VERA EFFIGIES S. FRANCISCI XAVERII SOCIETATIS JESV. OBIIT A. M.D.LII AET. LII.  
THE ADMIRABLE LIFE OF S. FRANCIS XAVIER.  
Divided into VI Books  
Written in Latin by Fa. Horatius' Tursellinus of the Society of JESUS  
And translated into English by T. F.  
PRINTED AT PARIS. Anno Dom. M.DC.XXXII.   

TO THE RIGHT HONOURABLE THE LADY DOROTHY SHIRLEY.  
RIGHT HONOURABLE, HAVING translated the R. Father Horatius Tursellinus History of S. Francis Xaviers life, out of Latin into English; I am emboldened, setting all former designs aside, to dedicate the same unto your Honour.  
The times will not permit me to express to the World, the Reasons and Grounds I have in my Hart, for so bold a resolution. The Almighty Spectator sees and beholds them, in whose divine applause I rest fully comforted, and content. Yet thus much I neither can, nor will conceal: Your Noble Lineage, far more ennobled with the rare dispositions of your Mind, hath made me not to rest, until I resolved to leave behind me to the world, this first, perpetual Monument of the deserved Respect, and Regard, I own unto Your Honour.  
Hearing also, which is famous over all our Land, with how great Resolution and Constancy, your Honour had stood firm, and immoveable in the Profession of the Catholic Roman Faith, and this even in the midst of strongest Reasons, Trials, & Provocations to the contrary; I could not but design the Worthiest Champion of the same Faith, to be held up, & embraced in the chaste, and constant arms, of so Worthy and Renowned a Personage, as your Honour.  
This selfsame Faith which hath been by You so Heroically maintained, did this Holy and Religious Man S. Francis Xavier, carry on along in these our days, not only into India, and the utmost Orient; but first of all did bring it also, into that stout, and Warlike japony, now much more ennobled, with the purpled Blood of so many Glorious Martyrs that have laid down their dearest lives, in testimony, & defence thereof. And therefore, as he went before in Latin under the Protection of the Vicar of Christ, Pope Clement the eight; so now it will not seem amiss, that he appear in English under the Patronage of your Honourable Favour: And by your Means brought, as it were, out of India into England, there made known and viewed of all.  
You, MADAM, shall be a Patroness to your Patron, and a Mother to your holy Father S. Francis Xavier, attired in this English Habit, which I have made for him. If I have lessened him with my Translation, You may comfort yourself with the incomparable worth of so renowned a Patron. If I make him less, yet the King of Travancoris, together with his subjects, styled him GREAT FATHER, and by his Royal Edict commanded, that all should obey the GREAT FATHER as himself. The King of Amangucium in japony, joyfully received Presents from him, and heaped Royal favours upon his son. The King of Bungo sent for him by letters, honourably entertained, protected, reverenced, and admired him. john the third King of Portugal, who first moved and caused his going into India, gave into his hands the Pope's letters Patents, whereby he was made Apostolical Legate in the East, seconded him with his Royal Favour, commanded his Acts to be sought out, iuridically examined, and proved. When they came to his hands, he sent them to ROME, and by his Ambassadors, laboured to have him a Canonised Saint; which then being hindered by the King's death, hath been of late performed by Pope Gregory the XV. so as now all Catholic Princes, and Kings bend their Royal knees, and are humbly prostrate to S. Francis Xavier, yea the Pope's triple Crown lieth down at his glorious feet.  
Besides, that Which I dedicate to your Honour, is not so much a Saints Life, as a complete History, artificially compiled with much pleasing variety, and elegancy; wherein diverse, and sundry courses are traced forth, for all to follow. Bishops & Priests, Ecclesiastical & Laymen, Kings and subjects, Soldiers by Sea and Land, Rich and Poor, all shall find that which belongs unto them. For this holy Saint, though he were so far gone in contemplation, that force of Celestial joys made him often cry out, It is enough, O Lord, It is enough: yet was he for all that, never out of Action, but dealing with all sorts of people wrought himself out, even All to all.  
Moreover, so various is this History, as it cannot be but delightful and pleasant, by reason of so many Countries briefly & lively described; so many different dispositions and strange manners; so many Rites and Ceremonies of false Religions, together with sundry superstitions of Idolatrous Priests; The ignorant Brachmen in India; The superstitious Cacizes in Socotora; The arrogant Bongi in japony, must needs yield a pleasing, and attractive delight to all attentive Readers.  
Finally (which is most to be esteemed) there will be found shining throughout this whole History, all kind of heavenly wonders & miracles; not as Tongues only from Heaven, amnouncing God's Glory, Goodness, Providence, and Munificence; but as certain divine Marks also, of S. Francis Xaviers most eminent Sanctity.  
Wherefore, as I consider his glorious Worth, upon my knees I pray unto him that he would vouchsafe to be a singular and special Patron to your Honour; but as he he goes vested in this English attire which I have made him, I humbly request, your Honour would be pleased to be a Patroness unto him. Wherein I rest confident, and  
Your Honours, Humble Servant, and Beadsman, T. F.   

THE AUTHOR TO THE READER.  
TRUE it is, Nothing is begun and ended at one, and the self same time; nor are after-thoughts only, better than the works themselves. Some years past, I wrote the like of Francis Xavier, with as much exactness and fidelity, as possibly I could: but the very shape thereof, when I saw it (being diwlged in my absence) could I hardly know, it was so defiled & distained with faults. Nor came it forth, indeed, more faulty, then mained. For when as formerly the King of Portugal had commanded Xaverius famous Deeds to be sought out by his Viceroy of India; those things only of note, which he had wrought within the Portugheses dominions, were then collected, and set down: nor yet those entirely neither, but only such, as could be known, and testified by sufficient Witnesses that were present. As for his other acts, especially those which he performed among the Chinese and japonians (although very memorable and illustrious) they were for the most part, as yet, detained in silence, and obscurity.  
Those therefore in like manner coming at last unto my hands, & being written by such persons as at that time conversed with the japonians and Chinese; I was not unwillingly induced to set myself to work again, by translating them into Latin, and inserting them in their due place amongst the rest. And although I was herein to undertake the compiling of almost a new work, and thereby driven at the first into some fear from the enterprise: yet my love, as well to Xaverius, as my desire of the public utility, overcame all the difficultyes with were presented to my fancy. For so great was the copiousness and worth of his new exploits, that of four Books (lest they might grow overgreat) it was necessary to make six. Besides, I have in this, done my best also, to procure, that, as our Xaverius hath hereby gotten a new Make; so he may appear in public, more corrected and exact, although humane frailty can never be wary enough against errors. So as, he may well be said a most wise and just Esteemer of things, who judgeth that to have been corrected best, which in this kind may seem to have fewest faults.   

THE TABLE OF CHAPTERS AND CONTENTS.  

THE FIRST BOOK.  
THE Preface.  
Chap. 1. Of the Lineage, disposition, and education of S. Francis Xavier.. Pag. 1.  
Chap. 2. At Paris, by Ignatius of Loyola, he is converted to a virtuous Life. Pag. 5.  
Chap. 3. His fervour in the mortification of his body, & study of Perfection. Pag. 11.  
Chap. 4. He goeth to Venice, with extreme pain of body. Pag. 15.  
Chap. 5. At Venice he serveth in the Hospital of the Incurable▪ and from thence goeth to Rome to the Pope. Pag. 21.  
Chap. 6. At Vincenza he saith his first Mass, having first prepared himself thereto. Pag. 27.  
Chap. 7. He assisteth the Cities of Bononia, and Rome, with his Sermons. Pag. 33.  
Chap. 8. The Province of India is by God assigned to Xaverius. pag. 39  
Chap. 9 Having been with his Holiness, he goeth into Portugal, and giveth arguments of great virtue in the way. pag. 44.  
Chap. 10. Being lovingly entertained by the King of Portugal, he exciteth them of Lisbon to devotion. pag. 53.  
Chap. 11. His journey into India is hindered, but all in vain. pag. 58.  
Chap. 12. Being ready to take shipping for India, he receiveth from the King, the Pope's Letters patents of Legate Apostolical, and refuseth to take any thing for the charges of his journey. pag. 62.  
Chap. 13. In his journey to India, he giveth admirable tokens of his virtue. pag. 68  
Chap. 14. Serving the sick, he arriveth at Mozambicum. pag. 73.  
Chap. 15. In the Hospital of Mozambicum he helpeth the sick, being himself at the same time sick. pag. 78.  
Chap. 16. Having stayed a while at Melinda, and in the Island of Socotora, to the great benefit to the Inhabitants, he arriveth at length in India. pag. 85.   

THE SECOND BOOK.  
CHAP. 1. In what state be found India. pag. 94.  
Chap. 2. Having gotten the good will of the Bishop, he beginneth to labour in India. pag. 101  
Chap. 3. He very dexterously causeth those who kept Concubines, either to marry them, or to put them away: and instructeth children and ignorant persons in the Catechism. pag. 107  
Chap. 4. He procureth a College at Goa, for the Soci●●ety. pag. 113.  
Chap. 5. He goeth to help the Neophytes, or new Christians of Comorinum. Pag. 117.  
Chap. 6. He laboureth in the Promontory of Comorinum. Pag. 124.  
Chap. 7. Having wrought many miracles by himself, and the new Christians, he is for his extraordinary Humility, commonly called the Holy Father. Pag. 131.  
Chap. 8. He substituteth Deputies in his place to teach the Christian doctrine, and procureth for them a certain stipend of the King of Portugal. Pag. 137.  
Chap. 9 He convinceth the Brachmen, and converteth some of them. Pag. 140.  
Chap. 10. Living in the coast of Piscaria with great joy, ●nd fruit of his labours, he comforteth the Neophites, who were much afflicted. Pag. 147.  
Chap. 11. He converteth the Kingdom of Travancoris to the Christian Faith, and defendeth the Neophytes from the Barbarians. Pag. 153.  
Chap. 12. Neophytes slain for Religion, become an ornament to the Christian Faith. Pag. 159.  
Chap. 13. Being transported into the Island of Ceilanum, he ●●claymeth the master of the ship from a bad life. Pag. 163.  
Chap. 14. He visiteth the Scpulcher of S. Thomas the Apostle. Pag. 167.  
Chap. 15. Being beaten by Devils, he notwithstanding spendeth a whole night in Prayer. pag. 173.  
Chap. 16. He delivereth a possessed person: and taketh ●ohn Durus for his companion. pag. 177.  
Chap. 17. He reformeth the bad lives of the people of Ma●●ca. pag. 180.  
Chap. 18. In Amboynum he giveth many signs of his prophetical spirit, and charity. pag. 188.   

THE THIRD BOOK.  
CHAP. 1. He reformeth the Inhabitants corrupted behaviour, in the Moluc●as. pag. 193  
Chap. 2. He resolveth to help the Inhabitants of Maurica even with the hazard of his life. pag. 197.  
Chap. 3. He bringeth the savage people of Maurica to civil behaviour, and instructeth them in the Christian Faith. pag. 204.  
Chap. 4. He laboureth the second time, amongst the Ternatians. pag. 208.  
Chap. 5. He fortelleth, and is Author of a notable Victory, which the Portugheses obtained against the Barbarians. pag. 212.  
Chap. 6. He again visiteth Amboynum, and laboureth still amongst them. pag. 116.  
Chap. 7. He instructeth the Malacensians with all the care he could: & by divine revelation he understandeth a Vision which happened to Durus his Companion. pag. 219.  
Chap. 8. At Malaca he procureth a Navy to be set forth against the Acenians, enemies of Christianity. pag. 223.  
Chap. 9 Having lost their Admiral, he foretelleth the coming of two other ships unto them, and stirreth up the slothful who drew back, to fight courageously. pag. 229.  
Chap. 10. The Portugheses, by Xaurerius solicitation, obtain a great victory against the Barbarians. pag. 333.  
Chap. 11. Xaverius foretelleth to the Malacensians the obtaining of the foresaid victory, whereof he had been the solicitor. pag. 239.  
Chap. 12. A japonian is by conference with Xaverius, converted to the faith of Christ. pag. 244.  
Chap. 13. Having escaped a tempest at sea, he prescribeth precepts to those of the Society of Comorinum. pag. 249.  
Chap. 14. Returning unto Goa, he establisheth matters in India. pag. 257.  
Chap. 15. He reclaimeth two Portugheses from a lewd, unto an honest life. pag. 257.  
Chap. 16. Having distributed diverse Provinces to others of the Society, himself determineth to go into japonia. p. 261.  
Chap. 17. At Malaca, he doth many things worthy of memory. pag. 269.  
Chap. 18. Being carried in a Pirates bark, he arriveth at ●●st in japonia, in despite both of the Pilot & the Devil p. 276.   

THE FOURTH BOOK.  
CHAP. 1. He inquireth of the manners, and Religigions of the japonians. pag. 282.  
Chap. 2. At Cangoxima he converteth many to the Christian faith. pag. 289.  
Chap. 3. He raiseth a dead Maid to life: and cureth another of the Leprousy. pag. 296.  
Chap. 4. He receiveth news of the Martyrdom of Fa. Antony Criminalis. pag. 299.  
Chap. 5. The course of Christian affairs being hindered at Cangoxima, he goeth to preach the Gospel at Firandum, and Amangucium. pag. 302.  
Chap. 6. Of the great pains which he took in his journey to Meaco. pag. 309.  
Chap. 7. Having by presents obtained the King of Amangucium his favour, he converteth many to the Christian Faith. pag. 315.  
Chap. 8. Having found out the Sects of the japonians, he converteth many of them. pag. 320.  
Chap. 9 Going to the King of Bungo, at his invitement, he is honourably received by the Portugheses. pag. 331.  
Chap. 10. He is conducted to the King's Court, in great pomp, by the Portugheses. pag. 336.  
Chap. 11. The King of Bungo useth Francis with honourable respect, although the Bonzies were against it. pag. 339.  
Chap. 12. Xaverius instructeth the King and people in the mysteries of the Christian faith, and curbeth the audacity of the Bonzies. pag. 346.  
Chap. 13. In a disputation before the King, he overcometh the most learned of the Bonzies. pag. 351.  
Chap. 14. Francis his constancy whilst the Bonzies be up in tumult. pag. 357.  
Chap. 15. Xaverius getteth a new victory over the Chief of the Bonzies. pag. 361.  
Chap. 16. He procureth the Kings of Amangucium, and Bungo to favour Christianity. pag. 367.   

THE FIFTH BOOK.  
CHAP. 1. Intending to pass into China, he determineth first to return into India. pag. 373.  
Chap. 2. Going into China, he recovereth, by his prayers, a Cockboat which was carried away by the violence of a tempest. pag. 376.  
Chap. 3. He maketh the Port of the Chinese, and his voyage to Malaca, very famous by his Prophecies. pag. 383.  
Chap. 4. At Goa he cureth one that was ready to dye: & taketh account of what the Society had done, since his departure. pag. 389.  
Chap. 5. Having procured the Embassage before spoken of, he goeth himself to China. pag. 397.  
Chap. 6. He Excommunicateth the Governor of Malaca. pag. 403.  
Chap. 7. The design of going with the Ambassador into China being broken of, Xaverius notwithstanding setteth forward thither. pag. 413.  
Chap. 8. He endeavoureth, though all in vain, to open a passage into China. pag. 417.  
Chap. 9 He agreeth with a Chinese, to carry him privately to Cantona. pag. 423.  
Chap. 10. His transporting into China being differed, he ●ortelleth his own death. pag. 429.  
Chap. 11 He endeth his life in most holy manner. pag. 434.  
Chap. 12. His body is buried in quick Lime. pag 440.  
Chap. 13. His body being found whole and incorrupt, is carried to Malaca, and there again interred. pag. 443.  
Chap. 14. His Body is translated from Malaca, into India. pag. 449.  
Chap. 15. His Funeral is kept at Goa, with all solemnity. pag. 457.  
Chap. 16. The great Concourse of people to behold his Holy Body. pag. 462.   

THE sixth BOOK.  
CHAP. 1. By the King of Portugal his command, Francis his deeds, and miracles are committed to writing. pag. 468.  
Chap. 2. How Xaverius fortelleth things future, and absent, and seeth men's inward Thoughts. pag. 472.  
Chap. 3. In his life time, he worketh miracles of all kinds. pag. 479.  
Chap. 4. Miracles wrought by him after his death. pag. 486.  
Chap. 5. Xaverius his fervent love to Prayer. pag. 498.  
Chap. 6. His purity of Hart, and Chastity. pag. 508.  
Chap. 7. His Love of the Cross, and evangelical Poverty. pag. 511.  
Chap. 8. His Obedience, and Humility. pag. 518.  
Chap. 9 His magnanimity of Mind, and Confidence in God. pag. 527.  
Chap. 10. His charity to God, and his Neighbours. pag. 534.  
Chap. 11. His sweetness of Behaviour, and Conversation, joined with Gravity. pag. 546.  
Chap. 12. His Prudence: and the Precepts he gave to the rector of the College of Goa; and to Gaspar the Low-countryman. pag. 550.  
Chap. 13. Precepts given by Xaverius to john Bravius, and others of the Society. pag. 565.  
Chap. 14. What kind of Governors, and Superiors he required in the Society. pag. 572.  
Chap. 15. What kind of men Xaverius wished, should be in the Society. pag. 580.  
Chap. 16. What manner of Preachers he required in the Society. pag. 586.  
Chap. 17. What manner of Confessors Xaverius required in the Society. pag. 599.  
Chap. 18. What kind of persons Xaverius required for the instruction of souls. pag. 608.    

THE PREFACE.  
COURTEOUS READER.  
I purpose here to set down the admirable & renowned Life of S. Francis Xavier: a man specially borne for the salvation of India, and the furthest Eastern world. Of all the nine first Disciples of our Holy Father S. Ignatius of Loyola, he most resembled his Master: and of the Society was the first who laboured in India, japonia, & those barbarous Countries, opening the way both for the Indians unto heaven, & for the Society into India; whereby he brought no less renown, then left example to his Order. For which cause, the whole Society not without good reason, desired long since to have so fair a Pourtraicte, beautified with such admirable virtue, lively drawn in colours for Ours to behold; seeing the glorious exploits of Predecessors, do commonly inflame the hearts of generous spirits, with a certain kind of heavenly fire, which hardly can be quenched, until by imitation they become true patterns of their noble Virtues.  
Now, as on the one ●ide I perceived, that other Authors in their Histories, had with great honour, touched Xaverius chiefest acts: so was I on the other ●ide not a little grieved, that for the space of above 35. years, there had been none who thought upon the setting forth his life (then shining with so many and so illustrious virtues) in a proper volume by itself, either by giving that charge, to some other, or by undertaking it themselves. Wherefore being moved of late, as well through persuasion of some dearest friends, as (which is more) by the command of Superiors to undertake the same, I was put in some hope to perform, what others had conceived of my ability therein; & for my devotion to Xaverius, I was not only not unwilling, but very willing also, as time should afford, to set upon this task, to th'end the memory of a man so worthy, yea even of immortality itself, & who triumpheth now in heaven, might be renewed, not only to the minds of our own Religious, but to Posterity also.  
Moreover, it seemeth unto me, this falleth out, not so much by humane, as divine providence, that even at this time his most industrious and laborious manner of life, should be laid open to the view of Ours, when as we behold such a glorious harvest of souls brought in from those far countries, which by him were first cultivated & manured. For now the news is brought unto us, of the conversion of many great Princes & Kings of japonia, with almost all their people, to the Christian faith; and of a passage also, through God's assistance, made into China for the preaching of the Gospel there, which was heretofore by the Devil's craft wholly stopped, & even rampiered up aswel with walls, as laws. Both which certainly next after God, we must attribute to holy Xaverius who not only lead the way to our Society for the conversion of those Nations, but left that enterprise also fully ready, and easy to be compassed.  
Wherefore my intention is to set down here in writing the life of this most Blessed man, being full of all variety of matter. And though my Will and Desire be more ready to obey, than either Ability or Hope to satisfy; yet confiding in Xaverius prayers for whose sake I undertook the work, and also in the divine power of Obedience, I trust my Forces will in some sort be answerable to my Will, & my Endeavours to Expectation. The which, if through my slenderness I be not able to bring to pass; yet shall I gain this much at least, that my endeavours, how poor soever, may serve to stir up others, more studious & industrious, to undertake the same And howsoever it falleth out, I will nevertheless reserve this comfort to myself, that I have been obedient to my chiefest Father, and (as much as in me lay) endeavoured to preserve the memory of so great, and holy servant of God. For peraduentnre I may give future Ages to understand from what seed so plentiful a harvest of new Christians, in those desert places, hath sprunge, whereof that most industrious and skilful Husbandman, who sowed in tears, hath with abundant joy, brought his handful home. And albeit our Predecessors have studied more how to express the worthy acts of Francis in their deeds, than put them down in writing; yet will I gather only that which is either extant in approved Authors, or else is come unto my hands from those who have been present, or have had them from eye witnesses of the same.  
First then, concerning his infancy and childhood I shall set down some few things, which myself came to know by Martin Azpilqueta of Navarre (some few months before his death) a man for virtue and learning famous, who was both kinsman, & in former times companion also to Xaverius. For the rest of his life, those who conversed with him, when his virtue did not so greatly appear, neglected to observe; but when as afterward it began to show itself unto the world, the King of Portugal commanded his acts to be more carefully observed, & put down in writing; & for this reason we have not all the parts of his life furnished alike with virtues and worthy deeds. Nor do I think that those who knew the life of our Father Ignatius, will take any great delight in reading the beginnings of Xaverius, or those first acts of his fervent virtue, as known for the most part unto them already, but will rather make haste to those other of his notable Acts in India: yet must they remember, that seeing from those first beginnings Xaverius became so noble a soldier of Christ (although for just causes his deeds have been related otherwhere) they ought not therefore ●o be passed over with silence in their proper place. But now let us come unto his life itself, where we will first speak of his parentage, which was very Noble, on either side.   

TO S. FRANCIS XAVIER the Apostle of India, and japonia, upon his Motto, Satis est, Domine, satis est.  
Enough, O Lord, Enough, are thy loud thanks,  
When drops of Heaven's dew hearts boundlesse banks  
All-overflowing are, like Ocean main:  
Thy breast's too narrow for so large a strain,  
Enlarge, O Saint, thy soul's most inward rooms,  
Embosomed all that Power, which streaming comes:  
Children of thine stand under, who are blessed  
In taking in their fill, thy Ouer-feast.  
T. F.   

OF THE LIFE OF S. FRANCIS XAVIER.  
THE I. BOOK.  

Of the Lineage, disposition, & education of S. Francis Xavier. CHAP. I.  
IN that part of Navarre, which lieth towards Spain, at the foot of the Pyrenaean mountains, not far from Pamplona the head City of that Kingdom, there is situate a Castle called Xaverium, fortified both by nature and art, the ancient & proper mansion of the family of the Xaviers, where until this day is to be seen the place where S. Francis Xavier was borne; for the Nobility (according to the custom of that Country) dwelleth for the most part in Castles out of Towns. His Ancestors, for their warlike prowess, and approved loyalty to their Kings, have purchased to themselves and their posterity, many great Honours and Dignities, and have been no less renowned for their own virtue, than their Sovereign's favours towards them.  
His kindred by the mother's side, was very Illustrious and Noble; The antiquity whereof may for almost a thousand years together, 
His Nobility of birth.  draw a very fair pedigree of famous Warriors, testified by approved monuments. His Grandfather by the same line was named Martin Azpilqueta, a man no less noble for his own virtue, then for the greatness of his Ancestors, who was now almost the only branch left of that most renowned family. He took to wife joan Xaveria, a Virgin in honour equal to himself. By her he had issue an only daughter called Mary, the stem & hope of both families; so that, two of the noblest families of Navarre depended upon the life of this young Maiden; who was no less eminent for beauty than virtue as being answerable therein to her most excellent Name.  
She was joined in marriage to john jassus, a man Noble both for antiquity of his family & wealth, 
His Parents.  but especially for his learning & prudence, as being the chief Privy-counselor to King john of Navarre. He now having through the persuasion of his Father-in-law, removed his dwelling from the Castle jasso the ancient Seat of his Ancestors, to Xaverium his wife's jointure, & having more fortunate success in marriage then his said Father-in law had, provided better for the family of the Xaviers then his own. For having by Mary many children (whereof this our Francis was one) he began to take great care how he might keep up, two of the most ancient families of Navarre, which were now somewhat in declining. Whereupon he resolved to leave the Name of his own Family, although it were neither mean nor obscure, and to give his children, and posterity the name of his wife's kindred; so as some of them were called Azpilqueta's, others Xaviers. These therefore were the Parents and Ancestors of Francis Xavier, borne in the year of our Lord 1497. and reign of King john of Navarre, & of Pope Innocentius the VIII. He was the least of all his brothers, yet as another David the greatest by Gods holy Providence designed to that perfection of sanctity whereunto he arrived, by assistance both divine & humane.  
From his cradle he was brought up in the bosom of his most virtuous Parents, 
His Education.  and by them instructed in all Piety during his childhood. He was also in his young and tender youth trained up by careful Tutors, in those arts, whereby the understanding of man is most of all adorned. He was moreover of a very virtuous disposition, of an excellent constitution, and comeliness of person, of a great and sharp wit, given more to his book, than usually children are. None more innocent, none more pleasant, none more aff●able than he, 
His virginal chastity.  which made him beloved of all both at home and abroad. Yet he was not more gracious in the eye of the world, then of heaven; whereof this is an evident argument, that notwithstanding such abounding fortunes, & youthly liberty, joined to a Personage so beautiful and comely, he was always master over himself, his Chastity still having predominancy oover all disordinate appetites. And by God's particular assistance he ever preserved the flower of virginal Integrity, without spot or stain; so that, the Heavenly spouse, 
Cant. c. 2  who feeds among the Lilies, may seem even then to have have taken up his habitation in his breast.  
His Chastity (as is the nature thereof) sharpened his wit, and prepared his mind as a most pure soil, to receive the seeds of wisdom. Therefore making no account of his brother's words who went about by warlike discourses to draw him to be a man of arms (the ancient ornament of their Ancestors) he stuck close to his resolution, 
He preferreth learning before arms.  & whether stirred up by the late example of his Father, or drawn by the delight of knowledge, or moved by divine instinct, he preferred the glory of learning, before warlike praises. Yet the desire of Honour, a deep rooted Evil by succession from his ancestors, intermingled itself with his best intentions. For, as great Nobility ordinarily aspireth to excellency; so he by reason of his liberal Education, became of an high, and lofty spirit. And relying much upon his wit began to look after great and high matters, thereby to augment the Honour of his Noble Family. For this cause therefore he resolved, to furnish himself with the greatest knowledge and learning he could, the only way, as he thought, to increase in himself both dignity and wealth; a resolution more glorious to the show, then sound in substance.   

CHAP. II.  
At Paris, by Ignatius of Loyola, he is converted to a virtuous Life.  
THE University of Paris was at that time famous both for antiquity, and learning, & also very much frequented, in respect of her excellent Professors and Masters, by the long continuance of peace, the best wits of Enrope resorting thither to furnish themselves with all kind of eminent knowledge. Francis therefore being not more desirous of learning than glory, as soon as he thought himself scholar good enough, went also to Paris; where, as soon as he came, being admitted into the College of S. Barbara, 
The College of S. Barbara.  the chief residence of the whole University both for Readers and Scholars, ●e betook himself wholly to the study of Philosophy, ●hat he might afterwards with more facility and ease apply himself to Divinity.  
This generous resolution he secondeth with Cō●ancy, a Virtue able to effect the greatest matters. 
He studieth Philosophy at Paris.  He ●as not tired out with continual labours; nor drawn ●y any disordered pastimes, or pleasures (the greatest ●agues of inconstant youth) from his intended course. ●ut contrary wise in a School so much frequented, ●●●mulation of choice wits (the greatest incitement to 〈◊〉) drew on more eagerly his desires, bend wholly 〈◊〉 the attaining of excellency. And the success was not unanswerable to his endeavour. So as having no less prosperously then constantly ended his course of Philosophy, he purchased to himself, not only learning, but also honour due thereunto▪ For as soon as he had given worthy testimony of his labours to the moderatours of the University, he took (as the custom is) degree of Master: 
He interpreteth Aristotle at Paris publicly.  and being also preferred to read Philosophy, he did for sometime explicate Aristotle there publicly, not without praise. Then from Philosophy he passeth to Divinity, & followeth it with the same fervour of spirit, and temper of life. In this mean time, Francis desirous (as is usual) to maintain his Nobility & Estimation amongst his Equals, fell into extraordinary expenses, for which cause, jassus his Father began to think of calling him home.  
Xavierius had at Gandia (a noble City of Spain) an elder sister that was there Abbess of religious virgins, called, by reason of their austerity of life, Discalceats, a woman of eminent sanctity. She understanding her father's intention, & learning also by diuin● revelation, what a great man Francis would one da● prove, entreated him by her letters very seriously, 〈◊〉 furnish Francis (who was yet at Paris, in his chiefs studies) with all things abundantly, 
A Prophecy concerning his Apostleship in the new world.  and to spare no● cost, though he should spend all he had upon him; for tha● God had ordained him to be the Apostle of the new World, and the further Eastern parts. These letter are yet extant in the Castle of Xaverium, as witnesses o● this Prophecy, the event whereof afterward proved 〈◊〉 be true. jassus therefore taking courage by the predicti● of his daughter, of whose eminent Sanctity he had certain proof, from thenceforth allowed Francis all necessary expenses in abundant manner. But whilst Xavierius, attending more to Honour, than his own salvation, directeth his study of Divinity to humane ends, Gods powerful hand intercepted his vain endeavours, & turned the same to a more glorious pursuit of a pious and holy life.  
Francis (as we said before) remained still in S. Barbara's College, and had for his chamberfellow one ●eter Faber, a Savoyard by Nation, a man of a greater ●it, than descent. At the same time Ignatius Loyola 〈◊〉 who afterward was the institutor and Founder of the Society of jesus) coming to Paris, gave himself also to the study first of Philosophy, & afterwards of Divinity. As soon therefore as he met with Faber and Xaverius, their like dispositions and studies, as many times it happeneth, brought them presently acquainted; And at last Ignatius, 
His acquaintance with S. Ignatius.  being by them courteously received for companion and chamber-fellow, requited ●his their friendship most abundantly. For perceiving in them both notable forward wits, and having perfectly found out their natures, he began to draw ●hem by friendly offices, to give them wholesome con●ell (as occasion served) & by sweet means to allure ●hem to the perfection of a Christian life: 
S. Ignatius his advices.  insinuating ●nto them that they should seriously think with themselues, that man endowed with an immortal Soul ●as not borne for this short and miserable life, but for ●uerlasting blessedness; and to remember that whatsoever they saw here, was not so much given to mortal men to use and enjoy, as to bring them to know and love God; that they should prefer those goods which were eternal and properly their own, before that which was temporal, and only lent unto them. For what would it avail a man to gain the whole world, and lose his own soul? If the son of God himself had now left men most certain means for salvation, what discretion were it to remain among their deadly enemies darts without those helps, to defend them? Wherefore they should sometimes, and that every eight day, if they would follow his advice, arm themselves with the Sacraments of Confession & the holy Eucharist: for being armed with these heavenly weapons, they might easily withstand their enemy; whereas being naked without them, they should as it were give him their throats to cut etc.  
These admonitions were not alike grateful, & acceptable to them both. Faber, who had no great desire to any thing of this world, embraced them with great affection. But Francis having his mind set fully upon desire of greatness, wholly rejected them. For he was of a very lively, yet tractable nature, if evil custom had not corrupted it. Being therefore a young man of a great spirit, with froward and overthwart answers, oftentimes of set purpose carped at Ignatius and his words, yea, and sometimes also in very reproachful manner scoffed at his excellent piety: but he on the other side used all the sweet means he could to reclaim him from his insolency. And not in vain; for Patience at last overcame Pertinacy. And Xaverius being by little and little made tractable, by that so gentle & courteous usage began to bear some respect towards to him, 
Ignatius gently handleth Francis his wildness.  and at last touched by God's divine spirit, left himself to be wholly ruled, and guided by him.  
But it is a great matter to go to God with a free mind wholly discharged of all other affections. For Faber indeed contemning all things of this world, and having now for the space of four years, frequented the holy Sacraments, according to Ignatius his advice, it was easy to persuade him to cast off all other cares, and make himself a soldier in that battle wherein Christ himself carrieth the prime Banner. But Xaverius still feeding his mind with vain hopes & imaginations of Honours, although he embraced the same course of life, yet stiffly resisted the holy Ghost, & would not follow his Captain Christ, going forth unto him out of the Camp, 
Heb. 1●.  carrying his reproach. He was for other things pious and tractable, but in this one thing hard to be dealt with all. For which cause Ignatius begged him of God more earnestly with tears; which were not lost.  
For Francis his hart being thereby very much mollified, cometh at last to bend, and receiving a 〈◊〉 stroke from heaven concerning the salvation of his soul, upon a time entered into himself, and began silently to think & examine what Nature on the one side and what Virtue on the other could say for themselues. 
Francis his deliberation about changing his course of life.  Shall I, saith he, give ear to God who calls, & nakedly follow my naked Saviour? But then I must undertake an hard, and abject course of life. Shall I neglect Gods call, and still retain my Reputation, & manner of life, which I have begun? But then I am in great danger, that if I draw back when God calleth, he will with indignation laugh at my destruction. But how shall I be able to bear the bitterness, & ignominy of the cross? What then? shall I rather choose to take part with the enemies of Christ his Cross, whose end is destruction, 
Phil. 3.  and glory in their confusion? with what face shall I look upon mine acquaintance? How shall I endure to hear what my companions will say? But to be drawn from a virtuous and blessed course of life by men's speeches, is an argument not only of extreme lightness, but of mere madness also. What exceeding great sorrow will this unexpected news bring to my friends, and kinsfolk? But, shall the love either of Parents, or any mortal creature whatsoever touch me nearer than mine own salvation? nearer than the love of God, and Christ himself?  
With these, and such like contrary cares he stood wavering with a perplexed & doubtful mind, and having spent some days in these kind of cogitations, at last, this combat was overcome, & he yielded himself to God who had urged him so hard; and upon a sudden changed into another man he began to look upon the author and consummatour of Faith Christ jesus, who (joy being proposed unto him) sustained the Cross, 
Heb. 12.  contemning confusion. And first, as by Ignatius help he was raised up, so by Ignatius help he remained constant in his resolution. And from that time being as it were borne a new, more joyfully & happily then before, he yielded very rare, and goodly fruit of Christian perfection, being now more like Ignatius then himself.   

CHAP. III.  
His Fervour in the mortification of his body, and study of Perfection.  
FOR within a little while he sought with greater desire after mortifications & contempt of himself, than he had before after dignities and honours: such (for the most part) is the property of excellent dispositions, to apply themselves wholly to whatsoever they take upon them. 
Mortification.  Francis therefore aiming at the highest top of Sanctity, began first (as the custom is) to combat with his own body. For knowing the flesh ●o have contrary desires to the spirit, he resolved to ●ring it under, that the untamednes thereof might be ●o hindrance to him in the way of Christian perfection. Wherefore both in his younger days, & all his life after, he did no less often than zealously use the ordinary austerity of fasting, disciplines and hayrecloth, as fit means to tame & moderate disordinate affection's, and to make satisfaction for sins. And even at ●is very entrance into this new war-fare, he gave manifest tokens of his noble disposition and courage.  
For being in his younger years accustomed often ●o leap amongst his Equals & companions in a field ●eere to the City, 
His agility of body.  (that being then the only sport wherein he took delight) upon a certain time he took overmuch content in his own agility of body, wherein he far outwent all the rest in leaping; wherefore as soon as he had altered his course of life, although that offence had been but light, yet he mortified himself for it very severely. 
He tieth about parts of his body a little rope  For binding his body very hard with a small cord which caused him intolerable pain, he went some days together in that manner; and to purge his mind of the pride he had taken therein, he exercised himself all that while meditating upon devout matters, that the greatness of the pain might restrain both his mind and body from the like excesses hereafter. And this hard hand he kept over his youthful motions, as well to excite and stir up his mind, as to make satisfaction for his sins. As he was once employed in those pious considerations, which we call spiritual Exercises, and therein endeavouring by abstinence to bring under & make subject the unruly motions of his body, out of a desire he had to obtain a complete victory over himself, he was carried something to far, 
Four days he abstaines from eating any thing.  abstaining four whole days from eating any thing. A rash attempt indeed, but yet faultless, being excused by the fervour of his new beginning, and youthful years. For nothing is more hard, or a greater step to virtue, than the mastery over ones self: but for Novices and new beginners never to exceed, whilst they follow the battle in their fervour, is a thing rather to be wished, then hoped for.  
Wherefore Xaverius continually striving & with diligent care overcoming himself, became every day to grow stronger therein. 
Coquest of himself.  That which most of all helped him, was his often and devout meditation upon the life and death of our Saviour jesus Christ, and his unspeakable Charity, 
Meditation upon the life & death of Christ  the greatest incitements to the love of God, and christian perfection. And the more those pious meditations increased in him the love of God, so the more his hart was set on fire with a desire of saving souls, and suffering of martyrdom. Which thing went so far at last, that as the son of God had delivered himself to death for his salvation; so he again, vowed himself wholly and entirely for ever, to employ himself for his glory, & the salvation of souls. And to the end that nothing might separate ●im from this Charity of Christ, 
His desire of Martyrdom.  by the advice of S. Ignatius he determined, together with the other companions (who were then nine in number) to bind himself to God by certain vows, which might be 〈◊〉 means to bring him to the crown of Martyrdom.  
In the year therefore 1534. they for that purpose assigned the feast of the Assumption of the B. V. Mary, intending thereby to have her both witness & patroness of their vows. When that day was come they, having their minds set on fire by continual meditation, met all together in a Church near Paris called Mons Martyrum, that the place might add flames to their earnest desire of martyrdom. Where after they had heard mass and fortified themselves with the sacred Eucharist, 
He binds himself to God by vow.  replenished with spiritual joy they make their vows, and dedicate themselves too God. The sum of their vows was this, that having finished their course of Divinity, dispossessing themselves of all things, they would in perpetual poverty employ their service for the glory of God, and the salvation of souls; and that upon a set day they would go to Jerusalem, there to labour for the conversion of the Turks, with eminent hazard of their lives. And if by chance this determination of theirs should be hindered by any accident, at the years end they would go to Rome, and offer their endeavours to his Holiness towards the salvation & help of souls, without exception either of time, place, or mention of provision, or allowance for their journey.  
Upon the making of these vows, there followed a new, 
Yearly renewing of vows  but yet pious custom of often renewing the same, thereby to keep them fresh in memory, and increase a religious devotion towards them. They mad● these vows not only that year, but also renewed them every year upon the same day, and place, with the same solemnity, alacrity, and fruit as long as they studied at Paris. But Xaverius used this custom oftentimes by himself with great fervour, 
Frequent renovation of vows.  finding by experience that by often renewing his vows, he found his vigour and strength of mind again renewed, like the youth of an Eagle. And this great desire of perfection in virtue was no hindrance at all to his studies; but there was a time when he manifestly showed, that he took more delight in being a soldier of Christ then in his studies, for whose only sake, he now employed himself therein,   

CHAP. FOUR  
He goeth to Venice with extreme pain of body.  
HE had now almost finished his course of Divinity, 
He breaketh of his course of Divinity not far from the end.  when presently he was to depart for Italy. For the Fathers had agreed among themselves, that upon a set day▪ to wit the 24. of january 1537. they would meet all together at Venice, with S. Ignatius, who was gone thither before upon certain occasions. In the mean time before the appointed day of their journey came, France was all 〈◊〉 in arms, by reason of Charles the fifth his war ●ade upon the Frenchmen: which accident made ●●em hasten their determined journey, by setting aside 〈◊〉 care of ending their course of studies. Xaverius was indeed much grieved for this hindrance, but yet car●●ed it discreetly, esteeming it as good to leave his studies for God's sake, as to follow them.  
Therefore upon the 13. day of November, 
Their manner of travail.  a most ●nseasonable time of the year, having, according to ●●eir vows, given all they had to the poor, except ●nly their writings, and some little thing to help them 〈◊〉 their journey, he together with his other company ●●tteth forth on the way. Their manner of travailing ●as this. They were clothed in course and old habits, ●●ery one with a staff in his hand, and a short leather scantle upon his shoulders, like poor pilgrims; about their necks they hung their beads, thereby to be known for Catholics as they travailed amongst heretics, and their writings they carried at their back in a little bag.  
They used every day to communicate, being the only comfort of all their labours, thereby both to renew their forces, & revive their spirits being wearied with painful travail. When they departed from their lodging they always commended themselves to God, & when they came into it they gave him thanks. Being upon the way they first spent some time in meditating upon heavenly matters; then they used some pious discourse together, and now and then they lightened the labour and wearisomeness of their journey with singing of hymns, Psalms, and spiritual Canticles.  
In this manner for the most part taking his way into Italy through Lorraine and Germany, to avoid the troubles of the war, he endured the Autumn showers of France, and the winter colds of Germany. And although he were not accustomed to travail on foot yet he cheerfully undertook, and performed this so long & tedious journey, being loaden with his writings; and this in the dead of winter, and through most fowl ways many times even covered over with snow, 
Voluntary mortification in his journey.  and frozen up with ice, especially as he passed the Alps. And besides the weight of his bag, and badness of the way, he voluntarily used another mortification which put him to intolerable pain, so great was his courage to endure all incommodities and labours for the love of God. For before be began his journey he had for a good while together, (either to exercise himself in patience, or else to mortify his body) tied about his arms and thighs little cords, which through continual stirring about necessary business of the house, had caused the flesh to swell, and thereby gauled him most pitifully. Yet so great was his desire and courage to suffer, that albeit the journey he was to go on foot was so long and hard, he would not for all that take of those cords which did so much afflict him.  
When therefore this torment being of itself very painful was now seconded with so hard a journey on foot, the extreme grief which the cords did put him to, was also very much increased. But he being no less courageous in enduring torments, then in undertaking them, kept on his way, and did not only conceal, but also contemn all the pain he felt thereby. For he hoped that, that might by use & custom be assuaged as well as other corporal molestations, which he had made trial of. 
Through anguish of body he faints in the way.  But when the vehemency thereof daily increased, his confidence being turned into care, he began to faint not through want of courage but of strength. At last therefore when he could no longer neither dissemble nor endure the violence of the pain, being through necessity constrained to ●ield, he sweetly entreated his companions to pardon ●im, for he was indeed so weary, that he could not go one step further. They at first wondered to see him who before was all fervour, upon the sudden to faint, ●nd languish in that manner; but when the paleness of his countenance discovered the greatness of his interior pain, they held him up as he fainted, and asked him what new accident was befallen him. Then he taking breath awhile, which was before stopped through grief, was enforced to open unto them the whole matter. They all condoling his case, but secretly admiring his virtue, entreated him to rest awhile vn●il the violence of the pain were a little assuaged; then as soon as they thought he had rested enough, & recovered a little strength, they brought him fair and softly to the next Inn, and presently sent for a Physician, who having diligently viewed, and considered of the sore, resolutely answereth that the cords could not be seen, 
His malady being held desperate, the Physician gives him over  much less cut. And although the ends of the cords did appear, yet they had made such ulcers, that they could neither be unloosed, or cut, without most extreme pain. Therefore (because the disease surpassed art, & the cause thereof went beyond all custom) he stood awhile in a maze like one that knew not what to say. At last fearing the success he could not be persuaded either by Francis or his companions to meddle with it, there was such danger in the Cure; And so departed without so much as making the least trial.  
The Fathers his companions than were in great solicitude and anxiety, not only for what would become of the Patient, but also for their own journey, which was hindered by this unexpected chance to the great hindrance of them all. And Francis grieved no less that his companions were enforced to stay for him, then for his own infirmity. Despairing therefore of humane, they had recourse to divine help, each one humbly imploring assistance from Heaven. Their prayers were not in vain, for God himself played the Physician, and presently applied a remedy to that desperate Cure. A strange thing, the next morning Francis rising out of his bed found all the cords broken asunder & fallen of, 
He is cured from heaven  all the swelling gone, & nothing to remain of the soars but certain marks, where the ropes had been. Then being strooken into admiration & rejoicing not so much for himself as for his companions sake, with a loud voice gave thanks to Almighty God; whereat his companions came running to him, ask him the cause of that new joy? Which having understood, and being astonished at the evident miracle, gave (as reason was) all due praise and thanks to God; and lifting up their hands to heaven & weeping for joy began presently to extol the heavenly Father's providence, and singular bounty towards them.  
Then they presently set on again to their travail, most joyful for that good success, inciting one another to employ all their labours in the service of so sweet a Lord; And Francis throughout the whole journey (as he was always before wont to do) applied himself with such diligence & alacrity in helping & serving his companions as was wonderful. For as they all strove to the uttermost (this only being the emulation among them) to excel one another in courtesy, 
In the way he serveth his companions.  he either out of fervour of spirit, or natural civility far outwent the rest. And this care and desire ●f his was no greater to help his companions, then to procure the salvation of others. Whersoever occasion was given him of helping his neighbours, either with counsel, 
Upon the way he helpeth his neighbours.  advice or example, he with great zeal made his commodity thereof, and embraced the same as opportunity served. And herein his labour was not in vain; for many Catholics were thereby reclaimed to a good life, and some Heretics also reduced to the wholesome way of truth. Which way soever they passed, they left behind them tokens of sanctity for all to behold, and Catholics to imitate. And so it happened oftentimes, that even Heretics themselves taken with admiration at their sanctity, would courteously show them their way, 
He winneth the heretics affections.  tell them what difficulties they were to pass, and when need was, would themselves freely conduct them in their journey. Thus true and kindly virtue showeth itself, and putteth even savage people in mind of humanity.  
Francis therefore by the aid both of heaven and earth, having waded through all the incommodities & dangers of the way, upon the tenth day of january the year following, arrived safe with his companions at Venice. There he found Ignatius of Loyola with the greatest desire expecting his dearest sons & companions. Then according to the custom of the society they salute and embrace one another most joyfully, with the greatest demonstration of love that might be imagined. And this their joy made them forgetful of all their toilsome passed labours.   

CHAP. V.  
At Venice he serveth in the Hospital of the Incurable, and from thence goeth to Rome to the Pope.  
THE Fathers had already agreed all together to go to Rome there to ask leave of the Pope to go to Jerusalem to preach the Gospel, and there to remain at their own liberty. It seemed therefore good unto them, that until the extremity of the winter were over past, that they should begin to practise themselues at Venice in that kind of spiritual warfarre, which afterward they were to undertake. Wherefore dividing themselves to the public service of the Hospitals of that City, as into so many Provinces, Francis requested that he might have the care of the Incurable, a fit means to gain, as he desired, a most noble conquest over himself; the which office he performed with no less fervour of spirit, than he had desire thereunto.  
As soon therefore as he came thither, he begun to go about the beds & couches of those poor souls, spea●ing comfortably and sweetly to the afflicted; encouraging them that were given over by the surgeons, with hope of life everlasting; heartening them that lay ●dying, & moving all most affectionately to patience, modesty, & virtuous life, endeavouring by all means possible to cure their minds, whose diseases were incurable. And considering moreover, that if he served them in things belonging to their bodies he might the more easily help them in their souls: He therefore would himself sweep the hospital, make the beds, rid away the filth, perform even the most base and abject offices of the place (those being the first grounds of Christian humility) & finally as the custom is, wash the bodies of the dead, & bury them as they ought to be. And in the midst of all these employments there appeared in his countenance and looks such, and so eminent a Piety, that you would have thought he had seen Christ with his eyes in those poor sick persons, and employed all his labours in serving of him. These things were done, in the sight of a most frequented Hospital, in the view of a most noble City, with such unusual cheerfulness and joy, that many flocking thither through the report of so new a thing, Francis became a spectacle not only to God & his Angels, but to men also. In so much that his care & charity towards the sick, renewed again the most comfortable memory of S. Rock (whose Name is most famous at Venice) for his singular benignity in that kind.  
In the mean time his virtue breathed forth▪ most delightful odour in the Celestial Court. 
With special care he serveth a sick man full of ●oares.  For having gotten the care of one that was sick of a consumption and the Pox, the more horror he had of him (a● being delicate both by nature and custom) the more diligence he used in tending and serving him. Upon this occasion he fought many noble combats & got most glorious victories over himself. For though Reason did withhold the unbridled contradiction of nature; and divine grace overcome the horror of that pestilent disease: yet for all that, the loathsomeness of the ulcers, and the intolerable stench thereof, did sometimes, so overcharge his stomach (as it often falleth out) that he had even an aversion from his said Patient. But neither could the Devils nor Nature's affront beguile Xaverius. For as soon as he perceived his charity to wax somewhat cold, sharply rebuking himself of cowardice & want of courage in this kind he resolved by way of revenge to rid himself of that dainty disposition. And without further delay armed with the love of Christ his Saviour, after the example of S. Catherine of Sienna, he nobly overcometh himself, and sucketh out once, 
He sucketh out the filthy matter.  & again with his mouth the putrified matter out of his Patients loathsome ulcers.  
This extraordinary virtue was recompensed by God with an extraordinary reward. For he did not only give him conquest over himself for that present, but ever after gave him strength and courage to bear all annoyances even of the most ulcerous & leprous. ●n so much as from thenceforward, he would not only without difficulty, but with a kind of delight also ●andle & dress such loathsome diseases as others durst ●ot without horror once look upon, 
Conquest of himself.  so important 〈◊〉 thing it is for the obtaining of true freedom of spirit, but once nobly to overcome one's self Wherefore throughout the whole course of Francis his life there appeared a perpetual victory over himself in all things, and an extraordinary charity towards poor sick and needy persons. Having laid this foundation he bent all his cares for his intended voyage.  
Now therefore the spring coming on, the Fathers thought good to make no delay, but according to their vow, as speedily as they could hasten towards Rome. But there fell at that time so extraordinary great raynes, that the ways became very foul; and Lent was also at hand, 
Religious regard towards vows.  a very incommodious time fo● religious men to travail in. Yet for fear delay should make that less grateful in the sight of almighty God, which was of itself most acceptable unto him, they all had so religious a care of performing their vow▪ that they thought it by no means fitting to expect any longer, but presently to set forwards. Thus di● they accommodate, not their vows to themselves but themselves to their vows.  
At the beginning therefore of Lent they all together make haste to Rome; 
journeying on foot in Lent and begging he truly fasteth.  by thus much now more poor then in their former journey, in that without any penny of Viaticum for their expenses they pu● themselues on the way, depending only upon God's providence. In their journey they daily observed thei● former practice of Piety, and the rather because of th● holy time of Lent; & although by reason of their travailing on foot they endured great difficulties wha● by the painfulness of the journey, and their very poor● diet, which they also begged as they went, yet every day did they strictly observe their fast, so that it is har● to say, whether they observed with more devotion, the Precept of Fasting, or the evangelical Counsel of Poverty. Yet through God's providence their religious confidence was not any way frustrated. For although they were much cumbered with rain and ill weather, yet kept they on their journey, passing on foot through Lombardy where the ways especially at that time of year were very fowl & troublesome. And sometimes also they were forced, 
Taking but a little piece of bread they go on foot a good day's journey.  with all patience and cheerfulness, barefooted to travail thirty miles a day, refreshing themselves only with a piece of brown bread and water, in most rainy weather, when the fields were so swelled & over flown with floods of water, that in some places they waded even up to the neck. At last by the special providence of God, who gave them sufficient forces, and delivered them from all dangers in this their journey, he brought them safe unto the place they desired.  
As soon as they came to Rome, the first thing they did was to visit the Churches of S. Peter, and S. Paul, and to humbly beseech those most holy Patroness both of the City and whole world, that God would through their intercession give prosperous success to their Intentions. Then confiding in the patronage and favour of so mighty Protectors, they sought means to have access unto his Holiness (who at that ●●me was Paul the third of the noble family of the Far●●esi, a man right eminent both for gravity, and prudence) and to desire his approbation of that which ●hey had at first determined. There was at the same ●●me in Rome, Ambassador for the Emperor, Peter Orttizius a Spaniard, a man of no less authority, than courtesy. He having brought them to the Pope, and earnestly commended them unto him, his Holiness as the custom is, benignly and courteously admitteth them to the kissing of his feet. Then to make trial of their learning he caused them to dispute, sometimes in Philosophy, and sometimes in Divinity in time of dinner, as that most worthy Prince's custom was. Wherein when all of them, but especially Xaverius, had given great demonstration both of their ability & virtue, presenting their petition concerning their journey to Jerusalem, the Pope without any difficulty, yea with great approbation granteth them what they demand, and out of his Fatherly charity to all Nations, took such affection to their virtuous desires, although mere strangers to him, that for his singular bounty & liberality, he dismissed them not only with his benediction, but also with a large Viaticum to bear their charges in that long and tedious journey. But they not forgetful of poverty even amidst such plenty, put that money given them for their vowed pilgrimage into a Bankers hands to be kept, until they were ready to go. And in the mean time they lived by begging publicly up & down the City, more known now for their Religious modesty than their learning, by reason that abandoning of their own accord the familiarity of great and noble Personages, they had undertaken that abject and humble course of life.   

CHAP. VI  
At Vincenza he saith his first Mass, having first prepared himself thereto.  
WHEN they had dispatched all things at Rome with fortunate and speedy success, in the same manner almost as they came thither, they return again to Venice intending with the first occasion to embark themselves for Jerusalem. There, inflamed with a longing desire of ●n heavenly life, to unite and tie themselves more firmly to God, they resolve to consecrate their lives wholly to Christ, as they had long since done their ●oods. Therefore having for that end prepared themselves by interior recollection, at a solemn Mass ●hey vow perpetual Poverty and Chastity in the hands ●f Hierome Verallus who was then Legate for the Sea 〈◊〉 postolique. 
He voweth perpetual poverty and Chastity.  Francis was never before seen to be ●ore replenished with heavenly joy then at this time▪ ●or being very cheerful, as might be discerned by ●is looks, he gave his whole hart to God, being even ●uer whelned in his soul with his divine grace; and ●alling to mind his former practice, he from that time, ●ll his life, every day renewed the vows which once ●e had made.  
But whilst he expecteth an opportunity for his intended navigation he again applieth himself with ●reater fervour than before, to his exercises of Charity, which he never forgot, although they had been intermitted by reason of his journey. And the Venetians so much the more admired & esteemed this great charity of Francis towards the sick, by how much longer, this his labour continued with them then before. For it fell so out, that the Turks and Venetians beginning that year to make war upon one another, the passage into Palestine was stopped, which before was always open for Pilgrims. And the seas were so beset with the Turkish ships that none could pass out of Italy to the Eastern coasts without manifest danger of death or captivity. Which accident, as it first delayed the good Father's journey to Jerusalem, so it afterwards broke it clean of, God reserving their labours for better uses. For he sent these his hired servants in such sort into his vineyard, that leaving the Turkish soil, as barren, and even past bearing fruit, they might employ themselues, some in pruning the overgrown vineyards of Christians, & others in cultivating the deserts of India, & japonia, which before that were never so much as touched. So whilst Francis (not knowing God's designment) between hope and fear expected every day some opportunity for his long desired navigation, many months passed away in his foresaid labours of the Hospital, in all which time he never became slack in his endeavours nor any whit remiss in his charitable exercises.  
But seeing at last all hope of going to Jerusalem, utterly to fail, he took it very heavily, and was much grieved, that he was so deprived of all means to see those holy places of Palestine, and also of the occasion of suffering martyrdom for Christ: notwithstanding beholding therein the providence of God (the only comfort of all humane accidents) he bore the same with courage and constancy, although it gave him otherwise no small resentment. Then they consulted among themselues what was best to be done, & turning all their cares another way, it seemed good unto them that they should all take holy Orders, that so they might attend with more profit to their own perfection, and salvation of others.  
In the month of june therefore, upon the Nativity of S. john Baptist having used great preparation thereunto, they were made Priests by the Bishop of Arbe for the other holy Orders they had received a little before.) 
He is made Priest.  And it is reported of them, that all the time of consecration they were so overcome with joy that the good Bishop himself participated thereof. For he affirmed afterwards, that whilst he did the ceremonies, ●e felt a new kind of heavenly joy and delight, the like whereof he never had before experienced. By this 〈◊〉 all hope of passing into Palestine was so wholly taken away, that they seemed almost freed from their ●ow: yet that there might not remain the least scruple in their minds, they thought good still to ●atch if there might be any occasion offered of performing the same until the year were fully come a●out, for so it was expressed in their vow.  
In this mean space being forthwith to offer to ●od the first fruits of their Priesthood, 
Preparation for his first Mass.  they withdrew themselves out of the great concourse of that ●ost populous City, & the better to attend to recollection they separated themselves into diverse places near by, some one way, some another. Francis, together with Alphonsus Salmeron, betook himself to Mont Celsus, a village distant some fifteen miles from Milan: there desirous to be solitary he withdrew himself far from all men, that he might unite himself nearer to God. And having found in a private place, a desolate and ruinated cottage, he thatched the roof thereof with straw, and so made himself a little sorry habitation, wherein he took so much the more delight, because it represented to him the manger of Christ his Saviour, and his great poverty. Then, that experience might make a deeper impression in his mind of the poverty of JESUS whilst he was a child, and of his solitude when he was a man, he taske● himself to this kind of life: he eat very sparingly of such meat only as he got by begging, he lay upon the bare●groūd with straw under him in the foresaid hovel exposed to rain, wind, and weather; and to stir up his mind with more than ordinary fervour to the contemplation of heavenly things he every day imposed upon himself certain voluntary pennances; 
Gse 2.  and remembering that God leadeth a soul into solitude, and there speaketh to her hart, 
Psal. 84.  he gave more attentive ear to what his Lord God should speak within him. He prayed therefore very much & often, & whatsoever spare time he had, he employed it in reading of holy books, and devout meditation of heavenly things. What discommodities, and painful labours he endured in that place, and what true and perfect consolation he received, through conversation with the heavenly spouse we may easier imagine, then by words express. This is certain, that the little which he begged would hardly find him bread, to which if perchance he got a little oil, or other meat, he thought he had then made a dainty meal indeed.  
In this solitary kind of life he passed forty days with exceeding great comfort, according to the example of his heavenly Master, who remained so many days in the wilderness. And no doubt but by his conversation with God, through his exceeding fervour of spirit and inflamed love to his Creator, he received as many heavenly graces, as he did joys. Sometimes therefore going forth into public, he began according to Christ his example to teach the people, and to make them partakers of that which he had received ●●om heaven. 
After his solitary life he beginneth to teach the people.  This was his manner of preaching: resembling that Christ was wont to preach in the fields upon mountains, and by the s●a shores, wheresoever 〈◊〉 saw any hope of doing good, there would he put ●●mselfe amongst assembles of people to preach, and especially would he teach those, who most of all wanted instruction, and such as never used to come ●●sermons, that so God might also be found of them ●●at did not seek him. Therefore gathering together ●●e people in cross ways and streets, and borrowing ●●stoole out of some shop, standing thereon he would ●●eake of virtuous and godly life with more fervour 〈◊〉 spirit then flourish of words, to such as either stood ●●ere idle, or else were in their plays and pastimes: 〈◊〉 so much as some who came to his sermon only, to get something to laugh at, being moved by the weight of his speech, & the divine force wherewith he spoke, in steed of laughing, went away weeping. Nothing caused him to be more admired, or helped on his business better, then refusing to take money, a token of sanctity most pleasing to all men. For when all saw that he neither asked any thing of the people about him, nor would take any thing which was offered him, they could not but think that he sought the salvation of others, more than his own commodity.  
Having thus employed his labours and endeavours in Mont Celsus, with no less good success in helping of others, then in the perfection of himself, he went to Vincenza sent thither by Ignatius. Where having again recollected himself in most diligent mann●r, and thinking it now time to perform that for which he had long prepared himself, this our new Priest, with plentiful tears of joy, offereth his first, heavenly & wholesome sacrifice to the divine Majesty. You would say that he did not so much believe that which is contained under those sacred mysteries, as he saw, and beheld it with his eyes. And such indeed was the ardent fire which inflamed both his soul and body, that they who beheld the tears streaming so sweetly from his eyes, could not themselves abstain from weeping. And this singular feeling of devotion he from thence forward retained throughout his whole life, in such sort, as if coming every day like a new Priest to the Altar, he had tasted that first sweetness of those sacred mysteries.   

CHAP. VII.  
He assisteth the Cities of Bononia, and Rome, with his Sermons.  
THE day appointed for their Pilgrimage to Jerusalem was now past, & yet there was no hope of passage, the Enemy's navy still keeping the seas. Therefore they were, according to the tenor of their vows, to leave themselves to the disposition of the Pope; And for this cause the ●athers agreed among themselves that Ignatius Loyola ●●ter Faber, & james Laynes, should go to Rome in name of the rest, & offer to his Holiness their endeavours & ●●bours for the help of souls. In the mean time the ●●hers dispersing themselves throughout the most fa●●●ous Academies of Italy, should instruct the students ●●●vertue, & draw more to be of their Company, if it ●●ould so please God. In this division the university of ●●●onia fell to Xavier his lot, with no small benefit to●●●at City. For as soon as he came thither, he went 〈◊〉 say Mass at the Sepulchre of S. Dominick, to whom 〈◊〉 was ever especially devout. And it happened that ●●ere was present at his Mass Elizabeth Casiline of Bo●●nia, a religious woman of the most holy Order of 〈◊〉 Dominick, who perceaving Francis his great devotion, desired so speak with him. Their discourse was ●●ch that she was wholly possessed with an opinion of ●●s sanctity.  
This Elizabeth had an Uncle called Hierome Casiline, a man both learned and noble, who was also Cannon of S. Petronius, 
He lodged with Hierome Casiline.  & rector of S. Lucy's College where he than dwelled. Francis, at her request, went unto him, and by his courteous speech, and candid behaviour got his affection so, that he most willingly and freely invited him to his house. Xauie● humbly accepted of so worthy a man's courtesy for his lodging, but to eat there he absolutely refused, because he begged his meat, as he was accustomed. I● the mean time Casiline observed him, greatly admiring his virtues, whereof he gave also public testimony. Francis therefore, although his courage wa● greater than his forces, because he was at that tim● sickly and weak, 
His diligence in helping his neighbours even when he was il himself.  yet his admirable fervour of spiri● abundantly supplied what he wanted in strength. Fo● such was his great desire of doing good to all, th●● there was almost no work of Christian charity, wherein he had not a sweet and loving hand, no otherwise then if he had enjoyed the greatest health th● could be.  
Having said Mass every day, as his custom was he afterwards employed himself in serving the si●● in the Hospitals, and the poor that were in prison, 〈◊〉 teaching children, and ignorant persons the principles of Christian doctrine, 
His manner of preaching.  & in hearing Confessions He moreover preached to the people in the streets an● public high ways, and that not more frequently then profitably. For he used not the then new flourishing and Rhetorical kind of speech, but followed a● together that old, fervent, and Apostolical manne● of preaching. There was in him no curious setting ●orth of arguments, nor ornament of words, but all ●eruour of mind and spirit, intermixed with most pithy and grave sentences, whereto his plainness, and as it were neglect of speech (an evident mark of truth) ●●●ue great lustre and force. The modest and humble composition both of his countenance, & whole body ●●●eathed out that sanctity which lay hidden in his soul. The piety which shined forth from his face & looks evidently demonstrated, that whatsoever he said, came from the bottom of his hart, and from the fire of Charity, which inflamed his breast. Whereupon his words carrying more fervour with them then elo●●●ence, were like burning torches to the understanding of those that heard him, and like a flame of fire 〈◊〉 their affections: so as thereby might manifestly appear how fiery the divine word is, when men speak 〈◊〉 as God always supplieth them with matter. For requires drift was not to haunt after favour and vul●●●● applause of the people, but to cause in his auditors' affections, a fear and love of God, and indeed ●●●eeke truly the salvation of souls, not his own ●●●eeme.  
In fine the substance of his sermons was to lay be●●●e 
The substance & fruit of his sermons.  the people the most bitter & everlasting torments hich are ordained for the reprobate in hell, and the ●ost sweet & never-ending rewards laid up for the ●●t in heaven; as also to show the deformity of sin, ●●d the beauty, and loveliness of virtue, not in cu●●●us, but in weighty and substantial words. And ●●●ds word being cast and sown in this manner, was received by the hearers with prompt & willing minds, & yielded that fruit which Francis desired. For many were by the grace of God drawn out of the sink of sin, many also brought to frequent the Sacraments, great store of money was likewise given in Alms, whereof notwithstanding he touched not a farthing, 
Love of Poverty  but causing it to be distributed amongst the needy, himself begged from door to door, providing thereby both for the necessity of the poor, & maintaining the dignity of a Preacher. Whence it came to pass (which he chiefly aimed at) that, not only very many being penitent for their sins, lead afterwards a pious and Christian life, but also (which he cared not for) that his name was made famous by the speech and good report of all: Yet he was not more admirable in his sermons, then in his private discourses and exercises.  
Casiline his Host, 
Xavier sparing in his words but wonderfully efficacious.  who as before we said, diligently observed him, gave this testimony: That Xavier was sparing in his words, but wonderfully efficacious. For he was wont to discourse with such fervour of spirit of divine matters, that he inflamed the hearts of his Auditors. When he said mass, especially that of the Passion, it was ordinary with him to shed abundance of tears, with great inward feeling. In offering of which sacrifice he saw him once at the time of his first Memento so abstracted from his senses, 
Saying Mass of the Passion he is abstracted from his senses.  that although his minister pulled him oftentimes by the vestment, yet he did not in any wise perceive him, but remained so a whole hour before he came to himself again. For he was indeed (as is said of Daniel) a man of desires, and much prayer. These things therefore drew many of that City, but especially his Host to the love of his singular piety, and made his memory also grateful and famous amongst them after his departure.  
And thus he left behind him at Bononia, footsheps of long continuance as well of his sanctity, as of his industrious labours. For Casiline from thence forward bare great respect to that lodging and chamber of Xaverius, and made thereof a place for those of the Society to lodge in, as they travailed to and fro that way. But in process of time when the Society of JESUS made means for a house at Bononia, by the special providence of God, 
The place where he lodged turned into a Chapel.  there fell unto them, the next house to Xaviers foresaid lodging, and the Church of S. Lucia wherein he had oftentimes said mass; at what time the said lodging was, through the memory of that holy man, and devotion of the place, turned into a Chapel, that it might be a monument both of Xaviers lodging, & sanctity of life. But when afterward the Church of S. Lucia was repaired, it was thought good to take in that Chapel to the same, & dedicate it to the Circumcision of our Saviour, so that ●ou would think Xavier being inspired from heaven, ordained that place for the Society to inhabit.  
Francis, having performed all things well at Bononia came to Rome (as was agreed) about the midst of Lent in the year of our Lord 1539. The fathers at that time, had begged a lodging at the foot of an hill of certain little Gardens (now called Mons Trinitatis) in a place there which Quirinus Garzoni, an honest and virtuous Citizen of Rome had lent unto them. There they all lived by begging; and being no less desirous of their neighbour's salvation, then of their own perfection in virtue, they agreed amongst themselves to employ all their endeavours in advancing Christian Religion, and to labour what they could in Christ's vineyard, hoping that, that City being the seat of Religion, and made fertile by the blood of so many Martyrs, would yield most plentiful fruit of piety.  
Taking therefore a right course in the execution of this their virtuous determination, they first present themselves to the Vicegerent of the Pope, and to the Pastors of Parishes. And having obtained leave to preach wheresoever they would, they divide themselves throughout the principal Churches of the City. And S. Laurence in Damasus, a very famous & remarkable Church, 
He preacheth in S. Laurence of Damasus.  fell unto Xaverius, and Fabers lot, to preach therein by turns. In this Church therefore preaching oftentimes before a frequent and favourable audience, not of pleasing but profitable and necessary matters, he reaped a harvest proportionable to his seed, and caused in his auditors not so much admiration as profit, which is the chief thing in a Preacher. For by his often preaching he endeavoured to allure the people to an honest & temperate life, & to frequent the holy Sacraments. And his other companions bending all their forces likewise to the same end, devotion seemed now again to be set on fire in the hearts of the Romans, and old Rome by little & little to appear again in her former lustre and renown. Yet Xavier was not so employed in helping the people by his Sermons, as that he forgot the younger sort thereof, but with very diligent care instructed them, even street by street, in the precepts and mysteries of the Christian faith; knowing for certain that the chief good of the whole City depended principally upon the instruction and virtuous education of children. In the mean time these good Fathers, through their industry and labours, brought the Society of jesus to a form of Religion, which then began, not only to be established at home, but also to be in great esteem abroad, by reason of the virtuous and industrious labours thereof: In so much that Ignatius & his companions were famous throughout the whole world, God intending to spread this his new flock over all Nations.   

CHAP. VIII.  
The Province of India is by God assigned to Xaverius.  
THE Society of jesus was not as yet confirmed by the Pope's authority, 
The King of Portugal demanded some of the Society.  when the fame of Ignatius and his companions moved john the 3. King of Portugal to demand some of them of his Holiness, and of S. Ignatius, by Peter Mascar●nas his Ambassador, resident at that time in the City. The reason of this his demand was, because the Portugheses at that time furnished with the king's ships, had with no less fortunate success, then valorous attempt by unknown seas, found out new ways and Countries, never before heard off, and having subdued many savage and barbarous prople, had penetrated, even beyond the Rivers of Indus and Ganges, into the utermost East.  
The most pious King therefore knowing of what importance it was to introduce Christianity into those Nations, resolved with himself to send thither some virtuous and approved Preachers of the holy Gospel; thinking himself not worthy the name of a Christian King, unless he procured to bring that savage people, now under his power, to the faith of Christ, He had heard, by many letters, of Ignatius and his Companions singular gifts, and great pains in helping their neighbours. Wherefore desirous of such men, he gave in charge to Mascarenas his Ambassador aforesaid, to procure in his name as many of them as he cold, both of his Holiness (at whose disposition he understood them to be) and of Ignatius their founde● and Superior. Mascarenas failed not to perform with all diligence what his King had commanded, & so dealt with the Pope and Ignatius; but could obtain only two of them out of so small a number.  
The enterprise was indeed no less dangerous, then laborious, because they were by continual navigation for many months together to pass through the vast Ocean, & horrible raging seas as it were into another world, where also they should be hourly in as great danger in labouring amongst those barbarous and wild people, as they were in coming to them. 
Phil. c. 1.  But those things which use to affright, & keep back others, drew on these men of God, and lovers of the Cross, to whom it would be Christ to live, and gain to dye. Therefore when it was known that two were to go into India they being all in good hope, and every one wishing it might be himself, did with silence expect the event of that great business.  
At that time Ignatius a man venerable both for his admirable sanctity, and institution of the Society, governed his companions more by authority, then by any command he had over them. He therefore at the first allotted out for India Simon Rodrigues, & Nicolas Bobadilla, not without the pious emulation of their other companions: but indeed God reserved it for Francis. Rodrigues was already passed into Portugal, although he were there sick of a quartan ague; & Bo●adilla was still so sick at Rome, 
Ignatius his speech.  that he could not go with the king's Ambassador, who then made haste away. Wherefore Ignatius having very seriously consulted with God by prayer, calleth unto him Francis, who had now some little suspicion of the matter. Then with a cheerful countenance as his ordinary custom was: Francis, quoth he, God himself hath certainly assigned India for you B●badilla, whom I had appointed for it, being as you see, detained with a long sickness, cannot undertake it. The rest of our Companions, for the most part, by command of his Holiness, are employed here in Italy in charitable exercises. You I thought to have kept with myself for other occasions; but God, who hath chosen you out for his Gospel, hath otherwise ordained. Show yourself therefore a man, follow God your Capitaine who by infallible signs calleth you into India: let that heavenly flame wherewith we have always seen you set on fire, stir you up now to this worthy enterprise. Take courage answerable to your nobility of mind, to the greatness of the employment which you are to undertake, and to the expectation which both heaven and earth hath of you. Your known virtue, and especially that prompt obedience of yours, which is wont to be ready not only at every command, but also at the least beck, maketh me say no more to you about this matter, seeing, what I have said, may seem more then enough to him, whom this had been sufficient, Go, follow God who calleth you into India.  
At these words Francis, with a virginal blush in his countenance, after he had said that he was ready to undertake all things for Christ his sake, with tears of joy trickling from his eyes, gave Ignatius next unto God great thanks, because he had accomplished his desire. For he had felt himself indeed long since mo●●d by God to procure the salvation of the Indians, and now by divine instinct he saw the same approved by his authority, whom he took to be the Interpreter of Gods will. Therefore he would without fail undertake it how painful or dangerous soever it were. For although all other, both humane and divine helps, should fail him for God's service, yet certainly his promptitude of will to obey him should never be wanting, & his obedience & life should end both together.  
There appeared hereby in Francis not only an admirable promptitude in obedience, 
Francis his obedience and greatness of mind.  but also a singular courage. For the Society at that time had not any other place, but only at Rome, where he might have entertainment or lodging: And in Portugal and India he was to find such condition as he could best procure for himself. Moreover his journey into India, and travailing there among those barbarous people, carried with it no less danger than misery. But he thirsting after martyrdom, began to hope for that in India, which Jerusalem had denied him. Wherefore through courage of mind, and confidence in God contemning all difficulties and dangers, he as readily resigned himself to Ignatius, & with as great obedience, as though God himself had commanded him. And so departing from his chamber he prepared himself for his journey, rejoicing much that the employment which he desired, was thus now put into his hands even by God himself.  
There was not any one of the whole house who did not affirm for certain, that it was Gods particular providence, that Xavier should be chosen before all others, to take the essay of that new Province of India. For they then called to mind his frequent speeches, wherein he was accustomed to extol the great fruit and harvest in India, and to bewail the misery of so many Indians who perished through ignorance. Therefore they thought him most fit to remedy their calamity, who had greatest feeling and compassion of ●t. They also remembered a certain vision, which Ia●es Laynes affirmed was told him in times passed by Francis himself, when they were chamber-fellows. For Xavier oftentimes in his sleep thought he carried for a good while an Indian upon his shoulder, who seemed so heavy, that being weary with the weight, he was awaked out of his sleep: 
Francis his dream of bearing an Indian upon his shoulders.  which at last the event showed to have been rather a presage of a future verity, then only a dream. Francis therefore carrying with him these hopes & cogitations into India, and being ready the next day to set forward on so long a journey, was an argument how little he affected worldly things, who depended wholly upon God.   

CHAP. IX.  
Having been with his Holiness, he goeth into Portugal, and giveth arguments of of great virtue in the way.  
BUT before he began his journey thinking a● all things would succeed prosperously and happily with him, if by the authority of Christ's Vicar he undertook so hard an enterprise, he went unto the Pope, who then was Paul the third, and having, as the custom is, kissed his feet, he demanded his benediction, and grant of certain Indulgences, being ready to go into India, without making any mention of his command. Whereupon the Pope rejoicing for this expedition, received him courteously and giving him his benediction with most cordial affection spoke unto him, almost in manner following.  
I truly, render infinite thanks unto the divine Goodness, 
Paul the 3. his speech.  that in my Popedom, the faith is again to be brought into India, which having been first planted there by the Apostles, was by little and little extinguished by the barbarous carriage of those Nations. As for yourself, do you (being raised thereunto not only by our authority, but also by the impulse of God himself, whose person we bear) undertake this so great charge with like greatness of mind, remembering that God by men calleth you into India; Think with yourself who calleth, not who you are. Remember that you are called by him, 
Rom. c. 4.  who calleth aswell those things which be not, as those things which be. Nor doth he so much seek men that are fit for his work, as that he maketh men fit by choosing them. Whomesover he chooseth, to him he giveth sufficient courage & strength. For who knoweth not, that the Apostles were of themselves unprovided of all things: and yet they being poor fishermen without either learning or experience in other affairs, what did not they do, being sent, and guided by God? What Kingdoms, what Nations, what people did not they make subject to the Cross?  
And to say nothing of others, how well did S. Thomas the Apostle carry the matter for the Christian cause in India, whither you now go under the conduct of the same God? How many barbarous nations did he win to civility? How many Altars of false Gods did he overthrow? How many kingdoms did he bring under the sweet yoke of Christ? Neither ought the terror of miseries, or death itself make you slack in adventuring. For to one that thinketh upon life everlasting, this life is vile; and to a mortal man nothing is more to be desired, than a good and happy death. To one therefore who contemneth, nay desireth death, what can seem hard, bitter, or horrible? Go one therefore, and by God's holy conduct, and S. Thomas his example, extend far and wide in the east the bounds of Christian Religion. The hand of God is not abbreviated. He that in times past founded the Church by Apostles, increased and adorned it afterward by Apostolical men.  
Then Francis showing by his countenance his submission of mind, answered almost in this manner. For my part (most holy Father) I do not know what I can do in this kind, why I above all others should be chosen for this great work. This I leave to them to judge of, who have chosen me. For it belongeth not to him that obeyth, to judge what he can do, but to them that command. But I, by how much I distrust in my own forces, by so much I confide in the assistance and providence of God, who chooseth weak things of the world, 
1. Cor. 2.  to confound the strong, that all flesh may not glory in his sight. Therefore I assuredly hope, that he who hath laid this charge upon me, will also give me forces for the performance thereof, according to his pleasure.  
The Pope when he perceived in his countenance, and by this speech a token of great worth in Xaverius, judging that he who was to propagate the faith among the Indians, 
Francis made legate Apostolical of India.  had need of greater authority; of his own accord, gave unto him his own power, as far as should be needful. For he made Francis his legate Apostolical in India: And thereof gave letters patents to the King of Portugal's Ambassador to be delivered to his King, wherewith, if he thought it good, he might honour Francis at his departure into India. Francis therefore, who thought himself, not sufficient to undergo so great a burden, returned home more glad that that Honour was differred, then if it had presently been given unto him. Thence he took leave of his friends not without many tears on both sides, all being very sorry for his departure: and with him he carried nothing at all, but his ordinary habit, & a Breviary. He went from Rome to Portugal in company of Mascarenas the King's Ambassador in the year of our Lord 1540 having for his companion Paul Camertes, who about that time had been by Ignatius received into the Society.  
In his journey he gave no less signs of modesty, then of sanctity. For although he were given to the contemplation of heavenly things, yet being not altogether unmindful of humane, he showed himself so courteous unto all, that when he came to the Inn, he would leave the best chambers & beds to other of his company, contenting himself with the worst things. And when the servants neglected to look unto their masters' horses, or discharge other inferior servile offices, 
He looks to others horses.  he would himself do them all, showing himself therein rather a servant indeed, than a companion. ●et none was more pleasant in conversation then him alfe, none more ready in all kind of courtesies. He ●ught by all means to deserve well of all, he spoke 〈◊〉 every one lovingly and friendly, he would himself asit others in a courteous manner, and always bid ●●em welcome with a cheerful countenance, who came unto him; he did easily and willingly yield unto others; his discourse was seasoned with a sweet and pleasing affability. But (which is hardest of all) he kept such a mean in all these things, that tempering courtesy with gravity, both his actions and words savoured all of sanctity. It was his proper and continual custom to discourse of matters which were either pious in themselves, or else seasoned with piety, and to incite all with whom he conversed, by occasion either of speech or otherwise, to the hatred o● vice, & amendment of life; showing them that it was harder to endure vices, than the remedies thereof. And the wholesome bitterness of these discourses he always allayed, with the sweet sauce of many courteous offices.  
divers accidents also made Xaverius his painful care no less admirable for his deeds, then for his words. Upon a time the Ambassador being angry with his Harbinger, because he had been negligent in preparing his lodging, reprehended him sharply for it; but being gotten from his Master (as he wa● intemperate both in his passion and speech) he inveighed vehemently against him to his companions i● Francis his hearing; 
He expects a fit time to reprehend.  who thinking it best to dissemble the matter for the present whilst he was yet in choler, forbore to speak unto him, that his mind being pacified he might the easier be cured. The next day therefore he observed the man, watching an occasion to reprehend him: and when it grew towards night, the Harbinger, as the custom was, began to ride on before to provide lodging: whereupon Francis getting presently on horseback (for most commonly he went on foot for poverty sake, although he might have had a horse) set spurs to his side, and made haste after him. When he had almost overtaken him, the Harbingers horse by chance (yet very fitly for his purpose) falling down, lay upon the man with all his weight, by which misfortune he was in danger to have been slain, but that Xaverius came at the very point, and saved his life. Then taking that as an occasion to tell him of his former fault: What, quoth he, would have been come of thee, if sudden death, which was not far of, had surprised thee, being out of the state of grace by reason of thy anger yesterday, and intemperancy of thy tongue, for which thou hast not yet satisfied? These words so struck the Harbinger (who now saw manifestly the danger which he had ●scaped) to the hart, that he was sorry for his fault, ●nd being put in mind of his fury the day before, acknowledged his unbridled passion, and intemperance of tongue, and then by Xaverius persuasion gave sa●sfaction to his companions whom he had scandali●ed.  
Francis also did not only comfort and assist with ●ll courtesy his companions when they were weary with travailing, but also in their dangers gave them secure, with his prayers, when he could not with ●is hands. One of the Ambassadors chief pages, although dissuaded by the rest, adventuring to ride over a swift river, was brought even to the point to be cast away; for being now carried into the violent extreme, and not able to guide his horse, whereby he became involved in the turnings of the waters, was by force thereof carried away without any hope to escape drowning; whereat when others were greatly affrighted, 
By his prayers he saveth one from drowning.  Francis his virtue overcame the danger. For encouraging others to pray with him to God, he himself began with all attention. And his prayers wanted not their desired effect, for upon a sudden the page getting out of the main stream with his horse, to a shallow place where the water ran with less force, and so taking courage, by God's assistance, and his companions who called out upon him, he got at last unto the bank, on the further side of the river, being as all acknowledged, by Francis his prayers delivered from present death.  
Afterwards as they travailed over the Alps, where being not able to take sure footing by reason of the driving of the snow, and the craggy rocks & paches, their horses being tired with no small danger to their masters, the Ambassador's Secretary fell by chance from his horse, and was suddenly swallowed up in a huge mass of snow. The place was upon a slippery and steepy rock, under which ran a swift torrent. The greatness of the danger struck all his companions into such a fear, that none durst undertake to assist him, 
He draweth the Ambassador's Secretary out of the snow  lest he should rather pull them after him who should go to help him, than himself be pulled up again; so they being all amazed stood still looking one upon another. As they thus stood, on cometh Xaverius, and regarding another's life more than his own, leapt presently from his horse, and by main strength drew him up out of the snow, & delivered him from manifest danger, with no small peril of his own life; whereupon the Secretary being obliged to Francis for so great a favour, honoured him ever after as the author of his life, and salvation. The Ambassador also himself moved by these wonderful acts, and also by the sweetness of his most holy behaviour, bare great affection unto him.  
Francis moreover did not content himself with helping his companions, but beside, he helped all he met, in as much as he was able, especially at the lodgings, and Inns, taking all occasions both by instruction, and admonition to incite them to an honest & Christian life. From that time also his singular piety hath left behind it an example of evangelical perfection, both for religious to imitate, and others to admire.  
Having past the Pyrenaean mountains they were come to the borders of Pamplona, where his journey lay not far from his own territory; his mother, kinsfolks, and friends were not far out of the way; if ●e should let slip that occasion, he knew well enough that by reason of the great distance from India thither ●he should morally never after have opportunity to see them. 
He passeth by his own country without saluting his kindred.  He knew also, that there could not come any hindrance of his journey either by his mother, she being a virtuous woman (for his good Father was now dead) or by his knisfolkes. His companions importuned him; the Ambassador himself urged him to visit and salute them by the way. But Xaverius fearing lest some of the company, through want of consideration, might be afterwards deceived by his example, he could by no means be drawn thereunto. Thus he showing an holy hate to his friends, both proved himself to be the true disciple of Christ, and also gave a document to Religious persons, that they should with▪ far greater reason hold their friends for enemies, if they went about to hinder them in the service of God.  
But least this unusual thing should offend either the Ambassador, or any other of the company who were not acquainted with this kind of heavenly Philosophy, he endeavoured by his mild speech and solid arguments to make good to them what he had done. Having therefore passed Spain with speed, he made like haste with the Ambassador unto Lisbon, where the King of Portugal resided. But the Ambassador through long and inward friendship, and familiarity with Xavier had now gotten such an opinion of his virtue that he could not withhold himself from sending an express messenger with letters before unto the King, to certify him of Francis his coming, and praiseworthy qualities, which caused in the King a great desire to see and honour him; which soon after he did arriving at Lisbon, where he was already known, and much desired, through report of his virtues.   

CHAP. X.  
Being lovingly entertained by the King of Portugal, he exciteth them of Lisbon to devotion.  
LISBON is a City, 
Descrip- of Lisbon.  wherein the Court is kept, not far from the Ocean sea, the greatest without comparison, of all Portugal; and by reason of an excellent Haven in the mouth of the river Tagus, which runneth by that City, it is a place very populous for the com●ing thither of Indian merchandise. As soon there●re as he was come thither, being glad of his arrival 〈◊〉 the place from whence he was to embark himself 〈◊〉 India, 
He cureth Simon Rodriquez of a quartane.  he found Simon Rodriguez his companion who as we said, was come thither before, for this arney into India) still sick of a quartane ague, and happened that that was his sick day. A strange thing: 〈◊〉 coming to him upon a sudden, & embracing the ●ke man, caused in him such joy, that his ague never ●er came again, and so whether through the great●s of the joy, or rather by Xaviers virtue, he was quite ●de of his sickness. When he had a little rested him●fe after his travail, being sent for to the Court, he ●nt thither, together with Simon who was now ●ouered, offering both himself, and all he was ●e to do for the help of the Indians. The King ha●g understood much by his Ambassador of Francis 〈◊〉 great virtue, after he had courteously received them both in a great assembly of the Nobility, spoke unto them in this manner. 
The King's speech.   
Fathers, quoth he, I am very glad of your arrival in Portugal for the good of India. And I do not doubt but you, are as glad of it, as myself. For there is opened unto you, to show your virtue, the great and vast Countries of India, which as I hope, being carefully and faithfully manured, giveth great promises of a most plentiful harvest of souls, so great an inclination the people every where seem to have to the Christian faith I for my part, as long as I carry this Crown, will prefer Religion before my Kingdom, and then, shall I account myself King of those Nations, when I shall hear tha● they are obedient to the King of Heaven. Wherefore you cannot do any thing which will be more grateful to me, and to God also as I hope, then to join all your forces with me for reducing of the East to the faith of Christ, our common Lord and Father. If I were to deal with other kind of men than you, I would exhort you not to fear the difficulties which nature may object, or the threats of the raging Ocean, or the miseries of so tedious, yea almost infinite journey, or the encountering with barbarous nations; or that your fervour of piety should not be slack in going thither, whither others out of desire of gain run with alacrity. But why do I by words endeavour to inflame your Virtue, knowing well enough, by the war you have undertaken for Christ, and his Gospel's sake, that out of dangers you bring glory to God, and everlasting salvation to men; and that you desire nothing more in this life then to dye a worthy death for God's sake? It is certain that nature hath locked up nothing so close, to the which true virtue is not able to penetrate. By God's assistance you will open a way for the Gospel, not only into India, but also into the furthest Eastern parts of the world. There remaineth for you either a life of eminent merit, or a glorious ●eath. Therefore whilst the Navy is in providing against the spring, do you also prepare what shall be necessary for your journey. We will take care that ●ou want nothing, either in Portugal, or India.  
Then they giving most humble thanks unto the King, 
Xauier● and Rodriquez answer  answered in this manner. That they had long ●nce manifestly seen the great desire he had of aduā●ing God's honour, and had not only heard at Rome by the report of many, of his liberality answerable to his religious desire: but had themselves also experienced 〈◊〉 of late in their journey by many proofs; so that they ●ught rather to endeavour to correspond to his Maie●ies worthy merits, then to make any question whe●er he would be like himself or no. And because ●eir greatest desire was to bring the light of the Gos●ell into India, & other barbarous nations, he should herefore without delay use them in whatsoever they ●ould do, for the help of those countries. For albeit ●hey well knew both themselves and his Majesty, & ●ound themselves to have neither ability nor forces answerable to so weighty a charge, or to his so great ●eruour: yet their confidence was that God who laid ●pon them that burden would supply what was wā●ing on their behalf. What danger should be refused ●or God's sake, and where God leadeth the way? As for themselves, their chiefest care aught to be of God's glory, and to prefer a worthy death before any life whatsoever.  
Heerupon there arose a strife between the King's liberality, and Francis and Simons modesty. The King● promising them all things in abundance, performe● more in deeds, than he spoke in words; and they or● the other side through the strict observance of the poverty which they had vowed, would not use the commodities the King offered them. At last the servants of God remaining constant in their resolution, overcame the Kings, bountiful nature, and so he yielded unto them, drawn thereto not through the equity of their cause, 
Refusing a fair lodging they go to the Hospital of the sick.  but through admiration o● their virtue. Departing from the King and refusing a fair lodging which was freely offered them, they presently went to the public Hospital of the sick, with great commendation both of their humility and piety. For it was known well enough, tha● they desired to lodge there before all other places, that they might more freely serve the sick for Christ● sake. And herein their charity, and diligent labour● were answerable to that, which the City expected from them.  
Their manner of life in the Hospital was this▪ In the morning before day, they spent an hour in prayer and meditation, 
Their manner of life in the Hospital.  and having read their diuin● office they said Mass at break of day. The rest o● their time they employed both seriously and cheerfully in helping and instructing the sick, sometime comforting those that were sad and afflicted, other● whiles encouraging those that were ready to dye, to that last battle and encounter; sometimes again hearing their Confessions, and at others times resolving those who asked their advice in matters concerning their conscience. Which labour of theirs pas●●d not away either in obscurity or without fruit, se●●g most of the City drawn by the report of their sanctity, 
Many of the City are recall led to a good life  came thither flocking unto them. And they 〈◊〉 continually discoursing of pious matters, & things ●●ncerning everlasting salvation, with great feeling ●●d fervour of spirit, drew many to the hatred of vice ●d love of virtue, and especially to the frequent use ●f the holy Sacraments. Which pious custom of frequenting the same being then, after a long time, first ●●newed in Lisbon, 
The frequent use of the Sacraments is brought into Portugal.  was afterward spread over all Por●●gall, both to the great good of the Citizens themselves and commodity of all their Cities. For innumerable people every where (as the Portugheses are very ●uch inclined to piety) renewing that most pious 〈◊〉 holy custom, and taken with the comfort of lea●●ng a godly life, by divine instinct, intred into sundry ●●gious Orders: some also desired to be of their Society, which was at that time confirmed by Pope ●●ul the III.  
And thus through so great a reformation of be●uiour in the people, the City began to appear of ●●other form than before. So as now, not only the ●● eaner sort, but the Nobility also frequented their ●●dging for the Sacaments sake, and to ask their con●●le in other matters; the poverty of the place & the ●●en, making the same more remarkable, by reason that the chief of the City resorted often to the lodging of poor strangers; and lastly their contempt of all worldly things struck all men into admiration For it was now reported among the people, that twelve Priests (for two more had joined themselves to the other ten) had at Rome made a certain Society among themselves; of which number they seemed to behold in these two, who were present with them, I know not what resemblance of an Apostolical life. And so the people, whether in regard of the number of twelve or for a certain likeness to them in their life, began to call them Apostles (too great a Title indeed) 
In Portugal he is called an Apostle.  although the good Fathers withstood, and wholly disclaimed the same what possibly they could, but in vain for the Portugheses being a nation no less constant in what they once have begun, then pious in their resolutions, could not be brought by any means to revoke that, which once they had given to truth, as they verily believed. Yea this matter went so far, that the same name was afterward derived to others of the Society, almost throughout all Portugal.   

CHAP. XI.  
His journey into India is hindered, but all in vain.  
BUT the Portugheses singular devotion, by rather burdenning, than gracing the Fathers with such a Title, was afterwards some hindrance to their Indian voyage, yet so, that although men were diversely inclined, still God's will stood firm concerning Francis. For some of the principal of the City who were much affected to Xaverius and Rodriguez, valuing the profit of the City, not only by the present fruit, but also for the hope of fu●ure commodity, contrived among themselves how they might stay these men in Portugal, esteeming their own good to be preferred before others. First therefore this matter was treated off by the chief of the Kingdom, and afterwards when it had gotten many grave abettors and furtherers, at last is brought into the King. Then the Noblemen every one of them showed how much benefit that Royal City had ●eaped by Ignatius his companions in so short a space, and what great help all Portugal might hope from them, if it could enjoy them, not as strangers for a ●yme, but as perpetual inhabitants thereof. And that ●he good of Portugal, and of that Princely City, as ●eing his chief and Royal seat, aught to be dearer ●nto his Majesty then India: Why therefore for the succour of barbarous Nations should he deprive his own native Country of so excellent helps? Why ●hould India abroad, rather than Portuall at home, be ●ore dear unto him? Wherefore if it seemed good vn●o his Majesty as it did to them, he should plant those worthy men, as seeds of that generation, in Portugal, ●nd so erect a Seminary at hand which might supply ●hem, with fit Priests to send into India.  
The King approving his Nobles opinion, & judging it meet to provide first for them who were nearest to him, leaving off for the present his determination of helping India, resolved to detain them both in Portugal to begin a Seminary of the same Institute. Which as soon as Rodriguez▪ & Xaverius understood by their friends, being indeed moved at the unexpected news, they presently certify Ignatius by letters of the King's new determination, ask him what they should do. Who having acquainted his Holiness with the business, thought it good to leave it wholly to the King's arbitrement, nothing doubting but the treating thereof before him, would make him think better of it. Letters are at the same time dispatched from his Holiness to the King, and from Ignatius to his companions, wherein the matter was left wholly to his majesty. But if he would know, what Ignatius his opinion was therein, it seemetd to him most convenient that a separation should be made, so as Rodriguez might stay in Portugal, & Francis go forward into India.  
The King therefore following Ignatius his Counsel, sendeth for th●m both, who being uncertain what would be resolved off, depended wholly upon the divine providence. Then the King in a courteous manner, as his custom was, showing them first what was granted to him from Rome concerning their disposal, declareth what he had now resolved: to wit, That Simon should stay in Portugal to begin a College at Conimbria which might be a Seminary for members to be sent into India, and that Francis should go into his designed Province of the East. Wherefore they should both, with all speed, prepare themselves with like diligence to their offices, although they were different, knowing that many times equal rewards are assigned for unequal services, God not respecting so much the work, as the good will wherewith it is done.  
Hereupon Xaverius, being presently changed from his great fear, into great joy, gave the King many thanks, that he had granted his desire, and had so prudently tempered the want of his companions, with the joy he gave him of the division, that he promised not only to be grateful, but also to use all care and diligence to be answerable for so great a benefit. But Rodriguez being frustrated of his hope and desire, and at the first strooken with such an unexpected declaration, showed by his looks, and countenance to be somewhat troubled: but presently recollecting himself he answered gravely and quietly, almost to this effect: That the taking of India from him had struck him with such grief to the hart, that he was not able to conceal it; yet since Ignatius, the King, and his Holiness agreeing all in one thing, sufficiently declared it to be Gods holy will, he would most willingly, at his Majesty's command, leave off that employment for whose sake he had undertaken it. Wherefore he remained wholly at the King's disposal, and was glad that by beginning a Seminary, he might also in some sort labour for India, since he might hope to help them by his scholars, whom he could not by himself. Thus departing from the King, each of them addressed their cares, for the performance of their charge.   

