them in their trauaile they took neither gold siluer nor otherkind of mony because they singulerly contemned it and aboue all thinges did from their hartes tread it vnder foot Being so freed and exempted of all wordly desires they numbred themselues with those of whome Isai said how beautifull and swift are the feete of the Euangelistes and preachers of peace and eternall Saluation Thus did these true Religious circuit the world by the streight and sharpe way of their pouerty surmounting the hard stones of selfe desires and euill inclinations breaking the thicke cloudes of the sinnes and depraued customes of worldly men with great paine of their life walking on the thornes of tribulations and contrarietyes with exāples vertues and doctrine of pennance because such is the path way that leadeth them to liue who with a perfect resolution seek the same The holy Father did also exercise his children in hauing care of leapers so to plant in their soule a firme root of humility and mortification of themselues and therfore ordayned his Brethren to be att the hospitall of leapers when occasion required to serue and minister vnto them If any Gentilman presented himselfe to be receiued into the order among many things propounded vnto him one of the principall was that he should serue leapers and dwell in their house when he should be commanded considered withall that S. Francis himselfe did the same with much contentment of body and spiritt and with him all his beloued and holy Religious And in regard that the holy Father was very zealous of the honour of the most blessed Sacrament he would that not only the altares but euen the churches and house of God were conuenient neat and well ordered and if he found any one vncleane he would sweep it himselfe or if he could not he would commaund some Brethren to make cleane and accommodate the same that by this worck of God they might nourish in themselues humilitie a reuerence to his diuine maiestie and feruonr of spiritt to enrich with him the conscience of all the soules of faithfull Christians which are the true temples of the liuing God Of the doctrine and documents of S. Francis THE XXXI CHAPTER SAinct Francis did often make spirituall lectures to his children in IESVS CHRIST putting them in mind of their profession and the state whervnto God had so graciously called them which he performed by these wordes My welbeloued Brethren lett vs haue alwayes before our eyes the first vocation wherto with so great mercie we haue bin called of God not only to saue our selues but also for the saluation of many And sith it is so lett vs trauaile ouer the world with good example and behoufull wordes exhorting and teaching euery one that sinners may repent their sinnes past and call to minde the diuine preceptes which they seeme to haue already forgotten Now whiles you thus trauaile you ought to haue a firme faith that God will procure you to encounter faithfull men gentle and gracious who will of charity receiue you ioyfully and you shall gaine them When you shall meet with vnfaithfull and proud personnes that shall resist your speeches support them with patience and humilitie for theloue of him who being iniuryed misprised and dishonoured by the Iewes did not answeare them one crosse word nor would reuenge himselfe of the outrages which they had done him but presented himselfe with an extreme charitie to support all in satisfaction of our sinnes When S. Francis sent his brethren to any place he gaue them this document Haue alwayes humility and honestie in your company and in the morning till the third hower keepe silence strictlie and in the meane while offer your deuotion and pray to God in your hart Vtter not wordes that are idle and without fruit neither doe you giue eare vnto them because in whatsoeuer place you walke or be your conuersation ought to be no lesse humble and modest then if you were in your oratory or cell sith that where soeuer we goe or be we haue alwayes with vs our cell which is our body wherof our soule is the hermite which resideth therin to pray vnto God and to meditate on his benefittes And therfore if the soule rest not in peace in this celle that of the monastery will litle auaile vnto a Brother Liue in such sort as no man be scandalized att you but that each one by your sweetnes be induced to peace to benignity and concord considering that
to this end we be called to witt to cure the wounded to reduce those that erre into the right way and to make vnion where there was diuision fastening them together with the sweet nayles of the feare of God He afterward explicated vnto them the state of the Freer Minors saying The Religion of the Freer Minors is a nett that taketh the great fishes for God and letteth the lesser escape and the life and religion of the Freer Minors is a little flock and fold of sheep which the Sonne of God hath desired his heauenlie Father to giue vnto him in this later time which were a people replenished with humility and with so abiect a pouerty that they were different from all other and were content to posses no other thing in this world but himselfe in regard that his Father had giuen them vnto him Herevnto he added that for this respect God had commanded him in a reuelation to call his Religious Freer Minors because they were the poore people which he had required of his Father to whome in his gospell he spake in these tearmes Feare not my litle flock for it hath pleased the Father to giue you the eternall kingdome And albeit this hath bin vnderstood in the person of all the poore of spiritt yet was it particulerly spoaken concerning the Religion of the Freer Minors who were to renew in the church the primitiue estate of the Apostles Thus did the holy Father encourage them without feare to trauaile ouer the world securely to denounce and simplie to preach pennance reposing their confidence in God who had vanquished the world who would speake for gayning of soules for them and in them by meane of the holy Ghost But lett vs especially haue care said the holy Father we that haue already abandoned the world that we loose not the celestiall kingdome for a matter of small moment I therfore further aduise you that if you find mony in any place wher soeuer you esteeme it no more then the dust you