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m
WORKS
THE SERAPHIC FATHER
ST. FRANCIS OF ASSISI,
TRANSLATED BY
A RELIGIOUS OF THE ORDER.
R. WASH BOURNE,
i8 PATERNOSTER ROW, 1.0"S\>Q^.
StnpxitnAtttt.
►}- WILLIAM BERNARD,
Bishop of Birmingham,
*=5/ Mi\/ \tr>
C/y.
!>.
coii^r-^
INTRODUCTION.
The following translation has been made from the
edition of the * Works of St. Francis ' published at
Cologne in the year 1848. As the work is intended
to be a practical and devotional one, no critical notes
have been introduced, nor references to the authors
from whom Wadding made his collection.
In these pages there will be found neither deep
learning nor sublime eloquence, but only the expres-
sion of the exquisite simplicity, humility, and charity
which filled the heart of the Seraphic Patriarch ; and
above all, his ardent love for that Poverty which he
looked upon as the queen of virtues, because in the
perfect renunciation of self, and detachment from the
things of this world, he saw the surest means for the
soul to attain to the possession of the Supreme Good
and the eternal riches of the heavenly \L\w^diOtcv.,
iv Introduction.
And yet under these simple words are concealed
treasures of profound wisdom ; for although, as St.
Bonaventure says, * St. Francis possessed not the
knowledge acquired by study, nevertheless, being
illuminated by the rays of the Divine light, he pene-
trated with marvellous clearness the hidden mysteries
of Holy Scripture ;' for * where the learning of the
doctor stands without, the affection of the loving soul
finds entrance.*
And being thus illuminated and transformed into
the image of his Divine Master, the Saint taught to
others, both by word and example, the knowledge and
love of Christ Crucified, which is indeed foolishness to
the world, but ever has been, and ever will be to
those who believe and love, 'the power of God and
the wisdom, of God.'
CONTENTS.
PART I.
LETTERS OF ST. FRANCIS.
1.ETTERS PAGE
I. To all the Faithful of Christ - - - - i
II. To all the Faithful of Christ - - - -2
III. To St. Antony of Padua - . - - 9
IV. To the Blessed Virgin Clare, and her Sisters at St.
Damian's - - - - - 9
V. To the same - - - - - - 9
VI. To Brother Elias, Vicar-General of the whole Order 10
VII. To the same - - - - - -11
VIII. To the Minister- General of the Friars Minor - 11
IX. To the Provincial Ministers of the Order of Friars
Minor - - - - - - 13
X. To the Second General Chapter - - - 13
XI. To the General Chapter - - - - 14
XII. To the Priests of the whole Order - - - 16
XI II. To all Clerics 20
XIV. To all the Custodes of the Friars Minor - - 21
XV. To the Rulers of the People - - - - 22
XVI. To Brother Leo - - - - - 23
XVII. TotheLady Jacobaof Settisoli - - - 24
PART II.
THE FIRS7 RULE WHICH THE SERAPHIC PATRIARCH
WROTE FOR THE FRIARS MIAOR.
CHAPTER
I. That the Brethren ought to live in Obedience, with-
out Property, and in Chastity - - - 25
II. Of the Reception and Clothing of the Brethren - 26
h , II I r
X Contents.
PR A VERS,
PAGE
Praises of the Most High - - - - - 164
.Prayer to be said before the Divine Office - - - 165
Prayer of the Holy Father at the Beginning of his Conver-
sion ------- 167
Prayer to obtain Divine Love - - - - 167
Prayer the Saint was accustomed to say at the Elevation
of the Most Holy Body of Christ - - - 167
Prayer in Time of Sickness - - - - 167
Prayer when the Saint resigned the Generalship - - 168
Prayer the Holy Father said Daily - - - 168
Salutation to the Blessed Virgin Mary - - - 168
Prayer to Our Blessed Lady - - - - 169
Another to the same - - - - - 169
Paraphrase of the Lord's Prayer - - - - 170
Prayer of the Blessed Father to obtain Poverty - - 171
Testatnent of the Blessed Father St Francis - - 174
PART V.
Sayings of the Holy Father St. Francis - - - 178
FAMILIAR COLLOQUIES OF THE BLESSED FATHER
ST. FRANCIS.
COLLOQUY
L That Meekness and Patience will Soften the hardest
Hearts ------ 202
n. The Friars Minor ought not to Reserve for them-
selves any of the Goods of the Novices - 202
in. That the Friars Minor should not Erect super-
fluous Buildings- - - - . 203
IV. That the Praise of all that is Good is to be Referred
to God - - _ - - - 204
V. Those who are Fools for Christ's Sake are Stronger
than the Wise of this World - - . 205
VI. The Poor of Christ should prefer Living on Alms
to Feasting with the Rich - - - 206
VII. The Friars Minor should remain in their Humble
Vocation ----- 208
VIII. That it is not becoming for Superiors to indulge
their Appetite, or make use of Delicate
Meats ------ 208
' IX. The Rule of the Friars Minor was not Composed
by St. Francis, but given him by God - 209
Contents. xi
COLLOQUY PAGE
X. It is a great Advantage to the Church that
various Religious Orders should Flourish
therein - - - - - 210
XI. The more Humble the Servants of God are,
the more Holy they are - - - 211
XII. All the Virtues of the Saints come from God,
and are to be Referred to Him - - 212
XIII. The Saint Complains that certain Superiors
of the Order follow other Ways instead
of his - - - - - 213
XIV. The Religious should Win the Minds of the
People by Humility, etc. - - 215
XV. What they ought to be who Devote them-
selves to Study - - - - 217
XVI. How the Convents of the Friars Minor
should be Founded - - - 217
XVII. Some Things must be Borne with on
account of Circumstances - ' - 219
XVIII. He who Enters Religion from a wrong Motive
Lies to the Holy Ghost - - - 220
XIX. Faivours and Graces will be Granted to those
. who are Zealous for the Rule - ' - 221
XX. The Afflicted and Tempted are to be Con-
soled, etc. - - - - 221
XXI. How great should be the Patience of the
Friars Minor under Afflictions - - 223
XXII. A Religious shouldnever Shake off the Yoke
of Holy Obedience - - - 224
XXIII. That we should gratefully Remember the
Benefits of God - - - - 225
XXIV. Religious should not Frequent the Palaces of
the Great - - - - 227
XXV. In the Poor we are to Consider the Poverty
of Christ and His Mother - - 228
XXVI. In Religion we must Follow not our own
Judgment, but that of our Superior - 228
XXVII. The Demons are Grieved when we are Joyful 229
XXVIII. Temptations are Allowed for our Greater
Profit ----- 230
XXIX. The Lord's Prayer is the most Salutary of
all Prayers - - - - 231
XXX. The Devils are easily Put to Flight - 231
XXXI. How the Devil Hardens the Hearts of Men 232
XXXII. Idleness is to be Shunned, and Labour En-
couraged - - - - 234
XXXIII. We must Bear a little in this World, to
Enjoy the Glory of Ih^ l^e^X - - i">sl^
xii Contents,
COLLOQUY PAGE
XXXIV. Munnuring and Discontent are to be Con-
quered by Meekness - - - 235
XXXV. Disobedience comes from the Devil - 235
XXXVI. Against Lying and giving Scandal to the
Brethren .... 236
XXXVII. Those who Cherish the Friars Minor are
Pleasing to God, etc. - - - 237
XXXVIII. The Bread obtained by Begging for the Love
of God is the Bread of Angels - - 237
XXXIX. Religious and Learned Men ought to Preach
to the People by the Example of a Holy
Life ----- 238
XL. True Obedience is like Death - - 238
XLI. What a Precious Treasure is Poverty - 239
Some Prophecies of the Holy Father St. Francis - - 240
Parables and Similitudes of the Holy Father St. Francis - 252
Blessings of the Holy Father St. Francis - - - 260
^
APPENDIX.
DOUBTFUL WORKS OF ST. FRANCIS,
Seven Short Sermons ----- 267
Six Principal Reasons why Almighty God granted the
Order of Friars Minor to His Church - - - 276
Th^ Ten Perfections of a True Religious and Perfect
Christian ------ 280
If
WORKS OF
ST^ FRANCIS OF ASSISI.
PART I.
LETTERS OF ST. FRANCIS.
LETTER I.
To all the Faithful of Christ
Let us love God, and let us adore Him with a pure
heart and a pure mind.
To all Christians, religious, priests, laymen, and
women, and to all who dwell in the world.
Oh, how blessed and happy are they who love
God, and who act as Our Lord commands in the
Gospel : ' Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and thy neighbour as
thyself.' Let us therefore love God, and adore Him
with a pure heart and mind, for this is what He
seeks above all things when He says : * The true
adorers shall adore God the Father in spirit and in
truth.' All who adore Him ought to adote '^von. \xv
spirit and truth. Farewell in the "Lord.
2 Works of St, Francis of Assisi.
LETTER II.
To all the Faithful of Christ,
To all Christians, religious, priests, laymen, and
women, and to all who dwell in the world ; Brother
Francis, their servant and slave, reverently wishes
true peace from heaven, and sincere charity in the
Lord. I, being the servant of all, am bound to serve
all, and to minister to them the most sweet words of
my Lord. Wherefore, considering in my mind that
on account of my infirmities and of the weakness of
my body, I cannot personally visit each one, I desire
by this letter to announce unto you the words of my
Lord Jesus Christ, Who is the Eternal Word of the
Father, and also the words of the Holy Ghost, which
are spirit and life.
This Word of the Father, so divine, so holy, and so
glorious, was announced from heaven by the holy
Archangel Gabriel, and He descended into the womb
of the glorious Virgin Mary, receiving from her the
true flesh of our frail humanity. And being rich. He,
together with His most blessed Mother, desired above
all things in this world to embrace poverty. Before
His Passion He celebrated the Pasch with His dis-
ciples, and taking bread, He gave thanks, and blessed
and broke it, saying: 'Take and eat, this is My
Body ;' and taking the chalice. He said : * This is
My Blood of the New Testament, which is shed for
you and for many, for the remission of sins.' Soon after
He prayed to His Father, saying: 'Father, if it be
possible, let this chalice pass from Me.' And His
siveat became as drops of blood taWitvg dov^tv w^otv
Letters of St. Francis, 3
the ground. But He united His will with that of
His Heavenly Father, saying : * Father, Thy will be
done ; not what I will, but what Thou wiliest.'
It was the will of His Father that this most glorious
and blessed Son, Whom He gave to us, and Who was
bom for us, should, by the shedding of His Blood,
offer Himself as a sacrifice on the Altar of the Cross,
not for Himself, for by Him all things were made,
but for our sins, 'leaving us an example that we
should follow in His footsteps.' And He desires that
we should all be saved by Him, and that we should
receive Him with a pure mind and a chaste body.
But alas! there are few who are willing to receive
Him and to be saved by Jlim, although His yoke
is sweet and His burden Ifght.
Those who will not taste how sweet is the Lord,
and who love darkness rather than light, being un-
willing to fulfil the law of God, are cursed ; for the
prophet, speaking of them, says : * Cursed are they
that decline from Thy commandments.' But, on the
contrary, how bleissed and happy are they who adore
Him (as they ought) in spirit and in truth. Let us
praise and beseech Him day and night, saying : * Our
Father, Who art in heaven,' etc., for we ought always
to pray, and not to faint.
We ought indeed to confess all our sins to a priest,
that we may receive the Body and Blood of Our
Lord Jesus Christ, because whoever does not eat His
Flesh and drink His Blood cannot enter into the
kingdom of God. We must also each of us partake
of this Sacrament worthily, for *Yve \q\vo ^'a.^siCcv
and drinketh unworthily ^ eateth and dimV^'Ocv Y^dsj^
1 — ^
4 Works of St. Francis of Assist.
ment to himself, not discerning the Body of the
Lorjk^
yLet us moreover bear worthy fruits of penance,
loving our neighbour as ourselves, and if anyone
cannot love him as much as himself, let jaim at least
inflict no evil on him, but do him good^
Let those who have received the f)ower to judge,
exercise justice with mercy, as they hope to obtain
mercy from God. 'Judgment without mercy to those
who show no mercy.* Let us have charity and humi-
lity, and give alms, for almsgiving cleanses our
souls from the filth of sin. At death we lose all
that we have in this world, but we take with us
charity and the alms-deeds we have done, and for
these we shall receive a great reward from God.
We ought to fast, and to abstain from all vice, and
from all that will lead us into sin, as well as from
extravagance and superfluity. We should often visit
the churches, and venerate and reverence all ecclesi-
astics on account of their office, and because they
distribute the Sacred Body and Blood of Christ, which
they offer in sacrifice, receive themselves, and ad-
minister to others. And let everyone know and hold
for certain that we cannot be saved except through
the sacred Words and the Precious Blood of our Lord
Jesus Christ, which priests preach, announce, and dis-
tribute, and of which they are the sole ministers.
We religious especially, and all who have renounced
the world, are bound to do more and greater things ;
we must give up all that is not necessary, and hate
our body with its vices and sins, for Our Lord says
in the Gospel : * From the heart comes forth evil
Letters of St, Francis, 5
things ;' we must love our enemies, and do good to
those who hate us ; we must observe the precepts and
counsels of our Redeemer, denying ourselves and
subjecting our bodies to the yoke of obedience. But
no one is bound to obey where there is sin or fault,
for we came to religion in order to save our souls,
and to give good example to others.
Those to whom power is entrusted, and who are
considered Superiors, must be mindful to become as
the least, and servants of their brethren, and they
must show mercy to their subjects as they would wish
to have mercy shown to them if they were subjects.
Let them not be angry with thQ brethren on account
of their defects, but correct them kindly with all
patience and humility, and support and assist them
by their counsels.
Let us not be wise and prudent according to the
flesh, but simple, humble, and pure. Let us despise
our bodies and hold them in subjection, because on
account of our sins we have become miserable and
corrupt, as the Lord says by the prophet : * I am a
worm and no man/ We should never desire to be
• above others, but rather to be subject to every human
being for the love of God. And the Spirit of God will
rest on all those who act in this way, and persevere
therein to the end ; He will make of them His temple
and dwelling-place ; they will become the children of
the Eternal Father, whose works they perform ; the
spouses, brothers, and mothers of Our Lord Jesus
Christ We are His spouses because all faithful souls
are united to Him through the Holy Ghost ; we are
His brothers when we do the will of His Father,
\i
6 Works of St, Francis of Assist,
Who is in heaven ; we are His mothers when we
bear Him in our hearts and bodies by love and a pure
conscience, and bring Him forth by holy works, which
shine as examples to others. Oh, how great and
glorious it is to have a Father in heaven ! Oh, how
holy to have a sweet and loving Paraclete for our
Spouse ! Oh, how holy, how delightful, how sweet,
how peaceful, how amiable, how desirable above all
is it to have such a Brother, Who gave His life for
His sheep, and Who prayed for us to His Father,
saying : * Father, keep them in Thy name whom Thou
hast given Me. Father, all those whom Thou hast
given Me in the world were Thirte, and Thou hast
given them to Me, and the words which Thou gavest
Me, I have given to them ; and they have received
them, and have known for certain that I came forth
from Thee, and they have believed that Thou didst
send Me. I pray for them ; I sanctify Myself, that they
may be made perfect in one as We are One. And
I will. Father, that where I am, there also My ministers
may be, that they may see the glory of My kingdom.'
Therefore let all creatures who are in heaven, on
earth, in the sea, and under the earth give praise,
honour, glory, and benediction to the Lord, for all
He suffered for us, and for all He has done, and will
do for each one ; for He is our strength and our
fortitude, He only is good. He only Most High, onini-
potent, admirable, glorious, and most holy, and worthy
to be praised and blessed for ever and ever. Amen.
But all those who do not the works of penance,
who will not receive the Body and Blood of Our
Jiord Jesus Christ, but who do the wotks oi svii ^tvd
Letters of St. Francis. 7
death; who follow their own concupiscence and wicked
desires ; who will not keep what they have promised ;
who are slaves to the world and to their bodies, and
are engrossed by the desires, cares, and anxieties of
this life — all these are deceived by the devil, whose
children they are, for they do his works. They are
blind, for they cannot see the true light, Jesus Christ <^
Our Lord. They have not the wisdom of the Holy
Spirit, because the Son of God is not in them, and
He is the Wisdom of the Father. It is of these that
it is said : * Their wisdom has been devoured ;' they
know, and see, and understand how to do evil ;
knowingly they lose their souls. See, O ye blind,
how you are deceived by your enemies, that is the
world, the flesh, and the devil, because the flesh finds
pleasure in sin, and bitterness in the service of God, for
all evils come from the flesh, as Our Lord says in the
Gospel. You think to possess the vain joys of this
world for a long time, but you are deceived, for the
day and the hour are coming of which you will not
think, and of which you do not know.
When sickness lays hold of the body, and death
approaches, the friends and relations of the sick man
come round him saying : * Settle the affairs of thy
house,' etc. And behold his wife and his children, his
relations and friends, pretend to weep, and, seeing
their tears, his heart is touched, and being moved by
the evil spirit, he says : * Behold, I place my soul and
my body and all I have in your hands.' Truly this
man is cursed who confides and leaves his soul and
body and all he has in such hands. Of \vvkv Q^^
Lord spoke by the prophet : * Cuised \s \Jc\& \XNa.xv^^<^
8 Woris of St, Francis of Assist.
places his hope in man.' Then they call the priest,
who says to the sick man : ' Dost thou desire to do
penance for thy sins ?' He answers : * I do.' * Wilt
thou make satisfaction out of thy property to all
those whom thou hast defrauded and deceived ?' He
replies : * No/ * Why not ?' asks the priest. * Because
I have placed it all in the hands of my relations.' And
then he loses his speech, and so he dies miserably.
But let all know that any man, in whatever place, or
of whatever quality, who dies in sin without satisfac-
tion, and who can make satisfaction and will not, is
seized upon by the devil, who tears his soul from his
body with such anguish and tribulation, that none
will believe it unless they feel it And all the know-
ledge, the talents, and the powers that he had will be
taken from him, and his friends and relations, to
whom he gave his goods, will divide them, and then
they will curse his soul and say : * Cursed be he, for
he might have given us more, only he would not ; he
might have made more money,' and so on. His body
is eaten by worms, his soul is tormented by the
devils, and so he loses both soul and body through
the love of this short life. ,
I, Brother Francis, the least of your servants, de-
siring to kiss your feet, pray and beseech you by that
Love which God is, to receive, keep, and observe
these words, and all the words of Our Lord Jesus
Christ, with humility and charity. And let all those
who receive and understand them, practise them as
an example to others. And if they persevere in them
to the end, may they be blessed by the Father, the
Son, and the Holy Ghost. Amen.
Letters of St. Francis. 9
LETTER III.
To St. Antony of Padua,
Brother Francis to his beloved . Brother Antony,
health in the Lord.
I am willing that thou shouldst interpret holy
theology to the brethren, in such manner, however,
that the spirit of prayer (as I most ardently desire)
be not extinguished in thyself or others, according
to the rule which we follow. Farewell.
LETTER IV.
To the Blessed Virgin Clare^ and her Sisters at
St. Damiaiis.
To his beloved Sister Clare and the other Sisters
of St. Damian's, Brother Francis, health in the Lord.
Since, by the divine inspiration, you have made
yourselves daughters and handmaids of the most
high and soveireign King, the Heavenly Father, and
have taken the Holy Ghost for your Spouse, choosing
to live according to the perfection of the holy Gospel,
ill and promise to have always, by myself and by
my brothers, a diligejit care and special solicitude for
you, as for them. /Farewell in the Lord.
LETTER V.
To the same.
To my beloved Sister Clare, and to the other Sisters
at St. Damian's, greeting in the Lord.
10 Woj'ks of St. Francis of Assist.
I, Brother Francis, poor and little, will follow the
life and poverty of our most Sovereign Lord Jesus
Christ, and of His most holy Mother, and will perse-
vere in the same to the end. And I beseech you all,
my ladies, and counsel you to abide always in this
most holy life and poverty. And take great care
that you never depart from it through the teaching
or counsel of anyone. Farewell in the Lord.
LETTER VI.
To Brother Elias^ Vicar-General of tlie whole Order.
To the Reverend Father in Christ, Brother Elias,
Vicar- General of the whole Order, Brother Francis
sends greeting in the Lord.
Brother, may Our Lord give thee His holy bene-
diction. Be patient and kind in all things. If the
brethren offend thee in anything, ofter it to God.
By this I shall know if thou art a true servant of
God, if thou bringest back the erring brethren to
God by mercy, and if thou never ceasest to love those
who have most deeply offended. And if through
any human fear they dare not approach thee, ask
them if they wish for pardon. And if anyone,
through the persuasion of the devil, should fall into
some grievous sin, let him have recourse to the
Guardian, who shall send him to the Provincial. And
the Provincial must receive him with kindness ; and
if he seem contrite, he shall say to him : * Go, and
now sin no more.' Farewell in the Lord.
Letters of St. Francis. 1 1
LETTER VII.
To the same.
To the Reverend Father in Christ, Brother Elias,
Vicar-General of the whole Order, Brother Francis,
greeting in the Lord.
I recommend much to thee. Brother Elias, in all
that thou doest great charity and patience ; thou
must be prepared to suffer much, for the burden laid
upon thee is great and heavy, namely, many souls.
In the old law, the High Priest bore suspended from
his shoulders, and hanging on his breast, the rational
of judgment, on which were engraved the names of
the twelve tribes of Israel, signifying that as Supe-
riors have to bear their subjects on their shoulders,
they must also bear them on their breast, for they
cannot bear them if they cease to love them. Our
Lord Jesus Christ, before making St. Peter the
head of His Church, and giving him the care of His
sheep, questioned him as to his love. Take care
then that no brother should sin, but if anyone should
fall into sin, let him not depart from thee without
correction and pardon ; and as thou art a physician,
offer medicine to the sick man, because, as Our
Lord says : * They that are well need not a physician,
but they that are sick.* Watch, admonish, labour,
feed, love, wait, and fear. Farewell in the Lord.
^c
LETTER VIII.
To the Minister-General of the Friars Minor.
To the Reverend Father N., Minister-General of the
whole Order.
12 Works of St. Francis of Assist.
May the Lord protect thee, and keep thee in His
holy love. I recommend to thee, my Brother,
patience in all thy works, so that no matter what
impediments thou meetest with either from the
brethren or from others, even if they were to strike
thee, thou shouldst receive it as a favour, ^ind desire
tkat and nothing else. And thou shouldst love those
who act thus towards thee, and not wi^h them to be
different until the Lord grants it for thy consolation-
But thou must love them by desiring that they
become better Christians. By this I shall know if thou
truly lovest God, and me. His and thy poor servant,
if thou actest in this manner, namely, that thou never
alio west any brother who has sinned, no matter how
deeply, to leave thy presence without pardon. And if
he will not ask it, thou must ask him if he desire
it. And if he should afterwards be brought before
thee again, even a thousand times, love him still, even
more than thou lovest me, in order to draw him to
good ; and always be compassionate towards such.
Enforce this also on the Guardians as much as pos-
sible,' telling them thou art determined to act in this
manner. And let all the brethren who know him to
have sinned be careful not to reproach him for it, nor
to speak evil of him, but let them have great com-
passion on such a one, and keep the sins of their
brother secret, for those who are whole do not need
a physician, but those who are sick. If any brother,
by the instigation of the enemy, should sin mortally,
he is bound under obedience to have recourse to his
Guardian, and the Guardian is equally bound to send
him to the Gustos. And this Gustos has no power
\
Letters ^of St. Francis. , 13
to inflict any further punishment upon a brother who
is penitent than this : * Go, and sin no more/ Do
this, and farewell.
LETTER IX.
To the Provincial Ministers of the Order of tJie
Friars Minor.
To the beloved Brethren in Christ, the Provincial
Ministers of the Order of Friars Minor.
In your government I beseech you to be careful
of two things : first, that you be not respecters of (^
persons ; and secondly, that you be not free in com-
manding in virtue of holy Obedience, for this is un-
sheathing the sword, which should not be done except
after mature deliberation and on great occasions. Be
moderate in your commands, merciful to sinners, easy O
in pardoning, sparing in food, poor in dress, mild in
words, and faithful to God and your office. Preach
by your works, if you wish your subjects to listen to
your words and obey your precepts, and what you
command by your mouth, fulfil in your actions.
Farewell in the Lord.
LETTER X.
To tfie Second General Chapter.
To all the Reverend and much-loved Brethren, Brother
Francis, greeting in the Lord.
Whenever you hear the Name of God pronounced,
/
t
14 Works of St. Francis of Assist,
adore it with fear and reverence, prostrate on the
ground. /God has sent you into the world to bear
testimony of Him by your words and works, and to
make known to all 'men that there is no other God.
» Persevere in discipline and holy Obedience, and be
^^ faithful in everything to the promises you freely made
to God/ I beseech the Minister-General with all
earnesmess to cause the Rule to be exactly observed
by all. Let the Clerks recite the Divine Office with
all possible devotion in the presence of God, attend-
r ing not so much to the melody of the voices as to
^ the harmony of the mind. Farewell in the Lord.
LETTER XL
To the General Chapter,
To the Reverend and much-beloved Brethren, the
Minister-General, and others of the Order of Friars
Minor, Brother Francis, greeting in the Lord.
Since those who are of God hear the words of God,
it behoves us, beloved brethren, who have been
chosen to fulfil all divine offices, not only to hear
and practise what God has commanded, but also to
watch most carefully over the sacred vessels, and
the holy Office-books in which His words are con-
tained, that we may become penetrated with the
greatness of our Creator, and show our submission
to Him. Therefore I desire and exhort my brethren
to show all possible respect to the Divine Scriptures
wherever they see them, and if they should be found
Letters of St. Francis, 1 5
in any improper place, or scattered about in a dis-
respectful-manner, let, them collect and put them in
a becoming place as far as possible, in order to show
reverence to the words of the Lord. For many things
are sanctified by the Word of God, and the mystery
of the Adorable Sacrament of the Altar is accom-
plished by the power of the words of Jesus Christ.
Moreover, I confess all my sins to God, the Father,
Son, and Holy Ghost; to the Blessed Mary ever
Virgin, to all the saints in heaven and on earth, to
the Minister-General of the Order, as my venerable
Superior, to all the priests of the Order, and to all
my beloved brethren. I have sinned in manifold
ways and grievously, especially by not observing the
Rule as I promised to God, and by not reciting the
Office as that Rule prescribes, either through negli-
gence or on account of my infirmities, or because I
am an ignorant, simple man. I therefore earnestly
beseech the Minister-General, my lord, to cause the
Rule to be strictly observed by all, and to see that the
clerics recite the Office devoutly before God, endea-
vouring to please Him by the concord of their hearts,
and not to soothe the ears of the people by the
sweetness of their singing; not attending to the
melody of the voice, but to the harmony of the mind,
so that their voices may be in unison with their
hearts, and their hearts with God. As for myself,
I promise, by the grace of God, to observe these
things faithfully, and I will cause them to be observed
by those brethren who are with me, both with regard
to the Office, and to other regulations. As for those
who will not observe them, I do not look upon tl^aw^
/
1 6 Works of St, Francis of Assisi,
as Catholics, nor my brethren ; I ' will neither see
nor speak with them until they have done penance.
I say the same of those who wander to and fro, and
make no account of the ordinances and precepts of
the Rule ; for Our Lord Jesus Christ sacrificed His
life rather than disobey His Heavenly Father.
I, Brother Francis, a vile man, and unworthy crea-
ture of God, command, in the Name of Our Lord
Jesus Christ, the Minister-General, all the Ministers-
General who come after him, all the Custodes and
Guardians present and to come, to have this writing,
to keep it carefully, and to practise what it contains.
I implore them to have all that is written therein
carefully and diligently observed. May those who are
faithful to these things he blessed of the Lord,
according to the will of Almighty God, now and in
future as long as the world exists. May the Lord
be with you for ever. Amen.
LETTER Xn.
To the Priests of the whole Order,
In the Name of the most Holy Trinity and Supreme
Unity, Father, Son, and Holy Ghost. Amen.
To all his Reverend and much-loved Brothers, the
Minister-General of the Order of Friars Minor, and
all the other Ministers-General who shall succeed
him ; to all the other Ministers, Custodes, and Priests
of this Brotherhood ; to all who are humble, simple,
and obedient in Christ ; to the greatest and the least,
— Brother Francis, a poor, miserable man, your little
Letters of St. Francis, 17
servant, health in Him Who has redeemed us and
washed us in His Blood, Jesus Christ, the most
glorious Son of God, blessed in all ages. Amen.
Hearken, my lords, my children, and my brethren ;
listen to my words. Incline the ears of your heart
and obey the voice of the Son of God. Keep His
commandments with your whole heart, and fulfil His
counsels with a perfect mind. Praise Him, for He is
good, and exalt Him in your works. The Lord God
offers Himself to us as to His children. Wherefore,
O my brethren, embracing your feet with all the love
of which I am capable, I conjure you to show all the
reverence and honour possible to the Body and
Blood of Our Lord Jesus Christ, in Whom every-
thing in heaven and on earth has been restored to
peace, and reconciled with Almighty God.
I also beseech in the Lord, all my brethren who
are, or who shall be, or who desire to be priests of the
Most High, that whenever they wish to celebrate
Mass, they be pure, and offer with purity and reverence
the true Sacrifice of the most holy Body and Blood
of Our Lord Jesus Christ with a holy and perfect
intention ; not from any earthly motive, nor for the
fear or love of any creature, as though desiring to
please men; but let every will (according to the grace
given) be directed solely to the most High God,
and do you desire to please Him alone, for He
alone works in this holy Sacrifice according to His
good pleasure, as the Lord has Himself said : * Do
this in remembrance of Me :* and he who does other-
wise becomes a traitor like Judas. Remember, O
priests, my brothers, how it is written in the lac^N <^^
7.
1 8 Works of St. Francis of Assisi,
Moses, that those who transgressed even in corporal
sacrifices were condemned by God to death, without
any mercy. What a far more terrible punishment
will he deserve, who tramples under foot the Son of
God, and treats the Blood of the New Testament by
which he is sanctified as a vile thing, and offers insult
to the Holy Ghost ! A man stained with sin despises
and tramples on the Lamb of God, when, as the
Apostle says, not discerning the sacred Bread, which
is Christ, from other food, he eats unworthily by being
guilty of unworthy actions ; for the Lord has said by
His Prophet : ' Cursed is the man who does the work
of God with negligence or fraud.' And on account
of those priests who will not lay these things seriously
to heart, we are condemned, when Our Lord says : ' I
will curse your blessings.* ^
Hearken, my brethren. If the Blessed Virgin Mary
is honoured, as she well deserves, for having borne
our Saviour in her most holy womb ; if St. John the
Baptist trembled, and did not dare to touch the
forehead of his Lord ; if the Holy Sepulchre in
which this same Lord reposed for a short time is so
venerated — how holy, how just, and how worthy
ought not he to be who touches with his hands,
receives into his mouth and heart, and gives to
others, this God Who is now no more to die, but
Who will live and be glorified for ever, on Whom the
angels desire to gaze ! Understand your dignity, O \
priests, my brothers, and ' be ye holy, because He is
holy.' As God has honoured you more than all
others through this Mystery, do you love, reverence,
and honour Him through this Mystery. It is a great]
Letters of St, Francis. 19
misery, and a deplorable weakness, when you have
Him thus present, that you should care for anything
else in the whole world. Man should be seized with
fear, the earth should tremble, and the heavens rejoice
exceedingly, when Christ the Son of the living God
descends upon the altar in the hands of the priest.
O admirable greatness ! O stupendous condescen-
sion ! O humble sublimity ! the Lord of the universe,
God, and the Son of God, so abases Himself that for
our salvation He hides Himself under the form of
a morsel of bread ! See, O my brethren, the lowli- '
ness of your God ! pour out your hearts before Him i
and humble yourselves, that you may be worthy to
be exalted by Him. Do not keep back anything of
yourselves, that He Who gives Himself to you with-
out reserve may receive your entire being.
Moreover, I recommend and exhort you in the
Lord that in the houses where the brethren dwell,
there be only one Mass celebrated each day, accord-
ing to the rite of the holy Roman Church. If there
be many priests in one place, let them charitably be
contented to hear the Mass of one, for Our Lord
Jesus Christ fills all with His grace who are worthy
of it, both those who are present and those who
are absent. Although He is present in many places,
He is still undivided. He changes not ; but He works
ever according to His blessed Will, in union with
the Father and the Holy Ghost, the Paraclete, for
ever and ever. Amen.
2 — 2
/
?o Works of St, Francis of Assist,
LETTER XIII.
To all Clerics,
To my Reverend Masters, all the clerics of the whole
world, who live according to the rules of the Catholic
Faith, little Brother Francis, their least servant, greet-
ing, with all possible reverence, and humbly kissing
their feet.
Since I am become a debtor to all, but cannot
now, on account of my infirmities, address you per-
sonally, I implore you to receive with all love and
charity this admonition and instruction, which I write
to you in few words. Consider, O clerics, the great
sin and ignorance of which some are guilty towards
the Sacred Body and Blood of Our Lord Jesus
Christ, His holy Name, and written Words, by which
His Body is consecrated ; for we know that the Body
of Jesus Christ is not present until His Sacred Words
are pronounced. We have nothing, and can see
nothing corporally of God in this world, except the
Body and Blood of Jesus Christ, His holy Name and
Words, by which we were created, and by which we
have been restored from death to life. Let all those
who minister in these most holy Mysteries, and espe-
cially those who do so carelessly, consider well within
themselves whether the chalices, corporals, and linen
which are used in the most adorable Sacrifice of the
Body and Blood of Christ, be in a becoming state ;
whether Our Lord is not left in an improper place,
carried about disrespectfully, received unworthily, and
indiscreetly given to others. Sometimes even His
holy Name and His written Word are trampled
Letters of St. Francis^ 21
under foot, for the animal man cannot understand
the things of God. Shall we not be moved to grief
by this when we consider that this sweet Lord places
Himself in our hands, and that we daily touch Him
and receive Him in our mouth ? Do we not know
that one day we shall fall into His Hands ? Let
us then at once courageously correct ourselves of
these faults and others; and wherever we find the
Sacred Body of Our Lord kept disrespectfully and
neglected, let us remove It thence, and securely place
It in a carefully prepared tabernacle. And in like
manner, if we find the Name or the written Words of
Our Lord in unclean, places, let us at once collect
them, and put them away respectfully. And let us
remember that we are bound to observe these things
by the commandments of God, and the constitutions
of our holy Mother the Church. And let him who
neglects this know that he will have to give an
account thereof before Our Lord Jesus Christ in the
day of judgment. That this writing may be the better
observed, let those be blessed by God who cause
copies to be made of it. May Our Lord Jesus Christ
fill you all, my Masters, with His grace and strength.
Amen.
LETTER XIV.
To all t/te Custodes of t fie Friars Minor.
To all the Custodes of the Friars Minor who shall
receive these letters, Brother Francis, the least of the
servants of God, wishes health and peace itv tii& l^ot^-
22 Works of St, Francis of Assist,
Know that there are things great and sublime in
the sight of God, which are often considered vile and
despicable by men, and there are others considered
by men as very precious and important, but which
God looks upon as worthless and contemptible. I
beseech you, therefore, very earnestly to deliver to
Bishops and other ecclesiastics the letters which treat
of the most holy Body and Blood of Our Lord, and
to bear well in mind the recommendations I have
given on that head. I also desire you to give another
letter, which I send you, to all governors, councillors,
and magistrates, to make at once many copies of
it, and to be very assiduous in propagating it among
those to whom it is addressed, that so the divine
praises may be heard by the people in the streets and
public squares. Farewell in the Lord.
LETTER XV.
To the Rulers of the People.
To all those who are in authority, to councillors,
judges, and governors of all countries in the world,
and to others who may read this letter, Brother
Francis, their little unworthy servant, wishes health
and peace in the Lord.
Consider and think that the hour of death ap-
proaches. I implore you, therefore, with all respect,
not to forget the Lord, and not to decline from His
commandments on account of the cares and solici-
tudes of the world which weigh upon you ; for those
who forget Him, and neglect His commandments are
Letters of St, Francis. 23
cursed and will be forgotten by Him ; when the day
of death comes, all that they have will be taken from
them, and the wiser and more powerful they have
been in this world, the greater torments they will
have to endure in hell. For this reason I strongly
advise you, my lords, to put aside all worldly cares
and solicitudes, and to receive with good dispositions
the Sacred Body and Blood of Jesus Christ in
remembrance of Him. Watch carefully over your
people, and cause them to honour this Lord, and
every night let them be reminded by a messenger,
or by some other sign, to offer their praises and
thanksgivings to God, the Lord of all things. If
you neglect this, know that you will have to render
an account of it at the day of judgment to your
Lord Jesus Christ. Those who keep this writing and
put it in practice will assuredly be blessed by God.
LETTER XVL
To BrotJier Leo.
Brother Leo, thy Brother Francis salutes thee and
wishes thee peace.
I speak to thee, my son, as a mother, for all that we
said on the road is contained briefly in that one word.
If later on thou dost wish to come to me for counsel,
I advise thee to come. Whatever thou thinkest thou
canst do to please the Lord God, and to follow His
example and His poverty, thou mayest do, with the
blessing of God and my permission. And if, for the
24 Works of St, Francis of Assist,
good of thy soul or thy consolation, thou dost wish to
come to me, my Leo, come. Farewell in the Lord.
LETTER XVII.
To the Lady facoba of Settisoli.
To the Lady Jacoba, handmaid of the Most High,
Brother Francis, the little poor one of Jesus Christ,
wishes health, and the fellowship of the Holy Ghost
in Our Lord Jesus Christ
Know, my beloved, that Christ the Blessed has
revealed to me by His grace that the end of my life
is close at hand. If, therefore, thou dost wish to see
me alive, hasten as soon as thou hast read this letter
to come to St. Mary of the Angels, for if thou come
later than Saturday thou wilt not find me in this
world. Bring with thee a coarse cloth or shroud in
which to envelope my body, and some wax tapers
for my burial. I also beg thee to bring some of the
food thou wert accustomed to give me when I was
ill in Rome.
PART II.
THE FIRST RULE WHICH THE SERAPHIC PATRIARCH
WROTE FOR THE FRIARS MINOR*
hi t/ie Name of the Father ^ and of the SoUy and of ttie
Holy Ghost, Amen.
This is the Form of life that Brother Francis besought
Pope Innocent to grant and confirm for him, and which
the said Pope accordingly granted and approved for
him and his brethren both present and future. Brother
Francis, and whoever may be at the head of this
Order, promises obedience and reverence to our Lord
Pope Innocent, and to his successors.
CHAPTER I.
That the Brethren ought to live in Obedience^ without
Property y and in C/iastity.
The Rule and Form of life of these brethren is this: to
/live in Obedience and Chastity and without Property^
* This First Rule was approved verbally by Pope InnoceutlU.^
and afterwards by the Holy Council oi L.aVetaxvmX^^^^'ax \i.\s*
Jt did not, however, Jong remain in iorce,>a\3A.^^'s» x^^^c^^^s^
the Second Rule in the year 1223.
26 Works of St. Francis of Assist.
and to follow the doctrine and example of Our Lord
Jesus Christ, Who says : * If thou wilt be perfect, go
and sell all that thou hast, and give it to the poor, and
thou shalt have treasure in heaven, and come, follow
Me/ And : * If any man will come after Me, let him
deny himself, and take up his cross and follow Me.'
And again : ' If any man come to Me, and hate not
his father, and mother, and wife, and children, and
brethren and sisters, yea, and his own life also, he
cannot be My disciple. And every one that hath left
house, or brethren, or sisters, or father, or mother, or
wife, or children, or lands, for My Name's sake, shall
receive an hundred-fold, and shall possess life ever-
lasting.'
CHAPTER 11.
Of tite Reception and Clothing of the Brethren.
If anyone, moved by the divine inspiration, come to
our brethren, desiring to embrace this manner of life,
let them receive him charitably, and if he be firmly
resolved to undertake our life, let them take great care
not to meddle with his temporal concerns, but let them
send him as soon as possible to the Minister. Let
the Minister receive him kindly, and encourage him,
and diligently explain to him the tenour of our Rule.
This being done, if he' be willing and abje, with safety
of conscience and without impedimeivt; let him sell all
his goods, and endeavour to distribute them to the
poor. JBut let the brethren and their Ministers be
careful not to interfere in any way itv Vv\s ^ffi^.\Ts. Kxv^
Tlie First Rule. 2J
let them not receive any money, either by themselves
or by any person interposed. If, however, they are in
want, the brethren may accept other things, money
excepted, for the relief of their necessities, like other
poor. When the candidate returns, let the Minister
grant him the habit of probation for a year ; that is to
say, two tunics without a hood, a cord, drawers, and a
caparon* reaching to the girdle. The year of proba-
tion being finished, let him be received to Obedience,
after which it shall not be lawful for him to pass to
another Order, nor to go about without permission,
according to the commandment of our Lord the Pope.
If, however, anyone should present himself who
cannot without difficulty give away his goods, but
has the will to relinquish them, it shall suffice. No
one shall be received contrary to the form and institu-
tion of our holy Mother the Church.
Those who have promised Obedience may have one
tunic with a hood, and one without, if necessity require
it, and the cord and drawers. And let all the brethren
be clothed with mean garments, and let them be per-
mitted to mend them with sackcloth and other pieces,
with the blessing of God, for our Lord says in the
Gospel : * They that are clothed in soft garments are
in the houses of kings.' And although they should
be called hypocrites, let them not cease to do good.
Let them not desire costly garments in this world,
that they may be clothed gloriously in the kingdom
of heaven.
«
* The caparon is a hood, not fastened to the Vv^.b\t> ^.^^ ^SjC^
a piece of cloth attached to it, which hatv^s do^xv oNct ^^ 0^^%^.
This is to distinguish the novices from ^^ ^xote^^^^ \^\'^^v»x
whose hoods are sewn on to the habit.
V
28 Works of St, Francis of Assist.
CHAPTER III.
Of the Divine Office, and of tJie Fast.
Our Lord says-.^^This kind of devil is not cast out
but by prayer and fasting^ And again : * When you
fast, be not like the hypocrites, sad.' For this reason
let all the brethren, both clerics and lay-brothers,
recite the Divine Office, the praises and prayers to
which they are bound. The clerics shall perform the
Office, and say it for the living and the dead, accord-
ing to the custom of clerics. To satisfy for the
defects and negligences of the brethren, let them also
say every day the Psalm Miserere mei Deus, with
Pater noster, and for the departed brothers, the
Psalm De Profundis, with Pater nosier. And they
may have the books neoespry to perform their Office.
The lay-brothers who know how to read the Psalter
may have one. But those who do not know how to
read, may not have a book. The lay-brothers indeed
shall say: Credo in Deum, and twenty-four Pater
nosters with Gloria Patri. For Tierce, Sext and None,
for each of these Hours, seven Pater nosters with
Gloria Patri ; for Vespers, twelve ; for Compline,
seven, and Credo in Deum with Gloria Patri ; for the
dead, seven Pater nosters with Requiem ceternam; and
for the defects and negligences of the brethren, three
Pata^ nosters every day.
ythc brethren shall likewise fast from the Feast of
AH Saints to the Nativity of Our Lord, and from
Bpiphany, -whtn Our Lord Jesus Christ began to fast,
until Easier, j^t other times they are xvot \io\m^ \.o
Tfie First Rule, 29
fast according to this Rule, except on Fridays ; and
they may eat'of whatever food is placed before them,
according to the holy Gospel.
CHAPTER IV.
Of the Order of the Ministers^ and other Brethren,
In the Name of the Lord : The Friars who are ap-
pointed Ministers and servants of the other brethren,
wherever they may be, should place them in the Con-
vents where they are to dwell, and should often visit
and spiritually console and admonish them. But let
all my other blessed brethren diligently obey their
Superiors in those things which belong to the salva-
tion of their souls, and are not contrary to our Form
of life. Let them observe among themselves what
Our Lord says : * Whatsoever you would that men
should do to you, do you also to them,' and what
you do not wish done to you, do it not to others.
And let the Ministers and servants remember what
Our Lord says : * I came not to be ministered unto,
but to minister,* and that to them is committed the
care of the souls of their brethren, of whom, if any
be lost through their fault and bad example, they will
have to give an account to Our Lord Jesus Christ in
the day of judgment.
30 Works of St. Francis of Assist,
CHAPTER V.
Of the Correction of tJte Brethren who offend.
Therefore take well care of your own souls, and
of those of your brethren, for 'it is a fearful thing to
fall into the hands of the living God/ However, if
the Ministers should command one of the brethren
anything contrary to our Rule and the salvation of
his soul he is not bound to obey, because that is not
obedience in which a fault or sin is committed.
Nevertheless, let all the brethren who are subject to
the Ministers and Servants of the Friars Minor, con-
sider, uprightly and diligently whether they see any
one of them walking carnally and not spiritually,
according to the perfection of our Rule >^nd if after
three admonitions such an one will not amend, let
them, without allowing anything to prevent it, de-
nounce him to the Minister and Servant of tj?:e whole
Fraternity in the Chapter of PentecostVAgain, if
among the brethren, wherever they may be, there
should be found one who desires to live according to
the flesh, and not according to the spirit, let the
religious with whom he dwells admonish, instruct, and
correct him humbly and diligently. And if after three
admonitions he will not amend, let them send him, or
make the matter known to his Minister, who must
do with him what he deems most expedient before
God. But let all the brethren, as well the Ministers
as the others, take care not to be angry nor troubled
at the fault or bad exaniple of anyone, for the devil
•desires to corrupt many by the sin of one ; but let
The First Rule, 31
them endeavour, as much as possible, to help him
who has sinned, remembering that * he that is whole
needs not a physician, but he that is sick/ In like
manner let not the brethren desire to have power and
authority, especially among themselves, for as Our
Lord says in the Gospel : ' The princes of the Gen-
tiles lord it over them : and they that are the greater
exercise power upon them/ It shall not be so among
the brethren, but whosoever will be the greater among
them, let him be their Minister and Servant, and he
who is the first, let him be as the last. Let not any
brother say or do anything against another, but let
them rather in the spirit of charity willingly serve
and obey each ^ other. This is the true and holy
obedience of Our Lord Jesus Christ. And let all the
religious, who in any way whatsoever decline from the
commandments of God, and wander from obedience,
know that they are cursed out of obedience as long
as they remain consciously in that sin. And when
they persevere in the commandments of the Lord as
they have promised according to the holy Gospel
and their Rule, let them know that they stand fast in
true obedience, and are blessed by God.
CHAPTER VI.
Of tfte Recourse the Brethren sJwuld have to tJieir
Ministers^ and tJiat no Brother may be called Prior,
Let the brethren, in whatsoever place they may be,
if they cannot observe our manner of life, have re-
course as soon as possible to their Minister, making
32 Works of St. Francis of Assist.
known to him their necessity. And the Minister
must endeavour to provide for them, as he would
wish to be provided for, if he were in the like case.
And let no one be called Prior, but let all in general
. be called Friars Minor, and be willing to wash each
others* feet.
CHAPTER VII.
Of the Manner of Serving and Working,
In whatever places the brethren may reside for work,
or the service of others, let them never be keepers of
the chamber, nor cellarers, nor overseas in the houses
of those whom they serve, and let them not under-
take any employment which might cause scandal, or
be injurious to their souls ; but let them be inferior
and subject to all who are in the said house/^And
let the brethren who know how to work, labour and
exercise themselves in the art they understand, pro-
vided it be not unbecoming, nor contrary to the
salvation of their souls. /For the Prophet says :
* For because thou shalt eat the labour of thy hands,
blessed art thou, and it shall be well with thee ;* and
the Apostle says,: ' If any man will not work, neither
let him eat* yLet everyone therefore keep steadfast
to the art or trade in which he is skilled ; and in
payment of their labour they may receive all neces-
sary things, but not money ; and if they be in want,
let them seek for alms like other poor. /They may
have the tools and implements required for their work.
Let all the brethren be diligent in good works, for
The First Rule, 33
St. Jerome says : * Be always busy in some good work,
that the devil may find thee occupied ;' and again, it is *
written : * Idleness is an enemy to the soul/ Therefore ^
let the servants of God always persevere in prayer or in
some other profitable labour. Let the Brethren take
care that wherever they may be, whether in hermitages
or in other houses, they never appropriate any place
to themselves, nor maintain it to be theirs, arid who-
ever comes to them, either a friend or an enemy, a
thief or a robber, let them receive him courteously.
Wheresoever the Brethren dwell, let them frequently
visit one another, and show respect to one another
without murmuring. And let them take care not to
appear sad and gloomy like hypocrites, but let them
be joyful and contented in the Lord, and becomingly
courteous.
CHAPTER VIII.
That the Brethren may not receive Money.
The Lord commanded His Apostles : * See that you
keep yourselves from all malice and avarice, and from
solicitude about the affairs of this world, and the cares
of this life.' >^erefore let none of the Brethren,
wherever they may be, or whithersoever they may go,
take or receiv^ money in any manner, nor cause it to
be received^^^her for their clothing, or for books, or as
the price of their labours, or, in short, for any reason,
except the urgent necessities of the sick Brethren. For
we ought to have no more esteem of money than
of stones, and the devil seeks to blind those who
v
34 Works of St. Fi-ancis of Assist.
desire or value it. Let us therefore take care, lest,
after having renounced all things, we lose the kingdom
of heaven for so small a matter. If we should chance
to find money in any place, let us no more regard it
than the dust we tread under our feet, for it is ' vanity
of vanities, and all vanity/ And if perchance, which
God forbid, any religious should have or procure
money, except, as before said, for the necessities of
the sick, the Brethren shall hold him for a false
Brother, a thief, a robber, and one having a purse,
unless he become truly penitent And let the Brethren
in nowise receive money, nor cause it to be received,
seek it, nor cause it to be sought, for any houses or
places, nor let them go with men that seek it for
them. But in the places where they are, the Brethren
may perform other services which are not contrary to
our Rule, with the blessing of God. Nevertheless, in
case of manifest necessity, the Brethren may ask alms
for the lepers ; b\it let them be very wary of money,
and let them likewise take great heed not to search
the world for filthy lucre.
