A magnificent edition of his works is now being edited by the fathers of the College of St. Bonaventura, at Quaracchi, near Florence (1882-).  There is a small, very handy edition of the ‘Breviloquium’ and ‘Itinerarium’ together, by Hefele (Tuebingen, 1861).

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ON THE BEHOLDING OF GOD IN HIS FOOTSTEPS IN THIS SENSIBLE WORLD

But since, as regards the mirror of sensible things, we may contemplate God not only through them as through footprints, but also in them in so far as he is in them by essence, power, and presence,—­and this consideration is loftier than the preceding; therefore this kind of consideration occupies the second place, as the second grade of contemplation, whereby we must be guided to the contemplation of God in all created things which enter our minds through the bodily senses.

We must observe, therefore, that this sensible world, which is called the macrocosm—­that is, the long world—­enters into our soul, which is called the microcosm—­that is, the little world—­through the gates of the five senses, as regards the apprehension, delectation, and distinction of these sensible things; which is manifest in this way:—­In the sensible world some things are generant, others are generated, and others direct both these.  Generant are the simple bodies; that is, the celestial bodies and the four elements.  For out of the elements, through the power of light, reconciling the contrariety of elements in things mixed, are generated and produced whatever things are generated and produced by the operation of natural power.  Generated are the bodies composed of the elements, as minerals, vegetables, sensible things, and human bodies.  Directing both these and those are the spiritual substances:  whether altogether conjunct, like the souls of the brutes; or separably conjunct, like rational souls; or altogether separate, like the celestial spirits; which the philosophers call Intelligences, we Angels.  On these, according to the philosophers, it devolves to move the heavenly bodies; and for this reason the administration of the universe is ascribed to them, as receiving from the First Cause—­that is, God—­that inflow of virtue which they pour forth again in relation to the work of government, which has reference to the natural consistence of things.  But according to the theologians the direction of the universe is ascribed to these same beings, as regards the works of redemption, with respect to which they are called “ministering spirits, sent forth to do service for the sake of them that shall inherit salvation.”