trample vnder your feet The said S. did afterward admonish them not to contemne any person that they should see to liue licentiously or cloathed sumptuously considering that God is our common Lord who is of sufficient power to call and iustifie them For which reason he would that his Religious should yeld them equall reuerence with their fellow Brethren and Lordes for they are as well and really theire brothers in regard of reasonable essence sith we are all creatures of one same and sole Creatour and Redeemer and they are also their Lordes in as much as they assist them in their course of life and releiue them in their necessities He farther affirmed that the Freer Minor ought to be such in the world that in whatsoeuer he should see or heare in the world he should glorifie the heauenly Father The Brethren one day besought the holy Father that he would be pleased to manifest vnto them what vertue would make a man the greatest freind to IESVS CHRIST and he answeared them My Brethren pouerty my Brethren pouerty my Brethren pouerty Know for certaine that it is the singuler way to perfection the stemme or stock of humility and that God would that therevpon should begin the structure and building of perfection saying If thou wilt be perfect goe and sell all that thou hast because therby the greatest impedimentes are cutt off to witt the affection and cogitations of temporall substance ordinarily accompanyed with pride and vaine glory of the world which breed of richesse as the moth engendreth in cloth Our Lord also declareth this eminencie of pouerty to be the seat of all other vercues when he saith He that will liue with me lett him renounce himselfe and take vp his crosse and follow me Because he that is perfectly poore ought not only to forsake all loue and desire of temporall thinges but also the loue of himselfe of his proper iudgement of his prudence and of his owne will that hauing no propriety in any thing he may enter into the merueillous puissances of God and present himselfe nakedlie into his sweet embracementes In the discourse which S. Francis made to his Brethren he did also commend in a Religious the vertue and grace of prayer affirming that without the same none could perseuer or profitt in the seruice of God he therfore exercised and induced his Brethren to prayer by all meanes he could deuise persuading them to pray alwayes trauailling or resting in one place a broad or within in comfort and affliction and that they should doe al things with their spiritt erected vnto God who is alwayes present in all places and within vs â—and will that we continuallie conuerse with him for feare that by our negligence and tepidity we depriue our selues of the veritie of his holy spiritt not receiuing it with due reuerence Of the austere life of S. Francis THE XXXII CHAPTER THe blessed Father knowing that he was giuen of God for an example and light vnto the Gentiles and worldly Christians that many by his meane carrying the crosse of our Redeemer should be saued as a captaine of the warre of IESVS CHRIST he endeauoured to gett the crowne of victory by worckes of perseuerance in perfection and reflecting on these words of the Apostle They that appertaine to IESVS CHRIST haue crucified their flesh with their vices also to carry the armour of God in their bodies he crucified his flesh with the rigour of discipline and so bridled his appetites that touching his refection he scarcely tooke what was necessarie to suffice nature And as one that had well experienced the matter he affirmed it to be a thing verie difficult to satisfie the necessitie of the body without obeying the disordinate inclinations of sensuall delight In the beginning of the Order albeit he had not sufficient almose of bread to releiue his Brethren yet for the most part he demaunded no more because himselfe and his Brethren were so attentiue and addicted to the spiritt and to prayer that out of forgetfulnes they omitted to demaund almose and therfore refected themselues with hearbes and rootes which they did eate with exceeding good appetit and great contentment The holy Father in his health did very seldome or almost neuer eate any meat dressed by fier His ordinarie repast was bread and water and if att any time he did eat of such it was of boyled hearbes which he so mingled with ashes or cold water that loosing their sauour they were worse then raw and drincking water he toke only so much as he thought would suffice him not to quench the heat of his thirst but to satisfie the necessitie of his body His ordinarie table was the ground neither had his Brethren other during his life He euerie day inuented and found some extraordinary manner of abstinence so atttentiue and regardfull was he to chastice the flesh and to render it obedient to reason that
pouerty wherby he became a new man in the world terrible to the deuil and an example to all mortall people by the loue and possession wherof he merited by diuine and speciall priuiledge to haue principallitie in the holie Church The said S. had this particuler affection to holie pouertie by consideration how much it was esteemed of the Sonne of God whiles he conuersed here below and how it was then banished and expelled out of all the world He therfore desiring with himselfe to make his residence where holy pouerty was retired renounced the world and what soeuer he had proper he gaue to the poore and hauing for the loue of God forsaken his Father his mother his kinred and freindes he remayned a perfect pilgrime on earth to meritt to lodge in himselfe holy pouertie so generallie abhorred There was neuer auaricious of the world so greedy of monie and so carefull to keepe his treasure as Saint Francis was to keepe his pouertie which he alwayes had in his eyes and in his mouth as a precious stone and Euangelicall pearle he dwelt with pouertie he eat with it he cloathed himselfe with it he dreamed of it breefly he had it alwayes imprinted in his hart vsing onlie for this life a short coat streight and all peiced a cord and linnen breeches contenting himselfe neuertheles in this his rich pouertie he therin perseuered euen to the end desiring in the same to exceed euery one as he had learned of it to esteeme himselfe the least of all He often represented vnto