CHAPTER IX.
Of iJie Manner of Asking Alms,
o Let all the Brethren strive to imitate the poverty and
humility of Our Lord Jesus Christ, and let them
remember that we ought to have nothing else in the
whole world, as the Apostle says : * Having food and
raiment, let us therewith be content' And they
The First Rule. 35
ought to rejoice when they converse with persons who ^
are mean and despised by the world, with the poor
and the weak, with the infirm and lepers, and those
who beg in the streets. When it is necessary let
them go for alms, and not be ashamed thereof, but
rather remember that Our Lord Jesus Christ, the Son
of the living and Omnipotent God, set His face as a
hard stone, and was not ashamed, but became poor,
and a stranger, and lived on alms together with the
Blessed Virgin and His Disciples. When men treat
them with contempt, and deny them an alms, let them
give thanks for this to God, because for these re-
proaches they shall receive great honour before the
tribunal of Our Lord Jesus Christ ; and let them
know that the injuries they undergo shall not be im-
puted to those who suffer them, but to those who
offer them. Alms is a right and an inheritance due
to the poor, and which Our Lord Jesus Christ pur-
chased for us. The Brethren who labour in seeking
alms will have a great recompense thereof, and they
will procure merit for those who give to them ; for
all that men do in this world shall perish, but for
their charity and alms-deeds they will be rewarded
by God.
Let the Brethren make known their wants to one
another with confidence, in order that they may relieve
and minister to one another. And let everyone love '0
and nourish his Brother as a mother loves and
nourishes her own son, in so far as God gives them
grace to do so. ' Let not him that eateth, despise
him that eateth not ; and he that eateth not, let him
not judge him that eateth.' And when necessity
36 Works of St. Francis of Assist,
shall arise, it is lawful for all the Brethren, wherever
they may be, to eat of any such food as men can eat,
as Our Lord said of David, who ate the bread of
Proposition which it was only lawful for the priests
to eat. Let them also remember what Our
Lord says : * Take heed to yourselves, lest perhaps
your hearts be overcharged with surfeiting and
drunkenness, and the cares of this life : and that
/ ^' day come upon you suddenly. For as a snare shall
/, / it come upon all that sit upon the face of the whole
1.'/ earth.' Nevertheless in time of manifest necessity
V 'i'
: / let them all act as their need shall require, and as
^^ ' Our Lord shall inspire them, for necessity has no
law.
v>
CHAPTER X.
Of the Sick Brethren,
If one of the Brethren fall sick, wherever he may
be, let the others not leave him alone, but let
there always be with him one or more Brothers, ac-
cording to necessity, who may serve him as they
would wish to be served. But in case of urgent
necessity, they may commit him to some person who
will take care of him in his infirmity. And I beseech
the sick Brother to give thanks to his Creator for all
things, and to desire to be as God wills him to be,
whether sick or well; for those whom the Lord hath
predestined to eternal life, are ordinarily disciplined
by Him with the rod of afflictions axvd \xv?vtm\\.\^%^
The First Rule, 37
and the spirit of compunction ; as He says in the
Apocalypse : * Such as I love I rebuke and chastise.'
If, however, he be disquieted and angry either against
God or against the Brothers, or eagerly seek for
remedies, desiring too much to deliver his body
which is soon to die, and which is an enemy to the
soul, this comes from an evil source; he is carnal, and
seems not to be one of the Brethren, because he loves
his body more than his soul.
CHAPTER XI.
That the Brethren ought not to be Calumniators nor
Detractors^ but ought to love one anotJur,
Let the Brethren take care not to calumniate anyone,
nor to contend in words, but let them study to kei^p
silence as far as God gives them the grace. /Let
them also not dispute among themselves nor with
others, but let them be the first to answer with
humility, saying : ' We^re useless servants.' And let p
them not be angry^^r ' Whosoever is angry with his
brother shall be in danger of the judgment. And
whosoever shall say to his brother, Raca, shall be in
danger of the council. And whosoever shall say,
Thou fool, shall be in danger of hell fire.' But let
them love one another, as Our Lord says : * This is
My commandment, that you love one another, as I ^
have loved you ;* and let them show their love by the
works they do for each other, accotdm^ ^s >Js\^ K:^^'^^
says : 'Let us not love in word atvd va Xot^'e^^%^^^
38 Works of St, Francis of Assisi,
in deed and in truth.' Let them not speak evil
of any, nor murmur, nor be detractors, for it is
written : * Whisperers and detractors are hateful to
God/ Let them show modesty and meekness to all
men, neither judging nor condemning any. And, as
Our Lord says, let them not pay attention to the
small sins of others, but rather let them ponder on
their own in the bitterness of their soul. Let them
strive to enter in at the narrow gate, for Our Lord
says : * How narrow is the gate, and strait is the
way that leadeth to life, and few there are that
find it !'
CHAPTER Xn.
That the Brethren must avoid the Sight and
Company of Women,
fex all the Brethren, wherever they may be, care-
fully avoid any unbecoming looks, and company of
women, and let them never converse with them alone.
The priests may speak with them modestly, in order
to give them penance and spiritual counsel. Let no
woman whatsoever be received to obedience by any
Brother, but he may give h^ spiritual counsel to do
penance where she wills. /Xet us all carefully watch
over ourselves, and keep bur members in subjection,
for the Lord says : ' Whosoever shall look on a
woman to lust after her, hath already committed
adultery with her in his heart.'
The First Rule, 39
CHAPTER XIII.
Of the Punishment of Fornication.
^JPf any Brother, by the instigation of the devil,
commit a sin of the flesh, let him be entirely deprived
of the habit^^^ich he has defiled by his crime, and let
him be altogether expelled from our Order, and let
him go to do penance for his sins.
CHAPTER XIV.
In wliat Manner the Brethren are to go through
the World.
M"^
HEN the Brothers travel through the world, let them
carry nothing by the way, neither bag, nor purse, nor
bread, nor money, nor a staff/ And into whatever
house they enter, lei them first say, ' Peace be to
this house ;' and abiding in the same house, let them
eat and drink what things are there. Let them not
resist evil, but if anyone strike them on one cheek,
let them turn to him the other ; and if anyone take
away their garment and tunic, let them not forbid
him. Let them give^to all who ask of them, and if
anyone despoil them of what they have, let them not
ask it of him again.
CHAPTER XV.
That the Brethren may not keep Horses nor ride.
I COMMAND all my Brothers, bo\.Vv c\^t\c^ ^TA\»i-
brothers, that when they travel \ivtOM^ "Ccv^ >«o^^^ ^^
40 Works of St, Francis of Assist,
reside in any place, they never keep in any way what-
ever, either with them, or with others, any kind of
beast of burden ; nor is it lawful for them to ride
unless compelled by infirmity or great necessity.
CHAPTER XVI.
Of the Brethren who may go among the Saracens and
ottier Infidels.
Our Lord said : * Behold I send you as sheep in the
midst of wolves. Be ye therefore wise as serpents,
and simple as doves/ JHSerefore, if any of the
Brethren, moved by divine inspiration, should wish to
go among the Saracens and other infidels, kt them go
with the permission of their Minister. yAnd let the
Minister not refuse, but give them leave, if he sees
they are fit to be sent, for in this matter he will have
to render an account to God if he acts indiscreetly.
The Brethren who go, may conduct themselves in two
ways among the infidels. The one is not to contend
or dispute with them, but to be 'subject to every
human creature for God's sake,* yet confessing them-
selves to be Christians. The other way is, when they
see it is pleasing to God, to preach the Divine Word,
^ and teach men to believe in Almighty God, Father,
Son, and Holy Ghost, the Creator of all things, in Our
Lord the Redeemer and Saviour, and that they should
become Christians by being baptized ; because, ' unless
^ a man be born again of water and the Holy Ghost,
he cannot enter into the kingdom of heaven.' These
The First Rule, 41
and other truths they may teach them, as it shall
please God, for Our Lord says in the Gospel : * Every
one therefore that shall confess Me before men, I will
"^ also confess him before My Father Who is in heaven ;'
and ' he that shall be ashamed of Me and My Words,
the Son of Man also will be ashamed of him, when
He shall come in the glory of His Father with the
holy angels.' Let all the Brethren, wherever they
may be, remember that they have renounced them-
selves, and have given their bodies to Our Lord Jesus
^Christ ; and, therefore, for the love of Him, they
ought to expose themselves to their enemies both
visible and invisible, for Our Lord says : * He that
shall lose his life for My sake shall save it. Blessed
are they who suffer persecution for justice' sake, for
theirs is the kingdom of heaven. If they have per-
secuted Me, they will persecute you. If they shall
persecute you in one city, fly to another. Blessed
^ are ye when they shall revile you, and persecute you,
and speak all that is evil against you, untruly, for My
sake ; be glad and rejoice in that day, for your reward
is very great in heaven. I say to you, my friends,
Fear not them that kill the body, and after that have
nothing more that they can do. Yea, I say unto you,
fear them not. In your patience, you shall possess
^your souls. He wjio shall persevere to the end shall
be saved.'
42 Works of St, Francis of Assist.
CHAPTER XVII.
Of the Preachers,
Let no Brother preach contrary to the form and in-
stitution of the holy Church, nor without the leave
of his Superior. And let the Superior take care that
he does not grant this leave indiscreetly. Neverthe-
less, let all the Brethren preach by their'works. Let
no Minister or Brother appropriate to himself the
office and ministry of preaching, but let him give it
up without any contradiction immediately he is com-
manded. I beseech (in the charity which God is) all
my [Brethren, whether they preach, pray, or labour,
whether they be clerics or lay-brothers, that they
study to humble themselves in all things, ^nd that
^ they never glory, nor rejoice, nor inwardly exalt them-
selves for their good words and works, nor indeed for
any good which God may sometimes say or do, or
operate in them or by them, according to what Our
Lord says : ' In this rejoice not, that the spirits are
subject unto you.' Let us know for certain that
nothing belongs to us but our vices and sins, and we
ought much more to rejoice when we fall into divers
temptations, and bear some afflictions of soul or body
in this world, for the sake of eternal life. Let us, my
Brethren, avoid all pride and vainglory. Let us keep
ourselves from the wisdom of this world, and the
prudence of the flesh. The spirit of the world cares
much for words, but little for works ; and it seeks not
religion and sanctity of the heart, but a religion and
sanctity which may appear before men ; and these are
they of whom Our Lord says : * Amen I say unto
The First Rule, 43
you, they have received their reward.' But the spirit
of the Lord wishes the flesh to be mortified and
despised, and to be considered vile, abject, and con-
temptible ; it seeks for humility and patience, and
pure simplicity, and true peace of heart, and desires
above all things to have Divine fear, and Divine
wisdom, and the Divine love of the Father, Son, and
Holy Spirit. And let us refer all good to the most
High and Supreme God, let us acknowledge that all
good belongs to Him, and let us give thanks for all
to Him from Whom all good proceeds. May He, the
Most High and Sovereign, Only and True God have
and receive all honour and reverence, and all praises
and benedictions, and all thanks and all glory, for to
Him all good belongs. Who alone is Good. And
when we see or hear any evil said or done blasphe-
mously against God, let us bless and thank and praise
Him Who is Blessed for ever and ever. Amen.
CHAPTER XVni.
How the Ministers are to Meet together.
The Provincial Ministers may assemble their Brethren
in some convenient place every year on the Feast of
St. Michael the Archangel, that they may treat to-
gether of what regards the service of God. And let
all the Ministers who are in countries beyond the sea
and beyond the Alps come once in three years, and
the other Ministers once every year, to the Chapter
on the Feast of Pentecost, at St. Mary of the Angels,
unless it be otherwise ordered by the Minister-General.
44 Works of St. Francis of Assist.
CHAPTER XIX.
That all the Breth'en must be true Catlwlics.
Let all the Brethren be Catholics, and live and speak
in a Catholic manner. And if anyone should err
from the Catholic Faith and morals in word or in
deed, and will not amend, let him be altogether ex-
pelled from our Fraternity. Let us acknowledge all
priests and religious as our Superiors in what regards
the good of souls, if they do not proceed against our
Rule, and let us reverence their office and order and
administration in the Lord.
CHAPTER XX.
Of the Confession of the Brethren and of the Reception of
t/ie Body and Blood of Our Lord fesus Christ,
Let my Brethren, blessed of God, both clerics and
lay-brothers, confess their sins to priests of our Order,
and if they cannot do this, let them confess to any
other discreet and Catholic priests, believing and
hoping firmly that from whatever priests they may
receive penance and absolution, their sins will un-
doubtedly be pardoned, provided they take care to
perform humbly and faithfully the penance enjoined
them. If, however, they cannot have a priest, let
them confess their sins tp a Brother, as the Apostle
St. James says : * Confess your sins one to another ;'
but let them not on this account fail to have recourse
to a priest when they can, for to priests a\otve vs ^vm^y^
V
v
The First Rule. 45
the power of binding and loosing. And being thus
contrite, and having confessed, let them receive with
great humility and reverence the Body and Blood of
Our Lord Jesus Christ, calling to mind what He Him-
self says : * He that eateth My flesh and drinketh My
Blood hath everlasting life,' and * Do this for a com-
memoration of Me.'
CHAPTER XXI.
Of Praising God, and of tJte Exhortation which all the
Brethren may make.
This praise and exhortation all my Brethren may
make, with the blessing of God, whenever they please,
and with whatever persons they may be. Fear, honour,
praise, and bless God. Give thanks and adore the
Lord God Almighty in Trinity and Unity, Father,
Son, and Holy Ghost, the Creator of all things.
Repent and bring forth worthy fruits of penance, for
know that we must soon die. *Give and it shall
be given unto you ; forgive, and you shall be for-
given ;* and if you do not forgive, the Lord will not for-
give your sins. Blessed are they who shall die penitent,
for they shall enter the kingdom of heaven, but woe
to those who die impenitent, for they shall be the
children of the devil whose works they have done, and
they shall go into everlasting fire. Beware, and
abstain from all sin, and persevere in good to the end.
46 IVorks of St, Francis of Assist,
CHAPTER XXII.
Of the Admonition of i/te Brethren.
Let us all, my Brethren, give heed to what Our Lord
says : * Love your enemies, and do good to them that
•^ hate you.' For Our Lord Jesus, Whose footsteps we
ought to follow, called His betrayer * Friend,* and
offered Himself willingly to His executioners. There-
fore all those who unjustly inflict upon us tribulations,
anguish, shame and injuries, sorrows and torments,
^ martyrdom and death, are our friends whom we ought
to love much, because we shall gain eternal life by
those things which they make us suffer. And let us
hate our body with its vices and sins, because by living
in' pleasures it wishes to rob us of the love of Our
Lord Jesus Christ and eternal life, and to lose itself
with everything else in hell. Through our own fault
we are corrupt, miserable, and averse to good, but
prompt and willing to do evil ; for, as Our Lord says
in the Gospel : * From within, out of the heart of men,
proceed evil thoughts, adulteries, fornications, murders,
thefts, covetousness, wickedness, deceit, lasciviousness,
an evil eye, blasphemy, pride, foolishness.' All these
evil things come from the heart of man^ and these are
what defile the soul. But now, after having renounced
the world, we have nothing else to do but to endea-
vour to accomplish the Will of God, and to please
Him. Let us take great care that we be not like the
wayside, or the thorny or stony ground, according to
what the Lord says in the Gospel : * The seed is the
word of God. And they by the wayside are they that
The First Rule, 47
hear : then the devil cometh, and taketh the word out
of their heart, lest believing they should be saved.
Now they upon the rock are they who, when they
hear, receive the word with joy ;' but when tribulation
and persecution arise on account of the word, they are
immediately scandalised, * and these have no roots,'
but are mere time-servers, ' for they believe for awhile,
and in time of temptation they fall away/ * And that
which fell among thorns are they who have heard the
word of God, and the cares and solicitude of this
world, the vanity of riches and the desire of other
things entering in choke the word, and it becomes
unfruitful. But that on the good ground, are they
who, in a good and very good heart, hearing the word
keep it, and bring forth fruit in patience.* For this
reason, my Brethren, let us, as Our Lord says, * leave
the dead to bury their dead,' and let us be much on
our guard against the malice and cunning of Satan,
who desires that man should not give his heart and
mind to the Lord his God, but goes about seeking to
seduce him under pretext of some reward or benefit,
to efface the words and precepts of God from his
memory, and to blind his heart by the cares and busi-
ness of the world, so that he himself may dwell there,
as Our Lord says : * When the unclean spirit is gone
out of a man, he walketh through places without water
seeking rest, and not finding, he saith : I will return
into my house whence I came out. And when he is
come he findeth it swept and garnished. Then he
goeth and taketh with him seven other spirits more
wicked than himself, and entering in they dwell there.
And the last state of that man becomes worse than
48 Works of St, Francis of Assist,
the first. Therefore, let us watch diligently that we
do not separate our souls from God for the sake of
any gain, or favour, or business ; but I beseech all the
Brethren, both the Ministers and others, in the charity
which God is, that, overcoming all obstacles, and
putting aside all care and solicitude, they strive in the
best manner they are able, to serve, love, and honour
the Lord God, with a clean heart and a pure mind,
which is what He desires above all things. Let us
always make in our hearts a tabernacle and dwelling-
place for Him, Who is the Lord God Omnipotent,
Father, Son, and Holy Ghost, Who says : * Watch,
therefore, and pray at all times that you may be found
worthy to fly from all the evils that are to come, and
to stand before the Son of Man.' And when you
pray, say, ' Our Father Who art in heaven,' and let us
adore Him with a pure heart. 'We ought always to
pray and not to faint,' for the Father seeks for such
adorers. * God is a Spirit, and they that adore Him,
must adore Him in spirit and in truth.' Let us have
recourse to Him as the Father and Pastor of our souls,
for He says : * I am the Good Shepherd, Who feed
My sheep, and I lay down My life for My flock.'
You, indeed, are all Brethren. * And call none your
Father upon earth : for One is your Father Who is in
heaven. Neither be ye called Masters, for One is your
Master, even Christ. If you abide in Me, and My
words abide in you, whatever you wish you shall ask,
and it shall be done unto you. Wheresoever two or
three are gathered together in My Name, there am I
in the midst of them. Behold I am with you always,
even unto the consummation of the world. The words
The First Rule. 49
that I speak unto you are spirit and life. I am the
Way, the Truth, and the Life.' Let us therefore hold
fast this true way, the life and doctrine and holy
Gospel of Him, Who deigned to manifest to us His
Father and His Name, saying : * Father, I have mani-
fested Thy Name to the men Thou gavest Me, for the
words Thou gavest Me I have given to them, and they
have received them, and have known truly that I came
forth from Thee, and they have believed that Thou
hast sent Me. I pray for them, not for the world, but
for them whom Thou hast given Me in Thy Name,
that they may be one, as We are One. These things
I have spoken in the world that they may have joy in
themselves. I have given them Thy word, and the
world hath hated them, because they are not of the
world, as I am not of the world. I pray not that Thou
shouldst take them out of the world, but that Thou
shouldst keep them from evil. Sanctify them in truth.
Thy word is truth. As Thou hast sent Me into the
world, I have sent them into the world, and for them
do I sanctify Myself, that they may be sanctified in
truth. And not for them only do I pray, but for
them also who through their word shall believe in Me,
that they may be made perfect in one, and that the
world may know that Thou hast sent Me, and hast
loved them, as Thou hast also loved Me. I have
made known Thy Name to them, that the love where-
with Thou hast loved Me may be in them, and I in
them. Father, I will that where I am, they also whom
Thou hast given Me may be with Me, that they may
see Thy glory in Thy Kingdom/
so Works of St, Francis of Assist.
CHAPTER XXIII.
Prayer and Tlianksgiving to God,
Almighty, most holy, most High and Supreme God,
holy Father and just Lord, King of heaven and earth,
we give Thee thanks because by Thy holy Will, and
by Thy only Son and the Holy Ghost, Thou hast
created all things spiritual and corporal, and having
made man to Thy image and likeness, didst place
him in Paradise, whence he fell by his own fault.
And we give Thee thanks because, as by Thy Son
Thou didst create us, so by the love with which Thou
hast loved us, Thou didst cause Him, true God and
true Man, to be born of the most blessed ever- Virgin
Mary, and didst will that He should redeem us by
His Blood and by His death. We give Thee thanks
likewise, because this Thy Son will come again in the
glory of His Majesty to condemn the wicked, who
have not known Thee, nor done penance for their
sins, to eternal fire, and to say to all who have known
and adored Thee doing penance, * Come, ye blessed of
My Father, receive the kingdom which has been pre-
pared for you from the beginning of the world.'
And since we miserable sinners are not even worthy
to name Thee, we humbly beseech Thee that our
Lord Jesus Christ Thy beloved Son, in whom Thou
art well pleased, and the Holy Ghost, the Paraclete,
may give Thee thanks as it pleases Thee and Them,
for all Thou hast done for us. Alleluia. And we
earnestly beg the glorious and ever-blessed Virgin
Mary^ blessed Michael, Gabriel, and "R^ipW^X, mV\v ^V\
The First Rule, 51
the Choirs of the blessed Spirits, Seraphim, Cherubim,
Thrones, Dominations, Principalities and Powers,
Virtues, Archangels, and Angels ; Blessed John the
Baptist, John the Evangelist, Peter, Paul, the blessed
Patriarchs and Prophets, Innocents, Apostles, Evan-
gelists, Disciples, Martyrs, Confessors, Virgins, blessed
Enoch and Elias, and all the Saints who have been,
are, and shall be, for Thy love's sake to give worthy
thanks for all these things to the most High, Eternal
and Living God, together with Our most Blessed
Lord Jesus Christ, and the Holy Spirit, for ever and
ever. Amen. Alleluia. And we, the Friars Minor,
their useless servants, humbly entreat and beseech all
who wish to serve God in the holy Catholic and
Apostolic Church, priests, deacons, sub-deacons,
acolytes, exorcists, lectors, door-keepers, and all
clerics ; all religious men and women, all youths and
children, the poor and needy, kings and princes,
labourers and husbandmen, servants and masters, all
virgins and married people, laymen and women,
young men and old, sick and healthy, small and
great, and all tribes and tongues and nations, all men
in all the earth, who are and shall be ; to persevere in
the true Faith, and in doing penance, without which
no one can be saved.
Let us all love with all our heart, with all our soul, "
with all our mind and with all our strength, with all
our understanding and with all our powers, with all
our might and all our affection, with all our faculties,
our desires, and our will, the Lord God, Who has
given, and gives to us all, our body, o\rc s»ovi\^^.TA <avsx
life, Who has created and redeemed us, ^tA Vi ^^^
52 Works of St. Fraftcis of Assist.
pure mercy saved us, Who has done and does nothing
but good to us, although we are most miserable,
wretched, vile, ungrateful, ignorant and wholly evil.
^ Let us desire nothing, wish. for nothing, and let nothing
please or delight us but our Creator, Redeemer and
Saviour, the only and true God, Who is all Good, perfect
Good, entire Good, the true and supreme Good, Who
alone is good, merciful, kind and gracious, gentle and
sweet. Who alone is holy, just, true and upright. Who
alone is benign, pure, undefiled, from Whom, through
Whom, and in Whom is all mercy, all grace, all glory
of all penitents and just men, and of all the Saints
rejoicing in heaven. Let nothing therefore hinder us,
let nothing separate us, let nothing come between us
and God. Therefore let us all, at all times and in all
places, daily and hourly, firmly believe, and humbly
hold in our hearts, let us love, honour, adore, serve,
praise and bless, glorify and exalt, magnify and
thank the Most High, Supreme and Eternal God,
Three in One, the Father, Son, and Holy Ghost, the
Creator of all who believe in Him, hope in Him, and
love Him, Who is without beginning or end, immu-
table and invisible, ineffable, incomprehensible, blessed
and worthy pf praise, glorious, exalted, sublime, most
high, sweet, amiable, lovable, and wholly desirable for
ever and ever. Aftien.
Exhortation to the Brethren.
In the Name of the Omnipotent God, I beseech all
the Brethren that they understand the tenor and
sense of those things that are written in this Rule for
the salvation of our souls, and frequently recall them
TIte First Rule, 53
to mind. And I pray to God that He Who is
Almighty, Three and One, may bless all who teach,
learn, remember and fulfil those things which are
there written for our salvation. And I, humbly kiss-
ing their feet, entreat all greatly to love, keep, and
lay to heart these things ; and on the part of
Almighty God, and of our Lord the Pope, and by
virtue of obedience, I, Francis, strictly command and
enjoin that.no one diminish anything that is written
in this form of life, nor add anything thereunto, and
that the Brethren have no other Rule.
Glory be to the Father, and to the Son, and to the
Holy Ghost.
As it was in the beginning, is now and ever shall
be, world without end. Amen.
54 Works of St. Francis of Assist,
THE SECOND RULE, WHICH THE BLESSED FATHER
ST. FRANCIS INSTITUTED FOR THE FRIARS MINOR*
In the Name of Our Lordy
Here begins tlie Rule and Form of life of tlie Friars
Minor.
CHAPTER I.
The Rule and life of the Friars Minor is this : To
observe the holy Gospel of Our Lord Jesus Christ,
living in Obedience, without Property, and in
Chastity. Brother Francis promises obedience and
reverence to Our Lord the Pope Honorius IIL, and
his successors canonically elected, and to the Roman
Church ; and the other Brothers are bound to obey
Brother Francis and his successors.
CHAPTER IL
Of those wlw desire to embrace this Life, and how they
are to be received.
If any one wishes to embrace this life and comes to
our Brethren, let them send him to their Provincial
* On the return of the Brethren from the missions on which
they had been sent after the General Chapter of 12 19, the holy
Patriarch, desiring above all things to provide for the stability of
his Order by having it more solemnly approved by the Holy
See, and understanding it to be the Will of God that the Rule
should be abridged, retired to Mount Columbo, near Rieti,
- where, observing a rigorous fast for forty days, he received by ex-
press revelation from Our Lord Himself the following Rule,
which was confirmed by Pope Honorius 111., aiv^Yv^s«>4ex?kVace
been observed by the Friars Minor.
The Second Rule. 55
Minister, to whom alone, and to no others, is per-
mission granted to receive the Brothers. And let the
Minister examine him carefully concerning the
Catholic Faith and the Sacraments of the Church.
And if he believe all these things and will faithfully
confess and steadfastly observe them to the end, and
moreover if he have no wife, or if, having one, she has
already entered into a Convent, or has given him per-
mission with the authority of the Bishop of the
diocese, she having previously made a vow of con-
tinence, and being of such an age that no suspicion
can be raised against her ; then the Minister shall
address to him the words of the Holy Gospel : — that
he go and sell all that he has^and endeavour to dis-
tribute it to the poor ; which if he cannot do, his good
will shall suffice. And let the Brothers and their
Ministers take care not to be solicitous about his tem-
poral affairs, that he may freely dispose of his property
as Our Lord may inspire him. If, howeyer, he require
counsel, let the Minister. have power to send him to
some persons fearing God, by whose advice his goods
may be distributed to the poor.
Then let them give him the habit of probation —
that is, two tunics without the hood, the cord and
drawers, and the Caparone reaching to the cord, unless
it shall sometimes seem good to the Ministers to act
otherwise. The year of his probation being finished,
let him be received to Obedience, promising always to
observe this Rule and Form of life. And according
to the commandment of our Lord the Pope, under no
pretext whatsoever shall it be VavjlvA iox\\\tcv\.<^\^'»^^
this Order; for according to tiie WoV^ Cjo^'^^\ ^^^
56 Works of St Francis of Assist,
man having put his hand to the plough and looking
back, is fit for the kingdom of God/ Let those who
have already promised Obedience have one tunic with
the hood, and another (if they wish) without the hood.
And those who are compelled by necessity may wear
shoes and stockings. All the Brethren shall be clothed
with mean garments, and they may mend them with
sackcloth and other pieces, with the blessing of God.
And I admonish and exhort them not to despise nor
judge those whom they see dressed in soft and gay
clothing, and who use delicate food and drink, but
rather let everyone judge and despise himself.
CHAPTER III.
Of tJie Divine Office and of Fastings and in what
manner tJte Brethren are to go about in the world.
Let the clerics recite the Divine Office according to
the custom of the holy Roman Church, except the
Psalter ; wherefore they may have Breviaries. But
let the lay-brothers say twenty-four Pater nosters for
Matins, and five for Lauds ; for each of the Little
Hours, viz. : Prime, Tierce, Sext, and None, seven, for
Vespers twelve, and for Compline seven, and let them
pray for the dead. Let the Brethren fast from the
Feast of All Saints until the Nativity of Our Lord.
But with regard to the Lent that begins at the Epi-
phany and lasts for the forty days which Our Lord
consecrated by His own fast, let those who keep it
voluntarily be blessed by God, and let those who will
not keep it, not be obliged. But all shall fast during
the other Lent, until Our Lord's ^esutiecWoYv, M.
The Second Rule. 57
other times they are not bound to fast, except on
Fridays, but in time of manifest necessity the Brothers
are not bound to corporal fasting.
I counsel, exhort, and admonish my Brothers in
Our Lord Jesus Christ, that when they go about the )L
world they neither contend nor dispute, nor judge
others ; but that they be meek, peaceful and modest,
gentle and humble, speaking courteously to everyone,
as is becoming. They must not ride unless compelled
by manifest necessity or infirmity. Into whatsoever
house they enter, let them first say : * Peace be to this
house;' and according to the Holy Gospel they are per-
mitted to eat of whatever food may be set before them.
CHAPTER IV.
That the Brethren may not receive Money.
I STRICTLY command all the Brothers that they by
no means receive money, either by themselves or
through the medium of others. Nevertheless, the
Ministers and Custodes, and they only, shall take
special care to provide for the necessities of the sick,
and the clothing of the Brethren, through the means
of their spiritual friends, according to seasons, places,
and cold climates, as they shall see to be expedient ;
this always excepted, that, as before said, they may
not receive money.
CHAPTER V.
Of the Manner of Working.
The Brothers to whom God Yvas ^w^tv \}«\^ ^^^^^ ^'^-
working shall labour faithfully and AeMowVVj vw^nx^^
58 Works of St. Francis of Assist.
manner, that avoiding idleness, which is an enemy of
the soul, they do not extinguish the spirit of devotion
and holy prayer, to which all temporal things ought
to be subservient In payment for their labour they
may receive things necessary for the support of the
body, both for themselves and their Brethren, but not
money ; and this they should do humbly, as becomes
the servants of God, and the followers of most holy
Poverty.
CHAPTER VI.
T/iat the Brethren shall appropriate nothing to t/tem-
selves ; of Seeking AlmSy and of t/te Sick Brethren.
Let the Brothers appropriate nothing to themselves,
neither house, place, nor any other thing, but as
pilgrims and strangers in this world, serving the Lord
in poverty and humility, let them go for alms with
confidence. Nor ought they to be ashamed thereof,
since Our Lord made Himself poor in this world for
our sakes. This is the sublime height of most holy
Poverty which has constituted you, my beloved
Brethren, kings and heirs of the heavenly kingdom,
has made you poor in temporal things, and has exalted
you in virtue. Let this be your portion, which will
lead you into the land of the living, to which, beloved
Brethren, strictly adhering, never desire to have any-
thing else under heaven, for the sake of Our Lord
Jesus Christ.
Wherever the Brethren may be, or may meet with
other Brothers, there let them mutually serve one
another, and confidently make knowtv tic^evt n^^xvXs
The Seco7id Rule. 59
to each other ; for if a mother loves and nourishes
her son according to the flesh, how much more
diligently ought everyone to love and nourish his
spiritual Brother. And if any of them fall sick, the
other Brothers ought to serve him as they would wish
to be served themselves.
CHAPTER VII.
\ Of Penance to be imposed on tfie Brethren,
If any Brother, by the instigation of the enemy, sin
mortally in any of those sins which the Brothers
are ordered to refer to the Provincial Ministers, the
said Brother is bound to have recourse to these
Superiors as quickly as possible, and without delay.
And if the said Ministers be priests, they shall merci-
fully enjoin him penance ; but if they be not priests,
they shall cause it to be enjoined him by others who
are priests of the Order, as in the sight of God shall
seem to them most expedient. And they shall take
care not to be angry or troubled at the sins of any-
one, for anger and trouble hinder charity in themselves
and others.
CHAPTER VIIL
Of the Election of tlie Minister General of this
Fraternity^ and of tJie Chapter of Pentecost,
The Brethren are obliged always to have one of the
Friars of this Order for the Minister General and
Servant of the whole FratetrvVly \ ^wd. Vvon. 'Csnk^ '^'^
strictly bound to obey. WVveti \ve d:\^^,\v\^ ^xysLc^^^^^
6o Works of St. Francis of Assisu
shall be elected by the Provincial Ministers and the
Custodes in the Chapter of Pentecost, at which
Chapter the Provincial Ministers are always bound to
assemble, wherever the Minister General shall appoint.
And this they shall do once in every three years, or
at other periods longer or shorter according as the
aforesaid Minister shall ordain. And if at any time
it shall seem to all the Provincial Ministers and
Custodes, that the aforesaid Minister General is not
qualified for the service and general welfare of the
Brethren, the said Brothers to whom the election is
committed are bound to elect another in the Name of
the Lord. Moreover, after the Chapter of Pentecost,
the Provincial Ministers and the Custodes may each,
if they wish, and deem it expedient, convoke a
Chapter of the Brethren in their Custodies once in
the same year.
CHAPTER IX.
Of tlu Preachers,
Let the Brethren not preach in the Diocese of any
Bishop, when the said Bishop has opposed their doing
so. And let no Brother by any means dare to preach
to the people unless he have been examined and ap-
proved by the Minister General of this Fraternity, and
the office of preacher have been bestowed upon him.
I also admonish and exhort these same Brothers that
in the sermons they preach, their words be well-
considered and simple, for the benefit and edification
of the people, and that they speak to them of vices
3jjd virtues, of punishment and gVory m fcvi ^NOt^%>
The Second Rule, 6i
because Our Lord when on earth used brevity of
speech.
CHAPTER X.
Of the Admonition and Correction of the Brethren,
Let the Brothers who are the Ministers and Servants
of the other Brethren visit and admonish them, and
humbly and charitably correct them, not commanding
them anything contrary to the good of their soul or
our Form of life. But let the Brothers who are sub-
ject remember that for the love of God they have
renounced their own will. Therefore I strictly com-
mand them to obey their Ministers in all things
which they have promised the Lord to observe, and
which are not against their own soul and the Rule.
And in whatever place those Brothers may be, who
know and acknowledge that they cannot observe the
Rule spiritually, they may and ought to have recourse
to their Ministers. Let the Ministers, indeed, receive
them kindly and charitably, and show themselves so
familiar with them, that they may speak and act with
them as masters with their servants ; for so it ought
to be, the Ministers ought to be the servants of all
the Brethren. I exhort and admonish my Brothers in
the Lord Jesus Christ, that they carefully avoid all
pride, vainglory, envy, avarice, care and solicitude for
the things of the world, detraction and murmuring.
Let those who cannot read not seek to learn, but let
them consider that they should above all things desire
to have the spirit of the Lord, atvd VtsVvoVj cy^^x-^v^w^ ^
to pray to Him always witVi a pwx^ V^a.\\.^ \.^ Vsm^
62 Works of St, Francis of Assist,
humility and patience in persecutions and infirmities,
and to love those who ill-treat, reprove, and contra-
dict them, for Our Lord says : * Love your enemies,
and pray for those who persecute and calumniate you.
Blessed are they who siiffer persecution for justice*
sake, for theirs is the kingdom of heaven. He who
perseveres to the end, the same shall be saved/
CHAPTER XL
T/tat the Brethf-eii may not enter the Convents of
Nuns,
I STRICTLY command all the Brethren that they do
not hold any suspicious intercourse or counsel with
women, nor enter the Convents of nuns, except those
to whom special licence is granted by the Apostolic
See. Nor shall they be godfathers to men or women,
lest on this account any scandal should arise among
the Brethren or concerning them.
CHAPTER Xn.
Of those who go among the Saracens^ and other
Infidels,
Any of the Brethren who, moved by the Divine in-
spiration, desire to go among the Saracens and other
infidels, must ask leave from their Provincial Min-
isters. But the Ministers shall give permission to
none but those whom they deem fit to be sent. I
command the Ministers under obedience that they
ask of our Lord the Pope one of the Cardinals of the
/lo/y Rowan Church, who may be lYve gov^xwot^^xo-
i The Second Rule. '63
tector, and reformer of this Fraternity, that being
always subject and submissive at the feet of the same
holy Church, and steadfast in the Catholic Faith, we
may observe the poverty and humility of Our Lord 6
Jesus Christ, and the holy Gospel, as we have firmly
promised.
PANEGYRIC
Which the Holy Father St. Francis made on tJie
Second Rule of the Friars Minor.
My Brothers and most dear Children ! God has be-
stowed on us a signal favour in granting us this holy
Rule ; for it is the book of life, the hope of salvation,
the pledge of glory, the marrow of the Gospel, the ^
way of the Cross, the state of perfection, the key of
Paradise, and the bond of an eternal alliance. No one
among you is ignorant of the advantages of holy
Religion. As the enemy and adversary of our souls
is so exceedingly clever in inventing and executing
his malicious designs, and in laying all sorts of snares
to injure us, there are many whom he would lead into
great danger, unless they were defended by the shield
of Religion. Study well, then, your holy Rule, as well
to sweeten your trials, as to remind you of the vow
you have made to keep it. Entertain yourselves
often with it in the interior of your hearts, and in
order to accomplish it carry it always with you, and,
above all, hold it in your hands at the hour of death.
•64 Works of St. Francis of Assist,
A
HULE WHICH THE HOLY FATHER ST. FRANCIS WROTE
FOR THE RELIGIOUS OF ST. CLARE.*
CHAPTER I.
In the Name of Our Lord, Amen,
Here begins the Rule and Form of life of the Order
of the Poor sisters, which is this : to observe the
Tioly Gospel of Our Lord Jesus Christ, living in Obe-
dience, without Property, and in Chastity.
Clare, unworthy handmaid of Christ, promises Obe-
dience and reverence to the Lord Pope Innocent, to
Tiis successors canonically elected, and to the Roman
Church. And as, in the beginning of her conversion,
she with her Sisters promised Obedience to Brother
Francis, so does she promise to observe the same in-
violably to his successors. And the other Sisters are
tound always to obey the successors of Brother
Francis, and likewise Sister Clare, and all other
Abbesses, who, being canonically elected, shall suc-
ceed her.
CHAPTER n.
In what Manner Persons are to be Received,
If anyone, moved by Divine inspiration, present her-
self to the Sisters, desiring to embrace this form of
life, let the Abbess be bound to ask the consent of
* This Rule is almost exactly the same {mutatis mutandis)
-as the 2nd Rule of the Friars Minor. A few verbal alterations
were made in it by St, Clare after the death oi X\i^\\oVj^a.\x\^\Osv.
Rule of the Religious of Si, Clare, 65
all the Sisters ; and if the greater part give their
consent, she may receive her, with the permission of
the Lord Cardinal Protector. If it seem fitting to
receive her, let the Abbess examine her carefully, or
cause her to be examined, concerning the Catholic
Faith and the Sacraments of the Church ; and if she
believe all these things, and is resolved faithfully to
confess and steadfastly to observe the same to the
end ; moreover, if she have no husband, or, having
one, if he, with the authority of his Diocesan Bishop,
have already entered some religious Order, and have
made a vow of chastity ; and, in fine, if she be not
too advanced in age, nor subject to any infirmity or
weakness of mind which might be an impediment to
her observance of this manner of life ; then let the
tenour of your Rule be clearly explained to her. If
she be found capable, let the words of the holy
Gospel be proposed to her, that she go and sell
all that she hath, and endeavour to distribute it to
the poor ; which if she cannot do, her goodwill shall
suffice. Let the Abbess and her Sisters take care
not to be solicitous about her temporal goods, in
order that she may freely do with them what Our
Lord shall inspire her. If, however, she should ask
their advice, let them send her to some prudent per-
sons who fear God, by whose counsel her goods
may be distributed to the poor.
Then, her hair having been cut off round, and her
secular dress laid as^e, let them grant her three
tunics and a mantle/after which time let her not be
permitted to go out of the Cotvvetvt^ t.-xae^^. ^'ot -^
profitable, manifest and reasonable caM^e/ NAV^^^Ocv^
66 Works of Si. Francis of Assist.
year of probation is expired, let her be received to
Obedience, promising to observe perpetually your
Form of life and poverty^/No one shall receive the veil
during her year of probationy^he Sisters may also
have little mantles for the cdnvenience and propriety
of their service and labour; and, in fine, let the Abbess
provide them discreetly with suitable garments, accord-
ing to the quality of the persons, places, seasons and
cold climates, as she shall see it to be expedient.
Let the young persons who are received into the
Convent before they have attained the requisite age
have their hair cut off round ; and having laid aside
their secular dress, let them be clothed with the same
cloth as the religious, according to the discretion of
the Abbess ; and when they have attained the proper
age, let them take the habit, and make their professfon
as the others do. Both for these and for the other
novices the Abbess shall carefully provide a mistress
from among the most discreet of the whole Convent,
who shall diligently instruct them in holy conversation
and edifying manners, according to the form of your
profession. The above-mentioned form shall be
observed in the examination and reception of the
Sisters who serve outside the Monastery, and these
Sisters may wear shoes. No one may reside with the
Sisters in the Convent, unless she has been received
according to the form of your profession.
I admonish, beseech and exhort my Sisters, for the
love of the most Holy and Sweet Child Jesus, Who
was wrapped in poor swaddling-clothes and laid in a
manger, and for the love of His most holy Mother,
that they be always clothed witVv poor g;aixm^Tv\.^*
Rule of the Religious of St Clare. 6j
CHAPTER III.
Of the Divine Office y of the Fasty of Confession and
Holy Communion,
The Sisters who are acquainted with letters shall
recite the Divine Office according to the custom of
the Friars-Minor, wherefore they may have Breviaries,
and they shall read their Office without singing.
Those who at times for a reasonable cause cannot
read their Office, may say it in Pater-nosterSy like
those Sisters who cannot read. They shall say twenty-
four Pater-nosters for Matins, five for Lauds, seven for
each of the -Hours, Prime, Tierce, Sext and None,
twelve for Vespers, and seven for Complin. For the
Office of the Dead they shall also say seven Pater-
nosters with Requiem cBternamy etCy for Vespers, and
twelve for Matins. The Sisters who can read are
bound to recite the Office of the Dead, and when any
religious of your Monastery departs this life, they
shall say fifty Pater-nosters. The Sisters shall fast at
all times ; but on the Nativity of Our Lord they may
take two repasts, on whatever day it falls. The
Abbess may, nevertheless, when she judges it ex-
pedient, charitably dispense with the young, the weak,
and those who serve outside the Monastery ; but in
time of manifest necessity the Sisters are not bound
to corporal fasting.
Let the Sisters, with the leave of the Abbess, con-
fess at least twelve times in the year, and then let
them take care not to mingle any words which do not
regard confession and the saVval\otv ol >JcvgAx 'ssiXiSs*^
Let them communicate six times itv \.\v^ ^^^x, w^'O^^^^ ^
68 Works of St, Francis of Assisi.
on the Nativity of Our Lord, on Maundy Thursday,
on Easter Sunday, on the Assumption of the Blessed
Virgin, and on All Saint's Day.* The Chaplain may
enter the Monastery in order to communicate the sick
Sisters.
CHAPTER IV.
Of the Election of the Abbess.
In the election of the Abbess, the Sisters are bound
to observe the canonical form. They shall endeavour
to have present the Minister-General, or the Provincial
of the Friars Minor, who, with the word of God, may
exhort them to a perfect concord, and to seek only
the common good in the election. No one shall be
elected who is not professed ; and if such an one were
elected, or otherwise appointed Abbess, let the Sisters
not obey her unless she first make profession of the
form of your poverty; and when the Abbess dies,
they shall elect another in her place. If at any time
it shall seem to all the Sisters that the Abbess elected
is not qualified for their service and the common
good, they are bound to elect another as Abbess and
Mother as soon as possible, according to the above-
mentioned form.
Let her who is elected consider well the burden she
has taken upon her, and Who He is to whom she
must render an account of the flock committed to her
* It must be remembered that in the time of St. Prands, the
custom of frequent Communion did not exist in the Church.
TAe religious of St. Clare now commumc^X^ xwicK taore
frequently.
Rtile of tJie Religicus of St. Clare. 69
care. Let her endeavour to surpass the others in
virtue and holy behaviour, rather than in her Office,
that the Sisters, animated by her example, may obey
her more through love than fear. Let her avoid
particular friendships, lest by showing too much
affection for some, she should cause scandal among
the others. Let her console the afflicted, and be the
last refuge of those in tribulation ; lest the weak, if
they do not find comfort from her in their troubles,
should be overcome by the sadness of despair. Let
her conform to the Community in all things, but
especially in the church, dormitory, refectory, in-
firmary, and in her dress ; and let her Vicaress be
obliged to do the same.
Let the Abbess be bound to assemble her Sisters in
Chapter at least once a week, where she, as well as
they, ought humbly to accuse themselves of their
public faults and negligences. Then also let the
Abbess confer with her Sisters concerning those
things that are necessary to be treated of for the
welfare and spiritual advantage of the Community,
for Our Lord often reveals to the least what is best
to be done. Let no important debt be contracted
without the consent of all the Sisters, and for a
manifest necessity, and that by means of a procurator.
Let the Abbess and Sisters take care not to receive any
deposit in their Convent, for scandals and troubles
often arise from so doing.
In order also to preserve the unity of mutual love
and peace, all the Officials of the Monastery shall be
elected by the common consent of ^.W \.\\^ ?iv5Xs:'^'s»\ "^^^
in this manner they shall choose e\^\. ^"^ V.-^.^^. ^^ "^^
70 Works of St. Francis of Assist,
most discreet, with whom the Abbess is bound always
to take counsel in those things which require it in
your Form of life. The Sisters may, and even ought
sometimes, if it shall seem to them useful and ex-
pedient, to change those in office, and the discreets,
and to elect others in their place.
CHAPTER V.
Of Si/ence, and of the Manner of Speaking at the
Grate, and in tlie Parlour.
W
,ET the Sisters keep silence from the Hour of
Compline until Tie;^e, except those who serve outside
the Monastery^^Let them also continually keep
silence in the church, dormitory, and refectory, during
the repast only, but not in the infirmary, where the
Sisters may always speak discreetly for the consola-
tion and service of the sick. They may even, at all
times and in all places, say what is necessary, briefly,
and in a low voice.
It is not lawful for the Sisters to speak in the par-
lour or at the grate without the permission of the
Abbess, or her Vicaress. Those who have leave to
speak in the parlour may not do so except in the
presence of two Sisters, who must hear what is said ;
but with regard to the grate, let none presume to go '
there unless there be present at least three Sisters,
appointed by the Abbess or her Vicaress, and chosen
from among the discreets who have been elected by
a)} the Sisters for the council of the Abbess. The
Abbess and Vicaress are bound to observe \?tv\^
Rule of tJie Religious of St. Clare, 71
manner of speaking as much as possible. They shall
speak very rarely at the grate, but at the door it shall
never be pwmitted. At the grate a curtain shall be
placed within, which must never be removed, except
when the Word of God is being preached, or when a
Sister speaks to some one. There must be also a
wooden shutter securely fastened with two different
locks, and iron bolts and bars, which, in the night
principally, shall be locked with two keys, one of
which the Abbess shall keep, and the Sacristan the
other. This shutter shall be kept always fastened,
except during the Divine service, and for the causes
mentioned above. No Sister may speak to any person
at the grate before sunrise, or after sunset, in any
manner whatsoever. In the parlour there shall always
be a cloth within, which shall never be removed. No
one may speak in the parlour during St. Martin's
Lent, nor during the great Lent, except to the priest
for confession, or for some other manifest necessity,
which must be left to the discretion of the Abbess or
her Vicaress.
CHAPTER VL
That the Sisters may not Receive any Property or
Possessions,
Let the Abbess and all the Sisters be careful to ob-
serve the holy poverty which they have promised to
the Lord our God, and let all future Abbesses and
Sisters be likewise bound to observe the same in-
violably to the end; that is, in tvot T^cw}\xv5,Qt\c»i\Mi^
any possession, or property, e\l\vet \yy >0cvws\'5.^m^% <^"^
72 Works of St. Francis of Assist.
through the medium of any person, nor anything
that can reasonably be called property, except so
much ground as necessity may require for the con-
venience and renovation of the Convent, and this
ground may not be cultivated except as a garden to
supply the wants of the Sisters themselves.
CHAPTER VII.
Of tJte Manner of Working.
Let the Sisters to whom God has given the grace of
working employ themselves faithfully and devoutly
after the Hour of Tierce in those occupations which
belong to the welfare and common good of the
Convent, in such a manner that, banishing idleness^
^ which is an enemy to the soul, they do not extinguish
the spirit of devotion and holy prayer, to which all
temporal things ought to be subservient The Sisters
are bound to present the works of their hands to the
Abbess or her Vicaress in Chapter before all the
Community. Let the same be done with regard to
the alms that are sent by any persons for the necessi-
ties of the Sisters, in order that in common they may
recommend these benefactors to God ; and let all
these things be then distributed for the good of the
Community by the Abbess or Vicaress, with the
counsel of the discreets.
Rule of the Religious of St, Clare. 73
CHAPTER VIII.
