simplicity carried out other precepts of his Lord in a way that would be foolishness were it not so beautiful.
There was no contrast between conduct and principle in the life of Francis; and in other men conduct might agree with such principles as they understood. Many a rustic layman, many a good knight, fulfilled the standards of his calling. Many a parish priest did his whole duty, as he thought it. And many a monk and nun lived up to their monastic regula, if indeed never satisfying the inner yearning of the soul unquenchably striving for perfection. Indeed, for the monk ever to have been satisfied with himself would have meant a fall from humility to vainglory.
The precepts of the Gospel were for every man and woman. Nevertheless, the same rules of living did not apply to all. In this regard, mediaeval society falls into the two general divisions of clergy and laity, meaning by the former all persons making special profession of religion or engaged in the service of the Church.[1] This would include anchorites and monks (also the conversi[2] or lay-brethren) and the secular clergy from the rank of bishop downward. To such (excepting seculars below the grade of sub-deacon) the rule of celibacy applied, as well as other ascetic precepts dependent on the vows they had taken or the regulations under which they lived. Conversely, certain rules like those relating to the conduct of man and wife would touch the laity alone.
A general similarity of principle pervaded the rules of conduct applying to all orders of the clergy, secular and regular.[3] Yet there was a difference in the severity of the rules and the stringency of their application. The mediaeval code of religious ethics applied in its utter strenuousness only to monks and nuns. They alone had seriously undertaken to obey the Gospel precept, esto perfecti; and they alone could be regarded as living the life of complete Christian militancy against the world, the flesh, and the devil. The trials, that is to say the temptations, of this