himselfe the pouertie of our Lord IESVS CHRIST and of his most sacred mother and practicallie taught it vnto his disciples with great abondance of teares assuring them that pouertie was the Queene of vertues in regard that it appeared of such excellent beautie in the king of heauen and in the Queene his mother Pouertie said he is a principall way vnto saluation as being mother and nourse of humilitye and the root of all perfection whose fruit is of exceeding profitt and furtherance to euery one albeit this verity be very secrett and vnknowne to the men of the world it is without doubt the hidden treasure in the Euangelicall feild the which to buy a man ought to sell all that he hath and he that cannot giue his goodes to the poore ought att least to haue a will to contemne richesse and to vse violence vnto his proper will and presumption for he doth not perfectly renounce the world that keepeth his purse full of his proper iudgement and wil. Thus discoursing of holy pouerty he often reiterated the wordes of God The foxes haue holes and the foules of the aire nestes but the Sonne of man hath not where to repose his head Then he exhorted his disciples that as poore people they should build but poore cottages for their residence where they should remaine not as in theire owne houses but as pilgrimes and straungers that aime att other places The law of Pilgrimes said he and their reasonnable desire is to retire into the houses of others during their voyage conceating neuer to see the hower to arriue in their country by reason of the great desire they haue to be there and to passe peaceably without medling in matters appertaynning to others He called pouerty the foundation of his Order whervpon all his edifice was grounded Therfore he affirmed vnto thē that he knew by reuelation that the true entry of his Religion was this word of IESVS CHRIST If thou wilt be perfect goe sell the thinges that thou hast and giue to the poore and thou shalt haue treasure in heauen and come follow me In respect wherof he admitted noneinto his Order if within the tearme of the yeare of probation they did not forsake what soeuer they possessed in the world This he caused to be very exactly obserued aswell in regard of the said wordes of IESVS CHRIST as also that none should search in the treasuries of Religion for any thing that he had putt there And if any one demaunded the habitt of Religion not hauing made the said renunciation he would say vnto him Get thee hence for thou art not yet gone forth of thy house thou hast not forsaken that which appertayneth vnto thee nor abandonned the feeble foundation grounded on the sand of affection vnto worldly goodes and yet demaundest of me the habitt first accomplish what thou oughtest and then demaund it By the said foundation he vnderstood holy pouerty whome he sometime accustomed to call mother att other times espouse and sometime Mistresse Goeing one day with some of his Brethren towardes Sienna being verie neere the citty he mett three women so like in gesture beauty and habitte that the one could not be discerned from the other and all three with one voice saluted him saying Holy Pouerty is welcome which the S. hearing exceedingly reioyced as one that affected nothing more then to be called pouerty of each one as he was then of the said women who incontinently disappeared which being seene and considered by the other Brethren his companions filled with admiration att such and so vnwonted accident they esteemed the same not to want some great mistery and it doubtles was easy to coniecture that the said three women or perhaps Angels did signifie the beautie and Euangelicall perfection of the three principall vowes Pouertie Obedience and Chastitie which IESVS CHRIST counsailed to the Brethren all which did appeare to be equall in the S. in all eminence and perfection That he did extremely abhorre mony THE XLIII CHAPTER THough he were directly opposite to what soeuer repugned pouertie he most especially hated mony and by examples and wordes did often reiterat vnto his brethren that they should shunne it as the deuill It chaunced that a seculer man hauing done his deuotions in the Church of our lady of Angels where the brethren dwelt left a peice of mony in signe of almose neere a litle Crosse which a Brother tooke and hid in a hoale of the said Church to giue to the poore But in the meane while S. Francis had intelligence therof and the said Brother cōsidered the matter and went and fell at the feete of the S. of whome he demaunded pardon and offered himselfe to pennance The holy Father hauing well checked him for presuming to touch mony commaunded him to take the peice of mony where it was in his mouth and to cast it into the house of office which the Brother hauing ioyfully and instantly performed his companions did all admire and thence forward more contemned mony The S. passing an other time by Bary in Apulia saw a great purse in the middes of the way which seemed to be full of mony the Brother that accompanied him did exceedinglie importune him to take vp the purse being therto induced by a pious zeale to distribute the mony which he beleeued to be therin vnto the poore But the holie Father refusing affirmed that it was
this that followeth in my selfe I purpose to goe to the chapiter where shal be assembled all the Religious who will receaue me with great reuerence as their superiour afterward lett them pray me to comfort them explicating vnto them the word of God which for their satisfaction performing lett them all arise and say Hold they peace we well haue thee no longer for Superiour for thou art an idiot block-head and ignorant and with all knowest not what thou sayest wherfore it is ouer great shame to haue such a superiour then be it that you detrude me out of the chapter with vtter dishonour as deseruing the same I would not I say esteeme me a good Freer Minor if I did not support all that with the same promptitude and ioy as if I heard my selfe praysed for if I reioyce att honours what profitt reape I therby I putt my soule in perill of vaine glory without hope of any benefitt but if I be contemned my soule is therby secured and profiteth in spiritt In regard of his exceedingly zeale vnto this humility when it happened that any praysed