That the Sisters shall Appropriate nothhig to them-
selveSy and of tJte Sick Sisters,
yiLlLT the Sisters appropriate nothing to themselves,
neither house, nor lands, nor anything ; but, serving
God as pilgrims and strangers here below in all
poverty and iiumility, let them send for alms with
confidence/^ Neither ought they to be ashamed of so
doing, since Our Lord made Himself poor in this
world for us. This is the perfection of that most
sublime poverty, which has made you, my very dear
Sisters, heiresses and queens of the kingdom of
heaven ; rendering you poor in temporal things, in
order to enrich you with virtues. Let this, then, be
your portion, which will lead you into the land of the
living, to which, beloved Sisters, strictly adhering,
never desire to possess anything else under heaven, ,
for tJ>^ove of our Lord Jesus Christ.
/It is not lawful for any Sister to send letters, nor
to receive nor give anything out of the Convent, with-
out the permission of the Abbess ; nor to have any- '^
thing which the Abbess has not given or permitted
her to havCj/ If anything be sent to a Sister by her
relations or other persons, let the Abbess give it to
her, dnd let her use it if she stand in need of it ; if r~
not, let her give it in charity to any other Sister who
may require it ; and if money be sent to anyone, let
the Abbess, with the counsel of the discreets, provide ^
the Sister with what is necessary for her.
With regard to the sick SVs\.^xs,\^'^ '^'^ ^^c^Ck^'ss. "^^
strictly bound, either by Vvets^M ot Vj ofCesKt^^ ^-^
74 Works of St. Francis of Assist.
inquire carefully into their necessities, as well in
respect of food, as of other things which their
state of sickness may require, and to provide for
them charitably and tenderly, according to the possi-
bility of the place, for all are obliged to serve and
attend their sick Sisters, as they would wish to be
served if they were sick themselves. Let them make
known their wants to one another with confidence ;
for if a true mother loves and cherishes her daughter
according to the flesh, with how much more care
ought a religious to love and cherish her spiritual
Sister. The sick may lie on sacks of straw, and have
feather pillows under their heads, and those who have
need of woollen socks and mattresses may use them.
The said sick, when they are visited by those who
enter the Convent, may each answer briefly with
edifying words those who speak to them. But the
other Sisters who have permission to speak to those
who enter, may not presume to do so except in the
presence and hearing of two discreets, appointed by
the Abbess or her Vicaress. The Abbess herself, and
the Vicaress, are bound to observe this manner of
speaking.
CHAPTER IX.
Of Penance to be Imposed on the Sisters.
If any Sister, by the instigation of the enemy, sin
mortally against the form of our profession, and being
admonished two or three times by the Abbess or the
other Sisters, will not amend, for as many days as she
continues obstinate, she shall take bread and >Na\.tx o^\
Rule of the Religious of St, Clare, 75
the ground in the refectory before all the Sisters, and /
even undergo greater penance if the Abbess judge it
necessary. During all the time that her obstinacy
lasts, let them pray that it may please God to en-
lighten her mind to do penance, but the Abbess and
other Sisters must take care not to be angry at the
fault of any one ; for anger and trouble injure charity
in themselves and others. If it should happen (which
God forbid) that any occasion of scandal or trouble
should arise between the Sisters, let her who was the
cause of it immediately, before she offers to God the
sacrifice of her. prayer, not only humbly prostrate
herself at the feet of the other Sister, asking pardon,
but let her also earnestly beseech her to intercede for
her with Our Lord, that He may forgive her. But let
the other, remembering the words of our Saviour : ' If
you do not forgive from your heart, your Heavenly
Father will not forgive you ;' freely pardon her Sister
every wrong she may have done her.
yThe Sisters who serve outside the Convent, shall
not remain outside longer than manifest necessity
requires. /They should behave modestly and speak ^
little, so as always to give edification to those who
see them, and they must carefully avoid all suspected
company and familiarity with any one. They may
not be godmothers to any person, male or female, lest
thereby might arise any occasion of scandal or
trouble. Let them not presume to relate in the Con-^
vent the news of the world ; and let them be strictly
bound not to repeat outside, anything that is said or /^
done v/ithin, which might be a caws^ ol ^c-^xv^-^y ^
anyone through simplicity offexvd m ^\>3ciet o\ ^^^'^
y6 Works of St, Francis of Assist.
two points, let it be left to the discretion of the
Abbess to enjoin her penance with due regard to
mercy ; but if she do so through an evil habit, let the
Abbess, with the counsel of the discreets, enjoin her
a penance proportioned to the gravity of her fault.
CHAPTER X.
Of the Visitation of t lie Sisters by the Abbess.
Let the Abbess admonish and visit her Sisters, and
correct them with humility and charity ; not com-
manding them anything which may be contrary to
the good of their souls and the form of their pro-
^ fession. But let the Sisters who are subject remem-
O'ber that they have renounced their own will for the
love of God, ai^d that consequently they are strictly
bound to obey their Abbess in all that they have
promised to observe, and that is not contrary to their
salvation and profession. Let the Abbess, on her
part, be so familiar with them that they may freely
act and speak with her as mistresses with their
servants ; for thus it ought to be, the Abbess ought
to t^ the servant of all the Sisters,
/l also admonish all the Sisters, and exhort them in
Our Lord Jesus Christ, carefully to avoid all pride,
vainglory, envy and covetousness ; all care and solici-
tude about the things of the world ; all detractions,,
murmuring, dissensions and divisions. But let them
be always attentive to preserve among themselves the
union of mutual charity, which is the bond of per-^
fection. Let those who have little instruction not be
solicitous to learn; but let them cotvsvdei V\vaX ^^y
Rule of t/ie Religious of St. Clare. yj
ought to desire above all things to have the Spirit of
God and His holy operation, to pray always to Him
with pure hearts, to have humility and patience in
tribulations and infirmities, and to love those who
correct and reprehend them ; for Our Lord has said :
* Blessed are they who suffer persecution for justice*
sake, for theirs is the kingdom of heaven ;' and ' He
that shall persevere to the end shall be saved.'
CHAPTER XI.
Of the Duties of the Portress,
Let the Portress be of mature character, discreet,
and of a suitable age. Let her remain during the
day-time in an open cell without a door. Let a fit
companion also be assigned her, who may be capable
of supplvkig her office in all things when it is neces-
sar}''. /Let the door be very strongly fastened with
two locks, and divers iron bars and bolts, and in the
night especially let it be locked with two keys, of
which the Portress shall keep one, and the Abbess
the other. During the day it shall never be left with-
out guard, but be always firmly locked with one key.
Let them take the greatest care that the door may
never stand open when it can conveniently be avoided,*^
and let it by no means be opened to anyone wishing
to enter without the permission of the Sovereign
Pontiff, or of the Lord Cardinal Protector^/
The Sisters shall not allow any one \o enter the
Convent before sunrise, nor to remain within after
sunset, except for manifest, Teasov\^\^ ^tA x^x^-sm^v^--^
able causes. If any Bishop Vvav^ ^^tmv^'s^sycv. \5^ ^^^-
(
78 Works of St, Francis of Assisi,
brate Mass within the Convent, either for the
benediction of the Abbess, or to consecrate any
religious, or for any other reason, let him deign to
content himself with as few attendants as possible,
and these the most virtuous. Whenever it is necessary
for any persons to enter the Convent to do some
work, let the Abbess take care to appoint a suitable
person at the door, who shall open it to those destined
to do the work and to no others ; and let all the
Sisters carefully avoid being seen by those who enter.
CHAPTER XII.
Of tlie Visitor,
Let the Visitor of the Sisters be always of the Order
,/of Friars Minor, according to the will and command-
ment of the Lord Cardinal ; and let him be such that
his virtues and integrity be well known. His office shall
be to correct in the head as well as in the members the
faults committed against the form of your profession.
Being in an open place, so that he can be seen by the
other Sisters, he may speak with several, or with each
one in particular, of those things which appertain to
his office of Visitation as he shall judge most ex-
pedient. /As they have hitherto had from the charity
of the Friars Minor a chaplain with a companion-
clerk of good reputation and great discretion, and two
lay-brothers of holy conversation and lovers of virtue
to assist them in their poverty, let them ask this
favour of the said Order. The chaplain may not
enter the Convent without his companion, and when
they do so they shall be in a pubVvc p\a.ee,>N\vtx^>i\e?j
Rtile of tJie Religious of St Clare, 79
cap be seen by each other, and by the Sisters. They
may enter to hear the confession of the sick who
cannot go to the parlour, to give them Holy Com-
munion and Extreme Unction, and for the recom-
mendation of a departing soul. The Abbess may
also, according to her discretion, allow a suitable
number of persons to enter for the funeral, to celebrate
Mass for the dead, and to open and prepare the grave.
Finally, the Sisters are bound to have always for
governor, protector, and reformer, the same Cardinal
of the holy Roman Church who shall be appointed
by the Sovereign Pontiff for the Friars Minor, that
being always subject and submissive at the feet of
the same holy Roman Church, we may remain stead-
fast in the Catholic Faith, and observe perpetually ^
the poverty and humility of our Lord Jesus Christ
and of His most holy Mother.
8o Works of St. Francis of Assist.
RULE OF THE BROTHERS AND SISTERS OF THE THIRD
ORDER OF ST. FRANCIS, CALLED THE ORDER OF
PENANCE.^
In tlie Name of Our Lord. Amen.
CHAPTER I.
Of the Mafiner of Examining tJiose w/io wish to Enter
the Order.
If any wish to embrace this manner of life, and are
to be admitted, they shall, before their acceptance or
admission, be subjected to a close examination con-
cerning the Catholic Faith, and their obedience to the
Roman Church. And if they sincerely profess and
truly believe these things, they may be admitted or
received with all safety. But great care must be
taken never to admit to this manner of life anyone
who is a heretic, or suspected of heresy, or a person
of bad reputation. And if it should happen that
, such an one were admitted, he must be denounced as
[ soon as possible to the Inquisitors, in order that he
t may be punished for his heresy.
CHAPTER II.
Of the Manner of Receiving those wJw wish to enter
the Order.
When anyone is desirous of entering this Fraternity,
the Ministers who are deputed for the reception of
* This Rule is given in its original form. The points which
have become obsolete, or have been modified, on account of
the altered state of society, are explained in all Manuals of the
Third Order,
Rule of the Third Order. 8i
such persons shall make careful inquiries respecting
his employment, state, and condition, clearly explain-
ing to him the obligations of the said Fraternity, and
especially that of restoring the goods of others.
This being done, if he wishes it, he may be clothed
with the habit in the usual form, and he shall take
care, if he has in his possession the goods of others,
to make restitution either in ready money, or by
giving proper security ; and he must also take care to
be reconciled with his neighbour. After having ful-
filled all these things, and after the space of one year,
he may, by the advice of some discreet Brethren, if
they think him worthy, be admitted to make his pro-
fession in this manner ; viz., that he promise to keep
all the Divine commandments, and to make suitable
satisfaction for the faults he may commit against this
form of life, as the Visitor may think fit. This
promise, made by him, must be registered by the
public secretary. No person may be received by the
Ministers in any other manner, unless, after mature
deliberation, they see fit to act otherwise on account
of the condition or earnest solicitation of the person.
^Moreover, we order and decree that no one, after
having entered this Order, may leave it to return to
the world. 1^'evertheless, they may be freely per-
mitted to^pass into any other approved Order.
Married women may not enter this Order without
the permission and consent of their husbands.
v.*
82 Works of St. Francis of Assist,
CHAPTER III.
Of the Form of the Habit, and the Quality of the
Garments.
The Brethren of this Fraternity must commonly be
clothed in a woollen garment, humble as to price and
colour, being neither black nor white, unless the
Ministers should dispense with anyone for a time,
and for some legitimate and manifest cause. Their
mantles also and furred dresses must be without
collars, clasped and not open, as decency requires, and
the sleeves must be closed.
The Sisters also must be clothed with a tunic 'and
mantle of the same coarse cloth, or at least they
must wear with their mantle a black or white skirt, or
a long robe of hemp or flax made up without any
plaits. Nevertheless, with regard to the coarseness of
the cloth and furs of the Sisters, a dispensation may
be granted should their position or the custom of the
place require it. They may not use silk ribbons or
cords, but both the Brothers and Sisters having,
according to the salutary counsel of the Prince of
the Apostles, laid aside the vain ornaments of the
world, shall have only common furs, purses of leather,
and girdles simply made, without any silk.
CHAPTER IV,
Of not going to immodest Feasts and Plays^ and of not
Giving anything to Actors.
^HE Brothers and Sisters are absolutely forbidden to
be present at immodest feasts, plays, ipubWc m^^"Cm^^>
Rule of the Third Order. 83
and dances. They must not spend anything on actors,
nor in seeing vain shows ; and they must take care to
forbid anything being spent on such things by their
family, >/
CHAPTER V.
Of Abstinence and Fasting.
All the Brothers and Sisters shall abstain from eating
flesh-meat on Mondays,* Wednesdays, Fridays, and
Saturdays, unless prevented by illness or weakness.
Those who have been bled may eat meat for three
successive days, and the same is allowed to those who
are travelling-f The use of meat is also permitted on
solemn feasts, when according to ancient custom other
Christians make use of it. On other abstinence days
when no fast is observed, they may eat cheese and eggs,
but when they are with other religious in their Convents,
they may eat what is set before them, and let them be
contented with dinner and supper, unless they are weak
or sick or on a journey. Let those who are in good
health be moderate in eating and drinking ; for the
Gospel says, ' Take heed that your hearts be not made
heavy with surfeiting and drunkenness.* They may
not dine or sup without first saying Pater noster, and
this they must repeat after the repast, adding Deo
gratias. If this be omitted they must say three times
Pater noster.
They must fast on all Fridays throughout the year,
* Pope Clement VIL, in his Bull Ad uberes fructusy of the
15th of March, 1526, granted the secular TertiaLcies «w ^y^wewSL
•exemption from abstinence on Mondays.
t These d/spensations are only ^tanX^d. ot\. >iJci^ ^vj^ ^1 -s^orsCx-
nence prescrihtd, by the Rule alone.
84 Works of St. Fraiicis of Assisi,
unless they be dispensed on account of sickness
or some other lawful reason, or unless the Feast of
our Lord's Nativity should occur on that day. From
the Feast of All Saints until Easter they shall fast on
all Wednesdays* and Fridays, and they must also
observe the other fasts commanded by the Church,
or prescribed . by the Bishops for public causes.
During the Lent, from the Feast of St. Martin until
the Nativity of our Lord, and from Quinquagesima
Sunday until Easter, they shall fast every day except
Sundays, unless prevented by sickness or any other
necessity. Women with child may, if they choose,,
abstain from all corporal austerities, but not from
prayer, until the day of their churching.
Those who are obliged to labour, may on account
of their fatigue take their repasts three times a day
from Easter until the Feast of St. Michael. And
when they are employed at work in the houses of
others, they may eat whatever is set before them on
all days except Fridays, or any other fast-day ap-
pointed by the Churqh.
CHAPTER VI.
How often the Brothers and Sisters ought to Confess and
Communicate during the Year.
All the Brothers and Sisters must confess their sins
and devoutly receive the Holy Eucharist three times
in the year ; viz., at Christmas, Easter, and Pentecost,
* Pope Paul IIL, by the Bull Ad uberes fructus^ of July 3rd»
^S47f dispensed the secular Tertiaries itom lYos t^slt oti'^^d
JJesdays,
Rule of the Third Order. . 85
taking care first to be reconciled to their neighbour,
and to restore the goods of others.
CHAPTER VII.
0/ not Carrying offensive Weapons.
The Brothers may not carry offensive arms, unless it
be for the defence of the Roman Church, the Catholic
Faith, their own country, or with the permission of
their Ministers.
' CHAPTER Vni.
Of tfie Recitation of the Canonical Hours,
All the Brothers and Sisters must say daily the seven
Canonical Hours ; viz., Matins, Prime, Tierce, Sext,
None, Vespers, and Complin. Clerks who know how
to recite the Psalter must say for Prime Deus in
nomine tuo^ and Beati immaculati as far as Legem
pone, etc., and the other Psalms of the Hours with the
Gloria Patri, according to the rite of the clergy.*
When they cannot go to the Church they must be
careful to say for Matins the Psalms that clerks say,
or those used in the Cathedral Church, or at least
they must not fail to recite, like those who cannot
read, twelve Pater nosters with the Gloria Patri for
Matins, and seven for each of the other Hours. At
the Hours of Prime and Complin they shall add the
Credo and the Psalm Miserere mei Deus, if they know
them: But if they fail to recite the appointed Hours
* That IS, the Roman rite, which St. Ytax^ds >n^"5»n^^'krx "vs^
spread through the world by adoptmg *\t m\v\^ Ox^^x,
86 Works of St Francis of Assist.
they must say three times the Pater nosier. Those
who are sick are not bound to recite these Hours
unless they wish. During St. Martin's Lent, and also
during the great Lent, they should endeavour to
assist at Matins in the parish churches where they
dwell, unless they are dispensed for some legitimate
cause.
CHAPTER IX.
That all who can lawfully do so slwuld make their Will.
All those who have the right and power to do so,
must make their will within three months of their
entrance into the Order, and shall arrange and dispose
of their goods, lest any of them should happen to die
intestate.
CHAPTER X.
How Peace mmt be established among the Brethren, and
with others.
Should any dissension occur among the Brothers and
Sisters, or even among other persons, the Ministers
shall take what means they think best to re-establish
peace, having recourse, if necessary, to the counsels of
the Diocesan Bishop in this matter.
CHAPTER XI.
How they should Act when Molested contrary to fustice,
and their Privileges.
If it should happen that the Brothers or Sisters are
assailed with persecutions contrary to ^wsllc^ and
Rule of the Third Order. 87
their privileges by any persons in power, or by the
magistrates of the places where they dwell, the
Ministers shall take care to have recourse to the
Bishop or Ordinary of the place, that they may act in
such cases according to his advice and direction.
CHAPTER XII.
That the Brothers and Sisters should avoid^ as much as
possibUy taking solemn Oaths,
The Brothers and Sisters must abstain from taking
solemn oaths, except through urgent necessity in
cases permitted by the Holy See ; viz., to establish
peace, to justify faith, to refute a calumny, to bear
witness, and even to make a contract of buying, sell-
ing, or donation, when deemed necessary.
They must avoid, as much as possible, oaths in
common conversation, and if anyone should be sur-
prised into an oath through heedlessness (which
generally happens to great talkers), let him, on the
night of the same day, when he ought to examine
what he has done, say three Pater nosters in satis-
faction for such idle oaths.
And let everyone remember to exhort his family to
serve God faithfully.
CHAPTER XIII.
Of hearing MasSy and attending the Assemblies.
All the Brothers and Sisters, to whatever place they
belong, who are in good health, tcv>i%\.\v^'^x\^'5vs.%^^^x^
day if they can do so cotvvetvv^ivNXY \ ^^^ **^^^ \fi>»^^
88 Works of SU Francis of Assist.
also assemble once a month in the Church, or place
appointed by the Ministers, and assist at a solemn
Mass which shall be celebrated therein. Each one
shall give a piece of current money to the treasurer,
who, having collected it, will distribute it, according to
the advice of the Ministers, among the Brothers and
Sisters who are poor, especially those who are sick,
and such as are known not to have the means for
funeral expenses, and afterwards to other poor ac-
cording to their wants.
Moreover, out of the said money an offering must
be made to the Church where the Mass has been cele-
brated. They shall also be careful to procure, if it
can be done conveniently, some religious man well
instructed in the word of God, to exhort, admonish,
and induce them to do penance, and to perform works
of mercy.
Each one must be careful to keep silence during
Mass and the sermon, and let them be assiduous in
prayer, and in saying the Office, unless prevented by
the common good of the Brotherhood.
CHAPTER XIV.
Of the sick and departed Brethren,
When one of the Brethren is sick, and has notified
the same to the Ministers, they are bound either
themselves or by others to visit the sick person at
least once a week. They shall earnestly exhort him,
as tbey may judge it expedient and b^tve?vcA3\, \.o
Rule of the Third Order. 89
receive the Sacrament of Penance, and shall furnish
him with those things that are necessary out of the
conlmon purse. If the said sick person die, notice
must be given to the Brothers and Sisters living in
the town or place where he died, that they may assist
at the obsequies, from which they must not withdraw
until the Mass is finished and the body interred. The
same rules are to be observed with regard to sick and
deceased Sisters.
Within a week after the death of any member, the
Brothers who are priests shall say one Mass for the
repose of the soul ; those who know the Psalter shall
each say fifty Psalms^ and those who cannot read shall
say as many Pater nosterSy adding at the end of each
Requiem ceternamy etc. Besides this, they will have
three Masses celebrated every year, for the Brothers
and Sisters both living and dead; those who know
the Psalter will say it, and the others will not fail to
recite one hundred Pater nosters, adding at the end of
each Requiem ceternam^ etc.
CHAPTER XV.
Oft/te Ministers.
Everyone on whom may be imposed the ministerial
or other offices expressed in this present Rule, must
accept such office with devotion, and fulfil it with
fidelity. Each office shall be limited in its duration,
and no Minister may be appointed for life, but only
for a certain space of time.
90 Works of St Francis of Assist.
CHAPTER XVI.
Of the Visitation and Correction of those who Offend.
The Ministers and Brothers and Sisters of each place
and city shall assemble for the general Visitation in
some religious house or Church, if they have no more
convenient place, and choose for a Visitor a priest
belonging to some approved religious Order, who
shall impose a salutary penance on such of the
members as may have committed any fault. No
other person can exercise this office of Visitor.
This Visitation shall be held only once a year, unless
some urgent necessity requires that it be held oftener.
Incorrigible and disobedient members shall be warned
three several times, and if they will not reform, they
shall, with the advice of the Council, be altogether
expelled from the Congregation.
CHAPTER XVII.
Of avoiding Lawsuits among themselves or with others.
Let the Brothers and Sisters as much as possible
avoid lawsuits among themselves ; but should one
happen to be begun against them, let them endeavour
to stop it ; and if they fail, they must carry the matter
before those who have the power of judging in such
cases.
Rtile of the Third Order, 91
CHAPTER XVIII.
How^ and by whom^ Dispensations may be Granted.
The local Superiors or the Visitor can dispense the
Brothers and Sisters from abstinence, fasts, and other
austerities for a legitimate cause, and when they judge
it necessary.
CHAPTER XIX.
That the Ministers must declare notable Faults to the
Visitor.
The Ministers shall declare to the Visitor the notable
faults of the Brothers and Sisters, that they may be
punished. But if any should be found incorrigible
after they have been warned three several times, the
Ministers, with the advice of some discreet Brethren,
shall denounce him to the said Visitor, that he may
cut him off from the Order, and announce the same
at the next assembly of the whole Congregation.
CHAPTER XX.
That this Rule does not bind under pain of mortal Sin,
Finally, we will not that the Brothers and Sisters of
this Order be bound under pain of mortal sin to
observe the things above mentioned, unless they are
already bound thereto by the Divine commandments
or the precepts of the Church ; but let them accept
with prompt humility the penances imposed on them
for their transgressions, and ervde^MOwt lix'Oc&.v^ "^.^
fulfil the same.
PART III.
ADMONITIONS OF THE BLESSED FA THER ST, FRANCIS
TO HIS BRETHREN
I. Our Lord said to His Disciples : * I am the way,
and the truth, and the life. No man cometh to the
Father but by Me, If you had known Me you would
surely have known My Father also ; and from hence-
forth you shall know Him and have seen Him.
Philip saith to Him, Lord, show us the Father, and
it is enough for us. Jesus saith to him, Have I been
so long a time with you, and have you not known Me ?
Philip, he that seeth Me seeth the Father also/
The Father dwells in light inaccessible. God is
a Spirit, and no one ever saw God ; therefore it is
only by the spirit we can see Him, for the spirit
giveth life, the flesh profiteth nothing. For neither
can the Son, inasmuch as He is equal to the Father,
be seen, as the Father and the Holy Ghost cannot be
seen; therefore all those who saw Our Lord Jesus
Christ according to His Humanity, but did not see
and believe according to the spirit and the Divinity
that He was the Son of God, were condemned.
II. In like manner, all those who behold the Sacra-
ment, which is sanctified by the Word of God upon
tAe Altar in the hands of the priest, utvdet \iie^.^^^^x-
Admonitions of St. Francis, 93
ances of bread and wine, but who do not see and
believe according to the Spirit and the Divinity that
It IS really the most holy Body and Blood of Our
Lord Jesus Christ, are condemned. He, the Most
High, has declared it, when He said : ' This is My
Body, and the Blood of the New Testament;' and
* They who eat My Flesh and drink My Blood shall
have eternal life.' He who has the Spirit of God,
Who dwells in His faithful servants — he it is who
receives the most holy Body and Blood of the Lord ;
but all others who presume to receive Him not having
this spirit, eat and drink judgment to themselves.
Wherefore, * O ye sons of men, how long will you be
dull of heart ? why do you love vanity and seek after
lying f Why will you not know the truth, and be-
lieve in the Son of God } Behold, every day He
humbles Himself as when He descended from His
royal throne in heaven into the womb of the Virgin
Mary ; every day He comes to us with like humility ;
every day He descends from the Bosom of His
Heavenly Father upon the Altar in the hands of the
priest. And as 'He appeared in true flesh to His
holy Apostles, so now He shows Himself to us under
the form of bread. And as they with the eyes of
their body saw only His flesh, but contemplating Him
with their spiritual eyes, believed Him ,to be their
Lord and their God ; so we, who see only bread and
wine with our bodily eyes, believe most firmly that It
is His most holy Body and true and living Blood,
And in this way Our Lord is always present with His
faithful servants, as He said : * BehoVd.l ^xxv^SJCss^^^^Ni.
all days, even to the consummatvotv ol \N\fc ^^^^^
94 Works of St. Francis of Assist.
III. God said to Adam : ' Of every tree in paradise
thou mayest eat; but of the tree of knowledge of
good and evil thou shalt not eat.' Adam might eat
of every tree in paradise, because as long as he was
obedient he did not sin. That man eats of the tree
of knowledge of good and evil, who acts according to
his own will, and prides himself upon the good which
the Lord has given him and works in him ; and thus
through the suggestion of the devil and his own
transgression, this good becomes to him as the apple
of the knowledge of evil. Therefore it is necessary
that he should suffer punishment.
IV. Our Lord said in the Gospel: * He who does
not renounce all he possesses, cannot be My disciple,*
and ' He that will save his life shall lose it* That
man renounces all he has, and loses hi? life, who
places himself by obedience entirely in the hands of
his Superiors, and always does and says those things
that are agreeable to their wishes (provided that the
things he does are good). This is true obedience.
And if a subject thinks that something would be
better and more profitable to his soul than what his
Superiors command, let him sacrifice his will to God,
and endeavour to accomplish the work enjoined him.
This is charitable obedience, which causes him to
sacrifice himself for God and his neighbour. If, how-
ever, a prelate orders a subject to do anything that
would be injurious to his soul, he may refuse to obey,
but he must not on that account leave his Superior.
And if, for this cause, he suffer persecution from
Superiors, he should love them the more in the Lord.
J^oiv he who would rather suffer petsec\3A.\oT\. >3cv^tv
Admonitions of St. Francis. 95
separate himself from his Brethren, practises perfect
obedience, for he gives his life for his Brethren. There
are many religious who, under pretence of doing a
greater good than what is commanded by their Supe-
riors, look back, and return to the vomit of their own
will. These are murderers, for they cause the loss of
many souls through their fault.
V. Our Lord says : * I did not come to be minis- ^
tered unto, but to minister.* Those who are appointed
to be over others, should glory in this office only as
much as if they had been chosen to wash the feet of
their Brethren ; and if they are more disturbed at the
loss of their dignity, than they would be at the loss of
that lowly office, they may be sure their soul is in
danger, and in proportion to the disturbance they feel
is the greatness of their peril. Think, O man, how
great is the excellence God has bestowed on you, for
He created and formed you to the image of His
beloved Son according to the body, and to His own
likeness according to the spirit. And all creatures
under heaven, according to their nature, know, serve,
and obey their Creator better than you ; the devils did
not crucify Him, but you, incited by them, have cruci-
fied Him, and still crucify Him when you delight in
vice and sin. Of what then can you glory } For if
you were so wise and clever that you knew all things,
and could interpret all languages, and penetrate all
heavenly mysteries with the greatest clearness, you
could not glory in all this, for one demon knows
more of heavenly, and even of earthly things, than all
men put together, although some hav^ b^'wv ^tA^-^^^
with special wisdom by God. A.ga\t\ /\^ ^on^^^^^'^vSsnsx
g6 Works of St. Francis of Assisi,
and more beautiful than all others, nay, even if you
could work miracles and put the devils to flight, still
all these things are contrary to your nature, and in no
way belong to you. In all this you cannot glory, but
in one thing we may glory, that is in our infirmities,
and in bearing daily the holy Cross of Our Lord
Jesus Christ. Let us all, my Brethren, consider the
Good Shepherd, Who bore the suffering of the Cross
to save His sheep. The sheep of the Lord followed
Him in tribulation and persecution, in shame and
hunger, in infirmity and temptations, and other suffer-
ings, and for this they have received eternal life from
the Lord. Therefore it is a great shame to the ser-
vants of God, that the Saints should do the works, and
that we should expect glory and honour for preaching
and reciting the works they have performed.
VI. The Apostle has said : * The letter killeth ;
the Spirit giveth life.* Those are killed by the letter
who desire to know the words only that they may
be reputed more learned than others, and that they
may acquire great riches to bestow on their relations
and friends. Those religious are killed by the letter,
who will not follow the spirit of the Divine teaching,
but only care to know the words and to interpret
them to others. And they are enlivened by the spirit
of the Divine teaching, who offer all their knowledge,
and all they wish to know, to the great God, from
Whom is all good, for they do not live by the body
only, but by the words and examples of the Holy
Scriptures,
Vn. The Apostle says : ' No one can say, the Lord
Jesus, except fay the Holy Ghost,' and * T\\^t^ vs wone
Admonitions of St Francis. 97
that doeth good, no, not one/ Therefore, whoever
envies his Brother for the good which God says or
does in him, commits a sin like unto blasphemy, for
he envies the Most High Himself, Who is the Author
of all good words and works.
Vni. The Lord says in the Gospel: *Love your
enemies, do good to them who hate you, and pray for
those who persecute you,' etc. They really love their ^
enemies who do not grieve for the injury done to
themselves, but for the sin committed, on account of
the love they bear to God, and who show this love by
their works.
IX. There are many who, if they commit sin, or
suffer any injury, immediately blame their neighbour
or their enemy. But this is not just, for each onq^
has his enemy in his power, namely, his body, by
which he sinned. Therefore blessed is the man who
having this enemy in his power always keeps it
chained, and wisely defends himself from it, for if he
do this, no other visible enemy can hurt him.
X. Nothing but sin should be displeasing to the
servant of God. And no matter in what way a person
sins, if the servant of God is disturbed and angry at
it (unless it be for the love of God,) he commits a
fault and deserves punishment. The true servant of
God is not troubled or angry about anything ; he lives> v
justly and seeks not himself. Blessed is he who keeps
nothing back, but who renders ' to Caesar the things
that are Caesar's, and to God the things that are God's.'
XI. The servant of God may know whether he has
the spirit of God, if, when the L.otd -woiV^ ^o'cc^^ «^^^^
through him, he is not puffed \x^ vcv >do^^ ^x xsaw^,
1
98 Works of St, Francis of Assist.
knowing that in himself he is contrary to all good,
but rather appears viler in his own eyes, and esteems
himself more miserable than other men.
XII. It cannot be known how much humility or
patience a servant of God has, when he has everything
according to his wishes or necessity. But when the
time comes that those who ought to befriend him
turn against him, then he has as much humility and
patience as he shows, and no more.
XIII. * Blessed are the poor in spirit, for theirs is
the kingdom of heaven.' There are many who recite
long offices and prayers, who afflict their bodies with
abstinences and penances, but who are scandalised
and disturbed by a single word, or by any injury
done to them, or by the loss of anything belonging to
them. These are not truly poor in spirit, for he who
is truly poor in spirit hates himself and loves others,
even if they strike him on the cheek.
XIV. * Blessed are the peace-makers, for they shall
be called the children of God.* Those are truly
peace-makers who in all the sufferings of this life
keep their body and soul in peace for the love of
our Lord Jesus Christ,
XV. ' Blessed are the clean of heart, for they shall
see God.' Those are truly clean of heart who despise
the things of earth and aspire to those of heaven,
and who never desist from adoring and contemplating
the living God with a pure heart and mind.
XVI. Blessed is that servant who is not more
exalted on account of the good God says and works
by him, than for that which He says and works by
others. That man sins who wishes to t^ewj^ ts\o\^
Admonitions of SU Francis. 99 ^
from others than he is himself willing to give to the
Lord his God. Blessed is the man who bears with
the weakness of his neighbour, as he would wish
others to bear with him in like case.
XVI I. Blessed is the servant who gives and attri-
butes all good to the Lord God, for he who retains
anything for himself hides the money of the Lord
his God, and all that he seems to have shall be
taken from him. Blessed is that servant who does
not think himself better when he is praised and exalted
by men, than when he is despised and considered
simple- and good-for-nothing, for what a man is in the
sight of God, that he is and no more. Woe to that
religious who is placed in a high position by others,
and is not willing to descend from it. And blessed is
that servant who is elevated by others against his will,
and who always desires to be under the feet of all.
XVI n. Blessed is the religious who takes pleasure
only in holy words and works of God, and who thus
leads men to the love of God, with joy, happiness,
and exultation. But woe to that religious who
delights in vain and idle words, and by these tempts
men to laughter. Blessed is that servant who does not
speak for the hope of reward, who does not manifest
all his thoughts, nor speak with eagerness, but who
wisely considers what he should say and answer.
Woe to that religious who does not keep secret the
good which God does in him, manifesting it to others
only by his works ; but who, for the hope of the
reward, is more anxious to speak of it to men than to
show it to God ; he may indeed tecevN^ >Jcifc x^^^^^s^.-
100 Works of St Fra7icis of Assist,
pense he seeks, but those who hear him will derive
but little benefit.
XIX. Blessed is that servant who bears discipline,
accusations, and reprehensions from others as patiently
as from himself. Blessed is the servant who mildly
yields to reproof, obeys with modesty, humbly con-
fesses his fault, and willingly makes satisfaction.
Blessed is the servant who is not quick in excusing
himself, and who humbly bears the shame and repre-
hension for sin when he has committed no fault.
Blessed is that servant who is as humble among his
Brethren and inferiors as among his Superiors and
Prelates. Blessed is the servant who always remains
under the rod of correction. He is a faithful and
prudent servant who in all his offences does not delay
to punish himself interiorly by contrition, and ex-
teriorly by confession and works of satisfaction.
XX. Blessed is the servant who loves his Brother
as much when he is ill and cannot do anything for
him, as when he is well and can be of use to him.
And blessed is he who loves his Brother as much
when he is at a distance from him as when he is
near, and who would say nothing about him behind
his back, that he could not with charity say before his
face. Bilessed is that servant who trusts in the priests
who live justly, according to the rules of the holy
Roman Church, and woe to those who despise them ;
for even if they were sinners, still no one ought to
judge them, for God reserves to Himself alone the
right of doing so. For as their charge is greater thgtn
tAat of any others, namely, the admitvlstration of the
most holy Body and Blood of Our "Lord "i^sw^ QaxvsX,
Admonitions of St, Francis. lOi
which they receive, and which they alone can give
to others, so the sin of those who offend against them
is greater than against anyone else in the world.
XXI. Where charity and wisdom are, there is
neither fear nor ignorance. Where patience and
humility are, there is neither anger nor perturbation
of mind. Where joyful poverty is found, there is
neither cupidity nor avarice. Where there are quiet-
ness and meditation, there is neither solicitude nor
dissipation. Where the fear of God guards the house,
the enemy can find no entrance. Where mercy and
discretion are, there is neither superfluity nor parsi-
mony.
XXII. Blessed is the man who treasures up for
heaven the good things which the Lord shows him,
and who does not desire to manifest them to men
through the hope of reward, for the Most High will
Himself make manifest his works to whom He
pleases. Blessed is the servant who keeps the secrets
of his Lord in his heart.
These are the words of life and salvation, and who- y
ever chooses them and fulfils them, shall find life and
receive salvation from the Lord. Amen.
r
Tlie Praises of Wisdom^ Simplicity ^ Poverty y Humility^
Charity and Obedience.
O QUEENLY Wisdom, the Lord save thee with thy
Sister, pure and holy Simplicity. O Lady holy
Poverty, the Lord save thee with thy Sister holy
Humility. O Lady holy Charity, the Lord sa.ve. tiNs.e^
with thy Sister holy Obedience. O iXN. ^^VsJ^^ nSsX>^^^>
102 Works of St. Francis of Assisi,
may the Lord, from Whom you proceed, save you !
There is absolutely no man in the whole world who
can possess one of you unless he first die to himself.
He who possesses one virtue, and does not offend
against the others, possesses all ; and he who offends
against one, possesses none, and offends against all,
and confounds altogether vices and sins. Holy
Wisdom confounds Satan and all his malice. Pure
and holy Simplicity confounds all the wisdom of this
world and the prudence of the flesh. Holy Poverty
confounds cupidity and avarice and all worldly cares.
Holy Humility confounds pride, and all men and all
things that are in the world. Holy Charity confounds
all carnal and diabolical temptations and all earthly
fears. Holy Obedience confounds the carnal and
natural will, and keeps the body under subjection to
the spirit and to Superiors ; it is submissive and docile
to all men, and not to men only, but even to wild
beasts, who may do with it whatever they will, accord-
ing to the power God gives them from above.
Thanks be to God. Amen.
Of Perfect Joy — that the most Precious Gift which zve
can receive from the Holy Ghost, is Strength to con-
quer Self and to bear Reproaclies patiently for the
Love of God.
Although the Friar Minor should give good
example of great sanctity and edification throughout
the whole world, still that is not perfect joy. And
even if the Friar Minor should give sight to the blind^
cur^ the paralysed, cast out devils, caus^ \i^^ d^a( to
Admonitions of St, Francis. 103
hear, the lame to walk, the dumb to speak, and what
is still greater, restore to life one who has been dead
four days, still this is not perfect joy. And if the
Friar Minor should know all kinds of languages, and
all sciences, and the Scriptures, so that he could
prophesy and reveal not only things future, but even
the secrets of consciences, this would not be perfect
joy. If the Friar Minor were to speak with the
tongues of angels, if he knew the courses of the stars
and the virtues of herbs, if all the hidden treasures of
the earth were revealed to him, and if he understood
the virtues and properties of all birds, fishes, animals,
men, roots, stones, trees and water, this would not be
perfect joy. And if the Friar Minor were to preach
so eloquently as to convert all infidels to the faith,
even this would not be perfect joy.
But if when we come to Our Lady of Angels, all
drenched with rain and frozen with cold, covered with
mud and exhausted with hunger, we should knock at
the door, and the porter coming should say angrily :
* Who are you V and when we answer : * We are two
of your Brethren,' he should reply : * Nay, rather you
are two impostors, who go about the world stealing
the alms of the poor ;' and if he should not let us in,
but make us stand in the snow and rain, cold and
almost starved to death ; then, if we should bear
patiently all these insults and injuries without dis-
turbance of mind or murmuring, and if we should
think humbly and charitably that the porter knew us
truly, and that God inspired him to act in this way,
write that this is perfect joy. And if vie ijex^^^M^x^ %xv
knocking, and the same porler sYvov^X^ c^tcia. cs^ "^ss.^
104 Works of St. Francis of Assist,
treat us as importunate beggars, striking us violently
and saying: ' Depart hence, you vile poltroons ! Go to
the hospital. Who are you ? you shall not eat here ;'
^ and if we bear this patiently, and forgive these
injuries with our whole heart, write that this is perfect
joy. And if we, being overpowered with hunger, frozen
with cold, and finding night approaching, knock at the
door, and crying and weeping implore to be admitted,
and the porter enraged exclaim, * These are most
impudent and obstinate men ; I will pacify them ;'
and coming out with a thick and knotted stick, he
take us by the cowl, and throwing us on the ground,
beat us so severely as to cover us with wounds : if we
bear all these injuries, all these evils and blows with
« joy, considering that we ought to share in the suffer-
ings of Christ the Blessed, write and note most dili-
gently, that this is perfect joy.
And now listen to the conclusion. Of all the gifts
of the Holy Spirit which Christ has ever granted or
will grant to His servants, the principal is the grace to
^ conquer self, and willingly to suffer injuries for the
love of God. For in all the above-mentioned
wonderful works we could not glory, because they are
not ours, but God's. 'What hast thou that thou
hast not received ? And if thou hast received it, why
dost thou glory as if thou hadst not received it ?' But
in the Cross of afflictions and tribulations we may
glory, for this in our own. And therefore the Apostle
says : ' Far be it from me to glory, save in the Cross
of Our Lord Jesus Christ'
Monastic Conferences of St. Francis. 105
MONASTIC CONFERENCES OF THE HOLY FATHER
ST FRANCIS,
CONFERENCE I.
Tfiat the little Flock will be Multiplied^
Be consoled, my beloved Children, and rejoice in the
Lord ; do not be sad because of the smallness of our
number, nor let my and your simplicity terrify you ;
for the Lord has shown me in very truth how He will
make you increase to a great number, and by the
grace of His blessing will cause you wonderfully to
multiply. Many will be converted to God, and
throughout the whole world He will increase His
family. For your sakes I must needs say what I
have seen, and which I would rather have kept secret,
if charity did not oblige me to repeat it. I saw a
great multitude of men coming to us, and wishing to
take our holy habit and join in our manner of life.
And even now I have the sound of them in my ears,
as they come and go according to the commands of
holy Obedience. I see the roads full of a great
multitude of almost every nation hastening to these
parts. The French are coming, the Spaniards are
hastening, the English and Germans are running, and
a vast number from divers other countries are ap-
proaching with all speed.
* This is called the Colloquy of Consolation, because in it the
Blessed Father consoled his Brethren when, being only four or
six in number, they were discouraged \.\vexe^X•
io6 Works of St. Francis of Assist.
CONFERENCE II.
Of the Vocation oftJie Friars Minor ^ and of Preaching
the Word of God.
Let us, beloved Brethren, consider our vocation, to
which by the mercy of God we have been called, not
for ourselves only, but for the salvation of many ;
that we may go through the world, exhorting all,
more by our example than by our words, to do
penance for their sins, and to remember the com-
mandments of God. Do not fear because you are
insignificant and unlearned, but preach penance with
courage and simplicity ; confiding in our Lord, Who
has overcome the world, that the Holy Spirit will
speak by you and in you, exhorting all to turn to
Him and observe His precepts. Let us who have
relinquished all things take care that we do not lose
the kingdom of heaven for trifles; and if we find
money in any place, let us not value it more than the
dust we tread under our feet. Let us not, however,
judge or despise those who live delicately and are
clothed sumptuously. God is their Lord as well as
ours, and He is powerful enough to call them to His
service, and having called to justify them. Let us
therefore reverence them as our Brothers and masters.
They are our Brethren, because formed by the same
Creator ; they are our masters, because they help the
virtuous to do penance, by ministering to their tem-
poral wants. Go, then, and announce peace to men,
preaching penance for the remission of sins. You
will And some faithful men, mild and kind, who will
Teceive you and your words witVi joy \ ^xv'^, o\v >Ccv^
Monastic Conferences of St. Francis. 107
contrary, you will find others, without faith, proud
blasphemers, who, insulting you, will resist all you
say. Prepare your hearts, therefore, to bear all,
patiently and humbly. Do not fear, however, for
before long many wise and noble persons will come
to you, and they will preach with you before kings
and princes and great nations. Be ye therefore
patient in tribulations, watchful in prayer, strenuous
in labours, modest in speech, grave in manners, and
grateful for benefits ; because for all these things God
has prepared for you an eternal kingdom, which may
He Who lives and reigns one God in three Persons,
grant to us ; and He will grant it without doubt, if
we are faithful to the vows we have willingly made to
Him.
CONFERENCE HI.
Of the Religions who live as Hermits!*'
Let those who wish to live religiously in hermitages
be three, or at the most four, in number. Let two of
them be considered as Mothers, and have two sons,
or at least one. The former must lead the life of
Martha, and the latter that of Mary Magdalen. Those
who lead the life of Mary shall have a cloister, and
each of them his own cell, so that they may not live
or sleep together. Let them always say Compline
when the sun is about to set. Let them endeavour
to keep silence, and let them recite the Divine Office.
* In the beginning of the Order many Brethren retired to
solitary places in order that they might more easily devote
themselves to prayer and contemp\al\OT\,\mtv^^x:c.Qx^iMv%\a'^^
rules htid down for them by their holy YoMtk^Let^
io8 Works of St. Francis of Assisu
They must rise to say Matins, and seek first the king-
dom of God, and His justice. They must say Prime
and Tierce at the proper time, and after Tierce they
may break silence and go to their Mothers ; and if it
pleases them they may ask an alms of them for the
love of God, as the poorest of the poor. Afterwards
they must say Sext, None, and Vespers at the usual
hours. In the cloister where they live no one may
be permitted to enter or to eat. Those Brothers who
act as Mothers must endeavour to avoid all persons,
so that no one may speak to them. And the sons
may not speak to anyone except their Mothers and
the Custode, when it pleases him to visit them with
the blessing of God. And when the sons in turn
assume the office of Mothers, they shall interchange
what has here been marked out for them. Let all
that is above prescribed be carefully and faithfully
observed.
CONFERENCE IV.
Of True Obedience,
Beloved Brethren, fulfil at once the command that
is given you, and do not wait for it to be repeated.
Do not imagine there is ainy thing impossible in the
command, for even if I were to command anything
above your power, holy Obedience would supply you
with strength. You must not consider who or what
he is who commands, but only that he is your Supe-
rior. Among other graces which the Divine goodness
has bestowtd upon me this is one, that I would as
willingly obey a novice of atv Yvowt, M \x^ \^^x^ ^.V
Monastic Confer mces of St. Francis. 109
pointed my Guardian, as I would the oldest and most
discreet of the Brethren. The subject should not
consider his Superior as a man, but he should see in
him the God for Whose love he obeys. The more
contemptible the Superior may be, the more pleasing
to God is the humility of him who obeys.
CONFERENCE V.
O71 Holy Poverty,
You know, my beloved Brethren, that Poverty is the
queen of virtues, because it shone so brightly in the
King of kings, and in the Queen, His Mother. Know,
my Brethren, that Poverty is the straight road to sal-
vation, the nurse of humility, the root of perfection ;
its fruits are numerous, but hidden. This is the
treasure buried in the evangelical field, to purchase
which all should be sold, and what cannot be sold
should be despised. Whoever wishes to attain to
perfect Poverty must renounce not only all worldly
prudence, but also in some degree all literary acquire-
ments, that so, stripped of all things, he may enter
into the power of God, and, naked, offer himself into
the arms of the Crucified. No one has perfectly re-
nounced the world who reserves the most secret place
in his heart for his self-love. Let holy Poverty, there-
fore, shine among you, and principally in the houses
you build, remembering the words of the Gospel :
* Foxes have holes, and the birds of the air have their
nests; but the Son of Man hatVv xvo\.\qV^t^ Vi\'s>5 '^'^'^
Head. ' Therefore, build poor \\lt\e\vo>\^^'& ^^^^^c^^ -^^o^^
I lo^ Works of St, Francis of Assist.
should ; which you must not look upon as your own,
but as the property of others, and dwell therein as
strangers and pilgrims. For pilgrims are accustomed
to abide under strange roofs, to sigh for their country,
and to proceed peacefully on their way. This evan-
gelical Poverty is the foundation of our Order, on
which the whole structure of Religion so depends, that
by its solidity it is sustained, and by its weakness it
is overturned.' Inasmuch as the Brethren turn away
from holy Poverty, so much will the world turn away
from them ; they shall seek for its help, but not find
it. If they embrace my Lady Poverty, the world
will nourish them ; because they are sent for the sal-
vation of the world. This is the treaty between the
Brethren and the world : they owe good example to
the world, and the world owes them their necessary
subsistence ; but if they cease to give good example,
the world will justly refuse to support them.
CONFERENCE VI.
Of Avoiding tJie Sight and Conversatioft of Women.
yWE ought, my beloved Brethren, to avoid most carefully
/ the sight of women, and all conversation and familiarity
with them, which have been the occasion of ruin to
many ; for on this account we often see the weak to
^ be overcome and the strong shaken. Unless a man
be most prudent, I consider it as easy to avoid harm
in conversing with women as the Scripture says it is
to pass through fire without burmtv^ tVve feet. I do
not even think it safe to dweW otv tVve >Jcio>3l^\. cil
Monastic Conferences of St. Francis. 1 1 1
them, for this may rekindle concupiscence in a mor-
tified body, or sully the purity of a chaste mind. Any^
intercourse with women is certainly frivolous, except
for confession, and a very brief instruction, as may be
necessary for their salvation, or befitting for courtesy.
What affairs, I ask, can a Religious have to treat of
with a woman, except when she piously asks to re-
ceive the Holy Sacrament of Penance, or counsel for
the improvement of her life ? From excessive secu-rgf
rity the enemy is too little avoided, and if the devil
can seize a man by one hair, he will quickly make it
into a rope. We must not only mortify the vicesL^
of the flesh and bridle all incentives to them, but we
ought with the greatest vigilance to watch over our
exterior senses, through which death often enters into
the soul.
f CONFERENCE VII.
Of Asking for Alms with Confidence.
My beloved Brethren and Children, be not ashamed
to beg for alms, for Our Lord made Himself poor in
this world for the love of us, and after His example
we have chosen to follow the way of perfect Poverty.