CHAP. XII.  
Being ready to take shipping for India, he receiveth from the King the Pope's Letters patents of Legate Apostolical & refuseth to take any thing for the charges of his journey.  
FRANCIS therefore seeing his journey to be approved by such evident signs both from God and men, began to furnish himself for it, not with provision of victuals and other things necessary and convenient, but with pious meditations and profitable considerations. For he would not undertake so weighty a charge rawly & unprovidedly, but with serious ponderation & preparation, and by thinking with himself now whilst he was at leisure, of what he was afterwards to make use, that so he might not spend his time in speculation of that, wherein he was to employ himself in the practice.  
When the time drew near for his journey into India, the King calling him, is said to have spoken unto him particularly to his effect. 
The King's speech.  Francis Xavier, our ships are ready, the time that you have so earnestly desired of going into India, is now come. For my part ● have hitherto had so many, and so great arguments both of your virtue & prudence, that I hold it needless to use any exhortation unto you, presaging what will follow by that which is already past. Yet that we may not seem to be wanting in our duty, we will as the saying is, spur on him, who runneth already. First therefore, I commend unto you the Ethincke Nations which are under our subjection, endeavouring to unite them to the Church, that my dominions may not be further extended than God's Religion. Then out of our fatherly affection towards them, I deliver & commit the Portugheses that remain in those places to your trust, in such sort that I would have you supply the place of our benevolence towards them. You are not ignorant, I know, that Kings have need of many hands and eyes, for the government of their kingdoms. Wherefore I pray, & beseech you by that very God, who is your guide and companion in this journey ●hat (as far as you may with conveniency) you ●ould diligently visit our garrisons there, and afterwards certify us of all things appertaining to Religion; that so, all impediments, if there be any, being ●eedily removed, the Christian Religion by your advice and labour, and by our assistance and authority, ●ay spread itself over India and the East. As for my ●●lfe I will lose my kingdom, before I will leave off ●y desire to advance Religion. For I am resolved to ●mploy all the means and forces I am able, for the propagation thereof. It is your part to be answerable ●oth to the charge you have undertaken, and to our ●esire. What aid or help soever, either the honour of God, or the Christian cause shall seem to require, demand it confidently, and it shall be granted, and I shall think my expenses a gain for Religion sake. Wherefore proceed cheerfully, and seeing that you go, (no doubt, by divine instinct, and conduct,) upon an enterprise which of all others is hardest, maintain still that courageous mind, which hitherto you have borne, and carry with you into India that virtue and sanctity of which all Portugal speaketh to be in you.  
Then the King taking out of his bosom the Pope's Breve said further. And that you may know what most ample power is granted you, towards the effecting of what you take in hand, not only by me, but also by Christ his Vicar upon earth, behold here his Holiness Breve, wherein he maketh you his Legate Apostolical in India, which may be both a testimony of your power, and an incitement to your virtue.  
Then Xavier, who had all this while blushed to to hear his own praises, receiving the Breve with no less reverence, then modest bashfulness, replied. If I (most excellent Prince) could find that your esteem of me were as true, as it is good, I should very much rejoice for the opinion of so noble a Person 〈◊〉 your Majesty is, & the give great thankes to God the giue● of all good things. But assuredly, your singular Goodness is much deceived, the by opinion of another's virtue. I knowing mine own weakness and imperfections, should I not be thought a mad man, if concerning myself, I should believe others before myself? Verily Sir, I being a sinful man, and wholly unfit for this godly enterprise (which I say because it is true, and not for humilities sake) both your Majesty, and his Holiness do impose a far greater burden vpo● ●●ee, than my feebleness is able to sustain; yet had I ra●her be oppressed with the weight of the burden, then ●yther refuse, or cast off that charge, through pusillanimity, which by God's will is laid upon me. For God when imposeth a burden, he affordeth also forces to bear it, & with power giveth also ability for the execution thereof. Wherefore by the help of his heavenly assistance, I will do my best to make it appear that I remember, what person I present in this weakness of mine, since the charge is imposed upon me by God, his Holiness, & your majesty. And my life shall leave me sooner, than I will violate my fidelity, either in word in deed.  
Having said thus, the King adviseth him in a most courteous manner to think well with himself, what 〈◊〉 might stand in need off in Portugal or India, for he ●●d given charge to his officers in each kingdom that ●ey should carefully procure him, whatsoever he desired. And withal he giveth him his Letters Royal, containing no less authority than commendations. Francis then having given thanks to the King 〈◊〉 kissed his hand, as the custom is, went home to 〈◊〉 his friend's farewell, that he might embark himself. And the King was no less liberal in deeds then 〈◊〉 had been in words: for he gave very straight command to his Captains and Officers, and that they ●●ould furnish Francis and his companions both in portugal and India with all things needful for their own maintenance, and for the increase of God's honour and glory. So as Xaverius, and others of the Society from that time forward, dilated the faith of Christ in India, 
Xavier & others of the Society of Jesus are maintained in India by the liberality of the King of Portugal.  Malaca, the Moluca's, and japonia, maintained by the King's liberality. But howbeit all things were plentifully afforded unto them, yet their modesty so contended with the king's bounty, that they would take nothing but what was merely needfully judging it good, to draw sparingly of another man's liberality, that it might the longer continue.  
Wherefore in procuring their own commodities they in all places spared the King's treasure, but especially upon their journey into India. And when Franc● more for the love of poverty, then for bashfulness abstained wholly from ask any thing at all, the Officers of their own accord, showed him what a stra●● charge the King their master had laid upon them, to furnish him abundantly with whatsoever he shoul● want, or desire for his journey. And withal entreated him to give them as soon as might be, a note of what things he required, that they might be procured 〈◊〉 time. Francis heartily thanked both the King for his liberality, and them for their diligent care: but inde●● for his part he required or desired nothing at all. 〈◊〉 the Officers had often done thus, & received always the same answer from Francis, they pressed him by entreaties, & were very earnest with him that he would at least take some provision. 
Love of poverty in his journey.  At last to satisfy their importunity (lest his too much standing out might make him seem obstinate) he so yielded unto them, that with all he still kept his former resolution. Then he asked to have a course rug, or mantle, to keep him from the extreme cold which he knew they were to endure when the sailed about the Promontorium bonae Sp●i, & a few little books, whereof he should have great need in India. And besides this, he could not be brought by any entreaty to permit any thing else to be provided for him. Therefore Count Castamnerius General of the Navy seeing Francis in the Admirall-ship, as the King had commanded, without any provision for his journey, taking compassion on him, told him that the King had sent a Page unto him with great charge to see him abundantly provided of all things fitting for his voyage. But Francis earnestly entreated the General that nothing might be given unto any, for his provision. Notwithstanding the Count was earnest with him to take at least a servant to assist him upon necessary occasions. Nay, quoth Francis, as long as I have the use of these hands, I hope I shall not need of any other servant. At which answer of Xaverius the Count had no more to say, as he himself affirmed afterward when he related this passage to others, and withal highly extolled him for his singular abstinence. Thus furnished with no other provision than his confidence in God, at the beginning of the spring he setteth forth for India.   

CHAP. XIII.  
In his journey to India he giveth admirable tokens of his virtue.  
IN times past when the Roman Empire stood entire, 
Ways into India.  and Christian Religion flourished in Asia (for India is a part of Asia there were most commonly two beate● roads into India, the one through Syria by the riue● Euphates & Tigris, & the Persian gulf; the other through Egypt by the gulf of Arabia and the Red sea. But no● those countries being possessed by the forces and superstition of the Saracens, the passage is not so secure, it is short, for the Christians of Europe through places annoyed with their enemies. Wherefore the 〈◊〉 gheses coasting about by Africa, which lieth upon the Mediterranean Ocean, and from Africa (as vast as i● is) winding about by Arabia and Persia, 
A league of Portugal.  sail int●● India, fetching thereby a mighty circuit. For by the● turnings of the sea, India in distant from Portugal mo●● then four thousand leagues; I mean those leagues which usually amongst the Portughese mariners contain every one three miles. And in this circuit the Equinoctial line, which through the heat of the sun is extreme scorching, 
Prince Henry openeth a new way into India.  cutting of Africa almost in the midst, must necessarily be twice passed.  
The first who with as great courage as skill adventured upon this so long, & hard away, was Prince Henry son to john King of Portugal the first of that name, 〈◊〉 man very well experienced in the Mathematics. The ●ause of this his attempt was, that he might by laying ●pen a new way, have for himself and the Portugheses friendly traffic with the King of Aethiopia, commonly called Prestre-Iohn, whom he knew reigned in the furthest part almost of Africa, not far from the gulf of Arabia. This designment having prosperous success, three Kings of Portugal following, to wit Alphonsus the V. john the II. and Emanuel the I. prosecuting the same by little and little, bravely & fortunately opened, and fortified a way even into India itself. For they took the Lands, which lie upon the cost of Africa, and many other commodious places, where the Portugheses have their garrisons even to this day. Xaverius therefore making this circuit into I●dia put to sea from Portugal upon the eight day of 〈◊〉 April in the year of our Lord 1541. He went in the 〈◊〉 ship with Martin Alphonsus Sosa newly made governor of India. He had of the Society two companions only F. Paul Camertes a Priest of singular ver●●d (who being assigned by Ignatius, had accompanied him from Rome) and Francis Mansilla a Portu●ese, who had in Lisbon joined himself companion 〈◊〉 him. They met by the way in this their journey ●ith many things worthy to be observed, they being ●●deed learned men, and very skilful in Geometry, philosophy, and Astrology. In the mediterranean sea ●●ey discovered many Lands of note, lying upon the promontory of Africa some less, some more distant ●●oth from one another, and also from the continent. Amongst these are the Fortunate Lands (commonly called the Canaries) and the Lands of Promontorij viridis, 
The Gardens of the Hesperideses.  which some are of opinion were the gardens of the Hesperides, the three daughters of Atlas, so much spoken of in the Fables of Poets. And by these remarkable places the Navy passed so near, that most of them were wit●●● sight. Besides this, the sky being very clear and the sea calm they saw many unusual & strange kind of fishes, to the great admiration, and delight of the passengers.  
But Xaverius although he did not indeed contemn the knowledge of such things, yet thinking with himself that he went not to fetch learning or pleasure out of India, but for the glory of God, and salvation of souls, began himself within the ship to set forth sights more grateful to God, & more profitable to men. The chief Admirall-ship was rather like a Town then otherwise, being full not only of mariners, but also of soldiers, the Governors' retinue, merchants, & servants, to the number of a thousand persons or thereabout. Francis therefore as soon as he was entered into his journey, began together with his companions to employ himself in the most diligent manner he could in procuring the salvation of his neighbours, 
He instructeth the mariners, & the Soldiers in the ship.  by instructing the mariners, and passengers, and soldiers in the Christian doctrine, partly by reprehending their ill behaviour, and partly by exhorting them to cleanse their souls from all filth of sin. And not in vain. For thereby the custom of swearing was taken away, many of deadly enemies became friends, many confessed their sins with sorrow of hart and many were reclaimed from a bad, to an honest life. Xaverius carried always a cheerful countenance, 
He winneth by his sociable behaviour great sinners.  winning the affections of all by the sweetness of his behaviour. And for this cause some who were even drowned in most abominable vices & villainies, & who commonly could not endure the sight of a religious man, were much delighted with Francis his most pleasing conversation. And he knowing well how to deal with such kind of dispositions, drew them at first, by sweet means, and by little & little, from their bad courses; and when at length he found them tractable, than he incited & spurred them on in the way of piety & virtue. 
The difficulties of the Indian navigation   
In the mean time God afforded him matter answerable to his generous and virtuous mind. This tedious and laborious navigation (as commonly it happeneth) had so extremely worn out the mariners, and other passengers, that now very many fell sick in the ships, and their victuals greatly increased the same. For they fed continually upon salt meats, & oftentimes upon musty biscuit: beside, they had for the most part, no other drink but stinking & corrupted water, which by reason of the nature of the liquor, and small quantity thereof, did rather increase then allay the extreme thirst which the salt meats caused in them. So as the bad humours of such unwholesome diet being dispersed through their veins, engendered in them diseases no less grievous than deadly. For their gums swelling after a loathsome manner, and breaking out into horrible ulcers, did not only put the sick men to great torment, but also (which was most miserable) made them that they could not eat. And this contagion by little and little increasing through their grief of mind, and want of necessary commodities, began to spread itself over the whole multitude, who were much thronged up in straight places for want of room. For though the King had, besides necessary provision of victuals appointed for every ship an Apothecary-shop of excellent drugs, which is no small comfort for sick persons, yet the same could not suffice the great number of the diseased. The great fear also of the infection (as it happeneth) made even friends themselves to leave off the care of one another, & every man to provide as well as he could for his own safety. So as the sick being destitute both of physic, and attendance died not more through the contagious disease, then for hunger, which was a worse plague. Besides the filth of the ship did so extremely annoy these poor wretches, that it was far more troublesome and loathsome unto them, then unto the others who were in health.  
Xavier therefore when he saw the ship, wherein he sailed full of sick persons, calling to mind what he had accustomed himself unto▪ at the beginning of his conversion gave an evident proof of his benignity and virtue. 
His incredible courage of mind.  That which heartened him on, would have made another afraid. He saw the hatches of the ship strewed not only with sick bodies, but also with half dead; he knew the disease to be very infectious; he saw deaths grisly looks before his eyes. Yet for all this, turning fear into charity, and knowing it was a kind of Martyrdom, to hazard one's life by such contagion, for the saving of souls, he resolved to help the said sick the best he could. And so he presently began to hear the confessions of those who lay a dying; he cleansed the sick men's bodies of their filth; he washed their linen, dressed their meat, minced it small, and fed them with his own hands. He ministered physic to the weak; he most lovingly cheered up those that were sad; and put them, that were out of hart, in hope of recovery both of body, and soul. And thus by serving all indifferently, without regard of persons, & that with diligence & alacrity, he made even those that were in health to bear him great respect and reverence.   

CHAP. XIIII.  
Serving the sick, he arriveth at Mozambicum.  
ALL did indeed admire the singular sanctity of life which they saw in Xaverius his continual diligence, his fervent prayer, & meditating at set times, and his fatherly love and Charity to all, without exception. By which means he gained both the love and respect of all the rest, but especially of Sosa the General. For although the King had upon his setting forth very seriously commended Francis to Sosa, yet his own virtue (a most efficacious kind of commendations) commended him daily more, and more unto him. For which respect Sosa both to fulfil his King's command, 
In the ship he liveth by begging.  and out of his own accord gave him all things largely and bountifully. Yet Xaverius himself lived always by begging what he wanted of the passengers for God's sakes, and through zeal of poverty in himself stirred up others to charity and bounty. 
His constancy in keeping of poverty.  Which practice he with such constancy retained, that neither the General himself nor any of his Honourable retinue could at any time draw him from the observance of highest poverty. But this one thing got Xaverius much more love & esteem in the sight both of God and men, to wit, that sparing from his own belly, he would most freely divide amongst the sick all what he begged of the passengers, and what was assigned him by the General. For being resolute in keeping his purpose, he eat very sparingly, and of such meat as required no great labour to make it ready; not so much to satisfy nature, as to sustain it.  
Yet in this mean time, his new care of helping the sick did not interrupt his old custom of teaching the Catechism. 
His enduring of labour.  For every day he both instructed the ignorant slaves, mariners, soldiers, and other passengers in the mysteries and precepts of our faith, & also exhorted them by pious sermons to live Christianlike. And in all these labours you would have thought him not to be tired out, but to grow stronger thereby. Which was never more apparently seen, then in this Indian voyage. For besides his extreme labour, this also was, as it were, added thereto, that whilst he did all these things, 
The discommodities of the torrid Zone  he passed the Torrid Zone and the Equinoctial line not long after the time of the Equinoctium. At which time there is commonly in that tract of the sea, either through the scorching of the sun which hangeth over their heads, or by the reflection thereof upon the still sea, such an intolerable heat, that the strongest men being almost burnt up, and consumed with heat and sweat, do even faint away, and languish. And no marvel, seeing the passengers being thrust up together in close rooms of the ship, can hardly draw their breath, or at those times scarcely take any comfort, either in meat or drink. For all their drink, and victuals being usually corrupted by the vapours of the scalding sun, do for the most part lose their force and goodness for a time, until they be passed the foresaid line. Many times also the winds wholly ceasing, there followeth for many days, & sometimes weeks together, such a calm, that the ships are not able to move, to the great irksomeness and grief of the passengers. And as the intolerable heat of the sun, continuing almost throughout the whole Torrid Zone, causeth vehemnt fevers amongst them that pass under it, so doth it also bereave many of their lives.  
At this time when sickness came upon them so fast, in so great a mortality of mariners & passengers, as even they who were well, and had nothing to do could scarce breathe, Francis forgetful of himself underwent the burden of all these inconveniences with courage answerable thereunto, judging it meet as he saw the sick men's encumbrances to grow greater, so also to increase his diligence in helping them. And albeit he was ready to languish away also, through intolerable heat, yet such was his courage of mind such the force of the holy Ghost (who is ever a most sweet refreshment in heat) that he applied himself no less carefully than before, both in the service of those that were sick and ready to die, as also already dead.  
Having thus sailed through the excessive difficulties of the Equinoctial line, and being now passed about two thousand leagues, a greater fear came upon them than before, 
The Promontory of Good Hope.  since they were to undergo a greater danger. For the Promontory of Good Hope, a very unfortunate place by reason of most cruel tempests and shipwracks, threatened to them no less pestilence & mortality than they had already endured. This Promontory taketh its name of Bonae spei, or Good Hope, for this reason, that having once passed the difficulties & dangers thereof, you then may hope for a prosperous navigation. For then the African coast growing sharp in the form of a wedge, runneth an huge way into the southern Ocean towards the frozen climate: so as two most vast seas meeting from both sides of afric and continually tossed with contrary winds, make a most hideous conflict with themselves. And this happeneth especially in the months of june and july, at which time in those parts it is the midst of winter wholly contrary to Europe, and in which month ordinarily, they must pass that Promontory, who go from Portugal into India. And although the ships to avoid that raging fury & violence of the sea, as much as they can, use to keep off a great way from land, yet do they seem to fly the danger more than the damage. For whilst they fetch a great compass about, the further they go from the Promontory, the nearer they come to the frozen Zone, & so do neither avoid the cruel storms, nor yet escape the intolerable cold. Wherefore although they be more secure from danger of shipwreck, yet by reason of the unusual and vehement tossing of the ships, the passengers become extremely sea-sick, and vomit. And as the same could not but augment their disease who were already sick; so also Francis his labour was of necessity increased thereby: especially when he himself being all frozen with cold, sea-sick, and full of loathsomeness in his stomach, did at the same time perform all those heroical exercises of Charity. But the divine virtue which was in him overcame the weakness of his nature, and his noble and constant courage, held in the troublesome vomiting of his stomach. And so when he was not able to help himself, he failed not to help those that were sick, even in the most dangerous time of all. Moreover, he did not only afford all the help and assistance he could for the present, to those that accompanied him in this Indian navigation; but left also an example for others of the society who were to go thither afterwards, how they should carry themselves in that journey; which they at this day diligently observe, & are a great help and comfort to the ships wherein they sail.  
Sosa therefore the Viceroy & the other Portugheses having now passed the Promontory of Good Hope, and the dangers thereof, by fetching the v compass, & greatly rejoicing by giving thanks to God, & congratulating one another as the custom is, they sailed amain along the other side of afric, which lieth towards the South and the East. And having gotten beyond the Promontory, almost 600. leagues, after they had spent siue whole months in continual navigation, and Francis in perpetual labour, they arrived at Mozambicum in the latter end of August, escaping, through a more safe than prosperous navigation, many & great dangers. For it is ordinarily but half a years sail into India from Portugal: so as setting out in March, they come for the most part to Goa in the beginning of September. But if through ill weather, contrary wind, or calms their course be hindered (as now it happened) they are constrained to winter at Mozambicum.   

CHAP. XV.  
In the Hospital of Mozambicum he helpeth the sick, being himself at the same time sick.  
MOZAMBICUM (called Prasus in former times) is a little Island in the Eastern coast of afric, commodious and convenient rather for the haven, then for the temperature of the air (for it lieth under the Torrid Zone.) There be in this Island but two Towns, 
The Island Mozambicum.  one belonging to the Portugheses, the other to the Saracens, their friends. It is distant from Portugal, if we take our measure not strait on, but by the windings which ships make thither, above 3000. leagues, and from India about 900. The far greatest part of the journey was now past, and scarce the fourth part remained. But the navy came later to Mozambicum then it should have done, because both convenient time, and wind had failed them: So as they were constrained to stay there all the following winter. At Mozambicum therefore when the rest refreshed themselves after the tossing of so long a journey, only Francis who loved labour better than ease, took almost no rest at all, through the inflamed desire he had to instruct the ignorant, and help the sick. I do not doubt, but they who shall read this often repetition of Francis his laborious endeavours, in instructing the ignorant, and serving the sick, will beside their satisfaction therein, reflect upon that also which myself in more serious thoughts, have often wondered at, to wit, from whence he had those wonderful forces, by which he was so often able to undergo at once so many, & such great labours. But the worthy man being endowed with an incredible courage both of body and mind, 
His strength of body & mind.  and Divine Grace ministering strength to his able nature, was of such force and vigour, that he alone would, and could do in a manner all things for God's sake. And whereas he applied himself continually in the same works of Christian charity without any wearisome tediousness, he never omitted any thing, which he saw was either good for men or grateful to God.  
Therefore as though he had come thither with his forces entire, & no whit weakened, he presently took up his lodging in the Hospital at Mozambicum, erected there by the King, as in other places also where the Portugheses have forts. His labour was now no less at land, 
New labour in the wintering places.  in the hospital, than it had been at sea in the ship. For there was, at that time, in Town both very great sickness, and a multitude of diseased persons. And that which greatly augmented this contagion in time of Autumn was this, that all the ships which had set out from Portugal that year for India▪ lighting alike upon ill weather, and pestered with the same sickness, were forced to stay all winter in that place. This occasion gave an new edge unto Xaviers industry to undertake the care of that great multitude of sick men. For thinking it fitting for him to bestow his charity also upon the other ships, in as much as he was able, by labouring continually both day and night he applied himself to help the afflicted, to administer the Sacraments to the sick, to comfort the sad, and to raise them up that lay a dying to hope and confidence in God. All therefore that were sick esteemed Francis to be sent them by God almighty, as the only remedy which the afflicted Navy had. Yet he did not give himself so wholly to the sick, as to become unmindful of the rest. For at the same time upon holy days he preached before the Viceroy & others, in presence of a very great audience, that he might thereby help the souls also of those who were in health.  
Whilst he was thus busied, and wholly employed in helping both sick, 
His care of souls  and healhfull in all he could, he understandeth that a boy, who came in the same ship with him, was fallen suddenly dead. Whereupon he presently asked every one (whom he met) whether that boy had learned the principles of the Christian faith? And when he found that he died wholly ignorant thereof, he was presently strooken to the hart with such grief, that he showed exceeding sadness in his countenance, although otherwise he was always wont to look cheerfully. Wherefore Sosa the Viceroy demanding of him the cause of his heaviness, when he understood what it was by his own relation, asked him, whether he knew that boy to be ignorant in his Christian faith? No quoth Francis, for if I had certainly known that, I would not be sad, for I would without doubt have taught him with the rest. Then Sosa urging him again, why therefore would he afflict himself so much, seeing it was not his fault? Because (quoth he) there was one in the same ship with me, who knew not his Christian faith, & I knew it not: Such a care he had of the good of men's souls, 
He falleth sick.  and of the instruction of children. But how much profit and benefit arose from his great Charity, the sick found rather by wanting the same then by enjoying it. For within a few days after Xaverius fell sick himself whilst he was helping others with the greatest fervour he could, wherein indeed, his fortitude wanted not matter to work upon. So great and dangerous a fever invaded him, that he was let blood seven times within few days; whereof, for all that, he did not only make light account, but embraced it willingly, as though it had been sent from God. But to the end his generous virtue might be the more evidently seen, this corporal sickness was seconded with a greater of the mind; for he fell also into a Frenzy. This held him three whole days, during which time the Physicians who had care of him, took their solemn oaths, that in things blonging to the body, and his health (as the nature of the disease was) he seemed to be out of his wits: but in matters divine, and things belonging to the soul (wherein frenzy useth chiefly to show itself) he was to their great astonishment so well in his senses, that he spoke not one word which might seem to swerve from reason; of such force is the use and custom of virtue. 
He refus●th to be carried out of the hospital in to private houses.  And in this sickness Francis was not more observant of piety, then of poverty. He lay in the public Hospital amongst the rest, having his bed & all other things like unto them. There wanted not men of Nobility and Esteem, who when he fell first sick strove to take him into their houses, & there to have care of him, and this as earnestly they entreated of him, as possibly they could. But all in vain. For being a true lover of holy Poverty, in few words, he thanked them for their courtely, but would not accept of their liberality. As long as he was sick, he lay amongst the common multitude without any difference at all. But the violence of his sickness was more dangerous then long, which being soon mitigated, he began to be better. This sudden chance did not any whit diminish his alacrity in his resolution, but rather increased his diligence; and no wonder, for now he had learn by his own experience how much sick men stood in need of other men's help. Therefore as soon as his fever began to decline, forgetting himself, 
〈◊〉 sick he ●●lpeth the sick.  he would with never the less diligence go about the Hospital, comfort the afflicted, hear confessions, & endeavour what he could to help the sick, though himself were sick, even at that tyme.  
Never did Francis his benignity show itself with more splendour & admiration then at this time. For the Physician visiting (as his custom was) the sick that kept their beds, light by chance upon Xaverius, who having a great fever upon himself, stood notwithstanding by them that lay sick, and did his best indeaavour to serve them, no otherwise then if he had been perfectly well. The Physician being amazed at that strange accident, stood still a while, then feeling his pulse, and finding him certainly to have more need of attendance than they whom he served, entreated and earnestly besought him to go to bed, and rest himself at least, until his fever had remitted of its heat, and then he might, if he would, rise again, to help the sick. Whereupon Francis thinking he was bound to obey the Physician, & yet not to leave those that were in danger, answered, That this next night he should have some occasion with a certain sick person who was not well prepared for death, and was in imminent danger, and having secured his salvation than he would take his rest. He whom he meant, was one of the poorest mariners of the ship, 
A mariner being mad seemeth to be restored to his senses by F. his bed  who falling mad through a burning fever, had not yet made his confession. The next day therefore the Physician found Francis talking with the said mariner, who lay in Xaverius bed, and he sat by hearing his confession; for having found him upon a sudden lying on the hatches he was so moved with compassion towards him, that he presently laid him in his own bed. And it seemeth this strange charity of his was honoured with as strange a miracle. For as soon as this frantic man was laid in Xaviers bed, he returned again to his senses. And Fran●is prophecy of his death was not without ground. For the very same day towards night he died, after he had received the Sacraments, full of great confidence in God. And then it was manifestly seen that Xaverius took such pains with him, because he foresaw him to be in imminent danger, both of life and salvation.  
Now Francis being very glad for this mariners safety, went presently to bed, for his own health, obeying the Physician in all things, leaving behind him an example of no less obedience than Christian charity: but as soon as he was recovered of his fever, he again with no less diligence than before, set himself to his former labours of helping the sick. And to persever constantly in that which he had begun well, & happily, he still kept on the very same course of these his industrious exercises to the last day of his journey. And in this half years space (for they wintered so long at Mozambicum) he gave such proofs of his eminent sanctity, 
The opinion of Francis his sanctity.  that all, both inhabitants, and they of the navy held him generally for a Saint. Wherefore they doubted not to hold themselves bound to Xaverius for many things which succeeded with them prosperously at the same time; ascribing al●o to his virtue and merits, that in so great a sickness, & amongst such a number of sick persons, so few had died at Mozambicum that winter, thinking for certain, that his diligent Care lightened their diseases, and his Sanctity took them away.  
Now the time was come that they were to depart, and yet very many of the sick were not recovered. Moreover the Viceroy himself began to feel some grudge of an ague; wherefore making all haste, he thought it best to leave them who for want of health could not follow him (which was almost the whole navy) in the wintering places, until they having recovered their forces, might be able to pass into India. And so having easily persuaded Father Paul, & Fa. Mansilla to stay at Mozambicum with the sick, he determined to take Xaverius with him, who might be to all both a comfort in this journey, and an assured help also, if any thing should fall out amiss.   

CHAP. XVI.  
Having stayed a while at Melinda, and in the Island of Socotora, to the great benefit to the inhabitants, he arriveth at length in India.  
THE next year therefore in the month of April, Sosa the Viceroy preparing a great Galeon for his Indian journey, putteth to sea with a strong band of Soldiers, commanding the Navy to follow him, as soon as their health would permit. With him Francis also departed, both the Portugheses and the inhabitants bidding him farewell with many tears, and great tokens of benevolence. Sosa having a prosperous gale, had sailed in few days 700. miles, or thereabout, beyond M●zambicum, 
The City M●●inda.  & coming to Melinda (a fair town of the Saracens, yet friend to the Portugheses) he stayed there a while. In this City there be very many Portugh●se merchants, of whom if any chance to dye there, they are buried with crosses upon their graves. Also near unto the City there is a goodly, 
The Cross in honour amongst the Sara●ens.  and fair Cross of marble guilded, erected by the Portugheses: which when Xaverius beheld, he exceedingly rejoiced and gave thanks to God for that great virtue & glory of the Cross, because like a conqueror it triumphed in the midst of the Saracens, and in the Devil's Dominion. This joy of his was afterward increased by a memorable accident.  
A principal Saracen of that City, complaining to Francis that the Religion of the Saracens grew to decay, demanded of him whether it were so among Christians. For of 17. Temples which were in Melinda, he wondered to see but three only frequented, and those but of a very few, not knowing the reason why their devotion failed. And all that misery, said he, proceeded certainly from some great sin of theirs. 
Mahomet's Religion going to d●cay.  But Xaverius rejoicing that the presence of the Cross had so weakened the Devil's force, told him, that it was not so much to be admired that Mahomet's superstition did now fail, as that it had held up so long. For God being the Author of true Religion could not endure the prayers of the superstitious Saracens: and that indeed was the cause why he would have their Religion also overthrown. These things coming to the hearing of a chief man of the Saracens superstition (called in their language Caciz) a great Doctor in the Mahometan law, he protested openly, that unless Mahomet came to them again within two years, he would quite forsake him, so decayed was all reverence to his Deity in their perplexed minds. But Francis being not able for want of time to free them, for the present, whose minds were wholly led away with superstition, nor could endure any wholesome counsel; all that he could do, was to enkindle in them a desire of Christian liberty, very seriously advising them to cry often times to God the Creator of man, that he would vouchsafe to bestow his grace and light upon them.  
After a small space, he set to sea again, & with new fervour of spirit held on his old custom to help the passengers, but especially the sick (who were not wanting in the ship) in whatsoever he was able. 
He lends his chamber and bed to the sick.  In which kind he went as far, as Charity could possibly extend itself. He was austere and hard unto himself, that he might be bountiful to others. For a great part of that journey he lay above hatches among the common mariners & soldiers, that he might lend his cabin and bed to the sick: for his repose he had a hard Cable rope to lie on, 
A cable rope is his bed.  and an Anchor for his pillow. From hence forward Francis had new matter of merit given him both in respect of men, and religion. The Viceroy having sailed round about the cost of Africa, arrived at the Island of Socotora, 1700. miles almost from Mozambicum. This Island lieth upon the furthest promontory of A●fricke, which now they call Guardafu, in time past Aromata, and it is opposite to the Arabian Gulf, and to the Mecaan sea, so called of the City Mecca, a place notorious for the Sepulchre of Mahomet.  
Socotora is about 100 miles' compass. It is a land waist, very craggy, and stony, without any sign almost of tillage. 
The Island Socotora.  most of tillage. It beareth neither wheat, rize, wine nor apples, being wholly barren; yet it aboundeth with catle, and Dates, whereof the inhabitants make their bread. Morover it is a very intemperate air being burnt up with the extreme heat of the sun. The people are wholly rude and ignorant, there being no sign of learning among them, nor a man that can read. They dwell in Villages, and every village hath his Caciz, 
Gacizes like Curates.  in manner of a Curate. And these Cacizes have no more learning than the rest, only they do recite by hart certain prayers in a strange language, which they themselves do not understand. But the inhabitants glorying that they are Christians, bear great devotion to S. Thomas the Apostle, and derive their pedigree from them who were in ancient times baptised by the Apostle in that Island. And although Christianity is at this day extinguished among them, yet they have many signs of Christian Religion. Their Churches or Temples are built, and adorned magnificently and devoutly. They have Crosses upon their Altars with lamps before them: and because their poverty will not afford them bells, they call the people together with wooden ratles (as the custom is with us in holy Week.) 
Cacizes famous for abstinence.  Their Cacizes although they be married, are notwithstanding notorious for their abstinence; as often as they fast, they abstain not only from flesh, and whitmeates, but also from fish, which they have in great abundance; so that they they will rather dye then taste any such thing. Besides they have also every year two Lents, whereof one lasteth two months, and if any be so profane as to eat flesh at these times, they are forbidden to come within the Temple. But it is very evident that the Cacizes being themselves ignorant, there hath been none for a long time, either instructed in the Christian faith or baptised. 
The miserable condition of the Socotoreans.  And that which increased their misery was the cruel impiety of a Saracen Prince, who had by force subdued the inhabitants. For he did not only keep them in miserable subjection, but taking also their little children out of their arms, endeavoured to train them up in the execrable superstition of Mahomet.  
Xaverius therefore by beholding these inhabitants & conversing with them, was surprised with no less grief, than joy, much lamenting, that degenerating from their ancestors, ignorant of the Religion which they professed, and destitute of Catholic Priests, they should be subject to the Saracens, like sheep to wolves. 
He endeavours to instruct the Socotoreans by signs  Wherefore all though he having a great desire to instruct them (as much as time would give him leave) yet was he a stranger, and wanted their language answerable to his will and desire. But nothing is hard where charity aboundeth. Wherefore leaving such signs, as be proper to particular nations, he used such as be common to all; and so the little while he stayed there, 
He baptizeth a great number of children  he instructed those ignorant people in the Christian faith by nods, and becks, and all other signs he could invent. He baptised also many children, with the free consent of their parents. Presently they began every one to bring their children unto him, earnestly entreating him, that he would be pleased to stay with them, assurng him that there was not one in the whole Island who would not be baptised.  
Xaverius therefore although be well saw the rudeness of the people and discommodities of the place, yet thinking of nothing but their salvation, went to the Viceroy, and showing him what a forward harvest he had now found, entreated him, that he might with his good liking remain there some time. But the Viceroy knowing that that Island was subject to the pillage of the Turks, thought it not good to put such a man in hazard to be taken captive by them. Therefore commending him for his singular charity towards those poor souls, 
He desires to stay in Socotora.  he advised him, not to suffer himself to be deceived with the show of the present good. Be not quoth he, over greedy to set upon the first, for fear you lose that which is better. Why do you so much desire to labour here, where the labour is greater than the fruit, and where the hopes are less than the dangers? Another country, another people, other Christians expect you, with whom you may employ your labours, both with more safety, and fruit.  
Then Francis, seeing him of a different opinion, & well considering that he knew more than himself, answered, that he was wholly at his dispose. Then comforting the inhabitants, he promised them that he would always, wheresoever he was, have a great care of their salvation. And exhorting them to keep, in the mean time, the true religion in the midst of a corrupted generation, he gave them assured hope of speedy help. 
Francis his letter to the King of Portugal.  In which promise he did not fail. For after he was departed from them, by the first occasion which was offered him, he directed letters to john King of Portugal wherein he earnestly commended to his kingly providence the Christians of Socotora, who straying like sheep without a pastor, & abandoned of all, were greatly oppressed by tyranny. For in that Island there was a Saracen Prince who contrary to all right & equity tyrannizeth over the inhabitants, who be either Christians, or affected to the Christian faith, having had their first beginning from the disciples of S. Thomas the Apostle, vexing & oppressing them in a miserable manner; yea taking the children by violence out of their parents bosoms he endeavoureth to make them slaves to Mahomet, & the Devil. He therefore entreated his majesty, as a most religious King, not to permit them by little & little to fall away from the grounds of Christianity, to the customs, and rites of the Saracens; and that they might not willingly give their souls to him, who had by force gotten dominion over their bodies. They were in danger utterly to be undone, unless his Majesty from Portugal would help them. And there was no doubt, but God, who had given him such ability, that he alone of all the Kings in Christendom was able to perform it, would also give him the will and desire to protect & defend those miserable and afflicted souls. Wherefore he should with all speed endeavour by his Royal assistance, to maintain them in the faith of their Saviour who had redeemed both them, and us with his most precious blood: Especially seeing that all this, might be done without any danger or charges at all. For he needed only to command his Royal Navy which was yearly to pass that way, to deliver the Socotoreans by force from the most barbarous Tyranny of that Saracene Lord.  
These letters and requests of Francis lost not their desired effect. 
They Socotoreans at Francis his entreaty are delivered from the Saracens tyranny.  For the cause seemed no less worthy of consideration to the King, than it had done unto him, neither did he take it less to the hart. Wherefore with that speed, which beseemed his religious Piety, he sent thither a navy; and the war was as fortunate as pious. For they taking Socotora by force, beat out the Saracens, and freed the inhabitants from the subjection of their Tyrannical Lord; and moreover placed a strong garrison in the Island, that their liberty might be no less grateful than secure. But Xavier not content with this, bestowed upon them afterward a benefit greater than their liberty. For he sent some of the Society into that Island, who might again cultivate that overgrown vineyard of our Lord, and deliver them also from the Tyranny of the Devil, who were already freed from the Saracens.  
As soon as the ship departed from Socotora, Francis settled himself again to his former task of helping the sick; and at last with the same laborious and charitable exercises, as he began his Indian voyage, having passed the coasts of Arabia and Persia, he arrived at Goa a famous City of India upon the VI of May 1542. which day being the feast of Saint John ante portam Latinam, is very memorable among the Indians. For upon that very day Xaverius, who by the special benefit & favour of God, was borne for the good of those nations, brought with him great light and salvation into India, together with the light of the Gospel, and by himself revived those lost countries, & opened a way to others of the Society for the conversion of other nations; the which shallbe plainly seen by that which followeth in this History. For hereafter I well set down Xaviers acts more at large then hitherto I have done. Because those things which I have already spoken of, are, although not doubtful, yet a little obscure, because for the most part they want the clear testimony of letters. But henceforward I will speak of such things, which were left written partly by himself, and partly by those, who through long and familiar conversation with him in India, did not only observe them whilst he lived, but had also particular knowledge of them after his death.    

OF THE LIFE OF S. FRANCIS XAVIER. THE II. BOOK.  

In what state be found India. CHAP. I.  
INDIA, 
The description of India.  being a place much spoken of by Poets, and Historiographers, is a Country of Asia, almost twice as long, as broad, somewhat like in proportion to a man's tongue. Towards the North it butteth upon the Mount Caucasus; in the West it is environed with the River Indus, from whence it taketh its name; as the East in like manner, is with the river Ganges; and from the temperate Zone it stretcheth itself out, even unto the Southern Ocean. The foresaid rivers issuing from the mountains of Scythia, and dividing themselves into two main Torrents, the further they run, the broader they leave the land between them; and having run almost a thousand miles (that is, very near half the length of India) they fall finally into the sea. Betwixt the mouths of these rivers (where India is broadest) it hath 800. miles, or there about in breadth. From thence by little & little it groweth narrower, until it cometh unto the Promontory of Commorinum, where in form of a wedge it shooteth out a mighty way towards Asia.  
India, in the inward parts of the land, is inhabited by Pagans of the same Country. Towards the coast which lieth upon the river Indus, they have for the most part Kings of their own nation; but towards Ganges they be Saracens. For the Saracens having now long since gotten thither out of Arabia & Persia, by little and little, partly by policy, and partly by force have brought many of the Indians under their subjection. The Portugheses also having free passage thither by sea, and by occasion of their often going to those Countries, unknown to others, have in each Coast thereof taken the possession of many Towns of good note, for which cause they are very famous throughout India, & the whole East. The sea coast of India, which for a great part lieth under the Torrid Zone, is continually almost so beaten upon with the sun, that it remaineth, even parched & withered up all the year long. Yet the heat is so tempered by seasonable raynes and Eastern winds, that it is inhabited without any great incommodity; although in summer (which they have twice a year, by reason the sun passeth yearly the Equinoctial line twice) all things are burnt up with the foresaid scorching heats.  
The Country is fertile, especially of Rise which they use instead of wheat: next to Rise, they have a certain Palmtree, whereof they gather not only green, and dry fruit, but also (which may seem incredible) furnisheth them with wine, vinegar, and oil; yea and besides this, with matter likewise for houses, ships, ropes, and books; Nature in this manner making one tree a storehouse almost of all things. They have also abundance of fish and cattle, & very great store of Pearls, which lying enclosed in shell-fish, the inhabitants search after with great diligence in the holes of rocks. And this is the greatest cause why ancient writers speak so much of the wealth of India, since Riot hath set a price upon the Sea's excrements.  
The Native people of the Country being black of complexion, cover themselves from the navel to the knee with fine linen, leaving all the rest of their body naked. They are ordinarily of a servile, and deceitful nature: yet in so rich a country the people are most commonly poor, their riches being ordinarily engrossed in a few men's hands, by reason of their Kings, & Prince's tyranny over them. Yet want doth not with hold them from excess in their attire: For all, both men and women, have commonly gold, or copper jewels hanging at their ears, which by art they draw down to their shoulders, as a thing they much glory in. Most of them also wear for an ornament bracelets upon their arms, so effeminate they are become in their attire. Many other things beside are recounted of their customs, which I hold not worth the speaking of, with further hindrance to this history.  
The head City of India is Goa, 
Goa the chief City of India.  situate in an Island of the same name, almost right against the Persian gulf, distant from the mouth of the river Indus some 300. miles, or thereabout. This City being fortified by art and nature (for the Island wherein it standeth is divided from the continent by a straight arm of the sea) for the multitude and fairness of buildings, for traffic, wealth, and number of Citizens, and inhabitants, may not unworthily be compared with the chief Cities of Europe. And therefore both the Archbishop, & the Viceroy of India have therein their seats, and is very much frequented by the Portugheses. There be very certain proofs, not only of S. Thomas the Apostles being in India, but also that he watered the same with his blood, bringing very many therein to the faith of Christ: but their posterity living mixed with Ethnics and Saracens, are now by little and little fallen into abominable superstitions, so as for a very long time (excepting a few villages, the inhabitants whereof take their name from S. Thomas) there was almost no sign of Christianity left in India, but only a bare report thereof, until the Portugheses obtaining Goa, and other Towns of India, delivered the Indians from the servitude of the Saracens & other Tyrants, and restored them again to the light of the Gospel. For by living amongst them they gained the inhabitants to become members of Christ.  
At this time john Alboquercius of the Order of S. Francis, a man famous both for his learning and religious fervour, was bishop of Goa (having likewise authority over all Indi●, by reason that there was never a Bishop therein but only himself. He with a few others of his own Order, although he laboured more for the Christian cause, then from so small a number could have been expected, yet through want of Priests, could not do so much good, as necessity required. There were then no religious men in all India, but the Franciscans, who were so employed in assisting the Portugheses, that they had no time to attend to the Ethnics. Of these, 
The franciscans zeal of Religion  Friar james Borban was most eminent, both for his learning, virtue, and zeal of propagating the Christian faith. For he having converted and baptised certain Indian children, after he had instructed them in the mystertes of the Christian faith, and taught them the Portughese language, he used them as his interpreters in the conversion of Ethnics; which invention had good swesse, answerable to the witty contriving thereof. He therefore assisted by pious and worthy persons, began to think upon greater matters; and instituting a Seminary for the Indians, he employed himself wholly in teaching the students thereof. Wherefore howbeit the Bishop, and the Franciscans out of their singular piety, 
The beginning of a College in Goa.  desired to spread the Christian faith over India, yet they being but few in number were not able to supply so many places. Therefore the superstition of the Ethnics and Saracens bore great sway not only in other towns of the Portughess but also in the City of Goa itself. For the Pagans & Saracens being wealthy, and living every where amongst the Portugheses, practised their execrable rites publicly even at noon day, the Governors of the Forts winking thereat, either because the forces of their new command were not as yet sufficiently established, or else because their was no body to covince them of their error, and bring them to the true worship of Christ.  
Moreover, if any inferior Ethnics chanced to become Christians, 
The miserable condition of the Neophites.  they were so tormented by the richer sort, that they durst scarce profess themselves Christians. For the Ethnic and Saracen merchants, who dealt with the King's wares, and customs, were so rich even in Goa, that through favour, & power they could do much both with the Portugheses, & the Christian Magistrates. So as the new Christians being oppressed, the conversion of the Ethnics grew very cold. The state of the Portugheses themselves was not much better. In many places there was very seldom use of Sacraments, 
The loose behaviour of the Portugheses in India.  and of sermons almost none at all. Because in all India there were but two or three Preachers at the most, and not many more Priests. Wherefore most of the Portughese garrisons were many times for whole years together, without either sermon or Mass. And besides this, the beastly and wicked conversation of the Saracens and Ethnics, drew them on to much lewdness. For none were more corrupted in their behaviour than they, nor more forcible to set sensual lust on fire; & each one giving himself to unclean pleasures, esteemed nothing lighter almost, than his own wife's honesty.  
Wherefore the Portugheses, although naturally they be inclined to temperance and frugality, yet giving themselves amidst so corrupt a nation, to overmuch banqueting, & to other things which follow thereof, kept commonly with them in their houses, many harlotts, which they had bought, as slaves. And having none to reprehend their vices, their lust was grown to such a height, that they counted it a point of honour, to live lewdly, & esteemed no gain unjust or disgraceful; so much had covetousness, fortified by bad custom, changed all things. It was ordinary amongst them to pass diverse years, without either Confession or Communion; and if any did confess more than once in a year, they were commonly held for hypocrites. In so much that if any one would perchance, out of remorse of conscience, go oftener to confession, he must do it privately to avoid the note & speech of others, like Nicodemus who came to Christ by night. Moreover the Portugheses wives, and harlots being native of that Country, although they were Christians, yet through ignorance of the mysteries of the Christian faith, were entangled with the superstition of the Pagans and Saracens. And their children were like their parents, or rather worse. This was the state of matters in India when Xaverius came thither; who being very joyful that he was at last (according to his heart's desire) arrived there, & understanding of the foresaid things, bend all his endeavours for the remedying of so many and great evils. And which is to be much admired, in so great fervour of spirit, he carried himself no less warily then diligently.   

CHAP. II.  
Having gotten the good will of the Bishop, he beginneth to labour in India.  
HE was not ignorant that many Controversies and contentions, with no less damage than scandal to the people, might easily arise between Bishops, and other Ecclesiastical Pastors if each of them should stand to ●●fend the uttermost of their right, without yielding my thing at all therein. First of all therefore thinking it good to cut of all occasion of debate and strife, and ●●hat he might provide good things, not only before God, 
He goeth to the Bishop of India.  but 〈◊〉 so before all men, he resolved by all means to gain ●e good will & liking of the Bishop. Calling therefore ●●on God, and the Archangel Patron of India, as his custom was, he goeth to the Bishop, and having salut●● him in an humble and most reverend manner, he showeth that he was come into India sent by Pope Paul 〈◊〉 III. and john III. King of Portugal to convert the ●th●nickes to the Faith of Christ, and to instruct the ●●eophites (or young beginners) and the Portugheses in ●●atters of Christian piety. But being accustomed 〈◊〉 to obey then to command, he had rather follow ●●others man's judgement then his own: and for that 〈◊〉 Grace being the chief Prelate, he desired to be wholly at his command, & to attempt nothing, but with his Lordship's advice & good liking. Then showing the Popes, 
By great humility he wineth the Bishop of Goas good will.  and the King's Letters, which testified him to be Legate Apostolical, he cast himself at the Bishop's feet, giving up all into his Lordship's hands, and desiring to make no other use of them, than he should think convenient.  
Never, peradventure, was it more evidently seen how soon true Humility winneth men's affections. Alhoquercius admiring to see so great humility, & modest behaviour in such a man, answered to his gentle submission with the like courtesy; for presently he taketh him up in a friendly manner, & giveth him again both the Patents and the Letters, telling him, that 〈◊〉 would be very grateful to him, that he, being Legat● Apostolical, should use the authority which was given him, according to the Popes and the King's pleasure: neither did he doubt but he would make suc● use of it, as might make good the opinion which such worthy personages had conceived of him. And from that time forward there was engendered between the Bishop & Xaverius so great a love and respect towards one another, that in most friendly manner they imparted to each other their most private counsels. Francis therefore being glad that the Bishop would assist him in the advancement of the Christian cause, began more cheerfully to employ all his forces in helping the sick at Goa, as being the task which he had undertaken.  
Wherefore out of hand taking up his abode in the King's Hospital, he never gave over serving them who were extreme sick, with all the diligence he possibly could, sometimes speaking to them a part, sometimes exhorting them all together, and sometimes admienistring to them the Sacraments of penance and thholy Eucharist, until their change of behaviour gave him hope of amendment in their lives. His chief labour was to help them, that were grievously sick, upon whom he attended very diligently, not only in the day, but also in the night, which made all to admire his singular charity, and more than fatherly love towards them, who were mere strangers unto him. For Francis his bed was commonly said to be at his feet who was sickest in the Hospital; 
Francis lieth hard by them that are dangerously sick.  choosing to lie there all night that he might be presently ready to help if any occasion of sudden death should chance to happen. And among all these employments he had no less care in the observance of holy poverty, then in exercising acts of charity.  
Xaverius had yet the same apparel which he brought upon his back out of Portugal, much like to that which the poorer sort of Priests use to wear in Portugal. But fearing lest his difference in apparel might avert the Indians affections from him, he resolved to clothe himself according to the custom of the Priests in those countries. Wherefore knowing that the Society of JESUS hath no particular and proper habit, but such as the Priests where they live are wont to wear, 
His love of poverty in his apparel.  out of the familiarity which he had with the steward of the Hospital, he friendly intreatech him to get him an ordinary Cassock such as the poor Priests of that Country were wont to wear. But he not attending so much to what was requested him, as what he thought convenient, having regard of Francis his dignity and authority, bringeth him an habit of Water-chamlet; and this liberality of his he secondeth with a more liberal speech, telling him that the Priests do there use such king of habits, by reason of the extreme heate● of India, and that although it were Chamlet, yet i● was a plain and homely wear amongst them. But Xaverus not liking such curious apparel, You may, quoth he, then if you please give this Chamlet habit to some of the Priests you speak of; as for me, one ofcourse black linen, if you think good, will be sufficient, for it is meet for him who hath vowed poverty, to have such an habit, as may be a token & sign thereof.  
The Steward being overcome with the verity of this answer, 
He useth a coat of black linen without either girdle or cloak.  caused presently an habit to be ma●● for him of course hempen linen down to the ankles, such a one as he desired. Francis ever after wore this habit, according to the fashion of those country Priests, without either girdle or cloak, choosing rather to abate of his apparel, than any whit of his poverty. And in this, his moderation was not more apparent than his constancy. For the same kind of habit he used always afterwards in India, which practise of his, bore such authority amongst others of the Society, that according to his example, 
He refuseth to change his old and ill-favoured shoes for new.  they kept the same kind of habit a great while. But now adays they use both girdle and cloak, as the Portugheses do accustom; which fashion many of the Priests in India do also follow. Afterwards the Master of the Hospital perceiving Francis his shoes to be worn out and broken, & the upper-leather, and soles to be clowterly sown together, brought him a new prayer. 
He refuseth to change his torn & ill favoured shoes for new.  But he being every where like unto himself, could by no means be entreated to change his old shoes for new, saying that his own would still serve him well enough so immoveable he was in his observance of Poverty.  
Xaverius was then about 45. years old, which age most commonly excelleth more in gravity of judgement, than strength of body. Yet he being of a courageous spirit, shrunk not at any labour. For although at that time his principal care was to help the sick, yet he was no way wanting to them that were in health when any necessity either spiritual are corporal occured. After he had done his endeavours with all diligence about the sick, in the morning he was ready to hear the Confessions of them that came unto him, for which cause he was also oftentimes sent for by the principal men of the City. And such a multitude desired to confess unto him, that his diligence though it were extraordinary, 
He helpeth prisoners with alms.  was not for all that able to satisfy the tenth part of them. In the afternoon his custom was commonly to visit those that were in prison, and to relieve them with alms which himself begged for them; where also teaching them how to make a good Confession, he by that means heard many of their whole life past. This example also of Xaverius was not without force with others. For the new Viceroy took this course once every week, both in a loving manner to visit the sick, & to comfort them that were in prison, by examining and dispatching their causes; which custom he continued as long as he stayed in India.  
Upon Sundays also Xavierius assisted the lepers (who have an Hospital in the suburbs) serving them as well in other things, 
He serveth lepers.  as in hearing their Confessions and ministering unto them the holy Sacrament of the Altar; wherein he so wisely behaved himself, that there was not one of them who did not receive the holy Sacraments at his hands. When he thought he had sufficiently holpen the sick, he went into a Church of our B. 
He preacheth.  Lady hard by the Hospital to make them also who were in health partakers of his labours. There on Sundays & holy days in the forenoon he preached to the Portugheses, in the afternoon he very diligently explicated to the people of that country the chief principles of our belief, whereunto resorted more to hear him then the Church wherein he taught was able to contain. Then he reconciled & made friends such as were at discord and debate among themselves. And in his private conferences he omitted no means that might be good for the Citizen's spiritual profit. 
His private conferences.  Having won the Portugheses by his affability of speech he admonished them in a friendly manner of their vices: and as for other lewd persons he deterred them from their wickedness, by laying the fear of death & the terror of hellfire before their eyes, whom as soon as he perceived to be any thing moved, than he endeavoured sometimes by entreaties, sometimes by persuasion to draw them to make a good confession for satisfaction of their sins & amendment of their lives: 
The fruit of his sermons.  whereupon, as it is well known, many were so moved and encouraged, that after they had made their confessions, the began a new life, putting away their Concubines, & making restitution of what they had unlawfully gotten.   

CHAP. III.  
He very dexterously causeth those who kept Concubines, either to marry them, or to put them away: and instructeth children, and ignorant persons in the catechism.  
BUT he found far greater difficulty and trouble among them concerning their Concubines, then about other men's goods. For at that time the Portugheses of Goa, were through want of wives of their own nation, greatly entangled with the love of women-strangers, whereof many were of the country of Zion, or Pegu, & some others of japonia, and China, since these do far excel the Indian women both in beauty of body and comeliness of person. Wherefore the Portugheses disdaining to marry with them, kept them as their Concubines. Xaverius thinking with himself that he ought to apply some remedy to this great evil, began to dispose them with all the endeavours he could use. And first he went about to win them by all courteous means; then as he met them in the streets, he would merrily request them to invite a poor Priest to their ordinary fare, which they willingly accepted of.  
He now sitting at table, would before, or at their repast, entreat his host to cause his children to be called: whereupon the little children coming presently at their fathers call, Francis would take them up in his arms, & hug them in his bosom, thanking God who had given the Father such children for the hope of his family, & withal would pray God to grant them a good & holy life. Then would he desire that their mothe● might be called (a thing which in another would have been temerity, but his Sanctity easily excused it:) when she was come he would speak sweetly unto her, and commend her beauty to his host, thereby to draw him to take her to his wife, saying, that doubtless she was of an excellent disposition and lovely countenance, so that she might well be accounted a Portughese, that the children which he had by her were certainly worthy of a Portughese to their father. Why therefore did not he marry her? What wife could he have better? And he should do well to provide with all speed for his children's credit, 
He causeth some to marry their concubines, & others to put them away.  and the woman's honesty.  
Which wholesome counsel of his proved not unprofitable. For by his words and authority, without great difficulty he persuaded many of them to marry their Concubines being himself witness thereof. But if by chance he lighted upon any one who had, by some ill favoured Indian-woman, children like unto herself, then as conceiving great indignation thereat he would cry out: Good God what a monster have we here? Do you keep a Devil in your house? Can you keep company with this ugly beast? Can you have children by her? Follow my counsel, drive this monster, ●his prodigious creature presently out of your house, 
He 〈…〉 to marry i'll favoured wives thereby to keep them from adultery and concubines.  & seek you a wife worthy of yourself: so as putting away his concubine, he married a wife. Moreover he would not by any means (as much as lay in him) suf●fer the Portugheses to marry black, or tawny Moors, but such as were fair and well-favoured, to the end ●hey might abstain from adultery, and each one con●●nt himself with his own wife.  
In this mean time he left not off to instruct, and draw all men to the love of piety, and of a Christian life: which labour of his was not in vain. For this heavenly kind of discipline did so work in the Citti●ens, and in habitants behaviours, that Goa seemed to ●e quite changed, from what it had been a little before: so as by reason of these his pious exercyses in the day, and continual prayer in the night, he became to be of great credit and esteem both with the Portugheses and the Indians. But being a man truly virtuous he used this their esteem which was had of him, not as ●n incitement to pride, but as a spur to further ver●ue. For he thirsting more after the salvation of souls than his own praise, was always thinking of some new ways, how to help them, for the performance whereof there was nothing which he would not do. And amongst the rest he had one invention which in such a man as he, gave an admirable example of Christian simplicity, & was also more profitable in effect, then fair to the show.  
He being a man of grave years and authority, went up & down the high ways, & streets with a little bell in his hand (so far was he from thinking any thing disgraceful to him, 
He calleth children and servants together with a little bell and teacheth them the Christian doctrine.  that might be grateful to God, and profitable for man's salvations) to call the children and servants together to Christian doctrine, at the corners of streets and Cross ways, sometimes stirring up the inhabitants to piety with these, or such like words: Faithful Christians, for the love which you bear to Christ, send your Children and servants to the Christian doctrine; which new invention made infinite of children, slaves, and others to run flocking unto him from all places; all whom, himself marching before, he would lead into our B. Lady's Church, singing aloud the catechism unto them, and teaching them the same, thereby to cause them more willingly to come to hear him, and so more easily to remember what was taught them in the manner of singing: both which proved afterwards to be so. And herein he used no less prudence than diligence. For knowing very well, that his labour would then be profitably employed, if those things which ought to be learned, were well understood, all that he sunge he would explicate briefly and clearly, according to the capacity of his auditors.  
To the ruder sort, 
He speaketh homely of set purpose.  and to slaves he would purposely speak after a rude and homely manner, that their own fashion of speech might keep them more attentive, and make deeper impression in their minds: which endeavour of his was neither fruitless, not in vain. 
The fruit of Catechising.  For from hence arose that so worthy a custom of teaching, and learning the Christian doctrine, which is at this day practised in India. And because men reaped more fruit by it, than was expected, the Bishop caused the same to be practised by others, in the other Church: so as advancing himself in this new piety, those of the Society following Francis his institution, others stirred up thereunto partly by the Bishop's command, and partly by the example of the Society, it came at last, to be a custom, throughout all India, to the great advancement of the Christian cause. For his practice so spread itself abroad both in Goa and other places, that every where, in the schools, high ways, streets, houses, fields, and ships, there were, in steed of vain & idle songs, sung and heard the principles of Christian faith, with great delight Whereupon it grew to a custom, that children who could scarce speak, did strive to sing most of those verses by hart. And in this exercise Xaverius gave no ●esse noble proof of his temperance and moderation ●hen of his industrious labour. For of all that was gi●en him under the title of Alms, he reserved nothing ●o himself, but gave all to the sick, and poor, in the most private manner he could, to the end humane praise might not deprive him of any reward in the sight of God.  
Moreover he detested from his hart not only vain glory, 
Flying of honour.  but also all honours, wherein few are found firm and constant. For when they used to give him that honour which was due to his virtue, he would not only in his words & countenance, but also by the gesture and carriage of his whole body, show a dislike not only of the honour, but also of those who gave it him, deeming it an unworthy thing for a Christian, who should always have in mind the reproaches of Christ his master, to take delight in honours. Let therefore those who hunt after titles of honours, harken what I am here to say. Xaverius being a true contemner of all worldly things, and especially of himself, did no less despise popular applause and honour, than others commonly seek after it: So as now all might see, that nothing could happen more heavy, or crossly unto him, then to see his actions praised, or himself honoured. But as honour followeth them most of all that fly from it, this his flying from honour, as ordinarily it happeneth, made him more honoured and admired. All were strooken with admiration that a Priest of singular learning and virtue, coming as a stranger out of another world, should do so many and such excellent things, for no reward at all, no not so much as for praise or glory.  
Therefore as before it had happened in Portugal, 
He is called the Apostle in India.  so also now it fell out in India, that he began to be commonly called an Apostle, but indeed with no small grief of mind unto him: yet the rude multitude prevailed through their constancy or rather pertinacy therein; For that title of Apostle was so settled upon him, that he could by no means shake it of; & from him was it afterwards derived also to his other Companions: but they assuming a new Name, whereof we will presently speak, caused that Title, too glorious and vn●it for them, to be at last forgotten.   

CHAP. FOUR  
He procureth a College at Goa, for the Society.  
CERTAIN devout men of Goa having through the persuasion of Fr. james Borban the Franciscan contracted a league amongst themselves, for the increase of the Christian faith, as we have before declared, had begun a Seminary there of Indians, a few months before Xaverius arrival. And having found by experience the great want thereof, they agreed that it was best to ●aue many children and youths of most of the coū●ries of India to be instructed in the rites of the Christian faith, & to be brought up in learning, who might be sent afterward each one to his own country, whereof some might be made Priests, others interpreters. This their pious determination by common consent they bring unto Ferdinand Rodrigues the King's Treasurer, (who at that time, in the absence of Steven Gama the Viceroy of India, was Governor of Goa) desiring his advice, & assistance therein. Whereupon by his authority a Seminary was instituted at Goa, and children of most of the Provinces of India (especially those of the Canarines, to whom Goa itself appertaineth,) of Cingala, Malavara, Cellano, Bengala, Pegu, Malaca, China and the Abyssines placed therein, & instructed in the precepts of the Christian faith, who might afterwards become Priests or Interpreters; and if any of them should not prove fit for either of both, they should notwithstanding be there maintained until they had learned some trade. And for the better managing of the temporal state of this Seminary, it was thought convenient, that there should be certain Procurators chosen by the said Company: but for the education & bringing up of the children, it was to be committed to the Franc●scans.  
These things being thus disposed, the King's Treasurer in name of the viceroy of India, and of the Kin● of Portugal assigned to this Seminary of Goa out of 〈◊〉 public treasury a stipend of 800. crowns, which ha● belonged to the Pagan Priests, God by his divine providence turning, in this manner, the Devil's treasure●● his own service. This pension being afterward doubled by the Treasurer, was confirmed by the Viceroy▪ and the King's authority. They began also to buil● houses for that end with a Church thereunto adjoining. And because the said Seminary was founded for the propagation of the Christian faith, it was in tituled A sancta Fide, of the Holy Faith; the revenues, and alms whereof were such, that an hundred scholars might well be maintained therewith, but as yet there were not above threescore. Friar james Borban who was the first beginner, was rector thereof. But it seems this Seminary was ordained by God for a College of the Society of jesus, as Borban himself, after he began to be acquainted with them, more than once foretold, being very glad that it so fell out. Having ●herfore taken an exact view of Xaverius eminent mā●er of life, and greatly approving his industry in the ●ringing up of children, he of his own accord offered him the government of the Seminary: 
He refuseth the government of the Seminary.  But he having resolved to travail all India over, to preach the Gospel of Christ, would not take upon him that burden. Borban was very earnest with him, laying before his eyes what an important business it was, and showing what great fruit might ensue thereof, since it being a Seminary of Priests, and Interpreters, a supply might be continually raised thereout, for the help of Ethinke nations, a matter of the greatest moment that could be devised for the advancement of Religion.  
But when he perceived that he could not prevail, he began both by himself, & by Sosa the new Viceroy to deal with Xaverius, that in case he neither could, nor would take upon him the charge & Government, yet that he would at least commit the same to some one of his Companions. Now Francis every day expected F. Paul and F. Mansilla from Mozambicum, & others also out of Portugal. And therefore considering with himself of what use such a College might prove, at last he accepted of the offer, & made F. Paul Camertes Rector thereof in his place; and with the good liking both of the Viceroy and Borban, he sent to Rome for some others of the Society, to be masters to the foresaid scholars.  
Afterwards the revenues being by the King's liberality increased, when they thought of enlarging their house to receive more scholars, Sosa the Viceroy furthered them therein, both with his authority & bounty. Whereupon both a new Church, and other buildings were begun, and in short time finished, principally by his help and assistance. The Church was dedicated to S. Paul, whence also the College was called S. Paul's College. And from this time forward the Fathers were called by the Name of the Society. For when afterwards that College (excepting the Seminary of the Indians) was by the King of Portugal given to the Society of jesus, for the instituting of such as were appointed for India, and the East, the Fathers took their Name from the place.  
It is now enlarged by the King's liberality, and furnished with buildings, being indeed a worthy monument of the King of Portugal his bounty, and a most ample Seminary of Preachers and Priests for the help of India and the East; the Seminary at Conimbria being by his Majesty's order turned into that of Goa. For besides many students of the Indian Nation, who live in separate houses, there be to the number of an hundred of the Society, whereof some are there received, and others sent thither out of Portugal, to be brought up in learning and virtue, until they be able to help the Indians, and the people of those Eastern parts by their preaching and example. This place the divine Providence ordained first of all for the Society in India, before their Name was so much as heard of in those parts, and it is the mother and head Seat of many other Colleges which were afterward founded in the East. But now to come again to the order of our History, (which hath been by us a little interrupted, through the fit occasion we had to speak of this College which Xaverius procured at Goa) this Seminary, as we have said, being assigned to the Society, God gave unto Xaverius a new and fertile harvest in India to manure.   

CHAP. V.  
He goeth to help the Neophytes, or new Christians of Comorinum.  
NO sooner had Xaverius restored Christian discipline at Goa which was fallen to decay but presently with great care he began to think upon the inhabitants of the Promontory of Comorinun, & the Coast of Piscaria, who had been lately converted to the Christian faith, but were left without Priests. 
Piscaria.  This Country of Piscaria consisting more of villages than towns, is inhabited by Fishermen (whom they call Paraua's) & aboundeth greatly with Pearls, from the fishing whereof it is commonly called Piscaria. But the habitantes not knowing their own Country Treasures, employ themselves wholly in fishing of pearls for the Saracens. In this coast there is a Town of no small note called Tutuchurinum, wherein, upon a very sleight accident, 
A deadly war upon a slight occasion.  was raised a deadly war, and imminent destruction to that nation, and was also the occasion of their receiving the Christian faith. A Saracen wrangling with a Parava (as by nature they are passionate and apt to offer disgrace) pulled contumeliously a ring out of the Paraua's ear, which he had hanging thereat, as that country fashion is, and withal tore out the hole in the flesh, which with them is the greatest disgrace that can be imagined. Whereupon the Parava, to revenge the injury, killed the Saracen.  
But (as in hot blood there often follow murders and massacres, whereof there is no end unless peace be made) the quarrel which first began by wrangling of two persons upon so slight occasion, through desire of revenge, did afterwards breed a deadly war throughout the whole nation. For the Paraua's having had many of their side slain, for one Saracen whom they had killed, resolved to wash away that disgrace with their enemy's blood; & privately gathering great troops out of all the villages, make a sudden assault upon the Saracens, & massacred a great number of them. The Saracens again being mad with rage raised all their forces against the Parauas, resolving to destroy and utterly extinguish the whole nation. Whereupon they presently make ready as great a Navy as they could, and with great sums of money corrupt and stir up the Parava Kings, against their own subjects; persuading themselves, that thus environing their enemies both by sea and land, they might more easily destroy them.  
The Parauas now, when they saw themselves thus beset, environed by their enemies, and betrayed by their own Kings, not knowing what to do in this case, they began to think of foreign aid, so to help themselves in this extremity. There chanced at the same time to be present among them a Christian Knight (called john de Cruz) a man of good account in his own Country, 
john de Cruz.  a Malabar by birth, yet more resembling a Portughese then his own Nation; who for his valour having been made a Christian Knight by the King of Portugal, had brought at that very time certain horses for a present to the Kings of the Parauas. The chief therefore of the Parauas by reason of their former familiarity go unto him, & lay open the whole matter before him, ask his counsel, and advise what they should do? Cruz being a man both grave and pious, and hoping this fear of theirs might be an occasion to bring in the Gospel of Christ among them, so as at once, they might be set free from the misery, both of their war, and their superstition, told them his opinion was, that in this extremity of danger, they were to fly to extreme remedies: and seeing, contrary to all justice and equity, they were betrayed by their own Kings, and hardly charged on all sides by their enemy's forces, they should implore aid of the Almighty King of Heaven, & of the Portugheses their friends, who were his devoted and religious servants; that so, protected by the Portugheses and the divine assistance, they might not only defend themselves, but also triumph over their enemies. For if they would yield themselves subject to the Christian Religion, & to the Portugheses, they certainly would fight with all their forces for them, both in regard of religion, and because they were now become their suiects, and would also by the help of God, carry the whole business with as good success, as valour. And having conquered, & overthrown the Saracens, the deadly enemies of Christians, they might also perhaps, give up the fishing of pearls (as taken from the Saracens by right of war) unto the Parauas, in respect they were become Christians, as a pledge of their Religion.  
To this counsel they gave willing ear. And the Parauas were neither deceived by the Knight, nor the Knight by them: for all things came to pass as he had foretold. Now, when the fear of their enemies, & the authority of that virtuous knight had driven them to enter league with the Portugheses, presently their chief Magistrates (whom they call Pantagarines) dispatch an Embassage of certain principal men among them, to the Portugheses at Cocinum▪ to whom they gave in charge, that as soon as they came thither, with the first occasion, they should become Christians; & then, putting the Parauas under the protection of the Portugheses, they should demand succour of them against the imminent fury of the Saracens, and withal, Priests to instruct, and make the rest Christians.  
Cocinum is a goodly City belonging to the Portugheses, 
Cocinun.  situated on the sea between the Promontory of Comorinum and Goa, the chief of all India both for extent and worth, next unto Goa. As soon therefore as the Paraua's Ambassadors arrived at Cocinum, after almost two hundred mile's journey, they very fortunately find there present Michael Vasaeus the Suffragan, or Bishops Vicar-general, a man very zealous for the propagation of Religion: who courteously receiving them, led them to the Governor, and commended them and their business no less seriously then effefectually unto him. The Governor having in a friend●ly manner heard the Paraua's embassage, he both showed them all courtesy for the present, and promised them also to deal their matter with the Viceroy of India. And what he said, he performed in a more example manner, after that the Ambassadors had desired to be baptised. The Viceroy being certified of the whole business by the Governor of Cocinum, as he was a ●●an of extraordinary zeal, was very glad of that occasion, and commanded forthwith that aid should be sent to the Parauas. 
The Comorines are baptised.  In the mean time the Paraua's●mbassadours ●mbassadours being all baptised, were called the Cruz (of the Cross) for john de Cruz his sake, who had given them that counsel. And so great is the reward which good counsel deserveth, that the other chief men also of that nation did afterwards take the same name.  
The Governor therefore by command from the Viceroy prepareth out of hand a strong navy, hasteneth to the coast of Piscaria, joineth battle with the enemy; where the matter seemed to surpass all humane forces. For the Saracens were overthrown at the first onset, and entirely conquered by one battle. Then the Paraua's being delivered from all fear of war, the Governor turned his care to procure the salvation of their souls; and sending thither Priests, there were baptised to the number of 20000. Now the Portugheses returning Conquerors, were not content with the protection & safeguard of their subjects, but gave them moreover (as Cruz had foretold) the fishing of pearls, for congratulation of their becoming Christians. Whereby the case was now so altered, that the Saracens might not fish, without the Parauas gave them leave. Thus, God drawing good out of evil, by the tearing of one ear, was an occasion of the salvation of a whole Nation.  
But humane frailty was not answerable to the will and ordinance of God. For the Priests (I spoke of) when they had baptised a great number of the Parauas, 
The Comorines are forsaken by the Priests.  being dismayed through the intemperateness of the air, and want of victuals, returned home again. And so those poor new Christians, who perchance had not been converted to the faith of Christ so much for the love of true Religion, as for the fear of danger they were lately in, being left destitute of Pastors and wholly ignorant, fell again into their old superstitions and customs. Xaverius being certified hereof by Michael Vasaeus the Suffragan, his mind was possessed with various affections; for as he much rejoiced at so great an advancement of the Christian cause, so was he extremely grieved for their succourless estate; yet was he again comforted through firm hope, that himself might be able shortly to help & comfort them. For now the Ethnics and Neophites that were about the City of Goa, and who at that time used his help, were very well provided through the endeavours of F. Borban & others, and therefore he much desired to succour these, who were left destitute of all assistance.  
Whereupon forthwith he resolved to go to Piscaria, to fish for the souls of the fishermen themselves which were far more precious than their pearls. And presently he goeth to the Bishop▪ as his custom was, to whom he declareth what determination he had made, but withal leaveth the whole matter to his discretion. Who approving of what he had determined, wished him a happy journey, & with all courtesy dismissed him. At whose departure the tears which stood in Alboquercius eyes showed evidently how much he loved Xaverius for his humility. Then Francis having gotten the Bishop's approbation, 
The Bishop's love to Xaverius.  goeth to Sosa the Viceroy, and opening the matter unto him, earnestly equesteth his furtherance for the accomplishment thereof, if he thought it fitting. The viceroy them took God to witness, that he was very sorry for his departure, but for as much as he doubted not but that his going would be for the Paraua's souls good, the grief which his absence would cause, would be thereby made more tolerable; 
The Viceroy's respect to him.  and withal commanded him to be bountifully & freely provided of whatsoever his journey should require. Xaverius thanked him for his so great courtesy, telling him that he wanted nothing but only conveniency of transporting thither; for seeing it was dangerous to go by land, in respect of the many enemies, he entreated with all speed to go by sea. Sosa presently granteth his request, giveth him a ship, and also commandeth his officers to furnish him of all things necessary.  
But Xau●rius was still like himself, in resolutely and constantly refusing all commodities, 
His love of poverty.  either for his sustenance, or journey. So as when the officers offered yea even thrust upon him necessary provisions, he thanked them kindly, and returned them all back again. But when they pressed him earnestly, and would have no denial, he condescended somewhat to their importunities (with no less commendations for his courtesy in yielding, then for his parsimony in taking) and accepted of a jacket of leather, & a pair of boots to defend him from the heat of the sun, which in those places, being near to the Equinoctial line, he knew to be exceeding great. These things being known, his friends began every one to bring him other necessaries for his journey, but he corteously returned all back again, because as he said, they were rather hindrances then helps unto him. And so he departed, together with the Governor of the Coast of Piscaria, who went thither also in the month of October, of this present year 1543.   

CHAP. VI  
He laboureth in the Promontory of Comorinum.  
THE Promontory of Comorinum being almost of equal distance from the Rivers Indus and Ganges, 
The Comorine Promontory.  stretcheth forth to the Equinoctial line 400. miles almost from the City of Goa. Hence India bending itself elbow-wise from the same place, & the coast of Piscaria lying between the East and the West, runneth out almost 200. miles towards Ganges. The whole country is as poor in victuals, as it is rich in pearls. For the inhabitants live upon rice, milk, fish, & some flesh, but they want bread, wine, fruits, and such like things; and commonly there is among them no use of Physicians, or medicines. The people (according to the capacity of Barbarians) are of reasonable temperate and quiet dispositions, 
Intolerable heat of the sun.  but very rude. There is not any country in India more scorched with the sun than this. For when the sun beateth upon the plain sands, there is such an intolerable heat that it burneth up all things like a fire. Yet, all this great intemperatenes both of the air & place, together with the like want of victuals and physic, Xaverius with an undaunted courage underwent of his own accord, thirsting more after souls, than others did after pearls.  
Now some, who having passed a few labours, and incommodities, 
Xaviers labours.  and may perhaps, please and soothe up themselves, as though they had suffered all the inconveniences that could be, for Christ's sake, shall do well to observe what we shall hereafter set down of Xaverius extreme and infinite labours, unspeakable miseries, and want of all things in the Promontory of Comorinum. For we may be very much ashamed of ourselves, if we compare our labours with his toils in this new vineyard of Christ. This long and uncoth Tract was inhabited by fishermen, who dwelled partly in Villages, and partly in Towns to the number of thirty, whereof twenty belonged to the Christians, in which, besides the foresaid 20000. newly christened, who were yet to be instructed in the precepts of their faith, there were very many others, both young and old, to be baptised. He was also oftentimes to combat both with the heat of the sun, and with the sand, which in that parching shore did not only sink under him, but sorely scorched his feet as he travailed. But he discouraged at nothing, went through with that so hard an enterprises with as great a fortitude as he had undertaken it. For he alone, as if he had had the courage & forces of many Priests, nothing regarding the heat of the sun, employed himself continually in traversing the villages and towns of that Coast, going oftentimes even barefoot through those scorching sands (after his boots were worn out) and daily baptising of infants, children, and others whom he found willing to become Christians; inventing many strange means to hinder them from sacrificing unto Idols, in joining men and women together with the lawful bands of marriage, cathechizing every one according to their capacity, and making friends those who were at variance, being almost consumed and burnt up with intolerable heat and sweat, without any compassion of himself, or care of his own body.  
His usual custom was to sleep upon the bar● ground, to live upon a little Rice, 
He dresseth rice for himself,  according to the country fashion, & that but ill dressed also by himself among so many great employments. Sometimes also although very seldom, he used a little fish with his Rice, or a little sour milk which the Neophytes o● new Christians of themselves brought unto him. Besides this, he encountered with many great difficulties, which the want of things necessary, and the incommodity of those places could not but cause in him, being a stranger: yet above all other difficulties the want of language did most trouble him. For when he questioned the inhabitants of matters belonging to Religion, they answered they were Christians, but being wholly ignorant of the Portughese language, 
The Comorensians ignorance.  they had not learned the instructions and precepts of the Christian faith. Xaverius had brought with him two scholars from the College of Goa, who were of ripe years, & skilful both in the Portughese, & the Malavarian tongue which those country people used. But finding by experience that to instruct children & ignorant people by an interpreter, to be a thing both very tedious, and of small profit, he choose rather to learn himself their language, then to use interpreters; so great desire he had of their conversion.  
Therefore he caused his said Interpreters to turn the principles of the Christian doctrine into the Malavarian tongue. Then he (although he were now grown into good years) becoming again, as it were, a child for Christ, getting the same by hart, went up & down the streets with a little bell in his hand calling the children and people together, in some convenient place, and there taught them those principles he had learned in their own language. His fervour in teaching made the people learn with more alacrity. 
Their forwardness in learning.  And in the space of a month the children which before were rude and knew nothing, had gotten almost by hart all what he had taught them; so that Francis neither repented himself of his labour in teaching them, nor they of their diligence in learning. Nay they were so set upon learning, that they never ceased to solicit him to give them set prayers one after another to learn by hart, & herein they would so press him, that he could scarce have leisure to recite his divine office in quiet, they never making an end of begging of him, until he had performed their desire.  
Xaverius therefore as soon as he perceived all things to succeed well in these first beginnings, 
He useth children for the instruction of their Parents and others.  not contenting himself with the good of a few, bethought how he might help a greater number. And to the end his instruction might the more dilate itself, he caused the children by little and little to teach their parents, kinsfolks, servants, and neighbours those things which they themselves had learned of him. So as these children, of scholars becoming in a short time masters, were no small furtherance to the Christian cause. Yet Xaverius although he used these helps, did not for all that take any less pains himself. For upon sundays before a great company, of children, men, and women beginning with the Creed, he briefly explicated unto them the twelve articles of the Christian faith & the ten Commandments, some at one time, some at another. He was heard attentively and diligently, with the astonishment not only of the Christians, 
The Christian law in the judgement of the very Ethnikes them selues is conformable to reason.  but also of the Ethnics, who came in great troops to hear him, admiring that the Christian Law, was so agreeable and conformable to Reason.  
But Xaverius well knowing, that to explicate divine matters as they ought, the divine assistance was more necessary than humane industry, before every article of the Creed and each Commandment he caused the people to recite certain versicles made for the purpose, wherein Christ, and the B. Virgin Mary were piously invoked, to assist them particularly both to believe, and practise those things with they heard taught. Sometimes also he would tell them confidently, that if they could obtain those things of God, which they desired of him, concerning the observance of the Christian Faith, and his divine Law, they would afterwards receive more good, and abundant benefits from heaven, than yet they durst in their hearts presume to wish for. He instructed the Neophites and the Cathecumen altogether with, whom indeed he took more pains and labour, because they were in more danger of perdition. 
He baptizeth whole villages.  But the number was so great of such as became Christians (for oftentimes he baptised whole villages in one day) that even his hands & arms were so weary with baptising, that he could not possibly lift them up. And oftentimes also he was so spent with repeating such things unto them as appertained to the Christian mysteries, that both his voice and forces failed him. 
His virtue over come by labour.   
Yet for all this his noble virtue and courage sought for no releasement of his labour, but rather how he might gain new matter of merit: so that you would have thought his body could not be tired out, nor his courage overcome by any labour whatsoever. He sought out daily many infants here and there, 
His teaching of young children.  and baptised them: yet his chief endeavour was to instruct little children, knowing very well that the bringing up of tender youth was a matter of great importance, as overseeing that they being instructed in their infancy, might be more profitable to the advancecement of the Christian faith, than their parents; whereof he had many evident tokens. For he had observed, that these Neophite-childrens being very apt to learn their Christian doctrine, were greatly desirous to teach the same unto others; and that they did so detest the worshipping of Idols, and all kind of superstition, that if their parents did offend therein, they would not only reprehend them themselves, but presently tell Francis of it. And to this forwardness of the children, his helping hand was not wanting. For if at any time they told him of any such thing, he would presently take the children by the hand, & go with them to the house, where that heinous offence was committed, and as though an alarm had been given to battle, he would set upon the place where the Idols were, and together with the children rush upon them, break them to pieces, spit and tread upon them, & last utterly destroy them, making in this manner the worship of the Devil, a laughingstock to children.   

CHAP. VII.  
Having wrought many miracles by himself, and the new Christians, he is for his extraordinary Humility, commonly called the Holy Father.  
AFTER he had sufficiently instructed in the Catechism, the places which first occured to him, going to the Town of Tutuchurinum, he lodged by the way in an obscure village of Ethinckes, who contemning their neighbour's examples would not hear of the Christian faith. Whereupon Francis urging them with the authority of all the coast of Piscaria, they all together answered, that they could not do it, by reason of their King's aversion; which was not so indeed, but a pretence only to set a gloss upon their obstinate Superstition. In which case Xaverius being uncertain what to do, God out of his providence gave him an admirable occasion of bringing his designs about. There was a certain woman of good worth, 
A woman is by baptism delivered from the danger in childbirth.  who had now been very dangerously in travail of Childbirth three whole days; & her life was desperate. Her husband & kinsfolks were also weary with praying to their deaf Gods for her safe delivery, & all in vain the which Francis understanding, & putting his trust in God, went thither in all haste with an Interpreter and gave them some hope of help. Forthwith, having gotten the consent of the family, he began to deal with her, that seeing there was no hope of her recovery, she would provide for her soul, and withal he began briefly to explicate unto her the chief points of the Christian faith. Wherewith she being touched from heaven, and giving credit thereto, Xaverius demanded, whether she would be a Christian? Very willingly▪ quoth she. Then Francis reading over her the Gospel, baptised her, being even ready to dye. A wonderful thing. The baptism caused her so easy a delivery, that presently she borough forth her child without any pain or difficulty. For which prosperous event he being exceedingly glad, presently baptizeth the infant newly borne, and then all the other of the house, who were both astonished at the miracle, and not a little replenished with joy.  
This fact being so admirable, and wrought in presence of so many witnesses, was instantly diwlged▪ whereupon Xaverius judging it a fit occasion to urge the people whilst they were thus amazed, began to be instant with the chief men of the Village, that they should not doubt to embrace that Religion, whereof they had lately seen so evident a testimony. But they told him first, they would not do it without their King's licence; 
He bapzeth a whole village.  yet afterwards, having obtained the same of his Lieutenant, they were almost all baptised, together with many whole families, so as that Village presently became Christian.  
Fron thence Francis going to ●Punical (a Town of great resort) was there lovingly received by the Neophytes where presently having, according to his custom, bapzed many infants, he began to instruct the people & the children in the Catechism. There was at the same time in that Town a great mortality, and sickness among the people, so as very many came daily unto him from all places, requesting him to visit their houses, & say some prayers over the sick. And many also who had none to solicit for them, being extremely sick, crept unto him as well as they could for the same cause. Xaverius being moved as well out of his own compassionate nature, as by that pitiful spectacle, had a scruple to deny those poor souls so just requests, fearing lost if he should be ●lacke therein, the Christian Religion might receive some detriment thereby. 
He healeth the sick, dlivereth possessed persons.  Therefore he spent much time, and took great pains, in visiting them & reading the holy Gospel over the sick: & not in vain. For it is well known, that very many sick in that sea coast were by him cured, & many possessed persons delivered. And it is certainly reported that he there restored three dead men to life, besides a young maid of Cangoxima, of whom I will speak in her proper place.  
Pun call, as we said, is a town of good note in the coast of Comorinum. 
A youth is raised from death.  In this town there died a certain young man of a good family, who being by his friends brought to Francis, and laid at his feet with great lamentation, the good Father took him by the hand, and commanded him in the name of Christ to arise; whereupon he presently rose up alive. 
He suppresseth his miracles.  This act Xaverius out of his true humility, suppressed as much as possibly he could, by dissembling the matter, but all in vain. For there wanted not witnesses thereof, nor men to spread it abroad, although it were a matter of great moment whereof they were to be the authors. And this miracle was afterward confirmed by another the like.  
In the same town a Christian woman went to Francis, and with tears bewailing her misfortune of being left desolate, most humbly besought him, that he would be pleased to go to her little son who had been lately drowned in a well. 
A boy drowned in a well is raised again to life.  He bade the woman be of good courage, for her child was not dead, and presently goeth along with her, as she desired. As soon as he came to the house he fell down upon his knees, and having prayed a while he made the sign of the cross upon the dead body; whereupon the child presently start up from the beer whereon he lay, not only alive, but also sound, and in perfect health. At which miraculous accident the Christians who stood about were all astonished, and cried out for joy. But Xaverius earnestly entreated them by all means possible to make no words thereof, & so secretly retired himself from thence. They people could not overcome themselues as he requested, to keep silent so miraculous an event; and besides that, Xaverius his dissembling the matter, made his sanctity the more to appear.  
Moreover (to speak nothing of others) john Triaga a Portughese, a devout and grave man, & very familiar with Xaverius, being demanded iuridically by the Bishop of Goa his Vicar, after the Father's death, testified, 
Two restored to life.  that himself was present at punical when Francis raised to life a certain boy, and also a little girl. And withal testified, that he had understood by many, that Xaverius had restored another to life in ● village called Bembari; whereof himself had sometimes asked Xaverius, & although, out of humility, he seemed so suppress the matter, yet he might easily perceive it was true, which he went about to conceal. And all this, is very sufficiently testified, under the deposition and seal of the Viceroy of India, by the King of Portugal's command.  
Now, whilst Xaverius thus laboureth about the sick, and the dead, there wanted not other many and daily employments, to instruct children, convert the Ethnics, baptise those that were converted, bury the dead, and satisfy those who asked his advice. But the cumbersomnes of the sick, by reason of their great ●umber, and the bruit which was now spread abroad of those that were cured, did so greatly increase daily, that it was not possible for one to satisfy all. Moreover, as many times it happeneth, there arose contentions among the people, whilst every one did strive to get Francis first to their house. Therefore to condescend to their just demands without any breach of peace, he found out an invention, which was as profitable as necessary, to send in his place certain Christian children fit for that purpose. 
He cureth the sick by children.  These children by Xaviers appointment going about to the houses, first called together those of the family and their neighbours, then ●auing recited the Creed all together, they exhorted the sick to have an assured hope and confidence in God by whose help they were to recover their health; & all last when they had stirred up all that were present to devotion, than they added certain pious and godly prayers.  
This invention of his was not in vain. For what by the faith of the children, & of the standers by and the sick, and of Francis Author thereof, it caused in the diseased health both of body and soul. In so much that very many Neophites were thereby confirmed in their belief, & many Ethnics brought to the faith of Christ: the force whereof they had experienced by the recovery of their health. But if any of the said children could get Xaverius Beads, he thought himself highly honoured, for that infallibly they cured all the sick who were touched therewith; wherefore, as jewels famous for the wonders wrought by them, every one did strive to get them; so as being carried about continually to the sick, they seldom brought them back to Francis, serving rather to work miracles than to pray upon. And by the means of these children he did not only help those who were sick, but assisted also possessed, and obsessed persons.  
There was one, who being possessed, was wonderfully tormented by the Devil, to whom Francis being requested to go, but could not by reason of other employments, sent in his place certain Children (who assisted him in teaching the Christian doctrine) with a cross, 
He delivereth a possessed person by the children  and told them what they should do. The children went to the possessed man, and, as Xaverius had instructed them, gave him the cross to kiss, and they themselves recited certain prayers which they knew by hart. Whereupon presently, to the astonishment of all that were present the possessed man was delivered, not so much by the faith, and sanctity of the children, as of Francis himself. The report hereof being spread far and near with great applause to Xaverius, his fame became more remarkable by his humility. 
Xaviers humility.  For these miracles which he wrought by divine power, by sending children up & down, he would not acknowledge as done by himself, but ascribed them to the faith of the children, & of the sick persons: so as endeavouring by all means to debase himself, 
He is called Holy Father.  and to hide his own virtue, he made the splendour of his sanctity the more appear. Wherefore shining, as he did, not only with that eminency of virtue, but also with Christian humility, he was now commonly called the Holy Father. Thus hidden Virtue becometh more glorious.   

CHAP. VIII.  
He substituteth Deputies in his place to teach the Christian doctrine, and procureth for them a certain stipend of the King of Portugal.  
THIS approved fidelity and industry of the 
He taketh children to teach the catechism with him  neophytes in curing diseases made Xaverius desirous to make them his fellowlabourers in instructing the people. Wherefore making choice of such as were no less diligent than virtuous, he sent them abroad, bidding them teach the catechism to the rude and ignorant in houses, ways, and streets, in manner as he had instructed them. When he saw this course which he had invented, was able to go on by itself, he with the children went to another Village, intending in the same manner to instruct the rest of the towns. All which when he had once gone over, never thinking of rest, but as it were dallying with his labours, he again returned to the first village, there to amend what he should find amiss; and in the same manner went over all the rest which before he had visited.  
In the mean time also, thinking it necessary to establish the Christian faith, nor only for the present but also for the time to come, he left in every town & village a Copy of the Christian doctrine, willing those that could write, to copy it out, and the rest to learn it by hart, and to repeat it over every day. He ordained also in all the foresaid villages, that upon all holidays, the Neophytes should assemble themselves into one place, and there all together sing the Christian doctrine. And that these things might be well and duly observed, thinking it expedient to leave some in his place, he appointed in every Town and Village, one to have a care of matters concerning Christian religion, whom in their language they called the Canacaple. And that this order which was so necessary, might never cease, or decay, he procured of the Viceroy of India an yearly stipend for the Canacaples. The reason of this was, that in time of necessity there might always be some to baptise the infants newly borne when they should be in any danger of death, and to supply in other things that which could not be well differred, and withal to assist the Neophytes, when Francis was far of, and could not so speedily come unto them. So as, in every place he appointed one or two who excelled the rest in the understanding of the Christian doctrine, grave carriage, fervour of piety, and integrity of life, teaching them the manner and form of baptism, and giving them in charge, that if at any time necessity should require, they should with all speed baptise little infants; and if any matter of importance besides, chanced to happen, they should presently certify him thereof.  
These, every one in his Village, for want of Priests, being as it were the Curates or Pastors, had the care of the Church, and twice every day they taught the Catechism both in Latin, and in their own country language: in the morning to the men, and in the afternoon to the women. They also, as the Christian custom is, denounced the Banes of Matrimony, making enquiry what impediments there might be to hinder any from lawful marriage; but their principal charge was to baptise little infants, who through weakness might be in danger of death. And when Xaverius made his visit in the said Villages, these his substitutes presently delivered up unto him the number of children which were borne that year, of those who kept concubines in their houses, and of such as had any enmity or discord amongst themselves, that thereby he might with all speed apply remedy thereto. And by this means he knew, & composed all difficulties every where; so that making very little stay any where he might pass on to other places.  
To these Canacaples at Xaverius request were assigned 400 crowns yearly, out of the public Treasury, by the viceroy of India, and afterward confirmed by the King of Portugal. 
His letter to the Queen of Portugal.  This said money was accustomed to be paid to Queen Catherine of Portugal, to buy her shoes, and Pantofles. Wherefore Francis wrote unto her majesty very pleasantly and piously that she could have no fitter shoes or Pantofles, to climb to heaven then the Christian children of the Piscarian coast, and their instructions. Wherefore he humbly entreated her to bestow her shoes and Pantofles, as a Tribute, unto their teachers and instructors, 
The liberality & piety of the Queen of Portugal  thereby to make herself a ladder to heaven, for she might be glad of such an occasion, than the which she could not perhaps have wished a better. The Queen, as a woman of notable piety, approved of his request, and very willingly, and freely assigned the same to the Canacaples, and masters of the Neophytes. And thus, by Xaverius means, by the Queen's liberality, & the King's authority, this order was instituted and established, with no less merit of the benefactors, than profit to the Christian cause.   