him either for his preaching or vpon any other occasion he commanded his companion to contrary it and to giue him wordes of disprayse which doeing though vnwillingly the holy Father would answeare God blesse you because you speake the truth and that which the sonne of Peter Bernardone doth deserue Being one day att out lady of Angels Brother Macie had a desire to trie the humility of S. Francis though he were his perticuler freind only because he knew it would be gratefull vnto him Being then in his presence he twice iterated these wordes Wherfore to you wherfore to you as if he would inferre Francis wherefore doe people so much honour you The holie Father smilinglie answeared What meane you by that brother Macie All the world replyed brother Macie runneth after you euery one desireth to see you to heare and obey you and for any thing that I know you are neither personable learned eloquent nor noble whence is it then the world doth follow you The S. then vested with his accustomed humilitie hauing lifted his eyes to heauen and a litle prayed and thanked God thus answeared his deere freind Will you know Brother Macie whence it proceedeth that as you say such resort of people doe follow me and willinglie heare me This proceedeth of the eyes of the great omnipotent God which in all places beholding both the good and bad hath pleased to choose me as the most simple and vilest sinner in the world for God doth choose the most feeble and infirme thinges with them to confound the noble potent strong and worldlie wise that the glorie may be his alone and that the creature being in presence of his Creatour may haue nothing wherof to glory An answeare doubtles more then humane and descending from heauen where the spiritt of this holy Father learned of that high and potent God who hath euer his eyes fixed on the humble of spiritt as likewise the most sacred virgin learned when she answeared to the prayses of S. Elizabeth by these wordes My soule doth prayse God because he hath beheld the humilitie of his hand maid How S. Francis reputed him selfe the greatest sinner of the world THE LXXXI CHAPTER THat the more he humbled himselfe on earth the more he was exalted in heauen was manifested vnto Brother Ruffinus in a reuelation whiles he was praying for being rapt in spiritt he saw an high and eminent place in heauen wherin was the Order of Seraphins and among them a seat void farre more resplendant then any other and all couered with precious stones Wherevpon with exceeding admiration he demaunded for whome that seat was prepared and he heard a voice that said this seat was one of the principall Seraphins that fell into hell and now it is reserued for the right humble Francis After this vision Brother Ruffinus had an extreme desire to know wherin principally consisted that so great humility which was so meritorious in the blessed Father saint Francis hauing therfore some discourse one day with him he said My beloued Father I hartely beseeche you to tell me certainely what is your owne esteeme and what opinion you haue of your selfe Sainct Francis answeared Verily I hold my selfe for the greatest sinner of the world and toe serue God lesse then any other Brother Ruffinus replyed vnto him that he did not thinck he could speake the same sincerily and with a cleare conscience it being so that others as was apparent did committ many greiuous sinnes wherof by the grace of God he was innocent To this S. Francis answeared If God had with so great mercy fauoured those others of whome you speake I am assured that how soeuer wicked and detestable they may be now they would farre more gratefully acknowledge the giftes of God then I doe and would serue him much better And if my God should now forsake me I should perpetrate more enormities then any other In regard therfore of this ineffable grace done vnto me I accuse and acknowledge my selfe to be the greatest sinner that is Brother Ruffinus by this answeare was thoroughly confirmed in the vision which God had shewed vnto him hauing found good demonstration of the meritt of the holy Fathers humility But because humility ought alwayes to haue verytie for foundatiō it seemeth one may make a sufficient reply to this his answeare and not without reason For some one might thus argument Most holy Father tell me if you please by the excessiue loue which in this world you haue borne to the hūble Jesus Christ and att this presēt more thē euer doe beare him where haue you learned that if an other sinner had receaued or should receaue the talent of grace which God hath giuen you that he would more acknowledge it and make better profitt therof then you haue done Vpon what reason vpon what doctrine and on what spiritt is grounded the foundation of this feeble opinion which you seeme to haue of your selfe For I firmely beleue that if God had knowne it he would neuer haue bestowed this grace on you but rather on that other The most humble Father to this obiection might well answeare that he had learned it of the doctrine of our Sauiour IESVS CHRIST who with his mouth hath said The spiritt breatheth where he will and of S. Paul that neither he that planteth is any thing nor he that watereth but he that giueth the increase God wherof he might thus inferre I not being Francis without God that worcketh in me when he had pleased to inspire an other there is no doubt but he had done the like and euen more according to his grace And wheras you beleeue that if God had giuen it to an other it had bin knowne that he had done this or more your beleefe is false for as the same S. Paul saith it is in the power of