Now, if we have chosen the way of Poverty for love
of Him, we must not be ashamed to ask for alms.
It does not become the heirs of the kingdom of
heaven to blush at the tokens of their heavenly in-
heritance. For this is our inheritance, which Our
Lord Jesus Christ acquired and left to us, and to all
who will follow His example, ^tvd\w^ vcv *Cc^s» \sns5rX
holy Poverty. I tell you in trw\3cv \\vaX xcv^xx^ cS. ^fiftfe
112 Works of St. Fraficis of Assist.
wisest and most noble of this world shall come to
this Congregation, and shall consider it a great grace
and honour to beg alms. You, therefore, who are the
first-fruits of the Order, do not refuse to do willingly
and joyfully what you will leave as an example to
the Saints who come after you. Go then confidently
and joyfully to ask alms with the blessing of God.
And you should do this more gladly than if you
could repay your benefactors a hundredfold, for in
return for their charity you offer them the love of
God, saying : * Give us an alms for the love of God,'
which is of far greater value than anything in heaven
or on earth.
CONFERENCE VIII.
Of Discretion in Nourishing the Body.
My beloved Brethren, we must provide discreetly for
the wants of our brother the body, lest we become
overwhelmed with sadness and weakness. The
servant of God should satisfy his body with modera-
tion in eating, drinking, sleeping, and its other
necessities, so that it may not grow weary of watching
and of persevering reverently in prayer. We must
not give brother body cause to murmur, saying : * I
perish with hunger, therefore I cannot bear the
burdens you put upon me ; I cannot remain upright
and in a respectful posture during your long prayers ;
I cannot rejoice in my tribulations, nor can I do good
to others, because you do not supply me with what is
necessary.' If, however, the servant of God prudently
and becomingly provides \vis body m\X\ ^}\ >i\\aX \%
Monastic Conferences of St, Francis, 1 1 3
necessary, and our brother the body, after being
sufficiently nourished, still grumbles, and becomes
negligent and idle, or sleefpy in prayer, and watching,
and other good works, know then that the lazy horse
requires the spur, and the ass that will not move
must expect the stick ; therefore he must be punished
as a lazy, good-for-nothing beast, who wishes to eat,
and not to labour or to bear burdens. If, indeed,
through poverty, we cannot provide our brother the
body with what is necessary for him either in health
or sickness, the Religious should humbly and truthfully
ask his Superior for what he wants for the love of
God, and if he cannot obtain it let him bear his want
patiently for the sake of Our Lord, Who sought for
some one to comfort Him and could find none. And
this his necessity, will by God be imputed to him as
a martyrdom. And if he does all that depends on
him, that is, if he humbly make known his necessity,
he will not be guilty of any sin, even if his body
suffer grave injury therefrom.
CONFERENCE IX.
Of Indiscreet Fervour in A bstinence.
My Brethren, let each one consider his own constitu-
tion, for although some among you may be able to
support nature with very little food, I do not wish
that others who require more nourishment should
endeavour to imitate them in this matter ; but let
each one, considering the req\\\remew\.s ol \Cv5» xsaX>ax^^
provide {or the needs of his body. Ks>>Jciet^lox^>^^
1 14 Works of St. Francis of Assist.
must avoid all excess in eating, which weighs down
both body and soul, so likewise, and even more, must
we beware of any excess in abstinence, for the Lord
loves mercy and not sacrifice.
CONFERENCE X.
Of bearing with small Discomforts,
Those wants, my beloved Brethren, which do not
come from reason, but from mere sensuality, are
manifest signs of the loss of fervour. A tepid spirit,
which is becoming gradually deprived of grace, turns
necessarily to the things of flesh and blood. If the
soul is deprived of spiritual delights, what is there
left for it but to seek carnal ones ? And then the
animal appetite makes the necessity appear real ;
then the carnal desire influences the conscience. But
even if a brother has a real necessity, and at once
hastens to satisfy it, what reward will he receive?
An occasion of merit has been offered him, but he
studiously endeavours to avoid it ; thus, not to suffer
these necessities patiently, is nothing else but to
return to the flesh-pots of Egypt.
CONFERENCE XI.
Of Rejoicing Spiritually in the Lord^
Always, my beloved Brethren, have a holy joy in
God, both interior and exterior. If the servant of
God endeavours to have and to keep spiritual joy,
which springs from a pure Yveatt, ^tvd \s ^^.o^vt^^ \s^
Monastic Conferences of St, Francis, 1 1 5
devout prayer, then the devils cannot harm him;
they are forced to say : * Since this servant of God
rejoices alike in tribulation and prosperity, we cannot
find an entrance into his heart, and are unable to
injure him.' But the devils rejoice exceedingly if they
can extinguish or even lessen this joy and devotion,
which come from prayer and good works. For if the
devil can once succeed in getting anything of his
own into the heart of a servant of God, unless it be at
once wisely and carefully destroyed and rooted out
(as it soon may be) by the virtue of holy prayer, con-
trition, confession, and satisfaction, then in a short
time of one hair, he makes a rope, by constantly
adding something to it. Therefore, my beloved
Brethren, as this holy joy comes from cleanness of
heart, and the purity of continual prayer, we must
principally endeavour to acquire these two virtues,
that thus we may have this joy both exterior and
interior, which I desire so greatly, and love so much
to see and feel, both for myself and you, to the
edification of our neighbour,, and the confusion of the
enemy. Sadness belongs to the devil and his children,
but to us perpetual joy and jubilation in the Lord.
CONFERENCE XII.
Of the Humility and Peace to be observed towards Priests,
My beloved Brethren, we have been sent to assist
priests in the salvation of souls, that what is wanting
in them may be supplied by us. "Every ot^^^"^ x^c,€>m^
bis reward, not according to Ivis d\stvv\.Y,\>>a?^ ^cc^^^^^^
Ii6 Works of St. Francis of Assist.
to his labour. Know, my Brethren, that the salvation
of souls is most pleasing to God, and this we shall
procure much better by living in concord with the
clergy than by being at variance with them. If they
hinder this work, God is their judge, and He will
avenge it in due time. Therefore be subject to the
Prelates, that, as far as you can prevent it, no envy
may arise. If you are the sons of peace, you will gain
both the clergy and the people, and this will be much
more acceptable to God than if you gained the people
only, and scandalised the clergy. Hide their faults,
supply their deficiencies ; and when you have done
this, humble yourselves all the more.
CONFERENCE XIII.
How to Recognise a Servant of God.
Oh, how good a thing it is, my Brethren, to serve
God ! The service of God is better than the empire
of the world. But who can be sure that he is the
servant of God ? There is nothing better than to serve
God, but yet there is nothing more difficult than for
a man to know with certainty whether he is the friend
and the servant of God. I own to you that I asked
Our Lord that He would deign to make known to me
when I am His servant, and when I am not. This
most benign Lord, in His mercy, thus answered me :
*Thou mayst know thyself to be My true servant
when thou thinkest holy thoughts, speakest holy
words, and performest holy works.' I have told you
this in order that you also may ktvow wheti you are
true servants of God, and pleasmg to W.\m,^tA>JftsbX\
Monastic Conferences of St. Francis. 117
may be put to shame before you when you see me
fail in all or any of the aforesaid things.
CONFERENCE XIV.
WJiether it is more Pleasing to God to Pray or to Preach, ^
I HAVE a great doubt, my beloved Brethren, which I
wish to propose to you, that you may solve it with the
help of God. What, my Brethren, do you counsel
me? Which do you think best, that I should give
myself to prayer, or that I should go about preaching ;
inasmuch as I, poor, simple, and unskilful in speech,
have received a greater grace of prayer than of elo-
quence? In prayer, likewise, we find profit, and an
accumulation of graces ; in preaching we distribute
the gifts we have received from heaven. In prayer
we obtain the purification of the interior affections,
and union with the one true and Sovereign Good, with
an increase of virtue ; in preaching we suffer the soiling
of our spiritual feet, distraction about many things,
and relaxation of discipline. Finally, in prayer we
speak to God and hear His voice, and leading a sort
of angelic life, we have our conversation among the
angels ; while in preaching we must use much con-
descension with men, and living an earthly life among
them, we must think, see, hear, and speak about
earthly things. But there is one thing on the other
side which seems to outweigh all these advantages
before God, namely, that the Only -Begotten Son of
God, Who is the Infinite Wisdom, descended from the
Bosom of His JFather for the saW^Wotv ol ^c5^^^,'^iasa^^
teaching the world by His examp\^,\V^ m\^\.^^^'^'^
1 1 8 Works of SL Francis of Assist.
the Word of life to men, whom He would redeem,
cleanse, and nourish with His precious Blood ; reserv-
ing nothing for Himself which He did not bountifully
lavish for our salvation. And because we ought to
follow the example shown us by Him, it would
seem to be more pleasing to God, that interrupting
our repose, we should go forth to labour. Wherefore
give me your advice in this matter.
CONFERENCE XV.
Of those who Apply tliemselves to Learning,
Those Brothers who study from curiosity will find
their hands empty in the day of tribulation. There-
fore I would rather they should be strengthened in
virtue, that when the day of trial comes, they may
have the Lord with them in their anguish ; for a time
of tribulation will come, when their books will be
thrown away as useless. I do not wish my Brothers
to be too anxious for books and knowledge; but I
desire them to be grounded in holy Humility and pure
Simplicity, in holy Prayer, and my Lady Poverty,
This is the only secure way to our own salvation, and
the edification of others; for Christ, Whom the
Brethren are bound to imitate, has taught us only
this way, both by His Word and example. Many
Brethren, under pretence of edifying others, will turn
aside from their vocation, which is holy Humility, pure
Simplicity, Prayer and Devotion, and our Lady holy
Poverty. And it will happen to tivem t\\3.t, while they
imagine they are full of devotion, itv^am^d VvCsx \on^.
Monastic Conferences of St Francis. 119
and illuminated with the knowledge of God through
their understanding the Holy Scriptures, they will,
on this very account, remain cold and vain ; and thus
they will not be able to return to their first vocation,
because they have lost the time of living as they
ought, in vain and false study.
CONFERENCE XVI.
^ Of Vain and Conceited PreacJiers,
There are many, my Brethren, who devote them-
selves entirely to acquiring knowledge, losing their
holy vocation by leaving the road of humility and
prayer, and becoming dissipated in body and mind —
who, if they find anyone converted and moved to
penance by their sermons, become proud and puffed
up by their work, and another's gains, when they
have rather preached only to their own prejudice and
condemnation, and have in reality worked nothing,
except as the instruments of those by whom the Lord
has truly acquired this fruit. For while they believe
that sinners are moved and converted by their know-
ledge and preaching, it is really by the prayers and
tears of some poor, humble and simple Brothers that
God works these conversions, although these holy
Brothers are generally unconscious of it. God wills
it to be so, lest they should become proud thereof.
These, my Brethren, are ' knights of the round table,'
who hide in deserts and lonely places, that they may
more diligently give themselves up to prayer and
meditation, weeping for their ovitv. slvcv^ •^xA *&ss^^^ ^
others, living simply and cotwetsvtv^ V\xtc5^^ ^-^i?^^'^
120 Works of St. Francis of Assist.
sanctity is known to God, but hidden from their
Brethren and from all men. But when the angels
present their souls to God, then the Lord will show
them the fruit and reward of their labours ; namely,
many souls that have been saved through their
prayers, tears, and example. And He will say to
them : * Behold, My beloved children, such and such
souls that have been saved by your prayers, tears,
and example, and, " because you have been faithful
in a few things, I will place you over many things."
Others have preached and laboured with words of
wisdom and knowledge, and I, on account of your
merits, have rendered their words fruitful ; receive,
therefore, the reward of their labours, and the fruit of
your merits, that is, the eternal kingdom which you
have taken by violence with your humility and sim-
plicity, your prayers and tears/ These, therefore,
carrying their sheaves, namely, the fruit and merit of
their holy Humility and Simplicity, shall enter re-
joicing and exulting into the joy of their Lord ; while
those, on the contrary, who have thought of nothing
but knowing and pointing out the way of salvation
to others, without walking therein themselves, will
stand naked and empty-handed before the tribunal
of Christ, bearing only the sheaves of shame, con-
fusion, and sorrow. Thus the truth of holy Humility
and Simplicity, of holy Prayer and Poverty, which is
our vocation, will be exalted, glorified, and magnified ;
which truth those who are puffed up by the vain love
of science contradict by their life and idle words,
calling the truth falsehood, and persecuting those
who walk in this truth. Then \.Vie eiioi^ ^xA l^^^
Monastic Conferences of St. Francis. 121
opinions which they have held — which they have de-
clared to be the truth — and by which they have
plunged many into an abyss of blindness, will end in
sorrow, shame, and confusion ; and on account of the
darkness of their minds, they will be cast into the
/ exterior darkness, with the spirits of darkness*
\
I
I
CONFERENCE XVII.
Of the Marks and Praise of a Good Preaclier,
I WISH, my beloved Brethren, the ministers of the
Word of God to be such, that, devoting themselves to
spiritual studies, they should not be hindered by
undertaking any other duties. For they are chosen
by the great King to proclaim to the people the laws
which proceed from His mouth. The preacher ought
first to imbibe in secret prayer what he afterwards
brings forth in holy words ; he ought to be inflamed
interiorly before he speaks exteriorly. This office is
certainly worthy of honour, and those who fulfil it
ought to be reverenced by all, for they are the life of
the body, the adversaries of the devils, the light of
the world. Those preachers are to be commended
who sometimes examine and try themselves ; but
those know badly how to act who devote themselves
entirely to preaching and not at all to devotion.
Others, again, are to be pitied, who often sell what
they do for the oil of empty praise. The office of
preaching, my Brethren, is more acceptable. Ici \Jcw^
Father of mtxcits than any sactAc^:^ ^^-^^cSa^ "^ ^^
be undertaken with the fervoMt ol Ocv.^x\\.^> ^^ *^
122 Works of St. Francis of Assist.
the preacher labours more by his example than by
his words — more by tears of devotion than by loqua-
cious speaking. Therefore that preacher is to be
pitied as devoid of true piety, who in his sermons
seeks not the salvation of souls, but his own praise ;
or who destroys by the wickedness of his life, what
he builds up by the truth of his doctrine. A Brother,
simple and slow of speech, who by his good example
excites others to good, is much to be preferred to
such an one. * The barren has borne many children,'
says the Prophet, * and she that had many sons has
become weak.' The barren is the poor little Brother
who has not the office of bringing forth sons in the
Church. In the day of judgment he will bear many,
because those whom he now converts to Christ by
his hidden prayers will then be called his, for his
glory by the Judge. He who had many sons shall
be made weak, because the vain and loquacious
preacher, who rejoices now because he thinks he has
gained many by his own strength, shall know then
that they do not in anywise belong to him.
CONFERENCE XVIII.
Of Murmuring and Detraction.
The vice of detraction, my Brethren, is an enemy to
the very source of piety and grace, and is abominable
to the most merciful God ; because the detractor feeds
on the blood of the souls he has murdered with the
sword of his tongue. The impiety of the detractor
js far greater than that of tlie \i\\d,\iec^M^^ >ecvfc\^^
Monastic Conferences of St. Francis, 123
of Christ (which is fulfilled by showing mercy) com-
mands us to desire more ardently the salvation of the
soul, than the safety of the body. The Religious who
murmurs against his Brethren, or his Superiors, what
does he do but drench his Mother, holy Religion, with
the gall of bitterness and insults ? Detractors are of
the generation of Cham, who ridiculed the shame of
his father instead of hiding it; thus these make
known and exaggerate the faults of their Superiors
and their Order, and they consequently deserve to be
cursed by God. These, like swine, wallow in mire ;
for, after the manner of these unclean animals (being
themselves far more unclean in their consciences),
they feed and gorge themselves on the defects and
weaknesses which they curiously seek for, and often
falsely affirm they see and find in others ; like mad
dogs, they grumble at religious discipline and
correction ; they bark against their Order and their
Superiors; and when they can, they bite. This is
what the detractor says : * My life is most imperfect,
I have no particular grace or merit, therefore I cannot
find favour either with God or man. I know what I
will do. I will discover the defects of my Brethren,
and thus I shall obtain favour with my Superiors. I
know they are men like unto myself, and in this way
I may also get into office, because, when the cedars
are fallen, the branches only will remain in the way.'
Alas ! miserable man, feed thyself upon human
flesh, and, unable to live otherwise, gnaw the entrails
of my Brethren.
Detractors wish to appear gooA. m^i^wi^.\^^^s^Ji»'^^^
to declaim against vice, but not to ^\n^ w^ ^gt-^^'Cv^sx^
124 Works of St. Francis of Assist,
it ; they praise only those in authority, whose favour
they wish to gain ; and they never praise anyone
unless they think he will hear of it. They make
themselves pale with fasting for the sake of praise,
that they may be considered spiritual ; they can
judge all things, and may not be judged by any.
They glory in the good opinion of men, not in good
works ; in having the name of angels, but not the
virtues.
CONFERENCE XIX.
Tlie Brethren are not to be called Masters.
Do not, my Brethren, seek to be called Master ; for
the name of Master belongs only to Christ, Who has
created all things. I would willingly know how to
do all things, but I would never willingly be looked
upon as a Master, nor honoured with the title of
Master, lest I should seem to act in opposition to the
words of Christ in the Gospel ; for it is better to be
humble, with very little knowledge, than (were that
possible) to know how to do all great and wonderful
works, and oppose the lowly teaching of our glorious
Master. For the name of Master belongs only to
Our Lord Jesus Christ, Whose works are perfect, and
Who has commanded that no one on earth should be
called by this title ; for this only befits Him, Who is
the One, True, and Perfect Master in heaven, the
Blessed Christ, Who is God and Man, the Life, the
Creator of the world, worthy of praise and glory for
ever and ever. Amen.
Monastic Conferences of St. Francis. 125
CONFERENCE XX.
Oft/ie Benefits that will accrue to the Order by being
subject to the Holy Church.
The Roman Church, my Brethren, is the Mother of
all Churches, and the Mistress of all Religious Orders.
I am going to recommend my Brethren to the Holy
Church, whose powerful rod will strike the wicked,
and under whose care the children of God shall
advance in perfection, and ever enjoy true liberty.
Acknowledge then, my Brethren, the sweet benefits
of your Mother, and always embrace her venerable
traditions with special devotion. Under her protec-
tion no evil shall befall our Order, nor the son of
Belial ravage the vine of the Lord with impunity.
This Holy Church will be jealous for the glory of
our Poverty, and will not suffer the cloud of pride to
overshadow the renown of our Humility. She will
keep the bond of peace and charity unbroken among
us, punishing the discontented with the most rigorous
censures. The observance of evangelical purity will
constantly flourish under her protection, nor will she
allow the good odour of our life to perish in the
least.
CONFERENCE XXI.
Of tJie Tribulations of tlte Order y and of tJiose who
follow the Rule.
l^HE time will come, my Brethren, when this Order,
/beloved by God, will be so disgraced b^ tVsft. ^?v^.
example of evil Brethren, that vt vrCCL\\M^\.Cfc •^^'^'^•^
126 Works of St, Francis of Assist.
in public. Those who at that time shall come to
join the Order will be led solely by the Spirit of
God ; there will be no stain of flesh and blood in
them, and they will indeed be blessed by God.
Although their works may be most meritorious, still
charity, which causes the saints to labour so fer-
vently, growing cold, these Religious will have to
suffer immense temptations, and those who at that
time are found faithful shall be better than their pre-
decessors. Woe to those who, contenting themselves
with the look and appearance of religion, and con-
fiding in their knowledge and worldly prudence, are
found idle, that is, not exercising themselves in
virtuous works, in the way of the Cross and of
penance, and in the pure observance of the Gospel
precepts which by their profession they are bound to
keep simply and entirely. These will not constantly
resist the temptations which God will permit for the
trial of the elect. But those who are proved and
found faithful shall receive the crown of life, for which
they have been prepared by the persecutions of the
perfidious and reprobate.
CONFERENCE XXII.
Of Conversing with Holiness among tfte Faithful.
In the Name of the Lord, go two and two in your
journeys, humbly and modestly, and above all keep
strict silence from the early morning until Tierce,
praying to God in your hearts. Let no idle or useless
words be spoken among you, "but, ev^ti ^"s ^oiw \4^ik.
Monastic Conferences of St, Francis, 127
let your conversation .be as humble and edifying as
if you were in your Convent or in your cell. For
wherever we are, or wherever we go, we have always
our cell with us. Our brother the body is our cell,
and the soul is the hermit who dwells therein to
praise God and meditate on Him, and if the soul does
not remain in cjuiet in this cell, other cells which are
built will be of little profit. Let your conversation
among the people be such that whoever sees and
hears you may devoutly praise the Most High God,
our heavenly Father. Announce peace to all men,
saying : * The Lord give you His peace.' But since
you preach peace with your lips, much more have
peace in your hearts. Let no one be moved to anger
or scandal on your account, but endeavour to lead all
to peace, benignity and concord by the example of
your meekness. For to this we are called, to heal
the wounded, to bind up what is broken, and to bring
back those who have gone astray. Many, in truth,
may now seem to you to be members of the devil,
who will yet be disciples of Christ.
CONFERENCE XXHL
How the Brethreji are to Act among Infidels.
My Children, God has commanded me to send you
into the land of the Saracens, that you may preach
and confess His faith, and oppose the law of Ma-
homet. And I myself will go among other infidels,
and I will send the other Brethren to all parts of the
world. Prepare yourselves, therefore, my Sons^ to
accomplish the Will of tVve "Lotdi* K\v^^^\i^*^^^^
128 Works of St. Francis of Assist,
Children, in order more perfectly to fulfil the com-
mand of God for the salvation of your souls, take
care that there be among you peace and concord and
the bond of indissoluble charity. Fly from envy,
which was the beginning of our perdition. Be patient
in tribulation, humble in prosperity, and thus you will
be victorious in all combats. Be imitators of Christ
in Poverty, Obedience, and Chastity. For Our Lord
was born poor, lived poor, taught poverty, and died
in poverty. And to show how much He loved chas-
tity He chose to be born of a virgin ; His first sol-
diers were the virgin Innocents ; He always coun-
selled and practised virginity, and He died in the
company of virgins. Obedience, likewise, He ob-
served from His birth to His death an the Cross.
Place your hope in God alone. Who will guide and
help you. Take with you your Rule and your Bre-
viary, that you may recite most diligently the Divine
Office, and be all obedient to Brother Vitalis, your
Superior. O my Children, while I rejoice at your
good will, my heart feels a kind of loving bitterness at
the thought of your departure and separation from
me ; but we must prefer the commandment of God
to our own will. I entreat you keep the Passion of
Christ ever before your eyes, which will strengthen
and animate you to suffer for Him.
CONFERENCE XXIV.
On tJie assiduous Meditation of the Passion of Christ,
Always keep before your eyes, my dearest Brethren,
the way of Humility, Poverty, atvd tYv^YioVy Cto^'&^Viv
Monastic Conferences of St, Francis. 129
which Our Lord Jesus Christ admonishes us to con-
sider that if it behoved His Majesty to suffer, and
thus to enter into His glory, much more should we,
who are such great sinners, embrace the way of the
Cross and of suffering. And surely if all Christians
are bound to take up their cross, much more are we
obliged to do so, who profess to follow the standard
of the Cross ; for it is the will of God that we should
not only bear the cross ourselves, but that we should
excite others, and lead them by our words and ex-
ample to do the same, so that, together with them,
we may follow Christ, our Leader. This goodwill and
desire to imitate the Passion of Our Saviour is the pecu-
liar gift which the Holy Ghost gives to those souls who
really love and serve God ; for those who are attached
to earthly things, and love themselves only, abhor
this doctrine of the Holy Spirit, and do not consider
it necessary, in order to acquire perfection, to become
partakers of the sufferings of Christ. On the. con-
trary, promising themselves greater profit in other
ways, which are not true ways, but hidden precipices,
and flying from the bitterness of tribulation by many
human and self-willed devices, they have their hearts
hardened and blinded by self-love, and falsely assert
that in this liberty of life they can better serve God.
They do not realise the innumerable interior delights
which that soul enjoys who is entirely absorbed in the
contemplation and compassion of the sufferings of her
Lord, nor indeed could they perfectly taste of them
unless they underwent some tribulation for Christ.
But the soul dead to herself, and entirely despoiled oC
selfish affections, humbly perm\.\.s\v'^t?»^l\5^\i^^i^^^^
130 Works of St, Francis of Assist.
by the Holy Ghost, that He may work in her accord-
ing to His good pleasure, as a perfect Master of the
excellent doctrine which Christ has left written in the
book of His humility, patience, and suffering, which
IS the sure road to Christian perfection. Hence
this soul, which has been purified by God, desires
most vehemently to be transformed into His suffer-
ings ; looking upon all other ways and consolations
as earthly food which perishes, but on this as the only
medicine of salvation, whose taste is bitter, but whose
fruit is most sweet ; for what is bitter to the taste
is most sweet in its results. Wherefore, preferring
her good to her pleasure, she proves how admirable
is the sweetness of everlasting life ; she despises
momentary and earthly consolations, and fully ex-
periences that her love cannot more perfectly rest
in anything than in a loving compassion for Christ ;
and that the more she is transformed into Christ
Crucified, the more she is transformed into the Most
High and Glorious God. For the Humanity is not
separated from the Divinity ; and Christ Himself,
praying to His Father, has said : * I will that where I
am, they also may be.' And thus the soul contem-
plates both these states of her Lord, so as never to be
separated from Him. For if we fly from His Passion,
we shall be separated from Him in His Glory, accord-
ing to the words of the Apostle St. Paul : * If we
suffer with Him, we shall also be glorified with Him.'
The soul therefore contemplates Christ both as
mortal and immortal, for one is the state of those
who still run, the other of those who have already
received the prize. And as ttve ipnze \s o\^7 ^vm^w \si
Monastic Conferences of St. Francis. 131
those who run, so heaven will only be given to those
who bear the Cross ; for the servant is not greater than
his Lord, nor the disciple above his Master. For this
reason we see that God communicates His grace to
those who follow Him in this way, but, on the con-
trary, withdraws it from those presumptuous ones
who imagine they can be united to Him in other
ways without ever going out of themselves, but who,
in truth, are miserably running to a precipice.
CONFERENCE XXV.
Whyjtaving renounced the Office of General, St. Francis
bore with the Defects of the Brethren.
Some of you, my Brethren, wonder and ask me why
I do not correct the faults which are committed in
the Order. May the Lord pardon such Brethren, for
they are displeasing to me, because they wish to
entangle me in things which do not belong to my
office. As long as I was Superior over my Brethren,
and they remained steadfast in their vocation and
profession, I ministered to them both by words and
example with much solicitude, although I was very,
infirm even from the beginning of my conversion.
But afterwards I saw that the Lord had multiplied
the number of the Brethren, and that they, through
tepidity and want of courage, began to decline from
the strait and secure road in which they had been
walking ; and entering upon the broad way which
leads to death, would not consider their vocation and
profession, nor leave the perilous and deadly t^atK
they were treading for tVie pTe^c\\\Tv^^ ^'i.^xNSi^x^iCv^^^
and good example which I cousX.^tv'C^v o^«^^ S>c^^\sn.N
132 Works of St. Francis of Assisu
therefore I resigned the government and Generalship
of the Order to God and the Ministers. But although,
when I renounced the office of Superior, I told the
Brethren in the general Chapter that, on account of
my infirmities, I could no longer take care of them,
nevertheless, if the Brethren would even now act
according to my wishes, for their consolation and
benefit, I should not desire them to have any other
Generalbut myself as long as I live. For if a good
and faithful subject knows and does the will of his
Superior, that Superior need have very little anxiety
about him. Moreover, so much should I rejoice in
the well-doing of my Brethren, both for their profit
and my own, that even were I ill in bed it would not
be irksome to me to serve them ; for the office of
Superior is spiritual only, that is to subdue vices,
and spiritually to correct and amend them. But if I
cannot do this by preaching, by admonitions and
example, I will not become an executioner to scourge
and punish, as do the rulers of this world. But I
trust in the Lord that invisible enemies, who are the
executioners of God to punish in this world and the
next those who transgress His commandments, will
take vengeance on them, causing them to be chastised
by the men of the world in shame and contempt,
that they may return to their profession and vocation.
Nevertheless, as long as I live I will not cease by
works and example to teach the Brethren to walk in
the way which the Lord has shown me, and which
I have hitherto taught and shown them, that they
may be inexcusable before God. And henceforth I
^mnot bound to render atiaceouTv\.o^\^\^ta\i^lox^Qx<^^.
a
Monastic Conferences of SU Francis. 133
CONFERENCE XXVI.
Of tlie Qualities that sJwuld Cluzracterise tJie
Minister- General.
The leader of so great an army, consisting of persons
of such various dispositions, the shepherd of such a
large and wide-spreading flock, can scarcely be equal
to the greatness of his charge, but I will endeavour to
describe to you, my Children, what the leader and
shepherd of this family should be. This man ought
to be of grave demeanour, of great discretion, of good
fame, devoid of all particular affections, lest loving
one part too much, he scandalise the whole ; a man
who is a friend of prayer, in such a manner, however,
that he give certain hours to his own soul, and certain
others to the flock committed to his care. First of
all, he ought early in the morning to offer the most
Holy Sacrifice of the Mass, and at that time, with
great and prolonged devotion, he should earnestly re-
commend himself and his flock to the Divine protec-
tion. After his prayer, he must devote himself to
hear everyone, to answer everyone, and to provide for
everything with patience, charity, and sweetness. He
should not be an accepter of persons, but should care
for the simple and ignorant as much as for the wise
and learned. If the gift of science has been bestowed
upon him, he should strive still more to give an
example of piety, simplicity, patience and humility.
Let him cherish all virtues in himself and others, and
constantly exercise himself in the practice of them ;
thus exciting others more by his example t\v%.\v V^ft.
words. Let him be a hater oi motv^^^^iVCvOc^v^'^
134 Works of St. Francis of Assist.
chief enemy of our profession and perfection ; and
remembering that he is the head and the model for the
imitation of others, let him be careful never to retain
any about him. Let him be content with his habit
and a few books, and on account of his office he
must have a writing-desk and a seal. Let him not
be a collector of books, nor a great reader, lest he
should take from his duties the time he gives to
study. Let him kindly console the afflicted, so that
he may be the last refuge of those in tribulation, lest
the weak, if they do not find comfort from him in
their troubles, should be overcome with the sadness
of despair. In order to bring the froward to meek-
ness, let him humble himself, and relax something of
his authority, so that he may gain souls to Christ.
Let him have compassion on those who abandon the
Order, as on sheep that have gone astray ; and let
him never refuse to show them mercy, considering
how strong that temptation must be which can lead
souls to such a step, and that if God had permitted
him to experience the same, he might have fallen
into a deeper abyss. I wish him, as one holding the
place of Christ, to be honoured by all with devotion
and reverence, and to be provided for by all with
great kindness, according to his necessities, and as far
as our Rule allows. Nevertheless he ought not to take
pleasure in honours, nor rejoice in favours more than
in injuries, and he ought not to change his manners on
account of honours, except to improve them. If he
require better and more costly food than others, let
Jiim not take it in private, but in public, so as to
prevent others from being as\iam^d ol \}si^ ^^tsv^ \\x-
Monastic Conferences of St, Francis. 135
dulgence in their infirmities and weaknesses. It
belongs to him especially to discover the secrets of
consciences, and to draw the truth from hidden
sources. Let him not at once believe any accusa-
tions, until he discover the truth by diligent examina-
tion. Let him not listen to great talkers, and let
him be on his guard against those who are constantly
finding fault, and not easily give credence to them.
Moreover, he should be such that he will never,
through the desire of retaining honour, infringe or
relax the rule of justice and equity, in such a
manner, however, that no soul may be destroyed
through excessive rigour, nor tepidity arise from too
great mildness, nor relaxation of discipline spring
from weak indulgence ; let him be feared by all, but
loved by those who fear him. Let him always
consider the office of superiority as a burden rather
than an honour. I wish him to have as assistants
men of exemplary lives, rigid against self-indulgence,
strong to suffer, and compassionate to those who fall ;
having an equal affection for all, receiving nothing in
reward for their labours except absolute necessaries,
desiring nothing but the glory of God and the good
of the Order, merit for their own souls, and perfec-
tion for the souls of their Brethren ; affable to all, and
receiving all who come to them with a holy joy,
showing forth to all purely and simply the form and
example of the observance of the Gospel, according
to the Rule of oiir holy Profession.
Such ought to be the Minister-General and his as-
sistants.
136 Works of St. Francis of Assist.
CONFERENCE XXVII.
Of the Qualities of the Provincial Ministers.
I WISH my Brethren, the Provincial Ministers, to be
so kind and affable to their inferiors that the guilty-
may not fear to trust themselves to their affection. I
desire them to be moderate in their commands, for-
giving towards offenders ; bearing with sinners rather
than resenting the sin, enemies to vice but physicians
to the vicious. In fine, I wish them to be such that
their lives may be a mirror of discipline to others.
I wish them to be loved and honoured by all, as those
who bear a burden of anxiety and labour. I consider
that those who observe these rules and govern
souls in this manner, will deserve a great reward
from God.
CONFERENCE XXVIII.
Wfuzt Manner of Life is to be observed at St, Mary of
the Angels y and that tJte Brethren are never to give up
tliat Place,
My beloved Brethren, I wish this place to be always
under the immediate government of the Minister-
General, and therefore he should take great care to
establish there a good and holy Community. The
best and holiest clerics and the most exemplary
Brothers must be chosen, and those who best know
how to recite the Divine Office, so that not only
seculars but even other Brothers may be glad to see
and hear them. From amotvg the lay-Brothers let
there be also selected Tcvo\y, d\sct^^t, \\vv.tcW^^ ^xA
Monastic Conferences of St, Francis. 137
edifying men to serve them. I desire likewise, that
no person and no Brother enter into this Monastery,
except the Minister-General, and those Brothers who
serve. Nor may the inmates speak with anyone
except the lay-Brothers and the Minister when he
visits them. I also wish that the lay-Brothers, who
serve them, be bound never to speak to them idle
words, or the news of the world, or anything that is
not profitable for their souls. Therefore I specially
command that no one should enter this place, that
the Religious may the better preserve their purity and
sanctity, and that nothing useless may be said or
done there ; but it must be kept sacred with hymns
and praises of God. And when one of these Brethren
goes to God, I desire that the Minister-General put
another holy Brother in his place. For if the other
Religious should hereafter decline from purity and
sanctity of life, I desire that this holy place may be,
and ever remain, a model and a good example to
the whole Order, and as a candle always burning and
shining before the Throne of God, and the Blessed
Virgin, by which the Lord may be appeased for the
defects of all the Religious, and may always preserve
and protect this Order, His own little plant. Take
Jieed, my Brethren, that you never forsake this spot.
If you are cast out by one door, re-enter by the
other. For this is a sacred place, and the dwelling
of Christ, and of the Blessed Virgin Mary His
Mother. Here, when we were few in number, the
Most High multiplied us ; here, by the light of His
wisdom, He illuminated the tmtvAsi ol Ylvs* ^ciort c^^nks^n
here, by the fire of His love, lie KtAaAsiaei. ox^x -^'^^
138 Works of St. Francis of Assisu
here, whoever prays devoutly shall obtain what he
asks for, but he who sins shall be more grievously
punished. Therefore, my Children, consider this place
most worthy of all honour and reverence, as the true
Tabernacle of God, singularly beloved by Him, and
His holy Mother. And here with your whole hearts,
and with the voice of joy and exultation, praise God
the Father, and Jesus Christ His Son, in the unity of
the Holy Ghost. Amen.
MAXIMS OF THE HOLY FATHER ST, FRANCIS.
>\ I. Man's greatest enemy is his body. The body
nf does not think over past evils to deplore them, nor
^^St^i ^^^^ ^^ ^^^^ forward to future ones in order to fear
them ; its only care is to enjoy the present. But
what is still worse, it usurps all good, transfers it all
to its own glory, and impudently arrogates to itself
what is given to the soul. It seizes for itself all the
praise due to virtue, the esteem shown to fasts and
vigils ; it seeks even the reward due to tears, leaving
nothing to the soul.
n. It is a noble prodigality to offer the love of
God in exchange for alms, and those who think less
of this love than of money are to be considered most
foolish ; for the love of God is of such inestimable
worth that with it we may purchase the kingdom of
heaven, and the love of Him Who has loved us so
much should be much valued.
III. A Religious should eaxtve^\Xv ^^^vt^ ^^ ^^^^
Maxims of St. Francis, /13
of prayer, for without it he will never advance in the
service of God, nor obtain anything from Him.
n^The blessed treasure of Poverty is so excellent ^v;^^
and divine, that we are unworthy to possess it in oui^j^/^
vile vessels. By this virtue all earthly and transitory j
things are trampled under foot, all stumbling-blocks^^ y^,
are removed from among us, and the human mind is^ ^A
most closely united to the Eternal Good^^^^^-This it is
which causes the soul on earth to converse with the
Angels in heaven. This it is which unites us to
Christ on the Cross, which hides us with Christ in the
tomb ; by it we rise with Christ from the sepulchre,
and accompany Him to heaven. This it is which,
when guarded by true humility and charity, gives to
souls who love it, even in this world, the gift of
agility, by which they fly to the highest heavens.
V. The Son of God descends from the bosom of
the Father to the depths of our lowliness, that, as Our
Lord and Master, He may teach us humility both by
word and example. It is therefore foolish to be
puffed up with human favour, or to be proud of
earthly honour. For what is great before men, is
abominable before God ; and what a man is in the
sight of God, that he is and no more.
VI. Superiors ought never to neglect holy and
devout prayer, on account of the business of their
office, or through solicitude in preaching. They must
also sometimes go to beg for alms, work with their
hands, and exercise themselves in other lowly offices
like the other Friars, to give good example, and for
the profit of many souls. Fox V>^ XJoJkS* ^yl^^sn^^^ <^
the Ministers and great pteacYi^is,>i\\fc^^^'^^^'^'^^^
140 Works of St, Francis of Assist,
the people will be edified, they will willingly give
themselves to prayer, and will embrace the practice
of humble and useful works. But if Superiors will
not do these actions themselves, they cannot, without
much shame, disadvantage and condemnation of
themselves, urge others to do them. For after the
example of Christ they must first do and then teach,
or rather>both together, do and teach.
VH/A man has as much knowledge as he shows
by his works, and no more ; and a Religious is a good
^ preacher only inasmuch as he acts upon his preaching,
for a tree is known by its fruits.^/
VIII. Our Lord and the 'faints will be more
honoured on their Festivals by the practice of
poverty and mortification through which they
entered heaven, than by superfluity and indulgence
which keep souls back from heaven.
IX. Generosity is one of the attributes of God,
Who causes the sun to shine, and the rain to fall upon
all, whether just or unjust, and ministers to all most
lovingly the necessaries of life. Generosity is the
sister of charity, the destroyer of hatred, and the
preserver of love.
X. It is not lawful to take the things' of others to
give to the poor. It is a sin worthy of punishment,
not an act deserving a reward, to give away what
belongs to others.
XI. It is a shame for anyone to be distracted with
vain follies, when in the time of prayer he is speak-
ing to the great King.
XIL The knowledge of himself will easily lead to
the knowledge of God tlvat matv vj\vo/m ?\.\5A>jvcv'^^^
Maxims of St. Francis, 143
Holy Scripture, searches into the myste^d despises
with humility, and not with presumption.
XIII. When a servant of God is troubkin merit,
anything, he ought immediately to have rec6t:annot
prayer, and persevere in it before his HeaVogle
Father, until salutary joy is restored to his soul. Fb^
if he remains long in sadness, there will grow in him \
that confusion of heart which if not purged by tears
will produce a grievous rust therein.
XIV. The price we pay for fame is the lessening of
the secrets of the conscience. It is far more hurtful
and dangerous to abuse virtues than to be without
them ; neither is it a greater virtue to seek for good,
than to preserve it when acquired.
XV. What a Superior grants to an inferior through
condescension, and because he has asked for it, is
called a permission. But what the Superior com-
'~5 inferior asking for it may be
obedience. Therefore I consider
J ^2 T «ii^d safer than a permission, for in
*hing of self-will is found, whereas
this is acce *^ precept of the Superior alone is
perfect obe '^^^ highest obedience is when one
XVI. ^ another, when the will of the Superior
the fo^^ ^'^ ^f ^^ inferior, and flesh and blood
food thing to do with it. But it may be considered
shighest and most perfect obedience, when leave
obtained to go and preach to the Infidels out of
zeal for the salvation of souls and the desire of
martyrdom, provided this desire comes from a Divine
inspiration, for then one vessel dt^.-^^ ;i.xvsi^iNKt^ *^^
Divine Will draws the human mW \ \iX\fcx^lQ.x^ A^ "^^^
140 Works of St, Francis of Assist.
the people will be edified, they will willingly givd
themselves to prayer, and will embrace the practice
of humble and useful works. But if Superiors will
not do these actions themselves, they cannot, without
much shame, disadvantage and condemnation of
themselves, urge others to do them. For after the
example of Christ they must first do and then teach,
or rathei>i)oth together, do and teach.
VH/A man has as much knowledge as he shows
by his works, and no more ; and a Religious is a good
^ preacher only inasmuch as he acts upon his preaching,
for a tree is known by its fruits.^/
VIII. Our Lord and the 'faints will be more
honoured on their Festivals by the practice of
poverty and mortification through which they
entered heaven, than by superfluity and indulgence
which keep souls back from heaven.
IX. Generosity is one of the attributes of God,
Who causes the sun to shine, and the rain to fall upon
all, whether just or unjust, and ministers to all most
lovingly the necessaries of life. Generosity is the
sister of charity, the destroyer of hatred, and the
preserver of love.
X. It is not lawful to take the things' of others to
give to the poor. It is a sin worthy of punishment,
not an act deserving a reward, to give away what
belongs to others.
XI. It is a shame for anyone to be distracted with
vain follies, when in the time of prayer he is speak-
ing to the great King.
XII. The knowledge of himself will easily lead to
tlie knowledge of God that matv "wYvo, m ^Xm^-^vw^^^
Maxims of St, Francis. 143
Holy Scripture, searches into the myste^d despises
with humility, and not with presumption.
XIII. When a servant of God is troubiiin merit,
anything, he ought immediately to have recot^annot
prayer, and persevere in it before his HeaVogle
Father, until salutary joy is restored to his soul. Fc
if he remains long in sadness, there will grow in him "-
that confusion of heart which if not purged by tears
will produce a grievous rust therein.
XIV. The price we pay for fame is the lessening of
the secrets of the conscience. It is far more hurtful
and dangerous to abuse virtues than to be without
them ; neither is it a greater virtue to seek for good,
than to preserve it when acquired.
XV. What a Superior grants to an inferior through
condescension, and because he has asked for it, is
called a permission. But what the Superior com-
mands without the inferior asking for it may be
considered holy obedience. Therefore I consider
obedience better and safer than a permission, for in
the latter something of self-will is found, whereas
in the former the precept of the Superior alone is
accomplished. The highest obedience is when one
vessel draws another, when the will of the Superior
governs the will of the inferior, and flesh and blood
have nothing to do with it. But it may be considered
the highest and most perfect obedience, when leave
is obtained to go and preach to the Infidels out of
zeal for the salvation of souls and the desire of
martyrdom, provided this desire comes from a Divine
inspiration, for then one vessel dt^.'w^ ;i.xvs3NJs\Kt^ *^^
Divine Will draws the humatv m\\\ ^^^t^lo^^ A"^ "^"^
lAO Vf^orks of St, Francis of Assist,
the people ptable to God, and has all the' merit of
themselve^dience.
of huii^if we endeavour to be at rest when we take
not <i/6d of the body, which will itself soon be the
m\^ of worms, with what peace and tranquillity
^>?lould not the soul take the food of life, which is
' God, Who converses familiarly with us in prayer, and
when we perform the duty of reciting the Divine
Office !
XVII. Idleness is the sink of all bad thoughts ;
let all, therefore, labour and exercise themselves in
work, lest through idleness their heart or their tongue
should go astray.
XVIII. When the servant of God receives Divine
consolations in prayer, he should say, * O Lord, Thou
hast sent this consolation to me, who am a sinner,
and most unworthy, and I confide it to Thy keeping,
for I feel I am one who robs Thee of Thy treasure.'
And when he returns from prayer, he should think
himself as poor and sinful as if he had received no
such grace.
XIX. Superiors should rarely command through
Obedience ; they should not at first hurl the thunder-
bolt, which should be the last resort ; nor should they
too quickly lay their hand upon the sword. But if
anyone does not fear the sword, if the subject delays
to fulfil the precept of Obedience, then he fears not
God and has no reverence for authority, unless there
be some good cause for the delay. The Superior,
therefore, must not be rash in commanding, for what is
authority in the hands of a taslv matv bvit a sword in
the hands of a madman ? But vftiaX mot^ d^^s^^t^v^
Maxims of St, Francis, 143
than the case of a man who neglects and despises
Obedience ?
XX. I consider holy Obedience so fruitful in merit,
that they who submit their necks to this yoke cannot
pass any time without profit, nor even spend a single
hour without merit
XXI. No one should take a foolish pride in what a
sinner can do. A sinner can fast, pray, weep, and
macerate his body ; this only he cannot do, remain
faithful to his God. In this, therefore, 'we may glory,
in returning to God all His glory, in serving Him
faithfully, and in ascribing to Him whatever He
gives us.
XXII. All reverence and honour should be shown
to the priests of God, who are superior to all other
men in dignity. They are the spiritual Fathers
of Christians, and the spirit and life of the world.
As for me, if I were to meet a priest and an Angel
in the road, I would immediately kiss the priest's
hand, and I would say to the Angel : ' Wait for
me, O Angel, for this hand has touched the Word
of life, and has something supernatural about
it/
XXIII. I rejoice more over the kingdom of France
than does the king of France himself, because I
rejoice in the joy the king has in his kingdom. But
I have this advantage over the king in the joy which
I feel, for the king has all the labour and expense of
his kingdom, while I rejoice without labour and with-
out expense. ,
XXIV. Religious Superiors should taks. ^^-^ ^j^^
not to change the customs, exc^^^ \.o vccc^x^s^^ *C«x^\sn.\
./
144 Works of St. Francis of Assist,
not to seek for favours, not to exercise power ; but to
fulfil their office.
XXV. The highest wisdom consists in doing good
works, keeping a guard over oneself, and meditating
on the judgments of God.
XXVI. True Poverty is the root of obedience, the
motherof §elf-denial, the destroyer of self-complacency,
the extirpator of vanity and avarice.
XXVII. Obedience is the work of faith, the test of
true hope, the proof of charity, the mother of humility,
the author of the peace of God, which exceeds all
understanding.
XXVIII. In books the Brethren should seek the
word of God, not value nor beauty. They should
have but few books, and those in common, and let
these be such as are suitable for poor Religious.
XXIX. A poor man may be more generous than a
rich one ; for if a rich man gives away all that he has,
he will fall from his state in life, to his own confusion ;
and if he does not give of the things he has, although
he would be willing to do so if he would not lose his
position thereby, his will is good, but it cannot be
taken for the deed, because he still possesses goods.
But the poor man who has nothing, who would like
to give to the poor, but has nothing to give, who
would like to build hospitals, but has not wherewith
to do so — in him the will is taken for the deed.
XXX. To him who tastes God, all the sweetness of
the world will be but bitterness. Taste, therefore,
and see how sweet the Lord is, and thou wilt never
weary of enjoying Him. It is quite otherwise with the
love of the world, for bitterrvess \s ^lVn^^^Vv^^^tv vcv \X. %
Monastic Conferences of St, Francis. 145
the love of worldly things produces many fruits of
sorrow ; thus, if thou lovest wife, children, possessions,
houses, or honours, when these die or perish they
procure for thee as much sorrow as thou hast had
affection and love for them.
FAVOURITE SENTENCES OF THE HOLY FATHER
ST. FRANCIS.*
I. These are the weapons by which the chaste soul
is overcome : looks, speeches, touches, embraces.
II. He who retires into the desert avoids three
combats : seeing, hearing, and detraction.
HI. Beloved, in this vale of misery may you possess
nothing so fair and so delightful that your soul would
be entirely occupied with it.
IV. Fly from creatures, if thou desirest to possess
creatures.
V. Fly from the world, if thou wilt be pure. If
thou art pure, the world does not delight thee."f"
VI. Fly, keep silence, and be quiet.
VII. If thou excusest thyself, God will accuse thee ;
and if thou- accusest thyself, God will excuse thee.
VI I I/He is not perfectly good who cannot be good
among the wicked, y^ ^
* These Sentences were frequently used by St. Francis in
instructing his Brethren. Some are his own, others are taken
from the holy Fathers of the Church, or composed according to
their doctrine.
t The play upon the words is lost in the traxvslaXvy^, ' "^xi?^
mundum, si vis esse mundus. S\ Im e^ mundus^\axsv\iSs^^^«K2^S!X
te mundus,'
146 y Works of St. Francis of Assist.
IX. Temptation, when it is not consented to, is
matter for the exercise of virtue^
X. Love makes all heavy things light, and all bitter
things sweet.
XL The love of God is never idle.
XII. Rich clothing and sumptuous dwellings, eating,,
drinking, sleep, and idleness, enervate men, and foster
luxury.
XIII. When I say * Hail Mary,' the heavens smile,
the angels rejoice, the World exults, hell trembles, the
devils fly.
XIV. As wax melts before the heat of the fire, and
dust is scattered by the wind, so the whole army of
the evil spirits is dispersed by the invocation of the
holy Name of Mary.
XV. Let every creature become more despicable to
the heart, that the Creator may become more sweet.
PART IV.