CHAP. IX.  
He convinceth the Brachmen, and converteth some of them.  
IN this mean while, 
The Brachmen & their religion.  Francis had no small ado with the Brachmen. These Brachmen descending from the race of Kings & Priests, ●re amongst all the nations of India the chief, both ●or Nobility and Wisdom. They worship one God whom they call Parabram) the beginning of all things, and perfect in every respect, as being Creator of heaven & earth. But together with this truth they mingle in numerable fables to deceive the common people. They say, he hath three sons, who govern the world, and yet have all the same nature, and divinity. This forsooth, is signified by the girdle the Brachmen themselues wear, at the end whereof there be three little cords hanging from one knot: having in this manner, either through the malice of men, or craft of the Devil corrupted the mystery of the B. Trinity, which was anciently received among them. They have also goodly Temples dedicated to these Gods, with three Towers, which being separated at the basis, by little & little do join altogether in the top. They have their images drawn out in diverse shapes, which in times past they took upon them, which they call Pagods.  
These Brachmen, whom among the Indians are indeed famous for their learning and abstinence, 
The Brachmen wickedness and lewdness.  are in the Promontory of Comorinum most notorious for their ignorance, and lewdness. For not enduring the poverty which that part of India sustaineth, they cover their natural lewdness with abominable deceit, and whilst themselves in private, sit at their banquets with solemn music of tabers and pipes, they persuade the simple people that their Gods are a feasting; and withal demand of them, in their God's name, whatsoever they want for the maintenance of themselves and their families, denouncing the vengeance of the Gods against them, unless they presently perform what they be commanded.  
Xaverius therefore convincing them openly of deceit, began to accuse them to the people, 
The Brachmen desire Francis his friendship  and to manifest their false dealing: which occasion caused the salvation of many, who giving over Idolatry became Christians. And the Brachmen being astonished as well at his great learning, as at the miracles wrought by him, turning their hate into reverence, endeavoured to gain his favour and friendship, both by gifts, & all other means they could devose. But his love of poverty was not overcome by any such favours, and though he rejected their gifts, to keep his own liberty free, yet notwithstanding he conserved good correspondence, and friendship with them. And as he went his circuit about the towns of the Christians, oftentimes he lodged in their abiding places (which are also called Pagods, 
Pagods.  as their Gods are) hoping that some of them might be converted, with the salvation of many souls.  
Upon a time he came to a certain Pagod, where were assembled almost two hundred Brachmen, 
Francis his conference with the Brachmen.  who had understood of his coming thither. Having saluted one another, and many words passed to and fro, Francis demanded of them in full assembly, what their Gods commanded those to do, who were to come into heaven to them? After long strife amongst them who should give the answer, it fell at last, by common consent, to the lot of an ancient man of 80. years of age, the eldest amongst them; who craftily shifting off the Question, asked Xaverius again, what the Christians God commanded them to do? But he perceiving the old man's evasion, told him he would not speak a word of any Christian affairs, until he had answered his question, as good reason he should. Then the old man being driven to it by necessity, with open manifestation of his ignorance, said: That their Gods commanded them two things: The one was, that they should not kill any Cow, because with kine the Gods were worshipped: The other was, that they should bestow liberal gifts upon the B●achmans, the chief Priests & Ministers of the said Gods.  
Then Xaverius, moved at the ignorance and impudence both of the man, and the thing, presently rose up, and entreated them, that they would also now hear him. And with a loud voice reciting the Creed and the ten Commandments, he briefly explicateth the same in their country language: 
The Brachmen approve of the Christian Religion.  and then he declareth the joys of the blessed in heaven, and the torments of the damned in hell: and finally who they were that should go to the one, and other place. As soon as they heard this, on a sudden they all rose up, and every one embracing him, wonderfully extolled the Christian Religion, containing such agreeable mysteries and precepts as those were: such is the force of truth, even with perverse minds, if light from heaven shine upon them. 
The ridiculous questions of the Brachmen.  Then they asked him many other things very ridiculous, and such as we who by God's goodness understand the Truth, do abhor to hear; to wit, whether the Soul of man dyeth together with the body, as other living creatures do? What should be the cause, why we seem in our sleep to be with our friends, although they be far of? Is it not because our soul, the body being asleep, leaveth its mansion, and flieth abroad? Whether God be white or black? for they themselves being blackish by nature, 
The Brachmen think God to be black.  out of the esteem they bear to their own colour, think that God is black, and do oftentimes besmear their Idols with oil in such manner, that they be not only black, but even ugly also, and horrible to behold; in so much that you would think you saw the Devils themselves, and not their images.  
Xaverius when these questions were asked him, knowing well how to accommodate his speech to his Auditors, answered not so learnedly, as suitably to their capacities, so that not one of all the company durst open his month to contradict him. But when he pressed them to embrace the Christian Religion, which they saw so manifestly proved unto them, they answered, that indeed they were afraid of what the people would say, and that they should want means to live, if they should change their course of life. And so these wretches making more account of what the people would say, then of their own salvation, contemned the light which began to shine upon them, & remained obstinate in their darkness.  
Now although, as we said, the Brachmen carry away the bell for wisdom among the Indians: yet there was only one found among them all, worthy of that name, a Schoolman of a famous Academy of India, who out of the familiarity which he had with Xaverius, declared to him certain mysteries of that Academy, which held: that there was one God maker of the world, who reigning in heaven ought to be worshipped of mortal men: that every eight day (which we call Sunday) ought to be kept holy: & that a time would come when all should profess one Religion. Moreover he desired to know the mysteries of the Christian faith, which at length Francis declared unto him, and withal spoke these wholesome words of our Saviour, 
Marc. 16. Math.  Qui crediderit & baptizatus fuerit, saluus erit, He that believeth & is baptised shall be saved. The Brachman noted down in a little book these words with their explication, and entreated Xaverius to baptise him upon certain conditions. But Xaverius rejecting his conditions being neither just nor honest, thought it good to differre his request for a time, & so dismissed him; bidding him to publish that mystery of one God to the people, hoping that he would indeed become a perfect Christian, & be occasion of no small advancement to the Christian cause. But yet there was another young Brachman who gave not only greater hopes, 
A Brachman baptised teacheth children the Catechism  but also proved better indeed. He being of an excellent wit & behaviour, was instructed, and baptised by Francis, & by his appointment undertook to teach children their Catechism; Christ thus choosing to himself masters of his doctrine, out of the Devil's school.  
At this time now, God would show manifestly how pleasing Xaverius labours were unto him. 
An injury done to Francis is revenged by God.  He went upon some occasions to an Ethincke nobleman, who being a barbarous & uncivil fellow, contemning the virtuous and holy man, shut him out of his house, in a rude & disgraceful manner; & scoffing at him, said: Serve me in the same sort, if ever I come to the Christians Church. This injury offered to Francis being published abroad by those who were present, no body had less feeling of it, than he to whom it was done. It seemed doubtless, both to the Portugheses, and the Neophites an unworthy fact, as deserving indeed to be revenged by God himself. Therefore he who taketh vengeance upon injuries done unto his servants, sent speedily a due punishment upon that contumelious man.  
A few days after, the same Noble man being unarmed, chanced to meet with his armed enemies not far from the Christians Church: wherefore being not able to resist he thought to defend himself by running away. Now as he fled, they followed him close with their deadly weapons, & were even come to the Christians Church, wherein that wretch (not thinking them of the contumelious words which formerly he had utteed against Xaverius) thought to save himself. But the Neophites coming forth in haste at the clamour and tumult which they heard, so stopped up the entrance to the Church, and, as it ordinarily happeneth, the last came so hard pressing upon the first, that he could not possibly have way to enter, so to save himself. They seeing this, & knowing the man, cried out that God the revenger of Xaverius his injury had by divine judgement debarred him of the refuge he desired. And so he who before had contumeliously shut Xaverius out of doors, being pursued by his enemies, and endeavouring to save his life by flying to the Christians Church, was himself shut out: God permitting him to be served in the like manner, as he served Xaverius.   

CHAP. X.  
Living in the coast of Piscaria with great joy, and fruit of his labours, he comforteth the Neophites, who were much afflicted.  
BUT, it is incredible to think, what abundance of divine consolation Xaverius found in these extreme labours of his. Himself signified it in a letter which he wrote to the Society at Rome. To which they shall do well to hearken, who preferring earthly commodities before divine, think that the life of holy persons is without all comfort & delight, as though there were no place for pleasure, where riches & delicacies do not abound. In a clause therefore of his epistle inviting others of the Society to the same labours, he writeth thus: So great is the abundance of the heavenly joys, 
Abundance of heavenly joys.  which God bestoweth upon them, who labour in this vineyard, for the conversion of the Indians to Christ, that if there be any joy in this life, I think it only to be here. Neither did he avouch this without a true ground, and of what he had not experienced in himself. For being oftentimes in the midst of those labours, overwhelmed with heavenly consolations, he hath been secretly heard to break forth into these words: I beseech thee, O Lord, do not everwhelme me with such abundance of joys in this life; of if it please thee of thy infinite bounty, that still I flow with these floods of delights, remove me hence into heaven among the blessed; for he that hath once had an inward taste of thy sweetness, must needs live a bitter life without thee.  
Xaverius therefore lived a whole year in the coast of Piscaria with infinite labour, 
The multitude of those that were baptised  and the like comfort; and that which much increased his joy, was the great augmentation of the Christian faith. For as it appeareth by his own letters, he baptised above a 1000 infants, who presently after their Baptism went to heaven. Whereby we may gather what a multitude there were, either of infants that lived, or else of elder people whom he made members of Christ's Church. And it is well known, that in that coast many villages, & some whole Towns, were by him converted to the Christian faith.  
When he had thus carried, and set in order the affairs of Christian Religion in the coast of Comorinum, about the latter end of the year 1543. he returneth to Goa, to deal in person with the viceroy of India, concerning certain important business about Christian Religion. Upon this occasion he took with him some youths of the chief nobility of that Country, both as pledges, & supplies for the Christian faith to be brought up in learning in the Seminary of Goa; for that by this time the College there was for the most part built & furnished. Wherefore Borban, not suffering Xaverius to lodge in the Hospital of the sick as he was accustomed, brought him home, and of his own accord gave over to him the whole government thereof, which he, with the consent of the said Borban, committed to Fa. Paul Camertes, 
Paul Camerts the first rector of the College of Goa.  who was lately come from Mozambicum.  
The fame of the admirable things which Xaverius had wrought in the coast of Piscaria was come to Goa before himself arrived thither, and had much increased his esteem, aswell with others as with the viceroy of India, who affected him exceedingly; and therefore without difficulty he obtained of him whatsoever he desired. Amongst other things, the report being brought to Goa of those who were raised to life in the coast of Comorinum, made Xaverius name to be spread far and near. Wherefore james Borban by reason of his ancient familiarity, taketh him aside, and earnestly intreateth him, that for the honour of God he would tell him the particulars of those, who were reported to be raised to life by his prayers in the Country of Comorinum. 
His notable shamefastness at his own praises.  At which words Xaverius his countenance was all died over with a virginal crimson-blush, bewraying both his modesty & the truth of the matter. Endeavouring therefore, as much as he could with truth, to cover any matter which tended to his own glory, he embraceth Borban in a friendly manner, and smiling saith▪ Good jesus, I raise dead men to life! O wicked wretch that I am! Certain men indeed brought to me a youth seeming to be dead, who being by me commanded in the name of Christ to arise, presently rose up: 
His concealing of miracles.  this indeed, and other such like things, they who were present published abroad for miracles. Yet this his covering of those miracles (though his countenance sufficiently discovered the truth) diminished nothing at all the credit of what was reported of him, his humility therein being almost as admirable, as the miracles themselves.  
Xaverius having now dispatched the business for which he came, and taking Francis Mansilla for his companion, returned again into the coast of Piscaria upon the 24. of March the next year following, 
He bringeth some to help him in the coast of Piscaria.  & settleth himself to his old exercises of Charity. He had now besides Mansilla 3. assistants, john Lesian a Spanish Priest, & two other Priests also of that country, who at Xaverius request went thither for the same cause, partly from Goa, & partly from Cocinum. Having made these men partners of his charge, he never ceased going about, baptising infants, & exhorting others to do the same. His labour was as much, if not more, than before, and his difficultyes greater. For being a stranger, & wholly ignorant of the Malavarian language (in so much besides the catechism he scarce knew one word thereof) yet lived he, and conversed amongst the Malavarian Neophytes without an interpreter; which thing did not withstanding rather stir up, then hinder his endeavours. To baptise infants he had no need of an interpreter; & the poor and wretched people did of themselves open unto him their miseries in such sort, that he might easily understand them▪ He also by his study, and endeavours came to be his own interpreter: for albeit he were unskilful in the country tongue, yet made he good shift to preach unto the people, expressing oftentimes by his countenance and gesture, what he could not do in words.  
But to keep an order and decorum in all things, he called them not all together, but caused the men & the ●omen to come by turns, every other day to the Catechism. His chief care was to baptise infants and ●●struct children, 
He teacheth men and women their Catecchisme apart.  because he knew certainly, that ●uch as died before they lost their innocency, being baptised, were made partakers of the kingdom of hea●en, the which many that were of riper years lost by returning again to their former bad life. And he did ●ot only himself employ his chiefest endeavours in ●elping that tender age, 
What a care he had of baptising infants.  but also gave most diligent charge to F. Marsilla his companion to do the same. Moreover as occasion & place required, he helped the Neophytes, not only spiritually but corporally also.  
Upon the East of the coast of Piscaria there lieth bordering a wild & savage kind of people, 
The Badages a savage nation.  whom they ●●al Badages. These gathering together a great army, ei●her out of hatred to Religion, or through desire of ●illage, had invaded the borders of the Christians of Comorinum, spoiling & wasting all before them. The Christians being affrighted at this sudden incursion abandoning their villages, had gotten over a little arm of the sea, 
The calamity of the Comorinensians.  and there hid themseluens amongst the rocks, a fit place for such a purpose: where abiding in the open air and the sun (the heat whereof, as we said, is most extreme in those parts) they were miserably burnt up, 
Francis his succour to relieve the neophyts in their misery.  and brought to such want of necessary means to live upon, that some died for mere hunger. This fearful news did not only move Xaverius to piety towards them, but also stirred up his careful endeavours to afford new succour, in this new accident. He therefore presently bringeth unto these poor souls, twenty small vessels loaden with provision. And withal writeth to the Pantagarines, & magistrates of the Coast thereabout, to make a collection among the richer sort, for the relief of their miseries. So as he provided for them, not only for the present, but also for the time to come. But as soon as that storm was overpast, by retirement of the enemy, gathering together his dispersed sheep, he omitted nothing belonging to the duty of a good Pastor. He raised up those that were cast down, and comforted them that were afflicted, both by compassionate words, & all other sweet means. But, behold a new tempest ariseth, so much the heavier, by how much longer it endured. They who were officers in the Coast of Piscaria being covetous and intemperate men, began after a proud and avaricious manner to domineer over the neophytes. Whereupon Xaverius being no less moved at the unworthiness of the fact than it deserved, first opposed himself stoutly against their covetousness; & at last, when he saw he was not able to withstand them himself, he thought to request the viceroy of India (remaining then at Cocinum) to aid him, and for that purpose resolved to go unto him. But new occasions occurring, hindered both his determination, and journey which now he had begun.   

CHAP. XI.  
He converteth the Kingdom of Travancoris to the Christian Faith, and defendeth the Neophytes from the Barbarians.  
HAVING now spent in the Coast of Piscaria half a year in the foresaid labours; and by his endeavours and diligent care so greatly profited therein, that finding at his coming thither but twenty, both villages and towns in all, & those very rude; he left now to his companions thirty, all of them well instructed & ordered. Wherefore composing all things as well as he could, he leaveth the charge of the Neophytes to Fa. Mansilla, taking his journey towards Cocinum through the coast of Travancoris which lieth next to Piscaria.  
Travancoris is a sea coast, on that side of India where Goa standeth, 
The cost Travancoris.  bending towards the West, and lieth between the Promontory of Comorinum & the Town Colanum, almost 30. miles from Cocinum, and is said to be in length about 80. miles. There were in that Coast, of sea villages to the number of 30. inhabited partly by Ethnic fishermen whom they call Machoa's, and partly by Saracens. Francis therefore, what for want of shipping, and to try their dispositions had a desire to pass through their Country to Cocinum.  
He wanted not friends who endeavoured to dissuade him from that journey, showing him that the Machoa's & Saracens hated him extremely, taking it very ill that the Parauas their neighbours were become Christians. 
His notable courage of mind.  Yet for all this he being driven on more by God, than by any other necessity, as afterwards the event plainly demonstrated, made no doubt of passing through their country. Depending therefore upon the divine Providence, and thinking also that he should gain by the bargain if he chanced to dye for Christ, he beginneth his journey through the middle of the Country about the midst of the year of our Lord 1544. As he travailed he visited the villages which lay in his way, and (as the goodness of God far exceedeth all that pious men can expect) he experienced his divine bounty no less favourable to his enemies, 
God's providence.  then to himself, so peaceable he found all things, and the people greatly disposed to receive the seed of the holy Gospel.  
First therefore having gotten friendship with their King, and working upon the Barbarians hearts as well with hope as with fear, sometimes propounding to them the amity of the Portugheses, & then again denouncing against them threats from heaven, he without any great difficulty brought them to embrace the faith of Christ; especially when, being won by offices of Christian Charity, they had obtained leave by an Edict from their King, to change their Religions. Wherefore Xaverius rejoicing at this so fortunate success employed himself incessantly in going about from town to town, to baptise & instruct the people in the mysteries of the Christian faith. What an infinite number were by his means made Christians, may be conjectured by this, 
The number of those he baptised  that he baptised at one time above ten thousand. His manner of instructing and baptising was this. When he came to any village to baptise, calling all the men, women, and children together into one place, after he had taught them, that there was one God, the Father, the Son, & the holy Ghost, he commanded them every one to make upon themselves thrice the sign of the Cross in honour of the most B. Trinity, according as he had before instructed them. Then putting on a Surplise, with a clear voice he pronounced the mysteries, & precepts of the Christian Religion, 
His manner of baptising.  & explicated the same briefly (as well as he could) in their own language. And when they seemed to be sufficiently instructed, he bade them ask God pardon publicly for the sins of their life past, and demanded whether they did really and truly believe all and every point of the Christian Religion? Then they, by putting their arms a cross gave a sign that they did believe, and so he baptised them, putting down every one's name in writing, as his custom was.  
When all were baptised, 
He over throweth the temples & Idols.  Xaverius caused the Temples of the Gods to be presently thrown down, and their Idols to be broken in pieces. One could not have beheld a more grateful or pleasant spectacle, then to see them now trample those Idols under their feet, which a little before they had with so great reverence adored. Which great injury the Devil certainly would not have left unrevenged, if Francis had not had as great courage to withstand the danger, as to offer him that affront. For he stirred up the Badages again (of whom we spoke before) who are no less cruel enemies to Christian Religion, then brutish & savage by nature, against the flock of Christ, which as yet was but young and tender. Wherefore a mighty army of these barbarians made a sudden incursion upon the borders of Travancoris, & began to spoil the villages of the Christians. The inhabitants making a doleful outery, 
Atumult amongst the Travancorensians.  together with the lamentation of women and children, being all in uprove, betook themselves to flight, yet with little hope to escape, being round beset by their enemies.  
Xaverius (for it happened he was then present) being stirred up by the tumult, wrought a memorable act. For, wholly forgetting himself, by reason of the eminent danger he saw before his eyes, he flieth in amongst them, like a Lion, and with an undaunted courage, 
A memorable deed of his.  both of spirit and countenance, rebuketh those barbarous people; who were wonderfully amazed to behold his courage and boldness, since being slaves to the Devil and forgetful of their own freedom and salvation, they came so violently to offend others. Then as a good Pastor he putteth himself into the formest press of the Christians, either to rule his flock by authority, or if he could not do that, to die together with them. But the Badages, although most barbarous & cruel, could not endure those fiery flames which seemed to shine forth of Francis his countenance and face, and so for fear, and reverence to his person, they spared the rest. Yet all this while he was not free from danger of death. For the Ethnics out of hatred to Christian Religion, lay oftentimes in wait for him, whom notwithstanding he defeated partly by his prudence, and partly by divine assistance, as than it happened.  
Upon a time some of them seeking after him to kill him, 
By the goodness of God he escapeth death.  he ran into a wood, where climbing up into a tree he sat there all night, and so escaped their hands, being sheltered more by God's assistance, then either by the tree, or night. And his enemies plots against him were so frequent, that some of the Neophytes who were most pious and faithful unto him, kept always of their own accord, watch in the night before his lodging, to defend him. Notwithstanding the continual treacheries of these barbarous people, he omitted neither his nightly prayer, which scarcely permitted him two hours' rest, nor ceased from his daily journeys of the day, even in the heat of the sun; for that going about the Towns, he went barefoot, in a ragged coat, and with an ordinary Hat on his head. Yet this carelessness of his corporal habit did no way obscure the sanctity of his soul, but made it more eminent. 
He is called great Father.  He was now commonly called the Great Father, and the King of Travancoris commanded by public Edict throughout his whole kingdom, that all should obey the Great Father, no otherwise then himself.  
The Christians had not at that time any Church in that Coast, wherefore he was constrained to say mass either under some tree, or some sail of a ship. But now, it is reported, there be built above twenty Churches and Chapels in that Country. 
The multitude of those who followed him when he preached.  And when he was to preach, for want of a pulpit, he would from some commodious tree, speak unto the multitude, which was sometimes infinite. For when he went out into the fields to preach, there followed him many times five or six thousand persons. His care also was not less in augmenting the flock of Christ, then in maintaining what he had gotten. That the Neophytes might also, after his departure, retain what they had learned, upon his going away, he did not only leave a copy of the Christian doctrine in every Town, but also taught them the manner how to exercise it every morning and evening, and for that end appointed a Moderatout over them. Yet all this time he refrained from too much dealing with those who dwelled up higher in the hart of the country, knowing very well that the sea coasts, where the Portugheses commanded, were far more fit to receive and maintain the Christian faith, than the upland Country of India, 
The upland country of India not fit to receive the faith of Christ.  where the Brachmen, deadly enemies to our Religion, had the possession. He therefore travailed all over that country lying by the sea side, going from village to village; every where baptising & instructing as many as he could in the Christian faith: so as now almost all the towns of the Machoa's & Paraua's had, by Francis his means, put themselves under the sweet yoke of Christ; when the report thereof coming to the bordering Lands, set on fire the Manarians a neighbouring people, to emulate their piety.   

CHAP. XII.  
Neophytes slain for Religion, become an ornament to the Christian Faith.  
MAnaria is a little Island, lying over against the coast of P●scaria, distant from the continent an 150. miles. There was therein a village called Patinus, at that time of little note, but now greatly ennobled by the death of many Martyrs. The inhabitants of this place had a great desire to receive the Christian Religion, whereof they had heard many notable things reported, as well of Xaverius, as of the Comorines. Wherefore they earnestly invited Francis to come thither and baptise them. But he being employed about other most important affairs concerning Religion, and not able to go himself, sent a certain Priest in his place to instruct them in the Catechism, and to baptise them. Whereupon followed a great storm of persecution, which notwithstanding proved very profitable unto them. For the King of jafanapatana, under whose dominion that Island is, out of a Barbarous cruelty, being also incensed with the hatred he bore unto Christians, was so enraged, that sending thither an army of men, what by fire & sword destroyed, and wasted the whole Town. There are said to have been slain at that time for Religion more than 600. persons. Thus, that vast solitude, brought forth fresh and fragrant flowers of Martyrs, for heaven's ornament. Since which time, that place hath retained the name of the Town of Martyrs.  
About the same time, it fell out fortunately, that the said King of jafanapatana his own brother, and heir to the same kingdom, fearing his brother's fury had fled to the Viceroy of India, promising that if he could by the Portugheses forces be restored to his Father's kingdom, 
The town of Nagapatana.  he with his nobles and greatest part of his subjects would become Christians. The Viceroy greatly desirous as well to advance Religion, as to revenge the slaughter of the Innocents', was much incensed against the Tyrant. Whereupon he presently sendeth a very strong Navy to Nagapatana (which is a sea Town situated in the continent, over against the Island of Manaria, about 200. miles from the Promontory of Comorinum) and withal commandeth them to make war upon the King of jafanapatana, and either to put him to death, or else to handle him in such manner as Xaverius should judge expedient, and to restore the Kingdom to his brother.  
In the mean time whilst Xaverius remained at Cocinum, 
The Island of Macazaria.  there was brought thither joyful news, of many Ethnikes in the most remote Kingdom of Macazaria converted to the Faith of Christ. This Macazaria is a great Island, about a 1000 miles beyond India and the River Ganges, and distant from the Moluca's towards the east about 130. In this Kingdom three Noble and principal men, besides many others of the people, were lately converted to the Christian faith, and baptised by a Portughese Merchant called Antony Payva: God in that manner bringing in thither his Gospel even by the means of good & virtuous merchants. They had therefore sent certain men to the City of Malaca, to request of the Portugheses there, some Priests who might better instruct them in the Christian Religion; for that which the merchant had commanded them, was only this: that since they had lived like bruit beasts, now having by baptism received the faith of Christ, they should endeavour hereafter to live like men, and withal to serve one God with purity and sanctity of life. The Governor of Malaca approving their demands, granted them certain Priests. And although Francis made no doubt but they would worthily behave themselves for the advancement of Christian Religion; yet had he also a great desire to be partaker of that labour, thinking that in so large a Kingdom there would be great occasion of work, and need of many industrious labourers, to plant and cultivate the holy Gospel.  
At the very same time almost, there came news also from the Island of Ceilanus, which at the first seemed heavy and sad, but afterwards proved joyful. The eldest son of the King of that Island being moved by conference with the Portugheses (for they endeavoured to bring in the Gospel, 
The King's son with 600 more are slain for Religion  as well as merchandise into India) had together with many others resolved to become a Christian. As soon as the barbarous King his Father had notice thereof, all-mad with rage and fury, commanded his son, with others of his counsel (to the number of 600. as was reported) to be publicly slaughtered. But the enemy of Baptism, baptised them in their own blood: and whilst he endeavoured to depress Christian Religion, he exalted it.  
For at the very same time, the Inhabitants saw a great Cross of Fire in the air; and in the place where the said slaughter was committed, the ground opening, made a great and plain sign of the Cross, which remaineth unto this day, 
Prodigious signs of the Cross.  although the Ethnikes have endeavoured oftentimes to stop it up, by casting earth into it. So as many of the inhabitants, and amongst the rest the King's younger son, together with his Cousin-german, & some of the King's guard, moved by these prodigious signs intended to become Christians Xaverius being glad of this news, howbeit he had already resolved to go unto the Macazarians; yet he judged it not expedient to prefer this business before the other with which he was then in hand. In the year therefore 1545. in the month of April, taking Fa. Mansilla for his companion, he embarked at Cocinum with intention to go to the Island of Ceilanus, to try the disposition of the Inhabitants, and from thence with the first occasion to pass over to Nagapatana, where the Navy was said to be ready prepared for the foresaid expedition.   

CHAP. XIII.  
Being transported into the Island of Ceilanus, he reclaimeth the master of the ship from a bad life.  
CEilanus is an Island right over against the coast of Piscaria, 
They Island Ceilanus.  of great note both for pearls and other merchandise, but especially for the abundance of Cinnamon which it beareth. It is extended in length an 150. miles, and in breadth 40. or thereabout. Upon the furthest point thereof butteth the Island of Manaria where the Neophytes, as we said, were slain by the King of jafanapatana. Ceilanus is indeed inhabited by the Malavarians, whom they call Cingales, but by reason of traffic it is much frequented by the Portughese Merchants. The Portugheses have therein a fair Town, and by the shore are to be seen certain Chappells built by them in times passed for the exercise of Christian Religion. Xaverius being thither arrived, there happened a memorable accident.  
The Governor of the ship, being moved by the familiarity which he had gotten with Francis▪ had upon the way, freely opened his mind unto him, and told him, how for a long time he had been given to a certain notorious sin, from which he could not be absolved by the Priest. But Xaverius being a expert Physician of the soul, laying before his eyes the clemency, and mercy of Almighty God, that passeth all malice (which was an ordinary custom in him, thereby to draw men to Confession) made the business light and easy; and promised him withal, that as soon as they were arrived (for then there was neither time nor means) he would untie those heavy bands of his. Having thus agreed between themselves of the business, the master of the ship as soon as he came to Ceilanus, as though he had been certain of his salvation, cast of all thought of making his confession; & began to find excuses, and withal to avoid the sight and company of Francis, that he might not be challenged by him of his promise. 
job. 5.  But Xaverius, or rather Gods Providence (Which, as holy job saith, taketh the wise in their crafty plots) deceived the master, with all his sleights. For on a sudden, and unawares he findeth Francis walking by the shore side, with his eyes fixed towards heaven, as his custom was; and now because he could not avoid meeting with him, having been already espied, & that he might not show himself light or unconstant, he resolved to set a good face upon the matter, and by some sleight to delude the others carefulness.  
He therefore first saluted him, and of his own accord, asketh him; How long it would be, before he would he are his Confession? As soon as he had spoken these words, faltering as it were in his speech, and showing himself much troubled in mind, Xaverius found presently by his countenance, and trembling of body that he had a great horror of that which he required: yet did he not let slip the occasion offered him whatsoever it were. 
Prudence in taking away horror in Confession.  Therefore, to free him from that vain fear, merrily and sweetly, as he was wont, Good jesus, quoth he, will you go then to confession? I will most willingly hear you, & if you please, even here as we walk upon this shore. Whereupon the other being overcome not so much by the irksomeness of his foul sins, as by Francis his exceeding mildness, but indeed by God's divine impulse, resolved to make a confession of his whole life. Xaverius seeing him to begin with fear and bashfulness, harkened carefully unto him first, as they walked upon the shore: But afterwards when he perceived him to go on with more courage and freedom, taking him gently by the hand, he led him into a chapel near by. The other out of reverence to the holy place, began to kneel down, as the custom is, thereby to make an end of the Confession which he had begun. But Francis perceaving he had some difficulty therein, forbade him to kneel for the present; and to induce him to confess the more willingly he spread a mat upon a bank, that they might there sit more commodiously. They had not sat long when God so touched his hart, that rising upon a sudden, he fell down at the Father's feet, and with abundance of tears and sighs laid open all the sins of his whole life. And having thus waded out of the puddle of sin, & disburdened his soul of all filth, he began with great feeling to frequent the holy Sacrament of Confession (of the fruit and wholesomeness whereof he had now gotten a taste) and seriously to provide for the salvation of his soul.  
In the mean time Xaverius having insinuated himself into the Ceilanians friendship, got access to the King's son, whom he found perplexed, as well by his brother's example, as by those prodigious signs whereof we spoke before, & privately baptised him, together with his Cousin-German; whereupon he resolved to fly, together with some chief men of the Kindgdome, to the Viceroy of India, and to crave his aid against the savage cruelty of his Father, who had already imbrued his hands in the innocent blood of his brother & kinsmen, & now thirsted after his also. Xaverius was likewise by him informed, that most of the Ceilanians being moved by those miraculous signs of the Cross in the air, and upon the ground, did already much incline to the Christian faith, but that their good desires were hindered, through fear of the Tyrant his Father.  
Francis being very glad of this news, sendeth presently letters to Fa. Paul, who remained at Goa, willing him to send two of the Fathers, who were every day expected from Portugal, to Ceilanus, with those noblemen, who where to be restored to their Kingdom, to have a care of the Christian cause in that Island. And sending back Fa. Mansilla immediately into the Promontory of Comorinum, he himself crosseth over to Nagapatana, for the occasion which we have already mentioned. But all that preparation, & Francis his expectation, when it seemed now to be upon the point of joining battle and obtaining victory, upon a sudden falleth to nothing. For at the same time a ship of the K. of Portugal (which being fraught with rich merchandise was bound back again from the Kingdom of Pegu into India) being by force of tempest driven into jafanapatana, was presently set upon by that barbarous King. Wherefore the Viceroy employing his service for the King's affairs, surceased from battle, until the King's goods were recovered. And so by making this delay, the war, as many times it happeneth, was by differing, broken clean off. Yet God afterwards gave to Xaverius what he desired. For not long after that Tyrant being discomfited by many overthrows which Constantine the Viceroy of India gave him, the Island of Manaria was taken from him, & all the inhabitants became Christians. Thus the death of a few for Christ his sake, was the cause of liberty and salvation to many. Francis therefore not to lose the labour which he had taken in that journey, and also serving himself of the wind, which though contrary for his return, lay yet right for his going forward, resolved to make use of that occasion.   

CHAP. XIV.  
He visiteth the Sepulchre of S. Thomas the Apostle.  
THE Church of S. Thomas the Apostle was not distant from this place above 150. miles which was very famous both in regard of his sacred relics, and of the great resort of Indians, who came to visit it from remote places. He therefore determined to go thither in the guise of a poor Pilgrim, that having done his devotion to the Apostle, he might go on forward to Malaca, & from thence (unless God should otherwise dispose) to Macazaria, whither he had been called by most joyful tidings For he had lately understood that the Inhabitants of those places were greatly disposed to receive the Christian Religion, and that nothing hindered the conversion, and baptising of many, but want of Priests.  
About the latter end therefore of Lent, he put to sea from Nagapatana, with a better wind then good speed. 
He passeth 7. days without eating any thing  He had now sailed about 40. miles when a contrary tempest constrained the ship to remain 7. days in a certain haven which they chanced upon by the way. There Xaverius minding more the pilgrimage which he had undertaken, then humane imbecility, left behind him a worthy example of abstinence. For all that time (as he that had the care of him testified afterwards upon his oath) he passed without taking any sustenance at all, as though, being indeed inflamed with a desire to visit the holy Apostle, he had been fed with heavenly food. Afterwards when the mariners hoist sail to be gone, 
He fortelleth the mariners a tempest near at hand.  he asked of the Master, whether the ship were sound & strong enough? He replied that it was an old, & weak ship. Then, quoth he, we must needs back again to Nagapatana, for we shall have a cruel storm. Although little credit was given to this prophecy, yet it proved most true. But the Master of the ship being deceived by the weather & the sea, went nevertheless forward: and behold upon the sudden a terrible tempest rising, drove the ship back again to Nagapatana (as he had fortould them) and not without great danger. Then the mariners & passengers took notice of what he had said, and held ●t for a prophecy. And although Francis being thus beaten back with a contrary wind, could not arrive where he intended, yet still he persevered constantly in his purpose, and came thither at last on foot, with greater labour, and more merit.  
There is a town belonging to the Portugheses called Meliapora, 
Meliapora the town of S. Thomas  rich, and much frequented, situated in the sea coast of India, almost in equal distance (if you consider the turnings of the sea) about two hundred leagues from the Promontory of Comorinum & the river Ganges, built perhaps of the ruins of the ancient, and famous City of Calamina. In this Town there is a Church of Saint Thomas the Apostle, where the inhabitants, and other Indians say, he was buried; whereof even to this day there be extant many remarkable signs. There is also to be seen the place where the Apostle is said to have been martyred, & a Chapel wherein he said mass. Which chapel the Portugheses out of devotion have adorned, and made thereof a sumptuous Church, giving the Town the name of S. Thomas. 
The body of S. Thomas the Apostle.  In this Chapel not long since, as they digged very deep to lay the foundation of the new Church there was, as th●y say, the body of the Apostle found, with the sword wherewith he was martyred, and a little vessel full of bloody earth, which was again with reverence laid in the same place. Neither is the constant report hereof vain or doubtful. This ancient opinion which both they of that Country and strangers have of the Body and Martyrdom of the Apostle S. Thomas, is by God confirmed by an yearly and perpetual miracle. For they have a stone sprinkled with the blood of the Apostle, which retaineth the prints, as it were, of fresh blood, and three days before the feast day of S. Thomas (on which day they say he was martyred) whilst Mass is said there, the said stone, 
Ananiversary miracle.  being naturally white, by little & little waxeth red, and sweateth as though drops of blood distilled from it on all sides; and at last when Mass is ended, it returneth again to the former colour. For which respect the Apostles Sepulchre is had in great veneration, as well of the Ethnics as the Christians. For that there come unto this place from all parts, a great concourse of Pilgrims even Ethnics themselves, who bear great esteem to the Martyrdom & Sepulchre of the said Apostle.  
Hither therefore Xaverius, out of devotion to S. Thomas the Patron of India, came in the guise and habit of a Pilgrim, thereby both to honour the Apostles Sepulchre, and to assist the bordering neighbours in matters concerning their salvation. He found in that town, besides many inhabitants about 100 families of Portugheses, who had there settled themselves, and their means. Xaverius therefore, presently upon his arrival to this place, visited no less religiously then affectionately the Apostle of the Indians; admiring his singular glory, whose virtue he emulated, as far as a mortal man was able. And first he earnestly besought God, that since he being a poor wretch was called from heaven to imitate, though never so weakly, so great an Apostle in converting of the Indians to the faith of Christ, he would inspire him with some of his Apostolical virtues. Then he instantly requested S. Thomas, for the care and patronage which he had over the Indians, that through his intercession, he might neither want courage to undergo the dangers, nor forces to endure the labours in travailing over, & manuring India, & other barbarous Countries: and that neither his own, nor others sins might be any hindrance of his following the Mower's steps, as Ruth the Moabitesse did, in gathering up the glean of that our Lord's field, and (to his poor ability) reposing the same in Christ's sacred granary.  
When he had satisfied his devotion to the Apostle he lodged with the Bishop's Vicar (which he was accustomed to do, where there was no public Hospital for the sick, nor place of abode for Religious men) who was much edified with the great respect he saw him bear to Ecclesiastical persons, & with his natural affability of speech & true simplicity. So as making himself wholly known unto the Prelate, by laying open his hart before him, he easily won his favour and good will. This manner of courtesy, as I said before, Xaverius used, 
A manner how to gain & help friends.  not so much to gain friends, as to help those whom he judged worthy of friendship. For when he had once found out their dipositions, he would by little and little draw them to whatsoever was requisite, both for their own salvation, and the divine service. This good Prelate therefore of Meliapora requited Xaverius courtesy by returning him the like, & embracing him as a worthy person, whom he used thence forwards with much affection and respect, especially after he perceived in him most evident marks of sanctity. For by the conference which he had with Xaverius, 
Xaviers Virginal chastity.  and by hearing his Confessions, he plainly found (as he afterward testified upon his oath, which testimony we have now in our hands, iuridically signed) that he had kept unspotted the flower of Virginal Chastity, wherewith he was borne.  
He remained in the Vicar's house three or four months, to the great profit both of the town's men, and himself. For he drew many out of the sink of grievous sins: & many dishonest lovers, whom he could not well separate, he joined together in wedlock. He reconciled also to friendship, such as before were at deadly hatred one with another. He freed many who had been long entangled with heinous offences and abominations. Yet for all this, whilst he so much profited others, he neglected not his own, giving himself very much to contemplation of heavenly things, especially in the night, when he was free from other employments. And it happened very often, that when he was sought for by his companions, he was found praying in some corner of the Apostles Church. For being at that time doubtful what to do, and very uncertain whether he should go forward to the Macazarians, or return back into India, he consulted with God in the holy Apostles Church; so as there spending almost whole nights in continual watching with great fervour of spirit, he craved the intercession, one while of the most B. Virgin mother of God, and another while of S. Thomas, & other Saints. And at last being replenished with incredible joy from heaven, he perceived it to be God's will that he should go forward to the Macazarians, not so much to instruct them (as afterwards he understood) as to help some others, 
By divine instinct he determineth to go to the furthest part of the East.  who were in the way, unknown to him, and standing more in need of his assistance. Wherefore being very desirous to perform the will of God, he began to cast about for some opportunity to pass over to Malaca as soon as might be, intending to make use of a Saracen, or Ethincke ship, if no Portughese could be gotten; nay, he said moreover that he had such confidence in God, 
His confidence in God.  that if no ship of burden could be had, and there were but any little boat to go to Malaca, he would make no doubt, by God's help, to pass well over therein: such a firm and constant resolution he had, presently to perform what he had by God's instinct undertaken.   

CHAP. XV.  
Being beaten by Devils, he notwithstanding spendeth a whole night in Prayer.  
WHILST he thus remained, as we have said, in the Vicar's house, there happened one thing very worthy to be noted in that kind This house joined close to the Apostles Church, into which was made a little door, for the vicar to enter privately. Now Xaverius had a custom, when he perceived the vicar to be asleep (for he lay also in his chamber) to steal secretly, and without noise, from of his bed, and to creep along with great wariness into the Apostles church: yet did he not wholly deceive the vicar, who often awaking on a sudden perceived him to be absent. Wherefore he first dissembled the matter, but afterwards, out of the friendly confidence which was between them, advised him not to go into the Church in the night time, nor to hazard himself by going that way which was known to be haunted with bad spirits, for he might perhaps meet with them in their ugly shapes, when he least thought of them. At this Xaverius smiled, thinking he had said it to make him afraid, and so putting the Prelate off with a jest, stool notwithstanding the next night privately into the Church when he perceived him to be fast asleep.  
At this devotion of Francis the enemies of mankind, were mad with rage and hatred, intending to drive him by terror from that custom: & so at midnight as he was praying before the Altar of our B. Lady, 
His constancy whilst the Devils whip him.  they furiously set upon him on a sudden, filling the Church with horrible roar, confused cries, and hideous noises. But finding him nothing afraid at these their threats, they fall upon him altogether, and beat him most cruelly with scourges, exercising their malice upon him, both in railings, & blows. Amidst all these their violent strokes he having more care how to remain constant, then how to defend his own back, called upon the mother of God who beheld this combat; and so with undaunted courage deluded at last the Devil's vain assaults, and continued on his prayer, not only without fear, but also with greater constancy. So as by this his manly & invincible perseurance (a most deadly weapon against all devilish incursions) he easily drove away these troublesome & outrageous spirits. And most certain it is that he by this victory, so broke their forces, that they never afterward durst attempt any thing in that kind against him.  
There lay a certain young man in a chamber joining to the Church, who being waked out of his sleep with that noise, heard Xaverius crying out (as the Devils tormented him) and oftentimes calling upon the B. Virgin for help. And he observed, that he very often repeated these words: Help me, O Lady. Wilt not thou help me, O Lady? This young man recounted what he had heard unto the Vicar, & others of the house; whereat, 
He is sick of the stripes.  as often it happeneth, they all fell into a laughter; and the tale was jested on over all the house unknown to Francis; who the next day, finding himself very sore with those cruel stripes, & desiring to rise was not able to get out of his bed, & so lay there three days, 
His patience in suffering scoffs from those of the house  all wearied & tired out, feigning himself to be sick, so thereby to hide what had happened. The vicar hearing this came to visit him, & asked him whether he were sick? Xaverius answered that he was. Then demanding what his sickness was; he answered wholly from the purpose, turning his speech another way. The Vicar knowing well the matter indeed, began to jest with him, and repeated the same words, which he had uttered whilst the Devils beat him, Help me O Lady. Wilt not thou help me, O Lady? Francis when he perceived that all was known, began to blush indeed; but yet with a smiling countenance, was no less courageous in enduring the speeches of men, than the blows of the Devils.  
As soon as he was recovered knowing very well that the Devil's terror is greater than his forces, 
His courage in combating with the Devil.  and that like a cowardly Cur he barketh fiercely at those who give back, but runneth strait away when one resisteth, he resolveth, like a Conqueror, voluntarily to return again to his old place of combat, with more alacrity than before. Trusting therefore in God's assistance, who especially restraineth the Devil's forces, he went oftentimes most courageously & alone, even in the dead night, to pray in the same Church, and place; & did so contemn those hellish monsters & their devices, as well showed that nothing is more shameful and weak than the Devils, if one have the courage to contemn them. For being thus stoutly vanquished, and perceiving their open assaults had ill success, they used other deceitful tricks, & endeavoured at least to distract him in his prayer, if they could not break it of.  
Whilst therefore he was at his prayer in the Church at midnight, 
The Devils make a noise in time of Xaviers prayer.  as his custom was, they in hatred against him, come together in troops, & make a horrible noise, & in a scoffing manner imitating the Clergy men, sing as it were Matins in the Choir, thereby at least to distract him whom they could not otherwise affright. But how little they profited herein did evidently appear. For Xaverius not regarding who they were, nor what they sung, thought they had been the Church men coming to sing their matin's. The next day therefore he demanded of the Vicar, who those Clergy men were who last night sung their Matins with the doors shut? He at first wondering what Clergy men, and what matin's he meant, perceived afterwards that they were Devils, and scoffers of Clergymen. Which thing after Francis his death he often declared to many.   

CHAP. XVI.  
He delivereth a possessed person: and taketh john Durus for his companion.  
IN the mean time Xaverius, that he might not leave Meliapora without some monument of his labours taken therein, he employed himself, as his custom was, to help the people of riper years both by private & public exhortations, and to instruct children in their Catechism. Neither was there matter wanting for him to work upon. In which kind this accident happened worthy of memory. There was a Citizen of great wealth who was possessed, and most miserably vexed by the Devil. To whom Francis being called for aid, he sent in his place one of the children that helped him in teaching the Catechism with a Crucifix, 
He delivered a possessed man by a child.  who reading the holy Gospel over the possessed man, as the Father had instructed him to do, cast out immediately the infernal monster, who was the more enraged, because he was driven out by a child, & that a Neophyte.  
There is also recounted another thing in a different kind, yet perhaps no less admirable than the former. There was a certain young man, a merchant called john Durus, who came to Francis to confession, and hearing him discourse of divine matters, found there were certain other merchandise far richer than those with which he traffiked, and of which he never heard before. Wherefore giving over his former trading, and desirous to become a merchant of more precious wares, 
He hardly admitteth john Durus into the Soety.  intreateth Francis to receive him for his companion. He at first refused him absolutely (because perhaps he saw in him a secret inconstancy, & intractable disposition) yet at last, by much entreaty he obtained his desire; and so settling his affairs, began to distribute his goods among the poor. But in executing of this his good purpose, he was more forward, then constant. For whilst he was busied about selling of his wares, he was vehemently solicited by the common Enemy of mankind, 
Luc. 9  who did so work him upon that having set his hand to the plough, on a sudden be began to look back, and sought again most greedily after those things which a little before he had contemned. Being thus wholly changed in mind, he packed up his merchandyze in the most private manner he could, and conveied them into a ship intending to be gone. But although he deceived others, yet he could not deceive Francis, the which he most of all sought to do.  
Now having gotten all things together which he thought requisite, as he was about to take shipping, Xaverius upon a sudden causeth him to be called unto him. 
His determination of flying away secretly is opened to Xaverius from heaven.  He the more to dissemble the matter, made show of ready Obedience, and came unto him presently. Francis taking him aside, with great sorrow and grief in his countenance said: Thou hast sinned Durus, thou hast sinned. At which words he being strooken to the hart, stood like one distracted and amazed, wondering with himself how Xaverius came to know that which no mortal creature but himself could have suspected. Then being filled with shame, and tears, his conscience also accusing him, he cried, I have sinned Father, I have sinned. Then Francis again with a joyful countenance replied: Confession therefore Child, Confession is requisite. Whereupon Durus having his hart softened by Xaverius words, and by the dew of divine grace, taking again courage, and some respite to examine himself, maketh his confession. Which remedy he found no less expedient than wholesome. For by the benefit of that holy Sacrament he was not only pardoned his offence, but also constantly restored to his former good resolution. Wherefore without delay, faithfully distributing his goods amongst the poor, he constantly adhered to Xaverius, as before he had promised, fortifying this his resolution with the remembrance of his former lightness and inconstancy.  
At the same time also came unto Xaverius a new, thought small supply of Companions. For that F. Antony Criminalis of Parma, & F. john Beira of Galliaco, of the Society of jesus, being sent out of Portugal, were very fitly arrived in India: of whose coming Xaverius being certified by letters, greatly reioyed (as being the first supply which had come unto him out of Europe) determining to set them presently a work, by reason of so great want of Priests. And he himself, that his labours might not be restrained within the bounds of India, intended with the first occasion of shipping, to visit the furthest parts of the East.   

CHAP. XVII.  
He reformeth the bad lives of the people of Malaca.  
HE departed from Meliapora the City of S. Thomas, towards Malaca by sea in the year of our Lord 1545. The cause of this his journey was, that having now holpen the Portugheses, who dwelled in that City, he might pass on to instruct the Macazarians in the precepts of the Christian faith. Malaca is a country compassed almost round with the sea, beyond India and the river Ganges, called in times past (as some think) the Golden Chersonesus. For being joined to the continent by a small part of land stretching out into the sea, runneth forth in length towards the Island of Somatra (formerly named Taprobana) famous for Gold mines.  
In this Country right over against Somatra standeth the city of Malaca belonging to the Portugheses, 
Malaca.  a place very rich, and of great note, from whom that country hath its name, distant from the city of Goa near 600. leagues. It lieth almost under the Equinoctial Line, yet by reason of the frequent showers of rain which fall commonly every day, there is as it were almost a perpetual spring, which doth greatly allay the heats. For they have always two summers and as many harvests, both of corn & fruit. But the Country is more pleasant and fertile then wholesome, for that the fruitfulness of the place, and the unwholsomnes of the air proceed from the same causes. And besides this, they have another inconvenience which doth more encumber them, to wit, the Saracens, and Ethnics who border upon them. None of these difficulties did any ways affright Xaverius to go on with his resolution. Nay rather the latter set him forward to help them with more fervour, seeing them in danger by reason of their bad neighbours.  
As soon as he arrived at Malaca, he goeth to the Governor of the City, and certifieth him of his determination of passing to Macazaria. Whereupon he again told Xaverius, how he had lately sent thither a strong band of Portugheses, together with a Priest of eminent virtue to assist and guard the Christians, if any commotion should by chance, be raised there against them. And therefore he wisheth him if he thought good, to abide a while at Malaca, until the ship were returned, 
Conversation of Ethnics pernicious to Christians.  and should bring news how matters went in Macazaria. Francis followed the Governors' counsel, and in the mean time taking no rest himself, begun to employ his endeavours for the spiritual good of the Portugheses. The Malacensians were at this time wholly corrupted with the bad customs of their bordering neighbours, living indeed more like to Saracens and Ethnics, then to Christians. For that through their own carelessness rather than want of Priests, all good order by little & little was fallen to decay; and their behaviours also growing daily worse, they began to run headlong unto ruin. For having now lost all memory either of salvation or honesty, they for the most part thought, that they might do whatsoever seemed pleasing or profitable to their sensuality: So forcible is the contagion of bad company, to infect others with the same vice.  
Francis therefore perceiving them to 〈◊〉 extremely corrupted, that now they had neither any feeling of their sins, nor could endure any remedy to be applied thereto, 
A wonderful art to gain lost souls.  setteth upon their lost souls, after a strange, and artificial manner. First, as his custom was, he insinuat●th himself sweetly into their familiarity, winketh at their sins, and hideth his desire of curing them. Then having won them by custom & friendly usage, he by little and little prepareth the way to cure their inveterate diseases; sometimes laying before them their heinous sins and offences, by propounding unto them Gods divine laws; at other times striking into them a terror of God's fearful judgements, by urging of the variable casualties of man's life. And at last having disposed their minds, he setteth his hand to work; he cutteth off avarice, taketh away the occasions of lust, mollifyeth and healeth their sore & wounded consciences (whereof then they began to have some feeling) with the sweet oil of God's mercies. The fruit which he reaped thereby well showed that his labours were not employed in vain. For it is certainly known, that by his means many made restitution of goods unlawfully gotten; many put away their Concubines, and those that made difficulty to put them away, were persuaded to marry them: a great number also cleansed their guilty consciences by frequenting the holy Sacrament of Confession, and were brought to lead a good and virtuous life.  
Neither did Xaverius profit the people more by the sweetness of his private discourse, then by the gravity of his public Exhortations. Upon Sundays he preached in the great Church with no less fruit, than applause of his Auditors. And to move them the more, and better to imprint wholesome fear in their minds he with great fervour of spirit foretold what heaven threatened against that City. 
His Prophecies.  It was observed by many, that he was wont oftentimes, when in his sermons he reprehended with greatest vehemency, the loose and wicked lives of the Malacensians, to beseech God to turn from them the wrath which hung over their heads from heaven, and the punishments which a little after fell upon them. For the year following Malaca was greatly afflicted by a strong siege of the Saracens of java, who also wasted the country round about. And besides the calamity into which that cruel war had brought them, there followed a contagious pestilence, which spreading itself throughout the whole City, caused a great mortality both of the Citizens and strangers, in so much as the same became half desolate, whilst God revenging the former sins of the people, raised up, as it were, a new City.  
Xaverius therefore foreseeing these evils to hang over their heads from heaven, and to appease, in some sort, the wrath of God's divine justice, so to dispose the inhabitants minds to endure those miseries which were near at hand, after many threats against them, warned them often to look seriously about them. And not in vain; for many being strooken with the horror of God's divine indignation, & moved to compunction, arose out of their deadly sleep, and came again unto themselves. Amongst many passages of this kind, a certain wonderful act which Francis there wrought, did not a little move the whole City.  
There was a young man of that Country called Antony Fernandez, who by the Devil's cruel tormenting him had lost the use of his tongue, and was withal fallen into a most dangerous disease, whereof he had laid now three whole days in despair, given over by the Physicians. Wherefore his friends and kinsmen being superstitious and wicked people bring unto him certain Sorceress, a kind of devilish Physicians, for remedy. But when their Witchcrafts did no good, Xaverius is sent for, 
A possessed sick-man is freed from the Devil and cured of his diseases.  who was no soever come into the chamber where the sick man lay, but presently he beginneth to rage, cry out, and writhe about his face, eyes and mouth, after a foul and ugly manner: you would have thought the Devil were now rousing himself for the combat which he saw to be at hand. There you might have seen Francis, moved both out of compassion towards the young man, and hatred against the Devil, to fetch many a deep sigh. Then presently falling upon his knees, he first offereth himself by earnest prayer unto God, and then began to exercise the raging young man, after the accustomed manner; wherein he continued, until coming to himself he remained somewhat quiet without so great vexation as before. The next day Xaverius having said Mass for the youngman, cometh again with courage and alacrity to the battle. A wonderful thing: that obstinate and importune foul Spirit which tormented him, being suddenly vanquished, and driven out, the sick-man presently recovered both his speech and senses, and remained free from any corporal infirmity. There was nothing which ever made Xaverius sanctity of life, more remarkable both to the Christians and Barbarians than this. For heerupon he began to be ordinarily called the Holy Father, having his old name now renewed at Malaca, which he had left behind him in India.  
His name grew also famous, 
A Prophecy.  and much renowned by reason of a certain prophecy which he afterwards uttered in this manner. Upon a time demanding of a Portughese Merchant who was to go into India, in what ship he meant to go. The merchant pointed to a certain ship that lay there in the road. I would not have you (quoth Francis) go in that ship. But when the merchant answered, that he had already put his merchandise thereinto, yet if he thought there were any danger, he had rather have his goods cast away, than himself; Xaverius recollecting himself a little, as though he had taken advice of God, uttered this Oracle: since, quoth he, you have put your merchandise into this ship, you may also venture your life therein. But if any tempest, or other accident happen, beware you do not cast your goods over board, but have a firm confidence that God will send you help, which will free both you and your goods from danger. The event afterward showed him to be no false prophet. For the ship in the midst of her course being driven by a violent tempest was cast upon the sands. Now the mariners being affrighted at the sudden danger went about the lighten the ship of her burden, by casting over board her loading, when as the merchant remembering what Xaverius had commanded him, forbade them so to do in any case, telling them what the holy man had fore told, and withal promising them, by that which he had said, that God would assuredly succour them. Which presently proved true. For the sea coming upon a sudden over those sands, the ship was strait afloat, and so escaping that danger arrived safely at the haven, by Gods & Xaverius assistance. The news hereof being afterwards brought to Malaca, 
He commendeth in the night time to the people's prayers the souls in Purgatory and men in deadly sin.  it is wonderful to say, how much it increased his credit, and esteem of sanctity.  
In the mean space Francis did not only omit any thing of his former old exercises of Christian Charity, but also invented new. For after the sun was set, he going up and down the City with a little Bell, by some grave sentence or speech admonished the people to call upon God's divine clemency, for the souls which were tormented in Purgatory, and for them that were in deadly sin. Which new invention being no less profitable for the living then for the dead, did not a little set on fire the Malacensians hearts. These labours of his, whereby he restored the Christian discipline wholly decayed in the City of Malaca, were much increased, by no small employment, which he took in translating, with the help of an Interpreter, the Christian doctrine into that language, which the Macazarians did also understand, 
The preparation of the Macazarians to receive the Gospel.  to whom he greatly desired to go, moved thereto by the often good tidings which came from thence. For that about the same time news was brought, that the people of that country were greatly inclined to receive the seed of the Christian Faith, because there were no Temples of Idols amongst them, nor Idolatrous Priests to draw them to the worship of false Gods: They only adored the Sun when it rose, and besides that, they had no other God at all.  
Nothing now seemed longer to Xaverius then that day, when as having turned the Catechism into their language, and understood the state of the Island, he might go to instruct them: yet in the mean time he furnished himself with contemplation of divine things, but specially with heavenly provision, for the undertaking of so great a charge. For after he had spent whole days in offices of charity, he would in the night defraud himself of his sleep, and sit up watching in prayer and meditation, that so he might come unto the Macazarians wholly inflamed with heavenly fire, and burning love, both to God and men. He had now spent some months at Malaca, yet there came no news of the ship which he expected to return. Wherefore with the Governors' good leave he resolved to go to Macazaria, hastening to instruct that nation in the Christian faith.   

CHAP. XVIII.  
In Amboynum he giveth many signs of his prophetical spirit, and charity.  
AS soon as he found opportunity of passage whither he intended, he put to sea at Malaca, having Durus aforesaid for his companion, upon the 10. day of januay in the year of our Lord 1546. & having had a prosperous navigation he arrived at last at his desired haven, but not without many incommodities. For the master of the ship casting about, 
A Prophecy.  to come to the Island of Amboynum, and now thinking he had gone past the Haven, was exceedingly troubled, being out of hope to get to his intended place, because the wind was full against him. But Francis bade him be of good courage, for the ship was not yet past the place as he imagined, and that the next day in the morning he should arrive safe at the port which he desired. And so it fell out, although they had very ill weather. At break of day the next morning they were in sight of the Haven. But the wind was all that while so boisterous and great, that it seemed impossible by any means to cast anchor, thereby to set Xaverius a land, which was the only cause of their coming to that Island.  
As soon therefore as they were come to the mouth, or entrance of the Haven, upon a sudden that blustering wind, 
The wind obeyeth Xaverius.  as though it obeyed Xaverius, ceased in such sort, that the ship came very commodiously into the haven. But now behold, a second danger even in the very Haven itself. Xaverius with a few others had gotten into a little boat to row to land, when as on a sudden they fell upon two Pyratical ships. The Portugheses who were in the boat with Francis made away with all speed, thereby to avoid meeting with the Pirates. And so putting suddenly into the main for fear, they were carried a great way from land. But now, having avoided the danger, & making towards the land again, they were put into a new fear, lest they might perchance meet with the same Pirates again. Francis therefore foretelling what would hap, bade them be of good comfort, & row without fear to shore, 
Another Prophecy.  for by God's goodness they should come safe to land. And the event proved true as he had prophesied. When Xaverius was landed, he was very courteously received by the inhabitants, being also before sufficiently recommended unto them by fame of his sanctity.  
Amboynum is about some 80. 
Amboynum.  miles in compass, and is an Island of special note under the Portugheses dominion, much frequented both by merchants, and the people of that country. It is distant from Malaca above 900 miles. There were then in this Island, besides the garrison of Portugheses, seven other towns of Christians, without any one Priest among them all, for he, who only had been there, was lately dead. Francis therefore going about to those desolate towns baptised many infants and children. His manner of going was this: Having a boy carrying a cross before him, he himself asked at every door, if they had any sick, any children to baptise, or any dead to bury? If he found any sick, 
Of his manner of going about.  lifting up his eyes, and hands to heaven, he received over them the Creed, & the Gospel. And oftentimes with one and the same labour he cured the sick both body, and soul. He also solemnly buried them that were dead, saying first the usual funeral prayers, & afterwards mass for their souls; so that a question might be made, whether he more assisted the living, or the dead. But whilst he sought to deserve well of men, God out of his providence gave him a very special subject to work upon.  
About the same time Ferdinand Soza Captain over certain Spaniards, 
Ferdinand Soza a Captain of the Spaniards.  coming from New Spain, (which is a Country in the other world, not further distant from Amboynum then from Spain) and going to the Moluca's, arrived with his whole navy at Amboynum. There were many ships, a very great number of mariners & soldiers, an incredible multitude of sick, besides a cruel pestilence that had taken away many Spaniards: whereupon it manifestly appeared that God out of his singular bounty, had sent Xaverius before to be ready to assist & help them. 
He relieveth the calamity of the Spanish novy.  For presently his inflamed charity began to set upon the violence of that pestiferous disease, assisting some by serving them, and reconcyling others by the Sacrament of Confession. One while he comforted the sick, another while he assisted, such as lay at the point of death, and buried those that died with funeral obsequies. Thus he being but one man, performed the office of many.  
But his greatest labour of all was, to procure of those that had means, things necessary for the poor and sick, and to seek about with unspeakable labour & pains medicines for their diseases, whereof in that place there was great scarcity. Therefore having oftentimes begged such things of one john Arausius a Portughese merchant, 
He foretells that Arausius will shortly dye.  who had great store of such like wares, he at last took it ill, & was very angry to see that he made no end of begging. So as when upon a time, one asked him some such drugs in Francis his name, he with much grudging gave at length what he demanded, but told him therewithal, that he should ask him no more. Which thing coming to Xaverius hearing, presently by divine instinct, What quoth he, doth Arausius think that he shall long enjoy those things which he hath? He is surely deceived; Go tell him from me, that he need not be so sparing of his wares which death will shortly take from him, & that he himself will dye ere it be long, in this very Island, and that his goods will fall to the share of the poor: therefore if he be wise, let him largely bestow what he hath upon the sick poor people, for God's sake, and make his benefit of that which may help him after he is dead. The event was answerable to what he foretold. For not long after Arausius died in the same Island, leaving no heir behind him, & his goods were distributed amongst the poor, according as the custom is there, when one dyeth without heirs: and Arausius being strooken with the terror of death which was declared to him to be at hand, became more wary of his own carriage, and more liberal also of his drugs to the poor.  
He spent three months (for so long the Spanish navy remained at Amboynum) in serving the sick, to their exceeding great good, both of body and soul. Yet Xaverius his diligent endeavours were no less profitable to the whole, then to the sick. For he never gave over to draw out the corruption of their minds both by the medicines of the Sacraments, and by private and public exhortations. Which labour of his was not in vain. For he reaped indeed plentiful fruit of peace, from those warlike people: many private grudges were taken away, many were reduced to see their own errors, & to betake themselves to a virtuous life. 
The fruit which the Spanish navy yielded.  Amongst whom Cosmas Turrianus (who came in the Spanish Navy) being moved by Francis his eminent sanctity, resolved to embrace his course of life, & to enter into the Society. Then Francis having had good success concerning the affairs of the Christian faith at Amboynum, after the navy was departed, going to Macazaria, took the Island of Ternate in his way, lying about 200. miles from Amboynum.    

OF THE LIFE OF S. FRANCIS XAVIER. THE III. BOOK.  

He reformeth the Inhabitants corrupted behaviour, in the Moluca's. CHAP. I.  
MOLUCA is a Country divided into 
Moluca. Lands.  many small Lands (which they call the Moluca's) very famous by reason of the fertility, and traffic of spices especially Cloves distant from Malaca 1100. miles or thereabout. It is full of Country towns, inhabited partly by Ethnics and partly by Saracens; the fertility of the soil being such, that it doth not only keep at home those that be there borne, from seeking commodities else where, but inviteth also strangers unto it. The Moluca's are very many in number, most of them little in in extent, and the greatest thereof is but small: for there is none above 18. miles in compass. They lie under the Equinoctial line, and run out from the north into the south, divided from one another almost threescore miles. There are amongst them other Lands of lesser extent: 
Ternate the chief of the Moluca Lands.  but almost all the Moluca's, be subject to one Saracen King, who is tributary to the King of Portugal. Ternate, which without comparison is the faith rest of all these Lands, hath in it a City of the same name, subject to the Portugheses, which City is inhabited chiefly by them, and other Christians of that country.  
When Xaverius therefore was come thither, he lodged in the suburbs, at a Church of our B. Lady, called the Bars. There, having invoked that mighty Protectress of the place, his most assured Patroness, he beginneth presently to employ himself in his accustomed works of Charity. The people of Ternate had now openly let lose their raynes, so much beyond those of Malaca, to wickedness, by how much further they were distant from India. For that through daily commercement, and conversation with the Ethnics and Saracens, they were grown so stupid and blind, even in matters of ordinary humanity, that in making their bargains concerning traffic, they esteemed nothing unlawful, or unjust, wheresoever there seemed any hope of gain. This City therefore, being almost past recovery, Xaverius setteth upon for cure, with the same art which he had formerly done at Malaca. For having gotten the Inhabitants good will, 
Prudence in recalling wicked men.  partly by winking at their manners, and partly by the sweetness of his conversation, he began by little and little to discover their sores, and to apply remedies thereunto. Wherein his singular prudence manifestly showed itself. For if he found any one entangled in the snares of dishonest love, if he were a person of authority and esteem, he used most commonly to deal with him in this sort.  
First, he would discourse after a sweet familiar manner, & if he did not invite him to his house, he would gently offer himself to be is guest. Sitting at table he would discourse pleasantly, thereby to open a way for good and wholesome counsel. Then as soon as he had gotten to be in ward and familiar with him, he would begin to speak of the foulness of sin, and so by little and little come to the loathsomeness of carnal concupiscence, & the inconveniences which ensue thereon; to which he would often also add threats and vengeance from heaven. At last when he perceived him to be moved, he would take him, in a gentle manner by the hand, and induce him to make his confession. And so in fine without much difficulty he either made him put away his Concubine, or else to take her in lawful wedlock. It is well known that in this kind he brought many to marry their Concubines, that the lawfulness of wedlock might extinguish the flames of dishonest lust.  
The like course he took to draw from them the money which they had gotten by usury or deceit; the fumme whereof was such, that the Sodality, called of Mercy there erected, being but meanly founded, became thereby rich & wealthy. This was not a little furthered by his often exhorting and instructing of the ignorant people and children. Whereby the behaviour of the City was amended, unjust Contracts dissolved, and the children's ears and tongues so filled with the Catechism, that all places round about sounded with the pleasant tunes of the Christian doctrine.  
But the chief thing which moved the Ternatians was a certain Prophecy that Francis uttered. He being now at Ternate so far off from Amboynum, saw by divine revelation john Arausius the merchant a dying, as he had foretold it would shortly happen. Therefore saying mass before a great assembly, when after the Offertory he turned about, as the custom is, to the people, saying Orate fratres, Pray for (quoth he) & commend to God the soul of john Arausius who is now dead at Amboynum; yesterday I said mass for him and so do now again to day. Whereat they that were present were strooken into an amazement, looking one upon another, and ask how he could come to know that, seeing Amboynum was above 200. miles from that place, and it was known that no man had come from thence at that time. Then their admiration being turned into expectation of what would be the event thereof, they who had been present, noted down his words, and the time; and a few days after there cometh a ship from Amboynum, and bringeth news of Arausius his death. Whereupon comparing the things and times together, they found all to be just as Francis had foretold. Then they made no doubt but Xaverius assuredly knew the same by divine revelation: and therefore every one did reverence him, as a Prophet.  
Now Xaverius began to prepare himself for Macazaria, which was distant from that place only two days journey. But if seems it was not God's holy will that he should help them, who were already sufficiently provided for. At the same time he was informed by persons of credit, that in Maurica (commonly called the Country of the Mauri) there were very many Christians, who through want of Priests were brought into extreme danger of their salvation. Therefore judging it best to assist those who stood most in need, leaving of his journey to the Macazarians who wanted not other helps, he settleth himself, and his whole endeavours thereunto.   

CHAP. II.  
He resolveth to help the Inhabitants of Maurica, even with the hazard of his life.  
THE Country of Maurica lieth distant from Ternate well near 200. miles. The land is rough and craggy, and exceeding barren of all things. As for corn and wine the inhabitants know not what they mean. They have neither Cattle nor sheep, only a few swine, which serve them rather to wonder at, then to eat. There is much want of fresh water, but rice enough, & a great multitude of wild Boars. There be trees of an huge bigness, from whence they get their bread & wine, such as it is. Other trees also they have, of whose bark being finely combed, spun, and woven after their fashion, they commonly make themselves garments. 
The barbarousness of the Mauri.  The people are altogether barbarous, & without any humanity; for they have no sign at all of learning among them. But in cruelty they surpass all other nations; and so far are their Natures made fierce by custom from sparing of strangers, as they use to murder and poison even one another, after a most barbarous manner. There was but one Priest among them who had care of their souls, and him they had also killed: so as they had been long without a pastor.  
The Country for the most part is often shaken with terrible earthquakes, 
The incommodities of the country of Maurica.  casting forth fire & ashes beaten upon with huge waves of the raging sea; so as you would think that God did punish them hereby for their abominable sins. Wherefore, these manifold fears kept all strangers from coming unto them. But Francis armed with an undaunted courage against all dangers, 
Zeal souls.  omitting (as we have said) his journey to Macazaria, which was the cause of his coming thither, resolved with himself, to free them from eternal perdition, although it were with evident hazard of his own life. Whereof writing to his friends in Portugal, he saith, that to help these wretches with his own manifest danger, he was encouraged by those words of our Saviour: Qui volu●rit animan suam saluam facere, 
Matt. 10.  p●rdet eam; qui autem perdiderit propter me, inveniet eam. He that will save his life, shall lose it, and he that shall lose it for me, shall find it. Which sentence, he said, seemeth very easy and plain, in speculation, but not in practice, unless God himself interpret in interiorly in our soul.  
Never did his singular courage, and confidence in God show itself more than now. For when news was brought to Amboynum that Xaverius meant to go to Maurica, the inhabitants were strooken into admiration, as well at his undaunted courage, 
They go above to terrify him from his resolution of going to that barbarous nation.  as also with commiseration, by reason of the great dangers he was to undergo. And when they understood, that he was upon the point to depart, they presently flock unto him, & tell him that, that place is rather a receptacle of wild beasts, then of men: That most of the Inhabitants have their hands imbrued in the blood of their Wives, Children, Parents, and Priests. Therefore by God's manifest wrath they are continually scourged with all kind of plagues, both from the land, sea, and heaven itself; and for this cause strangers are much more to be kept far from their fury. They moreover declare unto him, that every moment almost, he was to be in evident danger of his life amongst those people, who make but a pastime & jest of murdering, & poisoning one another, & thirst after nothing more than humane blood. What prudence therefore could it be, to prefer such dangerous places, before those that were quiet? What reason had he, being a stranger to trust his life in their hands, who, as all well knew, took no other delight, but in killing, and murdering one another?  
Whilst his friends stood beating these things into his head, the dangers which they objected touched no man less, than himself who was to undergo them. But then they began with tears to entreat him, 
The entreaties of his friends.  not to make so little esteem of his own life; and seeming withal displeased they add lamentations to their entreaties, saying: what Portughese is there in the world yea what stanger or Barbarian who knoweth Xaverius, will endure, that the instruction of a base Country should be bought with the hazard of his life? Who can now hope, that the chief stay of the East, which ought to be perpetual, will continue long, if so willingly he put his life into manifest danger, forgetting that he draweth with him the souls of so many nations into the same ruin? He should remember how the salvation of all India, & in numerable other Countries dependeth on his life. If he, out of incredible fortitude, and courage of mind, contemned all dangers, yet at lest he should not draw with him, the souls of so many people, into hazard. The desire of the common good, should oversway the particular; especially seeing it is manifest, that it was not worth the labour to instruct so savage a Nation, which had been forsaken by their Priests, not so much for fear of danger, as out of despair to do any good among them. Wherefore they besought him for Christ JESUS sake, the redeemer of mankind, that he would not, out of an uncertain hope to save a few, cast both his own life, and the salvation of innumerable nations into certain danger, but would, as well beseemed his prudence and virtue, preserve himself for the Eastern Church, or at least reserve himself for dangers answerable to the greatness of his mind.  
This piety of friends was more grateful, then pleasant unto Xaverius. Embracing therefore each of them in a friendly manner, & bedewed with each others tears, he replied almost to this effect: Quid facitis flentes, & affligentes cor meum etc. 
Act. 21.  What do you, weeping and afflicting my hart? I acknowledge your fidelity and good will, and thank you, because you have omitted no sign of love towards me. But none of these dangers move me, considering what God commandeth. Let God provide for these things, who undoubtedly is the author of this determination; under the wings of whose protection I fear nothing at all. For to whom may I better commit my person and life then to him, who hath the disposing of the lives of all morals? A man that must once dye, ought not to fear death, which layeth hold on every one, though they fear never so much. But a good death (which is the entrance to immortality) is to be desired. And if I die, God certainly will not dye, who hath both a far greater desire of the salvation of Nations, than I have; & can also easily send labourers into his vineyard. Neither is the fruit little which shall be reaped in Maurica: for that is not to be esteemed little, where there is occasion of great merit. I for my part, if there be nothing else to hinder me, refuse no peril or danger for their salvation; which being in hazard, I am of duty bound to provide for. 
Machab. lib. 1.  Vt fuerit voluntas in caelo, sic fiat: what is judged fitting in heaven, let that be done.  
Then they, out of the vehemency of their love, passing from entreaties to plain force, won the keeper of the Castle, not to permit him to have any ship to sail thence. The keeper therefore endeavouring although in vain, to draw Francis from that enterprise aswell by alleging the same dangers, as by the terror also of present death, when at last he saw he could not prevail with him, 
He protesteth that if he cannot get a ship he will swim over.  told him flattly, that he would suffer no ship to carry him thence. To whom Xaverius replied, that he feared neither dangers, nor death where the honour of God & salvation of souls was to be sought, and that he esteemed none for his enemies, but those that hindered Gods divine service. He was certainly determined and resolved to follow God who called him into Maurica, neither was it want of shipping which should stay him; for if he could not get a ship, he would assuredly rely upon God, and swim over.  
When therefore his friends perceived him to be secure of God's assistance, and to remain immoveable in his determination, not inventing what more to do, they came all weeping unto him, & brought him all kind of preservatives against poison. But Francis fearing lest by conceiving, through anxiety of mind, some vain imaginations of dangers, he might cast upon himself too much solicitude and care, 
He giveth to his friends back again their me dicines against poison.  and out of hope of humane help diminish his confidence in God's providence, gave them thanks for their good will, and withal told them, that those things would be rather a burden then any help unto him. And therefore entreated them that they would not load him with so much diffidence in God. But if they desired to have him preserved from all plagues and poisons, they should daily pray to God for him. For that was the most infallible, and most present remedy which could be found. And so taking leave of his friends, he prepared himself for his journey, with all alacrity.  
Whilst he was thus upon the point to depart, and venture upon so great danger, there came good news out of India, which added more flames to his zealous confidence: which was, that nine more of the Society of JESUS were come from Portugal to Goa, five of them Priests, to wit Francis Perez, Alphonsus Cyprian, Henry Henriquez, Francis Henry, and Nonnius Ribera: the others who had not yet taken holy orders, were Baltazar Nonnius, Adam Francis, Nicolas Nonnius, and Emanuel Morales. Xaverius therefore having understood of their arrival before his departure from Amboynum, being very glad that such assistance was come so happily, appointed to every one of them their employment, & presently dispatched letters to Goa to those of the Society, wherein be gave order that Francis Perez should remain in Goa to teach the scholars there, and that Cyprian and Henry should go to Comorinum for the help of the Neophites in that place: and the two Fathers who were already in Comorinum, with the rest of the nine, he ordained to repair unto the Moluca's, intending with this small supply to visit all those Lands, & assist every one as far as he was able. Then with God's special favour he began his journey towards Maurica, taking ship at Ternate in the Month of May 1546. whither he soon after safely arrived.   

CHAP. III.  
He bringeth the savage people of Maurica to civil behaviour, and instructeth them in the Christian Faith.  
AAURICA (as we have been informed) is divided into two Provinces: 
Maurica.  the one is situated in the Continent, and is called Maurotia, the other consisteth of two Lands which they call Maurotides. Of these two Lands one of them is horrible to behold, by reason of certain burning rocks, out of which there oftentimes burst forth mighty stones of fire, as big as trees, and with such a noyle and violence, 
Burning rocks.  as no piece of Ordinance, though never so great, sendeth forth its bullets with a greater report: and sometimes also where the stone breaketh out in that vehemency aforesaid, there is cast forth from the same place such an huge quantity of ashes, that both men and women labouring a great way off in the fields, 
Ashes are cast out of the rocks.  are so besmered, & even covered with the same, that you would think them rather Devils than men. Many wild Boars also are stifled & overwhelmed therewith in the woods: yea and fishes found every where cast up dead, upon the shore.  
The same Island, that no inconvenience may be wanting, is so skaken with almost perpetual earthquakes, that they who sailing by chance in the sea near unto it, 
Horribly earth quakes.  are oftentimes greatly affrighted, thinking they be cast upon some rock that lieth in their way. Moreover the winds being at continual wars with one another, within the hollow caves of the earth, make such a dismal noise, & strike such an incredible horror into the ears, that one would think he heard the roaring of hell itself: upon which occasion Francis was often wont to put them in mind of the pains of hell fire, wherein Idolaters and bad Christians are tormented for all eternity. There inhabit these places also, a kind of people called javari, who are without any knowledge of Christianity, extremely wild and savage, and delight only in murder. And when they have no strangers to slaughter, they turn their fury upon their own wives and children, and oftentimes do make no small havoc amongst the Christians. 
People wonderfully savage.  There be also some among them who account man's flesh for dainties, especially when they are killed in battle.  
O eternal God how strongly is he guarded who trusteth in his divine assistance, and is protected by him! How secure is one in the midst of the greatest dangers where God standeth for him! Nothing surely is to be feared, nothing to be doubted when God as the Guide leadeth the way. Among these people then, more truly savage than bruit beasts, 
Psal. 90.  did Xaverius through help of the Highest, remain for the space of three months, beyond all men's expectation with more profit to the inhabitants, than danger to himself. For in this t●me he brought those savage people to milder dispositions, and reclaimed them to that civil carriage, which becometh Christians. They were at that time wholly ignorant, all alike, in matters of Christianity, retaining only the mere Name of Christians.  
Francis therefore presently went about to all the Christian villages being near thirty in number, baptising infants, instructing the elder sort, hindering sacrifices to Idols, 
He terrifieth the barbarous people with the representation of hell.  and helping the neophytes in their miseries both spiritual and corporal. In his public and private exhortations, he terrified that barbarous people with threatenings both from heaven & earth, showing them, that they were not far from Hell, as they might well see by the fire and ashes which were oftentimes cast up, and vomited forth in such abundance, that manylewd and wicked men among them were thrown down headlong, & devoured therein. The same also was signified by those huge earthquakes wherewith the ground being ready to open threatened to swallow up such as for their detestable wickedness were hateful in the sight of almighty God. Therefore they should by all means beware, that they fell not headlong into those everlasting flames, whereof they had a continual representation before their eyes.  
By these kind of exhortations, and other precepts of Christian doctrine he wonderfully qualified their savage natures: 
Christian discipline qualifieth barbarous nature.  so as within a short space all that Nation, than the which (as we said) there had been none worse, or more inhuman until that day, began from that time to be not only mild and tractable, but willing to be instructed also in the mysteries of our faith; such force hath Christian discipline to draw men to humanity.  
Here in this place the undaunted courage of Francis his mind manifestly showed itself. It happened that as he was in the Church at Mass, upon the feast of S. Michael the Archangel, before a great number of the inhabitants, the whole Island was upon a sudden so shaken with an earthquake, that the Altar itself seemed ready to be overturned. Whereupon most of the people ran away, each one whither their fear carried them; 
His courage in the time of an earthquake.  but Xaverius either as though he perceived nothing, or rather contemning the fear, went on constantly with his Mass, saying the cause thereof to be, that S. Micha●l the Archangel did then with many torments throw down all the Devils of that country into Hell who withstood God's divine honour: so as he had more ado with men, then with the devils themselves. For there wanted not some Idolaters both obstinate and potent who went about by threats & fears to hinder the going forward of the Gospel. But in vain. For Xaverius invincible virtue and courage upheld by divine aid, overcame all things.  
In a few months therefore he ran over all the Christian Villages, instructed an innumerable multitude of the inhabitants in the Christian precepts, & brought many to embrace the faith of Christ. How much fruit he heaped together may be hereby gathered, in that, it is said, he made in one town called Tolum, ●5000. Christians. And surely his labour was no less than the fruit. 
The fruit of souls.  For running to and fro so troublesome a country, he suffered almost all the discommodities which could be imagined, as penury & want, heat, hunger, thirst, weary someness, and dangers. But as commonly the pleasure is proportionable to the pain, so according to the multitude of his troubles he had comforts to recreate his soul, which how great they were, may be conjectured, by the clause of a letter of his, to some of the same Society, where having spoken of the barrenness of those parts, & of the want of all things: These things, saith he, I have for this end laid open unto you, 
Psal. 94.  that you may know what abundance of heavenly joys there be in these places. For such labours & dangers undertaken wholly and willingly for God's sake, 
Heavely comforts in labours & afflictions.  are treasuries filled with divine, and unspeakable consolations: so that these Lands may seem most convenient, and apt to make one lose his eyes, by shedding abundance of most sweet tears. I for my part do not remember, that ever I was overflowed with so many, so great, and so continual comforts of mind, in such sort, as they wholly take from me all feeling of labours and miseries. So Francis. Who out of his endeavouring to bring this savage Nation to lead a Christian life, reaped no less fruit and comfort, than labour and merit.   

CHAP. FOUR  
He laboureth the second time, amongst the Ternatians.  
RETURNING back from Maurica to the Moluca's he came again to Ternate, 
divers sermons  where being most joyfully received by the Ternatians, he stirreth up the slothful to the pursuit of virtue, and confirmeth those that were wavering. But the ordinary course he kept was this. Upon holy days he preached twice a day; in the morning to the Portugheses, in the afternoon to the people of that Cowtry: exhorting the one to live a good and virtuous life, and instructing the other in the mysteries of the Christian faith, and averting them from worshipping of Idols. Besides this, every day both before & after noon, he heard the Confessions as well of men, as of women. Upon every Wednesday and Friday he made an exhortation a part to the wi●es of the Portugheses (who for the most part were of that country borne) explicating the articles of the Creed, of the ten Commandments, and of the Sacraments of Confession and Communion. It was then the time of Lent: wherefore very many of them did piously & religiously solemnize the Feast of Easter, by receiving the sacred Eucharist, from which they had until that time abstained.  
But now Xaverius having been long abroad, was by the domestical care of the Society at Goa, called home again. Therefore he determined with all speed to pass over to Amboynum, there to expect passage back into India. But the Governor of the Castle of Ternate, the Sodality of Mercy, and the other Portugheses by their earnest entreaty, enforced him to stay yet a while at Ternate, although it were not much against his will, because he did not repent himself of the pains he took amongst them. In the mean time Francis had a great desire to try what good he could do upon the barbarous King of Moluca, who being tributary to the King of Portugal, was in Religion a Saracen, not so much by profession as in life. For he was not held from becoming a Christian through any devotion to Mahomet, 
The King of Molucas 100 wives.  but through his own exorbitant and licentious lust. For beside whole troops of Concubines, he had 100 wives dwelling with him in his Court.  
This King therefore being moved aswell by Xaverius courtesy, as by his sanctity of life, used him with all honourable respect, notwithstanding that his Nobility openly repined thereat; and he much desired his friendship, giving some hope that he would one day become a Christian; as when he said, that the Saracens and the Christians adore one God, and a time would come when they should both profess one Religion. But although he seemed to take delight in Francis his company and discourse, 
He much honoureth Xaverius.  yet his immoderate sensuality of life kept him back from being a Christian. This thing only could at last be got of him, that he promised, one of his children (whereof he had very many) should be baptised, upon this condition, that afterwards being a Christian, he might be made King of the Island of Maurica. Xaverius therefore, although the matter was not yet ripe, being glad of that hope, did so keep friendship with the King, that he laboured neverthe less in instructing the Country people. For trying the disposition of the Ethnics, he found them to be far less averted from Christ, then from Mahomet, although they were by the Saracens compelled to the mahometical superstitions; and that the Saracens themselves, being also ignorant of their own profession, were not found obstinate therein. 
The Ethnics of Moluca mislike not Christ so much as Mahomet  Supposing therefore that it would be easy to convert them both, if there were an house of the Society erected in Moluca, he resolved by all means to do his best therein, and at last by help of the King of Portugal, who was a very great advamcer of the Christian cause, he fully accomplished the same.  
In the mean time his chief care was to instruct the Portugheses and the neophytes: which labour indeed proved not unprofitable. For within the space of six months all his pains were recompensed with a most plentiful harvest of the Ternatians. 
A College of the Society in Mo●uca.  And he so applied the town's men with godly Exhortations, frequenting of Sacraments, & other holy exercises, that in all men's judgement they seemed to be another people, than they had formerly been: and it is well known, that the Christian Inhabitants thereof, of an infinite number of Concubines which they kept, had put them all away, except only two. Neither was there any thing which did the people more good, than the opinion of his sanctity; a very forcible argument to persuade, especially when it is confirmed by signs from God. For as he was once in the midst of a Sermon upon a sudden he desired his Auditors to say devoutly a Pater and Aue, 
A prophecy.  for james Aegidius Admiral of the Portughese Navy, who was then a dying at Amboynum, which was afterwards found to be true by assured testimonies. This thing then much increased the people's esteem of Francis for the present, and afterwards their desire to keep him.  
Having remained there now six months, he prepared for his departure with intention to visit Amboynum again. 
The Ternatians love to Xaverius.  Wherefore out of the extraordinary love which they bore unto him, the whole City came flocking with him to the Haven. And when he was ready to depart, they broke forth into such a weeping, and crying out, calling him, with their confused voices, Master, Guardian, & Father, that even pity made him, as though he had forgotten his journey, remain a while in embracing every one of them, for that his bowels were greatly moved towards this his flock: and so having at last embraced and comforted them all with most sweet words, he with much ado took his leave, where at they bitterly wept, and lamented.   

CHAP. V.  
He fortelleth, and is Author of a notable Victory, which the Portugheses obtained against the Barbarians.  
XAVERIUS being thus glad to see the Ternatians great devotion, 
The town Tolum revolting from religion is revenged from heaven.  was again presently strooken with sad news of the perfidiousness of the Tolaneans. Tolum, as we said before, is a Town belonging to one of the Lands of Maurica, having in it many Christians, newly planted there by Francis; most of the inhabitants whereof, either through fear of one Geliol, a foreign Tyrant, or else to curry favour with him, had revolted both from the King of Portugal, and the Christian faith; & overthrowing the Church, had in derision brooken the Crosses and images of Saints; seizing also violently upon the goods of the other faithful & ●ious Christians. At this fact of their Xaverius being much afflicted, left the same to God, who would judge his own cause: 
The land of fertile becometh barren & the waters of wholesome become unwholesome.  but the injury done against Heaven & Earth, armed them both with revenge against the Authors thereof. And first God laid his heavy vengeance upon them: for their soil which in former tynes had been most fertile, became wholly barren; their corn also in their barns consumed away by an accursed putrefaction; their waters of wholesome upon a sudden became bitter, and infectious, so as many of the people were taken away by famine and pestilence.  
And as they were thus scourged with direful wrath from heaven, the Portugheses also came upon their backs with a terrible war. For the Governor of the Moluca's (Francis promising him that the war should have good success) sent presently a Navy against those perfidious Rebels, together with a choice band of Portughese soldiers. The chief Commander of the Navy being encouraged by what Xaverius had foretold, & through confidence in Gods divine assistance, undertook the war with great alacrity & diligence: notwithstanding he thought it not amiss before he joined battle, to send Messengers unto them, and offer them pardon, if they would reclaim from their rebellion, and so save their lives. But after they had sent back their proud answer, the Portugheses set on fire with revenge, march on towards the enemy.  
There was a Castle situated upon an high place no less fortified by art then nature, whereto also were added other deceitful stratagems of the enemy. For they being not ignorant of the war which the Portugeses were to make upon them, had about the walls thereof for a good compa●le, strooken into the ground, certain sharp stakes armed with four pointed nails, o● which the Portugheses might be forced to run if they attempted to approach the Castle. These engine● of theirs to defend themselues, would not only have defeated the Portugheses coming thereon but have also brought great annoyance unto them, 
Prodigious woders give the Portugheses the Victory.  if Fr●cis his prayers had not taken away the present danger, & opened the entrance which was shut up against them. The Portugheses were not yet landed, when it appeared how marvellous God himself did fight for them. The Sun about the time of midday being overcast with a sudden cloud, made the day as dark as the night, when as in the top of a mountain hard by, there broke forth with horrible cracks & roaring, a filthy loathsome fire, which continued three days & three nights. Whereupon an huge great quantity of ashes, & stones, the like whereof was never seen before, being cast up out of the earth, did not only cover the foresaid stakes, but also made the ground level with the top of the Castle.  
And behold whilst the Barbarians were astonished at this unexpected accident, there happened another thing which struck a greater terror into them. For at the very same time a wonderful strange earthquake overthrew an infinite number of houses in the City Now when the Tolanes had endured these miseries, for some days, the Portugheses came upon them with all their forces. But yet it cannot be properly called a battle: for most of the enemies were either oppressed with the falling of the houses, or else were fled for fear; and the heaps of stones which were cast out of the Earth, carried them up easily to scale the walls of the Castles. And thus the Fort, Town, and whole Country were subdued without any battle at all; and peace granted them who were conquered upon certain conditions, whereof the chief were, that they should again build up the Church which they had overthrown, restore the goods taken from the Christian people, & finally embrace again the Christian religion, which they had once before received.  
The Barbarians saw certainly, that this memorable victory was obtained more by divine then humane force. But the Portugheses did absolutely attribute the miraculous burning of the mountain, & the sudden heaping together of the ashes & stones to Framncis his mer●●s, who like another M●yses had obtained divine assistance for them, whilst they fought against the enemies of God; who, as he had favoured the war, so had he also afforded special aid thereunto.   

CHAP. VI  
He again visiteth Amboynum, and laboureth still amongst them.  
HAVING in this time well increased, and settled Christian religion in Ternate, he sailed back to Amboynum, with intention to return thence into India, after his long absence from those parts & to visit the Society, whereof was he superior, 
A prophecy.  & which was now much increased by the arrival of new supplies from Europe. Now whilst the passengers were in the midst of their way discoursing merrily amongst themselves, Francis on a sudden stepping forth from the company wherein he was, with great vehemency and grief of mind cried out: Good jesus, what is this? they kill the man. Whereupon the rest being amazed at the suddaynes of the thing, ran to Xaverius, and asked him what the matter was? Then he, being come again to himself, dissembling the matter answered, that it was nothing, and so sat down again amongst them in a familiar manner, behaving himself as though he had neither done, nor said any thing more than ordinary. But that which he concealed, within a little while was after openly known. For as soon as they arrived at Amboynum, they found a Portughese who had been slain by certain thieves, at the very instant when they heard Xaverius cry out in the ship.  
There were in the Haven at Amboynum four Portughese ships of burden. Francis therefore still burning with charity, considered seriously how he might best help both the inhabitants and strangers, until he could get passage into India. 
He buildeth himself a cottage upon the shore.  And so either out of love of poverty, or else because he would be near the port, he maketh for himself and his companion a little cottage of straw upon the Sea shore, & hereunto adjoineth a little chapel of the same workmanship, therein to hear Confessions, and administer the Sacrament of the holy Eucharist to the mariners and soldiers, giving himself wholly to such employments. Many also he made friends who were at deadly hatred amongst themselves, but specially he helped & served the sick, both corporally and spiritually. Amongst whom he found one who lay very sick of a vehement fever, 
His continual attendance upon thesicke.  whom he never left until he gave up the ghost, which he did even in Francis his arms; who gave great thanks, and praise to God for his coming back at that time to Amboynum for the saving of that poor soul, although he should gain nothing else thereby. Then making his circuit with great diligence over all the Christian villages, he baptised infants, & instructed the rude & ignorant in the Christian precepts, with fruit answerable to his labour. He moreover employed himself incessantly in preaching to draw the people from vices, and incite them to virtue, 
The Amboynois love to Françis.  and good life. And how much beloved he was of all, his departure well showed. Upon the 20. day after his arrival thither, to prevent the lamentation of the people at his departure which he foresaw would happen, he made all things ready to take shipping privately at midnight. But it was hard to deceive lovers, for they perceiving what he intended, came running in the night to the haven, where upon a sudden was heard great crying out of men, women, children & servants, bewailing and lamenting their forlone & desolate state, & making their moan, that such a man should in such a sort be taken from them. Xaverius being moved at these their lamentations and mourning in the night time, with tears in his eyes comforted them with all sweet words, and embraced them one after another, who could hardly be pulled from him, they sticking as close to him as his own bowels. At last after much ado, entreating a certain Priest to employ every day two hours in teaching them the Catechism, he took his leave, commending seriously to their diligence the exercise of the Christian doctrine.  
The time and tide now urged him to depart, & many Portughese ships being there ready, Xaverius was invited into the Admiral, wherein were many of his friends and well willers. But he, although he were earnestly and oftentimes requested, constantly refused the same And when the master of the ship asked him, why he would refuse so kind an offer; 
A presage of what would follow.  he knowing, doubtless by divine revelation, what would happen, answered, that he was afraid lest some mischance might befall unto that ship in the way, and that God might punish them for some secret sin of theirs. His fear was not without ground. For the same ship being soon after by a cruel tempest driven upon a rock, was in eminent danger to have been cast away: but yet was for that time miraculously delivered (by the prayers perhaps of Xaverius) & held on her course, until meeting with another cross tempest, & being by the violence thereof driven upon a vast quicksand, stuck therein so fast, that not only the ship, but all the passengers in her, were accounted for lost; when as notwithstanding God's Goodness, which changeth the course of things, supplied again with help proportionably to the danger: for by force of the raging sea she was at last driven through the quicksand, & so escaped without much harm. But Xaverius who had presaged the incommodities which would befall others, having himself a prosperous navigation, came safe without any stay, to the place he intended, & arrived at Malaca in the year of our Lord 1547.   