with you and haue you not knowē me Phillip he that seeth me seeth the Father also The Father dwelleth in a light inaccessible God is a spiritt whome no man hath euer seene because he is a spiritt and therfore inuisible but in spiritt considering that he is a spiritt most pure for it is the spiritt that giueth life and the flesh can doe nothinge He may also be seene of euery true Christian in the Sonne in that substance which is equall to the Father and therfore all they that see our Lord IESVS CHRIST according to the humanity and not according to his diuinity are condemned as likewise are they who see the sacrament which is consecrated by the wordes of our Lord on the altare by the handes of the Preist vnder the formes of bread and wine and doe not see him and beleeue in their spiritt that it is the true and most sacred body and bloud of our Lord IESVS CHRIST are condemned the souueraine Lord giueth his testimony against them when he said This is my body and this is my bloud of the new testament which shal be shed for you and for many in remission of sinnes He saith in an other place He that eateth my flesh and drincketh my bloud shall haue life euerlasting He that hath the spiritt of God which dwelleth in his faithfull he receaueth the most sacred bloud and body of IESVS CHRIST and all other that haue not the same spiritt yet neuertheles presume to receaue it they eat and drinck their iudgement and damnation therefore yee children of men how long will you be sencelesse and haue your hartes so hardened When will you compasse to know the truth and to beleeue in the Sonne of God who so humbly seeketh you euery day as when he discended from his imperiall throne into the virginall wombe he ordinarily commeth euery day vnto vs in such humble manner attired and so approachable He euery day descendeth from the bosome of his Father into the handes of the Preist on the altare and as he was knowne vnto the holy Apostles in true flesh in that very manner doth he communicate himselfe vnto vs in the holy Sacrament And as they with their corporall eyes saw nothing but flesh yet with their spirituall eyes they knew him to be God euen so we with our corporall eyes seeing the accidentes of bread and wine ought to see and firmely to beleeue that there is the most sacred body and true bloud of our Lord IESVS CHRIST on the altare In this manner is God alwayes with his faithfull as himselfe hath said I wil be with you euen to the consummation of the world Of lone towards our neighbour and how much the body is to be hated THE XLVI CHAPTER THis thinge may doubtles much confound vs that making profession to be seruantes of IESVS CHRIST and being certaine that his true freindes haue done may worckes that haue bin entirely deuout vertuous and holy we neuertheles content our selues with the only relation of them and esteeme by the bare discourse therof without execution to raigne eternally Blessed is the seruant of IESVS CHRIST that loueth his Christian brother as much being sick as in health and in aduersitie as in prosperity Blessed is he that loueth and honoureth his Brother both farre and neere that speaketh nothing in his absence but what with great charity he may say in his presence God said in the Gospell loue your ennemies and pray for them that hate and iniury you He loueth his ennemie truely that complaineth not of the iniuries which he hath receaued doth receaue of him but of the sinnes which himselfe hath cōmitted and doth cōmitt against God and his soule and also he that is not content to haue the loue of God in himselfe if he doe not also make demonstration therof by the same worckes vnto his neighbour and much more vnto his ennemy Blessed are the poore in spiritt for theirs is the kingdome of heauen There are many that endure diuers afflictions in their bodyes in prayer and good worckes and that mortifie it with abstinence and neuertheles for a slight word spoaken against their liking or for hauing something denyed them they are incontinentlie scandalized and troubled Such are not poore in spirit though exteriourly they appeare so for the true poore in spirit misprise and abhorre themselues and loue not only those that afflict and iniury them but euen those that beat them Blessed also is he that supporteth the infirmity and fragility of his neighbour as he would be glad to haue his owne supported My faithfull lett vs loue our neighbour as our selues and they who see they cannot loue them as themselues lett them loue them as much as they can or att least lett them not offend them Lett vs hate and detest our peruerse willes for as God saith of our hart proceedeth all euils this is to be vnderstood of him that applieth his hart to satisfie his sensualities Many when they sinne or receaue any iniury accuse their neighbour therof which they should not doe for each one hath his ennemies which is the body with the sences therof by which he offendeth Therfore blessed is the seruant that hath such an ennemie in subiection and so keepeth it vnder and watcheth it with such prudence that he hath no cause to feare it for whiles he vseth this dilligence no other ennemy visible or inuisible can annoy him nor procure him to sinne in such sort that as S. Iohn Chrysostome saith no man is hurt but of himselfe We hate our body in as much as it will committ sinne for liuing carnally it seeketh to destroy the loue of God together with the glory of Paradise condemning it selfe and the soule perpetually to to hell the greatest ennemy therfore that a man hath is his proper flesh which can thinck of nothing but that which offendeth it nor feare ought in foresight of that which is eternally to befall it the humour and desire therof is only to abuse temporall thinges and the worst is it vsurpeth to it selfe all contentment and glory euen of that which is graunted to the soule not to it for it seeketh the honour of vertues of prayers watchinges and temporall fauour it will haue applause of teares in fine it leaueth nothing to the soule that apperteineth to her Of obedience THE XLVII CHAPTER GOd said to Adam Of euery tree of Paradise eat thou But of the tree of knowledge of good and euill eat thou not and whiles he obeyed God he offended not But hauing transgressed this commandement he was condemned of God for euer till he was redeemed by the grace of his Sonne That man doth eate of the forbidden apple of knowledge of good and euill who appropriateth to himselfe his owne will and with his benefittes which God vttereth and worketh by him doth exalte himselfe therfore was he necessarily obliged to punishment God saith in the gospell he that loueth his