CANTICLES OF THE HOLY FATHER ST, FRANCIS*
THE CANTICLE OF THE SUN.
* Altissimo^ oninipotente^ bon S ignore'
Most high, Omnipotent, good Lord, to Thee,
All glory, honour, praise and blessing be :
Thou only art deserving of the same ;
No man is worthy to pronounce Thy Name.
Praised be my God for creatures, every one ;
And praised be Thou, my Lord, for Brother Sun,
Thy gift to us that he our day may light.
Most beautiful is he, and passing bright ;
Radiant in splendour — for in him we see
Displayed to us a glorious type of Thee.
Praise to my Lord for Sister Moon be given,
For all the clear and lovely stars of heaven.
Praised be my Lord for Brother Wind and Air ;
For clouds, and weather — be it dark or fair ;
* These three Canticles of Divine Love are found in all
editions of the Works of St. Francis, although some writers
think that the first only was composed by the Saint, and ascribe
the other two to B. Jacopone of Todi. St. Bernardine of Siena
gives them as the composition of St. Francis, and. Ozanam
thinks that at the most they were r^-lovitVifc^\s^"^,\^'^^^^'^'^^-
The author of this beautiful trausVaXXoxv Yi^a Vvcw^-^ ^^-casxNX^^ '>^-
to be reprinted here.
148 Works of St. Francis of Assist.
For by their ministry Thou e'er dost give
The sustenance whereby all creatures live.
Praise to my Lord for Sister Water be ;
Most useful, humble, precious, chaste is she.
Praised be my Lord for Brother Fire, so bright ;
By whom Thou dost illuminate the night ;
For he is lively, and most beautiful ;
And most robust withal, and powerful.
Praised be my Lord and God for Mother Earth,
Who governs and sustains us ; who gives birth
To all the many fruits and herbs that be ;
And coloured flowers in rich variety.
Praised be my Lord for those who pardon wrong
For love of Thee : enduring sorrow long ;
Bearing their woes in peace. — Blessed are they !
By the Most High they shall be crown'd one day.
Praised be my Lord for Sister Death, from whom
No living soul escapes. She brings the doom
Of endless woe to all who pass away
In guilt of mortal sin. But blessed they
Who die in doing Thy most holy Will.
To them the Second Death can bring no ill.
O praise and bless my Lord right thankfully,
And serve ye Him with great humility.
CANTICLE 11.
* Infoco C Amor mi mise*
Love sets me all on fire,
Love sets me all on fire.
Canticles of St, Francis. 149
I.
Into Love's fire Tm cast
By my sweet Bridegroom new,
As on the ring He passed.
This loving Lamb me threw
Into a prison fast.
He pierced me through and through,
And broke my heart at last.
Love sets me all on fire.
II.
He pierced my heart ; and lo !
On earth my body lay ;
The shaft from Love's cross-bow
Hath rent my heart away.
He aimed a mighty blow,
Then peace to war gave way ;
I die of sweetest woe.
Love sets me all on fire
III.
I die of sweetest woe,
No wonder, for the aim
That struck me such a blow.
From Love's own lances came,
A hundred arms' length, — know,
The blade that pierced my frame,
And laid my body low.
Love sets me all on fire.
IV.
He aimed His blows so ^^sX^
I thrill'd with agouy \
ISO Works of St. Francis of Assist.
I took a shield at last ;
'Twas no avail to me,
His darts anew He cast,
And struck so mightily,
That all my strength was past.
Love sets me all on fire.
V.
So hard His blows that I
Found all resistance vain ;
Knowing that I must die,
I cried : * O spare my pain !*
But hopeless was my cry.
For he began again,
A new device to try.
Love sets me all on fire.
VI.
And now He cast at me
So heavy stones and great,
Each one of them would be
A thousand pounds in weight.
'Twas vain to count them, He
Took aim so sure and straight.
And hurled so rapidly.
Love sets me all on fire.
VII.
He aimed His darts so well,
None ever glanced astray.
Prone on the ground I fell,
All helpless there I lay.
Spent and immovable.
Whether I'd passed away,
Canticles of St Francis, 151
Or lived, I could not tell.
Love sets me all on fire.
VIII.
But lo ! I did not die :
For my beloved Lord,
To crown His victory,
My life anew restored,
So keen and fresh, that I
That moment could have soared
To join the saints on high.
Love sets me all on fire.
IX.
In life and limb restored,
And full of courage new.
Again I drew my sword,
And to the battle flew ;
Once more with Him I warred,
And when I fought anew,
I conquered Christ my Lord.
Love sets me all on fire.
X.
When Christ I overthrew,
Again was peace restored.
For well I knew how true
The love of Christ my Lord.
And now, an ardour new
Within my heart is poured.
I burn with love anew
For Christ my Spouse adored.
Love sets me all otv ^t^^
Love sets me a\\ oti ?vte.
152 Works of St Francis of Assisi.
CANTICLE III.
^ Amor de Caritate'
I.
Francis.
Love of Charity !
Why hast Thou wounded me ?
My heart is rent in twain
And burns with love of Thee.
It burns and bums again,
All restless with desire.
II.
'Tis bound, it cannot break its chain ;
Consumed as wax before the fire :
Dying, it lives in sharpest pain —
Seeking with anguish and desire
To leave its furnace, but in vain.
How do I not expire,
In so great agony ?
I live, and yet I die.
In this consuming fire.
III.
1 asked, not knowing, when I prayed.
For love of Christ, it seemed so sweet.
Methought in peace I should have stayed ;
Then gained on high a glorious seat.
Alas ! what agony instead !
My heart is rent with burning heat.
No language can impart.
No words of mine explain.
How I die of sweetest pain.
How I Jive without a heart.
Canticles of St. Francis. I S3
IV.
Left without heart, without desire,
Bereft of sentiment and thought ;
All beauty seems to me as mire,
Riches and happiness as nought.
A tree of Love, with fruit far higher,
Grows in my heart ; and it hath wrought
So sudden change in me.
And so complete withal.
That will, mind, senses, all.
Are cast out utterly.
V.
I've given all for Love alone.
Bartered the world and self away ;
Were all created things mine own,
I'd yield them up without delay.
And yet by Love I am outdone ;
Whither Tm led I cannot say.
By Love I am outdone,
Counted a fool withal ;
For, having sold my all.
My worth is wholly gone.
VI.
The friends who walked not in my way.
In vain recalled me. What has he
To give, who gives himself away }
Can a slave quit his slavery }
Sooner a stone will melt, I say.
Than Love will cease to reign in me.
This Love within my heart.
Like fire for ever glows \
Transform'd, united c\ose
To Love — no more to ^^.\\..
1 54 Works of St Francis of Assist.
VII.
Fire nor sword can part in twain,
Nought can dissolve so close a tie ;
Sorrow nor death can e*er attain
The soul that has been raised so high ;
And from that height she sees how vain
All earthly things beneath her lie.
My soul, how hast thou soared
Unto so high an aim ?
From Christ the favour came,
Embrace thy sweetest Lord !
VIII.
Creatures are nothing in my sight ;
My soul for its Creator yearns ;
Heaven and earth yield no delight ;
For love of Christ all else it spurns.
Before the splendour of that Light,
The very sun to darkness turns.
What is the Cherub's hoard
Of wisdom from above 1
What is the Seraph's love
To him who sees the Lord ?
IX.
Let no one chide me then, if I
Am foolish for the love of Christ.
From such a love 'tis vain to fly ;
No heart can such a power resist,
This Love consumes so mightily.
Who can in such a fire exist ?
O that I could impart
To one who'd pity me,
The piercing agony
That rends my very \ve^xt.\
Canticles of St. Francis. 155
X.
Heaven and earth with one accord
Are ever crying out to me :
* With all thy heart, O love the Lord,
For He created us that we
Might draw thy spirit heavenward,
To love Him Who hath so loved thee/
Lo ! what abundant beams
Of goodness all benign,
Flow from that Light Divine
In never-failing streams !
XI.
I would love more, if that might be ;
But since my very heart is gone,
Nothing of mine is left to me.
I've given all for Love alone,
That I may be entirely
Possessed of the Beloved One.
O Beauty infinite !
Ancient, yet ever new ;
'Tis given me to view
Thy sweet. Eternal Light !
XII.
Seeing this Beauty, I am led
Out of myself, I know not where :
My heart, like molten wax, is made
The likeness of its Lord to bear.
O wonderful exchange ! instead
Of self, Christ's image sweet to wear.
My heart, transfigured quite
By such a power of Vov^,
Is sweetly drawn above M
In rapture of deWgVvt,
IS6 Works of St, Francis of Assisi.
XIII.
The soul, thus bound by sweetest ties,
Is yearning for her Lord^s embrace ;
The more His Beauty meets her eyes,
The more she longs on Him to gaze ;
In Christ alone her treasure lies,
Forgetting self to seek His Face.
She cares for nought besides,
But to be His alone ;
For love of self is gone,
Where only Christ abides.
XIV.
Transformed by Christ, with Him made one ;
Held in her God*s Divine embrace ;
She reigns a queen — for she has won
Christ Jesus, with His gifts and grace ;
Sorrow and pain alike are gone
Where sin no longer holds a place.
No guilty marks remain ;
Dead is the man of sin ;
The soul IS pure within.
And freed from every stain.
XV.
In Christ Fm newly born again : —
The old man dead, the new restored ;
And whilst my heart is cleft in twain.
Transfixed by love as by a sword.
My spirit, all on fire, would fain
Behold the beauty of its Lord.
I cry out ardently.
While clasped in His embrace^
Give me, O Love \ ticie ^icac^,
To die for love of TYve^\
Canticles of St. Francis. 157
XVI.
I languish for the love of Thee,
For Thy embraces sweet I pine ;
Without Thee life is death to me.
With sighs and tears this heart of mine
Craves Thy return, that it may be
Transformed by Thee, made wholly Thine.
O Love ! make no delay —
hasten unto me !
Unite me close to Thee,
Consume my heart away.
XVII.
Behold my pain, sweet Love, I pray ;
This burning heat I cannot bear :
I know not what I do or say.
Led on by Love, I know not where.
I go, as one who'd lost his way —
Weary, and wandering here and there.
1 know not how I may
Endure this agony,
Which so transfixes me.
And rends my heart away.
XVIII.
Robb'd of my heart, I cannot see
What there remains for me to do ;
If one should ask me : * Can it be
That Christ wants idle love from you ?'
I say, there is no help for me.
My heart being riven through and through.
This Love in me hath wrought,
With such consumitvg fix^,
Vm left without desire.
Or even power of ttioxx^t.
158 Works of St, Francis of Assist.
XIX.
Once I could speak, but now I'm dumb ;
I saw — now cannot kee at all ;
To what a strange abyss I'm come !
Though held, I run ; I rise, yet fall ;
I speak, though mute I am become ;
Pursue, and am pursued withal.
O Love eternal ! why
Am I a fool for Thee ?
Wherefore hast Thou cast me
In such a fire to die ?
XX.
C/trist.
Control Thy burning love for Me ;
For virtue without rule is vain :
In seeking Me so ardently,
Renew thy mind and heart again ;
And let well-ordered charity
Inform the heart wherein I reign.
As by the fruit it bears,
A tree is to be known ;
So by this test alone
Its real worth appears.
XXI.
For I created everything,
In number and in measure too ;
Each to its end is hasteuirvg,
And all are kept in order Au^ \
Canticles of St, Francis, 1 59
How much more Charity, as being
The very soul of order true !
WTiy is that heart of thine
By Love so foolish made ?
It is that thou hast strayed
So far beyond the line.
XXII.
Fra7icis.
Christ ! Thou hast robb'd my heart from me,
Then why dost Thou my ardour blame ?
For, since I am changed into Thee,
I can no longer be the same :
As red-hot iron seems to be
All fire, and sun-lit air a flame.
For each of these is seen
Changed to another form ;
So doth Thy Love transform
The heart Thou hast made clean.
XXIII.
Thus, having lost its quality.
The creature's acting-power is gone ;
For, as it only lives by Thee,
Its works bear fruit through Thee alone ;
Transform'd by Christ, and verily
Changed into the Beloved One !
Let all impute to Thee,
Whatever by me is wrought,
And if it please Thee not,
Then blame ThyseVt — ^ivo^ t5\^. j
i6o Works of St. Francis of Assist.
XXIV.
Eternal Wisdom ! well I know
That I'm a fool for love of Thee ;
But since thy Love hath dealt the blow,
I've bartered self away to be
Chang'd into Thee anew, and so
Lead a new life, and utterly
Casting myself aside ;
In Love's almighty power,
I break through every door,
And with VKf. Love abide !
XXV.
My heart was set on fire by Thee ;
Why bid me then my love restrain ?
Thou gavest Thyself utterly
For me ; — Can I give less again }
Thy littleness sufficed for me ;
Thy greatness how can I contain ?
If any fault there be,
'Tis Thine, O Lord, not mine ;
For 'twas Thy Love Divine
Traced out this path for me.
XXVI.
Love was too powerful for Thee ;
From Heaven to Earth it drew Thee down
So low, that Thou didst will to be
The last of men, despised, unknown,
Homeless and poor for love of me.
To make Thy riches all my own.
So, in Thy Life and Death,
Most surely didst TKow prove
Thy Heart was fvred 'w\\l\i\on^
All fathomless m dept\i.
Canticles of St Francis, i6i
XXVII.
Thy Life was spent for Love indeed,
For Wisdom was by Love outdone ;
Love showed in every word and deed ;
Regardless of Thyself alone ;
And in the Temple thou didst plead,
' Come to Me, every weary one !'
All ye who thirst, draw nigh
Unto the Living Well
Of Love ineffable,
Sweet Gift of God most High !
XXVIII.
Was that Love wise, O Saviour mine ?
Which drew Thee down on earth below.
Born, not of flesh, but Love Divine ;
Made Man to ?ave us all from woe,
Thou didst embrace that Cross of Thine
For loye of us, nay, more, I know,
Thou didst not speak a word
When Pilate judg'd Thy cause,
In order, on the Cross,
To die of Love, O Lord !
XXIX.
Thy wisdom, Lord, was hidden quite.
Thy power, too. Thou didst repress ;
Love only was revealed to sight :
A Love all boundless in excess.
Which overflowed with endless might.
And poured forth all its tenderness.
This mighty Love it was
That led Thee captive, when
For love of sinful meiv^
Thou didst embrace \ihe Cto^s* ^^
1 62 Works of St, Francis of Assist.
XXX.
Then, Jesus, if I overflow
With love so sweet and so intense,
Who shall reprove me, if I go
Out of myself — bereft of sense ?
Since that same Love constrain'd Thee so,
As to subdue Omnipotence !
Love ! how can I be
Afraid of foolishness ?
If through it I possess
And am possess'd by Thee !
XXXI.
This Love which makes me foolish, lo !
It took away Thy Wisdom quite.
This Love, which makes me languish so.
It robbed Thee of Thy very might ;
Against the power of Love, I know,
'Tis useless to resist or fight.
My sentence hath been passed.
1 die for love of Thee !
There is no rest for me :
I die of love, at last !
XXXII.
O Love, O Love, Thou hast so wounded me,
That I can cry out nothing else but * Love !'
O Love, O Love, Thou hast so ravished me,
That all my heart is drawn to Thee above.
I long so ardently
My debt of love to pay,
O grant me, Love, I pray,
To die for love ot TVve^.
Canticles of St. Francis. 163
XXXIII.
Jesus, my Love, my Love, behold my woe !
Jesus, my Love, my Love, O comfort me !
Jesus, my Love, Thou hast inflamed me so ;
Jesus, my Love, I die for love of Thee !
O make my heart with love for ever glow.
O grant that I may be
Transform'd with Thee, in truth and charity.
O Love, O Love, O Love !
Everything speaks of Thee ;
O Love, so deep thou art.
The more thou fillest the heart,
The more it longs for Thee !
XXXIV.
O Love, O Love, Thou dost encircle plose
The heart that yields to Thy Almighty power ;
Thou art its vesture and its sweet repose ;
And so it cries out * Love !' for evermore :
It never can repay the debt it owes.
O Love, O Love, I love Thee more and more ;
O Love, O Love, methinks that I shall die ;
O Love, O Love, Thou hast so mastered me —
make me Thine, my Love, eternally !
1 languish for the love of Thee !
O Love most amiable !
How sweet to die for Thee !
O Love ineffable !
Kindle Thy love in me !
XXXV.
O Love, O Love, my heart is btoketv cs^v^^^
O Love, O Love, Thou YvasX. so vjowtAs:^ ^wx^* ^
164 Works of St, Francis of Assist.
O Jesus 1 draw me to Thy beauty bright.
O Love, by Thee I'm rapt in ecstasy !
O Living Love ! cast me not from Thy sight !
O Love, O Love, my soul is one with Thee !
O Love, Thou art its Life ;
From Thee it ne'er can part,
For Thou has rent my heart,
In such a loving strife.
xxxvi.
My Love, my Love, Jesus ! for Thee I pine ;
Love ! grant unto me
To die, embracing Thee !
O my sweet Love ! Jesus, my Spouse Divine !
O Love, O Love, I pray that I may die !
O Love, O Love, O Jesus so benign !
Transform me into Thee eternally !
See how I suffer from this love of Thine !
1 am no longer mine ;
Jesus, my Hope Divine !
Rest thou, my heart, for ever in His Love !
PJ^A VERS COMPOSED AND OFTEN SAID B Y THE HOL Y
FA TITER ST, FRANCIS,
Praises of t/te Most High,
Thou art holy, O Lord God ; Thou art the God of
Gods, Who alone workest wonders. Thou art strong.
Thou art great, Thou art most High, Thou art omni-
\ potent. Thou art the Eternal Father, King of heaven
• and earth. Thou art the Triune God. Thou art good,
all good, the greatest good, O "LoiA Cko^, \x\x^ ^xA
Prayers of St. Francis. i6$
only God. Thou art Love and Charity, Thou art
Wisdom, Thou art humility, Thou art patience. Thou
art Beauty, Thou art safety, Thou art rest, Thou art
happiness. Thou art our hope and our joy. Thou art
justice and temperance, Thou art fortitude and pru-
dence. Thou art all riches. Thou art meekness. Thou
art our protector. Thou art our guardian and de-
fender, our strength and refuge. Thou art our faith,
hope, and charity. Thou art all our sweetness. Thou
art infinite Goodness, most great, most admirable.
Almighty, pious, merciful Saviour, — my Lord and
my God.
Prayer,
Omnipotent, Eternal, most Just, and most Merciful
God, grant us miserable creatures to act always for
Thee, to do always what we know Thou wiliest, and
to will always what is pleasing to Thee ; that, being
purified interiorly and enlightened and inflamed by
the fire of Thy Holy Spirit, we may follow closely in
the footsteps of Thy Beloved Son, Our Lord Jesus
Christ, and thus by Thy grace arrive at the possession
of Thee, Who livest and reignest gloriously in the
most perfect Trinity and simple Unity, Omnipotent
God, for ever and ever. Amen.
Prayer to be said before tJte Divine Office,
Holy, holy, holy. Lord God Almighty, Who art
and Who wert, and Who art to come.
Worthy art Thou, O Loxd out d^^^ \.^ ^^^^jm^
praise, glory, honour and bentdvcldotv*
1 66 Works of St. Francis of Assist.
Let us praise and exalt Him for ever.
Worthy is the Lamb that was slain to receive power,
and divinity, and wisdom, and strength, and honour,
and benediction.
Let us praise and exalt Him for ever.
Let us bless the Father and the Son, with the Holy
Spirit.
Let us praise and exalt Him for ever.
Praise the Lord, all ye servants of His, and all who
fear Him, both small and great.
Praise and exalt Him for ever.
Let heaven and earth praise His glory,
And exalt and praise Him for ever.
And let every creature that is in heaven, on earth,
and under the earth ; the land and sea, and all that
IS in them.
Praise and exalt Him for ever.
Glory be to the Father, and to the Son, and to the
Holy Ghost.
Let us praise and exalt Him for ever.
As it was in the beginning, is now, and ever shall
be, world without end.
Let us praise and exalt Him for ever.
Prayer.
O most Holy, High and Omnipotent God, the great
and supreme Good. Thou, Who art all Good and
the only Good, to Thee do we render all praise, all
honour, all blessing, and to Thee do we refer all good
for ever. Amen.
Prayers of St, Francis. 167
Prayer used by tJie holy Father at the beginning of his
Conversion.
O great and glorious God, and my Lord Jesus
Christ, enlighten, I beseech Thee, the darkness of my
mind. Give me a right faith, a certain hope, a per-
fect charity ; grant that I may know Thee, O Lord,
in order that I may always and in all things act
according to Thy most holy and perfect will. Amen.
To obtain Divine Love.
Fill my heart, O Lord, I beseech Thee, with the
most fiery and most sweet strength of Thy love^ and
remove far from it all earthly things, that I may die
for love of Thy love, Who for love of my love didst
deign to die. Amen.
Prayer tJte holy Father was accustomed to say at the
Elevation of the Most Holy Body of Christ.
O Lord God, Heavenly Father, look upon the
glorious Face of Thy Christ, and have mercy on me,
and on all other sinners for whom Thy Blessed Son
Our Lord deigned to suffer death, and for whose sal-
vation and consolation He has chosen to remain for
ever with us in the Holy Sacrament of the Altar,
and Who with Thee and the Holy Spirit lives and
reigns, one God for ever and ever. Amen.
Prayer in Time of Sickness.
I give Thee thanks, O Loid do^^ i<^x "^ '^s>rs^
P3iins, and I beseech Tbee\r\t\i^T\\^^*^^.^>s^s^^^'^^
1 68 Works of St. Francis of Assist.
them a hundredfold ; for this is most pleasing to me,
that afflicting me with suffering. Thou dost not spare
me; let Thy Will be accomplished in me, and my
consolation will be full
Prayer when he resigtied tJte Generalship.
O Lord, I commend to Thee this Thy family,
which hitherto Thou hast confided to me, and which
now, being no longer able to govern on account of
my infirmities, as Thou, O my Lord, knowest, I am
obliged to leave to Ministers, who in the day of judg-
ment will have to render an account to Thee, if
through their negligence, or bad example, or harsh
correction, any of my Brethren should perish.
Prayer the holy Fat/ter said Daily.
My God and my All ! Who art Thou, my sweetest
Lord and God? and who am I, a poor little worm.
Thy servant ? Most holy Lord, I wish to love Thee !
most sweet Lord, I wish to love Thee ! O Lord my
God, I have given Thee all my heart, and all my
body, and I most earnestly desire, if I only knew how,
to do still more for Thy love. Amen.
Salutation to the Blessed Virgin Mary.
Hail, holy Lady! most holy Queen, Mother of
God, Mary! thou art ever- Virgin, elected by the
most Holy Father of Heaven, consecrated by His
most Holy and Beloved Son, and by the Holy Ghost,
the Paraclete; in thee is and was the plenitude of all
grace and all good ! Hail, Palace ol Cio^.^Vv^'X:^^^-
Prayers of St. Francis. i6g
nacle, His Mother ! Hail to you all holy virtues !
infused into the hearts of the faithful by the grace
and illumination of the Holy Spirit, that from un-
faithful they may become faithful. Most holy Mother
of Our Lord Jesus Christ, Spouse of the Holy Ghost,
pray for us to thy beloved Son, Our Lord and Master,
together with St. Michael the Archangel, and all the
Angels and Saints of heaven. Amen.
Prayer to Our Blessed Lady.
Holy Mother of God, most sweet and most beau- >/
tiful ! intercede for us with the King (delivered up to
death for us), thy own most sweet Son, Our Lord
Jesus Christ, that through His tender mercy, and in
virtue of His most holy Incarnation and bitter Death,
we may obtain pardon for all our sins. Amen.
Another.
Holy Virgin Mary ! there is none like unto thee
among women. Thou art the daughter and hand-
maid of the Supreme King, the Heavenly Father ;
the most holy Mother of Our Lord Jesus Christ;
the Spouse of the Holy Ghost ! Pray for us in union
with the Archangel St. Michael, and all the Angels
and Saints of heaven, to thy Divine Son, our beloved
Lord and Master. Glory be to the Father, and to the
Son, and to the Holy Ghost. As it was in the beginning,
is now and ever shall be, world without end. Amen.
V
170 Works of St Francis of Assisi,
Paraphrase of tJte Lord's Prayer,
Our FatJiery most Blessed and most Holy, our
Creator, our Redeemer, and our Comforter.
Who art in Heaven^ in the Angels and Saints,
illuminating them with the knowledge of Thyself, for
Thou, O Lord, art Light ; inflaming them with Thy
Divine love, for Thou, O Lord, art Love ; dwelling in
them and filling them with beatitude, for Thou, O
Lord, art the Sovereign Good, the Eternal Good, from
Whom proceeds all good, and without Whom nothing
is good.
Hallowed be Thy Name, May Thy knowledge shine
in us, that we may know the breadth of Thy benefits,
the length of Thy promises, the height of Thy Majesty,
and the depth of Thy judgments.
Thy Kingdom come^ that Thou mayest reign in us
by Thy grace, and bring us to Thy Kingdom when we
shall enjoy Thy open vision. Thy perfect love. Thy
blessed company and Thy eternal fruition.
Thy Will be done on earth as it is in Heaven^ that we
may love Thee with our whole heart by always
thinking of Thee ; with our whole soul by always
desiring Thee ; with all our mind by always
directing our intention to Thee, and seeking Thy
glory in all things ; and with all our strength by
employing all the powers and senses of our soul and
body in the service of Thy love, and in nothing else ;
and that we may love our neighbour as ourselves,
drawing all to Thy love with all our power, rejoicing
in the good of others as in out ov^xv, compassionating
tAem in their troubles, and gwvn^ oS^nc^ Xo tvo qvn&.
Prayers of St, Francis, 171
Give us this day, by our remembrance, under-
standing and reverence for the love He bore to us,
and of all He did, and said and suffered for us, our
daily bread ; that is, Thy beloved Son Our Lord Jesus
Christ.
Afid forgive us our trespasses^ by Thy ineffable
mercy, in virtue of the Passion of Thy beloved
Son Our Lord Jesus Christ, and by the merits and
intercession of the Blessed Virgin Mary and of all the
Saints.
As we forgive them tliat trespass against us, and
what we do not fully forgive, do Thou, O Lord, make
us forgive ; that for Thy sake we may truly love our
enemies, and devoutly intercede for them with Thee ;
that we may never render evil for evil, but for Thy
love may endeavour to serve all.
And lead us not into temptation, whether hidden or
manifest, sudden or constant.
But deliver us from evil, past, present and future.
Amen. Spontaneously and out of Thy free
mercy.
Prayer of the Blessed Father to obtain Poverty,
O Lord Jesus ! show me the ways of Thy beloved
Poverty. For I know that the Old Testament is a
figure of the New. In the Old Testament it is said :
* Every place that your foot shall tread on shall ht
yours.' To tread under foot means to despise ; Poverty
tramples on all things, therefore she is the queen of
all. But, O my most sweet 'Loidi ^^^m'^ 0^x^s^.^^^>5>^^^
pity on me, and on my Lady Yov^tt^ A^^^'^'^'^^^'^^
1/2 Works of St. Francis of Assist,
love of her, and without her I cannot rest. O my
Lord, Who didst cause me to be enamoured of her,
Thou knowest that she is sitting in sadness, rejected
by all ; ' the mistress of nations is become as a
widow,' vile and contemptible; the queen of all
virtues, seated on a dunghill, complains that all her
friends have despised her, and are become her
enemies ; — they have proved themselves deceivers and
not spouses. Behold, O Lord Jesus ! how truly Poverty
is the queen of all virtues ; for, leaving the abode of
Angels, Thou didst come down to earth that Thou
mightest espouse her to Thyself with constant love,
and produce from her, in her, and by her, the children
of all perfection. And she clung to Thee with such
fidelity that she began her service even when Thou
wert in Thy Mother's womb, for Thy Body was of all
the smallest ; at Thy Birth she received Thee in a
manger and a stable ; and during Thy life she so
stripped Thee of all things that she would not even
allow Thee a stone whereon to rest Thy Head. As
a most faithful consort she accompanied Thee when
Thou didst go forth to fight for our Redemption ; and
in the conflict of Thy Passion she alone stood by as
Thy armour-bearer ; when Thy disciples fled, and
denied Thy Name, she did not leave Thee, but with
the whole band of her princes, she fearlessly adhered
to Thee, On account of the height of Thy Cross,
even Thy Mother (who so devotedly loved Thee, and
shared so deeply in the bitterness of Thy Passion)
could not reach Thee ; but Thy Lady Poverty, with
her companion Want, embraced T\\e^ mote closely
than ever, and was more fittnVy \rcv\\.ed \.o T\vRfc vcv
Prayers of St, Francis. 173
Thy sufferings. Therefore she would not allow Thy
Cross to be smoothed or in any way polished ; the
very nails were (as is believed) too few in number,
not sharpened nor ground ; but she provided only
three, — blunt, thick, and rough, — in order to increase
Thy torments. And when Thou wast consumed with
thirst, she, Thy faithful spouse, was there, and did
not allow Thee to have even a drop of water ; but by
means of the impious executioners, she prepared for
Thee a draught so bitter, that Thou couldst only
taste, not drink it. In the strong, embrace of this
Thy spouse, Thou didst breathe forth Thy Soul,
Nor did she forsake Thee at Thy burial, but she took
care that Thou shouldst have neither sepulchre, nor
ointments, nor winding-clothes, except what were
lent Thee by others.
This Thy most holy spouse was not absent from
Thy Resurrection, for rising gloriously in her embrace
Thou didst leave in the Sepulchre all these borrowed
things. Thou didst^bear her with Thee to heaven,
leaving all that is in the world. And now Thou hast
given to Thy Lady Poverty the seal of Thy Kingdom,
that she may sign the elect who walk in the way of
perfection. Oh, who would not love the Lady Poverty
above all ! I beseech Thee to grant me this privilege ;
I beg to be enriched with this much-desired treasure.
O most poor Jesus, I ask this favour for myself and
my children for ever, that for love of Thee they may
never possess anything of their own, that they may
use the goods of others sparingly, and that they may
suffer Poverty as long as they live vcv \Xvv5» ^xvv^^t'si'^^
world. Amen.
174 Works of St, Francis of Assist,
TESTAMENT OF THE BLESSED FATHER ST, FRANCIS.
The Lord granted to me, Brother Francis, thus to
begin to do penance ; for while I was in sin, it seemed
to me too bitter a thing to see lepers, but the Lord
Himself led me among them, and I showed mercy to
them. And when I left them, that which had ap-
peared to me bitter was changed into sweetness of
body and soul ; and . not long after this I forsook the
world. And the Lord gave me such faith in His
churches that I would simply adore and say : * We
adore Thee, most holy Lord Jesus Christ, here, and in
all Thy churches throughout the world, and we bless
Thee because by Thy holy Cross Thou hast redeemed
the world.'
After that Our Lord gave me, and still gives me,
such faith in priests who live according to the Rule
of the holy Roman Church, on account of their
Orders, that even if they were to persecute me, I
would still have recourse to them. And if I had the
wisdom of Solomon, and found priests the poorest
according to this world, I would not preach in the
churches where they dwell, against their will. And
these and all others I will fear, love and honour as
my masters ; and I will see no sin in them, because in
them I behold the Son of God, and they are my
lords. This I do, because in this world I see nothing
corporally of the Most High Son of God, but His
most holy Body and Blood, which they consecrate
and receive, and which they alone administer to
others. And these most holy Mysteries I wish above
all things should be honoured ^ivd x^m^x^x^c^^^ 'wA
(
Testament of St. Francis. 175
kept in becoming places. Wherever I find His most
holy Names or written Words in unseemly places, I will
collect them, and I wish that they may be gathered
up and honourably kept. All theologians and those who
minister to us the Divine Word, we must honour and
reverence, as those who minister to us spirit and life.
Since the Lord gave me Brethren to take care of, no
one showed me what I ought to do ; but the Most High
Himself revealed to me that I should live according
to the Rule of the Holy Gospel. This I caused to be
written in few and simple words, and our Lord the
Pope confirmed it for me. Those who came to adopt
this Form of life gave all they possessed to the poor.
And they were contented with one tunic, which those
who wished, patched inside and out ; and with a girdle
and drawers, and we would have nothing more. We,
who were clerics, said the Office like other clerics,
and the lay-Brothers said Pater nosters* And we
most willingly dwelt in poor little abandoned
churches, and we were simple,* and subject to all. I
laboured also with my hands, and desire always to
labour, and I earnestly wish all the other Brethren to
work at all honest employments. Let those who do
not know how to work learn, not through cupidity,
that they may receive the price of their labours, but
in order to give good example, and to avoid idleness.
When men do not give us the price of our work,
let us have recourse to the table of the Lord, begging
alms from door to door.
The Lord revealed to me this salutation, that we
should say : ' The Lord give thee Hv% '^^'^<^^! Vr^^
* Tdioia^ fools for CVv\\^>lS ^^^.
176 Works of St. Francis of Assisi.
\
the Brethren take care not on any account to accept
the churches, dwellings, or anything else that may
be built for them, unless they are in accordance with
the holy Poverty which we have promised in the Rule;
always dwelling here below as strangers and pilgrims.
I strictly command all the Brothers, under obedience,
that in whatever place they may be, they never pre-
sume to ask any letter from the Roman Court, either
themselves, or by any person interposed, either for a
church, or for any other place, under pretence of
preaching, or on account of bodily persecutions ; but
wherever they are not received, let them fly to another
country, and there do penance with the blessing of
God. As for me, I will strictly obey the Minister-
General of this Fraternity, and the Guardian whom
it may please him to give me ; and I will be as a
slave in his hands, so that I may neither move nor
act contrary to his will, because he is my master.
And although I am simple and infirm, nevertheless I
always wish to have a cleric who may say the Office
with me according to the Rule. All the other Brethren
are bound thus strictly to obey their Guardians, and
to perform the Office according to the Rule. And if
any should be found who will not perform the Office
according to the Rule, or who wish to change it in any
manner,or who are not Catholics, all the Brethren, wher-
ever they may be, are bound, under Obedience, to pre-
sent such an one to the Custode nearest to the place
where he is. And the Custode is bound, under
Obedience, to keep him strictly as a prisoner, day
and night, until he can personally deliver him into the
hands of his Minister. TVve Mltvlsfcet is likewise
strictly bound, under Obedietvce,to sradi'feAmXivs.otcv^
I
Testament of St. Francis, 177
^Brothers who shall keep him night and day as a
3g>risoner until they can present him to the Lord
d^ardinal of Ostia, who is the Lord Protector and
CHorrector of this Fraternity,
- Let not the Brethren say : * This is another Rule ;'
for this is the record, admonition, exhortation, and
'M:xjLy Testament, which I, your poor little Brother
rancis, make for you, my blessed Brethren, to the
nd that we may observe in a more Catholic manner
Rule which we have promis ed "^ JXIpd. The
^Minister- General, the other Ministers ^d thc'Custodesy--
su^ bound under Obedience, not to add to tnese words,
»or to take anything from them. And they shall always
liave this writing with them, together with the Rule ;
and in all the Chapters they hold, when they read
the Rule, they shall also read these words, I strictly
command all my Brethren, both the clerics and lay-
brothers under Obedience, not to put any gloss upon the
Rule, or on these words ; saying : * Thus are they to be
understood ;' but as the Lord gave me to speak and
write the Rule and these words purely and simply,
so shall you understand them purely and simply and
without gloss, and observe them to the end in holiness of
life. And whosoever shall observe these things, may
he be filled in heaven with the blessing of the Most
High and Heavenly Father, and on earth with the
blessing of His beloved Son, together with the Holy
Ghost the Paraclete, and all the Angels and Saints of
heaven. And I, Brother Francis, your poor little
servant in the Lord, confirm to you as much as I am
able, both within and without, this hoVj "B^xsailv^v^s^.
Amen,
\7.
PART V.
SA YINGS OF THE HOLY FATHER ST. FRANCIS.
I. He Announces himself as the Herald of a great
King,
A LITTLE after his conversion, as the man of God
was walking through a wood, thieves fell upon him
and demanded who he was. He answered boldly and
prophetically, * I am the herald of the great King/
2. God will Reward our Labours more generously and
more faithfully than Man.
The holy Father's brother was constantly mock-
ing at his poverty and misery, and once, in a time of
great cold, he sent a companion to ask if he would
sell some of his sweat. * No,* answered the servant of
God, ' I shall sell my sweat at a much higher price to
God/
3. How the Passion of Christ should be Wept over.
Not long after his conversion, the Saint was weeping
and groaning loudly near Our Lady of Angels, and
being asked by a certain spiritual man why he wept
so bitterly and so loudly, "he aivsv^^i^d.-Zlvi^^'^^N^x
Sayings of St Francis. 179
the Passion of Christ, and far from being ashamed
thereof, I would that my cries could be heard all over
the world.'
4. How the Love of God in the Interior dispels all
Exterior Cold.
Being asked how he could bear the extreme cold of
winter when so thinly clad, the holy Father answered :
* If our hearts were inflamed with the love of our
heavenly country, we should easily bear this external
cold.'
5. The Soldier of Christ should not Reserve for himself
any Earthly Riches.
On account of the complaints of his father, the holy
man was advised by the Bishop of Assisi to give back
the money he had taken secretly in order to repair
the ruinous Church of St. Damian, and which, utterly
despising, he had thrown out of a window of the said
church. He answered boldly, and as one entirely
detached from earthly things : * I will restore to my
father not only the money which is his by right, but
also even the very clothes I wear.'
6. That Parents and all Earthly Things are to be
Despised for the Love of God.
The Saint not only renounced, before the same
Bishop in the presence of his father, all his rights c^C
inheritance, but even stripped \vvn\s^l cA \vns. ^^•^^^'
-V7. — '2.
i8o Works of St. Francis of Assist.
«
exclaiming : * Hitherto I have called thee my father
on earth, but henceforth I can with all confidence say :
" Our Father Who art in heaven ;" for all my riches
and all my hopes are placed in Him/
7. TAat the Poor of God are not to become Accustomed
to well-prepared Meals.
While the man of God was endeavouring with all
his might and with great labour to repair the Church
of St. Damian, the priest carefully prepared his
repasts for him ; but the blessed man and new soldier
of Jesus Christ began, after some days, to think within
himself, and thus to take himself to task : * Thou who
art a pilgrim in the world, wilt thou find wherever
thou goest this priest who shows thee so much kind-
ness ? This is not the life of poverty which thou hast
chosen. Therefore go now, as a poor man ought, with
a dish in thy hand, and collect in it from door to door
the food which the faithful will bestow on thee for
the love of God. Thus must thou willingly live, for
the sake of Him Who was born poor. Who lived
most poorly in this world. Who hung naked and poor
upon the Cross, and who was buried in another man's
sepulchre.'
8. That in the Service of God, tJie Maledictions of the
World are to be lightly Esteemed.
After the conversion of this holy man, his father
was accustom^6. to curse him whenever he met him.
St Francis therefore adopted a ipoot axid. ^x^xOasA
Sayings of St, Francis. i8i
old man for his father, and kept him with him as a
companion ; so that whenever his own father cursed
him, he on the contrary might bless him, and fortify
him by the sign of the Cross. As, therefore, when
he was cursed by his father, he was blessed by this
poor man, he said once to the former ; * I believe,
father, that God can give, and has given me another
father, who bestows on me blessings for your curses,*
9. All Goods are to be Restored to tJieir Owners.
Brother Bernard of Quintavalle, who was not the
last among the citizens of Assisi, and who was the
first among the companions of the blessed man, being
moved by his admirable sanctity to relinquish the
world and follow him, once asked him, 'Father,
if anyone had received for many years from his Lord
money, or even only a few gifts, and no longer wished
to make use of them, what do you think would be the
best thing to do with them ?' St. Francis answered :
* They should be restored to him who had given them.'
By these words the Saint intimated that Bernard
ought to leave the world, and distribute to the poor
all the goods he had received from God.
10. How fniich the Simplicity of the Saints is to
be Esteemed.
■
The holy Father admired greatly the sanctity and
holy simplicity of Brother Juniper, and alluding to
his name he said once to those who w^t^ ws.-^x V^css^^.
'I would, my Brethren, that >n^ \ia.^ ^\^\^^\^x.^^^
/
1 82 Works of St, Francis of AssisL
such Junipers, and I tell you that he who attains
to the simplicity of Brother Juniper, is a true Friar
Minor.
II. Sensuality is to be Repressed by the Rigour of
Abstinence.
St. Francis being asked why he subdued his sensual
appetite with such severity of discipline that he
scarcely took enough food to support nature, answered :
() ' It is difficult to satisfy the necessity of the body
without indulging the inclination of the senses.*
12. Temptations of the Flesh must be promptly Resisted
by the Spiritual Man.
Soon after his conversion, the Saint threw himself
^repeatedly during the winter-time into a ditch full of
ice, in order that he might perfectly subdue his
domestic enemy, and preserve the white robe of purity
from the fire of sensuality. Giving an account of
this to his Brothers, he said : ' It is incomparably
more tolerable to the spiritual man to endure cold in
his body, than to feel the least movement of sensuality
in his soul.' /
13. The Rebellion of the Flesh is to be Overcome by
Treating it with great Severity.
The holy man, once feeling, through the arts of the
devil and his perfidious suggestions, a strong temp-
tation of tho flesh, instantly took off his habit
and scourged himself severely m\5a. \v\s cox^, ^^-fvw^
Sayings of St. Francis. 183
to his body: 'Ah, Brother Ass, thus must thou remain,
thus shalt thou be scourged. The habit belongs to
Religion ; it is the sign of sanctity, and may not be
stolen by a sensual man. If thou wishest to go any-
where as thou art, go.*
14. Holy Poverty is to be Considered the Honour
and Inheritance of his Religious.
When invited by others to dinner, the Saint would
say : ' I do not wish to give up my royal dignity, the in-
heritance and possessions of myself and my Brethren,
which is that we should beg from door to door.*
15. Idle Religious are like Flies.
If the holy Father found any Brother idle, wander-
ing about and living on the labours of others, he ex-
pelled him from the company of the Brethren, saying:
* Go thy way. Brother Fly, since thou desirest to eat
of thy Brothers* labours, and to be lazy in the service
of God, like a drone, an idle and useless insect which
neither works nor toils, but lives on the spoils and
earnings of the good bees.'
16. The Religious must Cultivate Silence.
Finding a certain Religious had a habit of speaking
idle words, the holy Father sharply rebuked him,
saying : ' Modest silence is the sure guardian of a
pure heart, and is not the least among the great
virtues ; for life and death are in the power of the
tongue, not so much on account of the taste as of
speech.'
184 Works of St. Francis of Assist.
17. TAe Vice of Detraction is Pernicious to Religious y
and Abominable to All.
Hearing a certain Religious speaking ill of his
Brother, St. Francis said to his Vicar : ' Arise, arise,
inquire diligently, and if thou findest the accused
Brother innocent, thou shalt inflict on the accuser a
punishment striking to all. Great evils will befall the
Order unless it is delivered from detractors; the sweet
odour of many will be corrupted unless stinking
mouths are closed. I desire thee to take the greatest
care that this pestilent evil spread no farther. The
Brother who despoils another of the glory of his
reputation shall be despoiled of the habit ; nor can
he raise his eyes to God until he first restore what he
has taken away.
18. TJie Servant of Gody even if he is Grieved interiorly
for his sinSy must show Spiritual foy exteriorly.
If St. Francis saw any of his companions with a
sad or downcast countenance, he reproved him,
saying : ' If thou art grieving over thy sins, my
Brother, why dost thou show thy sorrow exteriorly ?
Let this sadness be between thee and God, and pray
to Him that through His mercy He may spare thee,
and restore to thy soul the joy of His salvation, which
thou hast lost through thy sins. But before me and
others, show thyself always joyful, for it does not
become the servant of God to manifest sadness ex-
teriorly, nor to have a troubled countenance.*
Sayings of St, Francis, 185
19. Man owes to the Grace of God his Preservation
from any Sin,
The holy man obh'ged his chosen companion,
Brother Leo, much against his will, to overwhelm
him with many reproaches, calling him a thief, a
blasphemer, an adulterer, a murderer, and such like.
The blessed Father heard him most patiently, and
wept over all these sins as if they were his own.
Brother Leo having asked him why he compelled
him to say so many and such great untruths against
an innocent man, the Saint replied : * They are no
lies, for I am in truth the greatest of sinners, and all
these sins, and even worse, I should have committed,
if God in His mercy and by His grace had not pre-
served me from them. For if a great robber had
received the grace that I have, he would have made
a much better use of it, and would be much holier
than I am.'
20. Religious should Rejoice in Holy Poverty^ and not
in Worldly Riches,
Once when the holy Father was travelling in
France with Brother Masseo, they found in a solitary
place a sparkling fountain, and by it a large flat
stone like a table. Upon this the Saint placed a
crust of bread, which they had received as an alms,
and being filled with joy, and exulting in his poverty,
he said to his companion: *We are not worthy of
such great treasures,' As he repeated these words
several times, his companion said : * How caxv ^<^xi.
talk of riches when we are m swdtv ^^\x^m^ ^^^^^"^^^
1 86 Works of St, Francis of Assist.
Where are our servants and our maids ? our cups and
goblets ? where our costly wine and dainty viands ?
where the tablecloth to cover this stone?' 'This/
said the Saint, * do I consider the greatest treasure,
this do I look upon as the most delicious food, where
there is nothing worked out by human industry,
nothing prepared by worldly ingenuity, but whatever
we have is given to us by the direct Providence of
God.
21. Worldly Possessions cause Disturbance and Trouble,
When the Bishop of Assisi told St. Francis that it
appeared to him too hard and difficult not to allow
his Order to have or receive any possessions, the holy
man replied : * Nay, rather it appears to me too hard
and troublesome to have them ; for to preserve and
defend them requires much solicitude, and in order
to quell the quarrels and disturbances which arise
from them we should need to have arms always in
readiness.'
22. TJie Soldier of Christ ought to Divest himself of
all Worldly Things,
St. Francis once told a person who asked admis-
sion into the Order to go and distribute all his goods
to the poor ; but instead of this he gave all away
among his friends and relations. When he returned
and told the Saint what he had done the holy Father
rejected him, saying : * Go, Brother Fly ! thou hast not
left thy kindred and thy lat\ver's \iom^^, ^^y^tvjqX
Sayings of St, Francis. 187
worthy to join the poor of Christ who has defrauded
the poor. Thou hast begun in the flesh, thou hast
laid an insecure foundation for a spiritual life. Go
thy way.'
23. Superiors ought to be an Example to Inferiors by
their Labours and Virtues,
When St. Francis was on his way to preach in
France he was asked by the Cardinal of Ostia, Ugo-
lino (who was afterwards Sovereign Pontiff), why he
would not remain with him at the Roman Court, as
he so much desired. * My lord,* replied the holy man,
' I should feel great shame and confusion if I were to
remain with you here, while my Brethren and Children
are living in poverty and misery in different parts of
the world ; for surely I ought to share with them the
tribulations which they must endure for the love of
God.'
24. Carnal Men cannot understand Spiritual Things.
The holy Father taught his Brethren to use this
short but holy salutation : * May the Lord give thee
His peace.' Some persons, however, were displeased at
this, and the Brethren feared to use it. The Saint, how-
ever, said : * Let them say what they choose about
these holy words, for they do not understand the
things of God ; but do not you be ashamed of them,
for before long many heroes and princes will show you
great reverence on account of this s^.lvit'alv^^!
1 88 Works of St, Francis of Assisi.
25. God will never refuse Food and Clothing to the
Poor of Christ.
Pope Honorius III. tried to persuade St. Francis
to accept some revenues, predicting that his Friars
would suffer many miseries if they lived entirely on
alms. The Saint replied: *I confide in the Lord
Jesus, that as He has promised, and will give us, life
and eternal glory in heaven, He will not refuse us the
small amount of food and clothing which are neces-
sary for the body on earth/
26. God alone is to be Feared^ and all things are to be
referred to His will
The man of God endured many horrible conflicts
with the demons in time of prayer, but the more
vehemently he was beset by the enemy, the stronger
in virtue and the more fervent in prayer did he be-
come. Then he would say to Christ : * Protect me
under the shadow of Thy wings from the face of those
who afflict me/ But to the devils he would say :
*Do with me what you will, wicked and deceitful
spirits ; for you have no power except what is given
you from on High, and I am ready joyfully to bear all
that God will permit you to do/
..^ 27. Maris Body is his greatest Enemy.
The holy man being in the Church of St. Peter de
Bonario, near Treves, wished, after having finished
A/5 prayer, to repose a little, \>\it \ie co>a\^ tvq\. ^^ ^ci,
Sayings of St. Francis, 189
his mind being disturbed by carnal suggestions.
Bejng somewhat troubled by this dangerous combat
W went out of the church, and began to cry aloud :
/in the Name of Almighty God, I call on you, O
devils, to exercise on my body all that may be given
and permitted you by Our Lord Jesus Christ, for thus
you will. avenge me of my cruel enemy and worst
adversary ; than which I know no greater.
28. Tke Secrets of God art not to be Divulged.
St. Francis thought it not right to show forth ex-
teriorly the secrets of the Divine Wisdom which were
revealed to him, unless he were urged thereto by the
charity of Christ, or the good of his neighbour. He
used to say : * For the small reward of vainglory
and human honour, we should lose our priceless
treasure, and provoke God not to give us any more
of His gifts.'
29. The Canonical Hours are to be Recited with great
Devotion.
The holy Father, that he might not lose any mo-
ments of time, had made a little vessel of wood ; but as
this work came into his mind once, when he was
reciting the Canonical Hours, and caused him a
slight distraction, in fervour of spirit he threw the
vessel into the fire, saying : 'I will sacrifice to the
Lord that which has hindered my sacrifice/
1 90 Works of St. Francis of Assist.