CHAP. VII.  
He instructeth the Malacensians with all the care he could: and by divine revelation he understandeth a Vision which happened to Durus his Companion.  
XAVERIUS therefore after long absence coming again to visit the Malacensians his ancient friends, 
He lodgeth in an Hospital of the sick.  he is by them very lovingly entertained. But according to his old custom, refusing to remain with his friends, he taketh up his lodging in the hospital of the sick. At the same time there were three others of the Society newly arrived at Malaca, whereof two were Priests, john Beira, and john Ribera, whom he imbracing with incredible joy of mind retained with him for a while. Then, after some good space of repose, he instructed them of the manners, and behaviour of the people of the Moluca's, and sent them thither to manure and cultivate the vineyard which he had there lately planted. 
He inculcateth to the Neophites the coming of Christ.  In the mean time he failed not himself to further the Christian cause, by serving the sick, preaching to the people, composing of quarrels among the soldiers, hearing Confessions, & catechising children, servants, and ignorant people: especially he oftentimes instructed the Neophites in the evangelical history of the coming of our Lord & Saviour jesus Christ, that so the knowledge of so great a mystery might put out of their minds, the vain and idle fables of their Gods.  
Amongst other things, not forgetting his ancient custom no less pious than profitable, he took order that in the evening the people by their prayers might remember to assist the souls in purgatory, 
Evening prayers for the dead and those that are in mortal sin  & such as were in mortal sin. For the City of Malaca at Xaverius request, had appointed a certain man, who carrying a lantern in one hand, & a little bell in the other, should go about the streets when it grew dark in the evening, & by ringing the bell, and calling upon the people in a doleful tune made of purpose, stir up their minds to the said devotion. Which thing, as it stirred up the virtuous to their duty, so it struck a terror of God's indignation & wrath into the wicked. This practice being begun by Francis at Malaca, was soon spread over all the Cities and towns of India, the Moluca's, & the utmost East, and is still even unto this day, there in use, to the great good both of the living and the dead.  
About the same time Xaverius gave a notable example both of evangelical poverty, and austerity. john Durus his Companion (as we said before) thinking he was bound to provide for Francis his necessity's, had without his knowledge received of the Por●ugheses some money more freely then discreetly, under the colour of Alms. 
A sharp punisher of breach of poverty.  Which when Xaverius understood (as he was no less sharp in reprehending then diligent in observing holy poverty) he presently banished him for a time into an Island near by, lying right against the haven of Malaca, which had in former times been well stored with inhabitants, but was now left desolate. Durus therefore living there, saw upon a time in a certain Church (whether awake or asleep is uncertain) the mother of God sitting at the high Altar upon a cushion, under a Canopy richly adorned: with her he saw the child jesus, who endavoured to allure Durus, being much ashamed of his fault, by sweet means to come unto his mother. She at first, as though she had been angry, turned from him, & put him away: then, when after he had humbly entreated, and beseeched her to pardon him, she at last received him; 
He by revelation knoweth things that be secret & far of.  and admonishing him of certain faults, she left him suddenly, and together with her child jesus mounted up to heaven.  
This vision was altogether secret, no mortal man knowing thereof but Durus himself, nor had he spoken thereof to any. Being therefore after a while called back to Malaca, and making his confession to Xaverius as his custom was, he said nothing of the vision. But Francis knowing it by divine revelation, asketh him, what that was which happened to him lately in a Church of the Island where he was? To me (quoth he?) I remember nothing. The Father gently urged him to tell, but Durus refused, & utterly denied to have seen any thing: & being in this manner oftentimes asked (so obstinate he was to have concealed the matter) forgetful both of obedience & Religion, he still answered from the purpose. Then Francis, when he saw that he had to do with one of so obdurate a nature, began himself to recount every thing in particular, as if he had been present. Whereat Durus stood like one amazed, and being filled with an holy fear, declareth all the matter in order as it happened; and so at last the good Father received him again into his friendship. But this truth being wrung out of Durus by divine revelation, made him more observant hereafter unto Xaverius, & easier in yielding to the truth. Who after Francis, his death declared all this upon his oath, with a notable testimony of his incomparable sanctity.   

CHAP. VIII.  
At Malaca he procureth a Navy to be set forth against the Acenians, enemies of Christianity.  
AFTER this, there happened another accident which made Xaverius name much spoken of in Malaca. The thing certainly is very remarkable, by reason of diverse prophecies which happened in the passage thereof, and therefore must be recounted at large, lest the brevity of the narration, should diminish the truth and evidency of the matter. From the Island of Somatra, which (as we have said) is situated right over against Malaca, a strong navy of the King of the Acenians arrived there in the dead of the night The Barbarians had in charge, some to invade the Castle, & others to set fire on the Portughese ships which lay in the haven. Therefore so soon as they were landed, and with all speed, they set up ladders to the Castle to have surprised the same at unawares: But they deceived not the Portugheses. For the garrison being instantly raised by the watch, armed themselves, and with invincible courage beat back the enemy.  
But now the business of their ships in the Haven succeeded not so fortunately. For the Barbarians fell fiercely upon the same at unawares, and in the dark of the night, set on fire their principal ships, striking there withal such a terror into the Portughese mariners that they stood wholly amazed, like men without sense, not knowing what advice, or course to take to help themselves. In the mean space the Barbarians being out of danger, stood looking on, and rejoicing to see the Christians Navy on a flaming fire. And so at last with a most clamorous shout, and outcry they departed, insulting over the Portugheses, and Christians, as though they had gotten a notable victory.  
The Barbarians not content with this, 
An example of barbarous cruelty.  having in their return, met with certain Christian fishermen upon the sea, they manifested upon them a most insolent cruelty. For after they had cut of their noses, ears, & heels, they sent them to the Governor of Malaca, with a letter written with their blood, wherein most proudly, and insolently they provoked him to battle. When the fishermen had given this letter to the Governor, he caused it to be publicly read before the Soldiers, who were no less moved at the insolent brutishness of their enemies, then at the miserable spectacle of their friends, who were thus mangled & disfigured by their wounds, and every one had his hart full of pity, and indignation.  
Whilst they were in this perplexity and trouble of mind, Xaverius by chance cometh newly from saying mass in the Church of the Hospital, in the suburbs where he lodged, according to his former custom. And every one might see, that the Barbarous Acenians had done this, out of their natural hatred to Christian Religion, and in contempt of the Portugheses. The Governor therefore named Simon melo, asked Francis his advice, what he judged fit to be done upon such an affront offered? He, by divine instinct (as afterwards appeared) told him, that he thought it best to send out some ships presently after the enemy, who was yet in sight, & by setting upon them of their own accord, to quit themselves of this disgrace, to the end the Barbarians might be taught by their own harm, to abstain from doing injury to others. And this he thought best to be done the rather, because he saw that this public disgrace was not offered so much to the Portugheses, and their King, as to Christ himself, & to all Christians; and that by no means it was to be endured, that the Portugheses, Christians so renowned for their fortitude, should be now accounted cowards, and made a laughingstock to their enemies. For who seeth not, quoth he, that Christianity will be overthrown, if barbarous people be suffered, not only to hate it, but also to use it contemptibly? Wherefore he willed them to take courage worthy of Christian soldiers, and with alacrity pursue the barbarous enemy, with all hope & confidence; for although they were inferior to them in forces, yet their cause was better, and had also God to fight for them, whose cause they maintained. For certainly he would not fail to assist them, whilst they behaved themselves manfully in that pious conflict, and that through his favourable conduct they should remain victors.  
Xaverius counsel was approved of all that were present, but they wanted ships to put the same in execution: for there were but only seven left which had escaped burning, and these also much impaired through tempestuous weather at sea, & stood in need of reparation before they could be set forth for such an enterprise. 
He desires that he may have the charge of providing the Navy.  Besides, they were not only out of order, but wanted tackling and other furniture necessary. As the Governor therefore was telling him the want of ships: I esteem it, quoth he, a matter of much importance, to be forward in the undertaking of this great Business, in which not only the Kings, but God Almighties Majesty is interessed. And seeing in this fearful enterprise you are amazed, not knowing what to resolve upon, I desire with your good leave, I may have the charge of preparing the Navy. Then turning to the soldiers: Brethren, quoth he, God certainly stadeth for us, in whose name I warn you all before hand, 
Xaverius putteth spirit into the Portughese soldiers.  that you suffer neither fear, nor any thing else whatsoever, to divert you from having a part in this glorious action, to which he undoubtedly calleth you. Behold here I offer myself to go along with you to this noble and Christian combat, and to be your fellow, and companion in what danger soever may happen; that we may revenge ourselves upon these Barbarians, Enemies of most our Virtuous King, and Adversaries of the Cross of Christ.  
These words so inflamed the soldiers hearts, that all of them, being as it were suddenly inspired by God strove to give in their names to fight in so religious a war, nothing doubting but it would have a prosperous issue, having Xaverius for the author, and furtherer thereof. And the Governor being glad to see such consent of the Captains & soldiers left all things to Francis discretion, who with no less prudence than courage managed a business which to all men's judgement seemed most full of difficulty; as was to prepare a navy so presently upon the loss of so many ships, for that the Armoury was wholly empty, & small help could be expected from the public treasury. Xaverius therefore out of all the masters of the ships maketh choice of seven, 
By seven rich masters of ships he setteth forth a Navy.  excelling the rest both in esteem & wealth. He calleth them every one by their names, and intermingling gentle words with embracements earnestly requesteth them, that they would both for the honour of their King, of Christ our common Lord, and of the Christian Name undertake this business, how laboursome or chargeable soever it seemed, & that they would with all speed cause seven of those ships that lay in the haven to be speedily repaired, and they should infallibly be repaid shortly all their expenses with an 100 fold.  
The shipmaisters were by these words so set on fire, that every one striving who should make most haste, the navy within four days stood ready in the Port, well appointed of all things. One Francis Saa a kinsman of melo the Governor was made General thereof, to whom there were also assigned 180. Portughese soldiers. Xaverius was to go with them, but that the Malacensians, out of their great affection to him, hindered it. For they came flocking to the Governor, and what by lamenting their fatherless & desolate state, what by protesting unto him that they would abandon the City, if Francis their only comfort and uphoulder should depart, they got at last both the Governor of the City, and General of the fleet to entreat him (being himself doubtful what to do in this affair, since the people were of such different affections) to remain at Malaca.  
Xaverius therefore calling together the Captains and soldiers into the Church, 
Precepts given to soldiers at their going to war.  and making to them a comfortable exhortation, bade them be of good courage, and he for his part, because he could not accompany them in person, would be present with them with his best wishes and prayers: and that they should so dispose themselves both in mind and affection, to esteem nothing more precious unto them, then to dye for Christ the son of God, who died upon the Cross for their sakes: That they should have before their eyes that amiable and devout spectacle of their Saviour, and imprinting it in their hearts, should most courageously take upon them the battle, and enter into combat with the Barbarians. Moreover, in the midst of the battle, they should call upon God imploring his divine assistance, and confidently hope that he will be ready to help those who fight for him.  
Having said this, he began to hear their Confessions, and when he had reconciled them, and armed them with the holy Eucharist, he animateth them again to set forward against the Enemy, under God's conduct, not doubting of the victory. They all by divine instinct, of their own accord, in presence of God, & striving at it were who should do best, make a solemn protestation, 
The Portughese soldiers called by Xaverius the Army of jesus-christ.  that if occasion required it, they would spend their lives for Christ in that quarrel. In respect whereof, and for that they had thus con secrated themselves to Christ, they were by Xaverius called, The Army of jesus Christ, a Title very honourable. And thus full of good hope and courage, they were by the Citizens accompanied to the Navy.   

CHAP. IX.  
Having lost their Admiral, he foretelleth the coming of two other ships unto them, & stirreth up the slothful who drawn back, to fight courageously.  
BUT now, when they were all ready, and prepared for this war, there fell out a disastrous accident, to the end that Francis his virtue and sanctity might the better appear, which did not a little hinder the business. The ships were now afloat with their sails & banners all displayed, and their Ordinance playing in a triumphant manner, and the shore thick beset with the people of Malaca desiring to see them depart; when behold on a sudden the Admiral, in view of the whole City, in the very haven (by what chance no man knoweth) is sunk, and over whelmed in the sea, together with the loss of all that was in her, except the mariners & soldiers. Which accident was held by all for a prodigious token of something else to follow. Whereupon the Citizens fell a murmuring, that it was certainly a manifest presage of God's wrath hanging over the Portugheses heads, if the fleet should hold on her course against the enemy. Morover they cast forth bitter words against the Governor of the City, and General of the fleet, as though they had been the authors of that disastrous war: neither did some spare Xaverius himself, saying; Who could ever have thought that the flower and strength of the Portughese garrison should be thus sent away to their certain destruction, seeing that their enemies far exceed them, not only in number, but also in strength of shipping and soldiers. Behold how God, having set before our eyes the danger both of the General, and whole Fleet, there wanteth nothing but plain words to tell us, that this expedition is not pleasing to him.  
Whereupon melo being not able to endure this extreme grudging, and exorbitant complaints of the people, sendeth presently a messenger unto Xarius to entreat him he would please to come unto him with all speed. He finding Francis at Mass in the Hospital Church, would have instantly delivered his message unto him. But being stayed by a sign which Xaverius made, 
He by revelation knoweth things absent.  he expected until Mass was ended. Then Francis, before he had spoken one word, Go, quoth he, and tell the Governor that I will presently come to him, but bid him be of good courage, because God favourably assisteth his servants, at the instant when it is required. This he said to show that he knew by revelation all the business.  
Francis then following the messenger, findeth them all in fear & tumult. 
His conrage when others are afraid  But he showing cherfulnesse & confidence in his countenance: What is the matter melo (quoth he?) Doth so little a thing discourage thee? He is Omnipotent, whose fatherly providence protecteth us. Having said this, he embraceth the Captains & soldiers each one in particular, & partly by entreaty, partly by advice, he still exhorteth them to go forward in so glorious a service nor did he omit to put them in mind of the promise which they had lately made to Christ, so to stir them up to the performance of their duty: whereat they were all so filled with joy, especially to see so great alacrity in Xaverius, that they seemed rather to behold hope itself, than cause thereof. The soldiers being thus incited, he turns himself again to melo, showing him their fervour and zeal in the business.  
This was very grateful unto the Governor who much favoured Francis his designment. 
A deliberation held about the war against the Barbarians.  But yet that nothing might be rashly attempted, it was thought good to call the principal of the City to a counsel & have their opinions & consent herein. Their voices were soon given (who would believe it) concerning the events of this war, every one judging that expedition to be temerarious. For what discretion were it (quoth they) to venture six ships against a navy of 60. and less than 200. Portughese soldiers against 5000. fight Barbarians? But now on the contrary part all the Captains and chief of the soldiers, who were to undergo the danger, cried out, that by all means, 
The Portugheses soldiers renew their oath to dye for Christ.  that pious war was instantly to be followed, & that it were better for them to dye bravely in the combat, if it should so fall out, then to violate the promise they had made to the King of Heaven. And herein they were so resolute, that without more ado they renewed their solemn oath to go unto that war, and if need were, to spend their lives for the faith of Christ.  
Whereupon the others being all strooken into an amazement, Francis riseth up joyfully, and having commended the noble courage both of the Captains and the soldiers, did often inculcate this unto them; that they should be sure to put all the hope of the victory in God, for whom it was not hard to save by many, or by few; 
1. Reg. 14.  neither were there wanting evident signs of Gods divine assistance, whereby they might certainly believe he stood with them. And for one ship which they had lost, there should that very day come unto them, two more for their comfort. Which prophecy proved true. 
A prophecy.  For that a little before sunset they espied two Portughese ships sailing by Malaca. These were private vessels belonging to one james Soarius a famous merchant of those parts, who to avoid paying custom at Malaca, kept on his course directly for the Moluca's. But yet at Xaverius entreaty, he put in at Malaca, and moreover offered himself to accompany the rest in that war. Then were they all by this accident, filled with a new joy, & confidence.   

CHAP. X.  
The Portugheses by Xaverius solicitation obtain a great victory against the Barbarians.  
THE Captaynes therefore and soldiers of this Navy much rejoicing, upon the 23 of November in the year 1547. hoist up sail, 
The promontori Cambilanum.  whilst every one wished them a fortunate voyage. They were only eight great ships in number, and not above 230. soldiers. Upon the fourth day after their setting to sea, having had a prosperous wind, they arrived at the Promontory of Cambilanum, where they were commanded by Simon melo the Governor, to seek after the enemy's fleet. Wherefore Saa the Admiral using all diligence that might be in searching for them, could not find to what coast they had retired; so as being wholly frustrate of their hope, 
A tempest helped towards the victory.  they were constrained to return homewards again. Whilst, full of sadness, they began to make back for Malaca, behold upon a sudden there arose a cruel tempest, which enforced them to lie many days at anchor. And though this tempest hindered their return, yet was it a means to obtain the victory, the divine Providence disposing of incommodities themselves, to serve sometimes for good effects.  
Their victuals now growing short, so soon as the violence of the contrary wind was allayed, they sailed to the next town of the Ethnics, being their friends, to furnish themselves with new provision: which when they had done, and hearing nothing of the Enemy, they held on their course homewards towards Malaca; yet they were not so much out of care, as out of hope to find the enemy. But having gone a little thence, they met by chance a fisherman who told them, that the Acenians fleet, having spoiled the Country round about, lay not far off in a river, called Perlen, intending to intercept the Portugh●se Navy, which (as was reported) was shortly expected from Bengala, to come unto Malaca, hoping to make prey of the same, and to massacre all the Christians therein.  
The Admiral hearing this unexpected news, much rejoiceth, 
Th● cheerfulness of the Portugheses when the battle was at hand.  & to show how glad he was put on strait a rich suit of apparel. And moreover bestoweth upon the soldiers all things most liberally to feast & make merry withal, and commandeth them all to be bountifully treated, and the Ordinance to be all discharged in token of his excessive joy; so that one would have thought that there had been rather a victory already gotten, than a battle at hand: which though peradventure was imprudently done, 
God's providence turns that to good which was ill carried.  yet by the divine providence it was to good effect. In the mean time the spies which he had sent privately up into the river with three boats, took some of the Enemy's prisoners, by whom they understood, that the Barbarians having heard the artillery of the Portugheses play, had put their ships in order for battle, & were coming down apace towards the sea, thinking that the booty of the Portugheses from Bengala which they expected, was now at hand.  
The river Perlen being very large within the banks, 
The River 〈◊〉.  becometh almost like a sea where it breaketh into the main. For though the channel be deep, yet runneth it never the slower by reason of the breadth, but glideth along violently like a torrent, not yielding any foard to pass over. Saa the General therefore making use of the Promontory, which runneth out by the bank of the river, within the winding thereof, where the stream hath least force, speedily putteth his fleet in order to fight. 
The Po●tughese Admiral 〈◊〉  Then earnestly exhorting all the Portughese Captains and soldiers, to call to mind that day, wherein they had freely, before the Altar of our Lord, vowed to spend their lives for his Religion and honour, and upon which occasion they were entitled the Army of jesus Christ, encouraged them, & willed them to imagine they saw Xaverius, the Author of that pious war, praying for their safety and victory. He put them also in mind, not to forget what the good Father had charged them to do; to wit, that beholding Christ the son of God crucified for them, they should (neglecting their own lives) courageously undertake the combat for his glory. That they should remember how they had twice bound themselves by oath to Christ the King of Kings, and twice of their own accord vowed their lives for his sake. That certainly they, who were to fight that religious battle for God, should not want his divine assistance. And that Xaverius Prophecy, promising them an infallible victory, would prove true. The soldiers being with these words set on fire, cried out all together, that they were prepared to tender their lives for Christ our Lord, for whose sake they had more than once vowed the same. And remembering Xaverius charge, they expected his assistance, and promise in the battle.  
In the mean time, 
The preparation of the Barbarians navy to fight.  the enemy's Navy being set in battle array, came down the river with the stream, and the banks and shores on both sides sounded forth with horrible shouts, & confused noise of drums. The first squadron was led by the Admiral of the Barbarians fleet, guarded on each side with four Turkish galleys. Then followed six other Galleys, with nine ranks of ships, and all abundantly appointed not only with great ordinance, but also with plenty of small shot. 
A Sea battle.  The admiral therefore of the Portugheses, as soon as the first rank of the enemy was discovered, maketh towards them presently at unawares with three ships, commanding the rest to follow as they were ordered for the battle. Whereupon the Barbarians, whether for want of skill, or rather by God's ordinance, sailing on headlong with fury, discharged all their great shot against the Portugheses before they could so much as reach them, 
The Turkish galleys are the occasion of the Barbarians over throw.  so as the bullets fell all into the water, without doing any harm. But the Portughese gunner shooting a very great bullet out of the greatest Ordinance, struck the Admira'l of the A●enians so flat, that presently he sunk & drowned her. Which was not only a presage of a future victory but rather the conclusion of the combat itself. For the Turkish Galleys staying their course, left off the fight, and began to help the Captain, & other principal men swimming to save themselves; 
The Barbarians ships entangled one with another are shattered.  which cansed both their own, and the fleets whole overthrow. For the Turks had placed their galleys overthwart the river, & so had taken up a good part of the same, to receive in those that could swim unto them, not once thinking of the danger themselves were in, God had so besotted them. The six other Galleys which followed the first squadron, coming down with the stream, ran upon the former that lay athwart, and all the rest of the nine ranks which came after, fell against those which went before, & became so entangled one with another, & so dashed together, each one striving to get free from his fellow by force, that one would have thought there had been a battle among themselves.  
The Portugheses perceiving manifestly that God's hand was in this business, 
The Portugheses set upon the Barbarians fleet without any hurt at all to themselves.  failed not to follow the victory which was thus offered them from heaven. Wherefore presently calling out aloud upon the sovereign name of JESUS, they began to grapple with their enemies, and on every side to play upon them with their ordinance, lying there so entangled & hindered one by another that they were not able to stir. Thrice did they send out with all the violence they could, the shot of all their great ordinance upon their ships, & no one shot was made in vain nor was the Enemy able to resist, or make any use at all of their own artillery, being so thrust up together; and this without any loss to the Portugheses that assaulted them. Now within a little while they had sunk nine of the Enemy's ships, & battered many more to pieces, with no small slaughter of the barbarians. Whereupon the rest were put into so great a fear, 
A slaughter of the Barbarians.  that most of them, as well rowers as soldiers throwing away their weapons desperately cast themselues into the swift stream, thinking save their lives by swimming: but it vain. For being carried away with the violence of the water, they were all swallowed up by the swift windings of the stream, not so much as one remaining alive to carry news of so great an overthrow.  
The Portugheses having obtained so noble a victory without so much as any drop of blood sh●d on their side, 
An unbloody. victory.  after they had given hearty thanke● to God, whose present assistance they had found in this battle, began to gather up the spoils of their enemies, where the prey was not inferior to their glory For they seized upon the whole Navy, 
A great prey.  and took all the ships except those ten which were sunk. They also took about 300. pieces of artillery, besides the great abundance of armour, and all other pillage. And they understood by some of those whom they had before taken prisoners, 
The nū●● of 〈◊〉 Barbarians slain in the fight  that there died in that conflict to the number of 4000 barbarians. Among whom were many nobles of the King of Acenians Army, besides many Turks & janissaries that had joined themselves unto him.  
The report of this notable victory was presently bruited all over that country; whereupon the King of ●er●en, who through fear of the Acenians had f●ed ●nto places of more security, being animated by this overthrow of his Enemies, began to take courage; ●nd on the sudden setting upon a certain garrison of the Acenians which stood near to the river Perlen, ●lew the guard thereof, destroyed it, and made pillage of all that he found therein. The memory of which benefit, 
The King of Perlen of his own accord maketh himself tributary to the King of Portugal.  although received from those that thought not of it, wrought so much with that Barbarous King that he presently came unto the General of the Portugheses, and with great submission, and many humble thanks acknowledged him for the restorer of his liberty, & in recompense thereof, of his own accord, offereth himself Tributary to the King of Portugal. This was added to the victory, which was gotten by Francis solicitation. This done, Saa the General of the Portughese fleet chose out from all the enemy's navy only 25. ships to carry along with him to Malaca, setting all the rest on fire as being either battered or otherwise not fit for service, & so returneth joyfully loaden no less with pillage, then with glory.   

CHAP. XI.  
Xaverius foretelleth to the Malacensians the obtaining of the foresaid victory, whereof he had been the solicitor.  
WHILST these things were doing which was the space of six weeks, 
Francis his prayers for the victory.  Francis showed invincible constancy in praying to God for the victory. He did not only by himself in private crave the favourable assistance of the divine Go●odnes, but did publicly also incite the people to do the same. For twice every week, to wit, upon Sunday, and Friday, he preached to the people at Malaca: and his ordinary custom was at the end of his Sermon, to entreat his audience to say with him one Pater and Aue for the good success of the Portughese fleet against the Barbarians. The people at first did willingly as he requested them, for the space of 15. or 20. days, as long as there was hope of the victory. But when, all that time, there came no news of the fleet, many of the Citizens suspecting that their men were overthrown, gave over, and left of that pious practice.  
This solicitude of the Malacensians was increased by a rumour which the Saracens their neighbours, 
The Malacensians grief upon the false news of the Portugheses. overthrow.  had diwlged abroad, without any ground, that the Portugheses were overthrown in battle, and put all to the sword by the Acenians. That which was known to be true, made this false rumour to seem credible. For it was certain that the enemies were stout warlike men, and their forces far beyond the Portugheses. The whole City therefore began to be very heavy and afflicted: The matrons with abundance of tears, bewailed the death of their husbands their children, and kinsfolks, & withal their own desolate and forlorn state. The Governor himself of the City, because he was esteemed to be Author of this misfortune, durst not come abroad, or appear in sight of the people.  
In this mean time Francis, according to his custom preaching to the people, endeavoured to take from them ●hat vain fear & grief. Sometimes he inueig●ed against certain men who had gone about by witchcraft, and sorcery to know what was become of the Fleet, earnestly reprehending their superstition. At other times he sharply rebuked the Citizens for their forgetfulness of God's providence and the overmuch solicitude for themselves: Then again, he raised thē●p to hope. Finally he most earnestly entreated them ●ll, to continue their prayers unto God for the obtaining of the victory, although he knew full well, that thereby he incurred the ●ll will of many, who muttered, that the prayers which he required of them, ought rather to be said for the souls of those that were dead & slain then for the victory of the living. But within a little after Francis his prophecy came to be of credit.  
The day was now at hand, which was to be made famous by that memorable victory. Fran●is therefore upon the very same day (which then happened to be Sunday) made a sermon in the Church to the people▪ and it was at the same hour when the Portughese fleet was preparing for the fight. 
He foresees and foretolles the victory gotten by the Portughese fleet.  Being therefore to conclude his Sermon, upon the sudden he turns both himself, & his speech unto the Crucifix, & by divine instinct, with great motion of body, breaking forth into a prophecy, he began by circumlocutions to describe in words the first encounter of the two Navies, to the admiration and astonishment of his auditors. Then with an inflamed look & countenance, and abundance of tears gushing out at his eyes, he cried out aloud; O jesus, God of my hart, I humbly I beseech thee by the last torments of thy life, that thou wouldst not leave them whom thou hast redeemed with thy precious blood. Having uttered these, and other such like words which fear and confidence then suggested unto him, and growing weak & faint with the violent agitation of his body, he leaned a while with his head upon the Pulpit. Then by and by, as if he had awaked out of some ecstasy lifting up his head he cries out on a sudden with a cheerful & joyful countenance thus: 
A Prophecy.  O ye Malacensians cast off all sadness & rejoice: for now at last our fleet hath overthrown the enemy in battle without any bloodshed on our part, having lost but three men only; so little hath so noble a victory cost us. And in a most triumphant manner will they presently return home, loaden with spoils and pillage of the enemy, together with many ships which they have taken from them; & forthwith (he appointed a certain day) will they be safe with us. Come on therefore, and in thanksgiving to God the Author of the victory, let us say together once Pater and Au● for the same, and repeat it again for those few of ours that be slain in the battle.  
Upon this prediction of Francis whole audience recited the prayers which he had requested, and in sign of approbation what he said became joyful, seeing the great cheerfulness of the worthy man's countenance who had thus raised them out of so heavy a sadness. Having thus cheered up the men with this hope, the same day in like manner he made a consolatory sermon in another Church to the women a part & fortould the very day, when certain tidings should be brought of the victory and safety of their husbands and friends. The event whereof happened in every thing as he had spoken. 
The Malacensians joy for the victory.  For within two or three days after, there came a messenger with the news of the victory. And presently after the messenger, followed the conquerors themselves with an exceeding great booty, and no small number of ships which they had taken from the Enemy. Infinite therefore, was the joy which on a sudden surprised the Malac●nsiās when so far beyond all expectation they saw eight ships to bring home 25. captive.  
As soon therefore as this victorious Navy was arrived, 
8. Portughes' ships drive along with them 25. Barbarians ship● taken captive.  the whole City (their late great fear being now turned into excessive joy) went out to see, and congratulate the same. And Francis himself to whom a great part of that noble victory and triumph was due, goeth amongst the first; and as soon as the General was landed he embraceth him, and the other principal Captains of the Navy congratulating than for their fortunate success. Then, in the heat of this general joy and congratulation, when they inquired more exactly after the time of the victory, they found that not only the very day, but the battle also did jump aright with that which Francis had foretold. Which was so much the more to be admired, because the place where the battle was fought, was distant from Malaca above 200. miles. From that time, Francis was highly esteemed throughout all Malaca, no less for the gift of prophecy, then for sanctity of life. The fame whereof having spread itself throughout the East, moved some to c●me from the furthest parts of the world, to see him.   

CHAP. XII.  
A japonian is by conference with Xaverius, converted to the faith of Christ.  
AFTER he had spent four months or thereabout in helping the City of Mal●ca, having now gotten commodity of shipping, & being ready to return into India, there came from Iap●nia unto Malaca, a certain japonian called Anger, a man of good account in his own Country, and of a singular wit. The cause of his coming was, to seek a remedy for cure of the wounds of his soul, caused by the intemperate heat of his youthful blood. For having committed a heinous murder in japonia, & being narrowly sought for to punishment, was forced, partly by the remorse of conscience, and partly by his enemies who pursued his life, to fly for sanctuary unto a Convent of the Bonzies (who amongst the japonians are accounted a kind of Religious men) to seek thereby as well the quiet of his conscience, 
Bonzies Priests of the japonians.  as a refuge for his safety. But this his hope failed him in both; which was finally the cause of his salvation. For when he found no comfort nor yet safety amongst the Bonzies, he began to be averted from them, & to seek for remedy elsewhere.  
It happened fitly, that certain Portughese merchant's had arrived in japonia for traffic; amongst ●home Alpho●sus Vasius who was before acquainted with him, understanding the matter, for old acquain●nce sake offered him freely all the help he could afford him, if he would put himself out of danger, 〈◊〉 escaping away privately. He again with hearty ●ankes told him, that he would make use of his li●●erality: whereupon Vasius forecasting with himself, that his own ship was for the dispatch of his business to make there some longer stay, commendeth him very effectually by his letters to F●rdinand Aluarez a special friend of his, being then ready to depart, out of another haven, for India. And these letters of commendations he giveth to Anger himself, who going to deliver them in the night, mistook the merchant by reason there were two of the same Surname, and giveth them to one George Aluarez a master of another ship: which mistake notwithstanding proved well for him. For George Aluarez thinking that this occasion of gaining a japonians friendship, was not to be neglected, dissembled the mistake, & in very courteous manner entertained him, and carried him along with him to Malaca, intending to present him to Xaverius his great friend there.  
This Aluarez being a pious man, out of desire he had to win Angers affection, and also the better to dispose him for the Christian faith, recounted to him oftentimes by the way many things of Xaverius eminent sanctity, and worthy deeds, & of the institutes of the Christians. Anger therefore desiring, much to be acquainted both with Xaverius, and his manner of life which he heard so highly commended, came to Malaca greatly longing to see, 
Anger desireth to speak with Xaverius.  and hear him, whom by Aluarez report he admired as a divine man: yet a certain delay which happened much troubled him at first, as commonly it falleth out, but afterward inflamed his desire the more. Anger arrived at Malaca some months before Francis his return from Moluca, and understanding that he was absent, 
The distance of Malaca from japonia.  being disappointed of what he came for, resolved to return back again into japonia, being much grieved that he had taken so long a journey in vain. For Moluca is distant from japonia about 800. leagues, lying in the midway, almost between India, and japonia.  
Taking therefore shipping at Malaca, after almost three months' sail, he was cast upon the confines of China, some 500 leagues from Malaca. There he stayed a while intending to pass thence into japonia, distant from that place a most 800. miles. Departing therefore from China within six or seven days he was come within sight of japonia, when upon a sudden, a contrary wind, together with a cruel tempest hindered his going forward, 
God's Providence.  & tossing him up & down for the space of four days, drove him again into the same heaven in China, where he had taken shipping. Whilst he remaineth there uncertain & doubtful what to do, not without the infallible providence of God, he meeteth with Alphonsus Vasius, the same man, who had been the cause of his departure out of japonia. And by his persuasion, in the year 1548. he r●tourneth again to Malaca, whither Xaverius was ●ow come. At his very first landing he fortunately lighteth upon George Aluarez that brought him first ●ut of japonia, who being exceeding glad for his return, bringeth him presently to Xaverius, 
Xaverius glad for Angers coming.  and told him what he was, & what his business required. Then Francis as it were presaging, that he would be a meres to open a way into japonia, embraced him lovingly, & showed manifestly both by his words & contenance, the great comfort he took for his coming thither.  
Anger being not ignorant of the Portughese language, began to confer with Xaverius about his business without an Interpreter; whom he instructed with such diligence in the mysteries and precepts of the Christian faith, that he freed him from all scrupulous anxiety of mind, and planted in his soul the seed of a virtuous and happy life: whereof Anger gave always good testimony, that by Xaverius means he had reaped most abundant fruit both of his life, and travail. And withal he affirmed, that the whole course of his journey, was certainly disposed of by God that he might at last embrace that with greater desire which he had so long sought to learn; which manifested itself within a short space. For being continually present at the explication of the Catechism, and noting down in a little book the articles of the Creed, he so much profited in short time, that he recited the whole by hart, in the midst of the people, although he were a man of grown years: & moreover asked many questions, and made many objections with no less prudence, than sharpness of wit.  
The japonians in their manner of writing differ much from other nations: for beginning their lines above in the paper, 
The japonians manner of witing  they write directly downward. Which Francis perceyning in Angers book, & wondering at the strangeness thereof, demanded of him● why they did not write according to our manner of Europe? Nay, quoth he, why do not you rather write as we do, who follow the dictamen of nature which teacheth us so to do. For as in a man the head is highest, and the feet lowest, so he should also in writing, bring his lines from above directly downward. Xaverius therefore observing both by Angers words and actions, 
Good life answerable to doctrine.  that he was of a notable wit, asked him again, whether the japonians would receiveth Gospel, if it were brought unto them? They will not, quoth he, believe presently whatsoever is told them, but will examen both the religion itself and the life of those that preach it. And if by their doctrine they can satisfy their demands, and ●o confirm also what they say by their own lives, than no doubt (being a Nation which is lead most by reaso●) when they see and approve the same, they that be of years of discretion, will easily become christians.  
Xaverius being greatly encouraged by these words of his, & stirred up also by the relation of some merchants who recounted wonderful things of the good disposition of that nation, made a resolution to preach the Gospel unto them. Upon the eight day after Anger came to Malaca, Francis (being himself to visit the neophytes of Comorinum by the way) sent him before to Goa with the foresaid George Aluarez, to remain in the College there, & to be better instructed 〈◊〉 the mysteries and precepts of the Christian faith. Before Xaverius departed he was entreated by the City of Malaca to send thither two of the Society, who ●ight perform the same charitable offices in his absence's; which he could not deny them. And in the me●e time he gave order to a certain virtuous Priest ●f that Country, that he should supply his place, by ●●structing the Neophytes in the forenoon.   

CHAP. XIII.  
Having escaped a tempest at sea, he prescribeth precepts to those of the Society of Commorium.  
BEING to depart thence for Commorinum, he entreated the Master of the ship that went to Goa, to transport into India certain children (which he had brought from Moluca) to be brought up, and instructed in the College there. And as he was delivering them into his charge, upon a sudden, by divine inspiration, he told them thrice, he was afraid lest that ship should meet with some mischance by the way. 
A presage.  Neither were his words herein frustrate. For as the ship was passing along by the Island of Ceilanum, she fall upon the quicksands, & stuck so fast as that there was now no hope to escape, when as the passengers all together calling upon the B. Virgin Mary for aid, she is by the divine goodness on a sudd●ine delivered out of danger, and arriveth safe at Cocinum.  
The ship likewise wherein Xaverius sailed, had as hard a journey, but better fortune. For three days she was tossed with a most terrible tempest, in such sort that the mariners having thrown all the goods and merchandise over board, expected every moment to be cast away themselves. But Francis being not once moved at that which maketh others afraid, continued quietly to implore the help of all the celestial citizens one after another, 
His courage in dangerous tempests.  and most earnestly to call upon the King and Queen of heaven. And being secured by such potent intercessors, he found (as himself declared) far more joy in that tempest, than he did afterward when he had escaped the danger. 
Comforts in dangers.  For when all were in that extreme fear, & danger of their lives, he received such abundance of divine consolation, that when others wept for sorrow, he overflowed with tears of joy: and most earnestly besought God, that, although he should free him from that tempest, yet if it were his divine will, he was ready most willingly to endure the like or greater, so that he might thereby add any increase to his glory. You would have thought there had been a combat between Xaverius patience, and the divine liberality, he desiring most bitter sufferances for God's sake, and God again regaling him with most abundant comforts.  
He was no sooner arrived in India, but presently he began carefully to go about, to all the villages of the Christians in Commorinum, who being as it were the first fruits of his labours, were most dear unto him. He found there some of the Society, more than at his departure he had left. Wherefore making haste to Goa, he committed all things to their prudence and trust; yet for the experience which he had of that nation, he left unto them diverse instructions & documents: whereof these were the chief. 
Documents given to those of the Society in Comorinum.  1. That they should go from door to door & inquire for infants newly borne to baptise them, lest in so tender an age either through neglect of their Parents or want of Priests they might be in danger to lose their salvation. 2. That they should gather little children together, and instruct them withal diligence in the mysteries & precepts of the Christian faith; because to instruct them in their youth & tender years, was a matter of very great importance for the leading of a good and virtuous life afterward. 3. That they should upon Sundays and Holidays cause all the people to come together to the Church, to pray and hear the word of God, whereof they should warn the magistrates beforehand that they might therein give others example of piety and devotion. And reprehending of public vices, they should thereby terrify their auditors from the like, laying before them the pains & torments both of this, & the next life. 4. They should furthermore inquire who were at strife & debate amongst themselves, & should call them together into the Church & there make them friends, the men upon Sundays, and the women on saturdays. And if therein any case of greater difficulty did occur, they should refer it to the Captain of the Portugheses. 5. That the alms which should be given for the relief of the poor, should be so distributed amongst the needy, as that nothing thereof should remain lying by them. 6. They should often visit the sick, and say the Gospel over them for help and comfort of their souls, as the custom is. 7. That they should assist those that lay a dying, and bury the dead. 8. That they should give charge unto the men & women a part, that every one give up the number of their sick unto them; declaring also that they whose names were not given up, if they happened to dye should be excluded from Christian burial. 9 That they should have no discourse with the Portugheses, but of holy & pious matters, to the end that vain talk might not, as often times it happeneth take up the place of their priestly functions. 10. That they should use the Captain of the Portugheses with all friendship and courtesy, & keep good correspondence and amity with him, whatsoever offence should hap. And the same also they should do, as much as might be possible, with the other Portugeses, and should draw them by all means to frequent the Sacraments of Confession, and the holy Eucharist. 11. That they should to their utmost, further the Priests of that country in matters of piety, and induce them to confess often, 
The good name of Priests is with all care to be preserved.  and daily say Mass. 12. That they should take great heed of reporting or writing any thing to any man, which might diminish the esteem of the party, unless it were to such an one who might (if need required) be a means to remedy the same. 13. That he only should be acquainted with the vices of the Priests, who was able to cure them. 14. That they should neither speak ill of the Neophites to the Portugheses, nor of the Portugheses to the Neophytes, 
All are to be praised to on another.  but should commend them both to each other, to the end that one might be desirous to imitate the virtue of the other. 15. That they should never leave the place assigned them, although they were sent for by any Prince or Noble man whatsoever, unless they had first licence granted them by the Father who was Superior of that Province; and in such cases being mindful of holy Obedience should refer the matter wholly unto him. 
Men are to be goverby love  16. Lastly, that they should endeavour by all means possible to gain the affection of all, because therein nothing is more forcible to win men's minds every way, than love; & therefore should draw them as it were with the cords of Adam: and should never punish any one, but with the advice of the Governor of the Country of Commorinum. These were the documents of Xaverius; by which we may see not only what he desired of his companions, but what himself did also practice, seeing that like a most excellent Master, he drew his patterns from his own actions.   

CHAP. XIIII.  
Returning unto Goa, he establisheth matters in India.  
HAVING given these foresaid documents unto the Fathers in Commorinun, he ordaineth F. Antony 〈◊〉 of Parma Superior of the ●est in that Coast, (who was afterwards the first of the Society, that suffered Martyrdom in India) and about the end of February in the year 1548. he saileth thence to Cocinum; where having gotten a little leisure, he writeth to Portugal and Rome, desiring to have many more of the Society sent thither, & among others inviteth Simon Rodriguez, his ancient colleague who had then the care of the Seminary at Conimbria, to come & assist in the vineyard of the East.  
He advised the King of Portugal also, to be mindful of his charge, and to provide for the Garrisons of Portugheses in India good preachers, 
Francis his letters to the King of Portugal.  out of any Religious Orders; and to give strict command unto his Governors and Officers in India, to help what possibly they were able, towards the advancement of Christian Religion; & especially to protect & cherish the Neophites, since certainly there was no betterway then that to augment the Christian faith. Moreover he humbly requested his Majesty would be pleased to take compassion of his own subjects, & in diverse places to assign habitation, and allowance for the bringing up of orphans, both of the Portugheses, and of that country people. From Cocinum, Xaverius went by sea to Cranganora, which is a town belonging to the Portugheses, some 15. miles from Cocinum, and from thence he came to Goa, in the beginning of March.  
There were at that time many of the Society in the College of Goa, 
F. Nicolas Lancelot rector of the College at Goa.  to wit, Father Paul Camertes who had care of the Scholars; Father Francis Perez their master; Father Nicolas Lancclot rector of the College, which consisted partly of th●● who came lately out of Portugal, and partly of others that were received in India: who, for the most part having never known Xaverius, but only by report, did much desire now to see him. Francis therefore returning home from these far Countries, was as a common Father, received with incredible love, & joy of all the Society; he coming likewise in happy time for the comfort, & spiritual good of Cosmas Turrianus, 
Cosmas Turianus freed from perplexity.  who (as we said before) having in the Isle of Amboynum beheld with admiration Xaverius rare sanctity, had desired to enter into the Society: and going thence to Goa, had now retired himself into the College there, that by means of the spiritual Exercise, he might learn of God what course of life was best for him to undertake. But when at the end of those exercises his mind was much perplexed with cares, and being uncertain what to resolve upon, suddenly at the sight of Francis, as at the influence of some fortunate Star, his soul enjoyed great repose, and so without further delay he entered into the Society.  
Now did the fruit of that Seminary begin to appear. For besides the Priests and Interpreters who had been sent thence with no little profit into the coast of Comorinum, many scholars who were well grown in learning & discipline were sent abroad in missions to the villages near about, 
The fruit of the Seminary of Goa  from whence they brought many Ethnikes to Goa to be baptised. Whereat Xaverius much rejoicing, esteemed it a thing of great importance, to be very exact, in the training up of scholars, from whom so much spiritual profit might arise. As he was thus busied, he was given to understand that john de Castro the viceroy of India was somewhat averted from the Society through the speeches of some malevolent persons. 
He reconciles the Viceroy to the Society.  Whereupon he resolved to go unto him upon the first occasion, and to give him satisfaction. But there happened in the mean time an accident worthy to be recounted, which manifested his inflamed zeal in meditation.  
There was one Andrew an Indian borne, who was a Scholar in the College of Goa, and for that time companion also unto Xaverius, 
Afternoons meditation.  whose custom ordinarily was to spend some time after dinner in meditating upon heavenly things. He gave therefore charge unto Andrew to admonish him as soon as the clock had strooken two, for that he was to go unto the Viceroy about a business of importance. Andrew did as he was charged, and at the time appointed cometh to Xaverius chamber, where finding him fitting with his countenance all inflamed, his eyes open, and rapt in such sort, as he seemed to be abstracted from his senses, called him oftentimes, but all in vain; and when he could not awake him either by calling, or making a noise with his feet, or knocking at the door, 
In meditation of divine matters he is abstracted from his senses.  he pulled him at last by the clothes, wherewith he awaked. In the mean time the clock had strooken four. Wherefore Xaverius being admonished went presently to the Viceroy's lodging: but the same feeling and fervour of spirit made him that he could not tell whither he went; so as wand'ring up and down the City, he spent the rest of the day in meditation. And when the night came on, being admonished thereof by his companion, he returned to himself again, and perceiving to have lost his way, turning to his companion he said: Will, we well deal with the Viceroy another day, for this day God hath taken up for himself. The next day therefore, he went unto the Viceroy, & gave him satisfaction.   

CHAP. XV.  
He reclaimeth two Portugheses from a lewd, unto an honest life.  
AFTER this, finding that an old friend of his, was unmeasurably carried away with dishonest love towards his own maids, he went to him of set purpose about noon and coming just as he was going to dinner, invites himself to be his guest, & to dine with him. He strait perceived Xaverius would prove ungrateful to his taste; but having not the face to refuse him, courteously bade him welcome, colouring his troubled mind, with a feigned observance towards him, and by showing outwardly a cheerful contenance. Dinner being ready they sat down together, and the fair maids his concubines waited at the table. The man was much ashamed, because none of his other servants were at home, and such a number of maids might bring him into suspicion of incontiency. Now therefore when Xaverius, dissembling as though he had observed no such thing, spoke nothing thereof at the table, his Host, being taken in so open a fact, was afraid that after dinner he would have reprehended him. But Xaverius thanking him for his courtesy, 
To dissemble another's sins in time convenient doth more good then to reprehend them.  and bidding farewell both to him and the maids, went his way.  
This dissembling the matter was of more force, towards the curing of his friend's disease then his reprehension would have been. His Host being freed of this fear, and having passed over so great and manifest a disgrace, & dishonour, without any reprehension, began afterwards more confidently to go unto Francis, and to invite him freely to his house, yea oftentimes to bring been home to be his guest. Xaverius on the other side using him very courteously, and always saluting him kindly, asked oftentimes how those sisters of his did, without any further speech at all, thinking it enough to have thus left a sting in his conscience by this his interrogation. Neither was it in vain. For within a few days after, his Host cometh to S. Paul's Church, & calling for Xaverius casteth himself prostrate at his feet: Father, quoth he I am here ready to do what you command, for indeed that silence of yours hath struck my soul with such clamours, 
Xaverius silence cryeth out.  that being tossed up and down day and night it can take no rest. Wherefore I shall be most glad, if you will dispose of all that is mine, to God's glory, & the salvation of my soul. Francis seeing him thus strooken by God, persuadeth him to make first a good confession of his sins, then to put away his Concubines by bestowing them in honest marriage, and lastly to betake himself to a good and virtuous life.  
Neither did Xaverius assist these only who were his friends and acquaintance, but strangers also whose salvation seemed to be even desperate. There was a certain Portughese Sea-souldiar, who despairing of his salvation, had not been at Confession for the space of 18. year, and was now ready to embark himself for the sea to go with the Navy to Mecca, when as Francis by chance had notice of him. 
His zeal of souls  Wherefore thirsting after his salvation, he presently getteth into the same ship, and accompanieth him in that navigation. Then by speaking friendly unto him, by sitting by him when he was at play, & by using all courtesy towards him, he so won his affection, that of himself he greatly reverenced him, 
He by all courteous offices winneth a soldier of very bad life to make his confession.  & much desired his company. Whereupon Francis thinking it now a very good time to put that in execution which he had resolved, setteth upon him unawares. And falling with him into familiar speech of the danger of a Soldiers life, began to ask him in a friendly manner, how he was provided for death, which this mortality could not escape, & was hastened on also by a soldiers life & condition; how long it was since he was last at Confession by which Gods wrath against sin, the revenger of Iniquity, is appeased. At which words he fetching a deep sigh said, That he had now continued many years in the filth of sin without going to Confession; but it was rather another man's fault than his. For before the setting forth of the last fleet, he resolved to disburden his conscience of the many and henyous sins which he had committed; and having confessed them to the Vicar, he refused to give him absolution, so as he had now no hope of salvation.  
Then Francis, a singular Physician for the curing of forlorn souls, telleth him, that he wondered the Vicar was so severe, if he had confessed his sins as he ought to do. Then he biddeth him be of good comfort, promising that he would willingly hear him, & absolve him, advising him to call to mind all his sins from his childhood, as far forth as he could remember them, prescribing him also an easy and commodious method how to do it; which he, being now raised up again to hope, did willingly, and diligently practice for many days together. And when he was thus prepared, the opportunity also of a place was ready at hand; which was, that by the way the whole fleet was invited to make some stay at a town as they passed. 
He giveth his penitent a small penance intendiug himself to satisfy for him.  When therefore many went a land, Francis also with his soldier went with them. And there in a place remote from any company, he began to hear his Confession, who showed himself truly penitent by his often sighs & tears, which many times interrupted his Confession. When he had ended, Francis absolveth him, injoining him to say for his penance once Pater and Aue, and for the rest himself promised to satisfy his divine Majesty. Whereupon Xaverius leaving the soldier, withdrew into the next wood, and there stripping himself naked, beat and scourged his back extremely, with a whip full of most sharp pricks, and whereof he made no end, or measure.  
In the mean time the Soldier having said his penance, and following the Father's footsteps, came into the wood, and by the sound of the lashes, came right unto the place where Francis was a disciplining himself. As soon as he saw that horrible whip, & his back all torn, and begored with blood, at the first he stood still in amazement. Then with tears gushing forth of his eyes, he leapeth unto him, and casteth himself at Xaverius feet, nor would he rise until he left off tormenting himself for another's sins. Neither did this invention of Xaverius prove unprofitable. For this strange sight did so move the soldiers hart, already mollified by Confession, to the desire of penance, that he afterwards by voluntary mortification washed away the spots of his former life, and satisfied for his offences by good works. And Xaverius having thus compassed his desire, and finding present commodity of shipping, returneth back again to Goa.   

CHAP. XVI.  
Having distributed diverse Provinces to others of the Society, himself determineth to go into japonia.  
HAVING settled all businesses of the College at Goa, 
He prepareth in many places, houses for the Society.  & that there was at the same time a new supply of the Society come out of Portugal, he began to divide & distribute them into diverse Missions. Wherefore he sent Nicolas Lancellot to the town of Coulanum, Alphonsus Cyprian to Meliapora the town of S. Thomas, Francis Perez to Malaca, Alphonsus à Castro to Moluca, Melchior Consalues to Bazainum, and lastly Gaspar of Artois to Ormus a City of special trade and fame, situated in the mouth of the Persian gulf. Xaverius had indeed resolved to have gone himself to Ormus, to suppress the heinous vices which he understood the sink of Superstition had nourished in that place. But his journey into japonia changed this his determination, by sending thither the foresaid Gaspar, a man of singular virtue & sanctity of life, and most like to himself.  
It was always Xaverius practise, never (almost) to command any of the Society to go where himself had not been before. 
He sent almost none of the Society where he himself had not been.  For he ordinarily first made trial of the place, to the end he might give both documents suitable thereunto, and also faithfully discharge his promise made to the King of Portugal, of extending the bounds of the Christian faith. And whithersoever he sent any of the Fathers to preach the Gospel, he always assigned them a companion, and assistant of the Society, giving them (besides particular instructions) certain general documents, the sum whereof was: That before all things, they should attend unto themselves, & prefer nothing before the pure and religious honour of God, 
Instructions given to the Society.  and the salvation and perfection of their own souls. For being endued with these ornaments, they would not only securely & easily help others in matters of salvation, but would also cheerfully and willingly apply themselves to any thing how humble or abject soever, without the which the government of Christian affairs could not well stand.  
Now when he had sent some of the Society into almost all the countries of the East, to manure and cultivate the tender plants of our Lord's vineyard, he ●egan to think upon greater matters. About this ●ime Anger the japoniam (who as we said before, 
Anger the japonese is baptised  had ●in by Xaverius sent to Goa) being sufficiently instructed in the mysteries of the Christian faith, was baptised by the Bishop, together with two of his servantes, & would needs be called (by the Name of the College of Goa) Paul of the Holy Faith; of such force was the memory of that place, and the benefit which he had received therein. By him Xaverius understood (which had been also related unto him by the Portugheses, who had been there) that there were in japonia many Lands, exceeding full of inhabitants of excellent good wits, & lay from Goa about 1300. leagues: and moreover that the japonese were addicted to the knowledge of divine, and humane things. Xaverius therefore having had some trial of the japonians dispositions in this man, and his servants, began to be taken with such a desire of instructing so understanding a People, that he determined, without delay to make a voyage thither.  
First therefore he taketh order for the sufficient instructing of those three japonians who were with him, both in the Portughese language, and other literature, that they might serve him for Interpreters. Then having spent a summer and winter in domestical affairs at Goa, 
He by the way visiteth the Comorinensian Neophytes.  like a good and diligent Pastor by the way visiteth the Comorinensian and Piscarian Coast with all his flock of Christians in those parts. There he is ●nformed, that Henry, one of the Society, lived half discontented in the next country of Travancoris, for that he seemed to lose his labour amongst the Neophytes of that place, who by reason of the persecution raised by their new King, a deadly Enemy to Christians, fell oftentimes into Idolatry. Xaverius therefore by consolatory letters, 
He comforteth some of the Society in a fatherly manner.  full of fatherly affection, bade him be of good courage, telling him withal, that his profit was far greater, than he imagined. For although he should do nothing else, yet certainly there was no small number of infants, and children saved for being by him baptised, who otherways by untimly death had been everlastingly lost. For put the case (quoth he) that there were but few of the elder sort saved, yet there is no doubt to be made of their salvation, who died in that innocency which they received in baptism. And therefore he should beware least through the suggestion of the Devil he might be drawn to go into some other Country, where he should not reap so good an harvest of souls. But now for those who laboured seriously in the vineyard of our Lord, Francis did not only comfort them himself, but sometimes also procured Ignatius to do the like, by his letters from Rome, fearing lest their alacrity being oppressed by continual troubles and miseries, might be overcharged by the labours which they took. And so, having in a certain letter of his much praised Henry Henriquez a man of singular virtue, and exemplar life, who took great pains in the same Promontory, he commended him to Ignatius, desiring he would be pleased to write unto him a letter consolatory.  
Having thus settled matters in Comorinum, he returneth again to Goa, to provide for his japonian voyage. Whereupon presently he went into the kingdom ●f Cambaya, to treat about certain affairs for the Moluca's, with the Viceroy, who at that time was ●mployed in the war of Cambaya. By the way he came ●o Bazain, which is a town belonging to the Portu●heses, situated almost in the midway between Goa and the river Indus. And going thence without any ●ay into Cambaia he was very courteously entertained ●y the Viceroy, with whom having ended his business, he returned presently again to Goa; where having made Antony Gomez rector of the College, and appointed Paul Camertes to supply his own place, he prepareth himself with all speed for his journey into japonia.  
It was no sooner bruited abroad, 
The difficulties of the japonian navigation.  that Francis was to go into japonia, but presently many of his friends came unto him in all haste, to terrify him from so dangerous a resolution, laying before his eyes the many and great dangers of so long and unknown a voyage by sea, for that he was to go unto the furthest end of the world, japonia lying from Goa above 1300. leagues, and the way unto it being but newly found out, was not as yet sufficiently known, for the avoiding of rocks and quicksands. Moreover they declare unto him the horrible storms and tempests of that sea, in respect whereof, the fury and rage of the rest of the Ocean, was but a sport, especially in the time of Autumn, 
The wind Typhon  when as those seas are tossed with a most boisterous wind (called by the Inhabitants Typhon) and with such a fury and violence, as none can imagine but those who have seen and proved it; by which also the greatest, and strongest ships being often loosened in their joints, being not able to endure such violent waves, become so broken and shattered, that either swallowed up in the billows, or else dashed against, the rocks do miserably perish. And the very name of the foresaid Wind, or rather Fury, striketh such an horror into the passengers, that even the most skilful, and hardyest Pilots, and Mariners esteem this voyage into japonia to be no less dangerous than toilsome, so far doth the violent raging of that sea pass all their art, and skill.  
Moreover, they tell him, that there be in diverse places many quicksands in the way, very hard to be discovered, wherein their ships, either by not being acquainted with the tract, or else by drift of tempest do stick fast to their certain destruction. Again, all those seas for the most part are much pestered with most cruel pirates. 
A multitude of Pirates.  For besides the Acenians, who being deadly enemies to the Portugheses, make continual depredations in the gulf of Malaca with great fleets; there keep also, about the Coast of China, many navies of most bloody and desperate pirates, using no mercy to whomesoever they take. They should also in those places meet with other navies of the King of China, which being appointed to pursue the pirates, kept no more quarter with strangers then with the pirates themselves: in so much that one cannot tell whether it be more dangerous to meet with the pirates themselves, or with those that pursue them: so that it was certainly esteemed no bad fortune, if but every third ship came safe into japonia.  
These, and such like things; though they were ●●deed matters of no light moment, yet were they by ●is friends greatly exaggerated, who for that they proceeded from very grave persons, and skilful of such ●●ffaires, hoped they might avert Xaverius mind from ●hat enterprise. But all in vain: nor could they once move his noble courage, which contemned even de●th, and upheld itself with firm confidence in the divine providence. Whereupon they flying to their ●●st refuge, began with tears most earnestly to entreat and beseech him, that he would not with certain danger of his life, think of going to those countries, which Nature had so locked up from the sight of mortal men: and that having already suffered miseries enough, he would now at length make an end of converting obscure Nations, and have compassion, if not of his own, yet, of the common good.  
But Francis thanking them for their fidelity, 
Francis speech to his frieds who dissuaded him from going in to japonia.  and good will, told them, that by God's holy help & assistance he feared none of these things; and wondered they should think, that whither themselves had gone for gain of trade and merchandise, he durst not venture to go for the glory of God, and salvation of souls. I have assuredly (quoth he) such certain signs and pledges of the divine providence, that I think it would be a great sin in me to fear any danger, though never so certain and manifest. For, by God's special goodness, I have passed infinite tracts of the Ocean, and have compassed round the Promontory of Good hope, and have at last arrived safe hither to this other world. I have escaped the fury of the Travancorians, the treacheries of the Badages, and the encounter of Pirates. Moreover I have travailed over all Malaca, & the golden Chersonesus, the Lands of Moluca, standing almost in the utmost parts of the world. Without any harm have I gone to Maurica, and instructed and made civil that barbarous & savage nation, given wholly to spoil, robberies, and murders. And having now had all these assurances and arguments of the divine providence, do you think that I can either distrust of God's fatherly assistance, or give over to amplify his glory, to which I have wholly dedicated & vowed myself? Ought I to draw back for fear of any danger whatsoever? I will certainly for no occasion be wanting in what I have undertaken. Whersoever I shall be, I will remember that I am exposed to the view of the whole world, and do stand in the sight of God, and all the Court of heaven. Neither was it my determination, when I passed over the sea, to preach the Gospel only in India, and other places adjoining, but also in the furthest parts of the East. I will tell you truly, I am ashamed that I have not yet brought Christian Religion into those countries, whither our merchants have long since brought their vain, and petty commodities. I will therefore with God's grace, lay open at last a way into those countries for the Gospel, which Nature hath so far separated from our world: & to spend my life (if need require) in these employments, I account it not only an honour, but also a great blessing.  
His friends being overcome by this his incredible constancy, and strooken into an amazement at his undaunted courage, desisted wholly from their suit, and praying for his happy journey they left him to his intended voyage, not without great sorrow for his departure, and careful solicitude for his safety, in regard of the many dangers he was to undergo.   

CHAP. XVII.  
At Malaca he doth many things worthy of memory.  
XAVERIUS at his departure from Goa, left behind him in writing certain profitable precepts unto Father Paul that had been lately rector of the College of Goa, whom now in his absence he ordained to supply his place. The sum whereof was: That being mindful rather of Christian humility, then of the place & authority he had, he should carry a fatherly government towards the rest of his companions, and should very carefully provide for them in all their discommodities, & difficultyes, and once a year to write unto him into japonia of all things belonging to the Society, & of those that were thereof under his care & government. 
Fatherly government.  Now when all the other Fathers desired to follow him into japonia, he comforted them with paternal words, by putting them in hope, that having opened a way into that Country, he might call them all thither: and in the mean time he would carry them along with him in his hart, and mind.  
Having therefore settled all things in order & provided for his journey, 
His Companions in the Japonian navigation.  in the year of our Lord 1548. and month of April he imbarketh at Goa, together with Paul of the holy Faith the japonese, Cosmas Turrianus, john Ferdinand, and a few others of the Society. He was carried in a goodly ship, pointed and barbed with iron, the Captain whereof was one james Noronia. By his courteous behaviour he began to gain both the Captains and the other passengers affections hoping thereby to make way for the cure of their souls. Wherefore he would look on whilst others played at Chess, persuade those to play who seemed shamefast, and would many times also intermingle their game with witty and pleasant speeches. But Noronia the Captain, who was not yet familiary acquainted with him, although he liked well of his courteous behaviour, yet in words he impeached the fame of his sanctity. For in discourse with his familiar friends, he would often cast forth certain inconsiderate speeches; as that Francis seemed to be but as other men are, and that his sanctity was not answerable to the report thereof. But within a while the splendour of his hidden virtue broke forth, and showed itself. For when they were enforced to go a land to take in fresh water, Xaverius with certain others went a land also; and whilst they provided water, or else, as it often happened, recreated themselves by taking comfort and solace of the land, he withdrew himself into a desert, and solitary place near by, there to confer alone in prayer with almighty God.  
Now the ship having received in those that went for water, was ready to hoist up sail, when as Noronia perceived that Xaverius was wanting: Wherefore he presently sendeth out some to call him speedily to the ship. They looking & calling him a great while by the shore side but all in vain, 
In his prayers he is abstracted from his senses.  find him at length in a private place at his prayers, wholly abstracted from his senses. Then the report thereof being spread through out all the Navy, it caused such admiration both in Noronia and the rest, that turning their rash judgement into reverence towards him, they greatly honoured his singular sanctity, and courteous humanity. This occasion much furthered towards the curing of their souls, and restraining their vices.  
Francis then arriving, 
He lodgeth with the Franciscans  by the way, at Cocinum, went presently as his custom was, to lodge with the Franciscans, who was very friendly entertained by them: Whither the chief of the City presently came to entreat of him, that some of the Society might be sent thither, to instruct as well the youth, as the whole City in virtue, & other discipline; promising him a fit place, and all things necessary for those that should be sent. Xaverius being loath to reject so just and pious a request, leaveth the disposing of the whole business unto Peter Consaluus the Bishops Vicar, making haste himself towards japonia, whither all his thoughts were now wholly bend. Afterwards having had for the space of more than 60. days a prosperous navigation, upon the last of May he arriveth at Malaca, and lodgeth with his own Society, to their incredible joy and consolation. At the same time Alphonsus à Castro of the same Society (who was afterwards slain in Moluca by the Saracens, for defence Christian Religion) sung there the first High Mass with all solemnity, to the exceeding comfort of the Neophytes, who were greatly delighted to behold those new ceremonies. And for the greater Celebrity thereof, Xaverius made thereat a Sermon.  
At the same time also the Vicar of Malaca, 
The Vicar of Malaca being out of his senses recovereth them again.  Xaverius ancient friend, lay very sick of a Fever, no less dangerous than vehement; and his trouble of mind increased his corporal infirmity. As soon therefore as he understood of Francis his arrival, being much distempered (as it happeneth) through the violence of his sickness, he calleth for his apparel, to go & salute his dearest friend. But as he was pulling on his stockings he fell into a swoon, and sunk down in the arms of those that were about him. Francis therefore being certified thereof, cometh presently unto him, & findeth him fallen into a frenzy, and in some despair both of mind and body. Whereupon he voweth to say certain Masses for this his friends safety. And his vow was very acceptable unto God: for instantly he recovereth his senses again, confesseth his sins, & dyeth piously, and with great edification.  
Now whilst Xaverius expecteth commodity of shipping into japonia, he employeth himself with no less labour & profit amongst the citizens of Malaca, them he had done upon the Vicar. For he delivered out of the Devil's jaws many lewd and desperate men, 
He evaseth a merchant to leave his connes.  who were extremely bewitched with harlot's allurements. Among whom (that by one, a scantling may be made of the rest) there was a cetayne Merchant, who kept at home with him seven maids to the show, but indeed were all Harlots. Which thing Xaverius understanding, first dissembled the matter, expecting a convenient time. Afterwards meeting this miserable man upon an Holy day (imitating therein our Saviour Christ who bade himself to supper with Zacchaeus the Publican) told him in a friendly manner, that he would dine with him that day, if it were not inconvenient. The merchant, for fear his maids might be discoured, was at first extremely troubled, and thought on all the means he could devose how to excuse the matter. But at last, moved through shame lest he might seem unwilling to receive such a guest into his house, he showed himself to be content. And so framing both his countenance and speech to a courteous willingness, carrieth Xaverius home to dinner, and causeth good cheer to be made. They sat down, and his fair maids waited at the table. The merchant was indeed half ashamed, that he had no men to wait, & that the maids were constrained to serve; remaining also with an anxious & solicitous mind, what the good Father might think thereof. Which when Francis perceived judging it prudence to free the man both of shame and fear, 
Prudence in dissembling matters.  said nothing of what he intended. Whereupon presently, as though he had interpreted all things in the best sense, he began to commend the meat, and the maids also who had dressed the same, and made the sauces to it, ask them their names, and country, & how long they had been Christians.  
The Merchant when he saw in him this mildness and simplicity, who (as he thought) suspected nothing Religion) sung there the first High Mass with all solemnity, to the exceeding comfort of the Neophytes, who were greatly delighted to behold those new ceremonies. And for the greater Celebrity thereof, Xaverius made thereat a Sermon.  
At the same time also the Vicar of Malaca, 
The Vicar of Malaca being out of his senses recovereth them again.  Xaverius ancient friend, lay very sick of a Fever, no less dangerous than vehement; and his trouble of mind increased his corporal infirmity. As soon therefore as he understood of Francis his arrival, being much distempered (as it happeneth) through the violence of his sickness, he calleth for his apparel, to go & salute his dearest friend. But as he was pulling on his stockings he fell into a swoon, and sunk down in the arms of those that were about him. Francis therefore being certified thereof, cometh presently unto him, & findeth him fallen into a frenzy, and in some despair both of mind and body. Whereupon he voweth to say certain Masses for this his friends safety. And his vow was very acceptable unto God: for instantly he recovereth his senses again, confesseth his sins, & dyeth piously, and with great edification.  
Now whilst Xaverius expecteth commodity of shipping into japonia, he employeth himself with no less labour & profit amongst the citizens of Malaca, them he had done upon the Vicar. For he delivered out of the Devil's jaws many lewd and desperate men, 
He evaseth a merchant to leave his connes.  who were extremely bewitched with harlot's allurements. Among whom (that by one, a scantling may be made of the rest) there was a cetayne Merchant, who kept at home with him seven maids to the show, but indeed were all Harlots. Which thing Xaverius understanding, first dissembled the matter, expecting a convenient time. Afterwards meeting this miserable man upon an Holy day (imitating therein our Saviour Christ who bade himself to supper with Zacchaeus the Publican) told him in a friendly manner, that he would dine with him that day, if it were not inconvenient. The merchant, for fear his maids might be discovered, was at first extremely troubled, and thought on all the means he could devose how to excuse the matter. But at last, moved through shame unleast he might seem unwilling to receive such a guest into his house, he showed himself to be content. And so framing both his countenance and speech to a courteous willingness, carrieth Xaverius home to dinner, and causeth good cheer to be made. They sat down, and his fair maids waited at the table. The merchant was indeed half ashamed, that he had no men to wait, & that the maids were constrained to serve; remaining also with an anxious & solicitous mind, what the good Father might think thereof. Which when Francis perceived judging it prudence to free the man both of shame and fear, 
Prudence in dissembling matters.  said nothing of what he intended. Whereupon presently, as though he had interpreted all things in the best sense, he began to commend the meat, and the maids also who had dressed the same, and made the sauces to it, ask them their names, and country, & how long they had been Christians.  
The Merchant when he saw in him this mildness and simplicity, who (as he thought) suspected nothing by seeing so many handsome maids without any men, began to take some courage; but when at last there was not so much as a word spoken that day about that matter, fearing now no reprehension, he of his own accord inviteth oftentimes Xaverius to supper. Francis therefore observing this cunning of his, dissembled all until he came to be throughly acquainted with the man, and having found out his inclination & which of those Concubines he loved best; when he saw a fit time for the purpose▪ in a friendly manner as his custom was: Why, quoth he, have you so many maids, seeing you have no men? If you will follow my connsayle, you shall do well to put away one or two of them. And when, condescending to Francis his gentle instance, he had put away one, Xaueriu● being by him invited another day to supper, by commending what he had done, drew him, without any great difficulty, to put away another. In the mean time he ceased not privately to use all the industrious means he could devose to rid away his dearest minion, that so having weakened his love to her, he might the more easily batter the chief hold, in which his Incontinency dominiered. Some days after therefore, being again invited to supper, he withdraweth from him the third, and afterwards the fourth, and by little & little all the seven one after another: and finally bringeth the merchant himself, being now moved thereto by divine power, to cleanse his soul of his sins by Confession, and to provide honest places for the foresaid women; using herein no less discretion in curing a disease of many kinds, then in wholly taking away the causes, and occasions thereof.  
The same course he took also not only in the City, but likewise in the ship with men, 
Prudence in reprehending  who had no government over their ●●ngue. For if at any time he heard any one cast forth base or contumelious words, he dissembled for the present, making no show of being displeased thereat; neither would he straightways reprehend the same, but expect always a fit time & occasion to admonish the offenders, lest his admonition might thereby, as oftentimes it happeneth, rather increase the sores of festered wounds, then cure them. He being therefore a Physician very skilful in curing of such evils, to the end that his patients might quietly abide the applying of his remedy, he would first gently insinuate himself into his friendship who was to be thus cured, then would he take him a side, and all alone reprehend him in so sweet a manner, as a friend once told, him that he wondered how such mild words proceeded from his mouth. And by this means he so brought the matter about, that the offenders not only acknowledged their fault, but did sincerely amend it.   

CHAP. XVIII.  
Being carried in a Pirate's bark, he arriveth at last in japonia, in despite both of the Pilot, and the Devil.  
WHILST he was thus employed at Malaca in the exercises of Christian charity, the time approached for his departure towards japonia. Whereupon, either through want of a greater Portughese ship, or else to provide for the more security of his Neophites who were to accompany him, he ventured to go with a Barbarian Pirate, so secure he esteemed all things with those who rely wholly upon God: For he was afraid lest the three japonian Neophytes, who went along with him in that journey, might be much scandalised at the Portugheses, if they should perceive them, being Christians, 
The divine providence favoureth Xaverius.  to offend in any thing. Wherefore meeting with an Ethnic Pirate of China, who was not without cause, surnamed the Robber, he agreed with him, that passing by China, he should carry him, and his companions directly into japonia. And taking pledges for security (yet trusting more upon the divine assistance, then upon the fidelity of that Barbaran) he adventureth himself and his company in a little Bark, which they call in their language juncus.  
He departed from Malaca in the month of June, ●pon the Nativity of S. john Baptist, and had a reasonable prosperous, and commodious navigation, al●ough his Pilot were neither industrious, nor faithful towards him. For he (as Ethnics make no great ●nscience of their promise) having on a sudden chan●d his mind, 
The perfidiousness of Ethnics.  was not willing to go into japonia; and werfore to trifle away the time, he stayed at every Island 〈◊〉 met withal, without any reason or occasion. Xaue●●s therefore being solicitous about his journey, when 〈◊〉 saw him of set purpose, by making delays, loose 〈◊〉 time which was most convenient for them, be●●n to be afraid lest the summer once past, he might 〈◊〉 constrained to stay all winter in some Haven of ●●ina. Whereupon he earnestly expostulated with the plaster of the ship, put him in mind of his pledges, 〈◊〉 lastly besought and entreated him, that he would ●ot break his promise made unto the Portugeses. But ●hen he could nothing prevail with the Pirate, al●●ough he was much grieved in mind, yet he suppressed the same, casting all upon the divine Providence, which he had always found to be favourable unto ●im: notwithstanding, 
The execrable sacrifices of Ethnics.  the detestable Superstiti●●n of the Pilot and mariners did move him much ●ore, than their perfidiousness had done. For they had 〈◊〉 the ship an Idol to which they very often offered execrable sacrifices. They also oftentimes by casting ●●otts asked advise of the Devil, and specially whe●●her they should have a prosperous journey if they nailed into japonia. Xaverius was indeed much incensed heerat, & could in no case brook that they should think his voyage into japonia which he undertook for god's sake should depend upon the Devil's lot & pleasure; yet relying wholly upon the divine Goodness, he contemned whatsoever the Devil could act against him and so by God's all-ruling disposition they driect their course towards japonia. By the way there happened two things worthy of note.  
The first was, 
One of Francis his companions falling into the pump is delivered from death.  that Emanuel a Chinese one of Xaverius company, being in a tempest cast down by the extreme tossing of the ship, fell headlong into the pump which was by chance open; and the fall was not without great danger of his life, for that he fell both very high, and beside stuck fast in the pump with his head downward. Every one therefore thinking him to be dead, he was at last with much ado drawn out, and a little after by God's help, and Francis his prayers came to life again. In the fall he received a wound in his head, but the fear thereof was more than the danger, for within a few days he was perfectly cured.  
Not long after this there happened another chance with the like danger, but different in the effect. Whilst Emanuel was in dressing his wound by the surgeon, the ship being suddenly tossed, cast the Pilots daughter over board into the sea, and being driven on with a violent wind, 
The Pilots daughter is drowned.  & a cruel tempest that immediately arose, there was found no means possible to save her crying out for help. And so in sight of her Father, and the rest of the mariners the unfortunate maid is swallowed up by the raging billows. Upon this mischance there ariseth a doleful cry intermingled with a certain howling out, and lamentation of the Barbarians, which continued all that day, and the next night. Now the ●euill who had been long since spitefully bend against ●auerius, 
The devil taketh occasion of treachery.  thinking that he could not have a fitter occasion to wreak his malice upon him, used many deceitful stratagems against him in this business. For when they Infidels damaunded of the Idol the reason ●hy the Pilots daughter was drowned; it was answered, that if Emanuel the Christian had died in the ●umpe the maid should not have been cast away in the 〈◊〉. Francis presently perceived that by this answer, 〈◊〉 & his company were aimed at, to make them odious both to the Pilot and the mariners: and withal ●●und himself to be oftentimes much tempted interiorly by that horrible beast. But calling upon the equine assistance, he did not only defeat all the plots 〈◊〉 this most cruel Enemy, but freed himself also from the imminent dangers, in which he was amongst ●hose Ethnics.  
There was nothing which more cooled the malign of the Devil, 
His magnanimity against the terrors of the devil  and the mariners against him, than ●is courageous mind. Neither did this combat ●●asse without some fruit unto Francis. For by his twne peril he experienced what horrible terrors the devil striketh into others, when he is permitted, & ●ndeth opportunity Concerning which matter there 〈◊〉 extant a notable Epistle of Xauer●us to the Society at ●oa, 
The way how to overcome the affrights of the Devil.  the contents whereof are: That there is no surer ●ay to defeat the vain affrights of the Devil, then ●y wholly distrusting in ourselves, & putting our confidence in God, with a courageous and undaunted ●art, to contemn the feeble assaults, and threats of that Monster; and by depending upon the divine assistance, to keep ourselves, with all the courage we can, from being afraid. For in such a case, and at such a time nothing ought more to be feared, than diffidence and distrust in God: seeing it is manifest, that our Enemy cannot, with all his forces, dous any hurt, unless God permit him.  
Xaverius having thus overcome the Devil, had now a new combat to fight with men. When they were arrived at Cantonium a haven Town of China, the Pilot and mariners consulted again with the Idol by lots, & receiving no comfortable answer from the Devil concerning their navigation into japonia, cast anchor, & resolved to keep their winter there. Which Xaverius perceiving, cast about to help himself. And first he humbly besought the Pilot, to stand to his promises; then when intreatyes could do no good, falling from requests unto threats, he laid before him the loss of his pledges, and the displeasure of the Governor of Malaca, & the Portugeses, to whom he had given his word: so as, at last the Pilot being somewhat moved with what was objected against him, he weighed anchor, and began to sail forward. But this constancy in him was no more than his fidelity. For a little while after the perfidious Ethnic fell again into his former humour of wintering in those coasts. Which perfidiousness of his, would infallibly have hindered Xaverius journey, had not the divine Providence turned the Pilots course another way.  
The ship now sailed amain with a prosperous gale towards Cinceum a haven town of China, where the pilot intended to harbour all the winter, for that the ●●mmer was now almost at an end; when as upon the ●ddaine they meet with a Pinnace which telleth thē●at the port of Cinceum was much pestered with Pyctes. The Pilot being greatly affrighted with this ●ewes, called his wits together, and began to think ●hat was best to be done. To go back again to Cā●nium he could not, because the wind was full against 〈◊〉, and withal lay very right for japonia. Wherefore ●aking his benefit of necessity, he resolved to follow 〈◊〉 wind. And so in despite both of the Pilot, Mariners, & the Devil himself the ship was constrained 〈◊〉 hold on her course into japonia: whither at last 〈◊〉 arrived upon the very day of the Assumption of ●●ur B. Lady, more by the favour of God, and his Ho●● Mother, then of the wind or weather. Now when ●s they could not well reach to other havens as they desired, they arrived with their ship at Cangoxima, a City in the Kingdom of Saxuma, and the very Country of Paul of the Holy Faith. There Francis together with his companions, is very courteously entertained ●oth by Paul's friends, & the rest of the inhabitants, ●ea even of the Magistrates themselues: whose arrival ●eing diwlged among the people, every one, as it of●en happeneth, ran with admiration to behold the new Priests that were come from Portugal.    

OF THE LIFE OF S. FRANCIS XAVIER. THE FOUR BOOK.  

He inquireth of the Manners, and Religions of the japonians. CHAP. I.  
JAPONIA is a Country of the utmost East, 
A description of japonia.  and bordereth upon the furthest part of Asia. It consisteth altogether of Islands, divided by straight and narrow arms of the sea. Concerning the extent and bigness thereof (as much as can be observed by a Portughese skilful in such matters, who hath lately measured the same) we have for certain, that it is extended in length about 900. miles, and in form not much unlike to Italy, except that Italy joineth to the Continent, & is almost equal unto it in greatness. On the North, it lieth towards the furthest part of Scythia, which we call Tartary; on the west it bendeth towards China, and on the East, it is opposite to New Spain, ●eing distant from thence less than 500 miles. From ●oa it is well near 2000 leagues. It contains sixty ●ix Kingdoms; and which is very strange, the whole Nation useth but one language, & that not hard to be ●earned. But all japonia (by reason of three Lands bigger than the rest) is divided into three parts, which ●aking their names from the greater Lands, have ma●y of the lesser belonging unto them.  
That part which of all the rest is the greatest without comparison, and furthest distant from India, is properly called japon, from whence the rest of the country taketh its name. This Island is in length 750. miles, but the breadeth is various, yet for the most part it is about 180 miles over. There be in it 53. Kingdoms; which certainly can be of no great extent: For even to Lords, & Princes of several Cities they give the Title of King, of whom, many abound in wealth, especially those who have the Dominion over many Kingdoms. Herein is situated Meaco which was anciently the head City of all japonia, but now of many Kingdoms only.  
The next unto japon in greatness and wealth is Ximus, 
The Island Ximus.  which is said to be 150. miles in length, and in breadeth 70. This lying nearest of all the other unto China, and less distant from India, is divided into nine Kingdoms, whereof Saxuma is one, and where, as we said before, Xaverius first arrived.  
The third Island lying between both these, is called Xicus, 
The Island Xicus.  or Xicocus, little more than half as great as Ximus, and containeth only four Kingdoms. This whole country being altogether unknown to former ages, was discovered by the Portugeses, who being by tempest of weather driven thither, began by means of traffic, to have correspondence with them, some ten years before Xaverius came thither. The Country is very cold, unpleasant to the eye, & in many places mountainous and barren, yet for the most part champion, interlaced with many fair rivers, & by nature fertile, although they do not till the ground by reason of their continual wars; so as it is more fit for vines & olives, if it were there with planted: for want whereof there be very few vineyards, and no olives at all, and yieldeth rather Rice, then Corne. Neither do there want mines of gold, but skill to make it: yet chiefly it excelleth in silver mines, 
A silver country.  for which cause it is called Argentaria. Notwithstanding, for that the Inhabitants are debarred from traffic with the Chinese, in times past it wanted many things which now the Portugheses have by their commercement lately supplied, not without great profit to themselues. And although there be frequent Havens in the whole Country, yet the Island Ximus, both because it hath more store of Port Towns, and lieth most commodious for the ships that come from India, is most of all frequented by the Portughese merchants.  
There was at that time one King who ruled over all japonia, called by the inhabitants Dayrus; whose reign, because Kingly Majesty was now sworn out amongst the Nobles, 
What kind of people the japonese be.  began to depend upon their pleasures. The people of japonia, compared with the Indians, are white of complexion, by nature most warlike, and in virtue and uprightness do far exceed all other Nations which have ●byn found out of late. Xaverius therefore making his ●abode at Cangoxima (which is the principal City of Saxuma) before he would adventure to set upon the japonians souls, thought best to seek out first all kind of ways & means how to do it, & chiefly to inquire of their manners & religions. And having diligently sounded them all out, he found the matter for the most part thus to stand: to wit, that the whole Nation was of a very tractable disposition, and for the most part cannot endure any double dealing. They have no great store of gold, riches, or wealth; and therefore (as most commonly where there is least money, there also is least seeking after it) their study is least about such kind of things. Neither do they account any thing more dishonourable, then to increase their wealth & substance by traffic, or any other art. So as their manner of life is upheld by the direction of poverty, yet in such sort, that they hide the same with a neat and handsome adorning of their bodies.  
They stand very much upon their dignity and reputation, so that you would think them therein most perfectly to resemble the ancient Romans. They do all for the most part, even children, place their greatest delight in martial affairs, nor do they ordinarily, take content in any thing else. Notwithstanding (which is incredible to be spoken or heard) although they be of such courageous spirits, and so much given to bearing of arms, yet they abstain from all quarrels among themselves, reserving the use of their weapons for time of war against their enemies. 
The Japonese temper in bridling their passions.  For the japonians have such government over themselves and their passions, that they seem therein to be of the sect of Stoics. And to see a japonese brawling, chafing, or wrangling one with another, is amongst them accounted a monstrous thing. Wherefore the better to avoid all occasion of contentions, they never deal about any business of importance or controversy by themselves, but by a third person. And this they observe, not only with strangers, but also with their friends, and those of the same household with them; whereby they conserve quiet of mind in themselves, and peace with others.  
They take very great delight in hunting, in so much that they eat no flesh which is not gotten by that means. They can no more endure mutton, swines-flesh, beef, or veal, than we can dogs, or horseflesh. They abstain from milk and cheese as we do from raw blood. They keep hens and geese, not so much to eat, as for their recreation & pleasure. They do therefore seldom eat flesh, which when they do, 
The japonese spare diet.  is always Venison. They feed for the most part on fish, fruit, herbs, and rice: and by the means of their temperate diet they are very sound and healthful, living ordinarily until they be very old, unless they meet by chance with some violent or untimely death. At least, we may learn by this their living so well upon a little, that Nature is content with few things, although sensuality be never satisfied. Adulteries are with them most severely punished. They abstain altogether from dyce-playing, and such like games, deeming that by those means, men become desirous of others goods. They are also so far from theft and robbery, that they judge nothing more unworthy in a man: for which cause they condemn felons to the gallows, the most disgraceful of all punishments amongst them.  
They use cleanliness in their diet, 
The Japonians civility.  neatness in their attire, and most courteous civility in all their meetings, salutations, and conversation: wherein the men are not more exact, than the children; nor the Nobility, than the Country people. You would believe they were all trained up together to civil and courtly behaviour in the same Kings Court. But these gifts of nature are obscured by pride, a malady deeply rooted in this Nation. For they so contemn other nations in respect of themselves, that they are for the most part very arrogant and insolent in their carriage towards strangers. This one thing only excepted they want nothing, but the light of the Gospel, being of themselves a nation (if there be any in the world) borne, and in a manner framed to all civility. For even the country people themselves are very ingenious, & desirous of learning; in so much, that as every thing seemeth most conformable to reason, so they do most willingly embrace it. They are very attentive to discourses, especially of God, and divine matters. They are moreover commonly very good scholars, & therefore so much the more apt to receive Christian discipline.  
Now when Xaverius had understood these and many other things (which for brevity's sake I omit) of the disposition & manners of the japonians making also iniquity after their Priests, 
The japonians Gods.  & Religions, he found things standing almost in this manner; to wit, that they account those things most of all their Gods, by whose means they receive help. Some therefore do worship the Sun, others the Moon, and others other Gods. There be also among them certain Men held for Gods, which they had from the Chinese: Amongst whom are Xacas, 
Bonzies Japonian Priests.  and Amidas. But there is no greater villainy, or impurity, then among their Priest's (whom they call Bonzies,) so that you may easily know whose Ministers they be. For having brought in that heinous sin (which is not here to be named) of preposterous lust, they have cast such a thick mist before the japonians eyes, that being not able to discern such impurities, they commonly account that most detestable crime of all other, to be no sin at all. Whereupon (both their kings, and subjects being alike infected with that abominable sin, and running on headlong therein, as it were to arms) their Cities ever since, undoubtedly through God's wrathful indignation, being continually in tumults and uproar, they are perpetually engaged in civil wars amongst themselves; whereby at last they may, by God's goodness, open their eyes to fly from such abominations. And in the mean time, that sin may not want matter to work on, the Nobility for the most part, commit their children, like sheep to wolves, for their Education to the Bonzies. There be diverse Conuents of them both men and women, called Bonzies, & Bonziesses, and they have also distinct habits, as amongst our Religious men of Europe, the Devil therein playing the ape with the Church of Christ. But although the Bonzies be not without good ground, esteemed to be given all alike to that beastly impurity, yet ●hey are so cloaked, either with the respect of their Priesthood, or else by the great opinion which is had of their abstinence, that they are for all that, held in very great esteem, both with the Nobility and com●●on people: because it is bruited abroad with more ●lory than truth, that they abstain wholly from flesh, ●●sh, and wine, and live only upon herbs, & rice, & ●ate but once a day.   

CHAP. II.  
At Cangoxima he converteth many to the Christian faith.  
FRANCIS having taken exact notice of these things, & judging it fit (as the state of such business then required) that he ought first of all to prescribe unto himself a more strict manner of life, lived indeed more sparingly, and hardly then the Bonzies were reported to do; which was most certainly true, seeing that he found in those places not only want of things necessary, but even a quite different kind of diet from that he was accustomed unto; so as mere hunger and necessity did constrain him to change, as it were, his usual manner of diet, and even his very taste also. For he kept himself alive with rice instead of bread, and for the most part, 
Francis extreme sparing diet in japonia.  with fruit and herbs instead of meat, & this dressed after the japonian fashion. Which new kind of frugality he most willingly embraced, for the vehement desire he had of gaining souls to God, like one, Whose meat and drink was to do the will of him that sent him. And he was always wont to say, that he was much beholding to japonia, because that even then, when he was by the inhabitants invited to a Feast, he found none of those dainties, wherewith mortal men, being often deceived, sought more to please their Sensuality, then to satisfy Nature, even to the overthrow rather of their forces, then to the strengthening thereof: so as that unusual diet, and the manner of dressing it, held him to greater temperance therein. Yet for all this, he was of no less ability of body then before. For he had his health no where better then in japonia; by which it is evident, that a spare diet doth not diminish, but increase one's health, and forces.  
But now he had much more to do, in acquainting his tongue with their language, 
The japonian language  than his palate with their diet. For although the japonian language be not of its own nature very hard, yet have the japonians by their endeavours brought it to be exceeding difficile to learn. There is not any language more copious than theirs. For to express diverse conceits of things in a different manner it hath wondered store of words, all signifying the same thing; and in using thereof, it hath a certain kind of Elegancy, and as it were, a smack proper to that country. They do not without great consideration, use any word which first occurreth, but, as some are more elegant, some of a lower strain, so do they keep a proportion with the matter, and persons to whom they are applied. Nay, which is very strange, they speak far otherwise, than they write. The men use one kind of language, and the women another: and the letters which they send one to another, are written with one kind of character, and their Books with another. By which copiousness, and variety both of speaking and writing, much labour and time is required to learn their language. And no man of civility must be ignorant in this kind. For if he do swerve any thing from their manner of speech, they will laugh at him, as at an ignorant and rustical fellow; no otherwise then we are accustomed to do, when in speaking of latin, any one should make an odious jarring, in choice ears, by harsh and barbarous words.  
Francis therefore thinking that it now stood him upon, to learn their language howsoever; when he had caused Paul the japonian to set down the chief heads of the Christian doctrine in writing, he met with many rubs. For Paul being a man without learning, was no whit a better interpreter than a Master. And although his endeavours were above his forces, yet he effected less than the matter required. For he interpreted those points so ill, that there was no connexion in his speech. And he also wrote so badly, that the japonians, who were even learned, could hardly read his writing without laughing. But Xaverius being of an undaunted courage, which always strived against difficulties, & making small account of men's laughing at him when their salvation was in hand, went perseverantly still on in the business. Wherefore dealing in the best in manner he could with the people, he by the sanctity of his life, and divine fervour of spirit, wrought so efficaciously with them, that he did more good by himself, then either by Paul, or any other Interpreter. For at the novelty of the thing, and of the doctrine he taught, the inhabitants came flocking about him by whole troops, partly out of desire to see strangers wholly different from them, both in habit and behaviour; and partly also, to know what Religion they had brought out of the other world. But because for want of perfect language, they could not well explicate their own meaning, nor yet resolve those who asked them questions, some scoffed at them, others mocked at their strange habit and behaviour, & others pitied them being strangers, deeming that such men coming out of another world as far as japonia, to bring thither a new Religion, ought neither to be fools, nor to bring with them matters of small moment: so as by this variety of judgement many were moved with a desire to know the new Religion they had brought, and received much profit thereby.  
In the mean time Paul the japonian having settled his affairs, began to be admired by his Countrymen, because having travailed over India, he recounted to them many strange things, & never heard of amongst them. Going therefore to salute the Prince of Saxama who remained 15. miles from Cangoxima, he is by him courteously entertained. After mutual gratulations, the Prince asked him many questions concerning matters in India, & of the Portugheses wealth and manners. Paul having well satisfied him by his relation, of what he asked, taketh forth a curious table which he brought out of India, wherein was painted the Image of the B. Virgin Mary with the child ●esus sitting in his mother's lap. 
A King of japonia humbly adoreth the Image of our B. Lady.  And after he had ●ould the Prince diverse things of the Christians Religion, he showed him this picture, who forthwith been death down his knees in veneration thereof, & commandeth all that were present to do the like. But further than this veneration of the Picture, the Prince went not: yet his mother being in love therewith, greatly desired to have a pattern of it, but there was no painter found who could perform what the pious woman requested. She had also afterwards a great desire to know the Christian Religion, & demanded to have the principal points thereof set down in the japonian language. Paul did so indeed, but soon after she desisted from her good purpose.  
Wherefore seeing his endeavours to have no effect he returneth again to Cangoxima, 
Paul the japonian endeavours to propagate the Christian faith.  and employeth himself with far better success at home, than he had done abroad. For the devout and laborious man, being as well moved by Xaverius example, as of his own accord, set himself seriously to work amongst his own family and kindred, never leaving to teach and exhort them, day nor night, sometimes by one alone, sometimes altogether, until he had drawn many of them to the Christian faith: so as within a short space his wife, daughter, and many of his kinsfolks both men and women, were instructed in the Catechism, and baptised, the people no ways misliking what they had resolved upon, and done.  
But Xaverius understanding for certain, 
The Ninxit or chief Priest of the Bonzies.  that the people's affections depended wholly upon the authority of the Bonzies, and that if he could but once weaken the same he should find all things easy; thought it expedient first of all, to bend all his forces against their esteem and credit amongst the people, as against the main fort of superstition. Wherefore meeting upon a very fit occasion with the chief man of the Bonzies (whom they call Ninxit, & who far excelleth the rest not only in years and dignity, but also in the opinion of learning) he by his courteous behaviour insinuateth himself into his familiarity. Then falling from one discourse to another, by little & little he began to buckle with him about matters of Religion. And not in vain. For he found him presently, not to stand constantly to what he said, as well concerning the immortality of the soul, as in other points, but to stagger in his opinions, when he was pressed with the truth; so as he had no great difficulty in overcoming, and pressing down the poor man. Yet the Bonzy taking great content either in Xaverius prudence or else in the sweetness of his conversation, held him in great esteem. Now the rest of the Bonzies following their Ninxits example, desired also to converse with Xaverius, rather for ostentations sake, then for any ●●od will they bore unto him. There was nothing ●hich they more admired in him, than the greatness 〈◊〉 his mind, who for Religion's sake only, had by a ●●ng and dangerous navigation come from Portugal ●●rough the vast Ocean, to those utmost parts of the ●orld. They also with exceeding admiration and de●●ght gave ear to him, whilst he declared unto them, ●at there was an everlasting Blessedness in Heaven, ●yd up for those who serve Christ with devotion, & sanctity of life.  
Now the Bonzies being partly won by Xauerius●●ourtely ●●ourtely, and partly convinced by his erudition, the sauciness seemed to be in a good forwardness. But because he could not deal with the people without an interpreter, his endeavours were indeed much hindered through want of language. Wherefore being solicitous how to procure the salvation of so many perishing souls, he with all speed learneth the principles of the japonian tongue, whereof he had before gotten a taste. Then, that he might deal the more freely with the people, he maketh means for access unto the King: wherein Paul the japonian stood him in great steed. For he easily drew the King of Saxuma, who much desired to have friendship and commercement with the Portugheses, to show particular countenance unto Francis and his companions, who were of great authority with the Portugheses. Francis therefore being admitted to the King, and finding him well disposed, brought him without any great difficulty, to give free leave unto his subjects, to receive the Christian Religion. This liberty was no sooner granted, but presently two of the Bonzies, and many other japonians united themselves to the faith of Christ; and within a few months' space above an hundred Citizens became Christians with the good liking of their friends and kins folks: All whom Xaverius instructed with a greater care & industry, for that he had as yet no skill of the japonian characters, which (as we said before) are more difficile to learn, than the words themselves. Wherefore having the chief points of the Chrinian faith turned into the japonian language, but yet written in our European characters, he taught them to the Neophites, reading them out of the writing itself. He also sent diverse Neophytes into India, there to be brought up in learning in the College of Goa, that being afterwards furnished both with knowledge, & Christian behaviour, they might be more able to bring both admiration, and assistance to their Country men.   