nor vnderstand for they doe voluntarie blinde and ruinate their owne soules Open your eyes then blinded deluded as ye are by your ennemies the flesh the world and the deuill To the body it is a very delightfull thing to serue sinne very tedious to serue God all euils and sinnes proceed from the hart of mā as God saith in the Gospell The wicked haue no good in this world nor shall haue in the next they seeme att their pleasure to possesse the present vanities but they are deceaued for the time and houre will come when they shall loose all The holy Father said also that one being knowne to be verie sicke the first aduertisement of his kinred and freindes is not to prouide for his soule but to make his will and so his wife kinred and freindes gather about him to induce him to be mindfull of them And he ouercome by the teares of his wife the tender loue he beareth to his children and the persuasions of his kinred that seeme to haue forgotten his soule disposeth of his substance according to their fancie to giue them contēt and saith that he committeth to their gouernment and authority his substance his soule and his body that man is truely accursed who in this sort putteth his trust in man conformable to what the Prophett Ieremie said Cursed is the man that trusteth in man Now after such disposition the Confessour is sent for who finding the wretch obliged to some restitution soliciteth him to discharge himselfe therof but he answeareth that he hath made his testament disposed of all his goodes and deliuered it into the handes of his heires who will satisfie whatsoeuer shal be necessary and because he is in agonie and hath almost lost his speech there is no time to dispose of matters necessarie to the discharge of his conscience and so he dyeth a most miserable death Therfore lett euerie one know that when and howsoeuer a man dye in mortall sinne and without due restitution of an other mannes goodes hauing power to doe it before his death the deuill carryeth his soule directlie to hell where he shal be eternallie tormented and so in an instant he looseth bodie and soule goodes and honour because his kinred diuiding his inheritance among them they often curse his soule for not hauing left to one of them what he hath left to all Of the contrarietie of vices and vertues and certaine breife aduertisements and exercises of them THE LI. CHAPTER THe holy Father S. Francis affirmed that where true charity is there can neither be feare nor ignorance Where there is a ioyfull and voluntarie pouerty there is neither enuy nor auarice where there is Meditation of God there is no care where the feare of God is keeper of the house there the deuill cannot enter where there is discretion and mercy there is neither superfluity nor deceipt Now I tell you there is no man in the world can in any sort haue one of the said vertues If he doe not first die to himselfe and he that reallie possesseth one hath all with that one he erreth not in the rest and he that erreth in one erreth in all the other and is in that case as if he had not any they are of such valew that each one of it selfe confoundeth vices and sinnes holie wisdome confoundeth the deuill with all his malices holy simplicitie confoundeth the prudence of the deuill the world and the flesh holy pouertie confoundeth enuie auarice and seculer desires holy humilitie confoundeth pride with all worldly honoures and what soeuer is in them holy charity confoundeth all diabolicall and carnall temptations and pleasures holy obedience confoundeth all naturall will and sensuall affection subiecteth the body to obedience of the spiritt rendreth and maketh a man humble and subiect not only to all men but euen to other irreasonable creatures The Apostle saith the letter killeth but the spiritt giueth life they are killed by the letter who seeke to know only to be reputed learned and wise of the world by this meane to purchase honours and richesse with anxiety to aduance their kinred and freindes and in a word not for themselues but for the body or for others And they are quickened of the spiritt who referre all the learning and knowledge they haue and desire to haue only to the prayse and honour of the diuine maiesty and who appeare before God by the example of their life and with wordes full of edification offring vnto him that goodnes which is entierlie his owne In this sort it is that the seruant of God may know if he really haue his spiritt for if the flesh glorie in the worckes it doeth by meane of the grace of God as its owne it is then a signe that he is of the deuill But if in the said worckes he neuerthelesse repute himselfe vile and acknowledge himselfe a most greiuous sinner he is then truely of God and God is in him Happy is the seruant that neither speaketh nor doeth any thinge for hope of recompence in this world but for the loue of God nor lightlie speaketh what commeth to his mouth but prudently and in due time disposeth his propositions and answeares Wretched also is the Religious that buryeth in his hart the graces which he receaueth of God or that commanicateth them for subiect of vaine glorie desiring rather to manifest them verballie then to God for he hath alreadie receaued his reward and they who haue heard him haue bin litle edified therby These are wordes of life and he that shall ruminate and accomplish them shall finde true life and in the end obtaine saluation of God They that seeke not to tast how sweete God is and that loue darcknes more then light neglecting to obserue the commandementes of God are by his Prophett accursed of him who sayeth Cursed are they who erre from thy commandementes but how blessed and happie are they that loue God and performe the saying of the gospell Thou shalt loue thy Lord thy God with all thy hart with all thy soule and withall thy will Lett vs therefore My Brethren loue and prayse God day and night Our Father which art in heauen because it is necessary to pray alwayes without intermission and lett vs haue charity and humility and doe almose deedes that they may cleanse our soules from spottes of sinne for euerie thing appertayning to the world tourneth to ruine men must leaue it and carry with them onlie the recompence and reward of charitie and the almose they haue done wherof they shall receaue recompence of God And therfore it is good to fast from vices and sinnes flying all occasions of them and to keepe vs from all kinde of superfluitie though lawfull and we must frequent churches and honour Preistes in respect of the dignity they haue with God and especiallie the Religious that haue renounced the world to doe more good then others and by their example we