30. TAe Religous ought not to have Cells of their own.
Seeing a Brother once coming from the cell he him-
self occupied, the Saint asked him whence he came.
He answered : * From your cell, Father.' To which
the holy man immediately replied : Thou callest
mine that which I do not consider mine. Hence-
forth I must dwell elsewhere, for I have promised to
have nothing of my own.'
31. The Light of the Soul is to be Preferred to that of
the Body.
The doctor tried to persuade the holy Father to
restrain his tears, if he wished to preserve his bodily
sight. To which he replied : * Brother Doctor, it is
not right to lose even the least spiritual light, for the
sake of that light which we have in common with the
flies ; for the soul does not receive light for the sake
of the body, but the body for the sake of the soul.*
32. Contemplation is to be Preferred to Study.
Being asked by a certain Brother what book he
considered the most useful and profitable for him to
read, the Saint replied : * Read the book of the Cross,
and do not indulge in vain and curious studies.
Blessed is he who abstains from these for the love of
God.'
33. The Sight of Women is to be Avoided.
^ The companion of the Saint once asked him why he
did not look at a certain noVAe V\t^vtv>N\v.^ OcsaxSi^fe^Vj
Sayings of St. Francis. 191
and humbly visited the sick and ministered to them,
to which St. Francis replied : * Who ought not to fear
the Spouse of Christ ? if we preach to her by the
modesty of our eyes, she will be the more confirmed
in her chastity. Let her look at me, but I will not
look at her.'
34. Religious ought not to Desire Privileges which are
Contrary to the Perfection of their State.
Being urged and entreated by certain Religious to
ask privileges of the Sovereign Pontiff for the greater
liberty and credit of the Order, the holy Father said :
' The greatest privilege of myself and my brethren, is
to have no privileges in this world, but to obey all,
and to consider ourselves inferior to all.'
35. Religious ought not to Relax their Abstinence with-
out Necessity ; and that the Vice of Hypocrisy is to
be Avoided.
On account of a serious illness the holy Father once
relaxed a little the rigour of his abstinence and ate
some meat, for which afterwards he reproached him-
self, saying : * It is not right that people should
believe I abstain, while I eat meat in secret.' There-
fore, animated with a courage and fervour more
admirable than imitable, he went almost naked with a
cord round his neck to the public square, where, a
crowd being assembled, he cried out : ' I have eaten
meat in secret ; do not, therefore, my Brethren, hence-
forth call me a spiritual man^ but despise \s\ft. -^kS. -^
glutton and wine-bibber.'
f-
192 Works of St Francis of Assisi,
36. No one is to be Praised in this Life.
When people praised the holy Father as a Saint,
and called him Blessed, he would say : * I may yet
have sons and daughters ; do not praise one who is
not yet safe. No one ought to be praised whose end
is uncertain. If at any moment God should with-
draw from me the treasures of His grace, which He
now grants to me, what else would remain to me but
a soul and body which sinners possess in common
with the faithful ?'
37. Superiors ought to give an Example of Virtue to
their Inferiors,
Although the Saint's innocent flesh, which by long
and severe penance he had brought into subjection to
the spirit, needed no punishment on account of
any offences, nevertheless he daily renewed its
pains and labours. When some blamed him for this,
he said : ' On account of others I keep these hard
ways, for I am given as an example to many. If I
should speak with the tongues of men and Angels,
and have not charity in myself, and do not give good
example to my neighbour, I shall profit others little,
and myself nothing.'
38. The Servants of God ought not to Desire Money.
When the man of God was travelling in Apulia,
and was near Ban, his companion was displeased
because the blessed Father advised him to despise
and leave where it was, a bag or ^mxs^ ^.^^^x^\>5Ccj IxiSS.
Sayings of St, Francis, 193
of gold, which was lying on the ground. Contrary
to his advice, however, the Brother lifted up the purse,
when a large serpent sprang out, and vanished
together with it. The diabolical deception had been
revealed to St. Francis, and that his companion might
truly realise this, he said to him : * Brother, money is
to the servants of God nothing else but a poisonous
serpent, or devil.'
39. Religious should be Ashamed of Superfluous Dress
or Furniture,
St. Francis once met a poor man in the road, and
being pierced to the heart at his destitute condition,
he exclaimed in a sorrowful voice to his companion :
* Oh, how the indigence of this poor man puts us
to shame, for we have chosen Poverty for our richest
inheritance, and yet he is poorer than we are !'
40. The Poor of Christ sliould Relieve those wJw are
Poorer than themselves.
Returning once from Siena, St. Francis met a
poor man half-naked, and turning to his companion
he said : ' Brother, we must give back to this poor
man the cloak I wear over my habit, for it is his. I
only agreed to keep it until I should meet some one
poorer than myself.' His companion not consenting
to this on account of the holy Father's infirmities^
the Saint insisted, saying •. ^ 1 ^o>3\!\ ^'x.'^^^^. \j^ ^^
94 Works of St, Francis of Assist,
Doked upon as a thief by the Supreme Almsgiver, if
I did not bestow what I have on those whose need is
greater than my own.
41. Mendicant Religious ought only to Beg for
Necessaries,
St. Francis often exhorted his Brethren to avoid all
useless discourses, and too great solicitude in collect-
ing alms; as also to shun b^ging for superfluities,
saying : * My Brethren, ask only for necessary food
and clothing. I thank God and I rejoice that I have
never been a thief by stealing alms, for I have always
taken less than was offered me, for fear of defrauding
other poor, and whoever acts otherwise I consider a
thief;
42. Almsgiving is sometimes more Meritorious than
Prayer,
The holy Father besought Brother Peter of
Catania, one of his first disciples, to give something
to the mother of two Friars Minor, who asked
an alms. Brother Peter answered that there was
nothing in the house to give, except the New
Testament in the church, out of which the Brothers
recited the lessons at Matins. * Give it,' he said, * to
our mother ' (for thus he called the mother of his
Brethren), * and let her sell it to relieve her poverty ;
for I believe firmly it will be more pleasing to God
and the Blessed Virgin to give this book to the poor,
than to keep it ourselves to te^LA,
Sayings of St. Francis. 19S
43. We must do Good to please God, and not Man.
In the beginning of his conversion, and before he
had put off the secular habit, the holy man used
often to lament and accuse himself that, for the love
of worldly glory, he had been most liberal towards
men ; and, firmly purposing to employ all that re-
mained to him in the service of the poor, he would
say : * Since I spared neither expense nor trouble to
please my friends for the sake of the vain and transi-
tory glory of the world, it is but just that henceforth
I should be equally bountiful towards the poor, for
the sake of God, Who is so liberal a rewarder/
44. The Festivals of the Saints ought to be Kept^ not
by Feastingy but by Imitating their Example.
A certain Provincial having come to the Convent
of Reatino, the Brethren laid the tables on Christ-
mas Day with more care, and provided a better meal
than usual. St. Francis, however, severely reproved
them, saying : * On the day of Christ's Poverty, do
you offend against poverty? Remember that on
this day the Blessed Virgin had hardly bread to eat,
and that the Sovereign of the world had for His
cradle the manger of the beasts. Imitate the poverty
of the Mother, and be mindful of the cries of her
little Infant'
^V
196 Works of St. Francis of Assist.
45. How great is tfie Power of tJu Saints — and tliat
Religious sJwuld carefully Avoid all popular Demon-
strations.
After the death of Blessed Peter of Catania, great
crowds used to visit his tomb in the Church of St.
Mary of the Angels, on account of his eminent sanctity
and many miracles. This caused much inconvenience
to the Friars, and detriment to religious silence and
recollection. The blessed Father therefore went to
the tomb, and thus spoke : ' Brother Peter, thou wast
always most promptly obedient to me during life,
and thou wilt not refuse me thy humble submission
after death.. On thy account, the religious quiet of
thy Brethren is disturbed, because so many people
come to show due honour to thy body. I command
thee, in virtue of holy Obedience, to work no more
miracles, lest what is intended to honour God and the
Saints, should turn to the manifest injury of this
religious house.' Wonderful to relate, the deceased
Friar worked no more miracles, and the people no
longer came to his sepulchre !
46. Of tfie Insupportable Hideousness of the Demo7is.
Blessed Brother Egidius, the third companion of
the holy Father St. Francis, once asked him if there
were any sight in the world so terrible that he could
not bear to look upon it during the space of a Pater-
noster. The Saint replied : * The sight of the devil is
5o /n tolerable that notliing lu >3c\e ^ot\^ c^w\i^\ssv-
(
V
i
(
Sayings of St, Francis, 197
agined more horrible and fearful, and no one could
endure it even for a moment unless he were supported
by the Divine power.
47. We should Trust in GocCs Goodness rather than in
Money,
When St. Francis was ill with his last sickness at
Nocera, the citizens of Assisi sent a solemn embassy
to bring him thence to their city, lest he should die in
any other place ; and they, stopping to dine on their
way back at the town of Sarthiano, complained to
the holy man that they could not procure any pro-
visions for money. Whereupon he reproved them,
saying : * You can find nothing to eat because you
trust more in your flies * (thus he was accustomed to
call money) *than in God. But go back to the
houses where you have been, and humbly beg an
alms, offering in payment the love of God.' They
obeyed the command of the Saint, and found that
the want which could not be supplied by their money
was abundantly relieved by the poverty of St.
Francis.
48. The Saints do not Fear to Die, but Rejoice equally
in Life or Death,
A few days before his death, the holy Father asked
the doctor what he thought of his illness. He
answered cautiously : * By the tcv^xcj oS. Qic^^ "5^^ ^^
6e well with thee.* But tVve Sa.\tv\. e^OLivKssA.-.^'^^^
198 Works of St, Francis of Assist.
joyful and intrepid soul : ' Tell me, I say, truthfully,
what thou thinkest. Fear not ; by the grace of God
I am not a coward to fear death, for I am so closely
united to my Lord by the grace of the Holy Spirit
that I am not sad at the thought of death ; nor do I
rejoice more at the prospect of a long life, for I am
equally happy to live or to die.'
49. How Conformed to the Will of God tJie Saints are
in Suffering,
As towards the end of his life St. Francis was over-
whelmed wi^ many infirmities, a simple and devout
Brother, compassionating his sufferings, said to him :
* Pray to God, my Father, that He may deal more
mercifully with thee, for He seems to be laying His
hand on thee more heavily than is just* When the
Saint heard him speak thus, he exclaimed with tears •
*If I did not know thy great simplicity, and the
purity of thy soul, I should, for the future, hold thee
in abhorrence, because thou hast dared to question
the justice of the Divine judgments in my regard, I
deserve far greater torments, and most willingly will
I bear heavier chastisements if God wills to inflict
them on me/
50. How great is the Consolation of the Perfect^ in
Meditating on the Passion of Christ,
At a time when theSamtvjas o^^x^^Si^dvilth constant
suffering, he was asked wVvy Yve d\d t^oX. V-^m^ ^^\s\^-
Sayings of SU Francis. 199
thing read to him to recreate his mind, wearied by such
constant suffering. 'Nothing/ he replied, *is so
delightful to me as the remembrance of the life and
Passion of my Lord, on which I meditate daily and
constantly; and were I to live till the end of the
world, I should never want any other book.'
51. There is more Profit in bearing Insults than in
receiving Honour.
When, in a certain town, many people showed the
Saint great honour, he said to his companion : * Let
us leave this place, for we shall gain no profit here
where we are honoured ; our merit is to be gained
when we are despised and insulted.'
52. Temptations mxike the Servants of God stronger.
One of the Brothers once told the Saint that a pos-
sessed girl had revealed to him, although against her
will, that great troops of devils had conspired against
him to overthrow his virtue and his Order, because he
was their greatest enemy. He answered fearlessly :
* Now I shall be stronger.'
S3. // is not easy to Dispute about the Faith with
Infidels.
When the holy man was preaching in Egypt, the
Sultan invited him to hold a disputation with his
priests. The Saint answered \!ti^X.\i& cwi^^ ^^^. -j^*^^
\y
200 Works of St. Francis of Assist.
about the faith by the force of natural reason, because
it was above reason ; nor through the authority of the
Holy Scriptures, because the priests did not acknow-
ledge them. ' Make therefore,* he said, *a great fire,
and I, in testimony of our faith, will enter the flames ;
and if I escape unhurt, the truth of my religion will be
apparent.*
54. Hypocrisy is to be Avoided,
Once, when the holy Father was suffering from a
weakness of the stomach, the Guardian persuaded
him to allow a fox-skin to be sewn under his worn-
out habit. He replied that he would consent, on
condition that another piece of fur of the same size
should be sewn outside his garments, that all might see
the luxury he allowed himself, and that they might
know he wore soft furs under a penitential habit.
55. That Just Requests are sometimes to be Refused, in
order to Repress Unjust Desires.
A young and inexperienced novice having asked
permission to keep a Psalter, the holy Father refused
him several times, and at length said to him : * My
son, when thou hast got a Psalter, thou wilt desire to
have a Breviary, and other books to study ; and when
thou hast learned something thou wilt desire to have
a Chair as a great theologian or prelate, and thou wilt
command thy Brother to bring thee thy Breviary.'
Having said this, he uncoveted \\vs \va^.d vsv ^^^-ax.
Sayings of St, Francis. 201
fervour of spirit and sprinkled ashes on it saying,
* Shall I have a BreViary — shall I have a Breviary ?*
56. TAat we must bear patiently the Punishment of our
sins in this world.
The holy Father being sometimes scourged, and
otherwise tormented by the devil, would exclaim with
great fervour of spirit, and without being in the least
cast down : *0 God, I give Thee thanks forThy immense
Ipve and charity towards me, which Thou now clearly
showest ; for Thou dost punish my sins in this life,
that Thou mayest pardon them in the next. I, as far
as is in my power, joyfully consent to bear every
suffering and tribulation which it may please Thy
Divine Majesty to inflict upon me for my sins/
57. The hope of future glory, renders the endurance of
Sufferings sweet.
Being asked how he could bear such great sufferings
in his eyes and his whole body so joyously and
courageously, the Saint replied : * So great is the
glory which I expect, that all pains, all sickness, all
humiliations, all persecutions, all mortifications are
pleasant to me/
202 Works of St. Francis of Assist.
FAMILIAR COLLOQUIES OF THE BLESSED FATHER
ST. FRANCIS.
COLLOQUY I.
That Meekness and Patience will Soften the hardest
Hearts.
When the blessed Father came once to the city of
Imola^ he went to the Bishop and humbly asked him
to allow him to assemble the people to hear the Word
of God ; but the Bishop answered him harshly : * It
is sufficient, Brother, that I preach to my people
myself.' The truly humble man bowed his head and
went away ; but after a short time he again presented
himself before the Bishop, who demanded rather
angrily what more he had to ask him. The Saint
replied with a humble heart and manner : * My
lord, if a father turns away his son by one door, he
must return by another.* The Bishop, overcome by
this humility, embraced him joyfully, saying : * Hence-
forth I give thee and thy Brothers a general leave to
preach in my diocese, for thy humility deserves this
reward.'
COLLOQUY IL
TJie Friars Minor ought not to Reserve for themselves
any of the Goods of the Novices.
When there was such great poverty at St. Mary of
the Angels that they could xvot ijtovvde for the necessi-
ties of the guests who came, >ive "Nf \c^x nj^w\. \.^ '(^enr:
Colloquies of St. Francis. 203
man of God, and representing to him the extreme
want of the Brethren, begged him to allow them to
reserve some of the goods of novices who entered, as
a fund to which they might have recourse in time of
need. To which the Saint, enlightened from above,
replied : * Far be it from us, dearest Brother, to act
contrary to our Rule for the sake of any man. I
would rather strip the altar of the glorious Virgin if
necessity required it, than allow the least thing against
our vow of Poverty, and the regular observance of our
evangelical profession. For it would be more pleasing
to the Blessed Virgin that we should observe the holy
Gospel perfectly, and leave her altar unadorned, than
that we should decorate her altar, and fail in fulfilling
the evangelical counsel which we have promised to
her Son.*
COLLOQUY IIL
TAat the Friars Minor should not Erect superfluous
Buildings,
The same Vicar of the holy Father, Brother Peter of
Catania, caused a small building to be erected for the
greater convenience of performing the Divine Office,
and to procure for the Friars who came as guests
every day in great numbers more quiet and tranquillity.
At this the blessed Father was a little displeased, and
said : ' Brother, this place is the model and example
for the whole Order. I would rather that the Religious
of this house should suffer so\xv^ \.xo>ifc\s.'s» -^^A \s\r
conveniences for the love ot GoA, s»o >^'a5L c>f&NR.T5*^^^^si
204 Works of St Francis of Assist.
come here should see a good example of poverty,
than that they should have more buildings, lest the
guests when they return to their own Monasteries
should begin to build spacious houses, saying : " At
St. Mary of the Angels, which is the first and principal
house of the Order, they have many buildings ; there
cannot therefore be any fault against holy Poverty if
we construct the same." '
COLLOQUY IV.
That the Praise of all that is Good is to be Referred to
God,
The holy Father once preached to the people at
Terni in presence of the Bishop, who, surprised at the
eloquence and learning of the humble preacher, when
he had come down from the pulpit, rose, and said to
his flock : ' Give great praise to God, Who by the
mouth of this insignificant poor man. has taught you
so much good, has revealed to you His mysteries, and
has placed before you the reward of virtue and the
punishment of vice. Therefore avoid sin, doing what
God has taught you to-day through this poor man.'
Oi> this the blessed Francis threw himself at the
Bishop's feet, exclaiming : ' I tell you truly, my Lord
Bishop, no one has ever shown me so much honour
as you have done to-day. Others call me holy and
blessed for my works, giving the praise and glory to
me^ and not to God ; but you in your wisdom have
truly honoured me, giving \o tVie'Loi^ VVve. ^x^ise and
honour which are His, sepaxaVvtv^ >Jtv^ ^x^c\o\ys» ixQ.\sv
Colloquies of St. Francis, 205
the vile, and attributing to God wisdom and power,
and to me foolishness and weakness/
COLLOQUY V.
TJiose who are Fools for God's Sake are stronger tJwn
the Wise of this World,
Moved by the suggestions of some lax Brethren who
desirisd an easier life, the Cardinal Ugolino of Ostia
begged the holy Father to follow the counsels of the
most prudent and learned men of the Order, and con-
sent to mitigate the severity of his Rule, or to choose
one of the old Rules of St. Augustine, St. Basil, or
St. Benedict, to be observed by himself and his
Brethren. The zealous lover of evangelical perfection
did not answer the suggestion at once, but having
called the Brethren to Chapter, he thus spoke to them
before the Cardinal with great fervour of spirit : * My
Brethren, my Brethren, God has called me to walk in
the way of simplicity and humility, and He has shown
me that this is His will both for myself and for those
who will follow and adhere to me. I will not there-
fore have the Rule of St. Benedict, or St. Basil, or any
other proposed to me, except that which has been
given and shown me by the Divine Mercy. Our
Lord has Himself told me that He wishes me to be
His poor little fool in this world, and I will not follow,
nor allow those who belong to me to follow, any other
road to heaven than this one, which although it may
appear folly to the world, is true wisdom ia the. «.v^J^*-
of God. I fear that your msdorc\ ^.xA^omx Nksvot^^^'^
2o6 Works of St Francis of Assisi.
will end for you in ignorance and confusion/ These
words filled the Cardinal and the Brethren with great
fear, and throwing themselves at the feet of the Saint
they humbly implored his pardon.
COLLOQUY VL
The Poor of Christ should Prefer Living on Alms to
Feasting with the Rich,
St. Francis once consented to dine with the same
Cardinal UgoHno, but while the tables were being
prepared, he went out secretly and begged some
crusts of bread in the street. When he returned and
was seated at table with the Cardinal, he produced
these, and divided them among the guests and attend-
ants, as if he were presenting them with some dainty
morsel, while he himself eat of them more willingly
than of the richest dishes. The noble Cardinal was
confused and ashamed at this conduct, but remained
silent on account of his guests. But after dinner,
taking the holy man aside, he gently reproved him in
private, not having ventured to do so in public.
* Why,' said he, * O beloved friend, hast thou done
this } Thou hast offered me a great insult by bring-
ing these morsels of bread to the feast to which I
invited thee, and covered me with shame before all
present.* The blessed Father answered him : * Nay,
rather, my lord, I did thee a great honour, while I
was honouring a still greater Lord. I must be a
model and example to my "Bie^Jtiiexv^ ^xA >Ocv^ mort^ ^^
Colloquies of St. Francis. 207
because I know for certain that in the Order there
are and will be many true Friars Minor both in name
and deed, who for the love of the Lord our God, and
by the grace of the Holy Spirit Who will teach them,
will humble themselves in all things, and serve their
Brethren in all lowliness and subjection. But on the
contrary, there are and will be others who, out of
human respect or evil custom, will disdain to humble
themselves, and will refuse to beg alms and to do
such like servile works. Therefore I must teach all
who shall enter this Order, so that both in this world
and the next they may be without excuse before God.
When, then, I am invited by you, or by any other
great lord, I will never blush to go and seek alms ; but
on the contrary, I consider it a true nobility, and a
royal dignity and honour to imitate Him Who,
although He was the Lord of all, and possessed all
things in His glorious Majesty, was despised and in
want of all things when He took upon Him our
humanity. I desire, therefore, that all the Brethren,
both present and future, should understand clearly
that I feel the greatest consolation, both for soul and
body, when I am seated at the table of the poor, and
I rejoice much more when I see before me the poor
food received in alms for the love of God, than when,
either at your or others' tables, I sit down to rich and
dainty dishes, of which I eat unwillingly. The bread
of alms is holy and blessed bread, sanctified by the
praise and love of the Omnipotent. For when a
Brother begs, he first says : " Praised and blessed be
the Lord our God !" and then he adds : " Give me
an alms for the love of God" T\i\i& ^xi\^^ ^-^sssic&Nss.
2o8 Works of St, Francis of AssisL
the bread, and the love of God blesses it* When he
heard these words, the Cardinal shed tears of devotion,
and exclaimed : * My Son, do what is good in thine
eyes, for I see that God is with thee, and thou art
with Him.'
COLLOQUY VIL
The Friars Minor should remain in their Humble
Vocation.
The same Cardinal once asked the blessed Father
whether or not he was willing that the Friars Minor
should be promoted to ecclesiastical dignities,
asserting that the universal Church would derive great
benefit from being governed by men of such sanctity
and virtue. ' My lord,' replied the man of God ; my
Brethren are called less than others,* in order that they
may not presume to become greater. If you wish them
to bear fruit in the Church of God, keep them in the
state to which they are called, and do not make them
ascend to ecclesiastical dignities.'
COLLOQUY VIIL
That it is not becoming for Superiors to indulge their
Appetite^ or make use of Delicate Meats,
One of his companions asked St. Francis why he did
not deal more mildly with himself, and why he
afflicted his tender body, half dead with penance,
with such rigorous abstinence; begging him that
* Mitiotes — ^taa-^oxfes.
Colloquies of St. Francis, 209
for the future he would allow better food to be
prepared for him. This true model of penitents and
Superiors replied : * I know well, Brother, that many-
things are necessary for my body, and that I do not
always give it what it really requires ; but I remember
that I am placed by God as a model and example to
many, and therefore I will not use more delicate nor
better dressed food, but poor food, poorly cooked ; and
in all things that are needful for this life, I rejoice and
delight only in those which savour of holy Poverty,
and all that are sumptuous and delicate I utterly
abhor/
COLLOQUY IX.
The Rule of the Friars Minor was not Composed by
St. Francis, but given him by God.
The Sovereign Pontiff Honorius III., who solemnly
confirmed the Rule of the Friars Minor in the eighth
year of his pontificate, considered some precepts of
the said Institute too hard and difficult for human
weakness. He therefore exhorted St Francis to
mitigate some points, to change others, and to do
away with some altogether. But the holy lawgiver
replied : * Most Blessed Father, it was not I who put
those words and precepts into the Rule, but Christ,
Who knows better than any what is useful and
necessary for the salvation of the Brethren and the
well-being and preservation of this Order; for all
things that are to happen itv \L\ifc OvaxOcv.-^xAvcs.^^s:^^
210 Works of St. Francis of Assist.
Order are present and known to Him. I therefore
must not and cannot change or efface the words of
Christ'
COLLOQUY X.
// is a great Advantage to the Church that various
Religious Orders should Flourish therein.
The Seraphic Father when in Rome, met there the
blessed Father St. Dominic, the glorious Patriarch
and Founder of the Order of Friars Preachers. When
they were consulting together about the salvation of
souls, and how they could best procure the welfare of
the Catholic Church, that great glory of the Preachers
said to his friend and Brother, Francis : * Beloved
Brother, on account of the great spiritual friendship I
feel for thee, and the heartfelt love I have for
thy children, as also for the consolidation of
the fraternal peace and charity which exist be-
tween my Brethren and thine, I should rejoice to
have them formed into one Order, that those whom
the strong love of the Fathers has thus united,
may not be separated by the difference of Rule and
manner of life.' But Francis with exceeding humility
replied : ' It is the will of God, my most dear Brother,
that we should each found a different religious Order,
that by the variety and diversity of precepts, by
the greater severity of some, and the greater mildness
of others, human weakness may be assisted ; for what
pleases some would displease o\ivets,\i\\aX. ^cw^.^ ^'t^-ca.
Colloquies of St, Francis, 21 r
hard to some will appear easy to others, and thus
souls who might be lost to God in the rigour of one
Order, may make great profit in the other.
COLLOQUY XL
The more Humble the Servants of God are^ tlu mx>re
Holy they are.
Blessed Brother Pacificus when he was in the
company of the Saint, entered with him the Church
of St. Peter de Bonario, near Treves, and praying very
fervently was rapt in ecstasy, during which he saw
many thrones prepared in heaven, and one among
them higher than the rest, adorned with precious
stones and refulgent with glory. Admiring the
exceeding splendour of this throne, Brother Pacificus
began to wonder and consider within himself for
whom it was prepared. While thus pondering he
heard a voice saying to him : * This throne belonged
to one of the fallen angels, and is now reserved for
the humble Francis.* The Brother then coming out
of his rapture, followed as usual his blessed Father who
was leaving the church. As they were travelling, and
conversing together on the things of God, the Brother,
remembering his vision, asked the man of God what
he thought of himself ' I think,' replied the humble
servant of Christ, 'that I am the greatest of sinners.'
But the Brother answered : * You cannot, my Father,
say or think that with an upright conscience.' The
Saint exclaimed : * If tlie grea\.^s>L s\tccv'^'tV^.^x^^€xsi^^
212 Works of St. Francis of Assist.
all the graces Christ has lavished on me, I believe
truly that he would be far more pleasing to God
than I am.'
COLLOQUY XII.
All tJie Virtues of the Saints come from Gody and are
to be Referred to Him.
Blessed Massed, one of the disciples of the holy
Father, wondered within himself, and was anxious to
know, whether the man of God was not a little puffed
up with all the honour shown him both by princes
and people. In order to try his humility once, when
the Saint came forth from a wood in which he had
been praying for several days, and was surrounded,
by a great crowd, he cried out to him in a loud voice,
as if astonished, * Why is this to thee } why is this to
thee T The blessed Father asked, ' What ?' ' Why,'
replied Brother Masseo, * does every one honour thee,
seek thee, follow thee, and imitate thee ? All desire
to hear thee, wish to see thee, and hasten to obey
thee. Why is this ? Thou art not handsome nor
elegant ; thou hast very little wisdom or science ;
thou art not of noble birth. Why then does all the
world come to thee, and run after thee ?' When the
most humble servant of God heard these words, he
remained some time with his eyes raised to heaven,
and his mind fixed on God. Then coming to himself
he knelt down, and again looking up to heaven, he
gavQ thanks to the most \\btta\ Gvsr^t ol ?iJiV ^^^d, and
-with great fervour and ittvpttwosW-v ol ^^vt\\.\\& ^-sCv^Xa
Colloquies of St, Francis, 213
his disciple : * Dost thou wish to know why this is to
me ? Dost thou wish to know why this is to me ?
This happens to me through the will of the Om-
nipotent God, who sees alike the good and the
bad. The most holy eyes of God saw that there was
no greater sinner on earth than myself, no one more
foolish among men, no one viler among creatures, and
therefore He chose me above others as His instrument
to undertake and accomplish His wonderful work
upon earth. For God always chooses the foolish things
of the world to confound the wise, and the vilest,
weakest, and most contemptible things of the world,
to destroy the strongest, and to confound the greatest
and most noble ; that all may know that the sublimity
of virtue comes from God, and not from creatures, so
that he who glories may glory in the Lord, and that
God alone may be glorified for ever.' When he heard
these words, the disciple threw himself at the feet of
his master, and from the humility of his words he
understood the lowliness of his soul.
COLLOQUY XIIL
TJie Saint Complains that certain Superiors of his
Order Follow other Ways instead of his.
After the blessed Father had renounced the office of
General, a simple and devout Brother, grieving to
think that he and the other Brethren were deprived of
the care and protection of such a Father, complained
to him very sorrowfully, saying ; * What ^t\s£ -^^^^
sadness I and my Bretlvteu feA >5\\o\i xsva?j^%V>j^^'^%^
214 Works of St Francis of Assist.
good Father, if indeed we can call thee Father, who
rejectest the care of thy children. Why is it, I
beseech thee, that having brought us to God with
such care and love, thou dost now abandon us to be
nourished by others ? Take upon thyself once more
the care of thy children, and lead them to the per-
fection of holy Religion, lest those who were so fervent
under thy guidance should become tepid through the
negligence of others.' The blessed Father replied :
* My son, I love my Brethren with all possible love,
and I would love them still more as my own children
if they would follow in the footsteps of their Father,
instead of imitating the example of others ; nor did
I relinquish the care of them as long as it pleased
them to treat me as their Father. But there are some
Superiors who propose to the Brethren other examples,
they counsel them other things, and lead them astray,
setting light by my precepts, and despising my salu-
tary admonitions. Whether they do ill or well, the
consequences will show in the course of time. Yet
woe to those Superiors who thus contradict me, for I
see clearly they are opposing the will of God, although
I reluctantly condescend to them. It is a great grief
and affliction to me, my Brother, to see that the Rule
which I obtained with great labour and prayer from
the mercy of God, and which would prove of the
greatest utility to the Order and to the Brethren both
present and to come, is overturned by the worldly
wisdom of certain Superiors, who by their authority
command some things to be kept which I have de-
clared unimportant, and neglect and despise as foolish
those which I have conimatid^d to ^d^ cJo^^xn^^^,
Colloquies of SU Francis, 215
COLLOQUY XIV.
The Religious should Win the Minds of the People
more by their own Humility than by the Sufferance
of the Bishops f and that by Examples of Holiness
they will Profit the Church more than by Privileges
and Exemptions, \
After the general Chapter of Assisi, at which more
than five thousand Brethren were assembled from
every Province, the holy Father sent them two and
two to preach the Word of God in all countries. Many
of them returned to him complaining sorrowfully that
some Bishops were opposed to them, and would not
allow them to preach in their dioceses. ' Father,* said
they, * we went to the places thou didst assign to us,
we obeyed thy commands, but we could not fulfil our
desires, nor those of the people ; for many Bishops
expelled us from their dioceses, and, as often happens
to the poor, being unknown and suspected, we had to
endure many insults. We beg of you, therefore.
Father, to obtain for us from the Sovereign Pontiff
permission and privilege to preach all over^the world,
without the consent of the Bishops.* At which
the blessed Father, filled with holy indignation, ex-
claimed : * O my Brethren, you know not the will of
God, and you seek by your foolishness to rob me of
the conquest of the world. For our Lord Jesus
Christ wishes that I should overcome the world by
the most profound subjection and humility, and that
I should perform the great work of drawing souls to
Him by the example of my Yo^wYvcies*^, ^^ ^-^^^s^^^--.
2i6 Works of St Francis of Assist.
you will convert all by your words if you humble
yourselves before all by your actions. Those who
cruelly persecute you will be converted to Christ by
the example of your patience, and will desire to kiss
the very ground on which you walk. I ought not so
much to wish for liberty under pretence of the salva-
tion of others, as I should wish to have that profound
humility which becomes my state, and by which I
shall both advance in virtue myself, and shall
strengthen others in virtue. You must first by holy
humility, and the reverence the people have for you,
gain over the Bishops, that they may see and love
your holy lives, and be satisfied with the respect you
show to them. Then they will themselves ask you to
preach to their people, and will command all to be
present at your sermons. Humility will obtain more
for you than privileges. If the Prelates of the Church
see you truly humble, and entirely free from avarice,
and that you exhort the people to pay what is due to
their own Churches, they will beg of you to labour
for the salvation of their flocks, and to hear the con-
fessions of all, although I do not desire you to burden
yourselves much with this ministry ; for those who are
converted to God, and deplore their sins, will find
many priests to hear their confessions. In this way
you will easily conciliate Bishops and Prelates.'
Colloquies of St, Francis. 217
COLLOQUY XV.
What they ought to be who Devote themselves to Study.
Some of his companions, hearing that many doctors
in Paris, and others in Germany, Italy and France had
joined his Order, asked the blessed Father if he were
willing that his children should devote themselves to
the study of the Holy Scriptures. He replied : ' I am
willing, provided that, after the example of Christ, of
Whom we read that He prayed more than He read,
they never omit the practice of prayer. And let
them not study only that they may know how to
speak, but that they may practise what they learn,
and that when they have done this they may propose
it for the practice of others. I wish my Brethren to
be disciples of the Gospel, and so to advance in the
knowledge of truth, as at the same time to increase
in holy simplicity, that thus they may not separate
the prudence of the serpent from the simplicity of the
dove, which the greatest of Masters with His blessed
lips has commanded us to unite.'
COLLOQUY XVL
How the Convents of the Friars Minor should be
Founded.
When the blessed Father was staying at Siena on
account of the weakness of his eyes, a certain gentle-
man of the city, named Bonaventure, gave the Friars
a piece of land on which to build a Monastery. Ha
consulted St. Francis as lo Yvo^ \vfc 'wv^^^ ^^.\sv^^^
2i8 Works of St. Francis of Assist.
saying : Father, what thinkest thou of this place ?
What kind of a house or Monastery will it please thee to
have built here in which thy Brethren may dwell, for I
believe their prayers and good works will be of no small
profit to my soul, if they will give me a share in them.'
The blessed Father replied : ' I give thee many thanks,
most honourable brother, for this field, which I find
very suitable for the site of a Monastery, and now, in
a few words, I will explain to thee how it should be
built. The Brethren must consider how many acres
of this land they require, always remembering the
claims of holy Poverty which they have vowed to God,
and the good example they owe to their neighbour.
When they have well weighed the matter, they must
go to the Bishop of the diocese, and say to him : " My
Lord, a gentleman, for the love of God and the good
of his soul, has given us land on which to build a
Monastery ; but first of all we come to thee who art the
Father and Lord of all the souls committed to thy
care, and the patron and most kind protector of all
the Brethren who now, or hereafter, shall dwell here,
that, with God's blessing and thine, we may construct
here a poor little Convent." For God has called us to
help the Prelates and priests of His Church to spread
the faith, and we are therefore bound, as much as
possible, to love, honour and venerate them. For
this reason we are called Friars Minor, because we
are bound by our name, as well as by our works and ex-
ample, to be the most lowly of all men. And because
at the beginning of my conversion, the Lord, by
means of the Bishop of A^ssisi, consoled and strength-
ened me wonderfully m xscj Noc^^!\oTl, tot *Ckl^ ^sn.^
Colloquies of St. Francis, , 219
many other most excellent things which I see in
Superiors, I will love, and venerate, and honour as my
masters, not only the Bishops, but even the poorest
priests. Having then received the permission and
benediction of the Bishop, let the Brethren go and mark
the boundary of the land they have accepted with a
piece of charcoal, and let them surround it with a
good wooden fence instead of a wall, as a sign of
poverty and humility. Let them then erect some
poor little buildings of wood and clay, and a few cells
in which the Brothers may pray and labour, in order
to give edification, and to avoid idleness. Let them
build small churches, and never under pretext of
preaching, nor for any other reason, erect large or
magnificent ones ; for they will show their humility
and give a good example to the people more by
preaching in other churches. And if Bishops or
clerics, either secular or regular, come to this place,
the poor cells and small house will preach to them,
and profit their souls, more than the most eloquent
words.'
COLLOQUY XVIL
Some Things must be Borne with on account of
Circumstances.
Brother Leo, the companion and confessor of the
blessed Father, seeing that in some places grand and
spacious Monasteries were erected, not becoming the
poverty of the Friars Minor, wished very tciULch. t<^
know what St. Francis tVvou^\v\. ol ^^ xsNa^X^x^ -wn^
220 Works of St. Francis of Assisu
spoke to him about it in presence of the other
Brethren. The holy Father thus answered him : ' My
Brethren, listen. Some of our Order even now build
many and large Monasteries, and after our time others
will erect such grand houses that they would be quite
suitable for the great ones of the world, and they will
wear habits of fine cloth. But at that time it will be
a great thing if my Brethren keep themselves from
mortal sin.'
COLLOQUY XVIIL
He who Enters Religion from a wrong Motive Lies to
tJie Holy Ghost.
In the city of Lucca there was a certain youth, illus-
trious by the nobility of his birth, but full of levity
and inconstancy. He was much given to weeping,
but his tears flowed from human causes, and not from
the Spirit of God. This man came to the Brethren
and expressed a most ardent desire to be received
into the Order. They therefore brought him to the
holy Father, when shedding abundant tears, and
putting on a show of great fervour, he again humbly
begged to be admitted among his disciples. But the
Saint, who knew the external deceit and the internal
tepidity, looking on him sternly, rebuked him, saying :
' Miserable and worldly man, why dost thou He to the
Holy Ghost, and seek to deceive me } Thy tears are
human, and the Spirit of God is not with thee.
Return to thy carnal things, thou art not worthy of
spiritual ones, because iVvow dosl ti^ot \itvderstand any-
thing spiritual.'
Colloquies of St, Francis, 221
COLLOQUY XIX.
Favours and Graces will be Granted to those wJio are
Zealous for the Rule,
The holy Father having predicted to a certain priest,
who was a master in theology, that the Brethren
would, after a short time, decline from the strict
observance of the Rule, he asked of the man of God
permission to seek a safe and strict retreat if this
relaxation should occur in his time. The benevolent
Father answered him : * Know that what thou hast
asked of me has been granted thee by Christ ;' and
placing his hand on his head, he blessed him, saying :
' Thou art a priest for ever, according to the Order of
Melchisedech/
COLLOQUY XX.
TJie Afflicted and Tempted are to be Consoled^ and that
it is a great Benefit for the Saints to be Tried by
Temptation,
God permitted that Brother Roger, one of the
disciples of the holy Father, should, for the increase
of his merit, be frequently tormented by many and
grievous temptations, so that sometimes he was in
danger of falling into despair. Once, when these
temptations were more violent and obstinate than
usual, he said to himself : * I will arise and go to my
Father, and if he receive me kindly and affectionately,
I shall know that God will yet hsc^'^ xcvetc^ nx^^-^^s^^n
i( not, I shall be convinced tiaaX \ ^^ \.^\5»ci -j^-?^-
w
222 Works of St. Francis of Assisi.
doned/ Having thus resolved, he left Ancona for
Assisi, where the holy Father was staying in the
Bishop's palace, having been attacked by a great and
mortal sickness. But the loving Father knew by
inspiration the trouble of his child, and the cause
of his journey ; he therefore sent two of his com-
panions, Brothers Masseo and Leo, to meet him, and
welcome him warmly. ' Go,' he said, * to meet Brother
Roger, who is coming here to see me. Embrace him
for me, and lovingly kiss and salute him, telling him
on my part that I love him with all my heart, and
more than all the Brothers that are in the world.'
The two Friars obediently fulfilled this command,
and the sinking soul of Brother Roger was at once
strengthened in faith, and his whole soul replenished
with exceeding joy. He thanked God for giving him
this prosperous journey to the place where his suffering
Father lay. When he arrived, St. Francis, animated
by the fervour of his charity more than by any natural
strength, rose to meet him, and throwing himself on
his neck, exclaimed with paternal affection: *My
beloved Brother Roger, amongst all the Brethren in
the world, thou art the dearest to me ;' and making
the sign of the Cross on his forehead, he kissed the
place, saying : * Beloved son, this temptation has been
sent thee for thy greater profit. But if thou dost not
wish to have this merit any longer, may no afiliction
or temptation henceforth assail thee.' Wonderful to
relate, the temptation immediately vanished, and the
Brother never suffered any trouble from that time.
Colloquies of St, Francis. 223
COLLOQUY XXL
How great should be tite Patience of tJu Friars Minor
under Afflictions,
One of his companions once asked the Saint how
much the Friars Minor should suffer with patience,
and praised him as ab perfect model of this virtue.
The holy Father replied : * I should not consider
myself a Friar Minor unless I acted in the manner I
will describe to thee. Supposing that in virtue of my
office, and according to the custom of Superiors, I go
to the Chapter, I assemble the Brethren, I propose to
them the Word of God, and I admonish them of their
faults. This being done, the Brethren rise up against
me, and say : " Thou dost not suit us ; thou art not
fit for the office of General, or Superior ; how canst
thou guide us rightly, how canst thou govern us, since
thou art only a poor foolish, ignorant, and illiterate
man } Therefore in future presume not to call thyself
our Superior." Thus I am rejected with insults and
derision, and turned out by all the Brethren. I tell
thee that unless I could hear these words with the
same serenity of countenance, the same joy of soul,
and the same desire of perfection, as I should hear
others pleasing and honourable to me, I should by no
means consider myself to be a true Friar Minor.
For if I rejoice and exult when they honour me for
their own profit, virtue, and devotion, in which never-
theless there is danger for my own soul, how much
more ought I to rejoice and be delighted ^NbL<wN.\!css?^
abuse me to my own profit atvdi vj^l^x^A^"^ *Cs:c^%s.
224 Works of St. Francis of Assisu
certainly most advantageous to me. For in governing
others there is danger, in praise there is a snare, in
humble submission of the soul there is profit.'
COLLOQUY XXII.
A Religious sJiould never SJiake off tJie Yoke of holy
Obedience.
When St. Francis gave up the office of General, he
went humbly to Brother Peter of Catania, who had
been appointed in his stead, and besought him, saying:
* My Father and beloved Brother, I acknowledge thee
as my Father and lord. I confide my soul to thy care
and keeping, and I humbly promise thee obedience
and reverence as my lawful Superior. I beseech and
entreat thee by the living and true God to appoint
one of my Brethren in thy place, to command me
and take care of me ; and him I will always strictly
obey in thy stead ; for, on account of the great merit
and profit of holy Obedience, I desire to have thee,
my Superior, always with me and before me.' Having
obtained this favour, he remained faithful to the
practice of what he had promised until death ; for
whether at home or abroad, in the church or in the
street, he did nothing without the consent and per-
mission of his companion.
Colloquies of St. Francis. 22$
COLLOQUY XXIIL
Tkat we should gratefully Remember the Benefits of
God.
In the holy Convent of Mount Alvernia, in the
Cardinal's Chapel, (so called because there repose the
ashes of the most illustrious Cardinal Galleotti de
Ubertini, Count of Aretini,) there is still seen a square
stone, covered with an iron grating, on which the
blessed Father often took his meals, and on which he
was wont to pray with great earnestness. On this
account it is greatly honoured and venerated with
religious care, and, lest it should be destroyed by the
devout visitors, both ecclesiastic and secular, who
desired to carry away some fragments of it as relics
and who could not be restrained by the Religious, it
was protected by this grate. Once, when Brother Leo
was going to cover this stone with a cloth as he
usually did at the hour of dinner, the holy Father for-
bade him, saying : ' Dearest Brother, do not cover
this stone, but carefully wash it, first with water, then
with wine, then with oil, and lastly with balm, for
Christ Himself has been sitting on this stone, and
from it has deigned to reveal to me what I am now
going to tell thee. Thou must wash and bless this
table four times, because from it Our Lord has
promised me these four graces for the Order : i. That
this Order shall last unto the end of the world ;
2. That those who love the Order and its members,
even if they are sinners, shall obtaitv t\\& ^-^^^ ^^ ^^w.-
trition and mercy from God, e\l\\^t d>\ivw^'Cc^^^x^^^ ^"^
226 Works of St Francis of AssisL
at the hour of their death ; 3. That enemies and
persecutors of this Order, unless they repent, shall not
live long ; 4. That none of its members shall remain
in it if they live wickedly, or, forgetting their profes-
sion, persevere obstinately in mortal sin ; for either they
shall confess their sin and become penitent, or their
wickedness being discovered they shall be expelled.
The Lord also added other things which I will reserve
for thee until the hour of my death/ Having said
this, he rose, and pouring oil on the stone, he
exclaimed : * This is the Altar of God.'
Besides the irrefragable testimony of the first
Fathers of the Order and many writings, the stone itself
bears witness of this circumstance, having on it a me-
morial of the reverence due to it, and that it is truly the
altar of God. For soon after the death of St. Francis,
the Brethren of the Convent of Alvernia removed the
stone from the side of the mountain where it was, and
where the Lord manifested His wonders, and placed
it with great reverence near the high Altar, and by
the care of the afore-mentioned Brother Leo, these
words were indelibly engraved on it : * This is the
table of Blessed Francis, on which he had marvellous
apparitions, and which he sanctified by pouring oil
thereon and saying : " This is the Altar of God." ' O
true Jacob, worthy of so many favours and never
forgetful of any ! His humility procured them for him,
and he was grateful for all.
Colloquies of St. Francis. 227
COLLOQUY XXIV.
Religious should not Frequent the Palaces of tJie Great,
Being asked by Leo, Cardinal of the Holy Cross, to
stay with him a short time in Rome, the holy Father
humbly consented, on account of the reverence and
love he bore to this Prelate. But the first night of his
abode there, when after prayer he wished to take a
little repose, a troop of demons came and cruelly
assaulted the man of God, and when they had beaten
him long and severely, left him half dead. Then his
companion came to him, and the holy Father related
to him what had happened, adding : ' I believe.
Brother, that the devils, who can do nothing but
what Divine Providence permits, have thus ferociously
assaulted me, because my sojourning in the palaces
of the great is not good. My Brethren who are
dwelling in poor houses when they hear that I am
dwelling with Cardinals, will suspect me of mixing in
worldly affairs, of being advanced to honours, and of
enjoying pleasures. I think, therefore, it is better for
one who is called to be an example to others, to fly
from the Court, and remain in lowly dwellings with
the humble, that he may animate those who are
suffering from poverty by bearing the same.' Very
early, therefore, the next morning he arose, and,
excusing himself to the Cardinal, departed.
\S— -2-
228 Works of St. Francis of Assist.
COLLOQUY XXV.
In the Poor we are to Consider the Poverty of Christ
and His Mother.
It happened once that a Brother harshly repulsed a
beggar who was importuning him for an alms. When
the tender lover of the poor heard this, he com-
manded the Brother to strip himself of his habit, and
prostrate himself at the feet of the beggar, humbly-
acknowledging his fault, and begging pardon and
prayers. When he had done this, the holy Father
said to him sweetly : * Brother, whenever thou seest
a poor man, thou shouldest consider the poverty of
Our Lord, and His Mother. And in like manner
when thou beholdest the sick, thou shouldest re-
member the infirmities Christ took upon Himself.'
COLLOQUY XXVL
In Religion we must Follow not our own fudgmenty
but that of Our Superior.
Two youths once earnestly begged to be admitted
into the Order, and St. Francis, wishing to try their
obedience, and their readiness to renounce their own
will, took them with him into the garden, saying:
' Come with me and plant some cabbages for the use
of the Religious in the same manner that you will see
me do.' Then taking the plants, he put them into
the ground with tivdt tooV.s >\^^^\d^. One of the
youihs^ who was truVy o\>td\eTv^L, d:\di e.^^OCi?j'^^^'^\s«i\
Colloquies of St. Francis. 229
but the other, who was wise in his own eyes, began to
argue against this novel method of gardening,
asserting that cabbages should be planted the other
way up. The blessed Father said to him : * My son,
imitate me, and do as I do.' But he refused, repeating
that what he was doing was folly. Then our holy
Father said : * Brother, I see that thou art a great
master, go thy way. A simple and humble Order is
not fit for such masters, but for simple and foolish
persons, such as this thy companion. He shall
remain with us, but we cannot receive thee. Go
thy way.'
COLLOQUY XXVII.
TAe Demons are Grieved when we are JoyfuL
Some one asked the holy Father how it was that he
always had a serene and joyful countenance, even
when he was assailed with temptations, and the fear
of sin or hell. St. Francis replied : * Sometimes the
thought of my sins causes me great sorrow ; some-
times Satan desires to make me sad on account of my
tepidity and heaviness of soul ; for my joy torments
him, and he envies me the graces I have received
from God. I know also and see that if the devils
cannot hurt me in myself, they try to hurt me through
my Brethren, by endeavouring to extinguish holy joy
in their hearts. But if they cannot injure me or my
Brethren, they retire in great confusion. When,
therefore, I am tempted to sadness aad bltt^t\\ftSA^V
consider the joy of my BreVKi^tv, ^xA >Ccl^ i\sgcX ^^S^
230 Works of St Francis of Assist,
their happiness and cheerfulness drives away my
heaviness and sadness, so that I am excited to
interior rejoicing and exterior cheerfulness.
COLLOQUY XXVIIL
Temptations are Allowed for our Greater Profit.