CHAP. III.  
He raiseth a dead Maid to life: and cureth another of the Leaprousy.  
AFTER this, there happened a strange Event, which augmented both the flock of Christ at Cangoxima and made Francis his name more famous also. There was in Cangoxima an honest and substantial Citizen, yet no friend to Christian religion. He had a little daughter whom he loved most dearly, who by untimely ●eath was suddenly taken away. Whereupon falling ●ut of wits with grief, he said, and did many things unbeseeming a man of his rank. Among others, there ●●me unto him certain Neophytes of his kindred & friend's, to condole with him, & to celebrate the fune●lls of his daughter; who being greatly moved with ●●e woeful case of their kinsman, advice him with all ●●eed to go unto Xaverius, who was a holy man newly ●ome out of another world, and implore his aid; for certainly he would restore his daughter to life. There was no great difficulty to persuade the afflicted Father thereto. Wherefore being set on with the desire of his daughter's life, he runneth to Xaverius bedewed all with tears, and declareth the matter unto him, humbly beseeching his help, who having lost his child, was now left all alone. Francis pitying his case, presently betaketh himself to prayer, together with john Fernandez his companion. And after a while he riseth up cheerfully, & comforteth the man, willing him to be of good courage, and telling him withal, that his daughter was alive. Upon which words the Barbarian began to be in choler, who had but even now left her certainly dead. Wherefore either thinking himself to be accounted a liar, or else that Francis disdained to come unto his house, he departed in a chafe. As he was in the way homeward, one of his family meeteth him, and bringeth him tidings that the maid was alive, and in good health. Whereupon the man, feeling his sorrow in an instant turned into joy, hasteth home with great desire to see his daughter whom he so dear loved. When he entered into his house & beheld her alive and in health, he could hardly believe his own eyes; and with tears trickling down for joy, asked her by what means she was restored again to life? As soon, quoth she, as I was dead, there stood ready at hand certain cruel executioners, who snatching me up, went to cast me headlong into an horrible pit of fire▪ but upon the sudden there appeared two other singular men, by whose means I was delivered out of those executioners hands, & restored to life again. At this relation of the maid, the father stood a while astonished through admiration. Then perceiving, manifestly, that it was done by Xaverius help, he leadeth his daughter to him to give him thanks. Assoon as she saw Francis & his companion, she stood at first amazed, then turning to her father, she cryeth out: Behold, Father, these be the two men that rescued me from Hell. Then he with the maid falling down at Xaverius feet, with abundance of tears gave him humble thanks: who presently taking them up with joy of hart, willeth them to give thankes to Christ the son of God, and Author of man's salvation.  
Neither was this great miracle done in vain. For this one maids restoring to life, caused the salvation of many others. And the Father, daughter, and all the rest of that family presently became Christians. Others also were, by this example, moved to implore Xaverius aid, & desired to receive the faith of Christ. Amongst whom there was a certain Leper, borne of good parentage, who had sent one to Francis, requesting him to come & cure him. But he receiving the cressage excuseth himself in a courteous manner, by ●●eason of his so many other employments; yet sendeth ●ne of his companions to him, with instructions what ●●o do. When he came thither, he saluteth the sick man ●erylouingly, & asketh him three, times as Xaverius had appointed, whether he would become a Christian? And ●●uing a sign that he would, the other presently ma●●eth upon him the sign of the Holy Cross. A wonderful thing. He had no sooner done, but the Cross ●●stantly wiped clean away the leprosy. Whereupon ●●e man was instructed in the Christian faith, & a lit●●e after baptised. These things being done in the view ●●f the whole City of Cangoxima, were strait carri●●d into India, and related to Francis his companions ●●here, not only by Vincent Pereira a Portughese merchant and Xaverius familiar friend, a man worthy of ●ll credit although in a matter of such importance; ●●ut by many others also.   

CHAP. FOUR  
He receiveth news of the Martyrdom of Fa. Antony Criminalis.  
NOW whilst Xaverius was rejoicing at the happy success of Christian affairs in japonia, there came unto him letters out of India that did somewhat afflict him, by which he understood of the death of Fa. Antony Criminalis. This man, as we said before, was by Francis made superior in the Promontory of Comorinum, & having for the space of four years, with great fruit of his labours, managed the affairs of Christian Religion in that Coast, in the year 1549. a little before Xaverius entered into japonia, obtained the crown of Martyrdom, a reward due to his pains. For when a great band of the Badages, inflamed with hatred against Christian Religion, had from the bordering kingdom of Bisnaga, broken into the coast of Comorinum, spoiling & destroying all before them the Christians, in such a fearful tumult, presently forsook their villages, and houses, and began to fly to the Portughese ships, which at that time lay there at anchor.  
Antony therefore being in a great throng of women and children, and troubled with many cares, encouraged those who were afraid to make hast away, and withal afforded his help and assistance to others that were weak, and cold not fly so fast. In the mean time the enemy approached, & he fearing lest some of the Neophytes being intercepted by the Barbarians might through pain of torments, be drawn from the faith of Christ, resolved like a good Pastor there to spend his life for his sheep, 
joan. 11.  if need required. The Portugheses invited, and entreated him to come into their ships to avoid the present danger; but he wholly forgetting himself, provided more for the safety of those that were with him, than his own, by ridding out of the way those, especially women & children, who by reason of their weakness, were most in danger. Now whilst he freeth others from the cruelty of the Barbarians, being himself stopped from recovering the ships, for that the enemy had gotten between him & the shore, 
The Martyrdom of Fa. Antony Criminalis.  he fell into their hands. Then all burning with the love of God, and having his cogitations fixed rather upon Eternity, then upon this mortal life, kneeling down upon the ground, and lifting up his hands to heaven, offereth himself to death with incredible courage and constancy. Nor was the Barbarians cruelty, less than his valour. For being thrust through the body with three lances, he fell down dead. And it is reported, that when they were stripping him, as he lay thus grievously wounded, he helped those cruel robbers to draw off his own clothes, that he might not seem to hold his apparel faster than his life.  
This news, which could not otherwise choose, caused in Xaverius diverse affections. For as it grieved him, that he was deprived of so notable a subject; so was he greatly joyed for the Father's good fortune, in receiving the reward of his labours, by so noble a Crown. So as honouring the memorable death of this holy man both with tears, and praises, he began to hope firmly, that the sterility of that field, being now watered with the blood of this Martyr, would daily yield more plenty of fruit. Neither was his hope herein frustrate. For since that time the Gospel hath no where yielded a more plentiful harvest, then in the coast of Comorinum, so abundant hath been the increase of Neophytes in that coast, no less eminent in piety, that in sweetness of manners.   

CHAP. V.  
The course of Christian affairs being hindered at Cangoxima, he goeth to preach the Gospel at Firandum, & Amangucium.  
FRANCIS having the like occasion in the city of Cangoxima, met with a far different condition. For when he, thirsting after Martyrdom, had weakened & beaten down the authority of the Bonzies, and that the forward spring of neophites begun to make now a glorious show; behold upon the sudden a tempest was raised by the Bonzies, which brought great calamity to the Christian cause, and which was more heavy to Xaverius, then even death itself. Many were now by divine instinct become Christians; and many also by seeing the truth, were drawn to embrace the faith of Christ, 
The Bonzies hinder the course the Gospel.  when as the Bonzies (which thing Francis had long for seen) hindered the course of the Gospel. For when they perceived, that by bringing in, and increase of Christian Religion, the respect both to their Gods, and their own authority came to be set at naught, they began in good earnest to be all on fire with rage & anger. And so thrust forward as well with madness, as by the Devil himself, they come in great troops to their king, telling him very resolutely, and plainly: That he should look very warily what he did, and should provide both for his own safety and of the common good, whilst it was in his power. If he did permit his subjects to entertain strange Religious, their Country Gods would certainly become a mocking stock every where: and if they were once incensed, what could he expect else, but that Cangoxima, and his whole kingdom would within a while be utterly overthrown? Did not he see, that the Christian Religion was wholly repugnant to that of japonia? & how it lost every day so much, as the Christian Religion gained? Neither could he be ignorant that where strange ceremonies should be preferred before those of their own country, there would be caused extreme sorrow to the country Gods? And certainly it was a less fault for the people to offend therein, then for the King to wink at others offences. The slower that Heaven was in punishing, the more enraged would the wrath thereof be when it came. For no doubt but the first founders of the japonian Religion, would be revenged of Cangoxima for so great a disgrace, and that both he & his kingdom would be utterly destroyed for the impiety of a few. Wherefore if he had any respect, or reverence of his Country ceremonies, or Gods, it were wisdom to look either for their favour, or stand in fear of their anger.  
The King being strooken with this speech of the Bonzies, & being also out of hope of commercement with the Portugheses, published presently an Edict or Proclamation, prohibiting under pain of imprisoment & death, that all men should keep their Country Religion, & that hereafter none should become Christians. But Xaverius hoping every day, that times might grow better & calmer, took great care in looking to his young flock. And all the rest of his time which he did not employ therein, he was accustomed to bestow upon God, with whom he conversed more than with men, esteeming such divine conferences to be, not only an encouragement to virtue, but a comfort also in the time of persecution and labour. He therefore being a stranger in a Barbarous City, and which was wholly bend against him, endured with wonderful quiet of mind, many and grievous miseries, as well of hunger and cold, as of other extreme difficulties. 
The Kingdom of Figua.  But having passed a whole year in these labours & incommodities, when he perceived there was small, or no hope left for increase of the Gospel at Cangoxima, he resolved to depart from thence to some other place. Wherefore bidding farewell to his Neophytes, he left the protection of them to Paul of the holy Faith: & together with Cosmas Turianus, and john Fernandez, raised up with new hopes, intended to pass into the kingdom of Figua, whither now the Portugheses had resorted for traffic.  
It is incredible to be spoken what abundance of tears the new Christians shed upon Francis his departure from them, for all did bear him extraordinary affection, as well for many other respects, as chiefly for his singular sanctity of life. Wherefore weeping, & in lamentable manner, calling him Master, Guide, and Father, they took at last their leaves, with infinite thanks for the great pains he had taken, in showing them the way to eternal salvation. There were well-near 800. Neophytes, so well instructed, that though ●ey were within a few months after bereft of Paul●eir ●eir master, yet they persevered every one of them 〈◊〉 the Christian faith seven whole years, without ●●y other guide, until some of the Society came thider again.  
The kingdom of Figua is in that Island of Iaponia●hich ●hich, 
The town Firandun  as we said, is called Ximus. In this Kingdom there is a town called Firandum, about 100L. ●iles from Cangoxima, whither he repaid, and was courteously entertained by the Portugheses, and by ●heir means also by the King himself; with whom remaining for some days, he brought well nigh an 100L. of the Citizens, to the faith of Christ. And although he repented not himself of the pains which he had taken amongst the Portugheses, and those of Firandum (for he had in few days made more Christians in Firandum, than he had done in Cangoxima in many months) yet having greater matters in hand and committing the charge of the Neophytes to Cosmas Turianus, and taking john Fernandez with him, he passeth over into the Island of japon, intending to go to Meaco. But understanding by those who were experienced in those parts, that Amangucium, a Town of good note lay in his way, he presently goeth thither, to sound out, and try the disposition and inc●●nation of the King of that Country  
Amangucium is a very ample, and famous sea Town, situated in that part of japonia, which (as we said) is properly called japon. For there the King of that Country hath his Royal seat; who being very wealthy & potent, striveth for the Empire with the King of Meaco, who is accounted the greatest King of all the rest. That town of Amangucium according to the fashion of that country, is built of timber, containing in it to the number of 10000 families, and is distant from Firandum almost 300. miles. As soon therefore as Xaverius came thither, he found very many of the Nobility, and more of the vulgar sort, desirous to know the Christian Religion, whereof they had long since heard many things by report. He therefore observed this order, that twice every day at the corners of streets, and in cross ways before a great concourse of people he explicated the Gospel of Christ out of a written paper, for he had not yet gotten the japonian language perfectly; yet all did not with the like prosperous success give ear unto the word of God: many did indeed hearken very willingly thereto, but more contemned the same; some also laughed thereat in scornful manner. In so much, that when Xaverius went along in the steetes, 
Xaverius is used like a madman.  a great company of boys, and base people followed, and mocked him as though he had been out of his wits, repeating also in a scoffing manner many words of the sacred mysteries, and Christian laws which he had read unto him. All which things he bore patiently & joyfully, not considering so much the reproach, as the cause thereof: so as he did much more good by his patient suffering, then by words. For the wiser sort of his auditors, seeing plainly that he was no fool, admired at his singular patience, and quietness of mind in the midst of such disgraceful reproaches and contumelious words, especially when they heard that he ●as come out of Europe into japonia, through such ●uge and vast seas, for no other end, but only out of ●●ale to teach them a new Religion.  
At last, his strange virtue & sanctity of life began 〈◊〉 be held in great admiration and reverence, and to manifest itself not only by words, but by deeds also. ●hereupon many Noblemen desirous to know more articularly, what Religion that was which he had ●ought out of the other world, sent for him home to ●eir houses, promising of their own accord, that 〈◊〉 he could yield good reasons of those ceremonies, ●hich he had introduced amongst them they would prefer them before those of their own Country. ●ut this indeed was now a business, not consisting 〈◊〉 the will, or any endeavour of ours, but in the mercy ●f God. There were diverse others also who heard these ●hings, but most of them attended thereto, more with ●heir corporal ears, then with any interior desire ●hey had to embrace them. 
Noblemen said for him to their houses.  Xaverius, having thus spent ●ome days in the streets, and in private houses not without fruit, was at last sent for by the King him●elfe: who demanded of him his Country, and the cause of his coming into japonia. He answered, that ●e was a Spaniard borne, and came thither to preach ●nto them the law of God, out of the care, and zeal which he had of their salvation. For that none could be saved who did not acknowledge God the Creator of this universal World, and jesus Christ his only Son the Saviour of all Nations; and moreover keep his divine laws, and Precepts. Whereupon, being commanded by the King to declare what that law was, 
He preacheth the Gospel to the King  he willingly obeyed, & began to recite the same out of the book which he had written. He was heard with great attention, and admiration, for the space of an hour or there about. But the barbarous King being better disposed to hear, then to perform those heavenly things, was careless of what was said.  
Xaverius then applying himself again to his former function of preaching (as custom doth by little and little qualify the most unruly dispositions) found the minds of the people more indifferently disposed, and began to reap more fruit of his labours. 
The Ethnics at the hearing of Christ's torments fall a weeping.  For that now very many gave willing ear to the admirable passages of our Saviour's life which he recounted. But when he came to relate his bitter torments, and most unworthy death, they could not contain themselves from weeping, the same seeming, even to the Barbarians hearts, so greatly to deserve compassion. Thus Mercy itself opened the way unto Religion, & some began already to be Christians. But Francis thinking it not worth his labour to remain any longer in that City, determined to go unto Meaco, with intention to demand of that King (who by reason of the amplitude of his Empire, 
The great King of Meaco.  is called the great King) permission to preach the Gospel. For he had understood that Meaco was the noblest and chiefest City of all japon, and very famous as well for the greatness thereof, as for the fame of the Colleges (being also a prime Academy) & multitude of Conuents therein; in so much that at his first entrance into japonia he was in the mind to have gone directly thither. But God favouring those of Cangoxima, the ships, as we said before, arrived thither first, where hopes of good success for the Christian Cause, had longer detained him, than the fruit which he reaped thereby. Being resolved therefore to go unto Meaco, he took with him for his companions john Fernandez of the Society, and Bernard a Neophyte of japonia, a sincere good man, & the first that became Christian at Cangoxima.   

CHAP. VI  
Of the great pains which he took in his journey to Meaco.  
THE City of Meaco standeth almost in the midst of the Island, as it were the Navil, of japon. It is distant from Amungucium, which is situate in the first entrance of the Island, not above 150. miles, by a direct line. But the way of passing thither is much longer, by reason of the mountains, and the many turnings & windings about those narrow arms of the sea. Thither did Xaverius direct his journey in the year 1550. and month of October, at what time the weather is very could and bitter in japon. The way was then not only rough and craggy, but covered also with perpetual snow, which the hard frosty winter had congealed together. Throughout the woods there hung down from the trees as it were certain ysicles, like beams of cogealed Snow, and Ice, threatening death and destruction to all passengers who travailed that way. Besides this, there was no small danger in respect of the continual civil wars, wherewith the whole Country was then exceedingly pestered; as also of the great number of thieves wherewith those woods and ways were ordinarily, yea daily haunted, and infested.  
Notwithstanding all these, & many other unspeakable miseries of the way, Xaverius having his mind wholly fixed upon the Divine Providence, and Salvation of Souls, undertook with incredible joy, and iubilation of hart, 
Xaverius maketh himself lackey to one that rides on horseback.  that so long and dangerous a io●ney, entering into the same, even in the most unseasonable time of the year. And that he might the more freely pass through so Barbarous a Country, and savage a Nation; and withal to enjoy the company, and commodity of a Guide in so tedious, and uncouth a journey, he maketh himself a servant, and becometh a Lackey to a certain japonian Gentleman of that Country, who by chance he met withal, travailing a horseback upon business to Meaco; accounting it an honourable thing to serve a Barbarian, or Infidel, even in the basest office, for Christ his sake.  
Francis therefore, running a foot by his Master's side, over and above the burden of his own furniture for saying of Mass, and administering of other Sacraments, he carried at his back his Master's implements and baggage, who road on horseback, and even disdained to carry his own necessaries himself, when he found commodity of another to do it for him. Besides, the japonian when he was to pass through any thievish place, for fear of ●obbing, spurred on his horse, more like one that were running a race, than an ordinary travailer by the way; and this without any compassion at all of his Lackey, whom he saw, was not able to follow him keeping on that pace, especially through such dirty, and uneven way, and with so heavy a burden on his back.  
Therefore, for the most part, he was forced to travail barefoot, 
The labours and miseries of his journey to Meaco.  by reason of the many and often slows and plashes of water he met withal, and other little brooks that he was to pass over. In so much that having his feet oftentimes greatly swollen with snow, and cold weather, he travailed with exceeding great pain; being also, partly through running after his Master, and partly through the weight of both his burdens, that he carried at his back, even wholly spent, and tired out. Besides being not able to take sure footing, by reason of the slyppinesse of the ice, and roughness of the way, he received many a sore, and painful fall.  
All which intolerable difficulties he not only overcame with great quiet of mind, but had with withal his cogitations so firmly fixed upon God, that even at that very time he became wholly abstracted from his senses. For such was the force of his heavenly contemplation, and so greatly was he overcome with the sweetness thereof, that scarcely knowing what he did, he many times ran among the brambles and bushes, and struck his feet against the stones even till the blood came out, without any feeling or pain at all. Now at night he was commonly in as bad a plight as in the day. For oftentimes being all wet, and even wholly spent with cold and hunger, he came at night to his Inn, where there was no humane comfort to be had, nor any ease for these his miseries. Whereof this may be a sufficient proof, that during all that journey, he eat nothing but only rice (which himself also begged as he travailed) with no less want of food than pain of body. Moreover the insolency of the Country people, to these his miseries which he suffered in the way, added sauce of the same nature. For the japonians being of a proud and haughty spirit, & seeing him a stranger, contemptible, unexpert in their compliments and behaviour, & one that contemned himself, used him even like a poor fool, or sot: so as in towns and villages where he was to pass in boats, as also upon the way, and in the Inns, 
Xavier is used like a fool.  he was the subject for every one to play upon. But all this he bare, not only patiently, but cheerfully also, rejoicing with the Apostle to be for Christ his sake reputed a fool, & the outcast of all. And having thus spent two whole months upon the way, after innumerable miseries passed both by water and land, at last through the goodness of God he arrived safe and sound at Meaco.  
Meaco is the royal City, and the greatest and most famous of all japonia. This City when it flourished (if we will believe what is reported thereof) contained well near two hundred thousand families; but having been oftentimes destroyed by wars, pillage & fire it is now little more than half so great. The Circuit indeed of the walls, and the vastness of the City do yet well show to have been no less in form times ●●hen that which hath been said thereof; but now when ●au●rius came thither, it had only about one hundred ●●ousand houses. There is in this City a very famous Academy, five principal Colleges of Scholars, and ●nnumerable Conuents of men, and women: so as ●●here seemed to be offered to Xaverius abundant mat●●r to work upon. But so secret are the judgements ●f God, that his hope wholly vanished away, & came 〈◊〉 nothing.  
As soon therefore as he came to Meaco, he expe●●ed some days at the Court, waiting for opportunity to come unto the King's presence, and to ask ●●is licence to preach the Gospel in his kingdom; 
Xaverius is derided by the King's guard.  ●ut in vain. For his ignorance of the japonian custodes and behaviour, his vulgar, and worn-out apparel, and his Christian simplicity caused him to be derided, and wholly rejected by the Kings Guard. Fin●ing therefore all passages unto the King to be stopped ●n such sort, that he could not by any means get access unto him; and understanding that certain Noblemen, who, by reason that the King of Meaco's Regal authority began to grow now out of date, had withdrawn themselves from his obedience, changing ●●is determination, and leaving off all thought of obtaining the King Letters-Patents, began to try the Meacensians themselves how they stood affected towards the Christian Religion. But finding the whole Cittty in perplexity, and solicitous expectation, and fear of wars which were then coming upon them, he lost his time and labour in speaking to them, who had their ears, & minds wholly bend another way.  
Moreover, when he preached in the streets to the people that stood round about him (which had also happened to him in other towns) the boys, 
He is thowne at with stones.  and base sort of people, threw old shoes, and stones also at his head to drive him away; so far was obstinate Superstition from opening her ears, or understanding to admit of wholesome doctrine. But he went away, rejoicing that he had been held worthy to suffer reproach for the name of JESUS. At last when he saw the saw the City to be both disquieted in itself, & wholly averted from the Gospel, it much grieved him that after so long & painful a journey, he was to depart without doing any good, having not so much as reaped one handful out of so large & spacious a field. But leaving all to God's divine providence, he returneth again to Amangucium, comforting himself with this consideration, That it is a great honour, not only to do, but also to suffer for Christ.   

CHAP. VII.  
Having by Presents obtained the King of Amangucium his favour, he converteth many to the Christian Faith.  
RETURNING therefore to Amangucium with almost as much travel and misery, as he had gone from thence to Meaco, he determined presently to go unto the King, & ●o deliver him certain letters, and presents from the viceroy of India, and the Bishop of Goa, which he had ●●eft at Firandum. He intended to have presented these gifts to the King of Meaco, who was said to be the ●●reatest of all japonia: but when he perceived that he ●aigned now at other men's pleasures, and that his authority was not so great as his Name, and withal, ●hat the King of Amangucium was very potent and wealthy, changing his determination, he thought it ●est to present them unto him; deeming it not amiss ●o gain his favour by gifts, who was by his authority best able to help the Christian cause. So returning speedily to Firandum, he bethinks himself of a ●●ew means to obtain access unto the King, the which necessity had forced him unto.  
He had now learned by experience, that the Iapo●ians (according to the common corruption of mortals) esteemed men by the outward show, and ornament of their body, & that any one in poor clothes was scarce accounted a man amongst them: as if the worth of man consisted rather in his outward attire, then in his virtuous disposition. Wherefore laying aside his old worn coat, 
By putting on rich apparel he procureth to speak with the King.  he resolved to clothe himself in Courtlike habit; and by the splendour of his ornaments, so to feed the eyes of such as were carried away, rather by the exterior show of things then by that which was truly good indeed, that afterwards he might bring them to conceive the light of Truth. As soon therefore as he came back again to Amangu●ium, putting himself into rich apparel, and with two or three servants attending him, he went unto the King. And the event declared his prudence herein. For being presently brought in to the King by his officers, he is by him received in a very friendly & courteous manner. Then making a short speech before hand, 
He presenteth his gifts to the King.  he delivereth unto the King, from the Viceroy of India, and Bishop of Goa, as pledges of their friendship, Letters, and certain outlandish Presents, among which there was a Musical Instrument, & a Watch, things very grateful, and much esteemed in those places, not so much for the value, as for the rarity, and curiosity of the workmanship.  
The King therefore being wonderfully glad for these letters & gifts which the Portugheses had sent him, presents again Xaverius very bountifully with a great quantity of silver, 
He refuseth the King's gifts.  & gold. But he remembering himself to be a Priest of God, & no merchant, giveth back again the things which were offered him, and withal earnestly requested the King, that he would by his Royal Edict give him leave to publish the divine Law throughout his dominions, and his subjects to receive the same: for that nothing could be more grateful to his and the Portugheses desire, than that. At which words the King being strooken with admiration at his temperance, 
The King's Edict for the Christian Religion.  who despised that which o●hers sought after with so great dangers both by sea & ●and, made no difficulty to favour his Religion whose virtue he admired. Whereupon without any further delay, he commandeth a Proclamation to be made throughout all the streets of the City, that it was his Royal pleasure, that the Christian Religion should ●e propounded to his subjects, and that whosoever would, might become Christians: And that none should either by deed or word offer any affront to the Portughese Priests; neither should any of his subjects suffer any detriment, or disgrace for having forsaken ●is country Religion. Besides this also, the better to ●nable Xaverius to perform that which was granted unto him, he gave him for his dwelling place a certain Convent of the Benzies, which then was void.  
This gained both credit to Xaverius, and esteem ●o his Religion. For many desirous to know the new Religion came flocking to hear him; nor was Xaue●ius wanting to give them satisfaction, having now gotten some pretty skill in their language. Twice therefore every day did he preach unto the people, before a great assembly of the Citizens. After he had ●●ended his sermon, he spent some time in conference with his auditors about that which he had propounded unto them out of the pulpit, either by answering to their questions, or else by questioning them. These disputes coming one upon the neck of another, held out most commonly till it was very late in the night, so that he had scarcely any leisure to provide for his corporal necessities. And in all this business nothing hindered him so much, as his unperfectness in the japonian language. For oftentimes when any unproper word sounded harsh to their nice and delicate ears, they laughed at his ignorant pronunciation. And there wanted not some also, who did load him with questions, for no other end, but to find out something whereat to laugh.  
But such was the spirit which he spoke with all, such the sanctity of his life and Religion, and so far excelling the life and doctrine of the Bonzies, that what he could not effect by words, he clearly demonstrated by deeds. Wherefore the japonians being an ingenious nation, & much led by reason, saw now well enough that the things he spoke, had very good sense & connexion, how soever he uttered them in bad language. Many therefore came unto him out of the Convents both of Bonzies & Bonziesses; many also of the Nobility, but much greater was the number of the vulgar sort. The house was continually filled with people of all qualities, and many times it could not contain the multitude which came thither. The questions which were disputed to and fro, were so many & divers, that the foggy mist of error being dispersed, and the light of truth spreading abroad its glorious beams, many perceived by Francis his answers, how vain & false their superstitions were, and that the divine Law was true and solid: and this diligence of theirs to find out by examination the true Religion was seconded also on their part, with as great forwardness in receiving the same.  
Some days therefore being spent in ask & answering Questions, many became Christians, wherein ●hose who had been formerly the chief men, in obstinately overthwarting and contradicting Xaverius in ●●is sermons and disputations, gave the first example; God turning their spirit of contradiction into a mild 〈◊〉 pliable disposition. 
Fernandez virtue at a certain japonians insolency.  And herein, Patience, and not Learning only, carried away the chief prize. For as ●ernandez, Xaverius companion, was preaching to the people in the public street, a certain japonian pas●●ng by by chance, came to his sermon; who being an ●solēt rude fellow gathering his mouth full of spittle, roasteth it forth, full into the preachers face, in sight of all the people: 
The force of patience to convert Ethnics.  who bore that disgrace with such admirable patience, that he was not moved one whit ●herat, but only wept his face with a handkerchief, ●nd so went on with his sermon. Whereupon one of ●he Assembly was so moved by that example of Pati●●nce, that he verily believed men endowed with such virtue, could not teach any Religion but that which was holy. And so repairing to Francis, was instructed, ●●nd the first of all that was baptised.  
Others afterwards followed his example. Amongst whom, one Laur●ntius Lusko conceived within his soul, 
Laurence Lusko a notable preacher  such impressions of divine light, that quite abandoning all earthly things, he consecrated himself wholly to God's service, to the great good of japonia. For being by Xaverius received into the Society, he became afterwards a notable Preacher, and brought very many of his Countrymen to the light of the Gospel. After this many of good note were received to the sacred fountain of Baptism, who being thereby bound to Francis in the highest degree, endeavoured so to gratify his love, that they could never satisfy themselves therein. When he therefore asked them about the japonians Sects, and Religions, they discovered all unto him, and that with more freedom and forwardness, than they were demanded.   

CHAP. VIII.  
Having found out the Sects of the japonians, he converteth many of them.  
BY these men therefore, he got a far more exact knowledge, then before he had done of the japonians Religions, 
The japonian sects.  & Ceremonies. There were in all, amongst them, nine principal Sects, as well of men as women, whereof it was free for every one to follow that Sect which best pleased him. Whence it came oftentimes to pass that there were in the same house almost as many different opinions, as there were several persons, and all at strife amongst themselves, every one endeavouring to prefer their own sect before others. Among all these Sects, there was not one which taught any thing concerning the world, or the soul's Creation. And no mermeruayle, since they all together held, that they had no beginning. Yet they all agreed in this, that after this life there be two places, one for the damned, the other for the blessed. But what manner of abiding place the blessed have, or by whose power souls are thrust down into Hell, there was no mention at all amongst them: only they spread abroad certain old wife's tales, 
Xacas & Amida● the japonian Gods  of the Authors of their Religion, among whom one Xacas and Amidas were esteemed the principal Gods, who of their own accord underwent most grievous, and very long pains, to save the rest.  
Of these Sects, some of them contain 300. precepts, others five hundred; yet they all hold that there be five points only necessary to salvation, whereby is forbidden Murder, Eating of any living creature that is killed, Theft, Adultery & Lying, & the Drinking of Wine. These the Bonzies, & the Bonzi●sses undertook to satisfy for the people, who being hindered through the cares & affairs of the City, could not observe these laws; but yet upon this condition, that they should allow them houses to dwell in, yearly revenues, & other maintenance; & withal (forsooth) should do them honour & reverence. 
The Bouzies wickedness and avarice.  Whereupon the wealthier sort of people, and the Nobility, that they might have freer leave to sin, accepting of the conditions, gave then readily whatsoever they demanded, making no doubt but the Bonzies prayers would rescue them, even out of hell itself. Besides this, the Bonzies beg alms of all men, but give to none.  
Now when Xaverius had found out these, & other such like things, turning the japonians own practices as weapons against themselves, he began in such sort to deal with the Bonzies before the people, as that by evident arguments and reasons, he overthrew their counterfeit fictions. But especially he demonstrated unto them, that none could, by the Bonzies prayers, be freed from the torments of Hell, seeing that it was certain, they did not observe those conditions themselves, which they had undertaken to observe for others. For it was manifestly known, that they being now fallen from their ancient discipline, used to drink wine, to eat flesh privately, and publicly to Lie, and commit Adultery. Whereupon the people, when they saw the Bonzies false dealing laid open before their face, began to be all-enraged, and to complain, that they had by their treachery been deceived, and robbed of their goods. The truth whereof the Bonzies themselves were driven at last to confess, saying; that unless they had by their wits upheld themselves, they should infallibly have perished with hunger. And so from this time forward, they not only suffered many losses, but foul disgraces also.  
Then Xaverius understanding by the relation of of some japonians his friends, 
The japonians fables of Xacas & Amidas.  & by their ancient written Records, that Xacas and Amidas had lived full out two thousand years, and that Xacas had been borne eight thousand times, and much other such like stuff deserving rather to be laughed at, than recounted; he presently with great instance set himself to canvas out these idle fables, showing that they were not Gods, but devilish Monsters. Whereto when the Benzies themselves, the Sorcerers, & other adversary's of God (being utterly vanquished) had nothing to say; the Christians were indeed very glad, and much confirmed in the faith, and course which they had undertaken: And the Ethnics that were present perceiving their Master's errors, began to stagger in their own Religion, and by little and little retired themselves to the standard of Christ.  
The Bonzies again, urged Francis with the authority of the Chinese, from whom the japonians had fetched their Religion: and therefore that the japonians would certainly never change their Religion, and ceremonies, unless the Chinese first changed theirs. Wherefore he should go, and carry the Gospel thither first, and bring the Chinese under the yoke of Christ; and when he had so done, then would japonia also willingly embrace the faith and Religion that he taught. But these sayings of the Bonzies, were little or no hindrance at all to Xaverius endeavours, who went on never the slower with that which he had resolved upon. The Iaponian●, who had never heard any thing at all of the Creation of the Sun, Moon, Stars, celestial Globes. Land, Sea, Souls, & other things, did not, for the most part, acknowledge any author or maker of the world. 
The japonians ignorant in astrology.  When Francis therefore showed them that God was the Creator of all things, and especially of souls, they wondered very much that such a beginning of all things, had been wholly hidden and unknown, not only to the japonians, but also to the Chinese, from whence they had their Religion. At last their admiration came to this, that look how much they reverenced Xaverius & the Christian Religion; so much they detested the Bonzies, & the japonian Sects.  
By these disputations therefore Xaverius did so vex the whole generation of the Bonzies, that they who before his coming, were continually jarring amongst themselves about their own Laws, new leaving off that quarrel, there was no other speech among them, but of the law of God. 
The Japonians witty interrogations.  And every day there came many, who asked of Francis diverse questions: as whether there were one beginning of good & bad things? And whether that, were good or bad, itself? When he replied, that there was but one beginning of all, and that good in the highest degree; they alleged against him, the evil spirits, enemies of mankind, who were certainly known to be naught: If then God were good, why did he create such detestable creatures as they were? Then Xaverius answered, that God had created them all good, who by their own fault were become bad, and therefore were tormented eternally in Hell. But then they urged him, why did God permit men, whom he had created to serve him, to be deceived by the Devils? And why had he not created their affections rather inclined to virtue, then prove to vice? To which Francis demonstrated, that man was free by nature, & had divine helps at hand, both to combat and get the victory, if he would make use thereof: and withal showed, that all mankind was framed to honest and virtuous carriage, but was by the sin of their Parents, and their own faults grown depraved. Then they fly from man's fault to God's severity, & ask him; Why he made that infernal prison of Hell, the greatest of all evils? And why would ●e never show mercy to them that be condemned to eternal torments? Xaverius contrary wise declared vn●● them, that such was the Majesty of God, and so ●reat his benefits bestowed upon all men, and every ●ne in particular, that there could be no torment found 〈◊〉 great, which was not due to man for his abominable wickedness; who being a base worm of the earth, ●urst violate the infinite power of Almighty God: yet ●●ch again was the divine Mercy & Clemency, that 〈◊〉 always punished less, than was deserved.  
These, & many other such things were heard with ●●ceeding good liking, so as they were all easily satisfied. But that which troubled them most, was, that God ●●emed neither bountiful nor indifferent, who having ●are of all other Countries besides japonia, had never declared himself to the japonians, before Francis his coming thither: Who likewise, had damned to the ●aynes of Hell, all those who had not worshipped the ●od they knew not; and had permitted also their ancestors, who never enjoyed that heavenly light, to be ●arryed headlong thither? Concerning this point ●rancis made it clear unto them, that the divine Law, ●hich of all others is the most ancient, was imprin●d in the hearts of men. For the japonians even before ●●ey had their laws from the Chinese, knew by the ●●ght of reason that it was an heinous offence to kill 〈◊〉 man, to steal, forswear, and other things which ●ere forbidden by the divine law. Whereupon if any ●ne had committed any of these crimes, he was tormented with the worm of conscience, which took ●s it were revenge of that wickedness. This (quoth he) we may undoubtedly find to be true, in a solitary man, who although he should be brought up in the wilderness, without any learning or knowledge of humane law, would not for all that be ignorant of the divine law, concerning Manslaughter, Theft, Perjury, and other the like things. And if this were so, even amongst barbarous nations, what should we think of those, that were civil, and well trained up? Should not they therefore be justly punished, who did violate the divine law, which was engrafted in them by nature? which if they had observed, they should infallibly have been illuminated with light from heaven.  
After he had satisfied them with this answer, they began by little and little to put themselves under the wholesome yoke of Christ. 
500 japonians baptised  Whereupon within the compass of two months, there were well near 500 citizens baptised, who bewailing the state of their children, parents, kindred, and Ancestors, demanded often of Xaverius, whether there was yet any hope, or means to deliver them out of everlasting misery? But he with tears in his eyes affirming no, exhorted them, that they who had the divine light & salvation now offered them, should be so much the more thankful to God for it, and should mitigate the feeling of others ruin, with the hope of their own salvation: so that Patience might make that lighter, which they could not avoid.  
Then turning themselves to other questions, they asked him of what figure the world was? what coarse the sun and the stars held? from whence came the● blazing Comets, the winds, lightning, and thunder? ●hat force that was which poured forth snow, hail, ●nd showers of rain? Of all which, when Xaverius, ●ho was very skilful in Astrology, & natural Philosophy, had fully declared to them the causes, they being ●holy ignorant before of all such things, stood wholly amazed thereat, admiring both his wit, and learning, ●auing never heard of the like. And when the report ●ereof was spread over all the City, it brought also ●●ch esteem to the Christian Law, that it was much ●oken of, not only in public, but also at home in pri●ate houses. This thing also caused no less damage to ●●e Bonzies families, than it did good to the Christian ●ause, by averting the affections of many from their country Superstitions: so as some were of opinion, that ●any Bonzies forsaking their manner of discipline, & ●●eir corporal maintenance failing them, many of ●●eir Conuentes would hereby fall to decay, to the ●reat advancement certainly of the Christian cause. ●nd how much the Bonzies authority was weakened hereby, may even appear by this, in that there ●as never a one amongst them all, though never so ●ealous, who was not detained in his former course, ●ather out of necessity, then for any affection he bore ●nto it.  
There was in Amanguc●um a certain Noble man ●o rich & wealthy, as few in that kind out went him. He, together with his wife, exceedingly favoured ●oth Xaverius and the Gospel; but their too much forwardness in former times did much abridge them ●f their liberty afterward. For they had built many ●ouses for the Bonzies, and endowed them with great revenues, to the end that Amidas, to whom they bore special devotion & reverence, might be propitious unto them for the attaining of eternal bliss. Whereupon they stood earnestly upon it, that they would never by changing their Religion upon a sudden, loose Amidas his favour, which they had now purchased with such expenses, for so many years together; & that if this were not, which lay heavy upon their consciences, they would be otherwise advised: showing herein a double folly, who having once rashly committed an error, had rather still remain plunged therein, then once to raise themselves out. But that which they, out of a vain respect of their ancient institute, would not do, to follow the glorious faith of Christ, was zealously performed by many others, who were illuminated with the light of truth.  
The Bonzies therefore, being not able to endure this ignominy, and disgrace, began to be enraged against the Christians, and in their Sermons to cast out many impious words against God; also to belch forth many reproaches against Xaverius, which suited better with themselves; and withal to denounce unto the japonians in a threatening manner, that as soon as japonia had received the faith of Christ, it should be utterly destroyed. But these their reproachful speeches caused more hatred to themselves, than contempt unto Xaverius. For the japonians knowing for certain that the Bonzies maledictions proceeded out of envy and malice, begun not only to find fault therewith, but also to favour the innocent, by turning their backbiting into Xaverius praise, and respect towards his person.  
In the mean time Francis making most diligent ●●quiry whether the japonians had had in times past a●y knowledge of Christ, 
The Japonians had received no knowledge of Christ & his Gospel.  & his Gospel, found both ●y their writings, and testimony of the japonians thē●●lues, that they had never so much as heard of the ●ame of Christ before his coming: which thing (as ●ood reason it should) gave thespurre to Xaverius fer●ent desire, who was of himself forward enough, in ●reading abroad the Gospel, being exceeding ioy●ll that he was come thither for the advancement of religion: & that the sound of the Gospel which had 〈◊〉 in heard in the furthest parts of the Land, might also ●ow be preached in the utmost Lands thereof. Many ●herefore being thus brought into the fold of Christ, Christianity began greatly to flourish, when as there happened an accident which caused much furtherance & ●onour thereunto. There is at Bandua in japonia, an Academy of very great note, both for the fame & no●●ility thereof, as being frequented by more than 4000 ●●udents. One of this Academy, a man of good esteem, ●nd renowned for his wisdom and learning, upon 〈◊〉 very memorable occasion, became a Christian.  
There were in that Academy a kind of Bonzies who ●aue themselves much to speculation, 
The Academy of Bandua.  pondering what would become of them after this life, & other such like ●hings: whereof many through deep consideration, came outlast to be of opinion, that there was no means in the japonians Religion for the saving of their souls. For thus they discoursed with themselves: That certainly there ought to be one beginning of all things, whereof ●in their Books & Records there was no mention at all, nor of the maker of this world. How therefore could they be saved who knew not their maker? But whilst others stood staggering betwixt shame and fear, this man, of whom we speak, overcoming the one & the other, through desire of his salvation, was made a Christian. He was indeed of the mind to have united himself to the Bonzies; but as soon as by Francis his discourse he came to know their errors, thinking that he ought certainly to worship him that made both him, and the whole world, and whom the Christian Religion propounded unto them to adore, changing his mind, he put himself under the triumphant standard of Christ.  
This accident grieved the Bonzies no less, 
The Japonian Neophites zeal.  than it comforted the Neophytes. For when he for his learning, bore away the bell from the whole City where he dwelled, his authority gave great advantage to either part. Whereupon inciting others by his example to Baptism, the Christian Common wealth began to be increased both in dignity and number. And this caused in the Neophytes such fervour of spirit, that every one of them fell to dispute with the Ethnics about matters of Religion: and when they had convinced them, would lead them, as captives to Baptism, striving in these their combats, and victories one with another. Whereat Francis took such content of mind, 
Within the space of one year he baptizeth 3000.  that it made him to have no feeling of his labours.  
Thus therefore was the Christian business wonderfully increased at Amangucium (for within the compass of one year there were baptised to the number of 3000.) and their piety equalised the increase of the ●ocke. For they who in former times had so often run ●●er their beads, by imploring the Authors of their ●●ct; now turning superstition into true Religion, increased wonderfully that devotion of theirs. For in ●ying the Beads of our Blessed Lady, at the end of e●ery Aue Maria (which is usually said upon every small ●ead) they always pronounced the wholesome na●es of jesus and Maria, 
japonian Beads.  and withal endeavoured, as ●uch as they could, to frame themselves according to ●rancis his fashion, as being the ●nly pattern they had 〈◊〉 imitate. And so great was the progress in piety ●hich the Amangucian Neophytes made under Xaue●us their Master, that although, when he was called 〈◊〉 way by other Kings who importuned him, they ●ere left almost wholly destitute both of masters and teacher's, for the space of 25. years, in the midst of Ethnics: yet they held on most laudably the said Christian course which they had begun, being therein both guides, and masters to themselves.   

CHAP. IX.  
Going to the King of Bungo, at his invitement, he is honourably received by the Portugheses.  
SO great was now Xaverius Name in japonia, and so great was the opinion of his Sanctity, that it almost exceeded all humane power: wherefore the japonians reverenced him as a divine man. This fame of his Holiness spreading itself far & near, had filled almost all japonia with his renown, and worthy acts. Whilst therefore he was employed, especially at Amanguci●● about the occasions whereof we spoke before, 
Francis is sent for by the King of Bungo.  he receiveth from the King of Bungo very courteous, & respectful letters to this tenor: That whereas by relation of a certain Portugese ship that was lately arrived in his Dominions, he had understood many things of his singular virtue; and being greatly desirous to impart an important business to his own person, he would be pleased to repair withal speed to Bungo etc. At the very same time also, one Edward Gama Governor of the Portughese ships, had by his letters invited Francis to a port Town of Bungo, distant 180. miles from Amangucium. Xaverius therefore, conceiving in each place new hopes of happy success in his business, leaving Cosmas Turrianus, and john Fernandez to look unto the Neophytes at Amangucium, he prepareth himself for this new journey, and forthwith setteth forward on his way, with two or three Neophytes in his company.  
He had now gone almost 175. miles on foot, when as Gama understood that he was coming on his way▪ all wearied-out with travailing a foot: wherefore he speedily sendeth out certain Portugheses with horses to meet him; who having gone about a mile, met with Francis, and his Neophytes These Neophytes were of noble Parentage in their own country, and heretofore of great wealth; but having had all their goods taken from them by the King of A●●angucium, because they were become Christians, ●hey went with Xaverius with intention to be brought ●p at Goa. They road upon excellent horses with good unfurniture, for so Xaverius had commanded them. But ●e followed them on foot, loaden with his pack of Church-stuff, so ardent was his love to Humility, & ●he Cross. 
Xaverius love of humility and the Cross.  This sight moved the Portugheses no less ●o admiration, than compassion, that so worthy a ●an, should in such sort so debase, and tire out him●elfe. Presently therefore they offer him a horse, as also ●o take his pack to ease him: but he by no means ●ould be drawn to mount a horse back. Wherefore ●he Portugheses, although Xaverius were very unwilling, and forbade them so to do, went along with him ●n foot. This spectacle was most grateful, & profitable unto the Neophytes, who admired the civility and courtesy of the Christians. Thus they came unto ●he Port of Bungo, which is called of the inhabitants, by the name of the River, Fingus.  
Bungo is a City wherein the King keepeth his Court, 
Bungo the Royal City.  standing in that part & Island of japonia, which as we said, is called Ximus. The King of Bungo was but a young man, 
Xaverius is with all honour received by the Portugeses.  yet far surpassing his age in gravity & wisdom. At that time he had only Bungo under his government, being a King among the japonians more famous for prudence, than wealth. None was more favourable to the Portugheses than he▪ For being gre●atly desirous of their friendship, he had long before sent letters with presents to the King of Portugal, and the Viceroy of India.  
As soon as news was brought to the Portughese ships that Xaverius was arrived, the men came all out presently to meet him with great joy & gratulation, every one endeavouring to honour so holy a man: wherein they proceeded so far, as to salute him one after another in a triumphant manner, with four volley of shot, from out their great Ordinance, being 18. pieces in number. And the event declared afterwards that this was not done so much through the abundance of humane affection, as by the divine providence. For that the thundering out of so many great shot, sounded to the japonians ears, as though there had been a battle at sea. Whereupon the King, who remained in the City not far from the Port, was surprised with no small care, thinking that the Portugheses had been at fight with Pirates. And therefore with all speed he sendeth a principal Gentleman to Gama the Governor, to demand of him what the matter was, that he might assist the Portugeses, if any occasion served.  
Gama, after he had returned humble thanks to the King, told the Gentleman that all things were quiet and joyful with the Portugheses; and for that Francis Xaverius an holy man, & much respected by the King of Portugal their master, was there arrived, they had received him with that applause, and show of good will, as was fitting his deserts. At this the Gentleman stood amazed, & would hardly believe that they had afforded such extraordinary honour to so poor a beggar, 
The Bonzies defame Xaverius.  whom he thought of no credit, by reason of his beggary, and baseness of attire: For the Bonzies being afraid, that if Francis (who was very famous for his sanctity of life) came once to Bungo, he might there also lessen their credit, as he had done at Amangucium, had defamed him after an unworthy manner, both with the King, and the people.  
The Gentleman therefore stood still as one greatly astonished, without once moving, through admiration. But afterwards, when he saw Xaverius countenance shining out with worth, and sanctity in that ●old torn habit, he perceived presently the Bonzies●crafty ●crafty dealing. Whereupon returning with all speed ●e relateth to the King both what the Portugheses had answered him, and what himself had also seen; and withal told him, they had made as great a triumph for Xaverius arrival, as if a ship had come into the port ●●oaden with silver; wherefore there could be no question, but all those things were false which the Bonzies (who were indeed fretted to the hart at his incomparable virtue) had broached abroad of him. For that his very countenance was so full of worth, that he was able to draw the behoulders, to love and reverence him. The King greatly admiring heerat; Good reason, quoth he, have the Portugheses then, to reverence and respect him.   

CHAP. X.  
He is conducted to the King's Court, in great pomp, by the Portugheses.  
PResently upon this relation, the King sendeth a young Gentleman a kinsman of his to Xaverius with letters, in a most friendly & respectful manner, earnestly requesting him, not to think it much to come unto him the next day, pretending withal the great desire he had to be acquainted with the Christian Religion. The Princely youth therefore, cometh to the Portugheses, having in his company 30. Noblemen, besides his Tutor. Who as soon as he beheld Francis, although in poor attire, yet most venerable both in countenance and corporal presence, and much honoured by the Portugheses, was amazed. Whereupon, after he had delivered the King's letters to him, 
The Japonians admire at the love of poverty.  looking upon his Tutor; Certainly, quoth he, this Nation cannot but have a most excellent God, whose secrets are wholly hidden from us, seeing that his pleasure was, that the Portughese ships should do homage to so poor a man; giving all to understand by that solemn triumph of theirs, what a grateful jewel Poverty was in the sight of Heaven, which is commonly so basely esteemed, & contemned by mortal men. The next day Gama calling to counsel the merchants, & the other Portugheses, concluded with the general consent of all the rest, that it would make much for ●he advamcement of the Christian cause, if perhaps that first encounter of Francis with the Ethnic King did ●arry some show of Majesty, by setting the same out with all the preparation that might be; 
The Portugheses prevent the Bonzies calumniations.  as well to pre●ent the Bonzies slanders and culumniations, that ●here might be no hindrance to the current of the Gos●ell; as also that Xaverius high esteem might be able to ●rample underfoot that authority, which a most proud ●eneration had usurped through falsehood and lying. ●or certain it was, that how much he should seem 〈◊〉 be esteemed by the Portugheses, so much the more also would the japonians account of him.  
But now, 
He is against his will conducted with great pompe to the King of Bungo.  when all the rest agreed to the Governors' proposition, Francis only, who could not en●ure to hear of such honour, as holding fast his Evangelicall simplicity, was of a contrary opinion: yet being conui●●ced not so much by reasons, as by the unanimous consent of the Portugheses, he was forced at ●ast to condescend unto them. Whereupon the Por●ugheses putting on every one the most costly apparel they had, set forward with Xaverius towards the Royal City, with such solemn preparation, as is worthy to be observed. They were carried in small ●oates, having their sails all of silk, bedecked & set ●ut with glittering banners. Besides this, there went 〈◊〉 long with them Trumpets and Cornets, answering ●ne the other by turns, with notes declaring their festival joy. At this unusual spectacle the inhabitants ●locked by troops from all parts there about, in so much as the banks upon the river side where they were to pass, were all so thronged with people who came to behold this solemnity, that the King's Officers were constrained to keep back the multitude, and to make place for the Portugheses landing. There was also one of the Nobility sent by the King, ready with a costly Litter wherein to carry Xaverius; but he very courteously giving the King thanks for his honourable offer, would not accept thereof; and so sending back the Litter, came on foot to the Court with very many of the Nobility of japonia attending him.  
Amongst all those that accompanied him, the Portughese train far surpassed the rest in bravery. They were 30. in number, all gorgeously attired, having chains of gold about their necks, and every one his man following him in a rich Livery. Francis also (the Portugheses having forced him thereunto) had set himself forth better in his apparel then ordinary, intending afterwards to resume again his old habit. For he had put on a very fair gown, over which he wore a fine linen Surplice, and about his neck there hung a Priests stole of green silk grogran down to his knees, with a fringe of gold, such as Priests did ordinarily use to wear. Gama the Governor, as though he had been his Steward, went before him with a long wand in his hand: Then five of the choicest youngmen of the whole company followed Francis, attending as it were upon his person; whereof one carried his Breviary in a little bag of silk, another his Velvet Pantofles, another his staff made of a Bengalian Reed, which had a tip of gold at the top, another his Hat, and the last an Image of the Blessed Vir●in mother of God, under a Canopy of crimson Damask. The rest of the Portugheses marched after, in a ●oure square rank.  
This was the Portugheses own invention, not 〈◊〉 much approved by Xau●rius, as winked at, because he could not hinder it. They went in this pomme to the Court through nine of the principal streets ●f the City, with such concourse of the inhabitants ●ho flocked to see them, that the very houses were ●ucke, and even covered with the people.   

CHAP. XI.  
The King of Bungo useth Francis with honourable respect, although the Bonzies were against it.  
AFTER this, when Francis was come into the Palace, he findeth at the entrance or utter Court thereof, 600. Soldiers of the Guard, all well appointed; and by and by ●n a large Gallery he meeteth with many more of the King's Attendance. here, those five Portughese youngmen, whereof we spoke before, bowing down ●heir knees, offered to Xaverius with great reverence that which every one carried; whereat the Iaponi●ns were so struck with admiration, that presently they muttered out these, and the like words: Let the Bonzies now be gone with a mischief, and never hereafter have the face to appear in the sight of men, idle companions as they were. For certainly this man is not such a one, as they have described unto us and the King, but rather indeed one, as we may think, sent hither by God himself, to curb the slanders of malicious tongues.  
From this Gallery there opened a fair & spacious Hall full of Noblemen, 
A child of seven years of a rare wit.  where a Child of seven years of age (but of a rare wit, as might easily be perceived) being led by a Venerable old man, meeteth with Xaverius, and saluteth him according to the Country fashion, telling him, that his fortunate arrival at the Court would be as dear, and pleasing to the King, as a seasonable shower of rain, is to a thirsty field of corn in the summer tyme. Wherefore he willed him to enter with joy, & to know that he was as welcome to the good, as odious to the bad. To whom, when Francis had courteously saluted, and kindly returned answer: O Father (quoth the Child again) happy are you, who are come out of another world into foreign countries, desiring to carry hence no other merchandise but the ignominy of Poverty! O infinite goodness of the God, whom you serve! O hidden wisdom of his, who is comforted with the Want & Poverty of his Priests! Behold our Bonzies do so abhor the disgrace of Poverty, that conspiring all together, they avouch openly, that the way to heaven is stopped, and rampired up against poor people. here Francis replied, that he was in good hope, that God, the most merciful Lord of Heaven and Earth, would at last drive away the cloud of errors, which ●ad blinded the Bonzies understandings, and bestow upon them the light of truth; and that they would al●o, when they saw that heavenly splendour once arise, forsake their perverse and ignorant opinions.  
Then the Child discoursing a while upon very weighty matters far beyond his age, brought Francis●nd ●nd the Portugheses into a further Hall, 
The Nobleman's children make reverence to Xaverius.  where the Nobleman's sons sat all together. Who as soon as ●hey saw Xaverius enter, rose up presently every one, ●nd bowing their heads thrice down to the ground, according to the Country fashion, make reverence ●nto him. Then two of them, made a speech in the ●ame of all the rest, which I will here set down in ●riefe, whereby it may appear what kind of eloquence ●he japonians are delighted in. Thus therefore they ●re said to have spoken. Your happy coming, Sa●red Priest, will be as grateful to the King, 
What kind of eloquence the Japonians have.  as the smile of the sweetest infant is to the mother when she giveth it the pap to suck. And what wonder? seeing ●hat the very walls, which here you behold, reioy●cing as it were at your presence, command us to celebrate your coming with great love and affection: & this for the honour and glory of that God, of whom as the report goeth, you have declared certain strange things at Amangucium.  
After this, they passed into another spacious Gallery leading into an inward Hall, where Ficharondono the King's Brother remained with the chief of the Nobility. As soon as he saw Francis, he received him courteously with the rest▪ & after mutual 〈…〉 between each other, he told him, that the Court never saw a more joyful day; and with good reason, since the King accounted himself more happy, by the arrival of so worthy a man, then if he were Lord of the 33. Treasuries of China: for so many there are said to be. 
The King of Bungo standing up expecteth Francis his coming.  At last Xaverius being brought by Ficharondono into the inmost Hall, which for richenesse of furniture surpassed all the rest, he there findeth the King himself, who expected his coming. The fame of his worthy acts had long before this caused in the King a great admiration, but now upon his meeting he conceived a much greater esteem of him, so far did Francis his presence surpass the imagination (how great soever it were) which the King had conceived of him in his own understanding. For his majestical and venerable aspect which Nature, and Age had now bestowed upon him, was also much graced by the splendour of his sanctity, which even dazzled the eyes almost of all that beheld it.  
The King therefore seeing Xaverius, came on a little towards him, 
Xaverius majestical countenance.  and received him, both in a respectful and courteous manner. And when Francis according to the custom was kneeling down, he presently forbade him, by lifting him up by the hand. And forthwith making himself reverence unto Xaverius, by thrice inclining of his head as the country fashion was, caused him to sit down, on the same seat by him. After these salutations, & gratulations passed on both sides, the King looking upon Ficharondono his brother, and the other Noblemen, began with a loud voice that all might hear, to speak in this manner: O that ●●ere lawful for us to demand of God, 
The King of Bungo his testimony of the Christian faith.  the maker ●●d Lord of Heaven and earth, his secret judgements, ●●d to ask what the cause hath been, why he hath ey●●er suffered us to lie so long buried in such darkness, celse bestowed such light and wisdom upon these ●●en who come out of another world? For we all ma●festly see, that whatsoever they say, although it be 'gainst our Religion, is confirmed which such solid ●asons, that we are not able to contradict it, if we ●ill follow the light of reason, or unless we be who●● void of all understanding. chose we see ●●r Bonzies to keep a stammering, when they are to ●●plicate any difficultyes of our Religion, and to be 〈◊〉 variable and inconstant, as never to stand fast to ●hat they say; in so much that if they be now of one ●●ynd and opinion, presently they willbe of another. Whereby it sufficiently appeareth, that their doctrine ●nd Religion is nothing else but a rabble of confusion ●nd uncertainties: so that one cannot with any discretion hazard therein the everlasting salvation of his ●oule.  
At this speech of the Kings, a certain Bonzy nobly borne, called Faciandono, being by chance present and finding himself touched to the quick, rose up & answered the King very boldly and freely: That the cause of Religion was not of that nature that it might be determined by him, 
A Bonzies arrogancy.  who was ignorant of the doctrine therein conte●ed; Wherefore if he Majesty had any doubt in his mind, he had those present there who could easily resolve him. And even he himself would undertake not only to rid him of his scruple, but also to make whatsoever he doubted of, more clear unto him then the sun that shines: whereby all might plainly see, that those things which the Bonzies taught were both true; and that they also well deserved the stipend which was paid them for their learning. Then the King smiling: Go to (quoth he) incomparable Doctor, declare at last these secret and hidden mysteries of your Religion, we will with silence give ear unto you. Faciandono than, looking about him with great gravity: First, qu●th he, it is impiety to call the Bonzies sanctity into question; for all do know well enough that they lead a life which is holy, gracious, and acceptable in the sight of Heaven itself. For they are men who do religiously observe chastity, abstain from fresh-fish, teach and instruct young youth, give Bills of Exchange to those that lie a dying for the taking up of money in heaven, and rise in the night to pray for the sins of the people. And besides this, they are great friends to the sun, stars, and celestial Gods, with whom they have often discouses in the night time, and whom they do also many times embrace, after a most sweet and lovely manner.  
The Bonzy having stuffed his Preface with these & such like fooleries, 
The Bonzies fooleries.  anger so boiled in his proud and passionate hart, that he began, without fear or shame to inveigh intemperately against the King himself. Whereupon he gave a sign, 
The King's temper.  twice or thrice to his brother, to cause the Bonzy to hold his peace. Who being commanded so to do, and the King firmly fixing his eye upon him, told him, that indeed ●e gathered by his manners a sufficient trial of the Bon●zies sanctity; and withal averred, that he was so well edified, by the intemperancy & temerity of his tongue, that he durst swear, Hell had more right to his person, then ●e to Heaven. Heerupon the Bonzy adding intolerable pride to his former violent humour, cried out aloud. That the time would come when Faciandon● should be exalted so far above all mortals that neither the King of Bungo, 
The pride & intemperate tongue of a Bongy.  nor any other should be able to aspire to his throne. The King at these his words began to be moved, yet withal laughed at his ●●rrogancy, looking upon Xaverius, who advised his Majesty not to trouble himself, but to expect until the Bonzies fury were passed▪ But the King commanded Faciandono to be gone, and warned him withal, that henceforward when he spoke of God, he should not be so vain glorious before men: In the mean time, he wished him to keep hand over his passions, and come again to himself before he returned to the Court. The Bonzy therefore, being set on fire with this disgrace in respect of the assembly of Nobles who were present cryeth out aloud; Fire from heaven consume the King, who dares do these things against the Prelates of the Gods; and so in a fretting and chase manner flingeth upon a sudden out of the Presence, leaving the King & Nobles greatly moved with indignation at his uncivil behaviour.  
The King then ready to sit down to table, 
The King inviteth Xaverius to dinner  inviteth Xaverius to dinner. But he alleging that he was not acquainted with the japonian dainties, courte●ously refuseth: and withal making d●e reverence to the King, beseecheth God, for whose sake he did him that honour, to bestow upon him sufficient divine light & grace, that he might serve him in this life with sanctity, and purity of hart, and in the next enjoy him for all eternity. At last the King, at Francis entreaty, giveth him leave to depart, and withal earnestly requesteth him that he would now and then visit him, and teach him the mysteries of the Christian faith. Xaverius promised he would. And then the King presently with a cheerful and friendly countenance offereth him with his own hands, 
The King giveth to Xaverius from his own table.  a dish of meat which stood before him, desiring him to take it; who, to comply with the King, accepted of the same. Then the Governor with the rest of the Portugheses, who stood about Xaverius, fell down upon their knees all together, giving the King humble thanks for the great honour he had done unto the Father, & themselves, even against the Bonzies wills.   

CHAP. XII.  
Xaverius instructeth the King and people in the mysteries of the Christian faith, & curbeth the audacity of the Bonzies.  
FRANCIS remained 46. days in this royal City of Bungo, employing himself with all possible diligence in the instruction of the Inhabitants. Yet his principal ca●● ●as to make deep impression of the mysteries, & observances of the Christian faith in the King's mind. ●or which cause he became so inward with the King, ●hat there was then no coming for any Bonzy to ●is presence. For that he began to be much ashamed of the foul enormities, which he had committed, through the doctrine of the Bonzies. Wherefore by Xaverius persuasion he first abandoned many vicious habits in his own person, 
The King by Xaverius persuasion reformeth both his own & his subjects manners.  rid his palace of all vn●●●wfull loves and pleasures, and began liberally to ●elieue, & sustain the necessities of the poor, contrary to the doctrine which the Bonzies taught. Then ●urning his thoughts to the reformation of his people, ●y little and little he enacted many and severe laws against the murdering of infants (an usual practice in ●hose places) and other heinous crimes, and enormities, which having been brought in by the Bonzies were ●ow grown to a custom. He reverenced Xaverius, as one that came from Heaven, & sent unto him by the favour of celestial powers. Him only he admired, sailing many times, that he saw in his face, as in a glass, ●o his great confusion, all the heinous offences, wherewith, by the Bonzies incitement, he had defiled his own soul; so as he was now upon the point to be made a Christian.  
Yet Francis, did not so employ himself about the King, as that he neglected thereby the people. For being wholly unmindful of himself, he spent so much of the day in preaching to them in the marketplace, that the Portugheses could scarce get from him one hour after sunset, to confer about pious matters, and another before day 〈◊〉 hear their Confessions. 
Not minding his meat he attends to the saving of souls.  Wherefore when some of his familiar friends complained, that he came home late; he earnestly requested them, that they would never at any time expect for him at dinner, no● in the day time ever think him alive, for if they did otherwise, they would cause unto him much trouble. For the dainties whereon he fed with chiefest delight, were the good of souls: neither did he esteem any cheer better than the salvation of one only japonian, by uniting him to the flock of Christ. And to this pious avarice of his, the divine Providence was not a little indulgent.  
There came flocking to him an infinity of people, not of the vulgar sort only, but also of the Nobility, and many of the Bonzies themselves: whereof one of a very Noble Family became Christian, with no small good unto the Christian cause. He was called Saquaygirano, 
A noble Bonzie being convinced and converted to Christ professeth his faith in in the market place.  the chief of the Bonzies, a man of great note both for his learning, and Nobility of birth: who entering into disputation with Xaverius, & being overcome by reasons, & inspired by the divine goodness, yielded himself captive to the truth. Wherefore, not thinking upon any thing else then the truth which was offered him from Heaven, he publicly in the midst of the market place, before an infinite assembly of people falleth down upon his knees, and lifting up his hands and eyes to heaven, with tears falling from his cheeks, cryeth out with the loudest voice he could. Behold, O jesus Christ, eternal Son of Almighty God, I yield, and dedicate myself wholly unto thee. And what I have conceived in my hart, I 〈◊〉 freely profess with my mouth. Do not thou, I 〈◊〉, thee who of thine own accord lest called me, ●●pe●l me now, when I come unto thee. Then with ●eeping eyes looking upon the multitude who stood ●ound about him he added. And ye, O Citizens, I ●●treate & beseech you, that you will both yourselves ●ardon me, and desire also others to do the like, for my 〈◊〉 often setting to sale those things unto you for true, ●hich now I understand to be false.  
This Confession of that famous Bonzy wonderfully moved the affections of that Country people, 
500 japonians won to Christ in one day.  & ●as an example to many of embracing the Christian Religion. For it is well known, that Xaverius him●elfe often affirmed to the Portug ●ese●, with whom 〈◊〉 there lived, that if he would, he could have bapti●ed more than 500 japonians one day. But (which ●as very rare in such fervour of spirit) he was more prudent, 
Xaverius prudence  then forward in the making up of the mat●er; and also very circumspect, that nothing might 〈◊〉 done rashly, or in passion, which might give advantage to the Bonzies fury, being now ready to burst ●orth. For that, being mortal enemies to the Christian cause, they were long since, incensed against Xaverius and his friends, and had persuaded the people, that seeing they would needs cast away themselves, they should damaund of Francis a great sum of emony in recompense, for changing their Religion, that they might not perish for nothing. 
Poverty a disgrace among the japonians.  Which plot of the Bonzies had this drift, that the vulgar sort taking notice of Xaverius poverty, might have less esteem of his sanctity: so great a disgrace was poverty amongst the japonians. 
A crafty device of the Bonzies.  Yet little or nothing did they prevail by this calumniation against the known & tried truth, but rather like water cast upon hot burning coals, it made Xaverius zeal flame out with greater force & vehemency. Whereupon the enraged Bonzies being put to the plunge, not knowing what to do, left nothing unattempted, which might seem for their purpose. But when they perceived their endeavours not to correspond to their desires, they resolved to try their very uttermost.  
They had now oftentimes by entering into disputation with Francis, been so foiled, & even driven out of the field, that they durst not open their mouth before him. Therefore they falsely slandered him behind his back, but in vain. For that the threats which they had denounced, of the Heaven's Wrath, against the people, were now accounted idle. Wherefore seeing their ancient authority, to be worn out in the estimation of the Citizens, turning their passion into fury, they began to wax mad indeed. And first they heaped upon Xaverius all the reproaches and maledictions they could devose, calling him in scorn, A foul stinking dog; the most beggarly fellow alive; and a devourer of dead men's carcases. Then they cast forth threatening words against him, and his company, that they would make them repent it, unless they presently desisted from their enterprise. At last their passion & fury went so far, that they plotted to make a tumult in the marketplace, and therein upon a sudden, to kill both Francis and the Portugheses. Yet were not these things kept so secret, but that Xaverius and the ●ortugheses had notice thereof. But he accounted it ●he greatest favour which God had bestowed upon ●im, to be threatened by his enemies: taking heed withal that he might not unadvisedly provoke those who ●ad no stay over their own enraged passions. As for ●e Portugheses, they having the King's guard to se●re them, contemned the vain threats, and plots ●f such madbrayne fellows. Whereupon the Bonzies●eing ●eing violence would not serve the turn, they bent ●eir designs another way.   

CHAP. XIII.  
●n a disputation before the King, he overcometh the most learned of the Bonzies.  
THERE was a certain Bonzy called Ficarondono, the only esteemed man for learning among them, & who carried the bell away from all the rest. For he had for thirty ●eares together, taught their profoundest & deepest sciences in the most famous University of japonia. He ●as at that time Precedent of a Convent of Bonzies●ome ●ome 40. miles distant. The Bonzies therefore of Bungo●erswaded ●erswaded him, without much difficulty, to dispute with Francis, thinking it would be a great honour, if (as to him it seemed easy) he could in the presence of the King confute that strange Priest, who, as all knew, ●ad already beaten down the rest of the Bonzies. He ●hasteth therefore with all speed to the Royal City, with six or seven other famous Doctors in his company. It fell out very opportunely, that at the same time Xaverius, & the Portugheses were gone to Court to take their leave of the King, being the next day to depart. And whilst they were rendering his Majesty thanks, and requesting his passport for their journey, news was suddenly brought unto the King, that Ficarondono was arrived with a company of choice Bonzies. The King (as might be noted by his countenance) was not very joyful at this news, fearing lest Xaverius, & the truth might be beaten down by his great learning. Xaverius therefore, seeing the King troubled, & doubtful what to resolve upon, trusting in the goodness of his Cause, humbly entreated his Majesty to let Ficar●dono, that pillar of the Bonzi●● race, be brought in, knowing for certain, that although learning could do much, yet Truth could do more. Whereupon, the King being at last content, the Bonzy was admitted.  
After he had made due reverence according to the usual custom, when the King demanded the cause of his coming to Court, he answered: That he came to see a strange Priest, 
The pride of a Bonzy.  who was said to be come out of another world, and to know what manner of man he was, and the news he had brought thence, This he thundered out with such boldness and arrogancy, that one might easily descry what a most proud and devilish master he served. And presently fixing his eyes upon Xaverius (who courteously saluted him) and making an end of his ceremonious compliments (whereof the Bonzies are very liberal) with a ●ooke●● ●●n above the Bonzian strain, he demandeth of 〈◊〉, if he knew him? and when Xaverius told him No, cause he had never seen him before, he turned to 〈◊〉 companions, and said: I perceive, we shall have 〈◊〉 great difficulty with this fellow, who knows not ●arondono by his looks. Fixing then his eye upon ●ancis: Dost thou, quoth he, remember what merchandise thou soldest me at Finorama? He told him 〈◊〉 had nothing to answer to that, 
The Bongies Pythagorean fooleries concerning the transmigration. of souls  whereof he was ●holy ignorant, for he had never been either a Mer●ant, or seen Finorama, or spoken with him before ●at time; how therefore could it hang together, that 〈◊〉 had sold him wares at Finorama? The Bonzie af●med for certain that it was so, and he could not ●oose but remember it, unless he were very forgetful. Xaverius therefore requested him, that because ●s memory failed him in that point, he would help ●m out therein. Then very confidently, and setting 〈◊〉 it such a face as bewrayed his inward pride: Call ●●y●●fe, quoth he, to remembrance with me: It is ●●w 1500. years ago since thou soldest to me at Fi●●●oma an 100 balls of raw silks, in the utterance ●hereof I became a great gainer.  
Hereupon Xaverius looking upon him both gravely 〈◊〉 pleasantly: And I pray, quoth he, how old are you? ●he Bonzy answered that he was one and fifty. Then quoth Francis, how can it be, that you have been a ●●erchant 1500. years ago, who before one and fifty ●ere not borne? unless perchance you played the ●erchant before you were borne. And I understand, quoth Xaverius, you all agree, that this Country of japonia began to be inhabited, not above 600. years since: how therefore doth this hold together, that you were a Merchant 1500. years ago at Finor●●●, which at that time was nothing but a mere wilderness and solitude? See then, quoth the Bonzy, how much better we know things past, than you do what is present. Thou shalt therefore know, (because hitherto thou hast been ignorant of it) that neither the World, nor Mankind, hath either had any beginning, or shall have any end. And so, men's souls being immortal, go successively out of one body into another, both of men and women, according to the conjunction of the Moon, with the Sun, and the stars, who frame and fashion the Bodies tender limbs. Wherefore souls which have good memories (such as mine is) do easily remember all whatsoever they did in their life time, when they were united to other bodies, which is not so with forgetful soule●, as it seemeth yours is.  
Xaverius having heard this foolery, 
He convinceth the Pythagorical fables.  & being very learned both in Philosophy and Divinity, found n● difficulty, by solid arguments, to confute these Pythagorical and Platonical dreams. First therefore he showeth, that the World was not from all eternity, but was made at a certain time, seeing that it neither was of itself, nor could be equal or coeternally with the maker thereof. And that it was made, and adorned with men, and other living creatures by God● the Parent and Author of all things. When he ha●● proved this by many arguments, it was easy for him to show, that the souls of men, had also a beginning ●nd were not before the bodies, which they do enforce; but being by God infused into bodies aptly organised for them, did make use of the corporal senses, ●●r the gaining of arts & sciences. For who is so blind ●●at seeth not, that Souls would willingly, if they ●ould choose, with loss & damage of so great a good, 〈◊〉 creeping into new and mortal bodies? And that ●●ey would not, unless it were by constraint, yield themselves prisoners to their bodies, to be parta●●ers of all their miseries? Wherefore hath God, as even ●eason itself teacheth us, who is a most just judge, appointed for mortal men after this life▪ either eternal rewards, or torments, according to their deserts; ●●nce we plainly see, this equity is not used amongst ●hem whilst they live in this world?  
When Francis made these things clear and manifest, by evident arguments, most fit similitudes and examples, the King indeed & Noble men agreed unto ●im, declaring by their favourable acclamations, that what he said, was very coherent, and most conformable to reason. But the Bonzie, although in the judgement of all he had the foil given him, would not for all this, through the pride & obstinacy which was ●ooted in his hart, give over, lest he should seem to grant his adversary the victory, if he should acknowledge himself overthrown. Going therefore from the Controversy concerning the world and souls, he ●egan to inveigh bitterly against Xaverius, for that he severely censured preposterous lust to be a most hey●nous offence, notwithstanding it was clear & eui●dent, that the same was allowed by the laws of japonia, which nevertheless punished murders, adulteries, and thefts most rigorously. To which Xaverius (after he had evidently demonstrated, that, that abominable kind of lust, was most repugnant both to nature, reason, propagation of mankind, and honest behaviour) answered, that it was no wonder the makers of the japonian Laws, being themselves blinded with the very same vice, saw not the foulness thereof; or if they did, yet would they not by any Law restrain the liberty thereof in others, which they would have to be common to themselves. But grant it be so (quoth he) that no Law of the japonians did forbid it, yet certain it was, that the law of Nature, engraven in the hearts of men, and Reason itself (if it were not depraved by evil custom) did wholly forbid it. For proof whereof, this is a most impregnable argument, that in these kind of enormities specially, the doers thereof seek out dark holes, and corners, and use all means that none may see, or know it. Besides this, if any one be known to be branded therewith, it is the very first thing that is cast in his teeth, when one intends to do him a disgrace, if he be once known to have committed the same.  
here now Ficarondono's obstinacy being in the judgement of every one convinced, 
The peevish pertinacy of a Bonzie.  gave way to the truth. Yet he, because reasons failed him, held on his combat with spiteful clamours, & that in a more froward than obstinate manner. In so much, that the violent course into which this arrogant fellow did at last run, moved both the King and his Nobles, who began to cry all out upon him, and that if he came to fight, he should get packing into the kingdom of Amangucium, which then was up in arms, & there ●e should not want matter of combat; for that here ●ll peace and quietness was desired; But if he came to dispute, he should abstain from passion and obstinacy, and should imitate the foreign Priest with whom he disputed, for that his temper & modesty in disputing aught to give him example. At this the Bonzy (as he was naturally much inclined to chollar) ●eing carried on by the intemperance of his tongue ●egan to curse the King and his Nobles, as though he ●ad been mad, or drunk. Whereupon the King, incensed and stirred up to indignation, commanded him presently to be thrust out of the Palace, solemnly protesting withal, that were it not for reverence to his Priesthood, he would have commanded his neck to be broken.   

CHAP. XIV. Francis his constancy whilst the Bonzies be up in tumult.  
THIS so public a disgrace (as they termed it) wherewith the Name of the Bonzies was for ever branded, drove them presently into a tumult, and uproar. Whereupon the doors of all the Temples in the Royal City were shut, and an Interdict put upon the people, & Nobility; so as now the business was come unto a commotion amongst the vulgar, 
The King of Bungo his prudence.  when as the King by his prudent dissembling the matter, did easily allay both the tumult of the one, and sedition of the other.  
In this mean time, the Portugeses partly fearing the uproar of the common people, and partly the Bonzies rage, had withdrawn themselves into the Haven, counselling Xaverius also to give way unto the time, & quit himself of the present danger. But he alleging, that the Cathecumen would be thereby left succourless and desolate, utterly refused. Whereupon the Portugheses being in great care and solicitude lest they should leave so worthy a man, in the hands of Barbarians, thought it very expedient, that Gama himself should go back into the City, to draw him thence, before any mischance happened unto him; and in the mean time, they would expect him in the Road, until he returned back with Xaverius. 〈◊〉 therefore hastening to the City in a little boat, findeth Francis in a poor Cottage, instructing one of that Country, who was preparing himself for baptism, and showeth him the charge which the Portugheses had given him to fetch him away; sometimes alleging reasons for the same, then again entreating him that he would avoid the present storm of persecution, which was coming upon him from the Bonzie●.  
But Xaverius being endowed not only with an undaunted courage against dangers, 
Xaverius courageous spirit.  out desirous also to encounter even with death itself for Christ his sake▪ O how fortunate (quoth he) would he be if any one of us should chance to suffer that which you are so much afraid of! I for my part know well enough, that I 〈◊〉 not worthy of so great an honour: yet if the divine bounty please to bestow such a favour upon me, although not deserving it, God forbid I should refuse it. Wherefore in that you advice me so earnestly, to provide for myself, by flying away, I thank you, & acknowledge myself much obliged to you for your great love: but I neither may, nor can in conscience do as you counsel me. For what greater calamity can befall those, whom we have lately begotten unto Christ, then being forsaken by their Father to be exposed to the rage and fury of the Bonzies? And what can be more grateful to the Bonzies, then for him to give back to their threats, who never shrunk at their arguments? and by disgracefully flying away, to lose the honour of the victory already gotten against them, and to leave the spoil behind us? As for myself I will never, by God's grace, suffer that my fear may be an encouragement to the wicked attempts of Christ enemies. For we have to deal with those who be terrified by our confidence, and confirmed in their presumption when they perceive us once to be afraid. G. e too, therefore, since now you know what my absolute determination & resolution is, return back to your Companions, who expect you. I see well how much you are bound to assist them in their merchandise; but I know withal what obligation I have to so bountiful and merciful a God, who for my sake & other men's salvation, hath suffered death, yea the death of the Cross.  
This he spoke with weeping eyes, and with such forcible words, and so inward a feeling, that Gama not daring to reply one word to the contrary, like a man wholly amazed, returned back unto the ships. When therefore he had related to the Portugheses, 
By the Governors' means the Portugheses undergo the danger with Xaverius.  how all had passed between him and Francis, he told them plainly, that since he was bound by the agreement he had made with them to carry their merchandise to Cantona, an haven town of the Chinese, he would there leave them his ship, to do with it as they pleased: But for himself he was absolutely and fully resolved to come back again to Bungo, and either to defend Xaverius, or else to dye with him. This incomparable fidelity of the Governor, wrought very affectually in the pious minds of the Portugheses. Whereupon, when they had all together commended his resolution, they also offer themselves to accompany him in so glorious an adventure, striving withal who should be most forward therein; so as presently they returned back again with their ships into the haven, intending there expect the event of the business. This news greatly comforted both Xaverius and the Cathecumen, and withal tormented, and even broke the Bonzies hearts, being a people very audacious where they see others fearful; and very cowards, when they perceive them resolute.   

CHAP. XV.  
●auerius getteth a new victory over the Chief of the Bonzies.  
THE Bonzies therefore, falling from open violence to private plots, came together in great troops to the King, making earnest suit unto him, that he would con● and the disputation between Ficarondono & Francis●oncerning ●oncerning Religion which had been broken of, 
The Conditions of the disputation.  to be again renewed. The King at first was no ways inclined thereto, but yet upon certain conditions he at last condescended; To wit, that the business might be car●●ed without clamours, & falling into chollar; That ●or deciding of matters which might occur in any controversy, there should be appointed certain arbitra●ours, not any of the Bonzies, but of other indifferent & moderate men, whose office should be to judge, what was granted and confirmed on either part, and to see ●hat the arguments were made according to the rule ●f reason; That the disputation ended, the said arbitra●ours, and the other Auditors should give their sentence of every article of Religion disputed, and that which was confirmed by the greater part of voices, ●hould be held for certain & ratified; And lastly that the Bonzies should neither by themselves, nor others hinder any from being Christians that desired the same. There conditions were not so much approved, as acceted off by the Bonzies, because they could not indeed refuse them. The next day therefore, cometh Ficarondono to the Court with above 3000. other Bonzies in his company: so as one would have thought he had been going into the field with an army. But the King out of his prudence, admitted only four of all that number, alleging the danger of a tumult, and the disgrace also which might come thereof unto the Bonzies, for whom it could not be any credit, if it should be spread abroad, that 3000. Bonzies had disputed with one only foreign Priest. Neither were the Portugheses failing in their affections towards Francis. For being advertised of this his new combat with the Bonzies, 
The Portugheses new affections to Xaverius.  they came again unto the City in a braver manner than before; in so much that the pomp they came in, and the singular reverence which they used towards Xaverius, did greatly amaze the Bonzies.  
When the company was assembled, the King first asketh of Ficarondono, what reason he could allege, why a new Religion brought out of another world might not be diwlged in that Royal City? To whom the Bonzy, being now taught by the late disgrace he had suffered, to use more temper, answered calmly; that the reason was easy to be given, because there was nothing more hurtful than that, to their ancient Religion, to the Commonwealth, and to the whole order of the Bonzies, who both had, & always did serve the Gods after a holy & pure manner: whereof there were extant most certain approbations, and testimonies of the Kings of japonia; so that it were impiety in they japoneses, to seek to save their ●oules by other means, than had been used by their forefather's, & predecessors for so many ages.  
Then Francis being by the King willed to answer ●nto this, desired that there might be some order, & method observed in this disputation. Wherefore he requested the King, that seeing the Bonzies were come ●f their own accord to oppugn him, he would be pleased to command Ficarondono to declare in particular, whatsoever either he, or the other Bonzies mi●●●ked of that which he taught, that so he might answer unto them all. And moreover he entreated, for ●he avoiding of contention, that that might be ratified, and held for good, which his Majesty, with the greater part of the arbitratours, should agree upon, touching matters in the present controversy. The King granted Francis his request, and commanded that all matters should be so carried. To which the Bonzy also agreed.  
Then Ficarondono demands of him, why he, being a Priest of a strange Country, inveighed against the japonians most sacred Gods? Because (quoth he) I judge them unworthy of so glorious, and divine a Title; which the rule of right reason hath made proper only to him, who by nature is Eternal, and Immortal▪ and being the Author of all things, made both heaven and earth, whereof he is sole Lord and governor For such is the infinite power & majesty of God, that hardly can the wit of man, by imagination or thought comprehend it. Wherefore these few things which here we see with our eyes, the motions of the celestial globes, and stars; the certain and fixed courses of times; corn, fruit, and other things proclaim him to be the only true and proper God, who governeth & ruleth this world, which himself made. As for Xacas, Amidas, Giron, and others whom you hold for Gods, look but into your own Chronicles and Monuments, and you will find them to have been men, very rich, and potent indeed, but yet mortal as we are.  
This answer which Xaverius gave, caused in the judges a soft whispering among themselves, whereby they declared that it pleased them well. Whereupon when the Bonzy was ready to oppose him, the King bade him go to something else, for that was already judged for good by the Arbitrators, whose sentence they were to stand unto. He therefore demandeth of Francis, 
The Bonzies bills of Exchange.  Why he disallowed of the Bonzies bills of Exchange, whereby the dead were provided of money in heaven, specially seeing by that means they who departed out of this life, became rich in heaven on a sudden, who otherwise would have remained poor and beggarly?  
To this Xaverius replied, that their riches who went to heaven, consisted not in the Bonzies Bills, but in the Merit of good works. And those works were good which proceeded from right reason, and true Religion, being without question grateful, and acceptable to that Eternal God, who giveth rewards to every one according to their merit. As for Religion there was none true & pure, but that of the Christians, whereby, sincerely and piously the true God is worshipshed; the which is also called Christian, because Christ the son of God delivered it unto men. ●or Christ, quoth he, being made Man for man's sake ●●ought down that excellent doctrine from heaven, ●ho being also glorious in miracles, replenished the ●rts of men with heavenly precepts; and lastly for ●ans salvation suffered death, washing away their sin●es with his own blood. Whosoever therefore being baptised according to the Christian rites, do truly & sincerely observe the commandments of Christ in this ●ortal life, shall at last be admitted into heaven, to an ●uerlasting life, abounding with all happiness.  
Neither is the Christian Religion so niggard, and pinching as the Bonzies is, 
The Bonzies shut out of heaven poor people and women.  it shutting out neither ●oore people nor women from heaven, so that they ●iue and dye as Christians ought to do; and yet the Bonzies either out of niggardness, or superstition will not afford them any entrance into bliss: whereby it is easily seen, that the Bonzies course of life, aimeth rather at their own profit and commodity, then at truth of Religion; and that they respect their own again more, than the honour of God, or salvation of ●oules. For seeing God, who is Lord of Heaven and earth, hath created women as well as men, poor as well as rich; he will without partiality, have them also to be saved and blessed, if they lead a good, and virtuous life.  
here now the King, and the other arbitratours approved the discourse of Francis for very good; whereat the Bonzies were extremely grieved and ashamed, it galling them to the hart, to depart the field with the loss of the victory, by the judgement both of King and his Nobility. For with this, the disputation ended; notwithstanding that their obstinacy in defending what they had once said, was not yet overcome.  
After this other Bonzies, gallant fellows both for learning and eloquence, that they might not seem wholly vanquished, 
New disputation with other Bonzies.  set again a fresh upon Xaverius. As he was therefore speaking to the people, they began to press him with very many, and different questions. This business lasted for above five days: all which time the King was never absent, either to benefit himself by the disputations, or else by his authority to defend Francis, of whom he had undertaken the protection; having not the patience to see the Bonzies, with more obstinacy than truth, impugn his answers, which were very clear, and according to reason: so as when the Bonzies ran crying out, and rushing together in throngs upon Xaverius, he caused them to be kept back, telling them aloud, that if any one would try whether a Religion were according to reason, he should not himself be void of reason, as they all seemed to be. And with this, rising up, 
The King leadeth Xaverius to his lodging.  he took Francis by the hand, and with his Nobles following him, led him to his lodging, which was not indeed more graceful and glorious for Xaverius, and the Christian Religion, then disgraceful & ignominious for the Bonzies, who upon this their new ignominy, heaped up also new rage in their spiteful minds. 
The Bonzies rage.  Wherefore like men out of their wits with fury they fell openly a roaring out, and with loud voices to wish, that Thunder from heaven would consume 〈◊〉 King to ashes, seeing he made less account of his ancestors Religion, confirmed by authority of so ●any Kings, then of a strange, and infamous ●ect; & ●ad a more slight esteem of the Bonzies authority, ●en of a stinking, roguish, and base fellow.   

CHAP. XVI.  
He procureth the Kings of Amangucium and Bungo to favour Christianity.  
IN the mean time whilst Francis was glad to see matters fall thus out happily (God almighty seasoning his sweet meat with sour sauce) he cometh to understand ●ow variously things had been carried at Amangucium●●nce ●●nce his departure thence. Cosmas Turianus had all that ●hile employed himself there with no less fortunate success in refuting the Bonzies, then in instructing 〈◊〉 Neophytes, when as a civil war breaking forth ●pon a sudden, disturbed all. For that a certain potent Prince setting upon his King at unawares, ●ith a great army of soldiers, had driven him out ●f his kingdom; who being not ignorant that his life ●as sought for, & that he might not fall alive into the ●ands of his enemy, being his own subject, had desperately killed himself. Upon this, the City be●ame all in a tumult, and all things were turned up 〈◊〉 down, whilst the soldiers without any restraint had practised their cruelty upon all that stood in their way, without respect either of quality, age, or person, wasting also in a furious manner, even the very houses themselves.  
In the midst of these so many slaughters and devastations by fire, the malicious Bonzies intended to have oppressed the Christians and their Instructors, if the divine Providence had not with present aid protected them. For presently upon the news of the King's death, that dismal war soon was turned into a joyful peace, by means of the chief Nobility of the Kingdom, who conspiring all together, sent forthwith Ambassadors to Ficarondono the King of Bung● his Brother, to demand him for their King. Wherefore Xaverius hoping for a fit opportunity to obtain the new King's favour, towards the Neophytes at Amangucium, went strait unto the King of Bungo, & requested him to commend unto his brother, the Fathers of the Society, and the Christians that lived at Amangucium.  
The King did very carefully what Francis requested, and the new King of Amangucium also made unto him a liberal promise of what he desired, which heafterward faithfully performed. Moreover the King of Bungo, that his deeds might add force to his words, 
The King of Bungo giveth an house to the Society of JESUS.  began presently himself to practise that in his own Kingdom which he persuaded his Brother to do in his, by favouring of the Neophytes, and appointing a certain house for such of the Society as should come at any time to Bungo: Yet himself durst not embrace the Christian Faith, which he so much ●●proued and favoured, for fearing he might be thrust 〈◊〉 of his Kingdom by sedition. Wherefore Francis●●uing ●●uing done his endeavour, although in vain, to draw 〈◊〉 to the faith of Christ, when he saw that he lost 〈◊〉 his labour therein, and that the business was not 〈◊〉 ripe, turneth his thoughts another way.  
Now when Xaverius was to depart, the King with ●ares in his eyes, 
The King weeping at Xaverius departure.  looking upon the Portugheses that ●ccompanyed him; I do, quoth he, in all sincerity, ●●uch envy you, in this your Companion, of whom 〈◊〉 being deprived, cannot refrain from tears; and 〈◊〉 more, because I fear that this is the last time 〈◊〉 shall ever see him. Then Xaverius giving the King ●umble thanks for these tokens of his good will towards him, told him that he would certainly, if God spared his life and gave him leave, return unto him again ere long; by which promise he put the King ●nto some comfort. Then entering into speech with his Majesty about the Christian Religion, he put him ●n mind of those things which he thought most profitable for him, 
Francis his exhortation to the King.  advising him seriously to remember that he was a mortal man, and therefore should deeply consider with himself, how many foul crimes and offences would cry vengeance against him after his death, unless he purged himself thereof whilst he lived: And that he should for certain know, that whosoever died out of the Christian faith, was infallibly to be tormented everlastingly in Hell: but they who were Christians, and lived as they ought, should by the help & grace of Christ, enjoy everlasting bliss 〈◊〉 in heaven. These words of Francis, so struck the King unto the hart, that in the presence of them, he again broke forth into abundance of tears.  
Xaverius now humbly bidding his Majesty farewel, departeth from him at last with much a do. Then comforting the Catechumen with hope of his speedy return, or else to send one in his place, he departed also the City, full of hope and confidence, for that he left the King, & a good part of the people well affected to the Christian faith. Besides, he had much confidence, that so great a King's favour might be a singular defence to the Christian cause in those places. Neither was he mistaken therein. For ever since the King of Bungo entered into amity with the Portugheses, and took upon him to protect the Christian Religion, he hath always proceeded with very much favour and friendship towards them; assigning also a commodious place for Francis his companions, that were after sent thither, and by his letters of Commendations, opening the way for them, to enter into the familiarity and favour of his neighbour Kings. Besides this, he furthered also the propagation of the Gospel, 
The King of Bungo his desire to protect and propagate the Christian Religion.  and favoured those of the Society, in the greatest mutability of times that might be, with extraordinary benefit both to himself & all japonia. For by his means although an Ethnic, Christianity came afterwards to be exceedingly increased. And he by the goodness of Christ, who rewarding in due time all these favours of his▪ did not only add four other kingdoms to that which was left him by his Father, but was also made a Christian about the 30. year after Francis his death, as having no small reference unto his merits. For that ●he King when he was baptised, either out of respect which he bore unto Xaverius, or for that he attributed ●hat benefit unto his merits, would needs be called Francis.  
This most prudent King's example, 
When the King of Bungy was baptised he would be called Francis.  was by many ●f the Nobility, and some Princes also followed: yet ●e went beyond them all, no less in piety then in dignity. For God Almighty hath granted this our age 〈◊〉 favour, as to see an Ambassador sent from him 〈◊〉 Grego●y the XIII. supreme Pastor of his Church; ●hen as certain young Noble men of the blood Royal ●ere solemnly sent to Rome, from the Christian princes of japonia, to acknowledge the Bishop of ●ome for the chief Prelate of God's Church, and Fa●●er to all Nations: Who coming out of another world, & returning again into their Country, were honoured greatly as they deserved, not only in Rome, ●ut also throughout Italy and Spain. For which way ●euer they went they became a most pleasant spectacle ●nto all; the like whereof had never been seen or heard 〈◊〉 the memory of man. So as they were every where ●eceiued not only with great concourse, & admiratiō●f the people, but with applause, congratulations, & ●ther tokens of excessive joy; that even the memory ●f Xaverius, who first of all brought the Gospel into ●aponia, might also seem herein to triumph.  
Yet was there one thing which did not a little ●ouble Xaverius mind, for that he had wrought so ●●all good amongst the Nobility of japonia (whose ●●thority ever beareth great sway among the people) ●nd that never a one of them had received his wholesome counsels. That which most hindered this business, was the great authority of the Chinese, from whom the japonians had received their Religion; which the Bonzies of Bungo, and Amangucium commonly used for their starting hole, when they were overpressed by Xaucrius, saying: If the Christian Religion were true, why did not the Chinese approve of it? Moreover the King of Bungo his example was no small block in their way, who being very famous both for prudence and learning, seemed in his judgement to disallow thereof all that time, because he did not embrace it. When Francis therefore saw that the japonians could not be won to submit their understanding to the true Faith, 
Why he determined to go into China.  unless the superstition of the Chinese were first overthrown, he resolved to lay his battery to the principal Fort itself, with great hope and confidence, that if he could once draw the Chinese to the standard of Christ, the japonians would easily follow their example.    