ghospell saying If any man will come after me lett him deny himselfe lett him know how much he is deceaued that esteemeth himselfe of any worthe lett him hate and dye in himselfe that he may know me loue and liue in me and I in him And as the nature of fire is to ascend on high so the nature of a soule free and disburdened from the waight of selfe and naturall affection is to mount and ascend into God which is her proper place where she was created to repose in him blessedly perfect and eternall As it is the nature of a stone by meane of his naturall waight to decline vnto his center so is it naturall to the hart loaden with loue of it selfe and other creatures to fall by his owne fault into hell Lett the soule then that shall haue placed all his end in God and desireth to ascend to the throne of grace of the true Salomon IESVS GHRIST who being a most gracious and peaceable king fitteth art the right hand of his Father in whome all the desires of Angels and glorious soules are absolutelie effected lett that soule I say behold in this dayes exercise the ladder of Iacob whose hight toucheth the heauen and that she the more easely and with better order ascend she may make seauen seuerall degrees or steppes which are so disposed by Vbertin The first is the tast the second the desire the third satiety the fourth excesse or spirituall extasie the fift asseurance the sixt tranquility God only knoweth the name of the seauenth We attaine to the knowledge of these degrees and exercises rather by the effectes and actions as it is in other spirituall thinges then of themselues they being perceiued with spirituall eyes wherto althinges are apparant but especially those that concerne the sweet effectes and graces therof The soule therfore that will profitt in them the more that she shall finde her sight cleare to know her weakenes shall correct her faultes and shall perseuer in mortification and exercise of worckes of charity so much lesse sight shall she haue to cast her eyes on the degree or on the height of her perfection leauing the care therof to God alone imploying her selfe onlie in her humility he that hath any litle knowledge of spirituall thinges will easilie comprehend that to search after that which appertayneth only to God to witt to labour for perfection and not for mortification that it followeth therof that there are so few truely spirituall and that deserue this name though many by their profession or exercise pretend so to be Of the first degree and exercise of contemplation THE II. CHAPTER THe first degree then of contemplation as we haue said is the tast wherof Dauid seemeth to speake when the saith Tast and see how sweet God is blessed is he that hath put all his hope in him The Prophett speaketh to smners who thinck to haue no other gaine nor tast but of the world Tast yee sinners saith he and see your errours and you shall know what you loose euen in this life And as the first steppe of the ladder raiseth a man from the earth so the exercise of this first degree is to sequester one from sinnes and the indirect way and to loose the tast of lewd wordlie contentementes yea to hate and detest them so to receaue the tast which God giueth to the soule of a cleare conscience Therfore his diuine Maiestie to draw vnto him the soule accustomed to sensnall thinges giueth vnto her spirituall consolations in the beginning for it would be verie difficult to draw the cold and feeble soule to diuine thinges without this new tast which is giuen her of God as a sensible Manna and therfore the other exercises of this estate are true contrition frequent confession full satisfaction and most profound acknowledgement of ones owne fault ingratitude malice and rash presumption against God Of which thinges proceed desires to satisfy the diuine iustice for satisfaction in other respectes should already be done being neuer wearyed wiâ—h sighing and repenting to haue offended God and so with a feruent zeale of iust correction for God to addict himselfe to penance to fastinges disciplines austerities and wachinges labouring with great patience to offer such prayers as proceed rather from the hart then the mouth And because it will seeme difficult to the penitent to performe this appearing repugnant to his nature he must endeauour to prepare and enable his hart by pious cogitations and meditations and by the remembrance and tast of God as to thinck on death on the generall iudgement on the feare therof on hell and the paine therof one Paradicice and the glory therof on the benefittes and graces of his diuine Maiesty as well in generall as in particular bestowed on all personnes and aboue all lett him not forgett the passion of our Lord IESVS CHRIST as a soueraigne benefitt of God bestowed on vs wherin consisteth all our consolation and hope When the sinner calleth to minde his great ingratitude towardes God in as much as lyeth in him by his sinnes crucifying him againe and after he had bin so deerly redeemed with his precious bloud and most cruell death destroying himselfe againe by yelding himselfe to the deuill to the great misprise and contempt of his God he cannot but carrie a great hatred to his sinnes and desire to doe great penance therfore that he no more erre from the way of God he considereth how he ought to liue he sequestreth himselfe frome idle and vnprofitable conuersations he smothereth peruerse inclinations and appetites endeauouring to gett an hatred of his owne affection a contempt of the world and finally a victory of him selfe to yeld himselfe absolutely vnto God IESVS CHRIST taught this first degree to his seruant Francis when appearing vnto him att the beginning of his conuersion he told him that it was necessarie for him to chaung the corrupted and infected tast which he had and to make him finde tast in that which till then he had misprised and that what soeuer he had sound pleasing should proue distastfull and bitter I know not indeed of what Sainct are recorded greater exercices in this separation deeper foundation of penance and more labours then of him and doubles it was requisite for him for he was to ascend vnto such a perfection and to be an example in the church to fly the world to make his habitation in solitary places and desert woodes to renounce monie and his fathers patrimonie euen to this shirt to displaint himselfe from his kinred and freindes from conuersations and ordinarie courses of life euen by the root to trans-plant himselfe into God and with such courage that it was not needfull for him to fly into the desert thenceforward to sequester him selfe from the world He powered out an abondant quantitie of teares and sighes with a feeling coÌ„passion meditating on the passion of our Lord IESVS CHRIST wherof he learned to liue in such