One of the Brethren was assailed by a grievous and
obstinate temptation, which drove him almost to
despair ; and he dreaded the holy Father discovering
the state of his soul, lest if he knew him to be thus
assaulted by the devil, he should love him less. But
the kind Father sent for his afflicted child, and
consoled him lovingly, saying : * Be not afflicted or
dismayed, my son. Believe me, I now consider thee
a greater servant of God than before, and be assured
that the more thou art tempted, the dearer dost thou
become to me. No one, my son, can repute himself
to be the servant of God, until he has passed through
temptation and tribulation. A temptation overcome,
is like the ring by which God espouses a soul to Him-
self. Many flatter themselves upon their numerous
good works, and rejoice never to have suffered
tribulations and temptations. But, because they are
frightened even before they begin to fight, God,
knowing their weakness, does not try them with
temptations ; for hard combats are reserved for g^reat
virtue. It is a sign of His special favour when God
leaves nothing unpunished in His servants in this
Colloquies of St. Francis. 231
COLLOQUY XXIX.
T/ie Lords Prayer is the most Salutary of all Prayers,
Being asked by the Brethren to teach them how to
pray, the holy man answered : * When you pray, say,
" Our Father, Who art in Heaven," etc., and " We adore
Thee, O Christ, in all Thy churches throughout the
whole world, and we bless Thee, because by Thy holy
Cross Thou hast redeemed the world." '
COLLOQUY XXX.
The Devils are easily Put to Flight,
A CERTAIN Brother named Angelo, had a great fear of
the devils, on account of the terrible combat he
heard St. Francis had had with them. Being called
by the holy Father he confessed this weakness to him,
and even begged to be allowed a companion at night
to sleep in his cell with him, for his fears were greater
and more distressing by night than by day. The
Saint replied : ' O timid soul ! why dost thou fear
such weak and insignificant enemies, whose strength
and power thou knowest well are in the Hands of
God. In order that thou mayest experience this, I
command thee to ascend this night, alone, the highest
point of the neighbouring mountain, and there to cry
out in a loud voice : ' Proud devils, come to me now
all of you, and exercise your fury on me, and do to
me what you are able.' The Brother humbly obeyed
this order, but no devils appeared, and he was
delivered for ever from his gtt^X. l^^x.
2J2 Works of St, Francis of Assist.
COLLOQUY XXXL
How tlu Devil Hardens the Hearts of Men.
Brother Rufinus was attacked with such a grievous
temptation concerning the Divine predestination, that
he had never experienced a greater. The devil per-
suaded him that all his works were vain and useless,
and appeared to him once in the form of Christ
crucified, saying to him : ' Why, poor miserable man,
dost thou torment thyself to no avail ? Why so many
prayers and fasts ? All the world cannot change what
God has once decreed. Thou art not of the number
of the elect, but of the damned. Moved by compassion,
I have come to warn thee, and to exhort thee not to
inflict such suflFering on thyself ; remember thou art
damned, together with the son of Peter Bernardone,
and all who follow him.' Terrified by these words.
Brother Rufinus was seized with that profound sad-
ness which usually comes from the prince of darkness,
and almost lost his faith in God, and in the blessed
Father Francis. The holy man knowing this, and
seeing the great danger in which his disciple was, sent
Brother Masseo to Mount Subasio, where Brother
Rufinus was dwelling in great fear and anguish.
When Brother Masseo saluted him in the name of
their blessed Father, Rufinus, like one out of himself,
replied that he would have nothing more to do with
that Francis, and that he no more belonged to him.
Brother Masseo exclaimed : ' Alas ! Brother Rufinus,
what dost thou say } Who has bewildered thee,
that thou dost no longer obe^ \ive truth. ? What
means this ? Dost thou tvot Vao^ >3aaX. omx XX^'sr^^
Colloquies of St Francis, 233
Father is as an angel from heaven ? How many souls
have been saved, and will be saved, through his
preaching! Come with me at once to our holy Father,
who desires to see thee, and has sent for thee/
Brother Rufinus unwillingly consented, and when St.
Francis saw him coming he said to him: *Alas!
Brother, how has the devil so miserably deceived thee?
Dost thou not know that he sometimes transforms
himself into an angel of light ? The devil hardens
men's hearts, God softens them, as He says : " I will
take away from you your stony heart, and will give
you a heart of flesh." Visions from God bring joy,
those from the devil produce sadness. Try this
vision, I beseech thee, in this manner ; when it ap-
pears to thee again, receive it with contempt and
insults. The pride of the devil will not suffer him to
bear this, he will fly from thee, and betray his decep-
tion ; meanwhile rejoice in the Lord, and. trust in His
mercy.' Brother Rufinus began to shed tears at these
burning words, and went sorrowfully back to the
mountain, where, shut up in his cell, he wept without
ceasing, until the devil again appeared to him in the
form of a crucifix, and said to him : ' Did I not forbid
thee to speak to Francis?' Then Brother Rufinus
exclaimed : ' Go, Satan, go to the place that belongs
to thee ; open thy lying mouth, and I will fill it with
dirt/ Hearing this the devil departed with great
speed and noise, and as he left he detached fragments
of rock from the mountain, which were hurled violently
into the valley beneath.
234 Works of SU Francis of Assist.
COLLOQUY XXXIL
Idleness is to be Shunned^ and Labour Encouraged,
The holy Father would reprove, before all the Brethren,
those who were idle, or who worked negligently,
saying : * The tepid who will not apply themselves
humbly and earnestly to labour, will soon be vomited
from God's mouth. Therefore I wish all my Brethren
to labour, and to apply themselves diligently to good
works, that so we may be less burdensome to the
people, and may avoid many evils both of the heart
and tongue, lest by evil thoughts and words we
injure the reputation of others. Those who do not
know how to work must learn, but the profit or
reward of the labour is not to be at the disposal of
him who earns it, but at that of the Superiors or
Guardians.
COLLOQUY XXXin.
We must Bear a little in this World, to Enjoy the Glory
of the next.
When exhorting his Brethren to the observance of
the Rule and profession, St. Francis was accustomed
to say : * O beloved Brethren, and Children eternally
blessed, listen to me, listen to the voice of your
Father. We have promised great things, but greater
are promised to us. L.e\. ws ot>^^tM^ t\ve former, and
sigh after the latter. Pleasures ^x^ ^\\.o\\., ^^ v^xv\^^
Colloquies of St, Francis, 235
ment is eternal. Sufferings are light, the glory in-
finite. Many are called, few are chosen ; there will be
retribution for all.'
COLLOQUY XXXIV.
Murmuring and Discontent are to be Conquered by
Meekness.
When the seraphic Father was returning to Assisi,
from preaching the Word of God in Egypt and trying
to convert the Soldan, he had for his companion
Brother Leonard of Assisi, who was born of noble
parents. Now St. Francis was compelled by weakness
and fatigue to ride upon an ass, and his companion,
who followed him on foot, feeling quite worn out,
gave way to a little human infirmity, and began to
say within himself: 'His parents were not equal in
rank to mine, and yet he rides on an ass, and I must
follow him on foot.' While he was thus thinking, the
holy man suddenly dismounted, saying : * It is not
right. Brother, that I should ride, and thou shouldst
go on foot, for thou wert nobler and more powerful
in the world than I was/ The Brother, surprised
and covered with shame at finding his thoughts dis-
covered, threw himself in tears at his holy Father's
feet, confessing his fault, and asking pardon.
COLLOQUY XXXV.
Disobedience cojnes from tJte Devil,
At one time while hisVicat vjas\voV'i\Tv'^0^3c^^x^^^
Saint was alone in his ce\\,^t^.Y^t^?,^^^^^^'^^'^^^'^'
236 Works of St. Francis of Assisu
One of them, excusing himself for his faults, refused
to submit to discipline. The holy man saw this in
spirit, and calling one of the Friars, said to him : * I
see, on the back of that disobedient Brother, a devil,
who is holding him tightly round the neck, and he,
having spurned the yoke of Obedience, allows himself
to be driven about by such a rider. But when I
prayed for this Brother, the devil left him in confusion.
Go, therefore, and tell him to submit immediately to
the orders of holy Obedience.' The Friar, thus ad-
monished, entered into himself, and at once humbly
cast himself at the feet of the Vicar, asking pardon.
COLLOQUY XXXVL
Against Lying and Giving Scandal to tJie Brethren.
•
Two of the Brethren came once from Lavora to see
the holy Father, and the elder of the two gave some
scandal to the younger. St. Francis asked the latter
how his companion had behaved on the journey, and
he replied : * Well enough.' * Take care/ said the
Saint, * that thou lie not under pretence of humility.
I know very well — I know what has passed ; but wait
a little and thou wilt see/ The young Friar marvelled
that the man of God should know his companion's
fault ; but the elder one being hardened in sin and im-
penitent, after a few days left the Order.
Colloquies of St. Francis. 237
COi^LOQUY XXXVII.
«
Those who Cherish the Friars Minor are Pleasing to
Gody and how the Order was Foretold in the Gospel,
Many times when the holy Patriarch was exhorting
his Brethren to beg for alms, he would use these
words : ' Go/ he would say, * for the Friars Minor
have been given to the world in these last times, that
the faithful may fulfil towards them the command of
Christ, and that they may be commended by the
Judge with these sweet words : " Inasmuch as ye did
it to one of My least brethren, ye did it unto Me."
But the impious and the cruel shall be rejected, and
shall hear these terrible words : " Inasmuch as ye did
it not to these My least brethren, ye did it not to
Me." It is therefore a great privilege to beg under
the title of a Friar Minor, since the Lord of truth has
proniised with His own mouth so signal a reward to
the just for assisting them.'
COLLOQUY XXXVIII.
The Bread Obtained by Begging for the Love of God is
the Bread of Angels.
St. Francis was accustomed to beg on Feast-days
whenever he could, saying that in the poor of
Christ this prophecy was fulfilled : ' Men shall eat the
bread of angels.' ' For this,' he said, ' is the bread of
angels which is begged for the love of God, which is
given out of charity at the suggestion of the good
angels, and collected by holy Poverty fcota d^c^i: ^s::^
door.*
238 Works of St Francis of Assisu
COLLOQUY XXXIX.
Religious and Learned Men ought to Preach to t/te People
by tJie Example of a Holy Life.
Being once asked by a Doctor of Theology of the
Order of Friars Preachers how these words of the
Prophet Ezechiel were to be understood : * If thou
dost not warn the wicked man, that he may be con-
verted from his wicked way and live, the same wicked
man shall die in his iniquity, but I will require his
blood at thy hand/ the Saint replied : ' If these words
are to be understood in a general way, I believe them
to mean that the servant of God ought so. to burn and
shine by his life and conduct, that by the light of his
example, and the tongue of his holy conversation, he
may reprove all the wicked, and make known to them
their iniquity. But if, on the contrary, he becomes a
cause of scandal to the people or his neighbour, he
will not escape the vengeance of God.'
COLLOQUY XL.
True Obedience is like Death,
The holy Father once commanded a disobedient
Religious to be stripped of his garments, placed in a
deep pit, and covered with earth. When the Brethren
were fulfilling this order, and only the head of the
offender remained uncovered, the compassionate
Father drew near, and said : * Art thou dead, Brother?
SLVt thou dead ?* The disobedient Friar, now penitent,
replied : * Yes, Father, 1 am tvo^ \tvvi^^^ ^^-a.^' ^1^^^^
Colloquies of St Francis. 239
then/ said the Saint, * if thou art truly dead, and
henceforth obey the command of thy Superior, as
thou oughtest, and show no repugnance to anything
he enjoins, any more than a corpse would do. I wish
my followers to be dead, not living.'
COLLOQUY XLL
WAa^ a precious Treasure is Poverty,
The holy man once entered a certain church with
Brother Masseo, and began to beseech God to inspire
him and his followers with the love of holy Poverty,
and he prayed with such fervour that his face shone
like fire. Then, all inflamed with this divine ardour,
he approached Brother Masseo with open arms, and
called him to him. The Brother, filled with wonder
and admiration, threw himself into the arms of his
blessed Father, and so great was the fire which burnt
in the heart of Francis, that solely by the breath
which came from his mouth, Masseo was raised many
cubits above the earth. The Brother afterwards said,
that while he was thus lifted up, he was filled with
such sweetness that he had never in his life ex-
perienced anything like it. Then Francis said : * Let
us go to Rome, to beseech the holy Apostles Peter
and Paul, that they would teach us how we may
rightly and fruitfully possess this precious treasure of
holy Poverty, for it is so divine and glorious, and we
are so vile and abject, that we are unworthy to con-
tain it in such vessels. It is indeed a heavenly grace^
which so teaches and petvettaX.t.s\i^,^'a^\NK«w^^'^^
240 Works of St Francis of Assist,
we "may trample under foot all earthly things, and
may cast away from us all impediments which could
hinder the soul from being most freely and speedily
united to its God.'
SOME PROPHECIES OF THE HOLY FATHER
ST. FRANCIS*
I.
He Prophesies that he will found a Religious Order ^
and take it for his Spouse.
While St. Francis was still living in the world, he
was invited by his friends to a sumptuous banquet.
But he withdrew into a corner, and appeared as if
rapt in thought. His companions asked him of
what he was thinking, and whether he were consider-
ing about taking a wife. ' Yes,' he replied, * and one
so beautiful that you have never seen her equal;'
meaning the holy Order, which by the inspiration of
God he was about to found.
II.
He Asserts that he will be a great Prince.
Although St. Francis was at one time given to the
vanities and pomps of the world, he always had in his
* *The spirit of prophecy,' says St. Bonaventure, *was so
resplendent in St Francis that he foresaw the future, and pene-
trated the secrets of hearts, beholding things absent as if they
were present' Those givexv abov^ soc^Wx.^ few out of the many
prophecies uttered by tVie SaAwl,
Some Prophecies of St, Francis. 241
heart a little flame of Divine love, which disposed
him by degrees for greater things, and which was
shown principally by his great charity for the poor.
Once when he had bestowed abundant alms on them,
he met a poor soldier, and immediately gave him the
new clothes he was wearing. The following night
he saw in his sleep a vast and magnificent palace, full
of arms all marked with the sign of the Cross, and he
was told that all he saw was for himself and his
future soldiers. This filled him with extreme joy ; and
when asked the cause of his gladness, he replied :
' I know that I shall one day be a great Prince/
III.
He Foretells his Love for tJie Poor^ and that he will be
their Father.
Once at the beginning of his conversion, his mother,
Pica, was preparing the table for his dinner, when
Francis placed on it a great many loaves. His j
mother, being astonished, asked him why he placed 1
so much bread on the table, when there were so few
guests. Francis replied that it was for the poor.
* But where,' said Pica, * are the poor ?' He answered :
' They are in my heart.*
IV.
Tliat he would be Renowned throughout the World.
When the citizens of Perugia were at war with
those oi Assisi, Francis vias \.3^sea ^fv^Q^^\ A^"'?^^^^^
242 Works of St, Francis of Assists
with others of his fellow-townsmen. In his captivity
he was so filled with Divine consolations, that the in-
terior sweetness overflowed to the exterior, and caused
him to show outwardly his intense joy. One of his
fellow-captives said to him : * Why, I pray thee, when
we are weeping and overwhelmed with sadness, dost
thou alone rejoice in this manner ? If, on account of
the levity of youth, thou dost not feel thy imprison-
ment, at least out of compassion condole with us in
our misery.' Francis replied : ' The captivity of my
body does not afflict me, because my soul enjoys a
great liberty. I truly feel for your afflictions, yet I
must rejoice still more at my own happiness. Do
you not now think very little of me? Believe me,
him whom you now behold a prisoner in fetters, you
will see hereafter renowned throughout the whole
world/
V.
He Prophesies the Foundation of a Convent of Poor
Clares at St. DamiatCs.
When St. Francis, in obedience to the voice and
command he had heard from the Crucifix, that he
should repair the house of God, had begun the
restoration of the little Church of St. Damian, near
Assisi, before he had yet entirely given up the world,
he used to beg alms of those who passed by, to help
him in his work, saying, or singing in French : * Come
and help me to rebuild ^u\Cys AwvvxOsv.V^x^^x^^^f^V*:
Some Prophecies of St, Francis. 243
here a Monastery of poor ladies, who by the fame of
their life and sanctity will glorify our heavenly Father
throughout the whole world.'
VI.
T/ie Friars Minor are sent by God for the Salvation
of the whole World,
The Cardinal Hugolino once asked the holy Father
why he sent his Children and Brethren into such
remote parts of the world, where they had to endure so
many sufferings from hunger, thirst, and fatigue. The
Saint replied : * My lord, you think that the Lord
has sent the Friars Minor only for the good of this
country, but I tell you in truth that God has chosen
and sent them for the profit and salvation of souls
throughout the whole world. And they will be well
received, not only by the faithful, but also by pagans
and infidels, and will win many souls to God.'
VII.
TJiat Hospitality to tJie Poor is very Pleasing to God,
When the holy Father was preaching at Celano, a
certain soldier out of devotion humbly invited him
to dinner. He consented, and his family rejoiced
much at the coming of their poor guest. Whilst the
meal was being prepared, the man of God, according
to his wont, retired into a secret place, and there, with
his eyes and hands lifted up to heaven, offered his
prayers and praises to tliel-otd* 'ft.^Nvwi^^^^^^^^'^^
244 Works of St Francis of Assist.
prayer, he called his kind host aside, and said to him :
*I have, my friend, entered into this house to dine
with thee, according to thy desire. But listen now,
and attend at once to my advice, for thou wilt not
eat here, but elsewhere. Confess thy sins quickly
with true contrition and penitent sorrow ; do not
allow anything to remain which thou dost not truly
confess. God will give thee this day thy reward for
the charity with which thou hast received His poor
ones.' The soldier followed his advice, and at once
confessed to the companion of the Saint, arranged
the affairs of his house, and prepared himself for
death as well as he could. They then sat down to
table, and the rest indeed began to eat, but the host,
as the man of God had predicted, expired. Thus he
received the reward of his hospitality, according to
the words of truth. * He who receives a prophet,
shall receive the reward of a prophet ;' for by means
of the Saint's warning, he escaped eternal death, and
entered into everlasting life.
vni.
The Punishment for Relapse into Sin is most Severe.
The holy Father was once ill in the city of Rieti,
when a certain worldly and immoral priest, named
Gideon, who was afflicted with a grievous malady,
was brought to him, and besought him with many
tears to make over him the sign of the Cross. St
Francis said to \\im •. ^ O CA^^^^w^ ^tton^ by name,
but weak in thy souXA^^^^^'^^^'^ ^t^Xx^-^ ^^^'^x^nssj^x.^
Some Prophecies of St. Francis. 245
the desires of the flesh, not fearing the judgments of
God. How, then, can I sign thee with the Cross ?
However, on account of the devout prayers of the
bystanders, I will sign thee in the Name of the Lord.
But know that thou wilt suffer much greater evils, if,
being delivered from thy infirmity, thou returnest to
thy vomit ; for on account of the sin of ingratitude,
worse things than the first shall come upon thee/
The Saint therefore made the sign of the Cross over
the priest as he lay paralysed, and he was at once
restored to perfect health ; and rising up, he began to
praise God, saying, ' I am cured.' But after a few
days, forgetting God, he returned to his sins ; and
one evening, being at supper in the house of a certain
canon, and intending to sleep there that night, the
roof suddenly fell in. All in the house escaped
death except the wretched man, who was killed.
This was the just judgment of God, according to the
prophetic words of St. Francis: *the last things of
that man shall be worse than the first,' on account of
his ingratitude, which is a vice most odious to God ;
for he ought to have been grateful for the pardon
received, and doubly careful not to displease Him in
future.
IX.
Tlie Saint Prophesies the Reconciliation of a certain
Man with his Wife, and tliat now is t/ie Time of
Mercy, but hereafter of fustice,
A CERTAIN noble lady, who had a great devotion to»
the man oi God, came to "hitxi m ^^^^ 'SRJ?t^^^H ^-^
246 Works of St. Francis of Assist.
account of the cruelty and hard-heartedness of her
husband, who contradicted her in all her good works ;
and she begged him, as her father and friend, to
obtain of God that her husband's heart might be
softened. The Saint, touched by the grief and devo-
tion of the lady, said to her : * Go in peace, and
believe me, that very shortly thou shalt receive con-
solation from thy husband/ And he added : * Tell
him from me on the part of God, that now is the
time for mercy, but later for justice.' Having re-
ceived his blessing, the lady returned home, and re-
peated these words to her husband. Then the Holy
Ghost fell upon him, and being completely changed
into a new man, he gently replied: 'Lady, let us
serve God, and save our souls.' Having from that
time led a holy life together, they both on the same
day happily departed to Our Lord.
X.
That Singularity and Hypocrisy are Bad and
Pernicious in a Religious.
There was a certain Brother who appeared exteriorly
to be a great Saint and of most holy conversation,
but who was very singular. He was wholly intent on
prayer, and observed silence so strictly, that he was
accustomed to confess by signs instead of words. It
happened that the holy Father came to the Convent
w/iere this Friar was, saw him, and spoke of him to
the others. The ErelVvteti iXV comm^xv.^^^ ^xA praised
him very highly ; but t\ve S>^.m\. si\^ \ ^^^ ^'^rxvX.^^jb^
Some Prophecies of St, Francis, 247
Brethren, and do not praise to me what is a tempta-
tion of the devil, and a fraudulent deception/ The
Brethren were vexed at this, thinking it impossible
that so many signs of perfection could be a decep-
tion. But before long the Brother left the Order,
thus plainly showing how clear was the insight of
the man of God into the secrets of the heart.
XI.
He Foretells that t/te Cardinal of Ostia will be Pope,
St. Francis predicted many times to the Cardinal
of Ostia, Hugolino, whose intimate friend he was,
that he would be made Pope, and he always ad-
dressed the little notes he used to send him in these
words : * To the future Father of nations, and most
venerable Bishop of the whole world.' The event
proved the truth of this prediction, for the Cardinal
succeeded Honorius III., under the title of Gregory IX.
XII.
Apostates from the Order will Perish miserably.
When St. Francis was passing through Apulia, a
certain man who had apostatized from the Order
met him, and throwing himself at the feet of the
holy Father, earnestly begged pardon for his apostasy.
The man of God, pointing to a gallows that was
erected on a hill close by, said to him : * I will for-
give thee this offence, and tiiOM raac^^^X. x^\.\ix\!L\.^*"^c^
248 Works of St. Francis of Assisu
Order ; but take care, if thou shouldst again cast off
the habit and forsake the religious life, thou wilt be
hanged on these gallows.* The apostate returned to
the Order, but he did not remain long in it A few
days after he had left it the second time he com-
mitted some crime, on account of which he was hanged
on that very gibbet, according to the Saint's predic-
tion, and thus miserably and infamously ended his
life.
XIII.
The Saint Prophesies great Schisms and Tribulations
in tJte Church.
A SHORT time before the holy Father's death, he
called together his Children and warned them of the
coming troubles, saying : ' Act bravely, my Brethren ;
take courage, and trust in the Lord. The time is
fast approaching in which there will be great trials
and afflictions; perplexities and^ dissensions, both
spiritual and temporal, will abound ; the charity of
many will grow cold, and the malice of the wicked
will increase. The devils will have unusual power,
the immaculate purity of our Order, and of others,
will be so much obscured that there will be very few
Christians who will obey the true Sovereign Pontiff
and the Roman Church with loyal hearts and perfect
charity. At the time of this tribulation a man, not
canonically elected, wi\l be t^ised to the Pontificate,
who, by his cunning, wiW etl^Le^.vo^3lt \.o ^x^^ \s\acK^
Some Prophecies of St. Francis, 249
into error and death. Then scandals will be multi-
plied, our Order will be divided, and many others
will be entirely destroyed, because they will consent
to error instead of opposing it. There will be such
diversity of opinions and schisms among the people,
the religious and the clergy, that, except those days
were shortened, according to the words of the Gospel,
even the elect would be led into error, were they not
specially guided, amid such great confusion, by the
immense mercy of God. Then our Rule and manner
of life will be violently opposed by some, and terrible
trials will come upon us. Those who are found faith-
ful will receive the crown of life ; but woe to those
who, trusting solely in their Order, shall fall into
tepidity, for they will not be able to support the
temptations permitted for the proving of the elect.
Those who preserve their fervour and adhere to
virtue with love and zeal for the truth, will suffer
injuries and persecutions as rebels and schismatics;
for their persecutors, urged on by the evil spirits, will
say they are rendering a great service to God by
destroying such pestilent men from the face of the
earth. But the Lord will be the refuge of the afflicted,
and will save all who trust in Him. And in order to
be like their Head, these, the elect, will act with con-
fidence, and by their death will purchase for them-
selves eternal life ; choosing to obey God rather than
man, they will fear nothing, and they will prefer to
perish rather than consent to falsehood and perfidy.
Some preachers will keep silence about the truth,
and others will trample it under foot and detx^ vt.
Sanctity of life will be held m det\^\c>t^ ^n^xv\s^ ^^cysfc
2SO Works of St, Francis of Assist.
who outwardly profess it, for in those days Our Lord
Jesus Christ will send them not a true Pastor, but a
destroyer.*
XIV.
TAat Pride and Ostentation are Pernicious to ReligiouSy
and that BrotJier Elias will Die out of tJie Order.
Brother Elias of Cortona, or as some say of Pied-
mont, who was appointed Vicar-General on the death
of Blessed Peter of Catania, and who was afterwards
elected fourth General of the Order, was a man of
such great worldly prudence, that he seemed made
for important enterprises, and there was no one in
Italy equal to him in such matters ; therefore he was
much esteemed and honoured by princes and nobles.
When he saw St. Francis inviting some simple and
humble Brothers to sit by him at table, and leaving
him and other wise and learned men at a distance, he
took it very ill, and could not refrain from saying
within himself: *Alas! Francis, thou simple and
illiterate man, why art thou so foolish and indiscreet ?
Thou puttest to shame the great men who are the
pillars of thy Order, and through this foolish conduct
thou wilt ruin us.' But the blessed Father, knowing
the secret murmurs of his heart, said to him : ' In-
deed, Brother Elias, thou wilt ruin thyself and the
Order through thy pompous ostentation and worldly
* Mark of Lisbon and others think that this prophecy received its
accomplishment in the great schism which desolated the Church
Sifter the election of Urban VL in the year 1378. But it may
also partially refer to othet ca\am\\\^^ ^VvOo. \v^n^ Xi^^tll^ti the
Church, m the latter ages.
Some Prophecies of St, Francis, 251
prudence. Thou, and those like thee, will bring the
Order to nothing ; but alas ! miserable man, thou
wilt not be allowed to die in it.' This indeed came
to pass ; for Brother Elias, swelling with human pride
when he was elected General, caused the Order to
become relaxed, and attempted to introduce many
things contrary to the purity of the Rule ; in conse-
quence of which he was deposed from his office by
Pope Innocent IV., excommunicated, and deprived
of his habit : thereupon he became so enraged, that
he attached himself to the Emperor Frederick. But
when he was ill at Cortona he sent his brother to
the Pope, beseeching him to absolve him from the
sentence of excommunication, which favour Innocent,
moved by his prayers and tears, granted.
XV.
That frequently^ on account of the Merits of the
Saints^ God refrains from Punishing Sinners,
St. Francis, when dying, predicted to Brother Leo
a great famine which should desolate the whole of
Italy, saying : ' Alas ! my Brother, because of the
sins of the people, God will send a great famine in
the world ; but on account of the merits of a certain
poor man (I know not whom), now living, God delays
sending this chastisement ; yet after his death the
famine will be so severe that innumerable men will
miserably perish with hunger.' He told Brother Leo
he had heard this on Mount Alvetwia. (3^ \snkcMnss^^^
in the 23rd Colloquy), tog^\:\\^i ^'vCa cJCsssx S^cccssj^
252 Wori'S of St, Francis of Assist,
which he was not to reveal until the hour of his
death. Immediately^ after his departure this prophecy
was fulfilled ; for such a famine prevailed throughout
the whole of Italy that the wretched people eat not
only roots, but even the bark of trees, and the
mortality was so great that nothing but death was
seen everywhere. The holy Father, St. Francis, ap-
peared during this time to Brother Leo, and told him
that he was the poor man on whose account God
had delayed this scourge.
PARABLES AND SIMILITUDES OF THE HOLY FATHER
ST, FRANCIS,
PARABLE I.
The Providence of God will never Fail the Poor in
Spirit,
The holy Father proposed the following parable to
Pope Innocent III., who considered the Rule of the
Friars Minor too hard and impracticable on account
of the great poverty it enjoined :
* A poor but most beautiful virgin lived in a solitary
and desert place, when the king of that country,
captivated by her loveliness, took her for his spouse.
He dwelt with her some years in that desert, and she
bore him children who had the beauty of their
mother, and the features of the king their father.
The monarch having returned to his court and royal
throne, the tender molVvet brought up her children
carefully; and when iVvey w^xe ^xo>nt^ >\^,^^ 'sj^^^
Parables and Similitudes of St, Francis, 253
them to the king, saying : " You are the children of a
great king who dwells in his royal palace. I cannot,
and will not, leave this desert ; but do you go to your
father and declare to him who you are. He will give
you all that is necessary and becoming your high
rank." The children obeyed ; and when the king
saw them, he recognised in them his own likeness,
and the wondrous beauty of their mother. He
therefore said graciously to them : " I acknowledge
you to be my children, and I will treat you as
princes ; for if I feed and clothe my servants and
strangers, how much more shall I cherish my own
offspring, in whom I see the beauty and grace of
their mother, whom I so ardently love ? All the
children she has borne me shall sit at my table, and
dwell at my court." Most Holy Father, this King is
Christ Our Lord, the Monarch of heaven and earth ;
and this beautiful virgin is Poverty, who dwelt alone
in the desert of this world, scorned and rejected by
men. The King of kings, Christ the Lord, was
enamoured of her beauty ; and as soon as He entered
into this world, He espoused her to Himself in the
Crib. She, in this desert, has borne Him many chil-
dren — apostles, anchorets, monks, and others who
have embraced voluntary Poverty; and these, who
bear the royal marks of Christ — namely, poverty,
humility, and obedience — she has sent to the heavenly
King, who receives them lovingly, and promises to
nourish them, saying : " I, Who make my sun to rise
upon the just and the unjust — I, Who feed, clothe,
and preserve the infidel Moors a.tv4 'e^j^^^x>&^^V^ "^^
strangers to the faitlv — ^\\\\\ mMQ!ft.mc>x^^'^>^^^ '^^
254 Works of St. Francis of Assist.
to you, my beloved children, and to all who are born
of my beloved spouse, Poverty, all that is necessary
for you." Most holy Father, this Lady and Queen,
holy Poverty, has sent us, her children, to the heavenly
King ; we are not worse than those who went before
us ; we have not degenerated from the' beauty of our
Father and Mother, since we profess the most high
and perfect poverty. Do not fear, therefore, lest the
children and heirs of the Eternal King should perish
with hunger, for we are born in the likeness of the
Lord Christ, and by the virtue of the Holy Spirit, of
a poor Mother, and by the spirit of poverty, we shall
be abundantly nourished in the Order of Poverty.
For if the King of Heaven has promised His eternal
kingdom to those who imitate Him, how much more
will He give us those things which He bestows in-
differently on the good and bad !*
When the Vicar of Christ had attentively con-
sidered this parable, he marvelled greatly ; and see-
ing evidently that God spoke by the mouth of the
holy man, he approved the Rule.
PARABLE n.
Of the Custody and Mortification of the Eyes.
The holy Father used frequently to exhort his
Brethren to guard and mortify their senses with the
utmost care. He especially taught them the custody
of the eyes, proposing to them the following parable :
* A certain pious king sent two messengers sircces-
sively to the queen \\\\ii ^. commviaication from him-
self. The first irvessetis^t leXuttv.^^ ^xA X^iovvj^ :^^>^
Parables and Similitudes of St. Francis, 255
answer from the queen, which he delivered exactly ;
but of the queen herself he said nothing, because he
always kept his ^yts modestly cast down, and had
not raised them to look at her. The second messenger
also returned ; but after delivering in a few words the
answer of the queen, he began to speak warmly of
her beauty. " Truly, my lord," he said, " the queen
is the most fair and lovely woman, and thou art
indeed happy and blessed to have her for thy spouse."
At this the king was angry, and said : " Thou wicked
servant, didst thou dare to cast thine eyes upon my
royal spouse ? I believe thou dost covet what thou
hast so curiously gazed upon." Then he commanded
the other messenger to be recalled, and said to him :
" What dost thou think of the queen T He replied :
" She listened very willingly and humbly to the
message of the king, and replied most prudently."
But the monarch again asked him : '^ What dost thou
think of her countenance? Did she not seem to
thee very fair and beautiful, more so than any other
woman ?" The servant replied : " My lord, I know
nothing of the queen's beauty. Whether she be fair
or not, it is for thee alone to know and judge. My
duty was only to convey thy message to her." " Thou
hast answered well and wisely," rejoined the king ;
*^ thou who hast such chaste and modest eyes shall
be my chamberlain. From the purity of thine ^ts
I see tlie chastity of thy soul ; thou art worthy to
have the care of the royal apartments confided to
thee. But thou, who hast such immortified ^^Sy
depart from the palace; tllo\l^\v'aXlTtfi\-x^\Sl»^ss.
bouse, for I have no cotAAetvce vcv >2a>j nv«x>^^^-
256 Works of St. Francis of Assist.
* My Brethren, you have heard this parable, and you
understand the meaning of it. If you have gazed on
any female, do penance, and guard your eyes in
future. Death lurks in such glances, and enters by
the windows of the eyes. The heavenly King for-
bids you to look upon His spouses. Now, every
Christian woman is His spouse, and who would not
fear to look upon the spouse of Christ } Beware of
the jealous anger of the King !'
SIMILITUDE I.
Of true and perfect Obedience.
A CERTAIN person once inquired of St. Francis
whom he considered to be truly obedient, and the holy
man proposed to him as an example a dead body.
'Take,' he said, *a dead body, and place it where
thou wilt. It will not refuse to be moved; it will
not complain of its position ; it will not expostulate
if it be abandoned. If it be placed in an elevated
seat, it still looks down, not up ; if it be clothed in
purple, it appears paler. This is like a truly obedient
man, who does not inquire why he is moved, does not
care where he is placed, does not beg to be changed ;
being raised to dignities, he preserves his wonted
humility, and the more he is honoured, the more un-
worthy does he consider himself to be.'
Parables and Similitudes of St Francis^ 257
SIMILITUDE II.
Of the same.
* I HAVE often/ said the holy Father on another occa-
sion, * seen a blind man, who had no one to guide him
on his way but a little dog. Wherever the dog led
him, he followed. He did not ask his guide why he
conducted him this way or that ; if he led him over
rough stones, he still followed ; if through the streets
and squares, it was the same ; if he took him to a
church, he prayed ; if he entered a house, the blind
man asked an alms. Thus he followed wherever the
dog chose to lead him, and never went anywhere
without him. Such ought to be the truly and per-
fectly obedient man. He should be blind in obey-
ing: having his eyes, as it were, closed before the
commands of his Superiors, and neither wish nor seek
to understand them, except that he may promptly
and humbly fulfil them. Wherever the wish or com-
mand of his Superior leads him, he must follow ; if it
be through rough and stony paths, he must cheerfully
bear it ; if through smooth ways, he must proceed in
virtue of holy Obedience. The truly obedient man
should in all things consider, not the difficulty of the
command, but the authority of the one who com-
mands, and the merit of Obedience.
SIMILITUDE IIL
Of the Cares and Solicitudes of Married Persons.
St. Francis being once assailed \yj ^N\c\^^c^.\!KCKsg^:^'-
Hon of the flesh, and the etietxYy svx^^^^NwVw?^ ^a "^^^^i
VI
258 Works of St. Francis of Assist.
that he should take a wife, he first chastised his body
by a severe discipline, and then g^oing half-naked into
the garden, which was covered with snow, he pro-
posed to himself the following lively and apposite
example of the cares and anxieties of married per-
sons about their families, so different from the quietude
of monastic life. Plunging into the snow, he made
seven heaps of it, and thus spoke to himself ; * Behold,
the largest of these is thy wife, the other four are thy
two sons and two daughters, and the remaining two
are a manservant and a maidservant whom thou must
have to serve thee. Make haste, therefore, to clothe
them all, for they are perishing with cold. But if thou
findest so many anxieties too troublesome for thee,
be careful to serve God alone with much earnestness.'
By this example the tempter, being overcome, left
him, and the holy man remained the conqueror in
this perilous conflict.
SIMILITUDE IV.
Of tJte great Multitude wJio should foin the Order.
When the Saint had as yet only four companions, he
foretold the increase of his family to Blessed Egidius,
his companion, under this similitude :
' Our Order is like a fisherman who lets down his
nets into the sea, and taking a great multitude of
fishes, he picks out the largest and keeps them, but
lets the small ones go. Our net is let down into the
sea. of the world, and gathers itvto itself men of great
sanctity and religious vixtue •, \iu>L >Oclo^^ \?\ia \NaN^
Parables and Similitudes of St, Francis, 259
little fervour, and are tepid in the service of God, it
lets go ; or having received them, casts them out
again. So great will be the multitude of fishes, that
I fear lest the net should be broken by their number.'
SIMILITUDE V.
That the Servant of God should Refer all Praise and
Honour to Him.
The holy Father was daily much honoured by the
people, who, out of devotion and reverence for his
sanctity, would kiss his hands, his habit, his feet, and
even his footprints as he passed. As he never for-
bade their doing this, one of his disciples, doubting
his humility, and somewhat scandalised at his allow-
ing so much honour to be paid him, said to him :
' Brother, dost thou not see and remark what these
people are doing ? How canst thou permit it } Men
honour thee, and reverence thee exceedingly as a
Saint, and thou dost not prevent nor repulse them ;
on the contrary, it seems as if thou didst take plea-
sure in this homage. How is this?' The blessed
Father replied : * So far am I, Brother, from refusing
these honours, that they seem to me very little. On
the contrary, the people certainly should reverence me
much more.' His companion, still more troubled,
replied : ' I do not understand. Brother, how thou
canst be considered a Saint, when thou desirest the
praise and honour of men.' Then the blessed Father
replied : * Listen, Brother, and uudets^t^xvd. \ ^^ t^^x
ascribe or appropriate any o? ttivs \iOTvavxx Vo \ss>3'3i^&^
26o Works of St. Francis of Assist,
I give it all to God, and I keep myself in the depths
of my lowliness. I know my own vileness, and I ac-
knowledge the Majesty of God. But these men gain
no little merit by these signs of respect, for they
recognise and honour God, and reverence Him in
His creatures. They who acknowledge the graces of
God in His creatures, cannot be ignorant of God
Himself. Creatures do not lose their humility be-
cause the Majesty of God is honoured in them. Just
as statues of Our Lord or His Mother are honoured,
and yet the statue of wood or stone does not become
puffed up or exalted, so the servant of God, who is
His true and living image, and in whom God is
venerated and worshipped on account of the many
graces which shine forth in him, does not think more
of himself, but becomes the more firmly established
in his humility ; he attributes all to God, nothing to
himself; he looks upon himself as wood or stone, or
rather as pure nothingness in respect to God, to
Whom he refers all honour and glory, but to himself
misery, shame, and confusion.'
BLESSINGS OF THE HOLY FATHER ST. FRANCIS.
I.
Blessing of Brother Leo,
Once, when Brother Leo was strongly tempted on
Mount Alvernia, the holy Father sent him the follow-
ing benediction, written with his own hand, and
marked with his special m7s\.^tvou^ ^vgcv, X>a& \^\^rx
Blessings of St, Francis. 261
TaUy^ which he always held in high esteem, and by
virtue of this benediction the Brother was entirely
delivered from his temptation. 'T. May the Lord
bless thee and keep thee, may He show His face to
thee and have mercy on thee! May He turn His
countenance to thee, and give thee His peace ! May
the Lord bless thee. Brother Leo !*
n.
Blessing of tJie Sacred Convent of Alenquerque,
The five martyrs who suffered death in Morocco,
spent some time with their Brethren at Alenquerque,
a town of Portugal on the Tagus, whence they were
sent, provided with all necessaries, by Queen Sanchia
to Lisbon, which was distant about eight leagues
from the first-named city, and whence they might
proceed to Africa. When the blessed Father heard
that they had obtained the much-desired crown of
martyrdom from the Moors, and received the account
of their constancy in the faith, their courage in tor-
ments, their perseverance in holiness ; with great joy
of spirit he blessed the little Convent of Alenquerque,
which had sent them forth to such glory, in these
words : * O holy house, sacred temple, thou hast given
to God by this martyrdom beautiful flowers of purple
hue and most delicious fragrance. These are the
first-fruits and most glorious flowers of the Friars
Minor, the happy possessors of the heavenly king-
* See Ezech. ix, 4 — 6. This letter Tau of the Hebrew alpha*
bet is in the form of a crosS) iViws ^t^^^xva^^^ 'a'^^:xR.^'»sE^'Nss.
which all benedictions are given.
262 Works of Si. Francis of Assist.
dom. May perfect Brethren, who will observe most
devoutly the holy Gospel, never be wanting to thee,
O house of God !'
III.
Blessing of t/ie zealous Observers of the Rule.
When the holy Father heard how his Brethren, who
were dispersed all over the world, were drawing many
into the paths of virtue by the odour of their sanctity,
he rejoiced in spirit, and called down the choicest
blessings on them, saying : ' Blessed be you of the
Lord, who bring back wandering sinners to God,
who show them the way of truth, and keep yourselves
in the pure and sincere observance of the Gospel rule!
May he who blesses you be blessed of God, may he
who provides for you or cherishes you receive an
eternal reward ! May Satan exercise no power over
you, nor tempt you beyond your strength ! May you
have power over him and his, to destroy his strong-
holds, and snatch his prey from him ! May the power
of the Father assist you, the wisdom of the Son
direct you, and the love of the Holy Ghost console
you ! Amen/
On the other hand/ St. Francis uttered the follow-
ing terrible curse from God and from himself on
those who, by their spirit of propriety, the reception
of money, or any other sin, should injure the purity
of the Rule, or should defile with the dust of earthly
things the Order whose great glory is the profession
of Poverty, or wlio by iVvevt bad ^^axso^^ ^wi^i^
Blessings of St, Francis. 263
scandalise others, or relax the observance of the
Rule : ' By thee, O most holy God, and by the whole
court of heaven, and by me, poor little man, may
they be cursed, who by their bad example impede or
destroy the good which Thou workest, and wilt ever
work by means of the holy Brethren of this Order V
IV.
Blessing of the City of Assisi.
When the Seraphic Father was being carried, during
his last sickness, from the palace of the Bishop of
Assisi to the little sanctuary of Portiuncula, he caused
the litter on which he was borne to be set down on
the top of a hill, from whence he could conveniently
see the city. When he saw it he wept, and then pro-
nounced over it this benediction : * Blessed be thou of
the Lord, O city faithful to God, for in thee, and by
thee, many souls will be saved, many servants of the
Most High will dwell in thee, and not a few of thy
inhabitants will inherit the kingdom of heaven !'
V.
Blessing of all the Friars Minor.
The holy Father was once attacked with so painful
and dangerous a disorder, that he seemed on the
point of death, and all the Brethren despaired of his
recovery. Then one of them, fearing lest he should
die suddenly through exhaustion, said to him : * Bless
us, O Father, and the otYvex ^te.^t^Tv^^V^^x^'^^'^^^'^
264 Works of SU Francis of Assist.
engendered in Christ, and leave us some memorial of
thy wishes, which thy children may have always in
remembrance for their greater increase in perfection.'
Then the blessed Father, turning his eyes full of
tenderness upon his Brethren, said * ' Call to me
Brother Benedict, of Piratro' (who always attended
him in sickness, and said Mass before him), 'that I
may bless you/ When the Brother came, the Saint
said : ' Write, O priest of God, the blessing with which
I bless all my children, both those who are now in the
Order, and those who shall belong to it to the end of
the world. But as I cannot well speak, on account of
my weakness, I briefly declare my will and intention
to all my Brethren present and to come, as a sign of
my love and blessing. May all the Brethren love one
another, as I have loved them, and do love them !
May they always love and honour my lady Poverty !
And may they always be faithful and obedient to the
Bishops and priests of our holy Mother the Church !
May the Father, Son, and Holy Ghost bless and keep
them always ! Amen/
VI.
Blessing of Brother Bernard of Quintavalle.
When all the Brethren were assembled round the
deathbed of the Saint, weeping for the loss of such a
loving Father and watchful pastor, he said to them :
'Where is my first-born son, Brother Bernard ?' And
w&en t\i^ Friar came,\ve s^.\d \ ' Coxsvfc wear, my son,
tAat my soul may bVess W\ee \>elox^ \ esA^' ^\)^.
Blessings of St. Francis. 265
Bernard in his humility (fearing to assume a privilege
which, on account of his dignity and office, seemed
rather to belong to Brother Elias, who was then
Vicar-General, and the supposed successor of the
holy Father), suggested to Elias that he should go to
the right hand of the dying Saint, and obtain the
ofiFered benediction. The Vicar-General therefore
prostrated himself before the man of God, who,
although he was almost blind from excessive weep-
ing, was full of a prophetic light. When he placed
his hand on the head of Brother Elias, he exclaimed :
* This is not the head of my first-born, Brother Ber-
nard.' Then, crossing his arms, like another Patriarch
Jacob, and placing his right hand on the head of
Brother Bernard, who was kneeling on his left side,
he said : * May the Father of our Lord Jesus Christ
bless thee with all spiritual blessings in heavenly
places in Christ! As thou hast been chosen to be
the first in this Order^ to give good example, and to
imitate Christ in evangelical Poverty ; as thou didst
offer to Him not only all that thou hadst, but thyself
also, as an odour of sweetness, so mayest thou be
blessed by the Lord Jesus Christ, and by me. His
poor little servant, with everlasting blessings, coming
in and going out, waking and sleeping, living and
dying ! May he who blesses thee be filled with bless-
ings ; may he who curses thee not go unpunished !
Be thou lord over thy brethren, and let them all be
subject to thy command. Whomsoever thou desirest
should be received into this Order, let him be re-
ceived ; and whomsoever thou desltesit sVvQ>\i5A \ifc ^j^-
jected, let him be dismissed* \-e\. xvo <^^^ \ssss^ ^^^^
266 Works of St, Francis of Assist.
authority over thee, and mayest thou be free to go
and remain wheresoever thou wiliest !'
VII.
Blessing of the Friars Minor.
m
When the hour of his death approached, St. Francis
caused all the Brethren, who were then at Our Lady
of Angels, to be summoned ; and consoling them for
his death with sweet words, he, with paternal affec-
tion, exhorted them to Divine love, to patience, to
poverty, and to constancy in the faith of the holy
Roman Church. Then he added : * Farewell, my
children, in the fear of the Lord, and abide always
in it. And since the time of tribulation and tempta-
tion is approaching, blessed shall they be who shall
persevere in what they have begun. I, indeed, go to
God, to whose grace I commend you. I have done
what I had to do ; may Christ teach you what you
ought to do!*
APPENDIX.
DOUBTFUL WORKS OF ST. FRANCIS:
SHORT SERMONS.
I.
Of Humility and Patience.
In this short discourse we will not separate humility
and patience, which were the inseparable companions
of Christ on the Cross, and which are united together
with the strong love of sisters. The servant of God
ought to suffer much for Christ, since he hopes to
enjoy with Him eternal happiness. The Apostle
says that * the sufferings of the present time are not
worthy to be compared to the eternal weight of
glory which shall be revealed in us.* We cannot
have, nor find, two perfect delights (earthly and
heavenly), nor can this double joy be in all things
complete. Christ began His teaching with humility
in the Crib ; and, as a good Master, He completed it
by patience on the Cross. He says : * Blessed are
* Wadding gives the above Short Sermons, etc., as doubt-
ful works of St Francis. If not written by the holy Fathex
himself, they are full of the unclioxi oi Vlv^ «i"^Ycv\^'axv^"«fc'^^^^-
fore retained here.
268 Works of St. Francis of AssisL
they who suffer persecution for justice* sake.* He
well knew that the suffering would be changed i/ito
glory ; persecution and fear into joy. A silversmith
makes a cup or vase out of the metal he has, but he
cannot make a silver chalice out of a mass of lead ;
It is God alone Who can draw rest out of labour, and
eternal joy out of torments. Loving, humble, and
patient ought those servants to be who expect from
their Lord His unspeakable reward.
IL
Against Mortal Sin.
My Brethren, let us above all things avoid mortal
sin. Consider how foul and horrible a dead body
appears, deprived of the spirit of life ; and under-
stand how much more foul and unclean is a soul
without God, Who is its life, when it is plunged in
mortal sin. If creatures have so much need of each
other, how much more has the creature need of his
Creator! Grace is further removed from sin than
glory is from grace ; for the distance is infinite be-
tween grace and sin, whereas death alone stands
between grace in holy souls and glory. He, therefore,
who sins mortally, withdraws from God and draws
near to hell, between which and the sinner life only is
interposed, and this is often extinguished by an un-
foreseen and instantaneous death. How many have
we not seen retire to bed at night in perfect health,
and the next day earned Vo >2sv€vt ^x^vel Let us
humbly beg of God to ^te^et^je \vo\^^ vcv VCv^ s^^^^
Doubtful Works of St, Francis. 269
those who are now refreshed with it, and mercifully
to restore it to unhappy sinners. O most strong and
loving God, how ready Thou art to pardon the
penitent — ^how powerful and severe in punishing the
obstinate !
III.
On the Value of Almsgiving.
O MAN ! give alms to the poor, through whom thou
givest it to thy Creator. He makes Himself thy
debtor in the poor man, and will give thee a full and
abundant payment, and an overflowing reward. We
can give our goods to God only through the poor,
and He can stand in need of our goods only in the
poor. See, therefore, my Brethren, how great is the
happiness of the almsgiver, who can give to Him
Who gives and repays to all most abundantly; to
Whom not only the rich man who has much, gives
much, but he gives most of all who gives whatever
he has to the poor. The widow in the Gospel gave
more than all the money that was in the treasury,
when she gave willingly only the two mites she had.