OF THE LIFE OF S. FRANCIS XAVIER. THE V. BOOK.  

Intending to pass into China, he determineth first to return into India. CHAP. I.  
THE Confines of China, are distant from japonia, 
The description & manners of the Chinese:.  where the sea is narrowest, not above 200. miles. This kingdom in the continent is far the greatest & peaceablest of all the East. It is a Country inferior to none for number of goodly, & wealthy Cities and Towns, replenished not only with store and plenty of people and all other things, but also with excellent wits, and liberal sciences. It is ruled by one sole Monarch, whose beck all do obey. And certain it is, that there is not any Prince in the whole world, who hath either his subjects, or officers more at command, then ●e. The King himself attendeth rather to moderation in his government, than Power, ruling wholly by the advice of the Senate, & according to the laws of the Kingdom. You would think it to be rather a Commonwealth then a Kingdom, so great a sway doth counsel and equity bear therein.  
The people of the Country in favour, are like to the japonians, white of complexion, and ingenious: but not so much given to war. As for the Bonzies the Priests of their Gods, they are of little or no reputation and esteem amongst them, for that the opinion of their sanctity is long since worn out of date. There is almost no Nation more apt than they to receive the Christian Religion, were it not that Luxury, and the craft of the Devil did hinder the same. For by Satan's means, who is there, even afraid of himself, the whole country is so kept, 
The country of China shut up against Christ's Gospel  & as it were locked up, that it affordeth no entrance at all to Preachers of the Gospel; it being enacted by the most ancient Laws of the Realm, that all strangers whatsoever be excluded, excepting only the Ambassadors of Princes. In so much, that it is a death for any one to come thither without command from the King.  
Xaverius understanding this, began to think how he mightworke himself in amongst them. And it came to his mind, to return again into India, there to deal with the Viceroy, and Bishop of Goa, concerning the sending of an Embassage to the King 〈◊〉 the China, and so he going as companion to the Em●ssadour, when he had gotten entrance, might bring 〈◊〉 the Gospel amongst the Chinese. And because so 〈◊〉 any People, and Provinces were governed by the command of one King, it seemed as an evident token ●ō God, that the propagation of Religion there would 〈◊〉 the more easy. Wherefore he was not out of hope ●●t that (as it had in times past happened in the Ro●●an Empire) Religion beginning with the King him●●●fe, who was head of the whole Country, it might 〈◊〉 conveyed to all the rest of the Provinces of China, 〈◊〉 members of the same Kingdom.  
He had now remained two whole years in japonia, 
His care of the Society.  ●●d had not only united many to the flock of Christ 〈◊〉 the chief kingdoms thereof, but procured places ●●so of abode for those of the society, when as he begun 〈◊〉 think of returning into India. Besides the cause whereof we now spoke, of procuring an Embassage to ●●e sent into China, the solicitude & care of his own ●●ociety invited him also home; not that he was so ●●uch troubled for the great distance of place from ●●em, or for any longing desire he had to see them, ●●ut that he deemed, he ought not so to employ him●●lfe in gaining of Ethinckes to Christ, as wholly to abandon the flock & company which was commit●d to his charge, both by Christ, and Ignatius. For although he often understood by letters from India●hatsoeuer ●hatsoeuer was done by those of the society there: yet ●●e remembered well the Proverb that saith, The ●●ore part of the head is better than the hinder; & that vigilant pastors ought to visit their flocks, with their own eyes, rather than with other men's. He therefore determined, having now been long absent, to visit the Society in India, whereof he was Superior, & to send some thence into japonia; and after having settled all things there, and procured the foresaid Embassage, to go presently into China.   

CHAP. II.  
Going into China, he recovereth, by his prayers, a Cockboat which was carried away by the violence of a tempest.  
BEING therefore invited to China by the opportunity of a Portughese ship, which was going thither, he, together with the King of Bungo his Ambassador, who went with presents to the Viceroy of India, imbarketh in the month of November, & year of our Lord 1551. He took with him out of japonia, Matthew and Bernard two of that Country, whom he had there baptised, intending afterwards to send them to Rome, that others might behold them, as a pattern of the japonian Nation; and they likewise benefit themselves, by seeing the dignity & Majesty of the Church of Christ● that so, having by● eye witnesses of the glory, and ri●● che of that Church, especially at Rome, they might returning home again, cause the japonians to co●● ●●yue a worthy esteem of the Christian Religion, ●●y relating unto them what themselves had seen.  
Departing therefore from japonia with a prosperous wind, they found this their navigation afterwards very various, & remarkable for miracles. The seventh day, after they had put to sea, there arose v●●on a sudden a cruel tempest, which by main for●●e & violence carried away their ship into a sea who●● unknown to the mariners. And as they wandered ●●p and down amongst the billows, without once ●●nowing where they were, or whither they went, they were so tossed with cross waves, that they were in imminent danger to be cast away. For the sky was ●●uercast with such thick and misty clouds, that ●●hey were wholly deprived of the light of the sun, & ●●o remained in darkness for the space of five whole ●●ayes. At which time, not only Francis his sanctity, ●●ut also his care and solicitude manifested itself. He ●●ncited the rest to assist the mariners in their offices, ●●ot more by words, 
Francis employeth himself to help the ship being in danger.  then by his own example. He was behind none in labouring, both night and day. He comforted the afflicted, and put them that were ●ut of hart, in hope to escape. One would have said ●●e had been the Captain, or rather Governor of the ●●hip.  
But when the wind was enraged with greater fury, ●nd tossed the waves higher and higher, the Master ●f the ship fearing (which after happened indeed) that some soddain puff of wind might violently rend away the Cockboat from the ship, caused it to be fast bound thereto with cable ropes. As they were now labouring about it (being fifteen men in number, besides two Saracens) they were presently overcast with a mist as dark as pitch. And not long after, their cables burst asunder with the violence of the tempest, and the boat, with the men, was carried away with such swiftness and vehemency, that almost in an instant it was out of all their sights. Whereupon the Master lamenting their case, making account they were all but lost men, unless the Cockboat could be recovered, directed his course that way, which he thought the boat was carried. But the waves growing rougher & rougher, and the ship compassed round as it were with mountains of water, was upon the sudden driven under the waves, ready to sink. Whereupon Xaverius stirred up by the clamours of the mariners and passengers who called upon our B. Lady, 
He delivereth out of danger the ship almost cast away.  cometh running out of the Master's cabin, where he was at his prayers, and there findern the passengers & mariners cast one upon another on a heap, expecting nothing but their certain casting away. He therefore not caring so much for himself, as for his companions, cryeth out: O jesus Christ, God of my hart, I beseech thee by those five wounds which the Love of us gave thee upon the Cross, help these thy servants, whom thou hast redeemed with thy precious blood. A wonderful thing. The ship on a sudden mounted up above the waves, and got out of present danger, every one acknowledging Gods most liberal, and helping hand therein.  
When they had thus escaped their own peril, all their care was for their neighbours: and every one who had kindred, or friends in the lost boat, began greatly to lament their misfortune. After they had thus a while bewailed their friends, they fall to pity themselves. For they were tossed up and down in an unknown sea, where nevertheless together with the Cockboat, they had lost almost all hope of saving themselves. Xaverius therefore, seeing them all weeping, and half dead through fear, biddeth them take courage, and telleth them withal, that within three days the daughter would again come to her mother, signifying thereby that the Boat should return again unto the ship. They generally gave no great credit to the matter, 
A prediction of the boats return to the ship.  yet they were not altogether out of hope. The next day in the morning as soon as it was light, Francis cometh forth amongst them with a cheerful countenance, and saluting the Master of the ship after a courteous manner, willeth him to command one to climb up the Mast, to espy whether the Cock boat were in sight or no. Whereupon an ancient and expert mariner, called Peter, answered in a gibing manner, that they should then recover their Cockboat, when they had lost their ship. To whom Francis replied: why, Peter, thinkest thou any thing hard for God to do? I for my part am not out of hope, but that by the goodness of God, & our B. Lady of Malaca her help, to whom I have vowed three Masses, the boat with those poor wretches in her, will shortly b● safe with us again.  
Then when he who had ascended the Mast said, that it could not yet be seen, Francis shut himself close up in a Cabin, and there with tears spent a good part of the day in prayer, and at last cometh out telling them good news, that they should presently see the boat return home again: and forth with intreateth the Master to strike sail, and to stay for the boat, for certainly all that were in her, especially the two Saracens, should by Gods and his B. Mothers help be saved. The master of the ship refused his request, and the others cried out upon it, both because it was in vain then to expect the boat, and also because they could not do it, without manifest peril of their ship. For even still they thought they saw before their eyes the danger which they had so lately escaped. But the Master, being at last wearied out with Francis entreaties, causeth the small sail which then was only used, to be let down. Having thus stayed his course for a good space, and the boat not yet appearing, and the ship also seeming to be in some danger because the sea was still very rough and the wind boisterous, he commandeth the sail to be hoist up again. But Xaverius still urged him, and entreated the mariners to expect yet a while, confidently assuring them that the boat would come presently without any danger to their ship. But when the mariners, who were out of all hope, and moved also with the present danger they were in, would notwithstanding have hoist up the sail, the Father runneth unto them, and laying his hand fast upon the yard, besought them by the precious death, and wounds of our Saviour, that they would be pleased to expect yet a little longer. With much ado they obeyed; and he set himself again to pray.  
In the mean time Antony Dias was at his request gone up to the top of the Mast, who looking all about, told them he could yet see nothing; and therefore intreateth Xaverius to give him leave to come down: but he, on the other side, wished him to stay there still a while. And as he prayed earnestly with his hands lifted up to heaven▪ he biddeth the Master and the rest to be of good courage. Now all this while the ship (being as it were warranted by Francis from any present danger) was tossed with mighty waves, and floated up and down the sea without any harm at all. And having in this manner expected almost three hours, and the matter held for desperate by some, behold upon a sudden Dias cryeth out that the boat was in sight, and coming towards them. Then they being all exceedingly comforted, began to give thanks to God, and to Francis Xavier. As soon as the boat came within all their sights, presently they turn the ship crossewise to receive her, and she, God certainly guiding her, cometh directly upon the ship. As she approached nearer unto them, the mariners, now leaping for joy, went about, as the custom is, to cast out a rope unto her: but Xaverius told them that there was no need so to do, 
The boat of herself cometh to the ship side.  for she of her own self would come close to the ship side. And so it came to pass indeed; all the company being astonished at the miracle. At last she came so right unto the side, that the poor men might be commodiously taken up. Besides this, although she were in the midst of the waves, yet remained she firm without any to hold her, until she was again fast bound unto the ship.  
Besides this so evident a miracle, another strange & almost incredible thing is recounted by Fernand Mendez Pinto, a grave and virtuous Portughese, who was companion unto Francis in that voyage out of japonia into China, & partaker also of all these dangers; which was, That after the men were taken up safe into the ship, & the mariners would have thrust of the boat which was now empty & fast tied thereto, 
Francis being in the ship was seen at the same time also in the boat.  they all cried out unto them that they should first help forth Xaverius who was still in the boat. When the mariners replied that Xaverius was well & safe in the ship, & had never been in the boat, they affirmed constantly one after another, that all the while they were tossed by the tempest, & driven up and down in the sea, Xaverius was seen comforting them, & putting them in hope to escape even until the boat came back. Then they began to understand, that Francis whilst he prayed for their delivery appeared also unto them (as it is recounted of S. Nicolas Bishop of Myra) by whose prayers it was manifest they had been saved from shipwreck. This thing was much spoken of by all the passengers, 
He foretells a calm sea.  and mariners. But Xaverius affirmed, that it was God's handiwork and not his, and willeth the Master of the ship, with all speed to make ready all his sails, for that presently the tempest would cease, and they should have fair weather. This proved also very true, for the mariners had scarce put in order their sails, when upon the sudden, the storm wholly ceased, and the ship sailed on with a prosperous gale.  
Now this regaining of the Cockboat, made also much for gaining of the two Saracens souls, who ●ad been in all the danger. For they being moved by ●o evident a miracle, were by Xaverius without great difficulty converted to the faith of Christ; and being ●y him instructed and baptised, were, next to God, ●ound unto him for the salvation both of their bodies ●nd souls. The ship then having afterwards a prosperous voyage, came safe to Cinceum, an haven Town of China, whither she was bound.   

CHAP. III.  
He maketh the Port of the Chinese, and his voyage to Malaca, very famous by his Prophecies.  
AS soon as Francis was landed, he met very fitly with james Perera his ancient & great friend, a man of note both for Nobility of birth and riches, who was shortly to re●rne into India. When they had saluted each other ●ith great signs of joy & affection, Francis acquain●ng him with his determination, of coming to speech ●ith the King of China, asked his advice therein. Wher●pon he being a prudent man, and experienced in ●ch matters, thought his best course would be to procure the Embassage which he spoke of, and also presents from the Viceroy of India to the said King ●f China. 
james Pererias notable bounty.  And to second his advice with his helping ●and, he offered cordially for that purpose not only ●is own endeavours, but his ship also, and all he ●ad beside; so much did the love of Xaverius togeatogether with advancement of Christian Religion in China move him. And truly his deeds proved greater than his words: for he sent with Xaverius to Goa, a man of purpose to conduct him, & furnished him with 30. thousand Crowns for that voyage. Francis giving him many thanks prayed God to requite him, and promised also, that his King should do the like.  
From thence he passed to Machao a very famous Mart Town of the Chinese, where finding a young maid, who through poverty and want had exposed her Chastity to be abused, he presently began to beg money to make her up a dowry. He therefore going to one Peter Vellius an ancient acquaintance of his, and a well moneyed merchant, & finding him playing at chess in another man's house, openeth the matter briefly unto him, and withal intreateth to borrow some gold of him to be paid again an hundred for one in heaven. Vellius being somewhat troubled at Xaverius unseasonable coming unto him, 
Peter Vellius his great liberality.  told him that it was then no time to talk of such things, for that he was not at his own house where his money was. Francis urged again in a very friendly manner, saying, that to one who was to dye, no time was amiss to do good deeds in. At which words Vellius being moved, gave him the key of his chest where his money was (for Xaverius knew well his house & where to find any thing) bidding him take as much as he would. Francis went and took out 300. crowns, and presently bringeth him back the key, telling him withal how much he had taken. Then, quoth he, Father, you have committed an error, and your modesty hath done me an ●niury, having taken far less than I intended you should. For by delivering you my key, I meant you should have taken the half that was in the chest I which I think are 30000. crowns of gold) & have equally divided it between us; but alas, what a ●mall sum have you taken thence, for yourself?  
Francis admiring hereat, perceived that Vellius spoke sincerely from his hart, & that his words were not more complemental than true. Whereupon he replied: Go ●orward Vellius, quoth he, still in this thy liberality, for ●hy noble & real Hart testified by these effects, is gra●efull and acceptable to God; 
A notable Prophecy.  in whose name therefore 〈◊〉 promise, that God shall never fail thee, and that ●hou shalt also by revelation from him, foreknow the ●ast day of thy life. Wherein God neither deceived Francis, nor he the merchant. From that time forward Vellius became quite another man, and was ve●y much addicted to bounty and piety. Some years ●fter, being forewarned from heaven of the time of ●is departure out of this life, he began to cast up his accounts, and to settle his household affairs, distributing a great part of his substance among the poor, and made himself ready for that last combat, now whilst he was strong and lusty.  
When his last day was come, he went unto the Church, & caused the Priest to sing a solemn mass of Requiem for Peter Vellius, at which himself was present, reckoning himself even then for dead. Then going to every one of his friends, he biddeth them farewell, for he was to take a long journey. When they asked him, whither he meant to go? To heaven, quoth he, I trust. Whereupon they thought he had but jested being always a merry and pleasant man. But he persisted with many asseverations that indeed he went to heaven. Then they thought verily he was distracted, or crazed in the brain, wherein they were absolutely confirmed when they heard it reported, that Peter Vellius having gotten a Mass said for his soul, had shut himself up in his house, & there expected deaths coming. They therefore came unto his house by troops, & endeavoured one after another to draw him from that melancholy cogitation. But he, carrying himself with a cheerful countenance, showed manifestly, that he had no grief of mind, and withal very joyfully openeth to his friends Xaverius his prediction, and the event thereof. At last, when he had told them the whole matter, he entreated that they would even that very day, keep the funerals of Peter Vellius who was presently to dye. It so fell out indeed: for being well strooken in years, he was presently taken away by suddayn death; and the very same day his friends accompanied his Corpses to Church, being greatly astonished and amazed, partly at his departure, and partly at Xaverius prediction.  
In the mean time, as Francis was going to embark himself in Perera's ship, turning upon a sudden to those that accompanied him, who were many in number: Let us, 
A double Prophecy.  quoth he, pray to God for the City of Malaca, which is pressed by the Enemy that besiegeth it, & if any one can affoad any help to it in this distress, let them make haste, lest they come to late when all is lost. This fearful saying wrought much in them all, ●ither by reason of the Malacensians danger, or else for the miraculous prophecy itself: for Malaca was distant from thence 900. leagues, or thereabout. Through this ●each of Francis they all fell together to their prayers. ●or was it in vain. For whilst the mariners were preparing for this their journey, james Perera aforeaid, being much moved by what Xaverius had spoken ●ade provision both of armour and soldiers to assist ●he besieged. Whom when Xaverius perceived to be 〈◊〉 such care, through fear of danger wherein the Ma●censians were: Away james, quoth he, with this fear ●nd preparation for war, and give God thanks together with us; For now Malaca is by the divine Goodness freed from the siege: whereby all might perceive that the Malacensians were succoured by the ●rayers which were lately made for them unto God.  
Now Xaverius embarking in Perera his ship, ●hey arrived upon the fortieth day after their departure from japonia, 
The Haven Sincapura.  at Sincapura a haven Town 120. mi●es distant from Malaca, and where they remained ●ome few days. From thence Xaverius lest any thing ●ight peradventure hinder his journey at Malaca, ●rote letters to the Society there, advertising them of ●is return, & warning them to provide him with all speed of all things necessary for his voyage into India, ●or that he was in very great haste. The chief season ●or commodious passage into India was now a good while passed, when they departed from Sincapura towards Malaca, intending from thence to pass into India. Wherefore Perera was very anxious doubting that there was not at that time of the year any ship to be gotten at Malaca, to transport Francis unto Goa. Then Xaverius: james, 
A Prophecy.  quoth he, be not afraid, but cast away this care: For Anthony Perera hath now stayed for us a good while, with a ship ready for our journey. The event showed presently after, that what he said was true.  
As soon therefore as they came to Malaca, they find Anthony, who had now three days expected the coming of Xaverius with a ship fraught, and ready to set forth. And withal, they understood that Malaca had been lately straight besieged by those of java, a barbarous people that border upon them; and that it was freed from the siege, & danger, at the very same time that Francis had foretold. As soon as it was reported abroad that Xaverius was returned out of japonia to Malaca, presently there came unto him great concourse of all sorts to congratulate with him for his safe return. 
At Malaca he is received with great joy & gratulation of all.  For when he departed for japonia he had committed himself to so long & dangerous a navigation even against their wills, to their great grief, and sorrow. But as soon as news was brought that he was safely returned again at Malaca, the whole City presently making a procession to the Church of the Society, gave there public thanks to Almighty God, demonstrating thereby the great affection which they bore unto him. Wherefore his safe return, together with the good news of the conversions he had made in japonia, brought abundance of joy unto the whole City.   

CHAP. FOUR  
At Goa he cureth one that was ready to dye: and taketh account of what the Society had done, since his departure.  
FRANCIS having stayed at Malaca some few days for the comfort of the Society which there resided, imbarketh himself in the ship, which had now been there a ●●od while ready, and with a prosperous gale arri●●eth at Cocinum, where he is received with the gene●●all joy and gratulation of all the City. Now at the ●●ery same time that Francis arrived at Cocinum, there ●●ere ships ready bound for Goa. Wherefore making ●●se of the benefit which was at hand, he presently with ●●ll speed maketh haste thither. As ●oone as he was lan●●ed, he went as his custom was to the hospital of the ●●cke before he would go to his own house of the Society. 
As soon as he came to Goa he visiteth the sick  After he had in a sweet manner comforted the ●●ck he went unto the College, being earnestly expedited there by all his Society. Where after he had most ●●ouingly & tenderly saluted & embraced them all one ●fter another, that he might not seem more courte●●us unto externes, then to those of his own family, ●●e asketh whether there was any sick in the house? To whom it was answered, that there was only one. Whereupon he goeth presently unto him, before he went to his own chamber.  
The Patient at that present lay in great extremity, and was watched day and night by some of the Society who had care of his soul. All things were now prepared for his burial, yet the sickman himself, although he was then even ready to give up the ghost, was not out of all hope of life, saying oftentimes with a broken and dying voice, that if Xariuss would come before he were dead (for he was every day expected) he should certainly by his merits & prayers recover his health, 
He recovers one of the Society ready to dye.  although even then despaired of. Francis failed not to answer to the sick man's hope, and as soon as he entered the chamber, he saluteth him as he lay even a dying, reciteth the Gospel over him, and delivers him from death; so as being instantly eased of his pains, not long after perfectly recovered his health. One would have thought that God had so disposed the matter, that both the sick man should expect the coming of Xaverius, and Xaverius make haste on his journey to come to him.  
After this, incredible joy was conceived not only by those of the Society, but also by the principal of the City for Francis his safe return, who greatly longed to hear how matters went in japonia. Xaverius found also in Goa that Christianity, 
The franciscans & Dominicans industry.  & the Society had there much increased in his absence. For the Portugeses having been very carefully instructed both by the Franciscans, Dominicans, and those also of the Society, after their vices were once rooted out, lived very civilly and piously, even amidst the greatest liberty and affluence of all things. For although they were warlike ●nd martial men ●yet they lead a life void, and free ●●ot only from quarrelling, wrangling, and injuries, ●●ut even from those pleasures also, which are lawfully granted unto men; in so much that it was held ●●r a monstrous thing for any one to keep a Concubine: so far did the force of heavenly mysteries restrain the liberty of Soldiers. For many times in the ●eare, and as often also as they were to be sent upon ●●y service, they armed themselves with the Sacraments of Confession and Communion. One would ●●aue thought they had been rather religions men, than soldiers.  
Fa. Paul Camertes also (Francis his Vicar) having instituted an Hospital at Goa for the poor, did himself beg alms about the City for the maintenance thereof, with no less encouragement to pious people, than comfort to the poor themselves. Be●des this, Fa. Anthony Gomez by the Viceroys and ●●shops command having been sent to Malavaria, 
The King of Tanoris baptised  had ●●structed in the mysteries and precepts of the Christian faith, the King of Tanoris, (who had been lately ●●onuerted and baptised privately by Vincentius a Franciscan Friar) and brought him at last (being much a●ayd of the speeches of men) to prefer religion be●●ore fear, professing himself a Christian publicly ●●uen in the City of Goa. Where being entertained by ●●he Bishop and Viceroy with all honour and solemnity, he became an example to many Kings and Printless, and to his own subjects also, to make the same burial of the Christian Faith.  
Those also of the Society, whom Xaverius had sent abroad into diverse other places, had each of them wrought great fruit by labouring in our Lord's vineyard. For in the Promontory of Comorinun, which as we said before, had been manured by Fa. Anthony Criminalis, & watered with his dearest blood, was to be seen a most plentiful harvest of souls, 
In the Promontory of Comorinun there are numbered 400000 Christians  there being numbered 400. thousand Christians. So that there may be a question whether his life, or death caused more increase to the Christian cause. But at O●●s, that most fair and rich City (as we said) seated in the mouth of the Persian gulf, Gaspar Barzaeus the low Country man had most nobly carried on the business. For that City, being the very sink of Ethinckes, Saracens, and jews, had now publicly given full scope to all abuses, being grown even degenerate, & wholly ignorant of their own country customs and ceremonies. Wherefore Gaspar being sent thither by Xaverius order, had in a short space greatly corrected and reform their corrupt & wicked manners, showing himself a scholar not unworthy of such a master; whose worthy acts being by others already recounted, I will only mention one in this place, whereby a conjecture may be made of the rest.  
There was at Ormus a most ample and famous Temple dedicated to Mahomet, 
A memorable fact of Father Gaspar Barzaeus  wherein he was served by the Saracens with the greatest solemnity an●● devotion that might be. Gaspar could not endure to se●● the honour due to Christ, given to that wicked Apostata from the Christian Religion. Wherefore inflammed with divine zeal he performed a noble act, worthy of all memory. For leading with him a troop o●● ●●ldren with great crosses in their hands and singing ●●oud, he setteth upon the Temple, in the open day ●●e; and himself carrying also a Cross, first of all rumeth into the midst of the chanting Saracens, and in ●●e sight of those Barbarians, who stood amazed at ●●e strange accident, planteth at leisure six great Crosses ●●st in the pavement of the Temple. One would have ●●ought the fury of that frantic people, to have ●●n withheld by divine power from doing any outrage upon him, who was moved by God to perform ●●at noble act. 
The force of the Cross.  The which was afterward made more ●●ident by the event of the thing itself. For that the ●●ght thereof did so discourage and terrify the Saracens ●●at they forsook the Temple ever after, and ran a●●ay like men distracted, as the Devils are wont to ●●o when the sign of the Cross is made against them. ●aspar at first, by Francis his appointment, remained 〈◊〉 the hospital. But afterwards when the City of ormus had received evident trial both of his, & his companions virtue, they built a proper House and Church for the Society. Both which, the Society for certain reasons, 
The Dominicans commended.  thinking good afterwards to leave, ●yielded them up freely to the Dominicans (who with much praise & fruit laboured in that vineyard of our Saviour) for the respect they bore unto that most holy Family.  
With no less labour did Fa. Cyprian live in Meli●pora the Town of S. Thomas, who after he came thither, so moved the townsmen by his preaching and exemplar life, that of themselves they freely gave to the Society a place for their perpetual habitation. Cyprian therefore assisted by the divine goodness, did therein many and worthy things, but amongst others, this one was very remarkable. A certain Mariner having taken away a Christian woman by force from her husband, put her into a ship, not without the Master's knowledge, 
Cyprians notable virtue.  to carry her away. Whereof Cyprian being advertised, when he could not by any means hinder such an abominable fact, pronounced this prophecy out of the pulpit. Certain people have carried away another man's wife, but it shall not be long before they be punished, according to desert, for their sin against God and man. For the ship whereinto the woman is conveyed shall perish; and whereas he that hath committed this fact, hath now but one eye, and stammereth with his tongue, shall ere long lose his other eye, and speech also. All this fell out as he foretold. For within few days after the ship was cast away; whereupon the Master thereof, being enraged against the said mariner, pulled out his other eye. And he likewise, by his loud crying out in the shipwreck, became of a stammerer, wholly speechless.  
Moreover Fa. Nicolas Lancelot at Colanum, Baltazar Gage at Bazain, Francis Perez at Malaca, john Beira in Moluca and Maurica, & others of the Society, some in one place, some in another, by the help of our Lord employed their labours not without great profit, in confirming the Neophytes, and gaining of Ethnics to Christ. And all of them carried themselves with such wonderful sanctity of life, even amidst so great want of humane assistance and hardness of all ●●hings, that with ease they obtained, or established plague's of Residence for the Society. About the same time also Gaspar Consalues procured a Residence for the Society at Tanaa a town distant from Bazain 17 miles, where ●he Towns men being instructed by the same Father 〈◊〉 Christian piety, became good husbandmen, & of 〈◊〉 virtuous life. And many of their children were trai●●ed up according to each one's capacity & propension, ●ome to learning, and others to diverse handycrafts; so ●●s, they were taught at once, both to behave themselves virtuously, & also to get their living for the main●nance of their life.  
At this place there came unto Fa. Gaspar, from ●●e furthest part of India for religion sake, a certain ●●ndian who was very aged, and almost withered up with leanness of body; yet of such comportment both in habit & countenance, that he resembled one of the ancient Hermits. He being in a short space instructed ●n the precepts of the Christian Faith, 
An Indian like another Simeon dyeth after he had embraced Christ.  when one day ●●e beheld, drawn in a Table, the Child jesus in his mother's lap, began presently with great veneration to ●ake up the divine babe into his arms, & forthwith, ●s he was in that sort embracing the picture, being ●ike another Simeon, admonished that the time of his death was at hand, urged and instantly besought the Father that he might, without delay, be made a Christian, for that his last day and death was at hand. He was therefore forthwith baptised, and the next morning at break of day he departed this life in peace, after he had embraced the Saviour of the world.  
Xaverius being certified how matters went in all places, and of the difficulties also which many of his subjects were in, he sent unto every place according to the condition & necessity thereof, not only supplies, but rules and precepts also for their further direction; which not to interrupt the order of this our History we have thought good here to omit, intending afterward to set them down in their proper places.  
In the mean time whilst every one greatly rejoiced for the good news he had brought out of japonia, with a special feeling; only he, who had been the Author thereof, still burning with an unsatiable desire of the good of souls and glory of God, thought the conversion of japonia but a matter of small moment, in comparison of those other things, which he hoped, and intended to compass. For he had now a good while, fixed his cogitations upon China. That was the Country, so replenished with towns and inhabitants, yea the Court itself of the most ample kingdom of the world, which his intentions aimed at, as the complete and final end of his traviales, and a thing whereon the salvation of all the East did specially depend.   

CHAP. V.  
Having procured the Embassage before spoken of, he goeth himself to China.  
SCARCE was he come to Goa, when as the care he had of China ran so continually in his mind, that be began with all diligence to set forward the business, making account, that how long the matter was differred, so long was the salvation of the Chinese delayed. He therefore out of hand dealeth with Alphonsus Noronia the Viceroy of India, and john Alboquercius Bishop of Goa about the sending of an Embassage unto China. 
The piety and liberality of James Perera.  The person appointed heerto was james Perera a man of singular piety, & by Xaverius the only desired, and one who was no way failing in that which was expected from him. For out of the desire he had ●●o advance Religion, he so took the business to hart, ●hat in setting out his Embassage, and providing of Presents, he spent the greatest part of all his wealth.  
In the dispatch of this business Xaverius carried all things with exraordinary speed. For within the compass of a month, he had gotten ready not only the Patents, Letters, and Presents from the Viceroy, and Bishop for the Embassage, but also all other things that were necessary for so hard a voyage. Wherein he was much furthered by the prompt liberality of the Viceroy, a very pious man, & Xaverius special friend, who gave him both an Ambassador according to his desire, and provided all things necessary for that journey, not with more care than speed, & beside commended earnestly the whole business by his letters unto Aluares Thardus Governor of Malaca.  
Now though Xaverius were daily employed in this business of China, 
Gaspar the low countryman Francis his vicar.  yet was he not unmindful of his charge at home in India; setting in order all such things as were necessary for the Society, in those and other places round about. Wherefore he calleth Gaspar the low country man from Ormus, and ordaineth him his Vicar, and rector of the College of Goa, leaving with him most prudent and wholesome precepts for his direction. 
The Town Diu.  At the same time he sent also a Priest, with a coadjutor to assist him, unto Diu (a Fort in the Portugheses dominion standing upon the mouth of the river Indus) & diverse others unto other places, giving to every one instructions fit for the place, whereunto they were sent.  
In this mean time Matthew one of the two japonians chanced to die at Goa. Wherefore Bernard was his other companion was sent to Rome in company of Andrew Fernandes whom Xaverius sent unto the King of Portugal, and to Rome also to Ignatius Founder of the Society, to bring back with him some store of the Society, and such as were most fit for the japonian harvest, 
The sum of Francis his letters to the King of Portugal.  and expedition of China. Xaverius writing at the same time unto the King of Portugal, declared what his drift was, in going into China, in these words: We are only three of the Society who go into China with james Perera the Ambassador, with intention to redeem the Portugheses who remain there in captivity, and to ●ake a league of friendship between the King of Chi●●a and them; & moreover to wage war against the Devils, & those who worship them. We will therefore 〈◊〉 the name of the King of Haven, denounce first vn●● the King of China himself, then unto the people, ●hat they do not hereafter worship the Devil, but God ●e creator of mankind, & jesus Christ who redee●●ed and saved them. This may seem indeed a bold attempt among so barbarous a people, and with so ●●ighty a King, as to reprehend their errors, and ●reach unto them another law. But then we are again ●●reatly encouraged, that this desire of ours cometh assuredly from God, who hath so replenished us with ●●rme hope and confidence herein, that depending wholly upon his goodness, we shall not need to doubt ●f his omnipotent power, which by infinite degrees ●urpasseth that of the King of China.  
Besides this, he writeth also many other things in ●●he same Epistle to the King of Portugal, whereby ●●id evidently appear his great courage of mind, accompanied with the like humility; as also his singular ●●eruour and zeal for the advancement of the Christian Faith, even with the manifest danger of his ●●wne life. But, because those things belong not properly to this present History, we will here pass them ●●uer in silence, reserving the same to a Volume a ●●art, wherein we have made a collection of almost ●●ll Xaverius his Epistles., that have come unto our ●●ands.  
Francis being now ready to depart from Goa, to the end he might stir up in those of the Society a great love to Humility and Obedience, he called together all the Fathers and Brothers, and like a rare master of Obedience, very efficaciously exhorted them all to the practice of those Virtues, & finally confirmed by this notable deed of his, what he had commended unto them in words. 
An example of Christian humility  For having constituted F. Gospar aforesaid Superior over all the Society in India, and over himself also, he fell down at his feet, and after an unusual manner, not heard of before, promised entire Obedience unto him; striking thereby no less admiration into the rest of the Father's present, then into Gaspar himself. Whereupon all the rest with weeping eyes through the tender feeling they had thereof, prostrate themselves in like manner, and promise one by one to perform the same; no one refusing to imitate the example which Xaverius their Master had given them. Then, because that being perhaps the last time he was to see them, all bedewed with mutual tears, he embraceth every one; & out of all those who earnestly desired to follow him, he chose only four, not so much to take them with him into China, as to send them for a supply into japonia.  
He departed therefore from Goa upon the 15. day of April in the year 1552. leaving behind him manies good wishes, both to himself, and his journey. A● soon as the ship was come into the main Ocean, there arose a vehement tempest, which put her into extreme danger. When the storm was most violento and every one (especially james Perera, who was a skill full Pilot) affrighted with the imminent danger the● ●ere in, Xaverius remained without any fear at all. ●nd looking upon Perera, who stood as one benumbed with fear: Take courage james, quoth he, the divine Providence protecteth us. Would to God the ●her ship which put out of the Haven together with 〈◊〉, 
A triple Prophecy.  fared as well, the signs of whose calamity we shall ●ortly behold. As for the ship wherein we are ●rryed, in a dock was she built, and in a dock shall ●e be taken asunder again. This triple Prophecy ●as verified by the event thereof. For presently the ●ind began to fall, and the storm to cease. Then by ●e planks, vessels, and bodies which floated up & ●owne the sea, they manifestly perceived that the o●er ship was cast away. And lastly, that very ship therein they sailed, being thirty years after brought ●●to the Dock, to be taken asunder and mended, verified the whole Prophecy of Xaverius.  
About the eight day after their departure from Goa●hey ●hey arrived at Cocinum. There, when he had with ●uch joy & comfort, visited those of the Society in that ●lace, being informed of the necessity of others that ●iued in Comorinum, and Colanum, he wrote back in ●ll haste to Gaspar his Vicar, to succour them as soon ●s might be, and whatsoever he should do in that kind to certify him thereof by writing with the first opportunity, not doubting but that he would use the more speed and diligence therein, since he was presently to give an account thereof.  
Having stayed a few days at Cocinum, he sailed to Malaca the same month, and about the midst of their course, a vehement tempest put both the passengers & mariners into great fear. The consideration of the present danger had now strooken them all with a dismal terror, when as Xaverius, whilst others bewailed their own, & their friend's distress cometh forth amongst them with a cheerful countenance, willeth them to take courage, and put away all fear. 
A tempest by Xaverius is calmed through God's help●.  Then going up to the Poop of the ship, he hangeth in the sea a little Reliquary, tied by a cord, and having withal made his prayers unto God, returneth again into his cabin to hear Confessions. A strange thing. Upon a sudden the winds cease, the tempest is allayed, and they sail on forward with fair weather. When they had given thanks to God for this their preservation, their fear as commonly it happeneth, was turned into over much security. But Xaverius advising the master to look unto himself, told him, that he was very much afraid, least in the same journey other difficulties no less dangerous than the former, were hanging over their heads. And just so, it came to pass. For the ship running twice against the rocks, was almost cast away, which perhaps would have so happened, if Xaverius prayers had not prevented the danger.  
Neither did he in this journey, foretell their own danger only, but the calamity also of others, though in a more hidden manner. He was at that time far distant from Malaca, nor had any man come lately from thence, when upon the sudden he earnestly entreated the passengers, to make fervent prayer to God for the City of Malaca, which was, as he feared, a● that time insected with grievous sickness. The events ●roued this to be a divine presage. For as soon as they drived at Malaca they find it almost unpeopled through 〈◊〉 grievous plague, which happened among them by ●eason of the great wants they had endured in the late ●●ege. And first of all, it had spread itself amongst ●●e Citizens, afterwards it made as great havoc a●ongst the Country people, & strangers; and was at ●ast by little and little crept into the Navy, which was ●●en lately come from Portugal. And although in ●e very same ship wherein Xaverius came, this pla●ue had made an end of forty men; yet by God's ●oodnes, it had not once touched any of his companions.   

CHAP. VI  
He Excommunicateth the Governor of Malaca.  
XAVERIUS was more friendly entertained at Malaca by the Citizens, considering the calamities wherewith they were oppressed, then by the Governor himself. As soon therefore as he was come to the Residence of the Society, being not ignorant of the combat he was shortly to undergo, he earnestly entreated all his companions, by their serious prayers, to commend to God his journey into China, greatly fearing that the enemy of mankind would by all possible means seek to hinder the same by his ministers. Which fear of his was not, indeed, without good ground. For the Governor of Malaca having no disposition in him worthy of a Portughese, began to envy james Perera's glory, to whom he had long before borne a grudge: well foreseeing that not only great gains, but much honour also, would redound to an Ambassador that should be sent from the Viceroy of India into China. Wherefore by a device, and help also of some of the chief of the City, under colour of a siege that was feared might happen to Malaca, he resolved to hin●● Perera his Embassage.  
Francis, who had his mind wholly fixed upon his journey perceaving this, began by all manner of swee● means, to draw the Governor from his resolution. But emulation which had blinded his mind, stopped also his ears. For neither the Bishop of Goa his Letters, nor the Viceroy's Patents, nor all the allegations, o● entreaties of friends could any whit move him, so obstinate he was. Xaverius therefore who had lately followed a suit of his with the Viceroy, & procured him money by way of reward, cometh unto him wit● great humility, and first requesteth him for friendship sake; then beseecheth him for Christ's sake who was their common Lord and Father, that he would permit him to go into China with the Ambassador, whom the Viceroy had appointed; & that he would not be any hindrance or obstacle to the setting forward of Christ's Gospel; lastly that he would not comply with the devil whose desire was to hinder the same nor offer any such injury to the Blood, and Name 〈◊〉 Christ.  
But the Governor, who through his insatiable ●ride & avarice, had already, in conceit, made him●elfe sure of the Embassage, showed himself no less ungrateful towards men, then impious to God. For ●auing lost all feeling of humanity, neither Fran●is his authority, nor the late courtesy he had done ●im, nor Religion itself, which was objected unto ●im, could once move him a jot. Then Francis joining threats to intreatyes, began seriously to advise him, ●hat he should beware he did not incur the displeasure and indignation of the Viceroy of India, the King of Portugal, and of God himself; seeing that in this one business, he should violate the authority & ma●●esty of them all together. But he for all this remay●ned obstinate, and shifted off all, in a most contemptible manner.  
Xaverius therefore, when he perceived the senseless man neither to respect his King, nor fear God, being also uncertain what to determine of, was constrained by necessity, to use the best means he could devose. He had indeed before that time, never carried himself publicly for Legate Apostolical: but now seeing that neither his words, nor intreatyes would serve the turn with that obstinate fellow, he thought best to take upon him for a while the person, which for humilityes sake he had so long laid aside, & terrify him, by threatening against him present revenge from heaven. He therefore produced the Pope's Breve which he had so long kept close, wherein was denounced Excommunication expressly against all such, as durst any way presume to hinder the advancement of Christian Religion.  
Now Francis his moderation was never more admired, then at this time. 
Francis notable moderation when he was injured.  For though he were much moved to see so great an injury offered rather unto God, then to himself; and though he could not obtain that which was just: yet nevertheless he kept himself in all quiet of mind, and did so moderate his grief, & held so mighty a hand over his passions, that even at the very time, when he was by the Governor used most insolently, he showed no less temper & mildness in his words, than authority in his deeos. For so sweet was his behaviour unto all sorts of persons, and so wisely did he produce the foresaid Breve, that he desired not to wound, but to terrify with the same. Yet if mildness would not serve, he determined to use severity: and so at last when he had tried all other means, 
His moderation in excommunicating.  being constrained thereunto by necessity, he pronounced the sentence. In the execution whereof notwithstanding he showed no less prudence, than moderation. For to the end the business might be carried without tumult, or uproar, he thought it best to deal by a third person, as the japonians use to do; thereby to avoid meeting with the Governor whom he knew had no stay over his own passions.  
He therefore went unto john Soarius the Vicar of Malaca, 
He dealeth with the Governor by a third per son, as the japovians use to do.  and relating to him all the matter, entreated him to undertake the business. Now when the Vicar had taken upon him to perform it carefully, as well to satisfy his duty therein, as for friendship sake, Francis giveth unto him a supplication, as a testimony, no less of his moderation in this business than his authority; which supplication we have thought good to ●ert into this History, whereby it may more euiden●● appear what tranquillity of mind and moderation ●●uerius held, when he was most intemperately abu●●. This therefore is the tenor thereof.  
Pope Paul the III. at the instance of our gracious ●●ng, sent me into the East for the conversion of Ethics, that to the uttermost of my power I might labour in dilating the Gospel of Christ, and drawing ●●en to the knowledge & worship of him who made ●●e world, according to whose image and likeness ●●ey were created. And that I might perform this ●●sinesse the more exactly, and with more ample authority, his said Holiness hath also made & constituted ●●e Legate Apostolical, in testimony whereof he sent ●nto the King of Portugal, his Letters Pontifical, together with a Breve, that if he judged it expedient because indeed he sent me hither at the King's request) ●●e might by those helps, set forth and strengthen my authority. Whereupon his Majesty, when I came vn●o him at Lisbon, whither he had called me, delivered me with his own hands the said Breve, in testimony of my Apostolical Legation, and together with it, his own Letters Royal.  
These, at my first arrival in India, I presented vn●o Alboquertius Bishop of Goa, who did both acknowledge and approve the same. Wherefore he thinking also that there might be much good done concerning matters of Christian Religion in China, hath sent me thither with this intention, that I might lay open to those people the true Religion, than the which there is no other way to salvation. That this is so, you may know by his own letters to the King of China, which I have purposely sent you, that you may therein manifestly see what his Lordship's opinion, and desire is concerning my voyage into China. The Viceroy of India also thinking that it was much for God's glory, for me to have safe entrance into the bounds of China hath sent with me james Perera upon an Embassage unto the King of China. This is testified by the same Viceroy's commands, and letters to james himself. And Francis Aluarez keeper of the Castle of Goa, who is also the King's procurator, and Attorney General caused all things to be dispatched as the Viceroy had commanded. Yet the Governor of Malaca is not afraid to hinder this our journey, so acceptable to God, so beneficial to men, and undertaken by such, and so great authority; and withal to withstand the Gospel of Christ.  
Therefore I earnestly entreat and beseech you, in the name of God, & of the Bishop of Goa whose authority you bear, that, for as much as in this place you represent the person of the Bishop, you will carefully declare unto the Governor of this City, his Holiness Decrees which begin thus: Qui verò de caetero; (whereby all those who hinder his Holiness Legates are excommunicated) and to request him for God's sake, that he will not hinder our said journey, undertaken by the Viceroys and Bishop's authority. If he will not desist, then presently denounce unto him that he is excommunicated, not by the Bishop of Goa's, or by yours, or my authority, but by the supreme power, and authority of those holy Bishops, who first made those Decrees and Canons. Wherefore you shall ●ntreate him in my behalf, by the death, & precious wounds of our Saviour jesus Christ, that he will not cast himself headlong into such grievous Ecclesiastical censures. For God will certainly lay far greater punishments upon him, than he doth imagine.  
Then I do beseech you, to send me back this very supplication, together with the Governors' answer, ●o the end I may testify to the Bishop, that my negligence hath not been the cause, why I have not gone forward on my journey into China, which I underyoke by his advice and counsel. Also I most earnestly beseech you, that you will dispatch this with all ●eed that possibly may be, for the fit season for na●gation into China passeth away. If you do this, you ●all at once, do both God great service, & me a spe●all favour. Neither can I be brought to believe that he Governor is so obstinate or hard-hearted, but that ●e will dismiss us presently, as soon as he is made acquainted with his Holiness decrees.  
The Vicar therefore moved by this supplication & ●treaties of Francis, goeth to the Governor, and de●areth unto him plainly, that he is forthwith excommunicated by his Holiness authority, unless he desist ●om hindering of Xaverius endeavours, & withal in●eateth him by the death and passion of our Blessed ●uiour not to commit any thing which might cause ●nto him so deadly a wound, together with no small ●sgrace. And withal, that he would beware how he ●tangled himself in so heinous & unexpiable a crime ●or which certainly, God would take a more severe account of him, than he could imagine. But the poor Governor harbouring a world of disordinate affections within his breast, could not be persuaded to hear what was said unto him. For neither his Holiness authority, nor the threatening of excommunication could once induce the miserable man to give over what his madness had begun; so far is Envy from thinking any thing unalwfull. Whereby it manifestly appeared that it was not so much the obstinacy of the Governor, 
The Embassage into China hindered.  as of the Devil himself, who was afraid of the kingdom of China, and his own ample domination therein. At last, with much ado it was obtained of him, to permit Francis to go forwards into China, but for Perera the Ambassador, he could by no means be drawn unto it. Thus was the whole Embassage, and Xaverius design brought to nothing, as afterward appeared by the effect, through the default of one passionate man.  
Then Francis being indeed greatly moved at such impudent audacity, thought it high time to give a● example of his severity, that none might thence forward dare to attempt any such thing hereafter. Wherefore he giveth order, that the Governor, with all hi● ministers and officers by name, according to course 〈◊〉 should be declared excommunicated by Apostolical authority, not that his intention was to inflict an● new wound upon them, but that they might acknowledge the wound which they had before received. Fo● Xaverius himself is reported to have said, That he fo● his part would never counsel any one to lay so so● a wound as Excommunication is, upon another; y● ●e would by all means cause their wounds to be laid open, 
Xaverius opinion of excommunicated persons.  to the view of all, who for their contumacy were wounded by Apostolical Decrees, to the end ●hat others might by their punishment be warned from the like folly, and themselves, at least through shame ●ight seek a speedy remedy for so loathsome a sore.  
But Xaverius received no small wound in this con●at. For it is certain that of all the many & unspeakable vexations and troubles which he suffered all ●is whole life after, nothing ever happened more bitter ●nto him, then that so important a journey should be ●indred by one, who ought to have been a chief furtherer thereof. Wherefore being grieved not so much ●or himself, as for the Governor, who by his own ●ault had cast himself into that danger, 
A grievous prophecy.  he is said with 〈◊〉 sighing hart to have cried out in this manner: Infallibly that violatour both of humane and divine law will ere long pay dearly for his unsatiable desire of money & honour; not only in money, and honour, but in body, if not (which God forbid) in soul also.  
Then looking upon the Church which stood over against him, he cast himself down upon his knees, and with his hands lifted up to heaven, began to pray to God for him; 
He by his prayers obtaineth of God pamnance for the Governor of Malaca.  & with his eyes all gushing out with tears, cried out: I therefore beseech, and earnestly entreat thee, O jesus Christ, God of my hart, by those most bitter torments of thy death, that thou wilt be hold those thy precious wounds, which continually thou she west unto thy heavenly Father for us, and vouchsafe also to apply the benefit thereof to this miserable wretch, that being taught by his own misery he may at last come to himself again. Neither were his prayers, nor prophecy in vain. For not long after, when he had against all justice done many other things, and with the same impudence, and audaciousness contemned the Viceroy's command, wherewith he had contemned Xaverius authority, he by the watchful wrath of God's indignation, was punished according to the height of his arrogancy. So as by the Viceroy's order, and command the obstinate wretch was cast into fetters, being accused to have gone about to revolt from his King; and forthwith, bound as he was, was carried to Goa to the Viceroy, & from thence sent into Portugal to the King; where being despoiled of all the goods which he had unjustly gotten, branded with ignominy, condemned to perpetual imprisonment, and his body covered all over with a most loathsome leaprousy, he ended his days in such misery, that the King seemed not so much to revenge the transgression of his Command, as God the violating of his divine Majesty. At last this wretch being even tired out with calamities, opened his eyes, and by wholesome penance, washed away the stains of his former sinful life.   

CHAP. VII.  
The design of going with the Ambassador into China being broken of, Xaverius notwithstanding setteth forward thither.  
NOW although Xaverius his design were broken of, yet was he not a whit discouraged; but knowing his combat was not so much with men, as with the common Enemy of mankind, he thought he was bound to make ●ll resistance he could, not to give ground thereby unto ●he Devil. He was not ignorant that in the kingdom of China there were very many prisons full of prisoner's; and that all strangers who presumed to enter in ●hither, without public warrant, were condemned ●o perpetual imprisonment. These things which would ●aue been a terror unto others were an encouragement ●o him. For that, burning both with the love of Christ ●nd men, he bequeathed himself unto perpetual im●risonemnt, that he might first preach the Gospel ●nto those that were in captivity, and afterwards by ●hem to others. And he conceived such an hope with●n himself, 
His desire to propagate the faith.  that if he could but once bring any of the ●risoners to embrace the faith of Christ, they would ●fterwards, when they were set at liberty, bring their own family to the same faith; and might also, if it were Gods blessed will, procure his freedom also, so to propagate the Christian Religion.  
Now though Xaverius in respect of the perversity of men, found no humane assistance in so hard and difficult a business; yet for all this, placing a firm confidence in the divine Goodness, he resolved to go forward into China, and try what he could do alone; hoping at least, that if he could not himself enter into the kingdom, he might yet open a way thereinto for others of the Society, and leave an example to them that should come after him, of what himself intended and desired to have done. He therefore sendeth three of his companions, to wit Baltazar Gage, Edward Silua, and Peter Alcaceva into japonia, & departeth himself from Malaca with one companion only, 
He shaketh of the dust of his shoes.  & a Chinese for his Interpreter. And at the gate of the Town shaking off the dust from his feet (as Christ had commanded his Disciples to do) he denounceth to that City, wrath from heaven, and many other miseries. And as he had denounced, so it fell out. For shortly after, 
A denouncing of calamities.  the City was so wasted, and exhausted with war, famine, and plague, that being before of great resort, it was almost left unpeopled.  
Now Xaverius although he were not ignorant that Perera the Ambassador was much afflicted by reason his Embassage was thus hindered and for the great expenses also which he had been at, in setting forth the same; yet for all that, he could not be induced to speak with him at his departure, lest by embracing one another, both their griefs might be increased, as ordinarily it happeneth. Wherefore having a greater feeling ●ng of Perera's grief then his own, he writeth unto ●im from out the ship, a most friendly letter, assuring ●im, that the contumely together with the damage ●hich he had incurred, would one day turn both to ●is great gain, & honour. Which fell out according. For that by the King of Portugal (to whom ●rancis had most earnestly commended him) he was afterwards raised, to great wealth and dignity.  
Xaverius leaving Perera the Ambassador behind ●im, embarked himself for China in a ship of his, by ●is permission, whereby the very ship itself might ●ut him in mind both of the love to his dearest friend ●nd of the benefit he had received from him. Now a ●ttle before his going away, the Vicar cometh to ●im aboard, & entreated him that he would salute the Governor before his departure from Malaca, lest ●e might give occasion to the people to think he was ●ot in charity with him, if he went away without due saluatations. But Francis inflamed rather with the zeal of God's honour, then with any anger, whereto notwithstanding he was justly provoked: 
He avoideth by all means speaking with an excommunicated person.  Shall I, quoth he, go to salute one that is cast out of the Communion of the faithful? Assuredly I shall never hereafter either see him, or he me in this life, nor after death also, but then, when I shall accuse him in the valley, of josaphat before the supreme judge, for that, being blinded by his most wicked and base covetousness, he hath hindered so great an harvest of souls. As for the rumours & speeches of men, I do not any whit fear them, seeing it is manifest that he is excommunicated, & therefore all men ought to fly his company, and conversation, which I desire may be made known to all, by my authority, and example. Nay rather, quoth he, it may be feared, least by my saluting an Excommunicate person, the Censure wherewith the Pope hath bound him, and the pain of the excommunication should be extenuated: and so I might perhaps because, that others by my example, would converse with him without any scruple. Wherefore I pray you let him alone with his own business, for he shall certainly never have me his friend, as long as he hath God his enemy.  
When he had dismissed the Vicar with this answer, who was not able to make any reply thereto, he putteth to sea in the month of july, making all the hast he could from Malaca. But coming to make some stay at the straits of Sincapura, being not unmindful of his friends, he again comforted james Perera the Ambassador, who remained still at Malaca afflicted for this late accident, with a letter full not only of affection, but piety also, earnestly beseeching him to cure the wound which he had received, with discretion and prudence, and from thenceforward, by uniting his soul to God more fervently, 
Comforts in sadness and miseries are to be obtained of God by the Sacraments.  by the Sacraments of Confession and Communion, to seek thereby secure means of consolation, and to conform himself wholly to the divine will. For there was no doubt, but that disgrace & grief would one day turn unto his honour, and comfort. Then betaking himself again to sea, his two Companions fell into a long and dangerous sickness, in the tending and curing whereof, Francis his charity and patience was continually employed, to the end that the Lover of the Cross, might never be without his Cross. And so having a prosperous navigation, he came to China the third month, after his departure from Malaca.   

CHAP. VIII.  
He endeavoureth, though all invaine, to open a passage into China.  
THE Country of China is the furthest part of Asia, 
The description of China.  inferior to no one Region thereof in largeness of extent, nor number of cities and Towns. For it is said, to be in length ●boue 400. leagues, and in breadth 300. And the Cities therein are so fraught with inhabitants, that the multitude being more than they can hold, the very ●uers themselves are covered over with ships, and inhabited like Towns. Towards the East & South it 〈◊〉 compassed with the Ocean. On the North side it is divided from those Scythians of Asia, whom we call ●artarians, with a most vast, and almost endless wall. ●he West side thereof lieth towards the furthest part ●f India.  
The Chinese themselves being a people more in●yned to peace then war, 
The customs of the Chinese.  live all under the obedience ●f one King. There be no petty Kings, nor Princes ●mong them as in other Kingdoms; but one King only ruleth over them all. He appointeth Governors over every Province, and is always by them informed of the most important affairs of every place. These Governors are not brought up in the Court, but in Academyes. For by their Laws, those that be of the King's blood and alliance, have never any thing to do with the government of the Kingdom. Out of these Academies are chosen men, famous both for eloquence, and knowledge in the Laws, and these are made Governors over Cities and Provinces, but yet never of their own Province, or City. They ordinarily esteem so basely of their Gods, that when either their prayers do not take effect, or any ill fortune befalleth them, they whip, and beat their Household Gods, like slaves. One would think there were no Gods among them, but their own magistrates, of whole power they stand in great fear, by reason of their extraordinary severity. There be indeed many other things, and those not of common note, recounted of the manners and customs of the Chinese, which because they make nothing to our present purpose I willingly here pass over. Yet I can hardly say, whether that custom of theirs be more inhuman, or imprudent, whereby contrary to other Nations which have intercourse with one another, they debar all strangers from coming into thei● Country, under pain of death.  
There is adjoining to the sea coast of China, 
The Island Sanciana.  an Island called Sanciana, a desert place, and without any tillage, lying about 70. miles from the Continent. In this Island the Portugheses, and Chinese meeting together for traffic sake, had slightly built themsel●● certain cottages of straw, and boughs to serve them for their present use. Xaverius therefore tending ●o this place for his traffic also, as they sailed along by the coast of the Island, the master began to doubt, whether he were not already past the Port of Cunianun or no, whither he had directed his course to land. Yet thinking he was still short thereof, sailed forward with good speed, when as Francis (seeing him in that doubt) telleth him that he was already past the Port. Whereat not knowing what to think, he presently struck sail, for that Xau●rius had yet never deceived him in any thing he affirmed: so as deeming, that he ought to give more credit to ●auerius then to himself, casteth anchor, and causeth the Cockboat to be let down into the sea, wherein he sent certain mariners with all speed to make enquiry of the truth. Within a few hours after, they returned back together with certain Portugeses in their boat who remained in the Island, certifying them that they were past the Port of C●nianū, as Xaverius had affirmed. At which news the mariners being all strooken into admiration, cried out and said, that certainly Xaverius had it revealed to him from heaven. Then weighing anchor, and turning their course back again, they sailed towards the Port.  
As soon as it was bruited amongst the inhabitants of the Island, that Francis Xaverius (for his name was also famous in those places) was coming thither, presently all the Portugheses run with joy to the shore side to meet him. When he was landed, after they had courteously saluted each other, they contended amongst themselves who should have so worthy a man for his guest. But Xaverias soon decided the controversy, without wrong to any, and lodged with George Aluarez his ancient and dear friend. Then he desired the Portugheses in general, that they would build him up a little Chapel of straw, and boughs, with the least expense they could, wherein he might say Mass, administer the Sacraments, & instruct children, and servants in their Catechism, according to his custom. They condescended most willingly to what he required, and very diligently set upon the business; so that within two days there was built a chapel for him, upon a hill, which runneth down with equal descent unto the Port.  
Xaverius therefore, as his ancient custom was, began presently to exercise therein his sacred functions with all diligence, by comforting sometimes those that were sick in the ships, and at other times relieving the poor with alms which himself would beg of the richer sort. Sometimes also would he dispute with the Chinese merchants concerning their own, & the Christians Religion. And in these labours & exercises he spent two months & a half with extraordinary fervour of spirit: which made him also renowned, even amongst the Chinese themselves, no less for wisdom then for sanctimony of life. 
The Chinese exclude stranger's  In the mean time he inquired of the Portugheses & Chinese if there could be any means possibly found, to bring in the Gospel into China. They both answered that it was a very hard matter, & full of danger, seeing that by special command of the King himself, all entrances into 〈◊〉 Kingdom were kept with a most strict watch, 〈◊〉 all strangers debarred from access thither under pai●e of death, no less to the comers themselves, than 〈◊〉 the bringers of them in. Moreover, it was not lawful for any forreyner to touch upon the Continent, without express command of some of the Governors: neither durst the Chin●ses ask leave of them, ●y reason of their rigorous government: nor were ●he Portugheses' able to do it, being excluded no less ●hen other strangers. Wherefore there was neither ●ortughese nor Chinese to be found, who durst vnder●o so manifest a danger as death, 
Francis his invincible courage in time of danger.  or certain captivity.  
But Francis, as he was of an undaunted courage even 〈◊〉 those attempts which ordinarily strike terror into uthers, was notwithstanding greatly inflamed through ●he continual good success of his endeavours, to encounter with this danger. Wherefore, seeing there was ●o other way to compass the business, he resolved to adventure even upon the dangers themselves, and to contrive by one means or other, to be conveyed secretly into some City of China, that so he might have access unto the Governor, & deal his business with ●im himself. 
The Magistrates of China's cruelty towards strangers  This device of Xaverius was generally ●i●liked of by all the Portugheses, as over bold and temerarious. Wherefore there wanted not some who out of their friendship and familiarity with him, endeavoured all they could to terrify him from that design, dissuading him not to cast himself wilfully into so manifest a danger, either of death, or perpetual servitude. For the Governors (whom the Inhabitants call Lutij, and the Portugheses Mandarino's) were so severe, or rather harsh, and cruel in keeping their Laws, that even for the least fault, they do without any difference of persons beat to death, as well Inhabitants, as Foreigners. Of which cruelty they had lately had a domestical example of certain Portugheses, who having the year before, been by a tempest driven upon the shore of China, had found the Chinese dispositions far more cruel than the waue● of the Ocean, where they lay until that day in prison and misery, cruelly rend, and torn with stripes, without any hope of delivery. What reason therefore could Xaverius have to leave of labouring amongst other nations, with certain and secure hope of great good which might be done, & to hazard his own liberty, only to intrude, by force, the Gospel upon a nation fierce & cruel? and this which the Portugeses said, was also confirmed by the general consent of the Chines●s.  
But Francis being undaunted at these things (so much doth the force of divine love overcome all humane fear) replied: 
His zeal of souls.  That he desired nothing more from the bottom of his hart, then even with his own death to bring the Chinese to everlasting salvation. For do you not know (quoth he) being even taught by experience, that fear gives way to hope, where the rewards are greater than the dangers? can you make any question, but that the Cities of Chin●, if they should once receive the seed of the Gospel, would yield most plentiful fruit, by reason of their most exact manner of discipline, and government? And as it is doubtful whether my endeavour may have prosperous success or no; so is it certain that my service will be grateful to God. For fetters, torments, and death itself for Christ's sake, aught to be to me as a beatitude, and immortality.  
He had now put his friends to silence with these and the like speeches, when as being much troubled with cares, he was taken some what suddenly with ●an ague which held him 15. days, but by God's favourable assistance soon cured; yet in such manner as that the same seemed the forerunner of his death, which was so near at hand. As soon as he was recovered, he returned presently to his former exercyses, hating nothing more than idleness, and rest.   

CHAP. IX.  
He agreeth with a Chinese, to carry him privately to Cantona.  
NOtwithstanding all that could be alleged against his going, he nevertheless diligently sought how he might be transported into China. And first he began by all the art he could invent, to try the Portugheses, and afterwards the Chinese, propounding many ways unto them, how they might conceal the business, & entreating them to pleasure him in so reasonable a request. But they, being absolutely resolved to take heed of themselves, could not be won thereto by any means or entreaties, since Fear had wholly shut up their ears against the same, being not willing to expose their fortunes and lives to so manifest a danger.  
Francis therefore being not only deprived of all help, but also not knowing what to resolve upon, had many different cogitations in his mind. And that no mortification might be wanting unto him, both his companions lay very sick. Besides, Anthony of the holy Faith, a Chinese borne, and Scholar of the College of Goa. whom he had brought with him from India for his Interpreter, having through want of use almost forgotten the Chinese language, could now stand him in little steed, especially seeing he was wholly ignorant, and unskilful of that civil, and gentile language, which the Governors there are wont to use. But Xaverius having an invincible hart & courage, & thinking with himself that he was bound to leave nothing unattempted, persisted nevertheless to follow on the business very hard, hoping that yet at last he might, through God's assistance, overcome the difficulty.  
In the mean time there fell out no small accident which set on fire, and inflamed his hope & desire. For he understood that he King of China at that very time had sent abroad Ambassadors unto all places round about, to make diligent inquiry after the Laws, and Customs of other Kingdoms. Wherefore there was great hope that it would be a grateful and comfortable thing unto his Majesty, to understand also of the Christians Laws, & manner of life. There were also some of the Chinese, men of good worth, and Fraces his familiar friends, who did earnestly persuade him to go to China, thinking very well of the Christian Religion, by the sanctity of his life; persuading themselves that there was contained in those Books which 〈◊〉 carried with him, some excellent Law, and far beter than theirs. Heerupon Xaverius being more stirred 〈◊〉 then before, unto this noble enterprise, thought ●●erily that God had thus disposed the Chinese, & their ●ings mind, to the end the Gospel might at last, deceive entrance into that Kingdom, and spread it alfe over those most populous Cities. Wherefore full 〈◊〉 hope and confidence in God, he determined to try 〈◊〉 manner of ways to hasten on the matter. For he doubted not, but that either without much danger, ●nd with great advancement to the Christian cause, ●e should get access unto the King; 
The love of the Cross.  or else if any hard mishap should fall unto him, he would esteem it for ●n extraordinary gain. For to be tormented, and ●aine for Christ (which seemed was the greatest dan●er that could befall him) he thought it indeed, the greatest benefit, that God could ever bestow upon ●im.  
But all these difficulties giving way at last unto ●is Constancy, as commonly it happeneth, within a ●ittle while there was another who offered himself for ●●s interpreter. Then finding out a merchant of China who seemed a courageous man, he soliciteth & draws him on by hopes and promises, to undertake that ●ardy enterprise. And when as nothing could be ●ffected without present money, he beggeth of the Portughese merchants, and for a certain quantity of Pepper, to the value of about 300 crowns, agreeth with the merchant to carry him, with his interpreter and his books very secretly in the night, and to set him a land in China near to the Port of Cantona. This Cantona is a famous port Town standing in the Continent, about 80. miles from Sanciana. The merchant therefore to keep the matter secret, lest he should venture his life upon the fidelity of his mariners, of whom he was not secure, had thought to have used his own children, and the most trusty of his servants for that purpose, and to transport Xaueriu●● the night in a small vessel. Moreover he had of his own accord promised to harbour him in his how●● and keep him secret for the space of two or three days, till he might by some means or other declare to the Governor of Cantona the cause of his coming into China.  
Now there were in this business two dangers objected unto Xaverius by his friends. The one, lest the merchant having fraudulently taken the money should break his promise, & to conceal the matter, might either expose him upon some desert Island, or else ca●● him over board into the Sea. The other was, tha● (though the Barbarian should keep his word, and se● him a shore near the Port of Cantona) the Governor of the City finding he had gotten in thither, being 〈◊〉 stranger, against the King's Edict, without any public warrant, might to make him an example vnt● others, cruelly whip & murder him, or else cast hi● into perpetual prison. Against these objections, Xaverius opposed far greater dangers which they wer● not advised of. First, said he, it was rather to be feare● lest his own diffidence, more truly than his wari●● ●esse, might be injurious to the Goodness and Providence of God, if the fearfulness of mortal men ●●ould cause him to leave off that, which he had undertaken by divine instinct, and motion. Secondly 〈◊〉 quoth he) I should prove myself an unworthy Disciple of Christ, 
Math. 10.  if I did not hear him, denouncing ●nto me: Who so looseth his life for me, shall find it. Wherefore seeing that the dangers of the body were far ●ghter than those of the soul, he thought it more secure to break through those, which might put his ●yfe in hazard, then to hazard the salvation of his ●oule; seeing that to go to the Chinese, and to subdue ●hem to the faith of Christ (maugre the envy of those ●hat went about to hinder it) carried not, by God's grace, more difficulty with it, than Glory.  
At the same time also there happened another strange ●ccident. Peter Gerra a chief Master of a ship was going for japonia; and now the Port which he meant to ●go unto was in sight, when as upon a sudden the twinned wholly ceasing, there followed such a calm, that ●or two or three days the ship could make no way. Wherefore being troubled, and discontented in mind ●e thought to bend his course towards China, when ●s he saw Xaverius coming from China towards him ●n a little boat (for the great ship seemed not to be far of) and saluting him in a friendly manner, biddeth him be of good cheer, & speedily make ready his full ●ayle, for that he should by God's grace have a prosperous wind. This prediction failed not. For they had scarce hoist up sail, when by a Western gale they were carried into the haven. And to show manifestly this was a miracle wrought by Xaverius from the hand of God, they were no sooner come into the haven, but the wind turned again South-west, which would certainly have driven them into China, had they not already gained the Port.  
In the mean time whilst Francis expected thereturne of the merchant, with whom he had agreed to carry him into China, he wrote many letters as well to those of the Society, as to other friends. And first he wrote to Fa. Gaspar Rector of the College at Goa, that he should with all speed procure the Bishop (so far was he from assuming any thing to himself, although he were Legate Apostolical) solemnly to declare all those of Malaca excommunicated by the Pope's authority, who had hindered his journey into China, to the end, that the wound being again renewed, might put those wretches in mind, to seek at last for some remedy. He wrote also to Francis Perez Superior at Malaca, that seeing the Governor had hindered his voyage into China, he should, together with all the rest of the Society there, depart from thence with the first occasion into India. Neither did he forget his dear friend james Perera, but eased his grief now the third time by sending him consolatory letters, whereof this one clause manifestly declared his notable courage: I would to God (quoth he) we might one day meet one another in the K. of China's Court although I hope, if I can get into China, that you shall find m● there, either made a slave, or else a prisoner in the goals of Cantona, or the King's Castle.   

CHAP. X.  
His transporting into China being differred, he sortelleth his own death.  
BUT now, Xaverius thinking upon the conversion of China, and of obtaining there a crown of Martyrdom, behold new and greater difficultyes are still cast in his way. ●or whilst with much joy, for the hope lately concey●ed, he prepareth himself to his journey, his new interpreter, either through the secret dealing under ●and of the Portugheses, or else through fear of torments which he might likely undergo, on a sudden changes his mind: so as, regarding more the Fear which was represented unto him, than the faithful promise he had made to Xaverius, suddenly forsaketh him who had not the least fear of any such thing. Yet Xaverius constancy was no whit daunted with this unexpected disaster; but determined notwithstanding, ●o set forward with his old Interpreter, although, as we said, he were nothing fit, by reason of his discontinuance from exercise of the Chinese language.  
Presently therefore, the Portughese Merchants not more solicitous for Xaverius case, then for their own, came all flocking unto him of purpose, and compassing him round about, besought him most earnestly, that now at last he would desist from that so desperate an enterprise; & if he had no feeling of his own danger, that yet at least he would take some compassion of his neighbours, for that thereon depended not only his, but also all the Portugheses lives. Because the Governors of China, if they were once exasperated by so bold an attempt, would not perhaps rest content with the punishment of one, but might also call all the other Portugheses to account for the same; and therefore he ought not, together with his own, draw the fortunes, and lives of all his friends into the same danger. But if he were absolutely determined, and resolutely bend to try his fortune in this kind, that yet at least he would expect a more commodious time, and that the Portughese ships might first retire from that place, thereby to free themselves from danger.  
Upon these their speeches Xaverius willeth them to be of good courage, 
Xaverius humanity towards the Portugheses  for if any danger should happen unto them, himself being a base & miserable wretch worth nothing, would undergo it alone: wherefore he was willing to attempt nothing more until they had made themselves secure. And so, whilst the Portugheses hasten to be gone, Francis also made himself ready for his journey. Yet certainly, it was not th● will of God, that he should ever enter into China. An● that no difficulty herein might be wanting, the Chinese merchant aforesaid with whom he had contracted for his transport, deceived him also. For whether by some accident that happened in the mean time, or out of fear of punishment, or by the instinct o● the Devil, he wholly failed in his promise. So as Frā●cis having a long time expected him, but all in vain was at last forced to cast of all hope of being transported thither. When therefore he found as little fidelity in his merchant, as he had before done in his Inter●eter, not knowing what to resolve upon, and being ●●stitute, both of all hope, and humane assistance he ●●d recourse unto the divine; and with his wont, ●●d undaunted courage he began to think of new ●eanes how to transport himself into China, not i●●agining that he was so soon to be transported into bleaven.  
Whilst things stood in this manner, there happened a new occasion, which began to put him again 〈◊〉 good hope, but proved nothing to the purpose, as 〈◊〉 afterward fell out. For he understood that the King 〈◊〉 Zion (which is a Kingdom near to Malaca) had determined to send an Embassage the next year unto ●e King of China. Wherefore being glad of this good ●ewes, which he hoped would be for his purpose, he resolved that if the Chinese merchant came not to him ●acke in time, he would take ship for Zion, and there ●ndeauour that he might be transported into China●ith ●ith the said King's Ambassador. But now the time approached when he was not, as he thought, to be●● in his travails and labours, but to make an end of ●●em. For whilst he sought for new helps if his old ●●ould fail him, and thought of his transport into ●he Kingdom of Zion, he was unexpectedly called ●o the celestial Zion.  
He had now earnestly commended his sick companion (that he might not be a burden or hindrance ●o him in his journey into China) to the Portugheses who were to return into India, to go along with them, himself with Anthony of the holy Faith, and another servant remaining still in Sanciana. After the Portughese ships were gone, Francis (as the property of hope is never to give over) still expecting the Chinese merchant, employed himself with nevertheless diligence in his accustomed exercises of Charity, to gain thereby, by God's holy assistance, the victory over Satan, who as he perceived, used all the stratagems he could to defeat his endeavours. But God whose counsels are unsearchable, & ways incomprehensible had otherwise determined of the business: and being content with Francis his endeavour, reserved the glory of converting the Chinese, unto others who were to come after.  
God being therefore greatly delighted with the inflamed hart and desire, which Xaverius had both to labour, and suffer, 
Francis being left by his host falleth sick.  pleased to bestow upon him rather the reward of all his travails formerly taken for his sake (which were both many and great) then to open the way for him to new. And so upon the very same day, which was appointed for his passing over into China, he fell into a sickness, whereof soon after he died. His disease was caused by themhumanity of his Host. For when the ships departed towards India, Francis his Host also changing his mind, and violating the right of Hospitality, being either taken with some toy the head, or pricked forward with desire to be gone, departed in all haste, without ever taking his leave of Xaverius his old friend and guest; n● not expecting a ship which himself had lately bough● in another Island of China. For Francis according t● ●●is custom going to say Mass was accompanied with ●●is said Host, who leaving that sacred mystery whereat ●e was present, and forsaking his guest, departed the ●land more like a fugitive, than a friend.  
Xaverius, as soon as he had done Mass, and made ●●is accustomed recollection, & said the prayer for the ●ead, looking about, perceived that his Host was absent, and enquiring what was become of him, answer was made, that he was shipped in all haste with the ●est for Malaca. Then Xaverius: Verily, quoth he, I am afraid that his conscience being guilty of some heinous sin suffereth him not to rest in quiet through ●he wrath of God towards him. For what meaneth ●his overhasty speed? Behold the ship which he hath ●ately procured to be bought, is hourly looked for, yet ●s he loath to expect her. But let him go in God's name ●o Malaca, 
A double Prophe●ey.  from whence he shall never depart, for there ●he wretch will soon end his days. Of these two Prophecies the one was presently verified, and the other not long after. For they who were present were scarc●●y come out of Church, when the ship he had bought upon a sudden appeared in sight; whereat they were all strooken into admiration, and esteemed Xaverius as a ●man sent from God. And his Host (as was afterward verified) a few days after his arrival at Malaca, going into the forest to provide himself of wood was murdered there by thieves, and so made a miserable ●●nd, for that he had been the cause of Francis his untimely death.  
But Xaverius knowing he was not long to live, foretold the same to some familiar friends, yet after a manner no less profitable, then admirable. As he was one day in an assemby of Portugheses: Let us see (said he) how many we are here, for within a year most of us shall dye. This Prophecy was more true, then joyful. For of seven who were then present, five died that very year, whereof Xaverius himself was one, who certainly both foresaw and foretold that his own death was at hand. For that about the same time also, he by divine instinct, no doubt, 〈◊〉 forgetting all humane things, began to have a great desire to see God, which was no small token of the● beatitude whereunto he was now approaching. Whereupon he wrote in a certain Epistle, That although he had until that time desired to have life granted him for the service of Christ, and the propagation o● his Gospel; yet now those lively sparks were grow 〈◊〉 en but cold in him, through a burning desire he had o● seeing, and enjoining the divine Majesty.   

CHAP. XI.  
He endeth his life in a most holy manner.  
THE sudden, and unfriendly departur●● of Xaverius Host, 
Xaverius lives by begging.  constrained him to begs his victuals. And so much the more 〈◊〉 his poverty afflict him, by how much 〈◊〉 more scarce all things were made, by reason of th● strict watch which the Manderino's made, who permitted no man to transport any victuals out of Ch●●. 〈◊〉. Which incommodity he most patiently endured, ●auing his mind fixed more upon evangelical po●●erty, then upon his own necessity: wherefore he ●●ought good, not to seek out any new Host, but hereafter to provide his victuals by begging. But now al●●ough his mind, being wholly desirous to suffer, did ●●aliantly encounter with so great difficultyes, & discommodities of all things; yet his body could not ●hoose but be much broken thereby being even worn ●ut, as well with age and continual labours, as with ●is late sickness also, whereof he was not as yet perfectly recovered. Besides this, he was greatly afflicted 〈◊〉 mind, through the care and solicitude which his ●esire of going into China caused in him.  
Being therefore sick, 
He again falleth into his former sickness.  not in body only but al● in mind, & earnestly wishing his soul might by ●eath be freed of all her anxietyes, about the twelfth ●f November he fell again into his former sickles. He had scarcely made an end of saying Mass for ●he dead, when as a mortal fever came upon him, to ●pen him the way to life eternal. Wherefore, sick ●s he was, he withdrew himself into the same ship which brought him thither, partly to visit the sick ●herein as his custom was, and partly also to take up ●is lodging there among them: yet some few day's af●er, his sickness grew so violent, that being not able to ●ndure the tossing of the ship, he was constrained to ●o again to land. A Portughese Merchant therefore ●●eing such a man as he, so pitifully tormented with an ●oat burning fever, and lying abroad in the open air amoved to compassion towards him, inviteth him presently in a courteous manner to take a lodging with him; 
He is entertained by a Portughese in a cottage.  and bringing him home to his house (which stood alone upon a little hill, being indeed more turly a cottage then an house) used him very liberally, considering the want of all things at that present. And taking a great care of his health, he entreated him to suffer himself to be let blood. Xaverius, although he knew well enough what kind of Physicians that desert Island could afford, 
He promptyly obeyeth the Physician.  said notwithstanding, that for all things which belonged to the cure of his body, he would most willingly put himself into the Physician's hands. And this he performed with all alacrity and resignation seeking all occasions whereby to exercise his obedience.  
He therefore was let blood, 
The grievous pains of his sickness.  not without great pain, and convulsion of his nerves. After which there followed in him a certain loathing of all meats, although indeed there was not any meat to be gotten in the Island fit for a sick person, except a few almonds which were sent unto him by a Portughese Master of a ship, and that also too late: For he did now so much loathe all kind of food, that he could not take any thing at all. In the mean time, perceaving that his last day was near at hand, 
His joathing of his meat  he caused all such things as he had brought with him unto the cottage to be carried back again into the ship, to the end they might no● be lost. Having now passed two whole days without receiving any sustenance at all, as his sickness mor● and more increased, so also did his patience & virtue more and more show itself.  
He had now laid fifteen days in that poor shel●●er of Cottage exposed to the wind and weather, and in the cold of winter, not only destitute of all humane help and assistance, 
His excellent patience.  but tormented also with the ve●hemency of his burning, and mortal fever; yet bore he all these discommodities, and the violence of his sickness also, with such a quietness of mind, and admirable patience as cannot be expressed. He was never ●eard to speak so much as one word, either by way of complaint for the pain of his infirmity, or to ask ●ny thing of any that were about him, as men are wont to do in time of great sickness. Nay contrariwise, all his speeches and gestures were such, that 〈◊〉 sufficiently appeared, he accounted his infirmity 〈◊〉 be a very great benefit, bestowed upon him from God, as a subject whereupon to exercise himself in solid virtue, & to deserve an everlasting crown of glory.  
One thing only there was which did a little grieve ●im, to wit, that he should dye a natural, and ordinary death in his bed, and be deprived of the crown ●f Martyrdom, which he had so vehemently desired, especially seeing that he was at that time, as it were v●on the point to obtain the same. But being not igno●nt that the Glory of Martyrdom was a free gift of God, the which was oftentimes denied to those who desired it, & given to others that thought least on it; ●e conformed his will to the disposition of the divine providence, quietting his mind by thinking himself ●●worthy of so great an honour.  
Now, the violence of his infirmity growing more 〈◊〉 more vehement, fully declared the sanctity which was so deeply engrafted in him. For, as we see, most commonly in others, when they are tormented with pain, than their corrupt nature most of all manifesteth itself; but in Francis contrariwise, there appeared at this time a true and solid piety. For that he used the self same actions almost, when he lay even a dying, that he was wont to do, when he was in health, sometimes casting his eyes to heaven, and speaking to Christ our Saviour with a joyful & cheerful countenance, as though he had been visibly present: at other times reciting certain Verses out of the Psalms, with great feeling of devotion; repeating very often these words, & the like: jesus Son of David, have mercy on me. And, Thou O God take pity on my sins. Marry Mother of God, remember me etc. Wherein he spent two whole days.  
The last hour of his life was now come: 
He departteh this life.  Wherefore holding a Crucifix in his hands, and fixing hi● eyes steadfastly thereupon, he fetcheth many a feeble sigh, and often cryeth out, O jesus God of my hart: perpetually mingling his prayers with his tears, until both voice, and life did fail him. And thus combatting most valiantly, both with his infirmity, an● with death itself until the last gasp, upon the second day of December (being the Feast of S. Bibia the Virgin) calling incessantly upon the sweet Name of jesus and Maria, with all content and quietness o● spirit, he rested in our Lord, and rendered up his sou● to heaven, there to accompany those, whom in h●● life he always bare in hart, and at his death were n●uer absent from his mouth.  
After he was departed, there still appeared such ●heerfulnes & sweetness in his countenance, that the beauty of his body was an evident demonstration of the beatitude of his soul. He died about the 55. year of ●is age, ten years after his arrival in India, & in the ●eare of our Lord 1552. A man without all question, admirable both for true virtue, & incredible courage ●f mind, and above all, for the fervent desire he had ●o convert Ethinckes to the Gospel of Christ. He ●euer refused any labour, or danger whatsoever for God's cause; yea not contenting himself with the sal●ation of all India, & other Nations bordering thereon, ●e comprehended the whole East within the bosom ●f that Charity, which esteemed the whole world to atle for him, to do good in. Wherefore having planted ●he Gospel of Christ, and the Society also, through●ut the whole East, almost at the very time when he ●as thinking how to get into the haven of Cantona, he ●anscended the waves of this mortality, & arrived at ●he haven of eternal bliss, there to set upon the Chine●es by his forcible prayers in the sight of God. And there ●s no doubt, but that he who is now Blessed in heaven, ●ath by his contiwal prayers unto God opened a way ●nto China, 
When he was dead he opened away into China.  not only for the Society of JESUS, but also for the Portughese merchants, and the Christian Religion. For a little after Francis his death, there was general leave granted to the Portugheses to resort ●nto the Port of Cantona, and there to make their a●oad for traffic; sake, it being the general opinion, that Xaverius had by his prayers opened that way in●o China, which was before so straight barred up on every side. And about 30. years after this again, when as the Chinese kept not so narrow a watch upon their coasts, as before they were wont to do, some Fathers of the Society of jesus, emulating therein Xaverius his virtue, got entrance at last into China, & there by God's favourable assistance, laid the foundations of Christian Religion.   

CHAP. XII.  
His body is buried in quick Lime.  
AS soon as it was known, that Francis wa● departed this life (for his fever being mor● dangerous than it seemed, 
The Portugheses feeling of Xaverius death.  had deceived a● men but himself) the Portugeses that wer● left in the Island being as it were strucken dead with th● doleful news came running presently to his Body, a● if they had hastened to their Father's funeral. All place about the cottage were filled with cries & lamentations: then followed a dismal silence, with an earne● longing to see his body. Which as soon as they behe●● to be as it were the picture of his soul, & to represe● to them the eternal felicity which he enjoyed, they f● again unto their former weeping, since they cou●● neither satisfy their hearts, nor eyes, with so loui●● and most amiable a spectacle.  
Xaverius was of a well set, and strong body, tall 〈◊〉 stature, though not much above the ordinary pitch fair of complexion, and of a graceful aspect. H● countenance was exceeding cheerful, and lively ●is eyes grey, and quick; his nose of a moderate size, ●is beard and hair naturally black, but now turned ●ray with age and cares; his habit poor & ordinary, ●ut yet neat and decent. His upper garment (according as the Priests of India use to wear) reached ●owne unto his ankles, so that it served also for a ●owne. Those therefore, who thus beheld him, called to mind his exceeding courtesy, and singular benignity unto all men; his courage & magnanimity of ●art, giving way to no dangers, or difficultyes whatsever; his perpetual contempt of death, the very name whereof striketh such terror into others; his infinite ●esire to advance God's Glory and Religion; his Humility equal to his magnanimity; but specially his ●iety, and sanctimony of life, transcending far the ●ighest strain of other men.  
They therefore made doleful complaints, because ●hat sweetness of behaviour, that example of forti●de, that charity towards their sick was taken from ●hem; because Religion had lost such an excellent advancer thereof; because the world was deprived of ●ch an upholder; and finally because that new Star ●as now upon a sudden set, which gave light to the indians, who before had lain in almost perpetual darkness, and which had driven away the foggy mist of the East, by the radiant beams of Christ's Gospel. Where was now one to be found, to carry on the Christian Religion to the furthest part of the world? Who should hereafter cure the Portugheses both corporal & spiritual diseases? Who should succeed Xa●erius room and place? In the mean time, whilst the Portugheses compassing his body, feed both their eyes and thoughts with the most comfortable sight and remembrance of their dearest father, and overwhelmed with tears, wholly unmindful of themselves bewailed so great a loss, Anthony the Intepreter who had attended upon Francis all the time of his sickness, and at his death, ran unto the ship for Francis his Priestly habit, which was kept therein. When the Portugheses who were aboard understood of Xaverius departure, they also with streams of tears gushing from their eyes, broke forth into lamentations and sighs, being strucken, not so much for their own present grief, as for the sorrow which they knew it would cause in Perera their master, who remained at Malaca.  
The Interpreter therefore returning back with Francis his apparel, 
He is pur into the ornaments of a Priest.  and accompanied with the mariners weeping, clothed his body in Priestly garments as the manner is; and by advice of the Portugheses determined to put him into a wooden coffin, as the Chinese are accustomed to do: which, as the event afterward declared, was done certainly more by divine, then humane providence, to the end that those things which miraculously happened to his holy body, might be made the more manifest. Being therefore put in a wooden chest, and his funerals celebrated with the greatest solemnity that could be, in so great penury of all things, it was carried forth by all the company to be buried in the very shore of the Haven. Having there prepared a Grave, and settled the Coffin therein, it came into their minds, by divine instinct, to put unto the body quick lime, to eat away the flesh, that the bones might be afterward transported into India.  
Opening therefore the Coffin again, they covered the whole body with lime, 
vnsle●kt Lime is put into the Coffin.  to the end the flesh might the sooner be consumed, and so closing it up, they carefully buried it in the same place. Then they heap together certain great stones upon the grave, to serve as a mark to find it out by, if any of the Society should chance to seek after the same; and so depart with many tears, full of exceeding grief and sorrow, for the loss of so worthy a man.   

CHAP. XIII.  
His body being found whole and incorrupt, is carried to Malaca, and there again interred.  
AFTER this, at the beginning of the spring, when the time was come, that the ship which brought Francis thither was to depart for Malaca; the Chinese Interpreter, of whom we spoke before, either out of the love he bore unto Xaverius, or rather by divine instinct goeth to the Master of the ship, and sighing saith: What! shall we here leave Xaverius, who came with us as far as India, in a desert Island of the Chinese, amongst the barbarous people? O what a man was he! Did we not ourselves behold his Heroical sanctity, both in life and death, with these our eyes, which all posterity shall admire? Why should not we rather carry his sacred Body into India, to remain there, where it may be honoured, then leave it here, where it will be contemned? I would (quoth the master) with all my hart carry his body with me into India, if the flesh were consumed from the bones, that he might easily be transported. Wherefore I will presently send expressly one to view the same, and if the hope be answerable to my desire, I will carry it along as you request, not for your sake more, then for my own. For I am not ignorant, what great favour I shall reap thereby of my Master james Perera, who will certainly receive no small content, and comfort also, to have Xaverius with him dead, whom in his life time he so dear loved.  
Wherefore he dispatched presently a trusty person to open both the grave and coffin, & if his body were consumed with the lime, to bring it away with him unto the ship. The messenger hastening to the grave, diggeth up & openeth the Coffin, 
Francis his body is found entire 4. months after.  & putting the lime aside from of the body, a wonderful thing to be spoken, he findeth it so wholly entiere, & incorrupt as if it had been but newly buried. No ill sent or savour, rather 〈◊〉 most sweet and odoriferous smell did issue from it; no putrefaction was there found at all, no not so much a 〈◊〉 of the nose, which useth first to be corrupted. Th● colour as fresh as if he had been alive; his garments no whit consumed or hurt; his flesh was fair and soft 〈◊〉 nor had the very colour, which dependeth of the lives ●o much as once forsaken his visage, so that he durst scarcely touch him with his hands, for that he seemed ●uen to be yet alive.  
Being therefore wholly astonished at the strangeness of the thing, he presently acknowledged Gods ●uourable handiwork therein, and by the integrity of his body, he most highly valueth that of soul. ●is admiration also so much the more increased, because he knew Xaverius to be by nature, not hot and ●ry, but cold and moist: and that it was now also ●e fourth month that he had laid thus buried in quick lime. Fearing therefore lest he might be heer● deceived, he cut a little piece of flesh from off his high, and carrieth it unto the master of the ship, re●ting at large what he had seen and found: and ●he piece of flesh which he had brought, gave credit 〈◊〉 the miracle. Whereupon presently the master, mariner's, and passengers being strooken into admiration, ●egan to withal speed to run unto the grave, and fin●ing every thing as was related, some of the company ●ho had been either niggard, in giving to Xauerius●ings ●ings necessary for his sustenance, when he was li●ng; or else had spoken some what disgracefully of him ●fter his death, began to powreforth abundance of ●ares, & to be ●t themselves upon the face with their ●sts, for shame and sorrow of their fault. Others gave ●rayse to God, who took such care, even of his ser●nts dead corpse.  
This done, the Master of the ship commanded ●he body to be presently carried aboard, as it lay in ●he Coffin, intending to make more certain try all thereof himself, that so the miracle might be published to others. And having throughly searched the body, and found it sound and incorrupt, with great reverence he putteth in the lime again into the Coffin as before, and hoisting up sail departed from Sanciana in the month of March with a very prosperous wind towards Malaca, where he soon arrived; so as one would have thought the winds themselves had obeyed Francis. They sent their little boat before to Malaca to carry news, that Xaverias' body was found intier and incorrupt, & was coming towards them. At which tidings the Malacensians being stirred up with devotion, and desirous to make satisfaction for their former injury done unto him, resolved to receive his dead corpse with all the honour & reverence that they could, whom whilst he lived, they had cast out with no small disgrace.  
Then they began to call to mind, 
The Malacensians zeal in receiving Xaverius body.  and seemed even to behold with their eyes the fervour, and countenance where with Xaverius was wont to preach unto the people, and wherewith he sought to draw men fr● their evil life, to seek their salvation; to cure their sick and possessed persons; & lastly to foretell things far absent, and to come. Wherefore turning their contumacy into reverence towards him, they all setle● themselves with greatioy to solemnize the funerally of so worthy a man. But james Perera who had al● that time remained in Malaca, out went all the res● in his love to Francis, and which he showed also by hi● deeds. For he mitigating the grief which he had conceived for his friend's loss, by the coming of his body, presently provideth with extraordinary diligence 〈◊〉 abundance of torches, & all other things necessary ●r the funeral pomp. In this mean time the ship ●as come into the haven, and they had put the Coffin 〈◊〉 to a Church near by, there expecting until the ●itty came forth to meet them.  
Now, as soon as it was known in the City ●at Xaverius Body was landed, 
Xaverius funerals at Malaca.  all the people presently thronged out of the gates to meet it, partly to ●e, and partly to touch the same with their beads. ●he Vicar also of the City with his Clergy came thider in Procession, who opening there the coffin be●re the people findeth the body entiere & fresh, without any the least corruption whatsoever, breathing ●ut a most sweet and pleasant savour. Heerupon the people that were present with great admiration be●an to extol Gods divine power, to kiss the sacred ●liques, and touch them with their beads, especially james Perera, who having hereby his long sorrow changed into a sudden, 
A sick-man is healed by touching his body.  & excessive joy, celebrated ●e arrival of his dead friend with the greatest affe●ion of hart that possibly he could. And that God's ●probation might add more credit to humane judgements, a certain sick man by touching of the body ●as instantly restored to his health.  
The next day therefore in the morning the whole clergy of the City together with all the people come again in procession to meet the body with burning tamers & torches in theirs hands, as also with extraordinary feeling of joy & devotion. There was not at that ●ime any of the Society remaining in Malaca, for they were all departed lately thence, by Francis his express order. Yet the City thought good to have his body carried into the Church, which had formerly belonged to the Society, whereby they might have Xaverius in the mean time as a pledge of their return. Wherefore with a most solemn procession, & abundance of lights the coffin was conveyed to the Church v. And there after they had with all solemnity sung mass, the body being separated from the lime, was put into a new Coffin, and buried in a most eminent place of the same Church, causing all that were present to burst forth again into new tears partly through joy of the late miracle, & partly also through the grief which the want of such a man had caused in them: and presently there followeth one miracle upon another.  
The shortness of the new Coffin, had constrained those who put him thereinto, 
Blood floweth out of Xaverius dead body the 5. month after.  so to bend & straighten the Body as that there presently issued fresh blood from out his shoulders, breathing forth a most sweet & odoriferous savour. Which the behoulders perceaving, and attentively considering, were driven into admiration at the strangeness of the miracle, in tha● a body which had been now five months without 〈◊〉 soul (so rare & perseverant was the miracle) shoul● still retain not only the flesh, moisture and colour but also even blood itself, and that so sweet as it seemed to be the odour, not of his blood, but of his sanctity. Wherefore thinking good to keep it without a Coffin, it was taken forth again, and by the Malacensians not only honourably interred, but preserue● also, as a pledge of the divine Clemency towards them. Wherein they were not frustrate of their hope.  
At the same time, there was through God heavy wrath towards them, a most contagious sickness spread ●uer all the City, which having almost unpeopled 〈◊〉 great part thereof, had put them all into a wonderful ●eare. Wherefore being much perplexed, and through remorse of conscience, calling to mind the prediction which Xaverius had pronounced against them for the wrong they had done unto him, they verily thought there was no other cause of God's indignation against ●hem but that. But this pestilence wholly ceasing upon the very day that his funerals were kept, showed sufficiently that God was now pacified again, by the merits of Xaverius, by whose intercession the sickness was remitted.   