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 wheÌ„ 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 considering 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 wherefore he one day in presence of the other Religious said 〈◊〉 〈◊〉 Brother 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 shal be without the doâ—e that strangers may be entertained by your good speeches before they ring so that it may be no trouble 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 â—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 contemplatiue 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 same for his roote which he hath already engrafted in God it is impossible 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 hauing 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 obtaine 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 himselfe by abstinences disciplines and teares he deserued att lenghâ— 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 hower Br. Macie had entier possession of the humility which he had so much desired together with such a diuine light that he liued almost alwayes 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 greater 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 melancholy and much troubled Br. Macie answeared them My deere brethren 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 abstineÌ„ces 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 exercise by prayer or whatsoeuer other meritt can neuer be obtayned Know yee then that the cause of my sorrow is that I cannot 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
the ninth of that name and fortie fourth king of France goeing in Pilgrimage to Rome there to visitt the holy Apostles determined 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 comming 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 remayned and had shewen many mutuall tokens of charity they separated themselues in silence without the vtterance of one word betweene them Now whiles these two SS were vnited in so spirituall a contentment 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 reuerence 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 interiour 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 conuerted 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 experience 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 instruct 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 vnderstand 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 recompense her with eternall life then sighing with gesture that discouered 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 Father 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 poureth 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 comforted yea and extremely encouraged to perseuerance in the seruice of our Lord IESVS CHRIST And this may serue for a generall document to make appeare what feare and discretion
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 handes he answeared he would giue him al his welth moueables immoueables If one would giue thee eyes to him sayd he I would oblige my selfe in seruice al my life You must now theÌ„ brother that in this world God hath giuen thee feet handes and eyes and the whole body with all thy teÌ„porall 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 nothing in comparison of those that cannot be seene heard or coÌ„ceaued All the wisest and most holy personnes that haue bin are and shal be 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 Brother 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 troubled and scandalized att the holy Father would needes be gon and tourning away Br. Giles stayed them and shewed them a very high mountaine whereon was the oratory of Cettone neere where vnto they then were and sayd vnto them If there were one mountaine made of a thousand 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 diminish 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 thervpoÌ„ inferred Know you my Brethren that the eternall diuinity is so immensiue 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 exceedingly edified 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 recompenses which God promiseth his seruantes are great the Iudge answeared he did Br. Giles proceeding sayd I will proue that you doe not How much are you worth the iudge answeared about a thousaÌ„d crownes Well said the Father se now how you beleeue it only in wordes for tel me if you could giue your thousand crownes for an huÌ„dred thousand would you not esteeme it a great gaine would you not presently 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 kingdome 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 replyed 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 perfoâ—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 faiâ—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 things to come neither might nor height nor depth nor other creature shal be able to separate vs from the charity of God which is in Christ Iesus our Lord. And the man that assuredly hopeth this eternall soueraine recompence doth not regard any afflictioÌ„ 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 coÌ„sidering 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 feeleth 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 vnderstaÌ„d how that must be interpreted which the Prophet saith Euery friend deceiueth Wherto he answeared I deceiue 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 mispriseth himselfe He that will not honour an other shall not be honoured 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 shal be rich of such as are celestial A man then ought