Hence Christ praised her hidden offering when He
publicly declared it to be not a trifling, but a rich
gift Then let us distribute to the poor and needy
our earthly and perishable goods, by which we may
acquire immense and endless happiness with God in
heaven. Alms are the patrimony of the poor, which
our Divine Brother, Jesus Christ, ij\it<:.V^'a.%^^V:jx*^^\s^^
When, therefore, we bestow a\ti\s m^otv '^Jsnsxsjl^"^^ ^^
270 Works of St, Francis of Assist,
not give them what belongs to another, but we restore
to them what is their own. I beseech my Brothers,
the Friars Minor, in Our Lord Jesus Christ, since
they have chosen to make themselves poor after His
example, and to ask alms in His Name, not to be
ashamed of begging from door to door. Our Lord
Himself lived on alms. If, therefore, a vile creature
does what he has first seen the Omnipotent Creator
do, all will consider it to be not a dishonour, but an
honour — not an ignominy, but a glory ; especially when
the poor mendicant procures for the rich man, of
whom he begs, far more abundant wealth, and
provides him with an unseen occasion of gain and
interest. Moreover, on the part of God, he teaches
the rich not to despise nor think lightly of the poor,
whose confusion (if they suffer any from the rich) the
severe Judge will avenge on those who inflict it, but
the Father of Mercies will reward in those who suffer
it. Whatever men leave behind them on earth
withers, only the alms they have bestowed will
bloom for ever ; what they have given away in this
world, they will find in heaven ; they dispense
earthly goods, and they will receive eternal riches.
Let him who asks alms give God equal thanks,
whether he is mercifully relieved or cruelly denied ;
when he is relieved, because God sends him where-
with to clothe and feed his body — when he is denied,
because he has an occasion offered him of merit and
patience.
Doubtful Works of St, Francis, 271
IV.
Of the Love of our Enemies.
Listen, my Brethren, to the message which the
Most High sends you from heaven, by means of the
least of His servants. Love all, both your neigh-
bours and those from whom you suffer anything.
The former are manifestly your friends, the latter are
by no means your enemies. Those who love you, who
serve you, who give you food and clothing, do good
indeed to your bodies ; but those who persecute you,
who are angry with you, who injure you, do much
more good to your souls. All men are therefore
your friends, and no one is to be called an enemy ;
all are your benefactors, and no one does you harm.
You have no enemy except yourselves. If therefore
you desire to hate your enemies, begin by hating
your body and your sensual appetite. If you wish
to be avenged of your adversary, scourge your body,
and bring it into subjection to the spirit. May God
Who created you, and Christ Who redeemed you, be
with you, and keep you from all adversity !
V.
Of Perfect Obedience,
We are all, my Brethren, creatures of God, on whom
the Most High has mercifully bestowed many more
gifts than on others. If we do not serve Him, nor
fulfil His commandments as we i^to\x^v5.^'i.vc^\5a:^*^'^s^'»
He will deprive us of the iiv\i^tVu.wc^ cfl ^^^'^ ^-^sv^
272 Works of SU Francis of Assist;
cast us into hell ; we shall lose the liberty of children,
and undergo the slavery of captives. Let us not
desire to have authority over anyone, but to be
subject to all creatures for the love of the Creator.
Upon those who act thus and persevere, the Spirit
of God will rest, and He will make His abode in
them. They will be children of the heavenly Father,
brethren of Our Lord Jesus Christ, and spouses of
the Holy Ghost. These nuptials are celebrated when
the Divine Spirit and our souls are united to each
other by charity. We are the brethren of Jesus
Christ when we participate in His possessions, and
we are called the children of God when we become
like Him in our actions. Oh, how glorious it is to
have a Father in heaven ! how sweet and happy to
cling to such a Spouse ! how great and glorious to
have for our Brother the Heir of the kingdom of
heaven ! St. Paul calls Him the First-born ; St.
John, the Only-Begotten Son. He is called the
First-born in that nature which He took from us ;
He is the Only- Begotten in the Godhead which He
received from His co-equal Father from all eternity.
Our Lord says in the Gospel : * Unless a man re-
nounce all that he hath, he cannot be My disciple ;'
and, * He who wishes to save his soul, must lose it ;'
as though He said, that he relinquishes all who re-
nounces his own will, and he saves his soul by losing
it who abdicates all dominion over himself, and
subjects all that he is to the authority of his Superior.
There are some subjects who are deceived by their
own sense, and w\ier^^vet >Xv^ command of the
Superior is repugnant to t\x€\t unconn^^t^^ ^'^^-■^'^^
Doubtful Works of St. Francis. 273
they immediately say it is contrary to the Rule, and
to the good of their souls. Perfect obedience is that
which makes a Religious omit what seems to him the
best and wisest, that he may fulfil, at the sole com-
mand of his Superior, what he himself considers less
right and fitting. In this he acquires great merit by
renouncing his own opinion and yielding his own
will to that of another. He who truly obeys his
Superior obeys God, and gives an excellent example
to his neighbour. The highest obedience is that in
which flesh and blood have no share. The perfectly
obedient man ought not to wait until a command is
given a second or a third time ; for he who does not
execute the orders of the Superior at once, obeys not
with his free will, but only by compulsion. He who
does not obey promptly, has no fear of God nor
reverence for man, if he has no good reason for
delay. Most fruitful is holy Obedience, for the truly
obedient man passes no time without merit.
VI.
Of the Value and Dignity of the Soul.
The greatest care ought to be taken of the soul, for
man has not many, but only one. If God had given
us two souls, as He has given us two eyes, or two
feet, then should one be lost or taken away, we might
guard and save the other. But as we have received
only one, very weak and languishing, assailed by
three most powerful enemies, and exposed to tJag^
fiery darts of the world, iVie ^^s\\, ^.\A '^^ e^^^-^V^^^^^
274 Works of St Francis of Assist.
not lawful for it to repose securely for one single day,
but it must always be striving and fighting. The
Apostle gives us to understand how continual this
warfare must be, when he says : ' Our wrestling is not
against flesh and blood, but against principalities and
powers.* In war, or in a battle, some time is granted
to the soldiers to refresh their bodies, to lay aside
their arms, to rest from their labours, and to recruit
their strength ; nor are they, during severe cold, com-
pelled to rest at night exposed to the inclemency of
the season, but are allowed to pass the winter in the
city. But it is different with wrestlers ; for then
only can they be permitted to breathe, when one
being overcome and thrown to the earth, the other
goes away in triumph. The strife with our enemies
can never cease, the time of fighting is the whole
time of our life, the end of our life will be the begin-
ning of rest ; and only after death will the demon-
wrestler retire, after having endeavoured most
strenuously to conquer us in death. Let us, there-
fore, most earnestly beseech Our Lord to protect us
by His grace, and, in the midst of so many dangers,
mercifully to defend us from our enemies. Nothing,
alas! is more vile than the price for which we sell
our precious souls. On the slightest occasion we
cast it into hell, and for the smallest and most insig-
nificant reward we deprive it of the inestimable
treasure of Divine grace.
Doubtful Works of St. Francis. 275
VII.
Of the Obligation of Priests.
Reverend Fathers, you are the intimate friends and
servants of God, and eat at His table ; understand
well, then, your dignity. Esteem devotion highly ; be
constant in contemplation. Let the Holy Spirit be
the light of your intellect, and the fire of your will.
Persevere in the observance of those things which
you have promised to God, and never return in deed
or in affection to the things you have abandoned.
Fly from ambition; avoid superiority among your
Brethren. Remember that He Who is infinitely
above angels and men, when He entered this world
made Himself inferior, not only to angels, but even to
men, and calls Himself the least of all, saying : ' I
came not to be ministered unto, but to minister.'
Let those who are chosen for Superiors not com-
mand their subjects haughtily, as if they were
masters, but correct them humbly, as becomes those
who are called Ministers. Let them provide carefully
for the necessities of all, taking great care about their
temporal welfare, and greater still of their spiritual
good. Let them remember that they are pastors
over the souls of their subjects, of whom, according
to the Apostle, they will have to give a strict account.
When a sheep is lost, or perishes of cold, the shep-
herds try cunningly to satisfy their masters by show-
ing the skin of the dead animal. The pastors of
souls will be obliged to pay most strictly before the
judgment-seat of God ; not a skin for ^. ?.\ss.<^^^^^i^!^
skin for skin, soul for so\x\. \a^\. ^^"ov "^^^"^ ^^^"^^
276 Works of SU Francis of Assist.
subjects with the same care as they treat themselves,
and minister to them as if they were themselves.
God commands sinners to do penance for their sins,
and to make a true confession of them to the Priests,
who ought to reprove them for their sins, and lead
them back through penance to virtue. They should
exhort their penitents to frequent confession and Com-
munion ; for if the holy Eucharist is the food of the
soul, without which it languishes and dries up, why
should not all desire to approach daily the holy Banquet
in which it is offered to all ? He who is fatigued by the
difficulties of a journey, has most need of the refresh-
ment of food. If, then, we are all pilgrims travelling
to our own country, why do we not desire to be
supported by this precious and most delicious Food ?
Elias partook of this Food in figure, and walked in
the strength of it to the mount of God. If we often
eat this Bread as we ought, we shall profit much in
the way of virtue, and we shall more vigorously
proceed towards our destined country.
SIX PRINCIPAL REASONS WHY ALMIGHTY GOD
GRANTED THE ORDER OF FRIARS MINOR TO HIS
CHURCH
The Friars Minor have been given and called by
God, principally that they may represent Our Lord
Jesus Christ, and may bring back to the minds of
Christians His so great benefits, which are, as it were,
forgotten, or despised, or neglected by the world.
-And for this reason have they been asked of Gt)d by
His Son, Our Lord 3es>^s Ovc\^\.,
Doubtful Works of St, Francis. 277
First, they are given that both in word and deed
they may be the witnesses and imitators of His most
high Poverty, by the most perfect renunciation of all
property and unlawful attachment to earthly goods,
and by the poor and humble use of them ; because
the virtue and love of holy Poverty were, so to speak,
deserted, rejected, and despised everywhere and by
all, so that she could no longer find any place where
she could perfectly and securely rest her foot.
Secondly, that in word and deed they may be
witnesses and imitators of His most high and perfect
Obedience, by which He was not only made obedient
to God, His Father, even unto the death of the Cross
for our sakes, and would even be subject to His
parents — that is, to the most holy Virgin, His Mother,
and to St. Joseph, His reputed Father, who were so
far inferior to Him — but what is far more, would obey
even the rulers and the priests, and taught this
Obedience to others when he commanded the tribute
to be paid to Caesar, and when he said of the Scribes
and Pharisees who governed the people ill : * What-
soever they say to you do, but according to their
works do not/ For the more unworthy is he who
governs, the more pleasing is the submission of the
subject, and the more meritorious is his obedience ;
especially if he has had nothing to do with the
appointment, or continuance in office, of such a bad
and incompetent Superior. The most perfect and
evangelical kind and degree of Obedience is to obey,
for God's sake, such Superiors and others, not only
in those things which a Rel\^\o>3i^ \Na.^ ^\^\sv>sfc^ \.^
ohstrvc according to the "ELuYe^XiwX. ^iX'^o vcv. ^m^t>J5«^^
278 Works of SL Francis of Assist.
which is not contrary to the Rule and the salvation
of his soul, without any other limitation or curtailing^
of the power and jurisdiction of his lawful Superiors.
Thirdly, that they may be the witnesses and
imitators of the abjection and humility of Jesus
Christ, by despising all honours and promotion, and
the vanities of the world, and by a true contempt and
mortification of themselves for the love of God.
Fourthly, that they may be witnesses and followers,,
both in word and deed, of Our Lord in His charity
and love for the salvation of all mankind, by going
throughout the world to preach by word and ex-
ample, and to bring back to their Creator, their
Shepherd and their Redeemer, the souls purchased
by the Precious Blood of Christ.
Fifthly, that they may be witnesses and imitators of
Our Lord's sobriety, penance, meekness, condescension,
mercy and purity, by abstinence, fasting, and labour,
by a loving and charitable condescension and kind-
ness towards the afflicted, by receiving and healing
sinners, and by purity of soul and body.
Sixthly, that they may be the witnesses and the
special contemplators, imitators, and preachers of His
Passion, and of the many benefits bestowed on us by
His blessed Incarnation, Life, and Death, and our so
great Redemption ; and this not only by frequent and
assiduous meditation on the bitter sufferings both in-
terior and exterior of Himself and His Blessed
Mother, but by truly and willingly bearing, for His
holy Name's sake, all contradictions, tribulations, con-
tempt and sorrow.
Doubtful Works of St. Francis. 279
Blessed^ then, are those Brethren who as much as
possible follow in these respects' Our Lord Jesus
Christ, and His most holy Mother, in this life ;
because in death and judgment they will appear with
their Divine Leader in the ranks and company of
His true soldiers and special followers, and will sit
with the Apostles, judging all the nations of the
earth — ^that is, approving the sentence of the Sovereign
Judge, according to His own words : * Amen, I say
unto you, that you who have left all and followed
Me, in the regeneration when the Son of Man shall
sit on the throne of His glory, you shall also sit on
twelve thrones, judging the twelve tribes of Israel.'
Therefore, most dear and well-beloved Brethren in
Christ, for the love of God, see and understand well
your vocation, and why you are called Minors ; be-
cause for His sake you must endeavour now not to
be greater, but to be more humble, abject, and lowly
than all, in order that you may be great now in grace,
and hereafter in glory. Be grateful to the Lord our
God Who so lovingly, and without any merit on your
part, has deigned to choose and call you to such great
and sublime things, and strive to walk worthily of
the vocation wherewith you are called, never looking
back, but proceeding from virtue to virtue, being
most certain that, if here below you follow Christ,
and are made partakers of His sufferings, you will
partake likewise of His consolations; and for the '
momentary labours of this present life, you will re-
ceive a sure and inestimable reward with Christ in
the next. Which may the sweet Lo\4 \SL^x^^&<i^
grant yo\x, by the merits oi Has tcva%\. \\s}s.^ ^-^^v^'^^
28o Works of St. Francis of Assist.
Death, and Resurrection, and by the intercession of
His Blessed Mother, and of all the Saints. Amen.
THE TEN PERFECTIONS OF A TRUE RELIGIOUS AND
PERFECT CHRISTIAN
The first perfection of a good Religious is, that he
strives with all his mind and strength to weep for his
sins, confesses them willingly and without delay, and
takes care as much as possible not to fall again into
the same or other disorders.
The second is, that he puts every creature above
him, and himself below all. If he acted otherwise
he would offend that great Lord, Who made all
creatures, and Who has so honoured us as for our
love to assume human nature, which, having assumed,
He shares with all creatures.* On this account,
therefore, a fervent Religious, or perfect Christian,
ought, with a good heart and a good will, to ^bey all,
not only his companion who is above him, or his
equal, or inferior, but also every creature, as far as is
lawful.t
The third is, that he tears aways his heart from
every earthly and human affection, and neither seeks
* St. Augustine says that man is the compendium of all
creatures, and contains in himself all that is below him. This is
literally true, for man has mere inanimate existence, animal life,
and spiritual life.
t St. Francis's meaning seems to be that man is to be subject
to 'all creatures,' to submit, iox exaxcv^kU, lo heat and cold, eta,
because Our Lord in H\sVi\imatiivaXux^^^x>C\c:\^^^^^
of all creatures.
Doubtful Works of St, Francis. 281
nor finds any support or stay except in Him Who
made his heart for Himself, but accustoms his mind
to cast itself upon God, and frequently to elevate
itself above the mire of the earth, so that he can
without difficulty and whenever he pleases return to
Christ, thinking of Him, and uniting himself to the
Creator of the heart, and being intent at all times
and in all places on his heavenly Benefactor. In
prayer he either bewails the evil he has done, or asks
and desires the virtues in which he is wanting, or he
gives thanks for the blessings bestowed upon him, or
for the evils and misfortunes which befall him, and he
believes that the merciful God permits these things
to happen to him on account of his sins, or for the
chastisement of his body.
The fourth is, that he has such patience as to en-
deavour to love the most heartily, and to serve the
most willingly, without any bitterness of soul, who-
ever says or does anything against him ; for as God
in His infinite liberality has granted him all good, so
he believes that He secretly permits these evils to
assail him, in order that He may make known to him
his sins, so that knowing them he may be lightly
chastised for them in this world, and not eternally
punished for them in the next. Therefore, he loves
much the man who does him any wrong or speaks
evil of him, because God makes use of this person as
a messenger to confer on him great benefits ; as an
arm or a cord by which He mercifully holds him
back lest he should fall into the eternal abyss, and
lest the world should defile or the devil decwi^ Vsj>sss.\
SiS a cloth wherewith He e\e^xv'&e^ Vvon. \ -jsxv^ -^ ^^^
282 Works of St, Fraticis of Assist.
instrument or chisel with which he carves and perfects
him.
The fifth is, that he loves all the good, and com-
passionates all the wicked, that he honours all, and
reputes himself the vilest of all, esteeming himself
worse than even the most sinful. And this because
he does not know whether the good that he does is
pleasing to God, or whether he will persevere in it,
nor does he know the end which another may reach.
For this reason he never judges evil of another in his
heart, and never speaks evil of him with his tongue.
And when he hears evil said of anyone, he excuses
him, or at least he takes no pleasure in the detrac-
tion, but shows that he is grieved, or skilfully turns
the conversation to another subject.
The sixth perfection is, that he loves much to be
reprehended, and also the one who reprehends him : if
anyone blames him, he entirely agrees with him ; but if
he be commended for his virtue, he declines the praise,
and says he has done no good, always bearing in mind
that God alone does all good, and gives the will to do it.
The seventh is, that he willingly serves all, and
accepts service from others with great reluctance,
considering himself unworthy of any service, because
he remembers that Christ came, not to be served, but
to serve. If, then, anyone ministers to him in his
wants, he returns thanks in his heart to God, Who
gives this person the power and the will to serve
him.
The eighth perfection is, that he endeavours to bear
in mind all the blessings viKicb. he and all other crea-
tures have received, atvd gvv^s ^^xC^^ \.o Qx^^^o^'^^'^
Doubtful Works of St. Francis. 283
all ; after which he humbles himself, saying : * Who
am I, that I should give thanks for others, when I
cannot sufficiently give thanks for the least of the
benefits that God has bestowed on me, especially as
I am such a miserable creature ?' And thus he an-
nihilates himself.
The ninth perfection is, that he keeps a strict guard
over his tongue, which is the consummation of all
virtue, and without which he would lose all grace;
and he guards his tongue not only from evil and
hurtful, false and unbecoming words, but also from
those that are vain and superfluous, and which destroy
the devotion of the heart.
The tenth and last perfection is, that he takes care
above all things that in all his words there should
appear truth, goodness, and humility ; for the speech
of a man should begin in truth, proceed in goodness,
and terminate in humility and brevity of words ;
because Our Lord while on earth used brevity of
speech. Thanks be to God !
THE END.
R. WASHBOURNE, PRIKTBIt, ift ^KTXKSViST'KBL 'R.CW ^ VKi^\siCS«.-
Extract from the ISfKW YORK GATHOLI G
BOOK NKW^S, May, 1879 :
** JVb publisher does more than Mr, Washbourne to
produce a variety of excellent books^ and to spread
Catholic literature far and wide,''*
f Robert Wash bourne's
CATALOGUE OF BOOKS.
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'Works of St. Francis of Assisi. Translated by a Religious of
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12 -^. IVashbourn^s List of Books,
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JR, Washbourn^s List of Books, 13
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, A Novena. is.
, A Spiritual Bouquet. 6d.; cloth gilt, is.
, Devotions to. By Rev. S. Franco. i2mo., 4s.
, Devotions to. By Bishop Milner. 3d.; cloth, 6d.
, Elevations to the. By Rev. Fr. Doyotte, S.J. 3s.
, Golden Treasury. 48mo., is. 6d.j French mo-
rocco, 2s. 6d. ; calf or morocco, 3s. 6d.
, The Heart of Jesus at Nazareth. 3s. 6d.
, Hours with. 2s.
, Lectures. By Canon Doyle. 3s.
, Letters of Blessed Margaret Mary. 3s.
-, Little Treasury of. 32mo., 2s.; French mo-
rocco, 2s. 6d.; calf, 5s. ; morocco, 6s.
offered to the Piety of the Young engaged
in Study. By Rev. F. Deham. 32mo., 6d.
, Office, id.
See Paradise of God, 4s. ; Kinane (Rev. T. H.), 2s. 6d,
, Pearls frona the Casquet. 3s.
, Pleadings of. By Rev. M. Comerford. i8mo., is.
-, Treasury of. 32mo., 2s.; French morocco, 2s. 6d.;
calf, 5s.; morocco, 6s. i8mo., 3s. 6d.; roan, 4s.
Sacred History in Forty Pictures. Plain, 5s.; coloured, 7s, 6d.
mounted on cardboard, coloured, iSs. 6d.. ^.\N!l its^
26 R. Washboum^s List of Books.
m
Saints, Lives of, for every day in the 'Year. Beantifally
printed, within illustiAted borders from andent sources^ on thick
toned paper. 410., gilt, 25s. On/y a few copies Uft.
ST. JURE (S.J.) Knowledge and I^ve of Jesus Clirist.
3 vob., 8vo., 31S. 6d.
The Spiritual Man. i2mo., 6s.
Sanctuary Meditations for Priests and Freq^uent Ck>m-
municants. Translated from the Spanish of Fr. Baltasar
Gracian, by Mariana Monteiro. i2mo., 4s.
SCARAMELLI— Directorium Asceticum ; or. Guide to the
Spiritual Life. 4 vols. i2mo., 24s.
SCHMID (Canon), Tales. Illustrated. i2mo., 3s. 6d. Sepa-
rately : — The Canary Bird, The Dove, The Inundation, The Rose
Tree, The Water Jug, The Wooden Cross. 6d. each ; gilt, is.
Schools supplied with all School Books. 3d. taken off the is.
School of Jesus Crucified. By the Passionist Fathers. i8mo.,2s.6d.
SCHOUVALOFF (Rev. Father, Barnabite), My Con-
version and Vocation. Translated from the French, with an
Appendix, by Fr. C. Tondini. i2mo., 5s.
SCHULTHES (W^illiam). See Music.
SEAMER (Mrs.), See M. F. S., page 19.
SEGNERI (Fr., S.J.), Panegyrics. Translated from the
original Italian. With a Preface, by Rev. W. Humphrey. i2mo., 6s,
SEGUR (Mgr.), Books for Little Children. Translated.
32mo., 3d. each. Confession, Holy Communion, Child Jesus, Piety,
Prayer, Temptation and Sin. In one volume, cloth, 2s.
Three Roses of the Elect. i6mo., is. 6d.
SEGUR (Countess de), The Little Hunchback. i2mo., 3s.
Seigneret, Seminarist (Paul), Life of.6d., is., and is.6d.;gilt,2s.
Selva ; a Collection of Matter for Sermons. By St. Liguori. i2mo., 5s.
Semi-Tropical Trifles. By H. Compton. i2mo., is.; cloth, 2s. 6d.
Sermon Essays. By Rev. Dr. Redmond. i2mo., is.
Sermons. Irish and English. By Dr. O'Gallagher. 8vo., 7s. 6d.
See Doyle, 2 vols., los. 6d.; Scaramelli,4 vols., 24s. ; Segneri, 6s. ;
O'KeefTe, 2s.; Buckley, 6s.
By Rev. J. Perry. First Series, 3s. 6d. Second Series, 3s. 6d.
' and Instructions, Programmes of. 2 vols., 12s.
The Light of the Holy Spirit in the W^orld. By
Bishop Hedley. is.; cloth, is. 6d.
Serving Boy's Manual, and Book of Public Devotions.
Containing all those prayers and devotions for Sundays and Holy-
days, usually divided in their recitation between the Priest and the
Congregation. Compiled from approved sources, and adapted to
Churches, served either by the Secular or Regular Clergy. 32mo.,
embossed, is.; French morocco, 2s.; calf, 4s.; with Episdes and
Gospels, 6d. extra.
SHAKESPEARE. Tragedies and Comedies. Expurgated
edition. By Rosa Baughan. 8vo., 6s. The Comedies only, 3s. 6d,
Shandy Maguire. A Farce fot Boys. 2 Acts. i2mo., 2s.
SHAW (T. H.), Holy Church the Centre of Unity ; or,
Ritualism compared mth. Ca^i5a.o\\asTO.. ^no., is.
■ The McPhersons, lo vj\v\Oft. \s ^A.^^ '•'' "Sxk^^asiSi^ ^^^s»:^-^
the Roll of Honour." %vo., 2^ e)^.
R. Washbourne^ \% Paternoster Row ^ Loudon.
R, Washbourn^s List of Books, 27
SIGH ART (Dr.) Albertus Magnus. los. 6d. Cheap'edition, 5s.
Silver Teapot. By Elizabeth King. •i8mo.,4d.
Simple Tales— "Waiting for Father, &c., &c. i6ino., 2s. 6d.
Sir -4Elfric and other Tales. By Rev. G. Bampfield. is.
Sir Thonaas Maxwell and his "Ward. By Miss Bridges, is.
Sisters of Charity, Manual of. i8mo. 6s.
SMITH-SLIGO(A.V., Esq.), Life of the Ven. Anna Maria
Taigi. Translated from French of Calixte. 8vo., 2s. 6d. and 5s.
- (Mrs. ) Margarethe Verflassen. i2mo., is. 6d., 3s., and 3s. 6d.
Solid Virtue. By Father Bellecius, SJ. With a Preface by Dr.
Croke, Archbishop of Cashel and Emly. New edition, revised and
corrected. Crown 8vo., 7s. 6d.
Sophia and Eulalie. (The Catholic Pilgrim's Progress.) From the
French by Rev. Fr. Bradbury. i2mo., is. 6d., better bound, 3s. 6d.
Spalding (Archbishop), Life of. 8vo., los. 6d.
Sermon at the Month's Mind. 8vo., is.
Spiritual Conferences on the Mysteries of Faith and the
Interior Life. By Father Collins. i2mo., ^s.
Spiritual Life. Conferences by Pere Ravignan, Translated by
Mrs. Abel Ram. i2mo., 5s.
Spiritual Life of Fr. Schouvaloff. i2mo., 5s.
Spiritual Works of Louis of Blois. Edited by Rev. F. John
Bowden. i2mo., 3s. 6d.; red edges, 4s.
Stations of the Cross, Method of Blessing, &c. By F.
Alexis Bulens, O.S.F. is. 6d.; red edges, 2s.
Stations of the Cross, Devotions for Public and Private
Use at the. By Miss Cusack. Illustrated. i6mo., is; andis. 6d.
Stations of the Cross. By S. Liguori. i8mo., id.
Stations, and Mysteries of the Rosary. Illustrated, 2s.
STE'WART (A. M.) St. Angela's Manual. 2s. ; calf, 3s. 6d.
Biographical Readings. i2mo., 3s.
Cardinal Wolsey. i2mo., 6s. 6d.
Sir Thomas More. Illustrated, los. 6d.; gilt, lis. 6d.
Life of S. Angela Merici. i2mo., 3s.
Life of Bishop Fisher. i2mo., 7s. 6d. •
Life in the Cloister. i2mo., 3s. 6d.
Life of Cardinal Pole. 8s. 6d. ; gilt, los. 6d.
Limerick Veteran ; or, the Foster Sisters. 5s. and 6s.
Margaret Roper. 6s.
Yorkshire Plot. 6s. 6d. [is. ; gilt edges, is. 6d.
Stories for my Children— The Angels and the Sacraments.
Stories of Holy Lives. By M. F. S. i2mo., 3s. 6d.
Stories of Martyr Priests. By M. F. S. i2mo., 3s. 6d.
Stories of the Saints. By M. F. S. i2mo.. Five Series, each
3s. 6d. ; 1st and 2nd Series, gilt, 4s. 6d.
Stories from many Lands. Compiled by E. L. Ilervey. 3s. 6d.
Story of a Paper Knife. i2mo., is. ; gilt edges, is. 6d.
Story of Marie and other Tales. i2mo., 2s. 6d.; gilt, 3s.
Story of the Life of St. Paul. By M. F. S., author of " Stories
of the Saints.'' i2mo., 2s. 6d., cheap edition, is. 6d.
Sufferings of our Lord. Sermot^s v^eajcJaft!^ \s^ ^'•sJasx Oaas^^ ^^
Ja Colombi^re, S.J., in tVie Oia^eV ^o^^^, 'tX-V^BK^^.'^ ••Cs^^^^as^
1677, i8mo., IS. ; stronger \>o\m.d, is.. ^.\ ^^ ^'si,^'*'^-'^'-
R. Washboiirne, \% Pattmo^Ur Ronw, London.
28 i?. Washboum^s List of Books.
Supernatural JLife, The. By Mgr. MermiUod. Translated from
the French, with a Preface by Lady Herbert. l2mo.y 5s.
Supremacy of the Roman See. By C. E. Tame, Esq. 8vo., 6d.
Sure VTay to Heaven. A Little Manual for Confession and Holy
Communion. 32mo., 6d.; persian, 2s. 6d.; calf or morocco, 3s. 6d.
Taigi (Anna Maria), Life of. Translated from the French of
Calixte by A. V. Smith-Slieo, Esq. 8vo., 2s. 6d. and 5s,
Tales and Sketches. By Ciiarles Fleet. 3s. 6d.
Tales of the Jewish Church. By Charles Walker. i2mo.y 2s. 6d.,
cheap edition, is. 6d.
TAME (C. E., Esq.), Early English Literature. i6mo., 2s.
a vol. I. Our Lady's Lament, and the Lamentation of S. Mary
Magdalene. II. Life of Our Lady, in verse.
Supremacy of the Roman See. 8vo., 6d.
TANDY (Rev. Dr.), Terry O'Flinn. i2mo., is.; stronger
bound, IS. 6d.; gilt, 2s. [is. 6d.; stronger bound, 2s.
TAUNTON (M.), Last of the Catholic O'MaUeys. i8mo.,
My Lady at Last. A Tale. 5s.
'^— One Hundred Pious Reflections, from Alban Butler's
Lives of the Saints. i8mo., is.; stronger bound, 2s.
TEELING (Mrs. Bartle), The Mission Cross. 2s. ; cheap
edition, in paper covers, 50 copies for 40s.
TERESA (S.), Book of the Foundations. Translated by Canon
Dalton. i2mo., 3s. 6d.
— — Letters of. Translated by Canon Dalton. i2mo., 3s. 6d.
"Way of Perfection. i2mo., 3s. 6d.
The Interior Castle. i2mo., 3s. 6d.
Terry O'Flinn. By Rev. Dr. Tandy. i2mo., is., is. 6d. and 2s.
Testimony ; or, the Necessity of Enquiry as to Religion. By Joluj
Henry Pye, M.A. 32mo., 4d. ; cloth, 6d.
Theobald ; or. The Triumph of Charity. i2mo., 2s. 6d.
Three Wishes. A Tale. By M. F. S. 2s. 6d. , cheap edition, is. 6d.
Threshold of the Catholic Church. By Fr. Bagshawe. 4s.
Tim O'Halloran's Choice. By Miss Cusack. 3s. 6d.
Tom's Crucifix, and other Tales. By M. F. S. i2mo., 3s. 6d.,
or in 5 vols., is. each; gilt, is. 6d.
TONDINI (Rev. Caesarius), My Conversion and Vocation.
By Rev. Fr. Schouvaloff. i2mo., 5s.
• The Poi)e of Rome and the Popes of the Oriental
Orthodox Church. An essay on Monarchy in the Church,
with special reference to Russia. Second Edition. i2mo., 3s. 6d.
Association Prayers in Honour of Mary Imma-
culate. i2mo., 3d.
Transubstantiation, Catholic Doctrine of. i2mo., 6d.
TRONSON (Abbe), The Mass : a devout Method. 32mo., 4d.
TRONSON'S Conferences for Ecclesiastical Students and
Religious. By Sister M. F. Clare. i2mo., 4s. 6d.
True "Wayside Tales. By Lady Herbert. i2mo., 3s., or cheap
edition, in 5 vols., 6d. each.
Two Friends ; or Marie's Self-Denial. By Madame d* Arras, is., or
UrsuJine Manual. See Ptayeis, ^a.^<fe -)?.. ^Vt, is. 6d.
VAiMONTT (V.), The Prussian Sp^. K^o^e^. ^-waa., a^,
JR. IVashhoume, \% Paternoster Row, London.
R, Washbourn^s List of Books. 29
VAUGHAN (Bishop of Salford), The Mass. 2d.; cloth, 6d.
■ Love and Passion of Jesus Christ. 2d.
Veni Creator ; or, Ulrich's Money. By Rev. F. Drew. is.
VERE (Rev. G. L.), The Catholic Hymn Book. 32mo.,
2d. ; cloth, 4d.
For Better, not for Worse. . A Tale.
Veronica Giuliani (S.), Life of, and B. Battista Varani.
With a Photographic Portrait. i2mo., 5s.
Village Lily. A Tale. i2mo., is.; gilt, is. 6d.
Vincent Ferrer (S.), of the Order of Friar Preachers ; his
Life, Spiritual Teaching, and Practical Devotion.
By Rev. Fr. Andrew Pradel, O. P. Translated from the French by
the Rev. Fr. T. A. Dixon, O.P., with a Photograph. i2mo., 5s.
VINCENT OF LERINS(S.). Commonitory. i2mo., is. 3d.
Violet Sellers, The ; a Drama in 3 Acts, for Children. i2mo., 6d.
VIRGIL. Literally translated by Davidson. i2mo., 2s. 6d.
** Vitis Mystica " ; or, the True Vine. By Canon Brownlow. 4s.
'WALKER (Charles), Are you Safe in the Church of
England ? 8vo., 6d.
Maggie Wilson, 2d. ; Joe Marks, 2d.
Tales of the Jewish Church. i2mo., 2s. 6d. and is. 6d.
■ W^hy Ronaan Catholics disbelieve in Anglican
Orders, id.
WALLER (J. F., Esq.), Festival Tales. i2mo., 3s. 6d.
Walter Ferrers' School Days ; or, Bellevue and its
Owners. By C. Pilley. 2s.; cheap edition, is.
W^eedall CMgr.), Life of. By Rev. Dr. Huseubeth. 8vo., 5s.
WEGG-PROSSER (F. R.), Rome and her Captors. 4s.
^WELD (Miss K. M.), Bessy ; or, the Fatal Consequences
of Telling Lies. is. ; stronger bound, is. 6d. ; gilt, 2s.
^Wenefred (St.), Life of. By Rev. T. Meyrick. i2mo., 2s.
WENHAM (Canon), The School Manager. 4s. 6d.
The Catechumen. 3s. 6d.
^AAhat Catholics do not Believe. By Bishop Ryan. i2mo., is.
^WHITE (George), Cardinal Wiseman. i2mo., is. and is. 6d.
Conate de Montalembert. i2mo., 6d.
Life of S. Edmund of Canterbury, is. and is. 6d.
Pius IX., from his Birth to his Death. i2mo., 4d.
Queens and Princesses of France. i2mo., 3s. 6d.
^AAilliam (St. ), of York. A Drama in Two Acts. (Boys. ) i2mo., 6d.
WILLIAMS (Canon), Anglican Orders. i2mo., 3s. 6d.
"WISEMAN (Cardinal), Doctrines and Practices of the
Catholic Church. i2mo., 3s. 6d.
Science and Religion. i2mo., 5s.
'Wiseman (Cardinal), Life and Obsequies, is., cloth, is. 6d.
Recollections of. By M. J. Arnold. i2mo., 2s. 6d.
"WOODS (Canon), Defence of the Ronaan Church against
F. Gratry. Translated from the French of Gueranger. is.
TToung Catholic's Guide to Confession and Holy Com-
munion. By Dr. Kenny. 32mo., 4d.; cloth, 6d.; red edges, 90.,
French morocco, is. 6d. ; calf or morocco, 2s. 6d.
2ouaves Pontifical, T^wo X^aLTsVtL, "^^^Qfs.-e^'^^NR^S^^x.Ti.
J/iustrated. 8vo., 3s. 6d.
R. Washbourne, \% Paternoster Ro-u), t-ondow.
3Q R. Washbaum^s List of Prayer Books.
Garden, Little, of the SouL Edited by the Rev. R. G.Davis. WiA
Imprimatur of the Cardinal Archbishop of JVtstminster. This book,
as its name imports, contains a selection from the " Garden of the
Soul " of the Prayers and Devotions of most general use. Whilst
it will serve as a Pocket Prayer Book for all, it is, by its low price,
par excellence^ the Prayer Book for children and for the very poor.
In it are to be found the old familiar Devotions of the ** Garden of
the Soul," as well as many important additions, such as the Devo-
tions to the Sacred Heart, to Saint Joseph, to the Guardian Angdi^
and others. The omissions are mainly the Forms of administering
the Sacraments, and Devotions that are not of very general use.
It is printed in a clear t3rpe, on a good paper, both especially se-
lected, for the purpose of obviating the disagreeableness <^ small
type and inferior paper. Twentieth Thousand.
32mo., price, cloth, 6d. ; with Epistles and Gospels, 6d.;stronger
bound, 8cL , with clasp, is. ; blue cloth, is.; with clasp, is.6d. Road,
Is. ; with E. and G. is. 6d. ; with rims and clasp, is. 6d. and 2s.
French morocco, is. 6d. ; with £. and G., 2s. ; with rims and clasp,
2s. and 2S. 6d. French morocco extra gilt, 2s. ; with £. and G.,
2s. 6d. ; with rims and clasp, 2s. 6d. and 3s. Calf or morocco, 3s.;
with £. and G., 3s. 6d. ; with clasp, 4s. and 4s. 6d. Calf or
morocco, extra gilt, 4s.; with E. and G., 4s, 6d. ; with clasp, 5s.
and 5s. 6d. Morocco antique, 7s. 6d., los. 6d., 12s., 16s. Velvet,
rims and clasp, 5s., 8s. 6d., and los. 6d. Russia, $s,y 5s. 6d., 6s.;
6s. 6d., 7s. 6d., 8s. Russia antique, 17s. 6d. Ivory, with rims
and clasp, ids. 6d., 13s., 15s., 17s. 6d. Imitation ivory, with
rims and clasp, 2s. 6d. Calf or morocco tuck (as a pocket book),
5s. 6d. With oxydized silver or gilt mountings, in morocco case,
25s.
Illustrated edition, cloth, is. ; with clasp, is. 6d.; roan, is. 6d.;
French mor., 2s.; extra gilt, 2s. 6d.; calf or morocco, 3s. .6d. ;
extra gilt, 4s. 6d.
Catholic Piety ; or, Key of Heaven, with Epistles and Gospels.
Large 32mo., roan, is. 6d. and 2s. ; French morocco, with rims
and clasp, 2s. 6d. ; extra gilt, 3s. ; with rims and clasp, 3s. 6d.
Catholic Piety. 32mo., 6d. ; rims and clasp, is. ; Frendi morocco,
IS. ; velvet, with rims and clasp, 2s. 6d. With Epistles and Gospels,
roan, is. ; French morocco, is. 6d.; with rims and clasp, 2s. ;
extra gilt, 2s. ; Persian, 2s. 6d. ; morocco, 3s. 6d«
Key of Heaven, same prices as above.
Cro'wn of Jesus. i8mo., Persian calf, 6s. Calf or Morocco, 8s. ; with
rims and clasp, los. 6d. Calfor morocco, extra gilt, los. 6d.; with
rims and clasp, 12s. 6d ; morocco, with turn-over edges, los. 6d.
Ivory, with rims and clasp, 2 is., 25s., 27s. 6d. and 3O6.
Bevotlons for Mass. Very large t3rpe, i2mo., 3d.
Garden of the Soul. Very large Type. i8mo., cloth, is.; with
Epistles and Gospels, is. 6d. ; French morocco, 2s. 6d. ; with
E. andG., 3s. 6d. Best edition, without E. andG.,3s. 6d.; -yvith E.
and G., morocco circuit, 7s. 6d.; calf antique, with clasp, Ss.^
Frendi morocco, antique, with clasp, 6s. 6d.
Epistles and Gospels, in French morocco, 2s.
Holy Cfhildhood. 6d., is. ttadi is. eA.
R. Washboume^ \% Paitmosttr Row> Londotu
jR. Washbourn^s List of Prayer Books, 31
Child's Picture Prayer Book. 16 tinted Illustrations. Cloth,
IS. and IS. 6d.; \\4th coloured Illustrations, is. 6d., 2S., 2s.6d., 3s.,
and 3s. 6d. Roan, 3s. 6d. and 4s. Calf, 5s. and 6s.
Holy Week Book. New edition, with Ordinary of the Mass,
Vespers and Complin, Blessing of the Holy Oils, &c. is.
Key 01 Heaven. Very large type, i8mo., is. ; leather, 2s. 6d.
Lily of St. Joseph, The ; a little Manual of Prayers and Hymns
for Mass. 64mo., price 2d.; cloth, 3d., 4d., 6d., or 8d.; roan, is.;
French morocco, is. 6d.; calf or morocco, 2s.; gilt, 2s. 6d.
Little Prayer Book, The, for Ordinary Catholic Devotions. 3d.
Manual of Catholic Devotions. Small, for the waistcoat pocket.
64mo., 4d.; with Epistles and Gospels, doth,6d.; with rims, is.;
roan, is. ; calf or morocco, 2s. 6d. ; ivorine, 2s. 6d.
Manual of Devotions in Honour of our Lady of Sorroivs.
i8mo., IS. 6d.; cheaper binding, is.
Missal (Complete). i8mo., roan, 5s.; Persian, 7s. 6d.; calf or mo-
rocco, los. 6d.; with rims and clasp, 13s. 6d.; calf ormor., extra gilt,
I2S. 6d., with rims and clasp, 15s. 6d.; morocco, with tuin-over
edges, 13s. 6d. ; morocco antique, 15s. ; velvet, 205.; Russia, 20s.;
ivory, with rims and clasp, 31s. 6d. and 35s. A very b^utiful
edition, handsomely bound in morocco, gilt mountings, silk linings,
edges red on gold, in a morocco case. Illustrated, £^,
Missal. Pocket edition. Roan, gilt edges, 2s.
Missal and Vesper Book, in one vol. morocco, 6s.; with clasp, 8s.
Occasional Prayers for Festivals. 4d. and 6d.; gilt, is.
Ordinary of the Mass. 32mo., 2d. ; cloth, 6d.
Oremus, A Liturgical Prayer Bookj with the Imprimatur
of the Cardinal Archbishop of Westminster. An adaptation of the
Church Offices : containing Morning and Evening Devotions ;
Devotion for Mass, Confession, and Communion, and various other
Devotions ; Common and Proper, Hymns, Lessons, Collects,
Epistles and Gospels for Sundays, Feasts, and Week Dajrs ; and
short notices of over 200 Saints' Days. 32mo., 452 pages, 2s. ;
cloth, 2s. 6d. ; red edges, 3s. ; embossed, 3s. 6d. ; French morocco,
4s. 6d.; calf or morocco, 6s.; Russia, 8s. 6d., &c., &c, &c.
A Smaller Oremus. An abridgment of the above. Cloth, 9d.,
with red edges, is. ; roan or French morocco, 2s. ; calf or morocco, 3s.
Path to Paradise. 32 full-page Illustrations. 32mo., cloth, 3d.
With 50 Illustrations, cloth, 4d. Superior edition, 6d. and is.
Public Devotions, and ServingBoy's Manual.
Containing all those Prayers and Devotions for Sundajrs and Holi-
days, iLsually divided in their recitation between the Priest and the
Congregation. Compiled from approved sources, and adapted to
Churches served either by the Secular or the Regular Clergy,
32mo., Embossed, is.; with Epistles and Gospels, is. 6d.; French
morocco, 2s., with Epistles and Gospels, 2s. 6d.; calf, 4s., with
Epistles and Gospels, 4s. 6d.
S. Patrick's Manual. Compiled by Sister Mary Frances Clare. 3s. 6d.
Sure Way to Heaven. Cloth, 6d. : Persian, 2s. 6d. ; morocco, 3s. 6d.
Treasury of the Sacred Heart. i8mo., 3s. 6d.; roan, 4s. 6d.
32mo., 2s.; French morocco, 2s. 6d. ; calf 5s.; morocco, 6s.
Ursuline Manual. 1 8mo. , 4s. *, PexslaxL caJl£^ *\%« €A«\\ss5».^aKs:^^\KRM.
R. Washboume^ \% Patcmostey Rotw, Lotvdou-
3 - /\. U\: </:!r:/n:cs L/yf of Prayer Books,
Gardon of thf» S«nil. (\V.\N!i!.»-nNK's Ei>itI'»n.) Edited by ihe
Ktv. li. c;. D.r. !-. //'/.''; /r',-/'n'':.7fttri\f//it'Ciiri/:f:,:/Afi/», of IV::>
mli: tr, 'I'woiT.y-tliipl T!v»:>an'l. This Kdiiion retains all the De-
vn'i'.si- \\, .t 1..1VC in.vlc ihc ciAUi»KN c>K THE SOL'L, iiow for many
j^ciuratioi.-, ilic \vcll-lni»\vn Pr.iyer-book for English Cathor.c/. [
l>ur:nj; iii.uiy v»nrN v.iriM;'.^ Dcvntmns have been introdujced, arJ, \
in tlie f'Tiii nf ajijtcn'iiccs have been added to other edition-:.
Thi*-c \\\sk' n»'.v Itoh incorporated into the boilyof the >vork, and,
t'-i^i-'lur wi*)i t!iv nvvfitiMn-^ to the Sacred Heart, to Saint Joseph, |
tJ» tlie (lu.irlian An^'.*1s the Itinerariuin, and other important ad-
ditiniiN, PMilcr th's el'tinn pre-eminently the Manual of Prayer, for \
both ]»nblic and }»rivate u<-e. The version of the Psalms has been |
carif;illv revi-f'l. and Nirjctly conformed to the Douay translation '
of thi- r.ible, pnli'.idn."! with the approbation of the LATE Cardinal
AVisKM \N. Tlie F'>rm-i nf a'bnini^toring the Sacraments have been
cart-fully tr.in^hite«l, a.' also t':r nwrical i/in\ti.^ns, from the Ordo
A'lniini^trnn'li S\crnment.i. To enable all present, either at bap-
ti^ni< 'ir Dilur }>ublic a«lmini'.tration< uf the Sacraments, to pay due J
attenlinn to the ^-acrt-l rite-*, the l-*t>rms are in>erted without any
curtailment, bnih in Laiiii and Kni^liNli. The Devotions at Ma.-s [
have b'M'ji oanTi.lly rcvl-^Jil, a!id enriched by copious adaptations I
from thf pr.iyi-r-i-f the Mi>sal. The preparation for the Sacra- |
menlH of Penance and ihe Holy Kucharist have been the objects of i
csjiecial care, l'» n-irpl them to the wants of those whose religious »
inMruction may bv ildicient. dreat attention has been paid to the
quality of the p.'.pvr and t«) the si/.e of type used in the printing, to I
obviate that v.enrinc-^ >o ni>irc»ing to the eyes, caused by the use
of bonks jirinti'fl in >niall cln^e tyi)e and on inferior paper.
32mo. Minb'>«.><e»l, is ; v.ith rims and clasp, is. 6d. ; with
K}'i-.tles and (Io^])els, i<. fnl. ; with rims and clasp, 2s. JFrench
morocco, 2"^.; with rimsau'l claNj>, 2s. 6d. ; with E. andG., 2s. 6d. ;
with rims an<l cla-^p, ^s. French morocco extra gilt, 2s. 6d.; with
rims an«l clns]>, 3<. ; with IC. and G., 3s.; with rims and clasp,
3s. 61I. Calf, ur morncco4«;. ; with best gilt clasp, 5s. 6d.; with
E. and (!., .is. o'l., with best gilt cla^^p, 6s. Calf or morocco extra
gilt, 5"^-; ^\''h bist «;ilt cla-^p, Os. 6(1.; with E. and G., 5s. 6d.;
with best gilt cla>p, 7s. Velvet, with rims and clasp, 7s. 6d.,
los. 6(1., and 13-.; with K. and G., Ss., lis,, and 13s. 6d, Russia,
antique, with clasj), 8s. 6(1., los., 12s. 6d. ; with E andG., 9s.
IDs. 6d., 13s., with cnrner^and clasps, 20s.; with E. and G., 20s. 6d.
Jvory 14s., i()s., iSs., and 20s., with E. and G., 14s. 6d., i6s. 6d.,
iSs. 6d., and 20s. 6d. Morcjcco anti(iue, Ss.6d.;with 2 patent
clasps, 1 2s.; with E. and G., 9s. and 12s. 6d. ; with comers and
clasps, i8s. ; with E. and Cr., i8s. 6d. ; morocco, with turn-over
edges, 7s. 6d. ; with IC. and G., 8s.
The Epistles and Gospels. Cofiiplete, cloth, 6d.; roan, is. 6<l.
"This is one of the best editions we have seen of one of the best of all our Prayer
IjOoIcs. It is well printed in clear, large type, on good yz^r." — Catholic Opinion.
A very complete arranp^cmeni of this which is emphatically the Prayer Book of
every Catholic household. It is as cheap as it is good, and we heartily recommend
it." — Universe. ** Two striking features are the arlmirable order displayed through-
out the book, and the insertion of the Indulg^cnces in .small type above Indulgenced
Prayers. 1 n the Devotions for 'Masuf^, iae eAvVox \va&/NSAv ^«a!L ^acxvttvvaation, drawn
largely on the Church's Prayers, as gwetv us'mvVva Vlvaa^'*— Weekia» RctUicr.
R. Washbotirne, \% raUrnozitr Row, London.
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