CHAP. XIIII.  
His Body is translated from Malaca into India.  
AFTER this, upon the 13. of August john Beira a Priest of the Society of jesus going with some other Companions to Moluca, took Malaca in his way. He for the reverence and devotion which he bore unto Xaverius, having heard by report that his body was incorrupted, greatly desired to visit & behold the same. Wherefore going privately into the Church with his companions in the night, 
Francis his body intier the 9 month after his death.  and opening the Sepulchre, he findeth Francis like one alive, no less intier and incorrupt in the ground, than he was before in the lime, it being now nine months after his death. Wherefore jointly giving praise to God, who is admirable in his Saints, with great veneration, and many tears, they kiss and adore his sacred body.  
Neither was there wanting, at the same time a new miracle. For they perceived that the veil wherewith his face was covered, 
The veil died with fresh blood.  was, by reason of the heaviness of the earth which was thrown upon him, besprinkled as it were with fresh blood. Wherefore Beira being moved by the evidency of the miracle, bethinketh with himself of doing greater honour to Xarius. And conferring the matter with james Perera, they judged it convenient, that his body should be taken up, and kept in the Sacristy of the Church; and Perera himself procureth a new Coffin to be made and lined within, with rich Damask, and covered on the outside with cloth of gold. Beira having thus enclosed Xaverius in his new Coffin, departed to Moluca, and leaveth Emanuel Tabera one of the Society at Malaca, with order to transport that rich and precious Treasure, with the first opportunity unto Goa.  
In the mean john Mendoza, a noble and wealthy Portugese-merchant had a ship newly arrived at Malaca fraught with Chinese merchandise. His factor having unladen the wares kept them in the City expecting a fit season to transport them to Goa. But when the time for navigation came, he could not get a ship, for that there was but only one in the Haven, & that not fit for sea, as being old, & half rotten, & her keel specially so very weak, that she was ready to fall asunder: So as the sea men and mariners gave their opinion absolutely of her, that she would not be able to brook the seas, but strait grow loose in her joints and leak, and so be quickly cast away. Wherefore the factor being sad, knew not what to do. But when he understood, that Xaverius holy Body was to be transported unto Goa, he ventured in her, not only all his merchandise, but his person and life also, having assured confidence in God, that by the merits of Xaverius, of whose admirable virtue he had had sufficient experience, the ship would arrive safe.  
In the mean time Peter Alcaceva of the Society of Jesus being sent by Cosmas Turrianus, was come unto Malaca, to bring away those sacred Relics unto Goa. Wherefore he, together with Tabera, convey the holy shrine into the ship, to the exceeding joy, both of the mariners, and passengers, as thinking themselves strongly armed thereby against all tempests. There was a chamber in the ship prepared of purpose for the sacred Body, richly hung with silk, wherein the shrine was placed, together with store of excellent perfumes and waxen tapers. All which dutiful services, Xaverius did abundantly requite. For when they were in the midst of their course, the ship running upon certain unknown rocks, stuck so fast amongst them that she could be haled neither forward, nor backward, but remained immoveable, as if she had been fast nailed thereto.  
At length, after the Mariners had laboured for many hours to get her lose but all in vain, they begun to despair. Wherefore having no hope in humane they implored the divine assistance. And presently they came to Father Alcaceva entreating him earnestly to set forth Xaverius Body. He without any difficulty yieldeth to their request, that they might all together call upon the Saint for help. There was no delay made, and so all with burning tapers in their hands fell down upon their knees, and in most suppliant wise, and with may tears began to call upon Xaverius, beseeching his aid in this their distress. And not in vain. For as they were thus seriously imploring his help, the Rock upon a sudden leaving its fast hold, the ship got loose, and gave withal a great crack, then by little and little winding herself from out the shallowes, held on her course with a prosperous gale. At other times also, being in manifest danger of casting away, she escaped miraculously, by the passengers & mariners calling upon Xaverius, whose holy Body was there present, and so at last arrived ●afe at Cocinum. Where as soon as it was known that Francis his body was coming thither whole and incorrupt, 
The zeal which the Cocinensians showed in going to visit Xaverius body.  the whole City was so stirred up with the strangeness of the thing, that you might presently see the haven full of people, and many also making haste in small boats to meet the ship, thereby to satisfy their longing eyes. Then climbing up unto the ●ecke, they came into the chamber where the body lay, and there one after another, touch, and kiss his sacred relics, admiring to behold the body entire and sound, and extolling the divine Bounty of Almighty God, who had showed itself so admirable, even in ●he dead corpse of holy men.  
The ship having made some few days stay at Cocinum, departeth thence for Goa, yet stayed a little ●y the way at a town of India called Baticala, some ●o. miles from Goa, with no small benefit to the inhabitants of that place. For there, by Francis his merit's 〈◊〉 principal Portughese woman was delivered of a ●reat sickness, & many other miracles wrought besides which we shall afterwards set down in their proper ●ace. But now, for that the wind was full against thē●hey were forced to stay their course at Baticala for ●ty me. Wherefore the governor of that place taking ●small galley maketh haste to Goa before, and there declareth the whole business unto those of the Society. Their desire, as often it happeneth, was by that delay 〈◊〉 expectation more inflamed; nor could they satisfy themselves to make any longer stay.  
Wherefore Melchior Nunnius rector of the Col●dge went unto the Viceroy, and easily obtained of ●m, a light bark of fetch away the sacred shrine with 〈◊〉 speed. The bark belonged to one Alphonsus No●nta, a virtuous man, and one that always much e●eemed of Xaverius, who lent the same far more wil●ngly than it was demanded, & moreover employed ●s own endeavours carefully therein. But the may●er of the ship, who had brought Xaverius body from ●alaca, opposed himself, and earnestly requested, ●at, seeing his ship was not now far from Goa, she ●ight not be despoiled of so sure and safe a guard. Yet the great desire they had to see their Father Xaverius, overswayed his just request.  
Melchior therefore leaving many of the College behind who desired to accompany him, with certain of the principal Fathers, and a company of Orphan Children taketh boat, & with all the speed that might be hasteth to the ship. And when he was arrived, he forth with went aboard, and entering into the chamber where the shrine was kept, findeth Xaverius body wholly sound and uncorrupt, retaining still the self same countenance which he had yet living; so that 〈◊〉 seemed to be but newly dead, or rather still alive Wherefore shedding tears for joy, after he had 〈◊〉 while contemplated his holy visage, as an evident to ken of his heavenly felicity, he sweetly kisseth his sacred hands and feet, with extraordinary feeling o● devotion; and the like also did all the rest, every on striving who should be most forward therein.  
In the mean while, the Master had commande● his ship to be set out with many flags, 
Honour given to Xaverius by the mariners & others.  and tapest● hangings, and the great Ordinance to be all couere● with silk. As soon as the Body was brought abo● the hatches, the Orphan Children that were co●frō Goa, with garlands made of flowers on their head & boughs in their hands began very devoutly to si● the Canticle Benedictus Dominus Deus Israel etc. wh● at neither themselves, nor the rest that were prese could abstain from weeping. Whilst they sung● that manner the Body was let down into the Bark● & gently placed in the poop: & presently the gr● ship taking her leave of Xaverius, sent forth a mig● ●eale of Ordinance, which renewed again the joy & ●ares of all that were present, whilst they called to mind ●ow good God was, who would even in the midst of ●e sea honour his humble servant with so great magnificence. Then the foresaid ship, having delivered up ●e body, & being lightened also of all her merchandise, perform as it were her last duty to Xaverius, in the ve● same place, and at a calm sea, sinketh down of her ●fe under the water and is drowned; to show thereby ●at hitherto by his holy assistance she had passed safe, ●rough both waves and rocks.  
This done, the Bark arrived in the ●ame evening 〈◊〉 a Church of our B. Lady called Rebandaria, about mile and half from Goa, seated in the mouth of ●e river, which runneth along by the Island of Goa. 
Francis his body is intier 16. months after his death.  ●here Fa. Melchior, greatly desiring once more, to ●hould and contemplate Xaverius Body at leisure, did midnight, all the doors being fast shut, take up the ●me in his Priestly ornaments, as he lay, from out ●e shrine, it being then 16. months after his death, 〈◊〉 findeth him to have the very same face, countenance and feature of Body, as he had whilst he lived; to●●her with his flesh full of moisture, his skin fresh ●d flexible, and his colour so lively, that one would ●ue taken him to have been rather a sleep then dead. 
Francis his shirt also nothing the worse after so many month's burial.   
He had upon his body a garment of fine linen, ●hich he had carried with him in his journey, inten●ng to clothe himself therewith, according to the country fashion, when he came unto the King of ●ina. This, because he had never used it in his life, ●ey made to serve him for a shirt when he was dead: the which, notwithstanding that his dead Body was wrapped therein, the space of so many months, and also that it had been often covered overwith lime, and earth, seemed so neat and clean, that one would have thought it had been newly put on, & preserved rather than any way impaired by the Body.  
Hereupon Fa. Melchior, after he had rendered due thanks & praises to the divine majesty, remembering what an incitement to virtue S. Paul the Hermit's coat of Palmtree was unto S. Anthony, and how Elias his cloak had been beneficial to Elizeus, felt in himself a vehement desire to be made possessor of Xaverius shirt. Wherefore taking it of from his body, he kept it most carefully, either as a memory of Xaverius himself, or as an ornament for his own use. For that he going afterward into japonia, carried the same with him thither, intending to clothe himself therewith, when he went to speak with any King, or Nobleman of that Country, to the end that by Francis hi● merits and intercession for them, he might not only delight their eyes, but also win their hearts to God. And the event proved afterward answerable to hi● desired devotion.   

CHAP. XV.  
His Funeral is kept at Goa, with all solemnity.  
IN the mean time, the Viceroy (who was then at Goa) being certified over night of the coming of Xaverius body, for the great veneration which he bore unto him, was ●ceeding joyful, & presently commanded a solemn ●ompe, and preparation to me made ready against ●he next day. But the Fathers of the Society, whom Melchior had left at home against their wills, were so overcome with joy, that having their hearts wholly ●possessed with desire to see their dearest Father, could ●ot sleep, nor take any rest all that night. Neither ●as there any one among them either so could in spirit, or weak of body, that did not watch the whole ●ight, so great possession had the love of Xauerius●otten ●otten in all their hearts. Wherefore all that night, ●hey busied themselves to adorn their Church with green boughs, Tapestryes, Carpets, and other ornaments, intending to receive their most desired Father with the best preparation they could devose. Now ●t chanced, that this day fell out upon the Friday next before the Holy week: yet they thought good to adorn the Church, and Altars in the most sumptuous manner they could, and with the rich ornaments which they commonly used upon the greatest Feasts of the year. For they deemed, that this holy Man, whose funeral God would have celebrated with solemn pomp, aught to be received rather in ornaments of joy, then in doleful and mourning black.  
This funeral than was kept upon the 15. of March in the year 1554. 
His funeral at sea.  Upon which day early in the morning, james Perera who was come from Malaca thither, embarketh himself with a train of choice friends in a galley, and all with white torches in their hands, go to meet his dearest Father, and Friend Xaverius. Presently after him there followed six little boats, wherein there were to the number of fifty persons, all ardent lovers of Xaverius, and admirers of his virtues. Every one had a great torch lighted in his hand, and his page a lesser taper. As soon as they were come to the Church where the holy body was kept, they all together prostrate themselves upon the ground, and with tears adore the sacred relics. But yet Perera went beyond them all in piety, who had always borne so special an affection to Xaverius. Then there followed other small vessels one after another, to the number of twelve, of Portughese●, Chinese, and Malacensians, all men of very good account, and in equipage accordingly, both for apparel and lights: Who when they had, with all the rest, performed their devotions unto the Body, retired themselves, each one to his Boate.  
Now, when it was well in the day, the shrine adorned with cloth of Gold, was placed in the Poop of a small Bark all beset with burning tapers of wax; the Fathers of the Society in their white surplices, & ●●e Orphan children with garlands on their heads, compassing the same round about & singing of hym●es and psalms, and so conveyed it to Goa. There followed this little Bark, in a long row, to the num●er of about twenty other little boats, all beset with ●urning torches & tapers likewise, the more to grace ●e solemnity of the funeral pomp. The Sea seemed 〈◊〉 on a fire with lights, the shores resounded with ●●ch melodious music, that it caused most that were ●●esent, through their great feeling of devotion, to ●ed abundance of tears. But when the Bark thus sistering with the splendour of so many tapers appeared within sight of the City, whereby they underwood the Body was at hand, the people were so greatly moved thereat, that they seemed to leap, ●nd triumph for joy. For although the Fathers, not ●nmindfull of their humble modesty, had dealt already, and that earnestly, with the Viceroy and Bishop, ●at Xaverius might not be received as a Saint, but as ●he servant of God, until his Holiness should other●yse determine thereof: yet by the Viceroy's order ●nd command, the bells of all the Churches began to ●ing forth peals of joy and melody. At the hearing whereof the whole City began to run forth, to ●eete the Body, so as the shores, walls of the town, windows, Garrets, & tops of houses, from whence ●●ey might discover the coming of the Bark, were ●ll beset, and filled with people. And the nearer the ●arke drew unto them, the more did the multitude, & ●●eir desire to see it, increase. Yea many out of fervour ●nd zeal leapt one after another into the water, striving who should first touch the holy shrine.  
In this mean time the Viceroy, and all the Nobility, with a great number of chief Citizens, stood expecting the Bark at the Haven, with burning tapers in their hands, and the Canons of the High Church, with all the other Priests in white surplices came with their Crosses in Procession wise, to meet the same. Thither also came the Sodality of Mercy with their banners, and ensigns all glittering with gold and silver. After them followed a very sumptuous Beer, covered over with cloth of Gold, whereon those of the Sodality had determined to carry the Shrine aloft, that so it might make the more glorious show.  
As soon therefore as the Shrine was brought aland by those of the Society, 
A great concourse to Xaverius body.  the people made such a press out of desire to touch and kiss the same, that very many were thereby thrown down one upon another. And because those who came last, would not make way for the first to retire, they were so thronged up together on a heap, that many were in danger to have been pressed, and stifled to death, if great prudence had not been used to avoid the danger. The Viceroy therefore was forced to send this Guard to put back the throng, and to make way for the Procession, that was ready to begin.  
Now, 
His land funeral.  when the multitude with much ado was forced back, the Procession set forward, & was performed with all the pomp that might be. After which there followed the Shrine placed upon the Beer● most sumptuously adorned, and carried by certain Fathers on high upon their shoulders, together with two other empty Beeres, borne on each side one, and richly furnished like the other. After the Body followed the Viceroy, and his Court, together with all the Nobility, and whole City, with such abundance of torches and tapers, that the streets seemed to be on fire, and this with such applause of extraordinary joy in all sorts, that one would have thought it had rather been a triumph, than a funeral. The Shrine or Coffin glittered all with gold; the way was all strewed with green boughs, and odoriferous flowers; The windows and walls of all the houses were adorned with costly hangings and tapestry; besides the many sweet perfumes, set every where about, on both sides. There were moreover hung about the Beer diverse Censars' of silver, in which were cast continually many sweet and fragrant odours.  
Francis therefore in this triumphal manner, returning from his China-voiage, was at last brought into the Church of the Society at Goa, giving us thereby to understand with what honour his soul no doubt is now glorified in heaven, whose Body being dead, through the sanctity of his soul, did notwithstanding so triumph here on earth.   

CHAP. XVI.  
The great Concourse of people to behold his Holy Body.  
AS soon as they came to the Church of the Society, a solemn Mass was sung. And to avoid the great press of people, the Beer was placed within the Cancels of the Altar. It was told the people that when Mass was ended, the Coffin should be opened, and that all who would, might see the Body. Whereupon the multitude made so great a throng that they broke down the rails of the Cancels. But the Coffin being shut, was kept safe by nothing more, then by the press of people, hindering one another. Then the rector of the College, 
An incredible concourse to Xaverius body.  fearing the violence of the pious people, earnestly entreated the Viceroy that he would be pleased to retire unto his house with the Nobility, for that the people would then certainly follow his example; and that when afterwards the chapel was voided & the press of people gone, they might themselves the more commodiously see the body.  
The Viceroy therefore yielding to his request, withdraweth himself, and all the Nobility followeth him. But the people remained still immoveable, urging, and requiring to have the Body showed unto them: for unless they had their desire, they said they would not stir a foot. And by standing out thus stiffly, they obtained at last their demand. For when as no delay would serve the turn, F. Melchior was forced at length to give way unto the time, and putting the press of people a little back, until the Cancels were again set up and fastened, Xaverius body was showed to them in his Priestly robes, as he was brought thither. Which when the multitude beheld, they were so desirous to see it nearer hand, that rushing on with great violence they again broke down the Cancels. Whereupon the Fathers through a sudden fear presently shut the Coffin again, that there might no violence be offered thereunto, & would by no means open it any more. So as the people being out of hope to see it again, and weary with expecting, they that stood nearest, & had seen it though a far of, at length retired, and told the rest what they had seen. They being set on fire by what they said, never left urging until the Cancels were again set up, and the Body also showed them.  
The same day in the evening Anthony Perera a Portughese, arrived at Goa with presents, and letters from the King of Bungo to the Viceroy of India. He was sent thither by the King to procure Xaverius return again into japonia, although it were now too late. The contents of the King's letters, were these: That Francis Xaverius had oftentimes discoursed before him of God the Creator and redeemer of the world, and that his words had taken fast hold within his hart, & the in most bowels of his soul. Wherefore he was now fully determined and resouled to be baptised by Francis his own hands, although it were with the hazard of losing his kingdom. Xaverius had indeed at his departure promised him, that he would shortly return unto him, if God spared his life. But because his return was not so speedy as he had hoped, he thought good to send one expressly unto Goa, who might certify him of the cause of his so long delay. Wherefore he entreated the Viceroy, to send Xaverius unto him with the first opportunity: whose coming would certainly be both a great incitement to the Christian Religion, & also a pledge of the Portugheses friendship unto his person. When the Viceroy had perused the King's letters, he easily persuaded Fa. Melchior Nunius (who was one of the chief Fathers of the Society in India) to go himself with all speed unto the King of Bungo.  
In this mean time Xaverius Body was exposed at Goa, not only to the view, but also to the admiration of all the behoulders. But the great desire of the people was not satisfied by seeing him, but rather more inflamed: Yea the self same persons did oftentimes return again to look upon him, & others came flocking almost every moment to behold him. The Fathers therefore through necessity, were constrained to change their determination. And so to satisfy the longing desire of such an infinite multitude, the body was exposed three days in a Chapel well fenced with strong Cancels to the full view of all, and every one that would might look upon it at their leisure: So as there came from all parts an infinity of people to behold, & touch the same with their beads, which they performed with abundance of tears and much inward feeling of devotion.  
Now whilst some became doubtful of the incorruption of his body, the same was made thereby not only more certain, but more glorious also. For seeing the miracle did surpass all humane belief, there were not wanting some, yea Religious persons, & men of good authority, 
By order from the Viceroy a Physician examineth the integrity of his body.  who gave out, that Francis his body being bowelled, was by art, & certain precious embalmings kept thus lively. The Viceroy therefore, to examine the truth of the thing, commanded Cos●as Saraina, a Physician of great fame and experience to try, and look into the Body. But he beginning to lance the belly with an instrument, when he perceived fresh blood to issue thence, being astonished ●t the miracle, gave over his design. Then putting his finger into the hole he had made, he findeth his bowels entire & sound, without any sign of balm, or other preservative applied; which he confirmed by public testimony upon his oath. Wherefore the matter being throughly examined, and diwlged abroad, Xaverius Body began to be greatly honoured & reverenced, not more by others, then by those who had been authors of the false rumour aforesaid, every one kissing his feet and hands, and touching them with their beads. And so great was the opinion of Xaveuerius sanctity, that every one did strive to get, yea purloin some small particle of his body, or garments: in so much that all the care and vigilancy the Fathers could use to look unto it, did hardly hinder the violence of the devout pepole.  
In the mean time Xaverius praises were spread all abroad, & his worthy acts, prophecies, and miracles were blazed far and near, not only by those who had themselves been eye-witnesses thereof, but by others also, who had heard the same from credible authors; so as all India sounded forth his sanctity, as it were with one mouth. And likewise for the confirmation of the former miracles there were many others added anew. For that many who went to behold that sacred spectacle, affirmed upon their oath, that there came thither many persons who having either lost the use of some of their limbs, or otherwise sick of some disease, were by touching Francis his body healed, & returned home sound, and in perfect health.  
Now, when these three days were passed, although the people had not yet their fill of beholding & contemplating the sacred Body, the shrine was for a time placed in a Sepulchre, which they had prepared for the purpose, upon the right hand of the high Altar, until a fairer monument were erected and adorned, fitting the dignity of so worthy a man, according to the Father's desires, and devotion of the Citizens of Goa, if the King of Portugal, as they hoped, would procure his Canonization from the Pope.  
About the tenth day after his burial, 
The Bishop's Vicar again examineth the matter.  Doctor Antony Ribera the Bishop's Vicar, and Inquisitor General, determined, in respect of his charge and office, to examine the matter with his own eyes, and see whether those things were true which had been diwlged abroad of Francis his incorruption. Wherefore opening the Sepulchre about Midday himself, with many lighted torches attending, throughly felt, and viewed the whole body all over. And finding nothing which was not entiere, he gave testimony thereof under his hand and seal to all posterity. This caused the reverence, and devotion to Xaverius daily to increase. There were all most none, who came not with veneration to his sepulchre; many brought thither flowers and garlands, and the number of white wax tapers to burn continually before it, were exceeding great. And this devotion of the people towards his servant was by God himself approved also. For there is evident proof, that a wax Candle of a cubit long only, being lighted before the Sepulchre ●id burn perpetually for the space of 18. whole days, ●nd nights together.  
The King of Portugal being moved by these re●tions, 
The King of Portugal maketh means to have Francis Canonised.  gave order presently to the Viceroy of India, 〈◊〉 make exact inquiry of Xaverius worthy facts, and miracles, & to set them carefully down in writing, ●e which he afterward sent to Rome to his Ambassador, that he might deal with his Holiness about his Canonization. But this most Excellent Kings pious ●deauours were hindered by his untimely death. The uthers therefore having finished their new Church ● Goa, and dissolved the old, removed Xaverius Body ● to a private Chapel within their house, where 〈◊〉 this day his memory and name is honoured, until 〈◊〉 Holiness shall grant (if it please God) that so●mne Honour and Veneration, may be publicly exhibited unto him.    

OF THE LIFE OF S. FRANCIS XAVIER. THE VI BOOK.  

By the King of Portugal his command, Francis his deeds, and miracles are committed to writing. CHAP. I.  
ALTHOUGH the gifts and favours, which the Goodness of God had already heaped upon Francis, shined forth at sundry times in all th●● parts of his life, as we have demonstrated before▪ yet will it not be amiss here to propound those things to be maturely considered, which have been touched by the way, and as it were in an obscure manner; that so by unfoulding the chief heads of matters, we may at once behold all whatsoever appertaineth thereunto. And to the end, we may first of all speak of such passages, which ordinarily cause most admiration, and are essteemed both by good, and bad-willers; many things, not only through the whole course of his life, but much more at the very time of his funerals, have by divine power happened unto Xaverius, which no natural cause can any way excuse from being miraculous. Wherefore we will here, in a more exact manner, treat of these signs, and testimonies of his sanctity; & will cite for every thing such authors & witnesses, whose authority, and fidelity cannot justly be called into question.  
john the third King of Portugal, by whom, as we have said before, Xaverius was sent into India, when he had understood, & made trial of his sanctity, honoured him no less dead, than alive. For as soon as the news of his death was brought unto him, moved, as indeed he had reason, for the loss of so worthy a man, he was inwardly grieved at the blow which the whole East had received thereby, than the which there could not perhaps an heavier have been given by the wrathful hand of God. When his grief was something overpast (as his own singular piety and prudence admonished him) he sought a remedy for the same, from that source which had caused it. For having understood, of the many miraculous things, which had been wrought by Francis, as well alive as dead, and being inflamed with devotion towards the blessed man, out of his fervour to Religion, he giveth order by Letters Patents unto Francis Barret his Viceroy of India, to make all diligent inquiry after his illustrious acts and miracles, and to send them to him with expedition, for that he determined to present the same to his Holiness, that he might according to the custom of Holy Church, if he thought it expedient, decree a public honour and reverence to be exhibited unto him, who was famous both for sanctity, and miracles.  
But to the end this Religious King's opinion of Xaverius virtues may be known, 
The King of Portugal letters to the Viceroy of India.  and testified to all the world, we judge it not amiss here to set down a Copy of his Letters Royal.  
Friend Viceroy, I the King, send you hearty greeting.  
Francis Xaverius life and labours have been so profitable by their exemplar edification, that we judge it will be most acceptable unto God, to have them brought to light, to the honour, and glory of his Divine Majesty. Wherefore, being published abroad, to the end they may receive that full authority and credit, as it is meet they should; We give you all charge, and commission that wheresoever throughout India it shall be thought that good and substantial witnesses of these matters may be found (I mean of such as have lived and conversed with him) you will procure with the greatest diligence you can, public instruments, & testimonials to be iuridicially made thereof, and under the witnesses oaths, both of his life, & behaviour, as well of all things which he hath worthily performed for the salvation, & example of mortal men; as of those things also which he hath miraculously wrought, either alive or dead. These instruments, together 〈◊〉 all the testimonials and authorities, subscribed with your own hand, and signed with your seal, you shall send over unto us three sundry ways. This if you carefully, and speedily perform, you shall receive great thanks from us.  
From Lisbon this 27. of March 1556.  
As soon therefore, 
The Viceroy's Inquisition after Xaverius acts.  as the Viceroy had received these letters, he by fit persons expressly ordained for that purpose, presently commanded exact inquiry to be made of such things accordingly, not only at Goa the Metropolitan City of India, but in every part of that Country; and also at Malaca, and in all places where it was known Xaverius had ever been. Whereupon very many things were found by the testimony of undoubted witnesses which Francis had both in his life and after his death, either performed with great profit, or else wrought miraculously by divine power. Of which the Viceroy having caused public instruments to be made, subscribed & signed the same with his own hand and seal, and sent them speedily unto the King his Lord and Master.  
The matter now was come thus far, that the King had sent the Instruments aforesaid to Rome, and dealt by his Ambassador with his Holiness, for the proceeding therein to his Canonization, when as his untimely death broke of that his pious determination. An authentical Copy of all which instruments, iuridically sealed & signed by the Viceroy, we have at this present in our hands, from whence, for the most part, we have taken those things which we have hitherto mentioned, and shall hereafter also recount. And for that we have in these our former Books comprised most of them already; we will therefore in this last, relate only those which we have of set purpose reserved unto this place, as not seeming good for diverse reasons, to have put them down before.   

CHAP. II.  
How Xaverius foretelleth things future, and absent, and seeth men's inward Thoughts.  
XAVERIUS was indeed remarkable for many worthy favours which God Almighty had bestowed upon him; yet for nothing more, then for his manifold gift of Prophecy. Whereof many undoubted signs are clearly to be seen, throughout the whole passage of his life. But these which here ensue are of most particular note.  
One Cosmas joannes procurator of the King, had bought in India a Diamond of extraordinary bigness for 8000. crowns, which would be worth four times as much in Portugal. This jewel he had delivered unto one Ferdinand Aluarez at his departure for Portugal, to be carried unto the King his Master. At the same time Francis cometh to Goa, and out of familiarity with Cosmas asked him how his traffic went forward? He recounteth all unto him, and in particular concerning the said diamond, which he had sent unto the King, hoping all things went very prosperously with him. Then Xaverius asked him again in what ship he had sent so precious a jewel? And when he had told him the name of the Ship; I would to God quoth Francis, you had not sent it in that ship. Why, quoth Cosmas, is it, because she was almost cast away this last year by a contrary tempest? No, quoth Francis, for she is to undergo a greater danger. Upon this speech he began to entreat Xaverius earnestly, that he would not give over praying to God for that ship, see●ing that he had upon his own hazard sent the Diamond unto the King. And being thus pensive for his ●ewell, news was brought unto him, that the ship having one of her chief planks rend away, by the violence of a tempest, was even at the point to have been drowned; but that by the prayers of Xaverius she miraculously escaped, & was safely arrived in Portugal.  
The day also before Francis put to sea from Ma●aca towards China 
He being at Malaca forseeth a danger which the Society underwent in Portugal.  (as they of the Society who were then present, have recounted) lying after an unusual ●anner upon his bed, all along upon his belly, like one between sleep and awake, he continued a great whi● in the same posture without ever moving, wholly alienated from his senses. Whereat those of the Society that were by chance present, being astonished at ● strange a posture, durst not, for the great reverence which they bore him, either awake, or speak unto ●im. Wherefore turning their admiration into care, ●hey with solicitous and perplexed minds expected the event of the thing. At last awaking as it were out of a deep sleep, and like one that had escaped some great trouble, called upon a certain person by name who was then in Portugal, & oftentimes cried, God pardon thee etc. so as for the present (except himself only who knew it) none could imagine what that his complaint meant. But soon after letters coming out of Portugal it was known that at the very same time, through the fault of him, whom Xaverius had so often called upon by name, in that Ecstasy, the Society had in Portugal suffered a great detriment, which notwithstanding through God's goodness and Xaverius prayers, turned to their benefit. Whereby it plainly appeared that God had showed him what happened at that very time in Portugal, that by his prayers he might avert the danger which was imminent to the Society there.  
Moreover Xaverius, being at Malaca, did not only tell of things that were absent and far off, but foretold also things to come, and those as well doleful, as joyful. I pass over with silence the devastations of the Country, the besieging of the City, the grievous contagions amongst the inhabitants, & other miseries, which either in his public sermons, or private conferences he foretold so long before unto the Malacensians, even in the very same manner that afterward they fell out. Let us call again to mind that memorable victory acheived against those Barbarous Acenians; that Prophecy glorious by so many predictions of Xaverius, and ennobled by so many tokens of the divine providence. How many & diverse also were his predictions at Amboynum, and the Molu●ca's? What notable prophecies were those of the Victory against the Tolanians; of the returning again of the Cockboat, which had been carried away with ●he tempest? But all these we have related before, excepting this which followeth.  
When in his voyage to China, as he was sailing to Malaca, the great iron-barbed Ship wherein he went being on a sudden tossed with a cruel tempest among the ●lands of Sumatra by which they passed, was in eminent ●anger to be cast away. Now as they were all even in despair, beholding present death represented before their eyes, 
A Prophecy of fair weather in the fear of shipwreck.  Francis cometh to james Sosa the master of the ship, and biddeth him, and the rest that were present, be of good courage, for that very day in the evening the tempest should cease, and the ship arrive safe at the Haven. And so it fell out, just as he had foretold. For before sunset, the wind which was in the South ceased, the sea grew calm, and they arrived at their desired Port.  
Moreover he did oftentimes foretell to many, not only their safe arrival, but their deaths also which were near at hand. 
He foretells the speedy death of them that were in good health.  For to say nothing of Arausius●is ●is death, which he plainly foretold, as he was one ●ay at Malaca in familiar conference with Antony Sosa, & falling into speech of the Governor of the City, ●e told him plainly, that although he were then in very good health, yet he would within a little after ●ye. And his death following the next month, pro●ed what he had foretold to be true. Then again when he was going for China, he out of friendship ad- james Pe●●ra a wealthy merchant, in whose ship he went to substitute another factor over his wares, because he whom he had appointed should not arrive thither. And the event was answerable to the Prophecy; for the Factor died by the way, before the came to China.  
Being also at another time bound for the ●●uca's, and he setting out in one ship, and john 〈◊〉 a merchant in another, Xaverius being carried away by the violence of a tempest, soon arrived at the port he desired; Where whilst Galuano the merchant was earnestly expected, Francis upon a sudden, as he was preaching to the people exhorted them to pray to God for Galuano his soul, who was then dead. And three days after Galuano's merchandise being found castup upon the shore, testified the shipwreck, and death of their master.  
This Prophecy of his is also admirable, which the event of late hath proved very true. There was in India a ship so weakened with age and tempests, that all were of opinion if she went to sea, she would be shaken asunder by the stormy weather, before she could arrive within sight of the Haven. Whereupon Xaverius (for he chanced to be then present) moved by 〈◊〉 
A prophecy of a ship to perish in the haven.  instinct, Be of good courage, quoth he, for this ship will not be cast away in this journey, but at last indeed shall perish, yet without loss to any man. Credit was given to this prediction, and the event fell ou● accordingly. For presently the Merchants nothing doubting of what Xaverius had by divine revelation fortould as well concerning that ship, as of many other ●●ings, strove exceedingly to lad their goods in her, assuring themselves, as indeed it happened, that they ●ight convey their merchandise to and fro therein without danger of shipwreck, or other loss. Nor ●ere they any whit deceived. For the same ship, al●●ough very old and rotten, remained always safe 〈◊〉 many journeys and tempests, until the year 1583. ●ith was almost 30. years after Xaverius death. And 〈◊〉 last, as she lay empty in the haven, falling to pieces ●f herself, was there made an end of, without damage unto any man; giving thereby testimony to Fran●● his prediction, no less whilst she remained sound, ●●en when she decayed.  
Neither did he only foretell things to come and ●arre absent, but pierced even into the hearts of men, & ●new their very cogitations and sins. And although ●his be sufficiently demonstrated before in its proper ●●ace by the knowledge he had by divine revelation of ●e private resolution which john Durus had made of ●unning away: yet these things, which now we are ●o set down, will make them much more manifest.  
There is in India a town called Bazain, which ly●th with equal distance almost, between Go● and the ●●uer Ind●s. Xaverius going thither, about the time ●e went into japonia, to speak with the Viceroy ●ho remained at Cambaya; behold a certain Mala●nsian, that bore very great affection unto him, offered to embrace him. Francis having formerly reduced this man from a lewd to a civil life, that he might ●●eereafter look better to the good of his soul, had commanded him, upon just causes, to return back again into Portugal, and there to frequent the Sacrament of Confession. But he, although at first had promised to do them both had indeed performed neither; and moreover had not only cast off all thought of returning into Portugal, 
By divine light he seeth his friends sins & how long he had abstained from confession.  but had now also passed over the third year without Confession. As soon therefore as Xaverius beheld him, and withal by divine revelation saw the inward wounds of his Conscience, refusing utterly his embracement: A way (quoth he) get you hence; is this your standing to the promise you made me? Behold with shame (to say nothing else) since you took leave of me to sail into India, you have never been at Confession. I will certainly neither speak unto you, nor acknowledge you for my friend, until you have by Confession purged your soul of your filthy sins. Whereupon the man (his conscience accusing him, both of differing his Confession, and of his heinous offences) being strooken with these words, easily perceived that Xaverius knew what he objected to him, by divine revelation, for speaking humanely he could never have known it. Wherefore accusing himself and acknowledging his fault, he presently by Confession washeth away the spots of his soul, which he well saw were so abominable in Francis his sight. 
He seeth that his friend was in his hart plotting a great sin.   
Having also asked another friend of his at Cocinum how he did, and he answered, well: Well indeed, quoth Xaverius, in body, but not in soul. Upon these words, the man who was at the same time plotting I know not what villainy, and wickedness in his hart, pricked in conscience, confessed plainly, that Francis could better judge, how he did, that he himself, and so confesseth his sins entirely unto him; and leaving off quite his wicked determination, recovereth again his soul's health, which Xaverius had perceived was wanting in him.  
Moreover the day before he departed this life, 
He being ready to die foretelleth destruction of one that accompanied him  casting a stern look upon one of those who attended on him when he lay sick, cried out thrice with a pitiful voice, Woe be to thee. Which lamentable denunciation of his, was not in vain. For shortly after the party having been a long while in tangled in dishonest loves, was upon the sudden slain, and died miserably. So that Xaverius thrice crying out, might seem to have denounced unto him a triple misery, to wit the wound of his conscience, his bodily death, & the destruction of his soul.   

CHAP. III.  
In his life time, he worketh miracles of all kinds.  
MORE OVERDO Xaverius virtue hath showed itself most admirable in almost all kind of miracles, whereof we will recount in this place some few, contenting our sel●es to have touched the rest briefly in other places. As concerning Devils, he did not only overcome them oftentimes in single combat, when at Meliapora in S. Thomas his Church he contemned their frights and threats, although he were cruelly beaten by them; and again in his navigation into japonia, when as with an invincible fortitude of mind he prevailad against their deceits, and subtleties. But oftentimes also both in the coast of C●morinum, Malaca, and in other places, he cast them out of postest bodies, partly by himself, & partly by the Neophytes whom he sent unto them.  
And this virtue of his was no less seen in curing of diseases, then in casting out Devils by divine power. For to pass over with silence, many whom he freed both from fevers and other diseases in the foresaid coast of Comorinum (as we have before demonstrated) as well by himself, as by the children whose help he used in teaching there the Catechism; going one day to visit Michael Fernandez who was exceedingly tormented with the Stone in the Island Ceilanum, he willed him to take courage, and to put great confidence in God, 
He miraculously cureth the stone  telling him withal, that he would the next day say Mass for him, and did not doubt but by God's grace he should recover his strength both of body and mind, sooner than he could have expected. And even so it fell out, just as he foretold.  
He likewise helped those who were ready to dye, and either through the defect of nature, or else by some casuality wanted their senses, or members. For it is sufficiently known, that at Amangucium he restored a lame man to his former strength; two others that were dumb to their speech; and two likewise deaf unto their hearing. Many also that were brought unto him being ready to dye, he presently restored t●● their corporal health, being out of all hope of recovery, by making only the sign of the Cross, and casting of Holy water upon them. At Goa also (as we showed before) in his return from japonia, visiting one of the Society, who was given over by all, and reciting the Gospel over him, he delivered him even out of the jaws of death.  
Neither did he deliver only such as were ready to ●ye, but restored also those that were all ready dead ●o life again. For it is evidently known, that there were three dead persons restored to life by him, in the ●oast of Comorinum. But that is very strange, which 〈◊〉 recounted of him in another kind. There was a certain Portughese merchant (whom we will not name for his credit sake) very industrious, & practical 〈◊〉 many things, who at Francis his first coming into ●aponia, had contracted great familiarity with him; ●ut returning back some years after into India, lived ●here more warily then honestly. To him therefore Xa●erius on a time appeared (whether he were then a ●arre off, or already dead is uncertain) denouncing ●nto him that God would speedily be revenged of him. ●nd when the other strait confessed, 
By miraculously repreheding a very wicked man he makes him become a Francisciscan.  that he had ●●deed well deserved no less▪ Thou hast, quoth he, ●●uly deserved it, who hast committed such a detestable sin; and withal named a certain heinous offence, which no mortal creature knew, but he him●elfe. Whereupon the merchant being put in mind of ●●is secret sin of his, was presently strucken to the ●art, and with admiration cryeth out: Certainly, Father, this hath him revealed to you by God. Go to therefore, since you have seen the sore, prescribe also the cure, and show me, who have gone astray, the sure path so salvation. Thou shalt then (quoth he enter into the Order of S. Francis, which rule if thou diligently observe, thou shalt be certainly saved. For I perceive thou art, as it were borne, and made for that Order above all other. He presently obeyed his wholesome counsel, as though he had been commanded by a voice from heaven; & afterwards, much rejoicing at the happy event, related the whole matter to others.  
Xaverius moreover wrought very many miracles of other kinds. There is a Town standing beyond Malaca called Semorra, by which there runneth a broad and deep River. They who dwell upon the Bank thereof, being set on by the instigation of the Devil, threw many stones, and darts at Francis; who being eagerly pressed, and pursued by those Barbarians, removed without difficulty a huge beam that lay overthwart the bank, and hindered his way from flying, & thereby escaped and saved himself; whereupon th● Barbarians being astonished, and amazed at so miraculous a thing, were terrified from pursuing him any further; for they plainly saw, that that beam coul● not be stirred without the strength of many men, & therefore that Xaverius had removed the same by diui● ne, not humane power.  
This which followeth was ever scarcely heard o● At Amangucium in japonia he preached daily to th● Bonzies and other Ethnics, the Christian Religion After his Sermon the inhabitans (being a Nation n● less vehement, then insolent against strangers) a● ●ed of him very maliciously, 
He with one answer satisfyeth many of the japonian questions.  one upon another, many questions, concerning that which he had preached. Xaverius therefore, when he was urged thus by so many at once, with diverse & sundry questions, often satisfied them all (which is very admirable to be recounted) with one answer, as though he had answered every one a part. This was testified by one Bernard a japonian, a man of sincere virtue and credit, who was present himself at those disputations and interrog●tions, and had, together with many others, more than once observed the same.  
No less authentical, and wonderful is that which is recounted to have happened in a certain Town of India called Coramandela. Xaverius being there by chance, a poor man, who had newly suffered shipwreck, came unto him, beseeching him to bestow some alms upon him, to relieve his misery. Francis, 
He giveth gold which he had miraculously received to one that had suffered shipwreck.  although he had not where withal to show his Charity, could not for all that, find in his hart to send the poor wretch away, without something. Therefore, not thinking of his own poverty, he put his hand into his pocket, but found there nothing at all. Yet would he not desist from his determination, but began to have recourse to him, who is Lord of all riches. Wherefore lifting up his eyes to heaven, he biddeth the poor man put his confidence in the divine liberality. And God neither frustrated Xaverius hope, nor he the poor man's. For putting his hand again into his pocket, he brought it out full of fair pieces of gold (which the inhabitants call Fano'es) and presently gave them all, since God had thus afforded them, unto the poor man, putting his whole confidence in the endless Treasure of divine hope.  
A Portughese Soldier also, playing at dice had lost 600. Crowns; wherefore being sad, & not knowing what to do, or course to take, he maketh his moan to Francis. He judging it meet to apply a plaster fit for the poison of the disease, demandeth of him a die, 
He useth strange means to make a gamester at dice detest that play.  and having shaked it in his hand, giveth it him back, and biddeth him go play again to recover his loss. Neither was he therein deceived. For on a sudden the fortune of the game began to change, & the soldier having good luck, soon recovered all again When he had got his own again, he would have played on still, but Xaverius for bad him, nor did the soldier contradict him, but remembering the benefit he had received, promptly obeyed his wholesome commands: and promised furthermore of his own accord, that he would never after play at Dice. And he was indeed as good as his word. For from that time forward, he could never endure to handle Dice, such an aversion he had to that game, by Francis his means.  
It was an ordinary practice with Xaverius, that in his voyages by sea, 
The oil vessel which was emptied was miraculously filled again.  whatsoever he brought aboard into the ship for his own use, or provision, he would straight distribute it all amongst the poor passengers, and mariners, and live himself by begging. Wherefore on a time, giving out his oil freely to them that asked of him, his vessel was within a little space wholly empty: Notwithstanding another coming afterward to demand a little thereof, Xaverius bade that some should be given unto him. His Companion told him, there was no more oil left, ●nd that the bottle was now spent, for he had turned ●p the bottom, and shaken it, & could not wring so ●uch as one drop thereout. Go yet, quoth Francis, ●or all that, & look again. He doth as he was wil●ed, and by and by he bringeth word, that the bottle was now full again, notwithstanding he had but a little before left it empty. But Xaverius taking no notice of the miracle, as his custom was; Give therefore, quoth he, liberally to him that asketh.  
Moreover, 
He by his prayers curreth a childfull of ulcers.  lighting by chance upon a child which was sick, and very full of ulcers; and moved to compassion towards him, he made at first a little stand, & ●hen taking him up in his arms, and hugging him in ●is bosom, he began to repeat these words, God make ●hee whole▪ which he had scarce pronounced twice or thrice, when as he restored the child whole & sound to his mother. This was witnessed by Vincent Perera a master of a ship, & Xaverius familiar friend (whom we have named in another place) and recounted to those of the Society in India. But of this kind we have ●n his life set down innumerable examples although ●e referred these unto this place, because, the times wherein they were done, were not then sufficiently known unto us.  
This also is very admirable which happened in the land of Sanciana. Xaverius as he stood baptising a ●umber of Saracens, who were men of extraordinary great stature of body, seemed unto the Portugheses, who beheld the thing a far off, to be much taller than they. Which caused in them such admiration that they approached nearer to see whether he did not baptise out of some pulpit or high place. But coming close unto him, they find him standing upon even ground. Then indeed they perceived that his greatness of mind had added so much to his body, that he seemed to surpass the ordinary pitch of the tallest men.  
Neither is this a small argument of his virtue and sanctity, that whereas the Sanciana sea, which in former times had been very dangerous, & subject to often shippewracks, by reason of a certain furious wind called Typhon, Francis by celebrating the sacred mysteries of the mass there, hath as it were so sanctified the Island, and made the sea so calm & temperate, that the raging Typhon doth very seldom bring any great encumbrance to the ships that sail therein. So great was the force either of Xaverius sanctity, or the virtue of the Holy Mass.   

CHAP. FOUR  
Miracles wrought by him after his death.  
BUT now Xaverius life was not more glorious nor remarkable by such like signs of sanctity, than his death. For God, who is admirable in his Saints, adorned Francis his Body after his death with many illustrious miracles, which whilst he lived had been a Temple of the Holy Ghost. For (as we said before) his dead corpse being digged up after it had laid three months in quicks lime, was found wholly entiere, breathing forth ● most pleasant and fragrant odour, which was no doubt a perpetual, and manifold miracle, seeing it retained the same integrity, and fragrant odour, after he bade been interred six months at Malaca in the ground without a Coffin. This divine virtue which was imparted to his body, redounded likewise even to his garments, and preserved them wholly incorrupt, & sound from all putrefaction.  
Moreover (which is very admirable) five months after his death, when he was interred at Malaca, he ●led a fresh, the signs whereof remained lively to be seen, until his Funeral at Goa, being 16. months after his decease. Whereupon not only the Citizens of Goa, but almost all India being stirred up no less by the report of the integrity of his body, then by his eminent sanctity, came flocking thither to his burial; which indeed, as before we have showed, seemed ra●her a triumph then a Funeral, the multitude whereof from all places was so great, as the like was never seen or heard; so that they were constrained, as before we have said, to leave the Body exposed for three whole days to the view of the people, to give them satisfaction. And besides this, they were all so taken with devotion to his holy Body, that every one did ●riue to touch the same with their beads, and to get ●way, even by stealth, some Relic thereof.  
Lastly, this miracle of his Body hath (as after we ●all declare) been honoured by God himself with so ●any, and evident signs, that all men, yea even the malevolous, have been satisfied thereby concerning the ●●atitude of his soul. And these things which we ●aue recounted of Francis his body, have been so testyfied, that there were as many witnesses thereof, as were people at that time in the City of Goa, that is to say, almost all India. But least perhaps such wonderful favours of Almighty God, might seem to some more admirable, then credible, both humane and divine Providence hath so concurred in this business, that these private testimonies have been confirmed by public Records. For Ambrose Ribera the Inquisitor, and Vicar General of the Bishop of Goa, when the fame of that great miracle was spread over India, judging it to be a matter which belonged to his office, together with certain most skilful Physicians went to visit Xaverius body, before it was buried, to try whether the same were wholly entire and incorrupt, as was reported, or no. He therefore having with his own eyes throughly beheld the integrity of the same surpassing all humane faith, and then by making inquiry thereof, as the King of Portugal had commanded, having found out his incomparable sanctity, confirmed the truth with a most worthy testimony, 
The Inquisitors and Vicar's testimony of Xaverius sanctity.  which I have thought good here to insert, in the self same words wherein he gave it. I D. Ambrose Ribera, Inquisitor, Vicar General, and Assistant of the Bishop of Goa, and India, do testify, that Francis Xaverius for the space of nine whole years (for so many haue● been resident in this place) hath gone up & down to the towns and villages of India, Malaca, the Moluca's, japonia, and other far remote places of the Barbarians, preaching and teaching the mysteries & precepts of the Christian faith, as well to the Portugheses, as to other People, and Nations; and hath in the same places converted an exceeding great number of Ethnics to the Christian Religion, building every where Churches; and for the effecting thereof hath endured very many great miseries, and labours, even to his dying day. And that his body having been brought ●o Goa, and there received with all solemnity, was ●y the whole Clergy and City conveyed to the College of S. Paul, 
His testimony also of them tegrity of his body  and there buried. But for that there was a certain rumour spread abroad, of the integrity of his Body, which seemed to surpass the forces of Nature, and to be evidently a divine Miracle, since a Body that had been dead so long, and laid buried an eleven months before, to wit, three in China, and eight at Malaca (as the Viceroy of India Alphonsus Noronia, and myself have proved by ●ndoubted witnesses) should remain the space of ●6. months free, and entiere from all corruption; ● thought it belonged unto my office, to examine ●nd make trial of the same. Wherefore I went into ●he Church where he lay, caused the Coffin to be opened, looked upon his body with lighted torches about ●n hour before midday; and I felt, and handled, for 〈◊〉 good while, his arms & legs, his knees & thighs & the greatest part of his body (so that by those parts which lay open a conjecture might be easily made of ●hat which was not seen) and found the Body entere, & wholly free from all kind of corruption, with ●he flesh altogether fresh, and solid, even retaining ●he natural moisture and colour. Moreover I saw in ●is left thigh, a little above the knee, as it were a wound ●rom whence there had been a little piece of flesh taken about the biggnes of a fingar. And another wound also in the belly, whereinto I putting my fingers, found all entiere and incorrupt, and without any kind of ill smell. And moreover, I laid my mouth to his month, and felt, and looked upon his face all over with the greatest diligence I could. Whereupon after examination made of all these things, as I found them, I commanded my Notary to set them down in writing. In testimony whereof I have hereunto set my own hand and seal, the first of December 1556.  
The Viceroy's Physician also, one of excellent skill, having by his Lords command, throughly examined the body, gave no less evident a testimony of the integrity thereof, which was this: I Cosmas Saraina Physician to Alphonsus Nor●nia Viceroy of India, 
An excellent Physician's testimony of the integrity of his body  do testify, that when Francis Xaverius body was brought to Goa, I looked very diligently upon it, and felt it all over, especially the belly, which useth to be most subject to corruption, and I found his entrayles wholly sound, & solid; notwithstanding it was manifest, that there had neither balm, oil, or any other thing against putrefaction been applied thereto. Afterwards when by my advice one of the Society of JESUS did put his fingar into a wound, which was open in his left side, close to his hart, there issued out blood, and water together, to which I smelling, found no kind of bad savour at all. I also found his thighs, and the other parts of his body entiere, with the flesh so solid, and natural, that it could not by art of Physic be in that manner preserved. For the body had been now dead almost a year & a half, & had ●yne well near a year, in the Sepulchre. These ●●ings according to the charge which is given me in his business, I do testify upon my oath. Given at Goa the 18. of Novemb. 1556.  
And these humane testimonies were also confirmed by divine. For about the same time, there were many miracles wrought, to testify as well Xauerius●anctity ●anctity, as the happiness of his soul in heaven. john Mendoza his ship, 
A sick woman by doing reverence to Francis his body is cured.  which brought Xaverius body back ●nto India miraculously escaped many great dangers, especially in the Island of Ceilanum. From thence when it came to Baticala a town in India, Mary Sarra a Portughese woman of good note, and wife to the King's Solicitor there, lay very sick of a dangerous infirmity, who being certified of the coming of Xaverius body caused herself presently to be carried to it, where she ●imploring the holy man's assistance with no less confidence than devotion, was forthwith by Xaverius intercession, & the divine goodness cured, & recovered her health. She also having obtained by earnest entreaty a little piece of the girdle, wherewith he was girt, enclosed it in a silver reliquary, and wore it about her neck, either as a remembrance of him, or as a preservative against sickness. And herein her devotion failed her not. For her little son who had been then grievously afflicted for the space of six months with an ague, 
Xa●erius girdle cureth many & great diseases.  was cured by applying the said reliquary unto him the which also recovered him afterwards, of an Apoplexy wherewith he was greatly vexed. It being also hung about the neck of a woman-seruant, who was very dangerously in travail, caused her an easy delivery. Moreover it cured a sick man of a fever. And from two children, who were grievously sick of the Pox, it took away both the sickness, and the marks thereof. All this the solicitous woman of Baticala related upon her oath.  
It is further more evidently known, that many sick were at Goa recovered by touching Francis his body. Amongst whom one was a woman-seruant, who in the time of labour, being out of her senses, & in extreme danger of death (for the child being dead in her womb, and lying overthwart, she could by no means be delivered) was upon a sudden preserved, & delivered of the dead child, by applying unto her certain hairs of Xaverius, which were religiously kept in a reliquary. This, her master Anthony Saa testified up his oath; who also further more affirmed, that there was in his house a another woman of that Country, who being also in labour of Childbirth, and brought to such extremity, that there was no hope of her life, was by the means of the same Reliquary applied unto her, delivered presently, and quit of the danger.  
It is also certainly known, 
A Gentle man recovereth his sight by applying Francis his hands to his eyes.  that many others have with diverse relics of his cured sundry diseases. This following is worthy of note. Antony Rodriguez a man of no small rank, had through a long rheum so lost the sight of his eyes, that he could not so much as see those with whom he spoke, although they were close by him. He therefore being out of hope to find any help by art of Physic, having tried all kind of medicines, but in vain, caused himself to be carried to Xaverius Sepulchre, and entreating the Fathes to open the Shrine, put Xaverius hands to his eyes, and presently began to see, finding that thick dimness to be driven away; and shortly after he fully recovered his sight. This also he himself affirmed upon his oath.  
No less memorable was that which happened to Baltazar Dias a Priest. He being tormented with the Squinancy in his throat, 
The key of his shrine driveth away the rheum.  could not swallow down any thing at all: wherefore despairing of all humane help, he had recourse to divine; & entreating the Fathers of the Society to lend him the Key of the Shrin wherein Xaverius Body was kept, toucheth his thoate therewith, and the rheum on such a sudden went so away, that the Key seemed by Xaverius favourable assistance, to have opened an entrance into his throat.  
But this is far more glorious. A certain woman of good note, named joan, having been tormented with a long sickness, was now brought to the point of death at the very time that Xaverius body was brought to Goa, 
A principal woman desiring to visit Xaverius, is recovered of a great sickness.  being watched day & night for her departure. Whereupon being stirred up by the solemn ringing of the bells, and also by the fame of his sanctity and miracles, she earnestly besought Christopher Perera her husband, and others that were present, to permit her to be carried to Xaverius funeral. They affirmed plainly it could not possibly be done, without manifest danger of her life, and would by no means yield thereunto. Yet the woman lost not the fruit of her devotion. For from that time forward she began to be better, and every day more & more amending, within a while after perfectly recovered; so powerful was the desire, not only of touching, but even of seeing his body, in restoring health to the sick.  
It is also recounted, and that by assured testimonies, that a certain whip made of little cords, wherewith Xaverius was wont to discipline himself, being kept with great devotion by a certain Neophyte, 
Francis his discipline restoreth many to their health.  restored diverse sick persons to their health, and wrought many other wonderful things. For which cause Xaverius name both was, and is, not only glorious, but also greatly reverenced in India, and throughout the whole East; all the people thereof ordinarily, imploring his protection and patronage. And as often as any ship passeth by the Island of Sanciana, where, as we said, Xaverius was first buried, the Mariners and passengers have got a custom to call upon Francis, as a Saint reigning amongst the blessed in heaven.  
Neither was India, or the whole East able to comprehend the virtue, and glorious Name of Xaverius within their own bounds, but passing over the Ocean, it penetrated into Europe. There is in Portugal a City called Ebora, a place of special note, wherein there is a College of the Society of JESUS, built by Henry the Cardinal, who was afterward King; a work well beseeming both the bounteous liberality of so worthy a Prince, & the magnificence of the City also. In this College, at the same time that news was brought of the death and miracles of Xaverius (as we have been informed by one of good credit, whilst we were writing things of the same nature) two of the principal Fathers, Leo Henriquez the rector of the College, and Andrew Capreda the Ghostly Father, very worthy and venerable man, were sore oppressed with a burning fever; who upon the report of the wonderful effects which had been wrought by Xaverius, conceived both of them great hope of recovering their health. Leo therefore caused the Indian letters wherein was written Xaverius happy departure out of this life, & his funeral made glorious by the miracles which had happened therein, to be brought, & read unto him. As soon as they were read, he presently as it were, moved by divine instinct, and stirred up with admiration of Xaverius virtues, 
Two Fathers in Europe recover their health by calling upon Francis.  raiseth himself upon his elbow in his bed, and lifting up his hands & eyes to heaven, calleth upon him with no less devotion than confidence against the violence of his fever, beseeching that he would be no less favourable to his own, than he had been to strangers. And his confidence & supplication were neither in vain▪ For his health followed upon this prayer, & he presently felt his fever, to be as it were driven away, by God's divine hand, and his former strength to be again restored unto him. Whereupon crying out aloud with joy, and tears in his eyes, he giveth humble thanks to God, and extolleth Francis his miraculous virtue, to the astonishment of all that were present. So as instantly finding himself to be wholly sound and lusty, he leapeth out of his bed, and runneth with all joy, and alacrity to Capreda his sick Companion. Capreda knowing how extreme sick Leo was but a little before, began to be amazed, and to ask him what the matter was? Whereupon Leo declared unto him, not more in words, then by effect, what sovereign help he had received from Xaverius in the curing of his sickness, and withal counseled him to do the like, and without doubt he should in the same occasion find the like help from him. Capreda, without more ado followeth his advice, stirreth up himself to confidence, & calleth upon Xaverius: nor is he frustrated of his hope, but freed from his fever, sooner than any one could have expected. Thus was the Societyes joy redoubled, by this double miracle, & Francis his sanctity more evidently demonstrated. One of these Fathers, whereof we now speak, to wit Leo Henriquez, is yet living in Portugal, as a glorious witness of Xaverius approved virtue. The report whereof, afterwards as soon as it was spread abroad, caused many not only of the Society, but even strangers also to admire his power, and reverence his sanctity.  
There was (to say nothing of lesser matters) still living in Paris, even when we write these things, a certain honest and devout person, venerable no less in respect of virtue, than age. This man was wont to make this relation; to wit, that when news was first brought of Francis Xaverius death, whom he had never known but by report, and hearsay only, he felt himself wonderfully stirred up with reverence & veneration towards him. Whereupon his wife being at the same time sick, and in danger of death by reason of her labour in childbirth, yea & given over by the Physicians, he recounted to her certain passages of Xaverius sanctity and virtue, and withal persuaded her earnestly to implore that holy man's assistance, 
Being called upon at Paris he obtaineth an easy delivery for a woman in childbirth.  and no doubt he would help & cure her. She gave diligent ear unto her husband's counsel, and forthwith having called upon Xaverius for help, she was easily and safe delivered of her child. And thus were both the mother, & the child by Xaverius merits freed from present danger of death.  
Nor was Xaverius native soil even at this time without all knowledge of her Childs great sanctity. For it is evidently known that his death was by certain prodigious signs foreshowed in the same place where he had received life. There is in the Castle Xaverium, being the mansion house wherein Xaverius was borne, a Chapel wherein is to be seen a Crucifix of exceeding great devotion, and very much esteemed in those parts. There happened at this time a prodigious accident, miraculous both for sight, & the event thereof. For certain it is, that this Image, or Crucifix of our Saviour, being made of wood, did manifestly sweat, as often as Xaverius had any great sufferance in India, which they of the Castle found out, by the letters which he himself had sent from thence, by calculation of the times. But upon the very year wherein Xaverius departed this life, it sweat blood every friday after, for a whole year together, and made an end of sweeting upon a Friday also. Which many so interpreted, as if it had portended Francis his death, after many long and painful labours undertaken for Christ his sake, who had continually carried in his body the mortification of the Cross.   

CHAP. V.  
Xaverius his fervent love to Prayer.  
THESE admirable things, which (as we have before declared) have as well been wrought by Xaverius divine power, as other ways happened unto him miraculously, were certain signs and testimonies, of the extraordinary virtues and gifts, which the divine Goodness had with a most liberal hand, heaped up together in his soul. For he was not more glorious in miracles, then in heavenly Virtues, some whereof we will set forth to public view; which, although he used all art and diligence to conceal, did notwithstanding discover themselves of their own accord. And these I shall recount more willingly than the former, in respect, they are not bare tokens alone, but lively examples also of his rare sanctity. And whereas those other serve only for admiration, these are brought within the compass of imitation.  
Wherefore to begin with that virtue which is the source & fountain of the rest, it is to be observed that Xaverius was extraordinarily addicted unto Prayer, Meditation, and Contemplation of heavenly things. For although he had his mind perpetually fixed upon God, and divine matters; yet did he assign unto himself every day, a set and determinate time, which, by withdrawing himself from all exterior affairs, he employed in meditating upon celestial things. But the meditation wherein he chiefly exercised himself, was upon the life and death of our Saviour knowing very well, that he might there behold, and imitate most excellent and exemplar patterns of all kind, lively represented in that noble masterpiece.  
This most wholesome, and fruitful manner of meditation (as being indeed the principal model of a Christian life, and a singular incitement to divine Charity) he most diligently observed himself, and commended the same also unto others, employing all his faculties herein, with no less constancy of mind, than fervour of spirit. The which did never more discover itself, then whilst he laboured amongst the sick in the Hospitals. For when his other continual labours would not afford him any part of the day free for that purpose, he having his mind more upon prayer then upon sleep, did always use to take some ●owers from his corporal rest, 
His night prayer.  that his soul might not be defrauded of her heavenly food, and repast; such possession had the sweetness of his discoursing with the divine Majesty taken of his hart. He ordinarily slept but two, or at the most, three hours of the night, and that in such sort also, as his very sleep was not without prayer. For oftentimes in his sleep he broke forth into these words: O good jesus, O my Creator, & other the like; so as one would have thought him to have been praying, and not sleeping.  
It is moreover certainly known, that he did not so much as break off this custom of prayer, even in his greatest employments in the Promontory of Comorinum; for he held his meditation to be the most important affair which he had in hand. At Meliapora also, when he lodged near to S. Thomas his Church, as we have before declared, rising in the night time, he went often into the Church, & could not either by the speeches of men, or stripes and other molestations of the Devils be affrighted, or debarred from discoursing with God; with whom be often spent the whole night almost in prayer.  
Likewise at Malaca, when he remained there in a chamber made of Mats, certain persons moved with the opinion of his sanctity, did oftentimes by stealth, as themselves did afterwards report, look through the chinks and slifters of the Mats, to espy what Francis was a doing in the night time▪ and they found him always (though he had been but immediately before, long kneeling at a Crucifix) lively perseverant in prayer, both in spirit and body, until sleep seizing upon him, constrained him by force to yield a while unto necessity of nature; & then laying himself down upon the ground, and resting his head upon a hard stone instead of a pillow, he in that manner refreshed his body for a while, even worn out with continual toil and labour day and night; so as one would have thought him to have used sleep as a medicine; and whilst he took his rest, to love nothing less than rest.  
But he, well knowing that God giveth more favourable audience to those who pray in places which be more religiously honoured, whensoever he could find opportunity, he always used to make his prayer with much more feeling in the Church; 
As often as opportunity served he prayed in the Church.  and therefore he would commonly take up his lodging next to the Church, that he might go thither secretly in the night, for that purpose. And those of the Society at Malaca observed, that like another Samuel he was wont often to lie upon the bare ground in the Vestry until the dead of the night, and then would steal into the Church, and there fall to his prayers upon his his knees, before the high Altar, in presence of the Blessed Sacrament: and when his knees were weary, he would either lay himself along upon the steps of the Altar, or else lean upon his hands, and still go on with his exercise, until either sleep constrained him to give over, or else the light of the morning came upon him. And when he could not have the commodity of a Church, he notwithstanding held on this exercise of prayer, in some other place.  
A certain Priest in whose house Xaverius lodged related, that he used oftentimes to pray late in the night, & sometimes to sit upon a little stool (either because such a seat was more commodious, or else because he could kneel no longer, being wholly tired out with kneeling) and so go on with his devotions. Moreover many Citizens of Malaca of good account have given testimony, that Francis when he was in familiar conversation with them, 
He goeth into solitary places to pray.  would oftentimes withdraw himself privately from their company; & after much & long inquiry made, they should find him either in some uncouth wood, or desert and forlorn place, devoutly at his prayers, or else a disciplining himself there; who not to interrupt his devotions would leave him thereunto, & dissemble the matter as though they had perceived nothing.  
And in this fervour of prayer, Xaverius was no less constant by sea, then by land, whereof so many demonstrations in his often navigations are extant, which we have already set down, that to seek out more examples thereof, would not only be superfluous, but a troublesome labour also. For though he were conversant in many & different places, & with sundry people, yet he remained always like himself, 
His prayer in the ship.  and kept as it were, one fashion and method throughout the whole course of his life. Notwithstanding we will not conceal that which properly belonged to the sea. For there be certain and evident proofs, that whilst he was a shipboard, he did usually sit up watching in prayer from midnight, until break of day; and in the midst of any tempest, or whatsoever danger, he called on God with a most patient and quiet soul. In so much that the mariners and passengers acknowledged both themselves, and their ship to have been very often saved by Francis his prayers.  
Moreover, he was always fervent and inflamed in his prayers, 
His fervour in prayer.  & most commonly overflowing with heavenly joys: the which was seen and known by many, & most evident arguments. For to say nothing of those extraordinary contents which he received from God, amidst his excessive labours in Comorinun, and Maurica, whereof we have already spoken in their proper places; at Goa he was observed by the Fathers there to walk oftentimes in the dead of the night in the garden, with his eyes fixed upon heaven, & to be wholly carried away with contemplation, and love of God: so that one would have thought for certain that his soul, 
He pu●s his clothes from his breast being inflamed by the force of prayer.  as being abstracted from his senses, had been departed out of his body. And afterwards when he came again to himself, opening his Cassock from his inflamed breast as his custom was, he would oftentimes repeat these words: It is enough O Lord, it is enough, & this in such a tune, as manifestly declared, that so abundant was the heavenly joy which overwhelmed him, that humane Nature was scarce able to bear it.  
At Goa also, as he was conversing familiarly with the other Fathers, there came upon him oftentimes such excessive joy of spirit, that it constrained him to withdraw himself from the sight of men, because he could by no means conceal the abundance of Consolation which he felt. 
The ardour & splendour of his countenance.  And even in humane affairs, there appeared in him such a divine semblance of heavenly joy, that they who conversed with him, being often strooken with a reverend respect towards him, could not forbear beholding and admiring him, as if he had been a second Moses.  
Lastly, in his journey to Meaco, wherein, as we said before, he suffered extreme miseries and encumbrances, being notwithstanding as it were almost in a continual rapt through the excessive comfort and consolation, which his soul received in meditating upon celestial objects, and with that sweet conversation with God; he often struck his legs, and feet against stubbs and stones, yea hurt and bruised them sore, without ever feeling thereof; going forward with such joy & jubilee of hart, that he even seemed to participate of the happiness of the Blessed in heaven, rather than to meditate upon their life. And verily it is an admirable thing to consider that there could be in him, 
A great combination of contemplation & action together.  such a combination of contemplation, & action together. For it is incredible (as we have been certainly informed) that he, being a man perpetually employed in so weighty affairs, & continual travails, and navigations most hard and difficile, and being also of so affable & pleasant a conversation; should notwithstanding, be endowed with so extraordinary a gift of divine contemplation, and comforted so abundantly by the holy Ghost, and with continual overflowing of divine streams into his soul. For certainly this divine man, wheresoever he was, or whatsoever he did, kept always his habitation with himself, and with God. Whereupon it followed, that even from his very exterior employments, and conversation amidst abundance of people, he came always to mental prayer & meditation with his soul so fresh and rectified, that presently he could cast, and as it were, even embosomed himself into the most sweet conference with his heavenly Spouse. In so much, as one would have thought him to have always been kept in a most straight solitude, he had his soul so firmly fixed upon God, even amidst his greatest employments.  
No less was the feeling of devotion which he found, nor the diligence which he used, in Vocal Prayer, as they call it, and in reciting the Psalms, and Hymns. For he had gotten a custom, which with great care he always observed, to recite the divine office & Canonical Hours very diligently & devoutly. First therefore following the advice of Ecclesiasticus. 
He reciteth his divine office with great preparation & attention of mind.  Before Prayer prepare thy soul, and be not as a man that tempteth God, he prepared himself with a recollected care, the better to stir up attention, and devotion in his mind; and before every Hour he used ●o recite the Hymn Veni Creator, to implore thereby ●he assistance of the holy Ghost. Which Hymn he always pronounced with such fervour of spirit, that ●is hart seemed even to burst out of his breast, 
Eccles. 18.  & his ●orces to faint. And very certain it is, that being ●any times interrupted therein by some that came & ●pake unto him, he again repeated the same from the beginning, with such fervour, as if he had not been interrupted at all.  
This singular devotion of his, 
He prefers the longer Breviary before the shorter.  in this kind, was ●aused by the liberty of those times. There had been ●ately, for the more ease and commodity of such men ●s had great employments, a new Breviary set forth of ●hree Lessons only (called of the Holy Cross) the which ●as also granted unto Francis at the first, by reason ●f his weighty affairs. Yet he, although he were cō●nually employed, would notwithstanding never ●ake use of that Grant, but always said the old Breviary of nine Lessons, although it were a great deal ●onger, to the end he might have thereby more time to confer with God, in whose conversation he took ●comparable content.  
But above all, 
Xaverius fervour in saying Mass.  his fervour of devotion showed 〈◊〉 self in celebrating the divine mystery of the sacred Mass, especially in the time of Consecration, and Consummation of the Holy Eucharist. For at those times he used so to weep for joy, that his face & bosom were all bedewed with tears. There also appeared both in his pronunciation, countenance, and all the gestures of his body, such a feeling of heavenly devotion, that it even redounded to the standers by; and struck them into such a pious admiration, that they oftentimes forgot themselves. Moreover, there wanted not some, who affirmed, that whilst he was at Mass, they saw him elevated and lifted up a little from the ground. He had beside this, a custom in his Mass, before all other things, to beg most earnestly of our Saviour Christ, the Conversion of Ethnics by that precious death which he had suffered on the Cross for their sakes; and for this end, he oftentimes also added a prayer of his own making which was this: 
Xaverius prayer for the conversion of Infidels.  Eternal God maker of all things, remember that the souls of Infidels were created by thee, and man made to thine own image and likeness. Behold O Lord, how to thy disgrace Hell is filled with them. Call to mind, how jesus thy blessed Son died a most bitter death for their salvation. Do not, I beseech thee, O Lord, any more permit thy Son to be contemned by Infidels; but being pacified by the prayers of Holy Men, & of the Church the most sacred spouse of thy Son, remember thy mercy; and forgetting their Idolatry and Infidelity, make them also at last to acknowledge jesus-christ our Lord, whom thou hast sent; who is our Salvation, and Resurrection, by whom we are saved and delivered, and to whom be all honour, and glory for ever. Amen.  
Now after Mass, 
After mass prayer for the dead.  when he had given thanks to God, he was always accustomed to recite a certain prayer for the Dead, that even then, when he offered Sacrifice for the living, he might also give some refreshment to the souls departed. His devotion also ●n administering the most sacred Body of Christ, was ●o less remarkable than in the consecration thereof. He had this custom peculiar to himself, 
He administereth the holy Eucharist upon his knes.  that where ●t could commodiously be done, he would give the ●oly Communion to the people upon his knees. The event whereof declared how pleasing a thing it was ●o God. For Cosmus Saraina (the Physician afore na●ed) and many other persons of good account, have openly testified, that they oftentimes saw Xaverius, ●s he was in the Church at Goa communicating the people upon his knees, 
He by divine power is elevated from the ground.  raised up miraculously, more than a cubit above the ground; so as one would have thought, that God had then exalted his Humility.  
Moreover, he was extraordinarily devout unto the most B. Trinity. For he used to adore, and to name the ●ame with the greatest and religious respect that could ●e. He bore likewise a most singular affection to Christ ●he worker of man's Salvation: 
His devotion to the most B. Trinity and the B. Virgin.  and was also specially devoted to the B. V. Mary, the Mother of God, & the ●ost benign Patroness of mankind: whereupon he ●ad gotten such an habitual devotion, by continual practice thereof, that when he lay upon his death ●ed, he oftentimes implored the help of the most B. Trinity, of our Saviour jesus Christ, and of the B. V. Mary, that so he might at his death call often v●on them, to whom in his life he had always carried such extraordinary devotion.  
Next unto these, 
His devotion to S. Michael the Archangel.  he was singularly devoted to S. Michael the Archangel, Prince of the Court of Heaven, and Patron of the Holy Church. Then hereverenced the Congregation of all the Blessed & Faithful, and of the Church the Spouse of Christ, whose assistance he often implored. Also in all his employments, journeys, miseries and dangers he very often implored the help and patronage of his Angel Guardian, and of the archangels and Patroness of those places, where he made his abode, or whither he went.   

CHAP. VI  
His purity of Hart, and Chastity.  
THIS excellent Devotion which Francis had in Prayer, was, by the like Purity of his soul, inflamed to behold God. The which is not only manifested by the purity, and innocency of his life, but approved also by the assured testimonies of such as conversed familiarly with him; who have solemnly averred, that they never observed any thing in him, 
He examineth his conscience oftentimes every day.  which might be displeasing, or give the least offence to any. This also is a further argument thereof, for that he did oftentimes every day examine his Conscience with very great rigour and diligence, & seriously exhorted others also to do the like, a thing whereon he esteemed the perfection of life chiefly to depend.  
He used also to confess every day, when he could have a ghostly Father. 
He used to confess every day.  And this purity of his soul was much graced by the perpetual sanctity of his body. It is well known that he preserved the flower of Virgiginall Chastity, even till his dying day. This the Vicar of Meliapora testified publicly, that he found it to be certain by the often conference he had with him in that place; & many others also who used to hear his Confession, 
His virginal chastity.  have affirmed, that they gathered no less from out of himself. He bore indeed a most singular affection unto Chastity; & as great was the hatred which he bore to the contrary vice, in so much that having a detestation to the least stains which might be in that kind, he could not without horror hear it once named, as we may easily conjecture by that which now I am to recount.  
Whilst he remained at Lisbon in Portugal, expecting to go into India, he lodged in the same chamber with Simon Rodriquez. Being once upon a sudden in the dead of the night, as he lay in his bed, awaked out of his sleep, he became so unsually moved, that there gushed out a great deal of blood from his nose. Whereof when Simon oftentimes asked him afterwards the cause, 
His horror of impure thoughts  he kept it close, and would by no means speak of it, as long as he was in Portugal. Yet at last, when he was upon his departure, & ready to take shipping for India, he took Rodriquez aside into a private place of the ship, and said: Now Simon, quoth he, it is time to declare unto you that which you have so often in vain demanded of me: for this (as I suppose) is the last time, that I shall ever see you in this life. You shall therefore know, that there was that night am impure thought presented to me in a dream, the which, I endeavouring all I could to reject, caused me to shed that blood at my nose.  
And these signs, and humane testimonies were no less confirmed by the integrity of his Body, after his death, then by the sentence, and approbation of God himself. Which singular benefit of the divine goodness, among many other, we must acknowledge as granted to his extraordinary Virginal Chastity. And he, 
His veins in matter of chasti.  to preserve this so singular and heavenly a treasure, was not more chaste than wary. For albeit the holy Man being very much given to the contemplation of heavenly things, and fenced with the shield of more than usual temperance, could easily extinguish the fiery darts of the most malicious Enemy; yet he was as fearful, & wary in this kind, as if he had been much subject to such a Vice. He never therefore spoke with any woman, upon what necessary occasion soever, but openly, where they might be both seen, & also with witnesses by; thinking there was not commonly so much profit, as danger, in women's conversation.   

CHAP. VII.  
His Love of the Cross, and evangelical Poverty.  
NO less exact also, was Xaverius in the austerity of his life, as a chief means for the conserving of Chastity. For he to tame his want on youth (as we have said before) did oftentimes (yea and for a long time together) begird his naked flesh with certain little cords, which ●aused him intolerable pain; & moreover, throughout his whole life, he greatly afflicted his body, both ●y frequent fasts, and very sore disciplines. His food was ever very slender, 
The slenderness of his food.  & such as might be easily made ●eady to eat, which he also either begged himself, or else, was brought unto him by way of Alms. But when he took his repast abroad with others, following the example of our Saviour, he used to eat indifferently, of whatsoever was set before him; whereby he avoided all troublesomeness to those who entertained ●im; and by hiding his singular abstinence, recompensed also the dainty fare to which he had been invited with the hardness of his own private diet afterward. And the measure in his meat and drink, was mee●ely the necessity of nature, not any delight he took therein.  
His custom was to eat only once a day, 
He eats but once aday.  and ●hat ordinarily, of one only sort of meat, which did not so much please his taste, as sustain nature. Whatsoever meat he got when he was busily employed, with that he contented himself. He very rarely tasted either flesh or wine, unless it were among strangers, and at other men's Tables. He never eat his fill, even of bread, although he had it lying by him. In his ●orney to Meaco which was very long, tedious, and troublesome, he lived only upon a little Rice parched on the fire. And all the time of his abode in japonia, he so accustomed himself to the japonians unsavoury meats & to extraordinary spare diet, that when he returned again to Goa, he had lost all taste of his Country viands, to which he had been formerly used.  
He abstained wholly from wine for many years, 
He abstained from wine.  yea even until his old, and sickly age; and then his strength being greatly decayed through continual labours, he was constrained to use a little wine, yet well mingled with water. Wherefore when Alphonsus Sosa the Viceroy of India sent unto him, whilst he remained in the Promontory of Comorinum, two vessels of excellent wine for a present, he without ever tasting thereof, distributed it all amongst the poor.  
Moreover, he was so far from taking any delight in the softness of his bed, that whatsoever place seemed fit to lie down upon, that served him always for his Couch: yea the bare ground very often (which was usual with him in the Promontory of Comorinum, the Moluca's, and japonia) was the place where he took his repose. When he was at sea, he lay either upon the hard planks, or else upon some Cable-rope rolled up together. And if at any time he had ●he commodity of a bed, yet would he seldom, or ne●er make use thereof, but lend it freely unto those who were sickly and weak. And in the coast of Comori●um also, that he might the more freely lie upon the ●are ground, he gave away unto the sick, a fair Bed and Pillow, which the Viceroy of India had sent unto him. In his travails by land, although oftentimes he might have had a horse to ride, yet he went most commonly on foot; & this even in japonia, where for every step he went, he was exceedingly troubled with stones, snow, ice, & torrents of water in his way.  
But nothing was more observed in him, than his bridling of all disordinate appetites and affections, 
He mortifyeth his affections & overcometh himself.  & wholly overcoming of himself, which is the hardest and most glorious kind of victory of all others. This appeareth evidently by that, which happened at Venice, where whilst he served in the Hospital called Of the Incurable, as we have before related, he continually overcame himself, in tending one so full of ulcers, that it caused a great horror unto him. He also oftentimes admonished those of the Society that they should accustom to conquer and overcome themselves first in small things, 
He overcometh himself in small matters.  to the end they might afterwards obtain the victory in greater combats. And himself following this rule, which he prescribed to others, had all his passions and affections evermore so bridled, and restrained within his own dominion & power, 
He kept always the same countenance.  that he continually enjoyed most full tranquillity and repose of mind, and withal a most sweet and amiable countenance. And if at any time he were forced to reprehend any one for his fault, he so tempered severity with mildness, that having once rebuked him, he presently, as it were unmasked himself, and returned again to his former sweetness & affability.  
Moreover, he esteemed more of this interior moderation, then of exterior mortification. 
The mortification of affections.  For well knowing that all passionate and unruly motions of the mind ought ever to be suppressed, he accounted the affliction of the body to aim principally at this, that the exterior mortification might help the interior. Wherefore he most of all commended those kinds of mortification, whereby the interior motions might be restrained, and virtue and piety quickened, and encouraged. He so dominiered also over the passion of anger, as if he had never known how to be angry at al.  
But his extraordinary Mildness was every where very remarkable, & especially at Malaca, where he had that sore combat with the senseless insolency of the Governor of the City. 
The dominion he had over his anger.  For when the Governor (as we have declared before) by his most injurious intercepting of the Embassage into China, had both obstinately and impudently hindered his worthy endeavours, & the advancement of the Gospel; Xaverius notwithstanding carried himself so mild therein, that being at last forced to denounce his Holiness Excommunication against that temerarious and madbrain fellow, although himself were Legate Apostolical, yet he oftentimes sent the Bishop's Vicar unto him, in most suppliant manner; so as one would have thought, that he had rather done, than received the injury; or that he entreated, rather to avoid the blow himself, then to have threatened it to another.  
Moreover in the greatest reproaches, sufferances, & vexations that could be offered, he never complained of any man, but prayed to the divine Majesty for those who caused him the same, and that he would vouchsafe, rather to receive them to mercy, 
He prayeth for his enemies.  then to exercise his divine justice upon them. Wherefore at the self same time when he was by the Governor of Malaca's officers, without cause, most injuriously & disgracefully treated, he notwithstanding said Mass daily for that outrageous Man, praying to God, that though he had begun to fall, he might not yet be utterly overthrown.  
The love of voluntary Poverty also, which shined in him, 
His love to evangelical poverty.  was not inferior to the moderation of his mind. For through long and serious meditation upon the poverty of Christ jesus, who when he was rich, became poor for us, he bore so special an affection unto evangelical Poverty, that he daily found by experience, the Riches of Poverty to be such, that they not only discharged and freed the mind from all troublesome care, but enriched it also most abundantly with celestial treasures, and caused him who had nothing, not to be in want of any thing. Wherefore he always for the most part, lived by begging, even in the College at Goa itself, where all things were at hand without seeking for: neither also, when he travailed as well by land, as by sea, had he any care at all of any Viaticum, or provision of victuals.  
Of this his extraordinary Poverty his whole life affordeth us notable examples. For to say nothing of such as be of less note, let us call to memory his departure out of Portugal towards India, how he would carry nothing with him but a sorry mantle, to use in the Promontory of Good Hope (a place much pestered with the extreme unseasonable colds of the Antarctic Pole) and a few books for his necessary use, although the King's Officers by express order from his Majesty urged him earnestly to the contrary. And in the ship itself he could not by any entreaty, either of principal persons therein, or of the Viceroy himself be drawn from begging his victuals, and other necessaries. For he choose rather for Christ his sake, to ask of the Soldiers in the Navy, not only victuals, but shoes also, shirts, and other things necessary, than to have them freely given him by the Viceroy, or his followers; such sweetness found he in evangelical poverty. His journey also into Comorinun, was not much unlike to that into India, contenting himself with only a pair of boots.  
Moreover, his apparel and habit was of the vulgar sort. He went in an old cassock from Rome into Portugal, and so on forwards into India. In India itself he refused even a decent, and civil habit which was offered him, & made choice of a cassock of course linen cloth, 
He prefers his old gown before a new one.  without a cloak, fearing least, as oftentimes it happeneth, some pride of mind might follow upon such gayness of apparel. His gown being now worn out and torn, his friends offered him a new one: but he wraping himself up in his poverty, would never suffer his old one to be taken from him for a new. Whereupon some, in the dead time of the night when he was a sleep, sent one to take away his ●ld ragged gown, and to lay a new one in the place. He rising before day put on the new gown he found, ●steed of his old, and went abroad therein, never ●reaming how charitably his friends had deceived ●im. Now, this new gown was of a far different ●ashion from his old one. Whereupon being the same ●ay at supper with Francis Paiva, & others of his friends who were acquainted with the matter, they as it were ●ondering, began to ask him in jest, what kind of ●abit that was? And when he perceived by looking ●pon it, and feeling it, that it was a new one, and that ●e was therewith deceived, he smiling said; Indeed ●his strange habit is more fit for others, then for me. Wherefore by his earnest entreaty he prevailed at last ●o much with them, that they restored to him his old ●owne, which they had taken away, and received ●he new one back again. He therefore with his old ●owne endured the extreme hard weather of japonia, although oftentimes he even shivered, and trembled ●or cold. Afterwards also he returned out of Iaponia●o ●o Goa triumphant, as it were, over brave and gay apparel, with glorious ensigns of Poverty, to wit, with ●n old hat, a ragged shirt, a torn gown, & that also ●atched in diverse places.  
But if we desire to know, how willingly he embraced all the incommodities which poverty brought a long with it, and how he was wont to rejoice in the extreme want of all things, as in the midst of heavenly delights; we may easily gather it out of a certain letter which he sent from Maurica to those of the Society at Rome; where describing that Country, after he had said, that it wanted all commodities both of victuals, and other necessaries for the maintenance of life, he affirmeth that he never received from God greater and truer content. In his letters also which he wrote out of japonia to the Society at Goa he speaketh thus: I beseech you, dearest Brethren, to help me to give God thanks for so great a benefit. We are now by God's singular goodness arrived in japonia, where there is extreme want of all things; which I indeed esteem as one of the greatest favours of the divine Providence. For in other places, plenty of victuals & commodities doth most commonly invite the people to satiate, and fill their unbridled sensual appetits. And so their souls being not acquainted with Euangelical poverty, are extremely oppressed through the want of heavenly graces and delights. And many times also their bodies being tormented with diseases, and other incommodities, endure no small, nor short punishment for their intemperance.   

CHAP. VIII.  
His Obedience, and Humility.  
THIS abandoning of the use of other things was not more exact in him, than the forsaking of his own freewill, and proper judgement, wherein the chiefest praise or Obedience consisteth. Which virtue being the principal ornament that the Society of JESUS hath, showed ●selfe most of all in Francis, even at the first, when he ●as by Ignatius sent into India. It was well known, ●at the Navigation into India was no less dangerous ●en long and tedious. And the Society at that time, whatsoever state it had, was not governed by any conland which Ignatius had over it, but only by his authority. Notwithstanding Francis forgetting all things ●esides Obedience, did more promptly obey than he ●as commanded; and without any delay prepared himself, even against the next day, for that long, & ●most endless journey so that God may seem to have opened the utmost parts of the East to his incompara●e alacrity, by this his prompt Obedience.  
In Portugal also, and in India, it is incredible to ●y, how willingly and exactly he performed whatsoever Ignatius by letters commanded him; and gave ●m therein such satisfaction (since he was one who exacted to have all things squared out by the rule of Obedience) that none excelled in that point more than ●e, showing himself thereby a scholar, 
How much he esteemed Ignatius.  worthy indeed ●f such a master. For he had such an esteem of Ig●atius his Sanctity, that he reverenced him as a most ●oly man, sent from God: in so much, that when●euer he did name Ignatius either in his discourse, or ●tters, he always gave him the title of Blessed, or ●oly. And in a reliquary Case that he wore about ●is neck, he kept enclosed Ignatius his Name, written with his own hand (cutting it from the subscription ●f a letter which he had sent him) together with o●her holy relics, and the form of his own profes●on. And when he commanded any thing, to any of the Society, he was wont to say. This I command you, for the Reverence, and Obedience you owe unto our Holy Father Ignatius.  
No less was the confidence which Ignatius had in Francis his modesty, 
Ignatius his opinion of Xaverius obedience  and obedience. Whereof this may seem an evident argument, in that he was always very free in commanding him diverse things, how hard soever they were, never doubting but that he would presently execute whatsoever he should command. And when Ignatius foresaw the deposition of his Tabernacle was at hand, and judging it expedient that Francis, as the chief upholder of the Society, should be called back to Rome, he wrote unto him in such sort, that when he had set down the reasons which moved him to that determination, by adding in a Postscript thereof apart, one single Character only, to wit the letter, I, he seemed to signify thereby that he so confided in Francis his obedience, that he did not doubt, but he would return back to Rome, even from the furthest part of the world, and where he was then planting, and setting forward the Gospel of Christ, with the greatest speed that might be, although he had given him no one reason for this his return, being invited by one sole letter, by which he was commanded to go. And certainly Ignatius would neither have been deceived in his opinion he had of Francis, nor of his most prompt obedience. For without doubt, that only letter, I, Go, would have spoken so forcibly in his hart, that he would without delay, have even seemed to fly from the furthest part of the East, had he not already been flown to hea●en, there to ●eceiue the reward of all his labours, before Ignatius●etters ●etters could come unto him.  
And as Francis, throughout the whole course of ●is life was most eminent in this zeal of Obedience; so desired he also, all those of the Society to have a special regard unto the same Virtue. Wherefore, he oftentimes inculcated unto them, in his Admonitions ●oth by words and letters, 
Commendation of obedience  That without true, and generous Obedience, that is, prompt and cheerful, ●o man could be the true and natural disciple, and ●onne of the Society: and whosoever wanted that virtue, could not continue long in that, Order with profit, or joy of mind. Wherefore he always gave this precept to his subjects, that by hearty, and sincere Obedience, they should wholly conform themselves to the judgement of the superior of the Society, & of the Church; having their eyes fixed, not only upon their Command, 
Interiour humility.  but even upon their least sign, or beck. For it was far more secure to be governed, then to govern, & to obey then command. Wherefore inciting Fa Paul Camertes Rector of the College of Goa (charging ●him to be ruled by james Borban a Franciscan, who had care of the same College) to the practice of Obedien●ce, he wrote unto him, that if he were in his place, nothing would be more grateful unto him, then to obey him who had command over him. For one cannot take any more certain and secure course, to come directly and without erring to the journeys end which ●he intends, then by following his guide who is skilful in the way. And chose, nothing is more dangerous, then to live according to one's own will, and to slight the precepts of Superiors.  
Extradinarily also was Xaverius Reverence, and Obedience unto Bishops, and their Vicars. For that honouring God in them, he desired to exercise his functions by their authority, & left himself in all things, wholly to their disposal & determination; 
Xaverius Obedience to Bishops and their Vicars.  & the same he commanded others of the Society also to do, saying oftentimes, that those of the Society ought to give example of true Obedience towards all Ecclesiastical persons and Prelates. And whosoever took not true content, in the Societyes kind of government, which consisteth chiefly in Obedience, him he judged to be of a quite different spirit from the Society. Neither did he think it expedient, to expect until that man had committed some thing against the honour of the Society, whom he foresaw, by that his beginning, would one day surely do it; but before any ignominy happened, he would dismiss him; and thereby effect the sooner, what the other intended, and by his example make his companions more wary in the same kind.  
The same Obedience also he required of those of the Society unto Ecclesiastical Prelates, and that they should not preach unto the people, nor exercise the functions of the Society, without licence first granted by them, or their Vicars: nor that they should at any time exercise, 
Obedience towards Ecclesiastical Prelates.  or do any thing, whereby the said Prelates might be justly offended, or be averted from them, though never so just cause or occasion were given them. And if at any time it fell out otherwise, he always took it very ill. Wherefore when two certain Vicars did by their letters complain unto Francis, of too Fathers who abode within their districts, he pre●ntly wrote unto them, that they should forthwith ●o to the Vicars, & humbly kissing their hands, should ●●ke them pardon, and from thenceforward, in to●●n of the great respect they ought unto them, they ●●ould go every week once to salute them. This, & ●●ch like Humility & submission, he said, was neces●ry, both to beat down the Devil, the ringleader ●f Pride, and to gain the Prelates of the Church, by aspeciall observance, to be favourable and courteous ●nto them, that so they might be the better able to ●●duance the Christian cause.  
But above all other things there shined in Xaverius 〈◊〉 most profounded humility, 
Humility.  the mother of Obedience, ●nd the gainer of good will both with God and man, ●herof we find in his life many admirable testimonies. For in his journey into Portugal, as before we ●aue said, he looked very diligently to the companies ●orses, and perpetually both at home and abroad in the Hospitals of the sick, with the greatest affection that could be, he took upon him all the basest offices ●herof. And when he came to Goa, although he were Legate Apostolical, yet he fell down at the Bishop's ●eet, and delivered up to him the King's Letters, and the Pope's Breve, which he would not use otherwise, then might seem fitting unto him. Which modesty of his so gained the Bishop's good will, 
Xaverius Reverence to the Prelates. of the Church.  that he did not more reverence Xaverius authority, then admire his Humility. But Francis had the Prelates of the Church in such special veneration and reverence, that he exhibited unto them, even divine honour almost, as representing the person of God himself; using with very great reverence, both to kiss their hands, and sometimes also, to cast himself prostrate at 〈◊〉 feet.  
Moreover (such was his singular Humility) he not only bare these great respects and submissions to Prelates and their Vicars, but also to private Priests and Clergy men, carrying himself rather as a servant to them all, then as Legate Apostolical. Yet his exterior Humility (which is a token of the interior) was not the only mark his affections chiefly leveled at, but rather the interior itself, which consisteth in the knowledge, and contempt of ones self. For when in respect of his singular sanctity, he was held for no less than an Apostolical Man, yet he esteemed himself to be the most wicked of all mortal men, as may be gathered out of many of his letters.  
Wherefore being a true Contemner of himself, he no less detested praise and honour (the allurements to pride & arrogancy) then others do ●●ate disgrace and dishonour. 
His hatred of honour.  For he so neglected both honour itself, & those that gave it to him, that all might plainly see, he ba●e most cordial affection to that ancient Simplicity, which in former times was never acquainted with flattery or ambition. 
Concealing of heavenly gifts.  Wherefore he always used great diligence to keep such things secret which he had done worthy of praise or commendation; and if at any time he were for the good of others constrained to make them known, he did it in such sort, as you would have thought they had belonged to some other & not to himself. And so writing to those of the Society out of the Promontory of ●●omo●●nū of things which he himself had there done, 〈◊〉 attributeth the health which many sick persons ●●ad recovered, by his means, unto certaynes Neo●●hyte children, whose help he had used therein, although it were never so little.  
Writing also of the heavenly joys, which God, 〈◊〉 the same Promontory, had bestowed upon them who labour for his sake, he recounted what had hap●●ed to himself, as appertaining to a third person, without any equivocation at all. Nor was there any ●hing in him which more declared his singular modesty, than a certain remarkable blush, which strait ●rose in his face when he heard himself praised, as a manifest demonstration of his interior Humility; which we may see sufficiently declared by this one example. 
A remarkable blush in Xaverius at his own praises.  At his return out of the coast of Comorinum to God, when james Borban asked him, whether that were true which was reported of him, to wit, that he had restored a dead man to ly●e; he was so wholly confounded, and out of countenance through shamefastness, that Borban taking great compassion of him could not find in his hart to urge him any further in that point.  
Moreover, he was so far from affecting titles of Dignity, 
His flying titles of honour.  that for the space of ten years (for so long he lived in those Countries) there was none, but the Bishop of Goa only, who knew that he was Legate Apostolical, so carefully he concealed the matter. Neither did he ever discover his authority unto others, until he was driven thereunto by necessity, to curb the insolent audaciousness of the Governor of Malaca; wherein notwithstanding he so moderated his authority, that it seemed to be rather Humility, than power. And (for as much, as out of the abundance of the hart the mouth speaketh) in all the Exhortations almost which he made to those of the Society, he insisted most commonly upon the perfect rooting out of Pride and self esteem from their minds. And he was wont to say, that look how much any one was in the judgement, and estimation of God; 
His exhortations to true humility.  so much, & no more, ought every one to deem of himself, although the whole world should otherwise esteem of him. Wherefore he admonished them never to extol themselves for the good opinion which other men had of them; and that balancing themselves in their own knowledge they should humble themselves, and consider that they were far otherwise in their own conscience, and in the judgement of God, from that which they seemed unto men. For they who want the knowledge of themselves, are soon puffed up by the praises of men, thinking themselves to be such indeed as men esteem them; as though they were able to deceive both God and men.  
This also he was wont oftentimes to say with inward grief of hart: O arrogancy, the poison of Christian virtue! How much hast thou, dost thou, and wilt thou hurt the world! How contrary art thou, to the institute and perfection of the Society of JESUS! What a deadly enemy art thou to the pious, & wholesome endeavours of those that be of that profession! ●or he affirmed, that none could be a true Child of the ●he Society of JESUS, or employ himself faithfully ●or God, who did not contemn himself, and think ●owly and humbly both of himself, and of all his action's. Wherefore, as he could by no means away with such as too much esteemed themselves, who either under the colour of Humility, or for the Nobili●y of their Ancestors, desired to be honoured: so he ●are an extraordinary affection to such as were truly ●umble, & contemned both themselves, and whatsoever else was theirs, although they were persons of never so mean condition.   

CHAP. IX.  
His Magnanimity of Mind, and Confidence in God.  
THIS Humility of Francis did not, for all that, cause in him so abject a mind, that he durst not aim at high matters, or aspire to any noble enterprise; but putting his whole confidence in God, and accounting nothing to be either hard, or difficile to the magnanimity of his mind, be attempted even the greatest things. For whensoever the Honour of God required it, he gave way to no difficulty, nor danger: so as, he ordinarily attempted nothing, which he did not effect, or bring to some good pass. This indeed is proper to the servants of God, to be humble and abject in their own sight, but most courageous and constant in the affairs of God.  
This magnanimity of mind, and slighting of all difficultyes & dangers, appeared manifestly throughout the whole course of Xaverius life. And indeed it oftentimes so far surpassed the usual strain of ordinary Fortitude, that it might have been accounted temerity, if it had not depended rather upon divine, than humane assistance. For in his journey to Travancoris, when he passed through the midst of his enemies, he seemed to thrust himself into manifest danger. But far mor● evident was that peril, when he attempted to instruct the inhabitants of Maurica, a Nation extraordinary fierce and cruel, having no other defence against those barbarous and savage people, but his confidence in God. He also adventured to pass in a Pirates ship into japonia the furthest part of the East, without any fear of danger, although his dearest friends, and such as were most expert therein, presented before his eyes how many & extreme difficulties there were. Concerning which thing he wrote himself unto the Provincial of Portugal in these words.  
All my well-willers and friends are amazed, that I am not afraid to undertake so long, and dangerous a journey. They lay before me many dangers of tempests, quicksands, and Pirates. But I am no less amazed at them, that they have so little confidence in God, in whose hands and power, all those things are placed. I for my part, knowing for certain, that all things are governed according to God Almighty's beck and commandment, do fear nothing else, but God himself, lest he should punish me according to the deserts of my negligence, and sloth in his service, and ●f the observance of my Religion. But as for other terrors, dangers, miseries, and crosses, I do not at ●ll weigh them. For I fear only God, the maker and moderator of all things, because other things how hurtful soever they be, cannot annoy us, but on ●y so far forth as God permits them.  
It is wonderful also, what Confidence he reposed in the divine assistance. So as having only God for ●is guide, through so many dangers both by sea and 〈◊〉 and, through so many Nations different in language and manners, he penetrated to the furthest parts of the East, and by his often passing over the Ocean ●e instructed those savage, and barbarous Nations in the mysteries of the Christian faith, and brought them at last to a civil life. And indeed his Confidence in God did never fail, but always freed him from the dangers, 
He is assaulted by the Barbarians.  both of enemies, tempests, and other calamities. For to pretermit with silence other things whereof we have already spoken in their proper places, in passing over the japonian seas, when as the Barbarians bend all their fury against him, he by divine Assistance, escaped all their machinations, 
He suff●rethshipwracke thrice.  without any hurt or danger at all. He also in the sea of Moluca suffered ship wrack thrice; and once also he miraculously escaped by lying upon a plank after shipwreck tossed up & down the sea, 
He is delivered from many dangers.  without any hurt at all, for the space of two or three days. Moreover he avoided the fury of the Saracens who were set in arms against him, by lying secret for many days together in a wood hard by. Also he did not only defeat the stratagems which his enemies had plotted against him by the force of arms, but discovered their secret inventions also, when as they sought to poison him. And besides all this, he very often escaped the incursions of Pirates by sea, as likewise of thieves by land.  
Again, 
His love of the Cross.  being wholly inflamed with the love of God, he did not only contemn difficultyes and dangers, but seemed also to embrace them willingly. Wherefore as desirous to suffer in the very midst of incommodities & dangers, he earnestly besought God, not to free him from them, unless it were to undergo greater, for the glory of his divine Majesty. And the divine Goodness, corresponding sweetly to the magnanimity of his mind, heaped upon him store of sufferings, and merits, with no less approbation in the sight of Heaven, than joy & comfort to himself. He likewise in that most hard and difficile expedition into China showed no less courage. For notwithstanding (as we have said before) that no stranger could enter the bounds of that Country, without certain danger of his life or liberty (the same penalty being designed as well for the stranger that entereth in, as for him that bringeth him;) yet having an admirable confidence in God, who had moved him to that resolutition, and to the undertaking of that journey, he determined to commit his life to the trust of a Chinese merchant, which was no less doubtful and dangerous, than the entrance itself into China. Concerning which, he wrote himself to Francis Peren at Malaca to this tenor.  
In this business, my friends bring two dangers against me, the one lest the merchant having already received his money, may break his promise, and either leave me in some desert Island, or else cast me headlong into the sea, that so his bargain of passing me over may not come to light. The other is (supposing he stand to his promise) lest the Governor of the City may make me (being a stranger) an example to others of coming into China against the King's Edict without public warrant, & either put me to death by torments, or else cast me into perpetual prison. Against these dangers, I object others far greater, which themselves do not perceive. And the first is, lest we distrust the divine Goodness and Providence: For we come hither for God's only Cause, to preach to these Countries his sacred Law, and his son Christ jesus the Redeemer of mankind, whereof God himself, who gave me this mind, is my witness. So as now to cast off our hope, and confidence in his Divine Providence and power, for the dangers we are said to be subject unto in labouring for his cause, ought certainly to be esteemed a far greater danger, than whatsoever the enemies of God, and Men, are everable to bring upon me. Especially seeing, that neither the Devils themselves, nor their ministers can hurt us at all, but only by the permission and will of God.  
What can we say to this? That if God do approve and further our endeavours, we shall by his favour not only be delivered from dangers, but also follow the admonition of our Saviour Christ, 
His undaunted courage against danger.  who sayeth: He that shall loo●se his life in this world for me, shall find it. Wherefore for as much as we hold these dangers of the soul far greater than those of the body, we esteem it far better, and more secure, to break through those of this life, rather than to hazard the salvation of our soul. I am fully resolved, God willing, to go into China, in despite of all his enemies. For, if God be with us, who shallbe against us? We do, without all doubt, go upon great danger, although there were nothing else but perpetual servitude: But this consideration comforteth me, that it is much better, to serve in captivity for God's cause, then to enjoy liberty by running away from the Cross etc.  
In which words he doth indeed sufficiently show an undaunted courage against all dangers. And how much Xaverius contemned all the miseries of this world, appeared also by another letter of his to james Perera, whereof we have inserted a clause in its proper place.  
This greatness of Xaverius mind was not less against the insolency of Christians, then against the threats and terrors of the Barbarians. The Governor of the coast of Comorinum being a Portughese, & potent, through his covetousness, had held the Neophytes in cruel subjection. Which when Francis understood, he threatened, that unless he carried himself most mildly towards the Christians there, he would by letters complain unto the King of Portugal of his insolences and Tyranny. Likewise he caused his companion to declare to a certain Portughese Captain, who treated the new Christians injuriously, that unless he ceased from his cruelty, he would be far more savage than Herod, because Herod slew only the bodies of the Innocents', but he also slew their souls: and this would certainly be the effect thereof, that if through his insolences the Fathers should leave that Coast, the little infants would dye without Baptism.  
The Governor also of Malaca, who, as we said before, most injuriously, and obstinately hindered his journey into China, was by Xaverius, who turned at last his patience into severity, excommunicated, and the sentence published formally in the Churches; to the end others, through fear to incur the like ignominy, might carry themselves, as their duty requi●ed.  
But nothing more declared the incredible greatness of his mind, than a certain infinite desire (as we may call it) which he had to preach the Gospel throughout the whole world. For not contenting himself with the vast Countries of India, he extended his desires, and endeavours to Malaca, the Lands of the Moluca's, Maurica, japonia, China, and in fine to all the East; intending certainly, to have extended ●hem afterwards to all the parts of the world, if his life had been answerable to his fervour of spirit. For he with such speed travailed over the utmost parts of the East, that the huge vastness of Asia, seemed too small a circuit for his courageous mind.   

CHAP. X.  
His Charity, to God, and his Neighbours.  
THIS so great Fortitude of mind in Xaverius was matched with the like Charity both to God & men. For throughout the whole course of his life, there is to be found no one virtue more eminent, than his desire of increasing the Honour of God, and saving of souls. And no wonder; for he was so greatly inflamed with such special love of having clean abandoned the world, that he became now wholly wrapped in the perpetual contemplation of celestial things. Hence it was, that his soul being raised to God, the supreme goodness, and to the love of his most bountiful Creator and Redeemer, held continually most sweet discourses with his divine Majesty; nay even then, when he was most seriously employed in conversing amongst men. Hence proceeded that inflamed love to jesus Christ his benign Lord & Saviour, repeating so often in most sweet manner, that most comfortable & wholesome Name. Hence also arose in him that burning desire of Martyrdom, which finding no entertainment among the Turks, went on to the furthest parts of the Earth thirsting after the glory thereof, by a thousand means, amongst those savage and barbarous people, & amidst evident danger of pestilent diseases, shipwracks, and Pirates; so that Martyrdom itself fled rather from him, than he from Martyrdom.  
This boundless charity of Francis towards God, ●had enkindled in his soul the like love to men, which never suffered him either to rest, or to be weary. This ●t was, which made him every where as it were a slave ●o the sick, imprisoned, and wretched persons, and ●o fear no contagious or infectious disease, even whē●he bodies lay dead round about him. This it was which pricked him forward to instruct barbarous & ●auage Nations, even with evident hazard of his own ●ife, & kept him amongst them as long as was needful although he were extremely oppressed with want of all things. In fine it was this, which causing him to ●leight the raging billows of the stormy Ocean, the ●cursions of Pirates, and inconveniences of an endless Navigation, drew him to the furthest part of the world, to make the japonians also members of the Church, who had no knowledge at all of the Gospel: ●o as having passed so many seas, & instructed almost ●ll the sea coasting Countries of the East in the faith ●f Christ, he was now come even to the furthest end ●f the world. The same charity to save men's souls, set 〈◊〉 on still with no less manifest danger of his own 〈◊〉, to accempt to get entrance into China, which was so ●●ured up, both with rigorous laws, & strict watch; 〈◊〉 as the insatiable zeal which he had of souls, suffered nothing to seem impossible, nothing terrible ●●nto Xaverius.  
But now, after he had brought so many Nations ●nd people to the faith of Christ, it grieved him extremely to be withheld from entering into China; and having determined with himself the conversion of the whole world, be forced now to make as it were a stand at the beginning almost of his endeavours. And no doubt, if he had lived until he had dispatched his expedition into China, and had come back again to Rome, whither he was sent for by Ignatius, he would have been a most potent means, to have reduced also those forlorn parts of the Western Church. For in what office soever he should have been placed, either of the General, or of the General's Assistant, he would never have given over sending Religious men, of the Society, to cure the western Nations, infected with Heresy, until either there had been none left who needed such cure, or else his own life had left him.  
It is incredible to say, 
He serveth his neighbours forgetting his own meat and drink.  how exceeding zealous he was for the salvation of souls. For at Malaca, and else where in the East, he employed himself continually in hearing Confessions, in making reconciliation between those that were at variance & debate among themselues, & in helping the sick, wherein he so forgot himself, that oftentimes he passed two or three days without eating or drinking any thing; in so much that one would have thought he had been fed which such exercyses, & services done to God. And no marvel, for the zeal & desire he had to help his neighbours, & to propagate the Christian Religion, was so engrafted in him, that it seemed almost natural. To this all his forces were bend; in this he was wholly employed; this was his only desire; in this he took his greatest joy, to unite as many as possibly he could, to the flock of Christ. Neither was his care greater in gathering new sheep unto that sacred fold, then in attending those diligently, whom he had already brought thither. For he gave them such godly precepts & instructions that they scarce needed any other Pastor to help them.  
Ludovicus Fr●es of the Society of JESUS, a man both of great prudence and piety, gave up this relation: That when himself first of all travailed over the Island of japon, he came by chance to a castle there situate in a corner of the Island, where he met with three of the habitants of that country, who asked him what was become of Francis Xaverius? At which sudden question, he at the first stood a little astonished, then pausing a while upon the matter, he found that Xaverius had sometimes been there amongst them, and had converted many of the inhabitants to the faith of Christ; had also built them a Church, and so diligently instructed the Neophytes, that Christian discipline continued still amongst them, without any other Master. For Xaverius being to depart from japonia, had provided for them for time to come, & given them written in their own language the life of Christ, and a brief Sum of the Ecclesiastical history, as also the Roman Calendar, with a table of the movable feasts, a form also for the invocation of the Saints, which we call the Litanies, the Seven Psalms, together with the form and manner of Baptism, advising them to assemble themselves all together upon holy Days and there to read something of the life of Christ, and out of the holy Scripture; to observe the Festival days, to invocate the intercession of the Saints, and to recite the seven Psalms. Moreover he ordained that the clerk of their chief Guide should baptise the little infants, unless some necessity otherwise dissuaded. And the Neophytes having kept these precept which Francis had given them in memory, were so throughly instructed in matters of Christian Religion that they came not far short of those of Europe, Whereupon Froes concluded, that he had no more to say, but that by Xaverius example, Religion ought so to be sown, and planted every where, that it might be able to uphold itself by its own proper forces.  
And although Xaverius, as much as in him lay, ceased not at any time, to advance his Neophytes by those of the Society: yet his Charity was not so employed in helping of whole Cities & Nations, as that he neglected particular persons, how perverse and obstinate soever they were. At his departure from the Island of Ternate, of an exceeding great number of Christians that inhabited therein, he left only two, whom he could not draw to forsake their concubines. Wherefore when he came back to Amboynum (compassion succeeding in place of indignation) he wrote unto a certain Ternatian, 
His zeal of souls  a friend of his, entreating him to salute those two persons in his name, in the most friendly manner he could devose, and signify unto them, that if they would at last resolve to arise out of the sink of sin, he would presently make all haste thither, & in the mean time he would not cease to pray to God our common Father for their salvation.  
At Malaca also, 
He converteth a jew.  as he preached unto the people, there was oftentimes present at his sermons a certain jew, a man of sufficient learning, but (as the property of that nation is) most obstinate; and who scoffed no less at Xaverius, then at the truth itself. He being entangled both in vices and errors, stiffly opposed the Gospel, and his authority kept back many other jews from the faith of Christ. Francis therefore treating this man sweetly by all kind of obsequiousness, and using to sup with him in a friendly manner, so wrought with him at last, that being quite altered from what he was, became of an obstinate jew, a virtuous and devout Christian. And this Charity of his to his Neighbours, was not more forcible than industrious.  
There standeth between Goa and Cocinum a fortress belonging to the Portugheses called Canonora, 
His wonderful industriousness in moving such as were obstinate in sin.  much frequented by reason of a good haven in that place. Xaverius coming thither endeavoured by the way to draw a certain person to make his Confession, but in vain; whereupon he desisted for a while from his entreaty, that when the other thought himself secure, he might at unawares more forcibly set upon him. For being pressed hard thereto, as one most obstinately bend he had passionately sworn never to yield therein to Francis. Therefore as soon as they came to land Xaverius resolved to try all the remedies he could devose against so desperate a disease, & so feigning as though his mind were set on other matters, got this obstinate man into a wood, in a courteous manner under pretence of recreation, beset (according to the Nature of that Country) with many Palmtrees. As soon as they came into a privy place where none could see them, Xaverius suddenly casting of his clothes, and bearing his back, falleth down upon his knees, & presently (the other standing amazed, & expecting to see the issue of so sudden an alteration) pulleth out a very sharp discipline full of iron pricks, and beating his own back extremely, before the others face, cryeth out, that he willingly suffered that torment for his sake thereby to turn away God's indignation from him. In the mean time the Wood runge again with the mighty stripes of the discipline, and he that stood looking on, in that amazement, like one out of himself, was all besprinkled with Xaverius his blood. Wherefore turning his admiration, into compassion of hart, he instantly casteth himself at Xaverius feet, and beseecheth him, to leave off revenging another's fault upon his own back, for now he was ready to purge himself of his sins by Confession. Xaverius being glad he had thus won the victory, presently apparelleth himself, & hearing his Confession, bringeth that wretched man, back again into the right way, and hope of salvation.  
But now his Prudence & industry was far more seen in curing the diseases of the City of Malaca, which was almost brought thereby unto a desperate state. For when he perceived the Malacensians minds to be so inveterate, and drowned in the corruption of all wickedness, that they would by no means hear of remedy, he, being an exquisite Physician of souls, found out a new & sovereign antidote whereby to cure them. Wherefore setting upon them in a secret and covert manner, he used to insinuate himself into the company of the soldiers when they were at their wanton sports, coming oftentimes upon them as they were at play, seeming as though he took delight in their game and conversation; 
He becomes all to gain all to Christ.  and if any one upon his presence, or otherwise through shamefastness, abstained from playing, he in a sweet, and friendly manner would exhort him to be merry for he also loved the like pastime; and that soldiers ought not to live like Monks: and if it were used without offence to God, it was better to play, and be merry, then to speak ill of other men, or to commit any other wickedness. Then having won their affections by this his gentle behaviour, he would by all manner of obsequiousness insinuate himself into the greatest familiarity with them that was possible, that so he might find out their secret inclinations, & thereby take some occasion to apply fit remedies to their diseases.  
Now, for others who were entangled with dishonest love and kept Concubines, he would oftentimes himself appoint certain days to dine or sup with them, where sitting at table, and by bringing in some familiar discourse, as commending of the dishes of meat which were served in, and enquiring of the maydseruant, that had so well seasoned the same, requesting his Host oftentimes to send for her, & then to commend her for her diligence & skill in Cookery, & the like; he opened to himself away for his future designs. If he found one that would not willingly admit him to his table, he at unawars would earnestly entreat him, that he might see his house, & being brought in, did often win the man's affection by his sweet, conversation, & then concealing his determination he left no corner of the house which he did nor search into, as if he had hunted after some wild game: where if by chance he light upon his host's Concubine, he inquired what that woman was, & to whom she belonged; making as though he liked all well that he saw, yet still watching for an occasion wherein to effect his business. Finally, he became in such sort even all to all, that among soldiers he seemed a soldier, & among merchants a merchant. Wherefore not only the Portugheses, but also their Concubines themselves by reason of his singular affability, desired greatly to have him come to their houses and table, never so much as once dreaming of what he aimed at.  
But Xuerius as soon as he had gotten himself inward with them, he would begin covertly to apply his cure to their festered souls. If he met with any that had a beautiful and handsome maid with whom he was in love, he would commend her unto him, & tell him that indeed for her extraordinary beauty, & good disposition she deserved to be an honest woman, and was worthy to be married to some man of good account. Then would he ask his Host that if he loved her, why did he, to both their dishonours, and utter overthrow, rather keep her as his Concubine, then honestly and religiously to take her to his wife? Thus turning the cause of the disease to the cure thereof, he took away sin, & brought honourable wedlock into place thereof. But if the woman were deformed, he would demand whether he were well in his wits or no, who could set his affections upon so ill favoured a Creature, & for whom all the Portugheses talked of him, and laughed him to scorn? Or why did he not rather seek a wife fit for him? For that would certainly be a great honour to him, as it had been to others, whom he would then name.  
But now, with others that could not so freely marry, by reason that they were entangled with many Concubines at once, he took another course. First he would ask them, why they kept in their house so many maids, who served almost for no other use but to overthrow their soul, and consume their substance, besides the often disquiet of the house by their chiding and brawling. And if they either could not, or would not put them all away, he advised them seriously to rid themselves of some one of them. Then coming again unto them after some day's space, he in a friendly manner would importune them, to dismiss the second, & so one after another all but one, for they should be both less hateful to God, & the sooner obtain pardon, if they kept but one woman, then if they kept many. At last, upon some new occasion, he would urge them again either to put that one away, or else to marry her, whom they still kept unlawfully, that so at length they might appease the divine wrath incensed against them. And thus by little and little he reclaimed those lost souls (by taking away from them all enticements to sin) to a civil and virtuous life.  
Xaverius had perpetually this property & custom to seek most of all to be familiar with those who were most wicked, thinking that where the sickness was most grievous, there was greatest need of a Physician, and antidote: neither would he ever give them over until he had restored them to their soul's health. This also was another chief care of his, that all men by his own and the Societyes examples, might be inflamed to virtue and devotion, and none offended by them. Neither did he use to inculcate any thing more often and seriously to those of the Society who were sent in mission to any place, 
Rom. 1.  then, That they should provide for good things before God, and men. And besides this he oftentimes also put them in mind by letters, of those precepts which he had given them at their departure.  
But if any one had at any time given offence, he was so afflicted in mind therefore, 
How greatly he avoided to scandalise others.  that he might well have said with the Apostle, Who is scandalised, and I not burned? Wherefore he gave strict charge by letters, to Fa. Gaspar the rector of the College at Goa, that whosoever of the Society should give public scandal he should by all means dismiss him; 
2. Cor. 11.  and being once dismissed never to receive him again upon any terms; judging it a heavier less for the Society to be deprived of its good Name, then of any member thereof; imitating herein that sentence of the Apostle, 
1. Cor. 5. 6  approved by daily experience: A little leaven corrupteth the whole past. And where the offence was given, there he judged it convenient, that satisfaction should be made, thereby to take away all scandal from such, as had received it.  
Neither did he think it fit that satitfaction should be given only to those who were offended, 
The care he had to edify his neighbours.  but to those also who were otherways offensive unto them. At Cocinum therefore, when as he understood, that a certain Sodality, who had granted a Church to the Society, was displeased with the said Fathers, Xauerius●asting ●asting himself prostrate on the ground, before a great assembly of worthy personages, laid the keys of the Church at their feet, and by that Humility wholly pacified their offended minds. For he was always wont to say, that he preferred the good name of the Society before all the riches and wealth of the world; seeing God did commonly bestow better, and more durable riches upon pious men, who made not so much account of their own commodities; as of the common estimation of their Religion; then upon those, who enjoyed their own rights and commodities, with the loss and damage of their good Name. Wherefore in his letters which he wrote to those of the Society, he was always wont to add, that he had rather have a little fruit without offence, than a great deal with the offence of any. For that a little seed of souls sown without offence, would like corn increase, and continue without weeds; whereas never so great a Crop, once overgrown with displeasures, as with weeds, consumeth and wasteth away to nothing. And all this he observed in himself with far more care & diligence, than he commanded it to others, manifesting himself indeed better by his examples, then by his commands.   

CHAP. XI.  
His sweetness of Behaviour, and Conversation, joined with Gravity.  
MOREOVER to procure the salvation of souls his sweetness of Conversation accompanied with extraordinary Gravity was of special force; which two Virtues being different in show, were yet so combined together in him, as neither of them detracting from the others force, he was both very grave, and also incomparably sweet in his conversation. For as we said before, there plainly appeared in Xaverius Countenance, Gesture, Speech, and Conversation, a most incredible sweetness, which being engrafted in him by nature, and augmented by Grace, could easily draw, and conserve also, the affection of any one.  
He was wondrous cheerful in his countenance, tractable in his discourse, and most sweet in his conversation and behaviour. His looks were so gracious and pleasant, that they gave great comfort to the sick, and joy to all those that were in health. And oftentimes, many of the Society came to visit him, 
Xaverius looks pleasant to the be holder's.  for no other cause, then that receiving comfort from his heavenly aspect, they might by the remembrance of his extraordinary alacrity, and admirable fervour, be the more inflamed towards the pursuit of a blessed life. For so often as they could get but an essay of this his alacrity, or even but a breathing only of so courageous an hart, they never came away sad or heavy from him. Again, the singular sweetness of his countenance and speech, drew unto him as well the bad as the good, great and little, and got such firm hold over the affections of their hearts, that he was able to draw them which way he pleased: so as he never demanded any thing of any one, how great, or hard soever, which he did not at last obtain.  
His ordinary discourse also, he was wont to season with great dexterity, and to intermingle with wonderful variety, that it might not cause any tediousness in the hearer. He was very skilful both in Astrology and Philosophy, & therefore always when he travailed by the way, to relieve the wearisomeness of the journey, he would oftentimes bring in discourse of the motions of the celestial Globes, & the Planets. Also the Eclipse of the Sun and Moon, he would foretell long before it happened. Again, he would declare the causes of those things which we behold to be admirable, both in the heavens, and the world; what the cause, or origen of Hail, Frost, Snow, and rain was; whence clouds, mists, winds, and thunder proceeded; what that was which caused the swelling, and raging of the seas. Many other things also, he would add of the same kind; which as they were very admirable, so were they delightful to the hearers; and in the end of all, he would refer them to the honour, and fear of God.  
Of these things therefore, he discoursed so learnedly and pleasantly amongst the japonians, who are wholly ignorant of such matters, that they were wont usually to say, that in Xaverius company one might travail all japonia over without being once a weary; and this delight of his discourse carried his companinons along in such sort, that he ordinarily won them both to himself, and to God. Yea this sweetness of his Conversation was tempered with so weighty a Gravity, that in the height of his most pleasant discourses what he said, or did, breathed forth a most sweet odour of sanctity. Whereof all men had now gotten such an opinion, that although he conversed often, & very familiarly, even with the most vicious, yet the same was never any stain to his reputation; since the constant fame of his sanctity defended him, not only from evil tongues, but also from the least suspicion of evil itself.  
Moreover, Xaverius had this property, that his familiarity did not any whit diminish, but rather increase a most reverend & religious respect of all sorts of people towards him: in so much as one would have said, that his sanctity, like a precious stone, grew daily brighter and brighter, by continual use and exercise▪ Consaluus Fernandez a Master of a ship, and a man of good account, was very conversant & familiar with Xaverius, in that he oftentimes went in his ship, and lodged also in his house at Goa; yet he bore such reverence and respect unto him, that whensoever he came unto his house, he with his whole family, would go out to meet him, and casting themselves prostrate on the ground, did always receive him in that manner. And although Consaluus were oftentimes entreated by Francis, not to use that respect unto him, yet he would never refrain there from, such possession had the Reverence of his holy person taken of his hart.  
james Perera also, who was so great and familiar with Xaverius as no man more, was wont to say, that he could never stand before him with his head covered although Xaverius himself entreated the same; protesting, that whensoever he spoke unto him, he used to be taken with such reverend and religious a respect towards him, that he seemed to behold God in his person. Yet as occasion required, Francis wanted not Severity also, the sting of Gravity, which we shall here recount by an example, or two. A certain devout Matron of good esteem, was wont always to to confess to Francis when he was at hand. This woman (as herself afterward recounted to a Religious man) Xaverius sharply reprehended, because she had upon occasion cast her eye upon an handsome, proper man, and well attired: Hast thou, quoth he, looked upon a man? Thou deservest that God should not look on thee. Which words so struck her chaste and pious heart, that she could never after throughout her whole life, endure to look any man in the face.  
He was also, above all other things, a most severe revenger of obstinacy. In the Promontory of Comorinum understanding that a certain Neophyte had blessed an Idol, he was so greatly moved with the indignity of such an abomination, that he presently caused the house to bet on fire, to the end the severity of the punishment might make others afraid to commit the like offence. And when as, many persons of worth requested him to mitigate the penalty, he only permitted, that the dwellers might carry out their household stuff, but the house itself which was the receptacle of that sacrilegious Monster, he would by all means have consumed, even to the ground.   

CHAP. XII.  
His Prudence, and the Precepts he gave to the rector of the College of Goa; and to Gaspar the Low-countryman.  
MOREOVER, Prudence, the Moderatress of other Virtues, shined not a little in Xaverius, as well in his dexterous gaining and converting of souls (which evidently appeared throughout his whole life) as in his propagating also of Religion, & government of those of the Society committed to his charge. For he knowing well, that nothing so much hindered the Christian faith, as the bad examples, and vices of evil Christians, he would not set upon Ethnics to instruct them in matters of faith, until he had reclaimed the ancient Christians from their vicious and sinful life. And those Neophites also, which he had brought unto Christ with infinite labour and patience, he first of all instructed them himself with the greatest diligence that could be, before the committed them to others of the Society for their further education in virtue. And as ●or those of the Society, he never sent them unto any ●lace where himself had not first been, and laboured. Those also whom he sent, he armed with certain wholesome and proper instructions against inconue●iences that might happen, until they were well acquainted, and experienced in those things which ●●mselfe had learned by long practice, and divine instinct.  
Now, concerning Francis his Prudence, being ●o lesse-profitable a Mistress unto others, then to ●●ose of the Society, it showed itself most of all in ●●ose Precepts, and Instructions whereof I have before spoken; although I deem it worth my labour to set ●owne a good part of them again, since they may be of ●s great force to teach us knowledge and prudence, as ●hey were to make him admirable. Having therefore constituted Fa. Paul rector of the College of Goa, 〈◊〉 his departure he left him these admirable ensuing ●●structions.  
First of all, I pray and beseech you, for the love you ●●eare to God, and for the observance you owe unto ●ur holy Father Ignatius, that you will lovingly and ●●ourteously receive, and treat the whole Society of ●ESVS, and all the Fathers, and Brothers thereof, coming either out of Portugal, or already dispersed over ●ndia. I for my part have indeed such an opinion of all ●hose of the Society, 
His opinion of the virtue of the Society.  that (for so much as I can guess) 〈◊〉 do not think they have need of a rector. Notwithstanding that others may neither want a subject of obedience, and that all things may be kept in right & ●●due order, I have thought good, that there should be someone, to whom the rest, in my absence, may be obedient. Wherefore confiding in your Humility, Prudence, and Wisdom, I have judged it expedient, that you should be made Superior over all those of the Society in India, so as all of our Order in, & out of Goa shall obey you, until it be otherwise ordained. Antony Gomez shall be Precedent of the College of Goa, and shall gather up the rents, and disburse them upon necessary occasions, as shall be thought fitting. In these things I have given him full power; wherefore you shall not therein interpose your authority. If you find him to do otherwise then well, you shall direct●● him by your counsel, rather than by command.  
Again, I earnestly pray and beseech you, for the obedience which you owe to Father Ignatius, that there may be nothing done, 
His care of concord.  which may at any time, sow discord between you & Antony Gomez, or afford subject of talk, either to those of the house, or to others abroad. And on the other side, to endeavour all you can, that you may always carry the business together between you, with all concord, both in will● and actions. If at any time those of the Society in C●morinum, or others that labour in the vineyard of Christ, shall require of you any thing belonging to the salvation of souls, you shall with all speed, and liberally provide them thereof. And when you write to those poor wretches, who are so greatly oppressed 〈◊〉 take heed you write not any thing harshly which may offend them.  
Moreover, to such as labour courageously for God● cause, you shall readily, and liberally administer such things as be necessary, but especially to those of Comorinum and Malaca, who carrying a most heavy cross, bear the burden and heat of the day. You shall therefore both carefully & speedily furnish them, not only with spiritual, but with corporal supplies also requisite for their souls: and if any of them come unto Goa to retire themselves, you shall receive, and cherish them as beseemeth both yourself and them. And this I charge and command you, in Gods & Father Ignatius name.  
Moreover, I beseech you, dear Brother, that you will daily go on forward in the way of virtue, and become a pattern and example therein unto all men as hitherto you have been. Write to me also often into japonia, whereby I may know how all things go with you, and with those of your Family, & especially how you and Antony Gomez, and the rest of the Society do love & agree together; and of the number, quality, & sufficiency of those Fathers, both in natural, and supernatural talents, who shall hereafter come unto you out of Portugal. This you shall not fail to do every year twice, to wit, in the months of April and September.  
You shall likewise take care, that some others of the House also (to ease you of labour) do certify me by writing of such things, concerning the Fathers & Brothers throughout India, which you think I desire to know. And if any thing require secrecy, you shall write it with your own hand in a postscript. Lastly, I earnestly request of you, that you will make much of these precepts, and read them over every week once, and withal being mindful of me that you will both by yourself continually pray to God for me, and incite others to do the like.  
Other like precepts he also gave to F. Gaspar the Low-countrieses man when he was to go to Ormus, 
Precepts given to Gaspar.  & to other Fathers who went to labour in India, as follow: Attend principally to yourself, being very careful both of God's honour and your own Salvation. For assuredly if you be upheld with these two props, you will both afford more help to others, & be also yourself the better prepared for humble and religious exercyses. 
Care of the Catetechisme  You shall therefore instruct the Portughese children, and bondslaves, and other ignorant persons in the Christian precepts; and this charge you shall not commit to any other, since it is a thing of so great importance, for the salvation of souls, and gaining of good will. You shall diligently visit the poor, and sick in the hospital, and by telling them that sickness is most commonly a punishment of sin, 
Works of mercy  you shall gently incite them to examine their conscience, and confess their sins. Then, when you have leisurely heard their confessions, and refreshed them with heavenly food, it will be convenient to commend them to the Perfect of the Hospital, and to help them with such things, as they shall want.  
It is likewise fit, that you go oftentimes unto the Prisons, to visit the prisoners, and to exhort them to make a general Confession of their life. For amongst those kind of men you shall find many that never made a true Confession. You shall commend all to the Sodality of Mercy, that no injury may be done to any one; & for such as be in extreme necessity, you shall also beg means to assist them, thereby to relieve them in their misery. You shall likewise provide for the Sodality of Mercy, so far as you shall be able. Wherefore when any money is to be restored, and is uncertain to whom, I think absolutely that you had best give it to the said Sodality of Mercy. For although there want not poor, 
Alms ought to be distributed to the poor by extern persons.  for the relieving of whose necessities those helps may well be employed; notwithstanding the deceit and cunning of beggars useth oftentimes to cause some note of infamy in this business; by whose impostures others may sooner be deceived, than those of the Sodality of Mercy, who by long experience, have learned prudently to beware of such cozenage. Wherefore it is best to leave that business wholly to them of the Sodality, who may distribute the Alms, according to the quantity thereof, amongst such as are known to be truly in want.  
This you ought to do, for many and weighty reasons. First, because if you distribute the money to the poor yourself, many will certainly ask of you some relief, especially for their bodies, which they would assuredly never do, if they saw that you used only to help the necessities of the soul. Secondly to avoid the suspicions, & rumours of those that should give you such money to be distributed amongst the poor. For (as men are apt to believe the worst) it is to be feared, lest that exacting of money may carry with it some suspicion of avarice; as though you intended to turn the money, begged under colour of relieving the poor, to your own use & benefit. Wherefore it is better to give over that charge to others, of whom there can be no suspicion. Yet if at any time occasion moveth you to the contrary, you may do as may be most for the glory of God, and the good of souls.  
You shall also so carry yourself before those with whom you converse, 
With friends we must live as if they were to be our enemies.  although they be you friends, and familiar acquaintance, as if they were one day to be your enemies. This consideration will easily restrain your behaviour from growing dissolute through liberty, and keep you back from giving offence to any, through too much friendship and familiarity: and such kind of wariness will also make them ashamed to break friendship with you without cause. This wariness, I say, keeps not only others from being insolent with us, but also maintaineth piety in our selves. For if you be present with yourself, you will both enjoy God the more, and have the better knowledge of yourself; whereas certainly the want of knowledge, and forgetfulness of ones self, is the mother of many Monsters of vices, which make us lose our friends, and instead thereof procure us enemies; so as they who are not ignorant of our fashions, do arise with more bitterness and vehemency against us.  
Towards the Bishop's Vicar you shall always carry yourself with extraordinary reverence and obedience. 
Reverence towards the Bishop's Vicar.  Wherefore so soon as you come to any town where he resideth, you shall presently go, & cast yourself at his feet, and also kiss his hand, as the custom is. Then you shall ask of him leave to preach, hear confessions, and to exercise other offices of piety. And no offence whatsoever shall at any time withdraw you from him, but shall rather inflame you by ●ll kind of complying with him, to gain him sweetly unto you, that being at last wrought by pious considerations he may become better, & more pliable.  
You must also seek & maintain friendship with other Priests, that they may also be the more efficaciously drawn to the same wholesome considerations. Moreover, to the Governors of Towns you shall be very observant, 
A manner how to admonish Princes.  and seek to gain their good wills by all serviceable and familiar endeavours, so far as may be possible. Neither shall you incur their displeasure, or hatred for any cause although it be just. But if any one of them shall chance to commit any great offence; first having entered into some fit discourse, you shall in a friendly & sweet manner show unto him, how much you are grieved for the infamy, wherewith his dignity and reputation is stained. Then with the like sweetness and humility, you shall in such sort declare the rumours which be spread abroad of him, that of himself he may acknowledge, and amend his fault. And this must be done when there is hope, that your admonition will take good and prosperous effect. Otherwise it is better to let it all alone, then to labour in vain, and to gain nothing (as they say) but ill will for your pains.  
Upon Sundays & Holidays in the afternoon, ha●●ng called together the men & maid servants of the Portugheses, as also their freemen and children into the Church, with a little bell; besides the heads of the Christian faith, you shall teach unto them also a method how to pray, anh how to have care of their souls. And to ignorant persons, the practice of this method shall be for some time enjoined them for their penance after they have made their Confession, that being by little and little exercised therein, they may at length get a wholesome custom thereof. I know by experience that this hath been the salvation of many. The same method shall be written in a table, and set up in the Church, that they, who will use it, may write it out.  
Some time and labour must be also employed in making peace between enemies, 
A manner how to take away suits in law.  & reconciling such as are at variance among themselves. In taking away also of controversies and suits in law, you shall insist much upon this point, that ordinarily there is more spent in the suit, than the thing about which they strive, is worth. And for that this practice will prove ungrateful and odious to Lawyers and Notaries, they are therefore specially to be gained also, and by fit considerations brought to conform themselves to justice & equity. For if we rightly consider the matter, we shall find them to be the chief authors, and abettors of all Controversies, and suits in law, as turning to their own gain.  
If you meet with any that be so entangled with frauds, 
Away to convert such as be very vicious.  unlawful lusts, and hatreds, that they do not only use no means to free themselves of those vices, but reject all necessary remedies also: there must be all care taken both by humane and divine means, that their souls, although they be already as it were past hope, may at last be cured. Wherefore unless they ●e wholly senseless, you are to propound unto them ●he love & reverence which they owe to Christ their God & Saviour: and to strike into them an horror of Death & Hell that hangeth over their heads. If neither the love of God, nor fear of Hell will move them ●hey must be terrified with those most bitter torments, which even in this life the wrath of God inflicteth v●on wicked men. Wherefore it willbe then a fit time, to threaten against them, the grievous & long sickness of this life, overthrows of temporal states & goods, the privation and want of children, the reproachful dishonesty of wives, dangers both by sea and land, sudden and disastrous chances, and other such like miseries, wherewith God is wont to take revenge of foul sins and enormities, such especially as by long continuance of time have taken deep root in man. For we daily see that many are moved much more through the fear of such worldly miseries and incommodityes, 
From whence obstinacy proceedeth in foul and heinous offences.  then by the terror of everlasting torments. The cause of which insensibility, or rather madness, is either the forgetfulness of the divine Majesty, together with the great neglect of their own conscience; or the slenderness of supernatural belief in such most lewd and wicked persons, who like sensual beasts, measure out all things according to what they behold with their eyes, & tread upon with their feet; wholly unmindful of the joys of heaven, and of the last combat, whereon their everlasting weal or woe dependeth; that is, whether they shall be blessed, or miserable for all eternity.  
Some also shall you find, who sticking fast in the sink of sin, will notwithstanding seek to have friendship & familiarity with you; not that they may be drawn out thereof, but that they may so escape the reprehension which they deserve, and gain a good opinion also from others by keeping company with you. 
Preachers are to refuse presents.  Wherefore I advice you, to be present with yourself: and if at any time such like persons invite you either to their houses, or send you Presents, take heed your liberty be not so restrained by their gifts, that you dare not reprehend them, even sharply when they offend. Therefore if they invite you to dinner, you shall not (indeed) refuse to go; but yet requite them again, by inviting them likewise to the holy Sacrament of Confession. 
When invitation to dinner is to be accepted of.  And if you shall perceive that you do no good at all with them, but wholly lose your labour, than you shall tell them plainly, that unless they leave such courses, you will from that time disclaim from having any friendship, or conversation with them.  
Notwithstanding what I say of receiving Presents from any one, 
What presents are to be received  I do not mean small & seldom gifts, as fruit, and such like, which being sent back, do oftentimes much offend those that send them: But I mean great & precious Presents, which may chance to take you, if you take them. If at any time there be a great quantity of victuals sent unto you, it shall be distributed amongst the poor in the Hospital of sick, or in the prisons, and other places; that all men may see the greatest part, even of such things, to be divided amongst the needy, and that you keep hardly any for yourself. This Charity will give better example of your abstinence, then if you should refuse to receive such Presents, specially when they who send them, account it a dishonour to have them sent back again.  
Now, 
The manner how eo correct.  when you intent to correct any one for their ●ad demeanours you shall not do any thing therein vn●ill you have throughly found out his most inward disposition. Wherefore I seriously advice you, first to search out and examine whether he, by reason that he is entangled with some vice, or trouble of mind, ●o neglect the good of his soul. If you find him to ●e of a quiet disposition, and ready to receive admo●nition, than you may diligently advise him of such ●hings, as you shall think good. If you perceive him to be moved with anger, or any other trouble, you must then forbear to admonish him, and endeavour gently to pacify his distempered mind by certain inward insinuations, & sweetness of speech. Then you shall bring him to have a consideration and care of his valuation, trying him at the first with lighter admoni●tions, and if they succeed well, then to set upon him with sharper. And at last when you have wholly won him unto you, & that he commit himself entirely to your direction, you shall prescribe him certain rules ●o observe, 
A remedy how to pacify anger & to ease trouble of mind.  and plainly, and openly declare unto him ●ll such things as shall be necessary for the good of his soul. And the only remedy to ease his trouble of mind or qualify his anger, is, by speaking prudently unto him, to extenuate & make less the cause of his grief or anger: As if he be moved with passion, to impute the injury rather to want of consideration, then to any malice, or ill will which the other had; or to tell him, that God permitteth it for the punishment of his former sins; or that perhaps himself had heretofore committed something against his Parents, knisfolkes, friends, or other innocent persons, for which his divine Majesty did now justly, and duly punish him.  
These things, or such like, which are of force to extinguish passions of anger, must be inculcated unto him. And this rule which I have given against Anger, may be also applied to other unbridled motions of the mind. This likewise you shall urge unto him, that although he then seemeth to have some just cause to be moved, yet if he will recollect himself a little, & by calling back his thoughts to the truth itself, & more narrowly and attentively consider of the matter, he shall infallibly find, that, that which so much troubleth him, is nothing at all. And so at last with a cheerful and joyful look, you shall wipe away all his trouble of mind, and in a friendly and careful manner advice him, what is needful to do, according to the condition of the party, and the promptitude of hi● will. 
Endeavour must be used that they who are instructed by one must open to him their remptations.   
You shall also endeavour what you can, to cause them whom you instruct in the way of virtue, to open unto you all their temptations, and the thoughts which assault their mind. For this is an especial help● for those who are ignorant in this kind of combat 〈◊〉 or at leastwise not sufficiently experienced or practised therein, to arrive to the perfection of virtue. Bu● if you carry yourself with more Severity, than Benignity towards them (seeing that Severity often excludeth Confidence) they will easily conceal from you how they are assaulted by the Devil, 
Mildness is necessary in one that instructeth others.  thinking it easier to suffer the Devil's assaults, than their Instructors harshness: and so, being deprived of all necessary help, & exposed to the darts of their most cruel enemy, will be so long assaulted, and oppressed, vn●ill at last being overcome with vexations, they yield themselves as prisoners.  
If you shall perceive any to be tempted, 
A way how to correct vices.  either with pride, carnal concupiscence, or any other vice, your best course perhaps willbe, by giving them some time to deliberate, to wish them to bethink themselves upon some remedy against those vices. Which that it may succeed according to their desire, you shall first open them the way to invent some such remedy; than you shall will them to consider seriously, what course themselves would take, to persuade sick persons, prisoners, or others to avoid such like vices; and so the same medicine which they would give to others they may apply to themselves. For if they be communicated to others, they will both profit them, and they will also of themselves be incited to those things, which they perswad●●●to others. This rule may also serve for others, who by reason of some impediment, cannot be absolved. For it is good to demand of them, that if they should go about to reclaim another from the same vice whereto themselves are subject, what course they would in fine take? & so at last persuade them to make use of that counsel and remedy themselves, which they would give unto others upon the like occasion.  
This also must be looked unto, that in exercising those that be brought up according to our Institu●e, and in enjoining them employments of virtue, th●● be a mean observed, so as every man's burden be ●lotted him proportionably to his forces. For if they be greater than he can commodiously carry, 
A mean in the exercise of virtue  they will not stir up virtue, but rather keep it down in him. And so being discouraged & tired out, he will refuse to take the burden which is to be imposed upon him, and perhaps shake of that also, which he hath already undertaken.  
And for as much as the King of Portugal hath out of his free bounty given order, 
The King of Portugal his liberality.  that we shall be every where provided of all things necessary, I judge it fit, that you make use of his liberality, rather than of any other. For assuredly, he that receiveth things from another, looseth his own freedom, especially seeing that bounty imposeth a necessity of being obsequious for the benefit received; and that liberty which is sold for a benefit, is so servile, that although it be bold sometimes to adventure upon something, yet the efficacy thereof is of far less weight, than it would be, if it had the full disposing of itself. To which you may also add, that if he, who bestoweth any thing upon you, commit a sin, you cannot reprehend him freely. For who will have so bold a face, as to presume to bark at him that feeds him?   

CHAP. XIII.  
Precepts given by Xaverius to john Bravius, and others of the Society.  
AS soon as you rise out of your bed in the morning, 
Manner of meditating.  you shall observe this rule: For half an hour at least, to meditate something of the life of Christ; and this order you shall keep therein, to begin with his Nativity, & then going on with your meditation, by little & little to run through all the other noble passages of his life, until you come to his glorious Ascension into heaven. And for every day, there shall be particular points assigned, in the very same manner, as is prescribed in the little Book of Spiritual Exercises: so that you may every month run over the whole life of our Saviour Christ in your Meditations.  
Moreover, 
Vows daily to be renewed.  I would advise you every day when you have ended your meditation, to renew your vows of Poverty, Chastity, & Obedience; then the which, for such persons as are consecrated to God, there is scarce any more safe defence against the assaults of our deadly enemy the Devil. Wherefore you shall hold this in highest esteem, daily to arm yourself with those wholesome weapons. And in the Afternoon, when you have taken your corporal refection, you shall again employ almost as much more time in the repetition of your morning meditation, which you shall also in the like manner, conclude with the like renovation of your vows, as before.  
Moreover, 
A manner how to examine one's conscience.  at night after supper, before you go to bed, you shall betake yourself to the examen of your Conscience; so as taking an account of all that you have thought, said, or done that day, you shall easily see, if there be any thing wherein you have offended God, or your Neighbour: and this you shall perform in as exact a manner, as though you were presently to make your confession. Then you shall demand of God pardon for all your offence, purposing from your hart to amend your life. And last of all, having said the accustomed prayers of Pater Noster, and Aue Maria, you shall for a little while, think what course you may best take for the speedy amendment of those your defects. 
Care of amendment.   
The next day therefore in the morning whilst you arise, and apparel yourself, you shall call to mind your late offences of the day before, and having humbly implored the assistance of the divine Majesty, that you may not offend in any thing that day (and specially not to fall into those ordinary & usual faults) you shall begin your meditation, in the manner we spoke of before. And this you shall do every day. But if through negligence you omit any of these said things, making a conscience thereof, you shall acknowledge your fault as the custom is, 
Victory over ones self.  and that openly before your companions, that you have neglected those things which were prescribed you.  
You shall moreover in all things, whereof you perceive your inordinate desire, or corrupt nature to have an horror, 
Humility and obedience necessaris for those of the Society.  courageously overcome yourself, knowing that our chief care ought to be of Christian humility. For without lowly submission of mind, & true Humility, you will not be able to profit either yourself or others; nor will you be grateful to God and his Saints, nor yet worthy to be long endured of the Society of jesus, as being no way able to brook haughty spirits, who commonly follow their own wills, and judgements. Wherefore you shall diligently upon all occasions endeavour to obey your Superior, and that without any excuse, or unwillingness, no otherwise then if Father Ignatius himself should command you. 
Temptations are to be discovered.  To him you shall declare the temptations which the Devil suggesteth unto you, of what kind soever they be, that being armed by his advice & assistance, you may the more easily avoid the assaults of that most cruel Tyrant. For humility in discovering the Adversaries temptations and assaults, obtaineth no less aid & assistance, than favour at God's hands. Wherefore it doth not only defeat his most crafty plots for the present, but also weakeneth his forces and endeavours for the time to come. For perceaving that his subtleties are once discovered, by little & little he looseth his hope of the victory, and is discouraged also from setting upon us.  
These admonitions he gave to Bravius, remaining at Malaca; & these also which follow unto others when they went to Cocinum. Above all things (as much as shall lie in you) you shall gain the love of the City, but especially of Religious persons, & of those of the Sodality of the B. V. Mary. Let therefore both your words and deeds manifest that you desire nothing more than to deserve well of all, and to advance both those of the City, and of the Sodality also, in pretty. courteousness in going to salute those of the Sodality, 
courteousness in salutations & visits.  will easily gain them to assist you in your difficultyes. If you shall stand in need of any thing, for relief of the poor, you shall request it chiefly of them, but in such sort, that you teach the poor to acknowledge them to be the authors of that bounty. This course also you shall take with the poor, that when they lay open unto you their corporal necessities you shall in like sort lay open to them the necessity of their souls, 
What course is to be taken with the poor.  which they themselves do not perhaps perceive: and after you have taken care of their souls, than you shall also, if you can, assist them in their corporal necessities.  
In your conversation and discourse with others, you must take heed lest a kind of too much gravity in you, yield suspicion of arrogancy, which looketh to be reverenced: but rather carry yourselves with a cheerful countenance, and always show affability in your speech. 
Too much gravity is to be avoided.  Your chief care shall be to behave yourselves humbly, and modestly in all things. You shall therefore bear great respect not only to the Prelates of the Church, but to Priests also, and all others. It is also very necessary to make them partakers of such things, as shallbe by you laudably performed, together with the praise thereof, that they may become favourers, and Patrons of those works whereof they reap the fruit.  
In your Sermons also, you shall gently recall your your auditors from the errors, and vices wherein ●hey live. 
divers ways to deal with diverse persons.  But such as be hard-hearted and obstinate, ●re now and then to be terrified with the severity and ●igour of the divine justice; as contrariwise, such as show themselves tractable are to be comforted and animated by propounding to them the clemency and mercy of God. Moreover such as are obstinate, and stick fast in the sink of heinous sins, must be urged with threathes from heaven, yet in such sort, as they may not lose all hope in the divine Mercy, but that their hearts may be sometimes cheered up by remembrance thereof.  
By all means procure, that the good name of the Society may be spread abroad by you, far and near. For the which there is no virtue of more importance, then true and sincere submission of mind. Remember how those Enlargers of our Society in the very heat of many, and great vexations, exercised themselves very carefully in all kind of virtues; and so shall you be partakers of their merits and glory, if you imitate their industrious labours in advancing the Societies good estimation. You must also remember that to gain authority with the people in sacred affairs, and such things as belong to the good of souls, is the gift of God; 
Authority with the people is a gift of God.  which is bestowed gratis upon pious and virtuous persons (but is ordinarily denied unto the crafty and subtle, and to such as seek after it by humane means) to this end without doubt, that perverse men may not think contemptibly of divine gifts; which they would do, if they were dispensed equally, as well to the arrogant, as to the humble.  
You must therefore earnestly beseech of God, that he would be pleased in every thing to declare, and lay open unto you the impediments, which, through your imprudency, you cast in the way before the divine endeavours, by reason whereof he doth not by you impart his gifts to the people; whereby you do, without doubt, deserve that he should not give you that authority, and esteem, which is necessary for such a business. This certainly must be taken heed of, with the greatest diligence that can be possible. Wherefore in your examen of conscience, you shall with a very inward care, 
In examine of our conscience we must look into our offices & charges.  take an especial account of yourselves, whether you have done any thing amiss, either in preaching, hearing confessions, or in your conversation and discourse; and shall take joy in amending those faults which you perceive in yourselves, & in purging your souls of all bad affections. For certainly the further you remove yourselves from vices, the nearer you approach unto celestial gifts.  
Do not therefore admire, much less imitate those who invent new ways to please the people, hunting thereby after popular esteem, 
Popular applause is by no means to be sought.  and praise. For such kind of persons attend rather to their own, then to God's glory, & are more solicitous about their own commodities, then of the salvation of souls. Wherefore their course is very unstable, & subject to ruin, which being puffed up with a blind desire of glory, setteth itself forth with ostentation to the people, being in the mean while hateful to God. You must also by all means endeavour, to have both a feeling in your meditations of those things, which I shall suggest unto you, 
Things meditated are to be put in execution.  and also to put them carefully into execution. And if by divine instinct, there happen to be any such feelings or motions in your souls, you shall for memory sake, set them down in writing, & express them afterwards in your actions: and thus by practising those things whereon you have meditated, virtue (being as it were nourished with good feeding) will arise to a greater growth. For it is wonderful to think what difference is between that gust and feeling those holy men had, who have left us their writings concerning this subject, & that which we now have, who only read, or hear their writings read. For those things which they meditated upon, and conceived in their mind, gave them great incitements to virtue; whereas for the most part, they do not make in us, any great impressions.  
Wherefore I do seriously advise & exhort you, 
Things meditated are to be looked over  that every one be careful to keep in writing, and diligently to look over those feelings, and motions of piety which he shall receive from God. The which, that God may daily more and more increase, you must endeavour to root yourselves every day deeper and deper in humility. 
Faithful admonitours are to be sought after.  You shall also seek out some faithful friends and admonitours, who may tell you in a friendly, and free manner, if you fail in any thing that is appointed you, that so you may by others come to the knowledge of your own faults, & amend that which you yourselves do not see, because every one is more quicksighted ordinarily to behold another's imperfections, than their own.  
These, and the like admonitions did Xaverius give, partly to Superiors of the Society, and partly to others. But those are very singular which at his departure towards China he left unto Gaspar his vicar. Which notwithstanding, as well as others (to avoid the tec●ousnesse of repeating the same things) we do here of purpose omit, reserving them for another place. For seeing that the same precepts are accommodated for the instruction of diverse sorts of persons, we have thought good to distribute them into certain Chapters, that every one may benefit himself, by that which he shall perceive to be fittest for him.   

CHAP. XIV.  
What kind of Governors, and Superiors he required in the Society.  
XAVERIUS required, that Superiors in the Society, 
Care of ones self.  should be such, as himself was. He used therefore so say, that above all things, they ought first to have a care to look unto themselves, before they took upon them to help others. For that man could neither have any care of another, who had none of himself; nor look unto other men's salvation, who was negligent of his own. 
It is not for every one to govern.  Wherefore he said, that it was not for every one to be a Superior. For the person of a Governor could in no wise be undertaken, and endured by the vulgar sort, and such as were imperfect, without infinite danger to himself.  
Moreover he seriously admonished those that were superiors that they should not suffer themselves to be entangled with other public affairs, 
Civil businesses to be a voided 2. Tim 2.  especially such as belonged to the Commonwealth, deeming them a great distraction and hindrance to their proper and domestical charges. For no man, who is a soldier of Christ useth to entangle himself in secular business. Wherefore their chief care should be, to perform well and daily their own office, and also to assist, & look to those who were committed to their charge. 
Superiors first care must be of their own. Mash. 23.  And when they had performed that with care & diligence, if they had any time to spare they might employ it upon others: whereto he applied that sentence of our Saviour Christ, These things you ought to do, and not to omit those. This principal Precept therefore he gave to Gaspar his Vicar.  
Your first and chief care must be rather concerning yourself, than those who are under your charge. For he that is bad to himself, to whom will he be good? Let your own salvation, I say, 
Eccles. 14  and theirs who are of your household be more dear unto you, than others, because we must chiefly give an account to God of ourselves, and for those also that be committed to our charge. And they who omit their own domestical affairs, and busy themselves about others, do err no less, than they who being unmindful both of God and themselves, seek to please and content men. Wherefore you shall first take care of your own Househould, and afterwards of others, if you have any leisure. As for your manner of helping them, the more general it is, the more profitable it will be; such are the exercises of often preaching, explication of the Catechism, and hearing Confessions.  
He would also have Superiors to go before others, no less in humble submission of mind, 
Superiors must excel in humility & other virtues.  temperance, charity, and prudence, then in power and authority; & with a fatherly affection to bear as well with their subject's weakness and imbecility, as to ease them of vexations, & troubles. This likewise he much insisted upon, that they should always desire to beloved rather then feared, and endeavour in all they could, to be as a loving Father unto them all, by which means it would easily come to pass, that themselves should be sure to employ their admonitions with profit, for the reformation of bad habits, and the other could not choose but take all such things in good part also. Wherefore in their government, they should use rather lenity & gentleness, than authority and command, lest they should feed their flock as dominiering over the Clergy, 
Arrogant persons are to be kept down.  which S. Peter forbiddeth. And this course they should hold, especially with the quiet & humble. Now for such as were turbulent, arrogant, and immoderate praisers of themselves, they ought to be sharply reprehended for their abuses, and punished also if need were, that the rod of discipline might bring under, the haughtiness of such dispositions. In which kind he gave to Gaspar certain precepts in these words.  
To the Fathers, and Brethren, who be committed to your charge, carry yourself rather gently and with moderation, then severely and with too much gravity, unless any one chance to abuse your benignity; for then to provide for his good, you must take upon you some severity; the which, if you perceive ●ny one to be puffed up with arrogancy and pride, will be to good purpose to beat down, and abate his ●ll-distempered spirits. For as it is expedient to bear with those who fall, out of some inconsideration or forgetfulness; so likewise it is necessary to repress and keep those under, who through arrogancy become insolent and contumacious. And by no means must you give any one cause to think, that you being his rector, and overcome by his insolency and stubbornness, do give thereby way unto his abuses. For there can no greater mischief ever happen to stubborn natures, then if you wink at them by treating them timorously & gently in their errors and obstinacies, seeing, the giving way to such persons, causeth them to take more stomach, & putteth them oftentimes in hope to do what they list, without any to correct, or punish them.  
Neither would he have the Rulers and Superiors of the Society to be over hasty, 
Choice is to be made of such as are to be admitted into the Society.  or too facile in receiving any into their company without choice, but out of many to choose few, & those fit members, because there is far greater strength in a choice band of men then in an infinite multitude of the vulgar sort. And such indeed, were wished to be admitted into the Society, who seem to be borne, and framed as it were, for that course of life, and upon whose virtue one might assuredly rely both at home, and abroad. But for such as should come unto the Society enforced rather by some difficulty or necessity, than out of devotion, or desire to serve God; to such the Society should in no case give way. And this opinion was so grounded in Xaverius mind, that he had rather have servants, either hired for wages, or procured by some ●ther means, then to admit such into the Society, as were not fit, for the manage of domestical affairs. Wherefore he gave Gaspar this charge.  
Do not easily, and without choice receive many into the Society, but a few, and such as may be fit. For both the nature of the Society requireth it, and a few extraordinary spirits are more profitable, than a thousand of the vulgar sort. Such therefore as are weak, dull, and of no spirit you shall not admit, as very unfit members for the Society, which requireth men that be industrious, generous, and endowed with extraordinary virtue, and who performing great matters are contented with a little. And as for such to whom a pious and virtuous disposition had given a sufficient commendation, 
How the virtue of those that were to be admitted was to be tried.  and were judged fit men for the Society, those he would have to be long, and well exercised and tried, until their virtue were sufficiently made known, by many and great proofs. He commanded also, that their Virtue should be tried rather by overcoming themselves, and suppressing the turbulent motions and appetits of their mind, then by any show of devotion, by tears, sighs, or rigorous mortification of the body. Wherefore he gave order so to mortify their members, 
A manmer of mortification.  which were upon the earth, that the same might serve to cast off the old man and put on the new. And therefore he prescribed this method, lest by giving way to new inventions, the unwonted nesse of the thing might displease the eyes 〈◊〉 minds of the behoulders. Concerning which mat●● he giveth this command to Gaspar.  
Those whom you shall admit into the Society, I ●inke it better to exercise them in the overcoming 〈◊〉 their unbridled passions and affections, then in corporal mortifications, and such like new inventions. ●●t if any exterior mortification be applied to refrain the inward motions of the mind, let it be al●aies such, as may not cause laughter in the beholder's, but be approved; As for example, continual ●ruing of the sick in the Hospitals, begging of money 〈◊〉 other alms for the relieving of poor prisoners, & ●he like. It much availeth some also to Humility, to ●eclare publicly to their companions, the manner, functions, and employments of their former life before their entrance into the Society, and other such ●ike things which may help to humility. But in this kind, there is great respect of persons to be had, and much consideration also of what every one's condition, and virtue can bear. For unless this heed be taken, there may arise more harm then good thereof.  
Xaverius judged it likewise fit, that Novices should be accustomed to declare themselves to their Instructors, and to lay open unto them all their temptations inclinations, and passions, as likewise their feelings of devotion, their divine consolations, and voluntary pennances; that so they may infallibly defeat all the machinations of the enemy, who most of all assaulteth there, where his deceit is least feared, by manifesting the same to those who are experienced in such kind of matters: And if by chance they shall have erred in any thing, 
All not to be admitted to holy Orders.  they may thereby again b● brought into the right way. Moreover he required that Superiors should take great heed, that they did not inconsiderately admit all to receive holy Orders, but such only of whose fidelity, and virtue they had had long trial, and whose prudence, & learning was at least ordinary. For Priests of the Society, to live according to their institute, cannot without great danger want these helps. Whereupon he giveth Gaspa● this admonition.  
You shall judge none fit for Priesthood, unless he have the commendation of long, and throughly▪ tried Virtue: because the Society requireth Priests of approved Virtue and learning, for the performance of the functions of their Institute. This our experience hath taught us to be true: for they that have not been such, we know to have been rather an hindrance, than an help unto the Society.  
And before all others, he would have those that be absent, labouring in our Lord's vineyard far from the company of their Brethren, to be especially provided for of all commodities, because they (as he was wont to say) were workmen, who indeed did bear the burden of the day, and the heat. For which cause he said, that both their corporal and spiritual necessities ought carefully to be considered & relieved. And that it was also good, to ask oftentimes of such men of credit as came thence, how they behaved themselves, and oftentimes likewise, to give them comfort by letters; but never to write any ●●ing sharply unto them, or of that nature which ●ight either cause them trouble, or put them out of hope 〈◊〉 effecting what they have undertaken, for that they commonly suffer vexations enough where they be; & ●herefore it was good to abstain from all severity, & ●ot to heap affliction upon the afflicted. Moreover ●e forbade they should be often changed (unless necessity did perchance urge unto it) especially by such Superiors, as had not yet sufficient knowledge of the places, 
Frequent changes to be avoided.  countries, and employments wherein they lived. For there was danger lest the changing of the labourer should bring some disturbance to their fruitful, and profitable works.  
He would also, that the Rectours and Superiors should have great care, 
Scandal by all means to be avoided. Prou. 22.  that the Societies good name might be spread abroad, and that all offence might be every where avoided, although it were with some detriment in their temporal means, for better indeed is a good name, than store of riches. Wherefore he seriously exhorted them, that attending more to the edification of Virtue, then of Colleges, they should cause their Houses to be built in such sort, 
The building of houses.  that they might not so much carry a glorious show, as serve them for necessity, and commodity of habitation. If any thing belonging to their temporal means, should cause them much trouble, as the exacting of rents or money due unto them, they should commit that business, being no less odious than necessary, to some hired Attorney, rather than to one of their own Company. Likewise, he most earnestly entreated the Superiors of the Society, to gain the good will of the Superiors of all other Religious Orders & families, as also of Clergy men and Priests, 
Other Religious men to be won.  and to live with them in the greatest unity and friendship that could be. To which end they should sometimes go to visit, and salute them, as well to gain, as to conserve their good will, or other ways to show their union, and amity with them.   

CHAP. XV.  
What kind of men Xaverius wished, should be in the Society.  
XAVERIUS required, that those of the Society should be humble obedient moderate, and conquerors of themselves in all things which are repugnant to our corrupt nature. For without these virtues none of the Society could either be grateful & acceptable to God, profitable to himself and others, or ever live with a quiet and contented mind in the Society. All therefore ought to exercise themselves very diligently, and for a long space in the knowledge of themselves, that by plucking up disordinace appetites, as weeds by the roots, they might lay a deep foundation of true humility and solid virtue. For as he who in meditating upon the most bitter death and torments of Christ, by feeling a pious inflamed grief in himself, can easily enkindle in another the same sorrow of hart; so he that hath conquered and beaten down the disordinate motions of his own mind, can without difficulty, restrain, and bridle the same also in others.  
Moreover he said, that none ought to esteem much ●f himself because he had been long of the Society. For the worth of those that be in the Society, was not ●o be measured by the length of the time, but by the greatness of their virtue. Seeing that they ought ra●her to be ashamed, then to boast of themselves, who having been so long in the school of Virtue, have made so small progress therein, 
2. Tim. 3.  Always learning, and ●euer arriving to the knowledge of truth. He likewise forbade them to make any account of the esteem which other men had of them, lest perhaps a disguized fair gloss of things might breed in them pride & haughtiness of mind, the most certain and greatest plague, and poison which can befall the Society. But contrariwise he willed them to turn their consideration to the knowledge of their own weakness, and especially to ponder oftentimes the difference between the judgements of men's and the judgement of God, and there indeed to lay the foundation of their Humility. For he that attentively considereth, what a different judgement God, Who is the searcher of hearts, frameth of men, from that which men themselves do, who behold only exterior actions; will undoubtedly depress himself to the lowest rank that may be in God's sight, & repute all humane praises (as aiming far amiss from the truth) for nothing else but crosses, 
Confidence in God.  and scorns of men. Yet we must not for all this, through consideration of our own weakness, loose courage in the war-fare and service of Christ: but we are rather to endeavour, as well by distrusting our own forces, as by reposing our confidence in the divine assistance, to take hart in all things, since we must employ ourselves in great matters for his sake, who always is ready to put thereto his helping hand.  
The way also to arrive to the perfection of virtue which he showed them, was this. That every one should in the first place have a care of himself, and twice every day (if it could be) or at lest once, to examine his own conscience: using the greatest endeavour he could by all means to amend those defects which he perceived in himself; and that he should moreover make the greatest esteem that might be of his daily meditation, and never suffer any day to pass over, without affoarding his soul some such kind of repast. And this meditation he would have to be always made with serious ponderation upon the life, passion & death of Christ our Saviour, as being a subject of perfect virtue, and peculiarly proper to the Society of JESUS. He counseled them likewise after meditation ended, against the incursions and assaults of the devil, every day to renew their vows, & to declare all the temptations of the enemy of what sort soever, together with their bad inclinations, as well as their desires of virtue, to their Ghostly Fathers, Superiors, and other spiritual Directours, who were able both to counsel and assist them. For such is the force of this humble submission, that it doth not only obtain more light and help from God in the time of combat, but frustrateth also the most importune Adversary, who perceiving his plot to be discovered, his assaults defeated, and his designs broken off, becometh assuredly more remiss in his batteries, and at last flieth away with loss of the victory, over whom he had before triumphed.  
He also required blind, and simple Obedience in those of the Society, that leaving their own judgement and opinion, they should in all things (excepting such as were contrary to the divine Law) obey without any reply, or demurring upon the matter. That they should not demand of their Superiors such things as they desired after an odious, and importune manner, or by any invention wrest their command to their own wills; but that every one should freely direct his judgement and opinion to that of his Superior, and leave himself wholly therein to the judgement of those that represent the person of God; holding this for certain, that in all things which they command, God will so inspire them, as may be most for his divine honour, and their profit. For, quoth he, they that should do otherwise, would oftentimes fall into great troubles, vexations, and miseries. Which inconveniences, those who are perniciously blinded with error might think proceeded from the Cross of our Lord, or from the Obedience; when as indeed they were the fruits which sprung from their own perverse judgement, and self will. Wherefore they should always make choice rather to obey their command; especially seeing that it is always secure to be ruled by another, but often dangerous to govern one's self. For although one may sometimes rule himself well, yet there be very few, as being deceived with a certain blind love of themselves, who do not most commonly the contrary.  
He further more commanded them, that if at any time they were employed in humble & abject offices, they should carefully, 
Humble offices are to be embraced.  and seriously perform them, and draw out of them the greatest profit of humility which the could, fully persuading themselves, that they could not at that time do any thing more grateful, and acceptable to God, in whose name they were commanded: remembering also themselves, that smaller exercises were entrances always unto greater; & that he who was not quick in the lowest, used not to be excellent in the highest: whereas contrariwise he that went with alacrity about little things, would easily find courage in matters of more importance. For as our Saviour Christ saith; 
Lu● 16.  He that is faithful in the least, is so also in the greatest.  
Moreover he prudently admonished them, not to forsake, or neglect the place or station which was assigned them by their Superior, although they might be in hope to do more good somewhere else. For it was infallibly a deceit of the infernal enemy to suggest vain flourishes of the future and uncertain fruit that might be reaped in other places, thereby to draw us from the present, & assured good which we do in the place assigned us; that so, whilst we are distracted with wavering cares, he may make a mocking stock of us, and send us away without any fruit at all: Seeing, that as long as you remain in this uncertainty what to resolve upon, you are not well able either to labour in another place where you are not, or in that where you are, because you mind is somewhere else. For confirmation of this wholesome precept he useth that common sentence of the Apostle: 
Gal. 10.  While we have time, let us do good. Wherefore he wished such to be confident, that if what they desired was pleasing to God, he would undoubtedly move their Superior to send them thither where it should be most for his divine honour.  
He was also wont to say, that they were indeed grievously mistaken, who desired to be honoured for the virtue, and notable deeds of their predecessors, from whom they themselves were become degenerate; imitating therein those, who adorning themselves with other folk's apparel, sought to be honoured and esteemed for great persons. It were indeed better for them by following their ancestors footsteps, to emulate their virtue and worth, then degenerating from them, to boast of others goods, as if they were their own.  
Moreover, 
We must not go to help others before our tyme.  this advice of his was not more prudent than profitable. He charged those that were still in training up at home in regular discipline, that they should not be over desirous to go into the field to fight before their time, nor trust too much upon their own forces, although they should see themselues subject to no great fault: For certain it is, that young beginners are many times guarded, not so much by their own virtue, as by the place where they live, which easily defendeth them from the assaults of their enemies, and allurements to sin. Wherefore in the time of their Novice-ship they should carefully arm themselves with solid virtue, that afterwards they might live safely in the midst of their enemy's darts.   

CHAP. XVI.  
What manner of Preachers he required in the Society.  
HE oftentimes admonished the Preachers of the Society, 
Preachers ought to preach not themselues but Christ.  not to preach themselves, but Christ crucified; that is to say, that they should, not by handling subtle questions and arguments far from the reach, & understanding of the vulgar sort, make a flourish of their own learning and wit, thereby to get esteem, and applause of the people: but their Sermons should for the most part be of moral matters, such as were plain and suitable to the capacity of their vulgar audience; which being modestly, religiously, and prudently explicated, would certainly prevail not a little towards the curing of men's souls. This therefore should be their aim, by laying before their Auditors, the foulness of sin, and the greatness of the offence against the divine Majesty, together with the wrath which from heaven is threatened against such enormities, to draw them to sorrow of hart, and repentance. But it will not be a miss to hear what instructions he himself giveth unto Gaspar.  
The chiefest office of a Preacher, saith he, is to cause in his auditor great feeling of his sins, and to terrify him from future crimes and enormities, by laying before him the infallible, and never ending torments of the damned. To discover also the deceits and treacheries of Satan; and in fine to treat of such things, as may be rather understood, then admired, even by the vulgar sort. Wherefore in his Sermons he was not to cite too many testimonies out of holy scripture, nor to handle such things as were doubtful, & in controversy among Doctors; 
Testimonies out of scripture ought not to be too much used.  but such as were certain, plain, and fit to draw men to the amendment of their lives, and good deportement in their behaviour. He should therefore much insist upon reprehending of vices, making grievous complaints for the injuries which are done to our Saviour Christ, eagerly threatening revenge from heaven, and everlasting torments, which are prepared in hell for lewd, and wicked persons, together with the imminent terrors of death, which often times seizeth upon men when they least expect it.  
Certain points also were to be propounded by way of colloquy either of a penitent sinner with God, or of God all-enraged with a sinful man. But all means must be used, that by the fervour of their speech, the auditors may at last open the eyes of their hearts, to behold the wounds of their souls, & cure them by means of the Sacraments. And thus his Sermons will in the end prove profitable, and fruitful; notwithstanding he is to take great heed, that he do not let fall any inconsiderate words, which may reprehend, or touch any one in particular either present or absent, especially if they be Prelates or Magistrates. For if such persons shall chance to offend, it will be better and more secure to admonish each of themprivately, and discreetly at home in his own house, or in confession. For to reprehend them publicly is no way convenient. so apt are men, when they are told of their faults, to be rather exasperated thereat, then to amend the same; especially Governors and Magistrates, whose authority certainly seemeth much impeached, when they are reprehended before their own subjects; because great Honour's cause ordinarily great spirits, which may not easily be reprehended.  
If any such person be admonished in private, 
A manner how admonish great men.  this course shall be taken, to do the same more earnestly, or gently according as you are acquainted with him; for that which is accounted freedom amongst familiar friends, may seem oftentimes too much boldness with strangers: & the rigour also of the reprehension itself, must be tempered with chieerfulness of countenance, and mildness of speech. Wherefore let all stern looks & harshness of words be laid aside, & let there be intermingled embracements suitable to that purpose (if the state of the person will allow it) with frequent signs of humility, that being won thereby, he may with a more contented mind receive that sovereign antidote of your admonition. For if the reprehension, which of itself is always bitter enough, should be presented unto such men in a harsh or crabbed manner, persons of great spirits being not able to brook the affront, will certainly contemn and reject your wholesome admonishment; & moreover will cast of all respect unto us, and upon the sudden become our enemies, who before were friends. And these things are to be understood of principal persons, and such as are placed in government, and authority.  
Moreover, 
A preachers prudence to inquire out the vices and behaviour of the people.  he required often and frequent sermons, supposing that out of that common fountain, there might flow many and particular benefits. Wherefore he would not have a Sermon omitted without good cause, nor preachers to be busied in other affairs. Concerning which subject, as also about the diligent endeavours of a Preacher, he giveth to F. Gaspar this divine instruction. You shall, saith he, never prefer a private good, before a common. Wherefore preaching must not be omitted for the hearing of Confessions, nor the instruction of Children or ignorant people be put of for private exercises of charity. If you come into a Town which you do not know, your chief care shall be, to inquire of some persons of esteem and credit, about the vices unto which the inhabitants are addicted, and what unjust contracts be among them. Against which your sermons shall indeed be carried on with a certain fervor, that such vices, and corruptions may, by reprehending afterwards more sharply in Confession, be wholly taken away. For the chief means to help souls is to know the disposition and behaviour of the people in general, and the diseases (as much as may be) of every one in particular, to wit, who disagree amongst themselves who bear enmity to one another, what deceits, what injustice in matters of equity, what perfidiousness of witnesses, what corruption of judges and judgements there be among them. These things therefore must be inquired after, of prudent and experienced persons, and all careful consideration be used to find out, what course ought best to be taken for the curing thereof.  
You shall moreover by all means possible, draw your penitents to lay open their whole soul unto you, for you will find no other way better, whereby to help those with whom you converse, in matters concerning their salvation, then if you can throughly sound out their inclinations and conditions, and all such things as hinder them in the way of virtue. This indeed ought to be their chief study, who employ themselves for the gaining of souls. This in fine, is the true reading in living books, which will teach you, what you cannot find in dead papers. For the things which are delivered in writing use not always to be so good for practise, as those which are taught in living books, who are the persons with whom you be conversant in the same affairs. These books assuredly will easily teach us a prudent method, both how to converse warily amongst men, and to preach also with profit unto the people. Notwithstanding I speak not these things in such sort, as that I would not have the worthy monuments of holy and learned men to be read, but to give you this rule; That you should gather doctrine from thence to confirm thereby such cures of vices, which you have drawn out of those living books; for so much as both the examples and sentences of holy men, as also the testimonies of sacred Writ, are of great force to give credit to any thing you teach.  
Moreover, 
cheerfulness of countenance.  in your conversation and discourse, there must rather appear a cherfulnesse & sweetness of countenance, than sadness and severity. For if you carry yourself with heaviness, & too much gravity many will be te●ryfied with your looks, and will assuredly avoid your company: and what then is to be expected of such, but that they become a prey ready for the wolf to devour, seeing the Pastor hath frighted them away. They be certainly the cords of Adam, wherewith men must be drawn, whom gentleness allureth, and severity driveth away. Wherefore it is best to endeavour to carry yourself mild and affable to all. Let your reprehensions in any case be gentle, & mollified with the spirit of lenity: and let there be very great heed taken, lest any harshness in your behaviour make your conversation troublesome, and odious to others.  
Again, he gave this instruction to Preachers, that they should both think humbly of themselves, and also carry themselves so in the Pulpit, that their very countenance and speech might easily show their humility of mind. Whatsoever good they said, or did, they should attribute it to God the Author of all goodness, & acknowledging only to be their own whatsoever should be ill, or done amiss. In so much, said he, as they ought sometimes to examine their own Sermons, and if they found to have committed any error in their preaching, & hindered either the glory of God, or the profit of the people, they might humbly ask God pardon for the same. For that a principal profit which may be drawn out of holy sermons consisteth in the amendment of such faults. In which kind there is extant a notable admonition of Xaueri● to Gaspar his Vicar, who was an excellent Preacher.  
The principal thing, saith he, as well in other things, as in the office of preaching, is to refer to God, whatsoever good ariseth thereof. For it is undoubtedly he who both giveth to the people a feeling of devotion to hear the word of God, and to you to preach it. Remember therefore, that you have not received that very gift, so much through any merit of your own, as by the prayers of the Society, which often most instantly beseecheth the divine Majesty to bestow his gifts upon those that be members thereof: bearing also in memory, that whatsoever you shall utter in your Sermon which is good or pious, is not your own, but Gods who speaketh in you. Exercise therefore that divine talon with all care & diligence whereof you are one day to render an account. Attribute nothing to yourself but only defects, slothfulness, pride, and ingratitude both to God, to the people, and to the Society, who have by their prayers obtained that gift of God for you. Wherefore you shall humbly again, and again, desire of God, that he will clearly manifest unto you, wherein you have hindered his divine grace, as that he hath not effected those things which he would, whilst your unworthiness was an obstacle to greater matters. And lastly you shall from your hart cast yourself prostrate before God, the examiner of hearts and reins, and earnestly beseech him, that you may not in your sermons or discourses give offence to any one.  
This consideration is the nurse of true and perfect humility. 
The grounds of humility:  For the knowledge of ones self, that is to say, a perfect understanding of ones own weakness considered, breedeth, nourisheth, & increaseth Christian humility and virtue. I would have you by all means to remember this, and deeply to ponder the same, That there be many Preachers now tormented in hell, who were more copious, and eloquent than you are, and have also converted more from a lewd and wicked to an honest and veruous life: and who (which is even a prodigious thing) having been the cause of many others salvation, have notwithstanding most miserably perished themselves. And why so? Undoubtedly for this reason principally, because becoming insolent through pride & arrogancy they did not refer the divine gifts which God had bestowed upon them unto him, but attributed them unto themselues. So as hunting greedily after popular applause, & puffed up with a vain opinion of themselues, they were by an insatiable desire of pride & glory, elevated to a most dangerous precipice, from whence they fell down headlong to their everlasting destruction Let every one therefore call his wits together, and look well to himself. For if we will atrentively dive into the truth of this doctrine, we shall easily see, that we have nothing at all in ourselves wherein to glory, unless we do perchance desire to be honoured for our imbecility, imperfections, for such be the flowers, or rather weeds indeed, which our garden affordeth, and are truly & properly our own. For if in our good works there be any fault or blemish, it cometh from ourselves, but all the worth proceedeth from God, who sometimes even from our weakness produceth good effects, making use of poor and abject men for the performance of glorious designs; as well to declare his own infinite power and goodness, as also to humiliate and repress our arrogancy of spirit. Take heed therefore that you do not contemn your companions and brethren as though your burden, or labour were more than theirs: But rather persuade yourself, that by their devout prayers, the divine Goodness is moved to afford you greater forces, for the due performance of your charge, so as you owe much more to them, than they to you. This consideration assuredly, will not only repress all haughtiness of mind in you, so that you shall not despise any one how humble or abject soever; but will also stir up such flames of charity in your hart, that you will bear a fatherly affection unto all.  
Moreover, he seriously advised such as were preachers, to procure unto themselves certain trusty friends, either of the same place where they lived, or otherwise, that were prudent and virtuous persons, who might freely admonish them of what was amiss in their sermons, that so they might more easily come to know the same, and amend it. That they should also give themselves to prayer, and meditation of such things which they were to propound unto the people in their sermons; and endeavour by all means if it were possible, to get a taste themselves first, by some inward feeling, of the force of those things which they intended to speak of. For there is great difference between him who with fervour of spirit thundereth out those things which he hath before meditated upon, and him that barely, and coldly produceth that which he hath learned by hart. He would moreover have them to confirm their words by deeds, and always to second their Sermons with the exercises of charity and mercy. Wherefore they should be careful to serve the sick in the Hospitals, visit restrained persons in prison, provide for the necessity of such as were in want, & diligently employ themselves in other offices of Christian charity & humility. For certainly such offices were much holpen by sermons, & sermons again by such offices. They should also sometimes condescend to Pastors & Vicars, when they entreated them to preach to the people in their Churches. Furthermore what kind of people soever they should undertake to instruct in their Sermons, they should bear a special love unto them, & very carfully look to the spiritual good, and commodity of their Auditors.  
He charged them likewise, 
Contentions with other Preachers to be avoided.  by all means to avoid contentions & strife with other Preachers, especially with the Bishop's Vicars, although there might happen many, great, and just causes of the same. For by such falling out there commonly ariseth not only offence to God and the people, but also great disturbance to the contenders themselves, and hindrance to the divine service. For indeed the good name and reputation of the Society ought not to depend upon contending about their dignity, but upon labouring for the augmentation of the divine glory. Wherefore our contention with others must not be with detraction and pride, but with gentleness and humble submission, bending all our forces to beware that our emulation about dignities, make us not odious, and hateful to others If perchance, there should arise any controversy which could find no end, the matter must rather be handled by private disputation before Ecclesiastical Prelates, then publicly, with scandal to the people. Concerning which subject he gave to Gaspar his Vicar, this no less profitable, then prudent instruction.  
With all Religious persons, and Priests your strife shall be in courtesy, & humility. If any offence chance to arise, you shall by your humility appease their anger, whether it be just or no, yea although you may seem unto yourself to be innocent. And you shall require no greater revenge, 
Away to revenge an injury.  then to suppress the injury with silence, where right can have no place. But if any of them should any time swerve from their duty, you shall be heartily sorry for him, who unless he amend himself, shall sooner or later pay for it dearer than one can easily imagine. Wherefore taking compassion of the poor man's case, you shall continually pray to God for him. Nor shall you make only a conscience of revenging yourself either by deed or word, but also to permit the least anger or disquiet of mind remain with you. For both anger and revenge are alike to be avoided, seeing they do both spring from the same root. God certainly bestoweth many, and great favours upon those who do for Christ his sake patiently suffer the troubles which happen unto them: and severely revengeth also, though sometimes it be long first, the injury which thereby is done unto him, and brandeth commonly at last the adversary's end avours, with the mark they deserve. But God will by no means take revenge on you, if you go about, either by deed, word, or thought to be revenged on yourself.  
If there should (which God forbid) any dissensi on arise between you and other Religious men, 
Away to compose discords  you shall look carefully that it be suppressed, and take heed that you do not by any signs of aversion give notice thereof, either to the Governor, or others of the City. For it is not to be thought how greatly worldly persons are scandalised, when they see religious men, and such are consecrated to the divine service to be at discord amongst themselves. Wherefore if any controversy chance to arise among you, you shall both take the Bishop for arbitrator, who by his authority may compose the matter without offence to any; and you shall also request the Bishop in my name that if at any time the enemy shall ●ow debate between brethren he as a father will make peace amongst you; and as the author of concord take away whatsoever difference may be between you, that the matter may not come to the Magistrates, or public Tribunal. Remember likewise, that if the other part shall at any time speak ill of you, you are not to defend your selves by speaking ill of them again; but restraining both your speech and anger, you shall (as I said) have recourse unto the Bishop, who by comparing the matter with equity, may take away all matter of contention. And since you know, that the dignity and estimation of the Society consisteth not in the opinion of men, but in the grace and protection of the divine Majesty, you shall have a very special care, not so to defend the Honour of the Society, as thereby to incur the offence both of God and men.  
Lastly, he advised such as were Preachers, that if any, especially men of note, who were plunged in public enormities, did desire their company and familiarity, in such sort as notwithstanding they would not arise out of that sink of sin; they should declare unto them, that such friendship and familiarity had only this end, to reclaim those that were our friends and familiar acquaintance, to seek the good & salvation of their own souls; seeing we use only to converse with them so far forth, as our conversation may help them towards their salvation. He further more added, that Preachers, wheresoever they had that which was necessary to maintain life, ought not to take any thing of others, because gifts did hinder their freedom: but if any small things were sent unto them, as signs of good will, rather than as gifts, they were not to be refused, lest they might seem to reject the friendship of those who sent them.   

CHAP. XVII.  
What manner of Confessors Xaverius required in the Society.  
MOREOVER he seriously exhorted such ●s were Ghostly Fathers, 
A Ghostly Father must have mildness in hearing Confessions.  that in hearing Confessions (having first an inflamed desire of curing souls) they should midly & gently receive such as came unto them, whereby the lenity of such spiritual Physicians might draw them without delay to discover all the sores of their conscience. Wherefore they should not (especially at the beginning of Confession) make any show of gravity, or severity, but rather of sweetness and mildness. To which effect he gave to F. Gaspar at this setting forth towards Ormus, this instruction.  
You must take very great heed, least in hearing of Confessions, fear may be an obstacle of freedom to men in disclosing their sins, if you harken unto them with a severe ear: but must rather seek with sweetness, to add courage to the fearful, by extolling the divine clemency, & by compassionating of them, until they have freely ungorged themselves of all the poison of their sins. And in this kind there must be great wariness used. For there want not some, who through shamefastness commit greater offences by concealing their sins, than they had before to confess, turning thereby the wholesome remedy of Confession to their own destruction. Wherefore against such pestilent bashfulness, all means & endeavours possible must be used. And to get out their sins from such persons, there is no better way, then to show them, that we have heard far more grievous, and fowl sins of others, and withal somewhat to extenuate by certain fit words, those very sins which they shall with fear and much ado confess, that so taking hart they may more confidently lay open all the other offences of their life. And to get them confess freely, this may be as the last remedy (although it must be seldom, and warily used) to open unto them in a general manner, the offences of your own former life. For how good a means this is, time and experience will teach you.  
This course he prescribed against such as were fearful and bashful; 
How great sinners are to be used.  and that other against such as were enthralled in crimes, and abominations of long continuance. And until the penitent had so declared all his sins, whilst perhaps he standeth wavering betwixt hope and fear, they should encourage him, by putting him in mind of the divine clemency & mercy, and namely they should produce some for an example who having been notorious for their abominable wickedness, were afterwards received into God's favour, of which company he should also make one, if he would but confess his sins with the like sincerity and sorrow of hart. At last, when the Confessor had throughly examined all the sores, and wounds of the penitents conscience, than he should lively present before him the heynouslesse and foulness thereof, and by terrifying his staggering spirit, with the indignation of God hanging over his head, & the punishments which miraculously have been inflicted upon great sinners, draw him to a detestation, and sorrow for his sins; differing also his absolution, if it were thought convenient, until another tyme.  
But now, 
How to move obstinate persons.  to such as were obstinate, & hard-hearted he would have to be propounded not only the everlasting torments of the damned in hell, but also the punishments which have been inflicted upon the like offenders in this life, and especially upon such, and such as themselves had known, who had received grievous and bitter torments for their sins and wickedness, to the end they might be a warning unto others like unto themselves. For he said, that he had learned by experience, that such kind of persons are sooner moved by the present detriment which they maysuffer, either in their body or goods, then by the future torments of their souls, which seem to be absent, & a far off.  
If there should at any time come to Confession, rich and wealthy merchants, Magistrates, or Governors of a loose life, he judged it fitting before all other things, seriously to admonish them, that making diligent inquiry into their former life for the space of two or three days, they should (if they disinherited their memory) note down their sins in writing, & humbly crave of God with great feeling, sorrow and cont●●tion for the same. Then, at the beginning of their Confession they were to ask of them an account of such offices and charges whereof they had the care; of the affairs wherein they were employed, how diligently they did, or had carried themselves therein. For by these interrogations they might more easily find, whether there were any thing to be restored, then if they were demanded in general, whether they ought to make restitution to any one? because to such interrogations, they use commonly to give a negative answer, either out of avarice, or else through ignorance of the thing. Now when they have heard their Confessions, they must apply certain admonitions, and remedies for the cure of their souls; nor must they be absolved presently after their confession, but rather when they have restored those things they ought. Wherefore of such persons he giveth F. Gaspar this instruction.  
They shall not presently be absolved as soon as they have made their Confession, but two or three days shall be given them to prepare their hart by certain meditations, that in the mean time they may wash away the spots of their sins by tears and voluntary penance. If they owe any thing to any one, let them make restitution; if they have any grudge against any, let them put it away, and be made friends with their enemies; let them also be freed from libidinous customs, and all other vices wherewith they were entangled. These things ought rather to go before absolution, then to follow it. For such kind of men when they are at confession, promise that they will do all things; but after absolution is given them, as careless of their promise, they do nothing. Wherefore all diligence is to be used, to cause them to perform before they be absolved what they ought to do after.  
Moreover, concerning the means how to confirm such as are staggering in their faith, these documents he gave to the same Gaspar. You shall find some also (and I would to God they were not many) who are very weak concerning their belief of the Sacraments, especially that of the Holy Eucharist, either because they have now been deprived of the fruit thereof, or by reason of the great conversation which they have with the Ethnics, or else because the impure life of some Priests maketh the vulgar and ignorant sort not to esteem so highly of this Sacrament. With these therefore you shall deal in this manner: First you shall get out of them their suspicions and doubts, than you shall confirm them in their faith, by instructing them so, that they may believe for certain that the true body of Christ is contained in that mystery. Neither is there any more present remedy for the curing of this malady, than a pious and diligent frequenting of the sacred Eucharist itself.  
But now because for the most part, 
Familiarity with women is dangerous.  in conversing with women there is more danger than profit, he seriously advised such as were Ghostly Fathers, that in hearing their confessions, in discoursing, and conversing with them, and in reconciling them to their husbands, they should be very wary, and attentive to avoid not only all offence and sin, but also the suspicions & rumours of the people. Concerning which he left to F. Gaspar his Vicar very notable and wholesome instructions, which I thought good to insert in this place.  
You shall not (saith he) speak with women of what condition soever, unless it be by daylight, and in public; that is, in the Church. And you shall never go home unto them, unless it be upon some urgent occasion, as to hear the confession of one that is sick. And then also you shall take great care, that her husband, or some other kinsman, or at least some honest neighbour be by. If you have occasion to speak with some Virgin or widow, you shall go to their house accompanied by men of approved integrity of life, in whose company there may be, not only no scandal, but also no suspicion. Yet these visits of women shall be both very seldom, and also not at all but upon necessary occasions. For it is a ticklish piece of business, where small profit is made with a great deal of peril. And forasmuch as women (for such is the inconstancy, and levity of their disposition) do for the most part, cause to their ghostly Fathers a great deal of trouble, this wariness is principally to be held with them. You shall with more diligence labour about the instruction of Christian men, then of their wives. For seeing that men are more constant by nature, and the ordering of the house dependeth upon them, it is certainly better, & more profitable to employ one's labour upon them. For as the wiseman truly saith: Such as the Governor of the City is, such also are they that dwell in it: 
Eccles. 10.  and withal many scandals and speeches are avoided, which use to arise upon familiarity with women.  
If there happen any debate betwixt man and wife, to take away all controversy, & to appease their mind, you shall first of all procure, that each of them, disposed therun to by fit meditations, do make a good confession of their former life; and as you shall see it fitting, you may differ to absolve them for a while, that they may come again better prepared for the amendment of their lives, and establishing of concord betwixt themselves. If the women tell you, that if they might abstain from the company of their husbands, they should be much more diligent in the service of God, do not by any means believe them. For beside, that such feminine fervour groweth easily cold, it can hardly ever be undertaken without grievous offence to their husbands. Take heed how you lay the fault upon the husband in the presence of his wife, 
The busbands' part must rather be taken than the wives  although he be certainly in the fault; but suppressing the matter with silence for the present, you shall afterward between him & you alone draw him to purify his whole life by Confession. And when he is at Confession, than you shall reprehend him in the most modest manner that you can, and advise him to look carefully to the peace of his house. But by all means you must have a care of this (being a business very apt to breed suspicions) that you never by taking the wife's part, seem to take against her husband. Wherefore he must first by little and little, in a friendly manner be admonished, to acknowledge his own fault, and at last you shall gently and lovingly give him absolution. For the Indians affections are moved by love, but violence overthroweth them.  
You shall therefore (as I said a little before) take heed of accusing the husband in the hearing of his wife. For as the nature of women is to be a little impudent & malapert, they will easily cast their husbands in the teeth with their faults, especially if they be judged guilty by Priests themselves. Wherefore it is better by dissembling the matter, to lay before the wives, the respect which they owe unto their husbands, and to show them also, that they, for the contempt which they have oftentimes had of their husbands, have deserved indeed to be severely chastised. If therefore there happen to them any trouble from their husbands, they ought to bear it humbly and patiently, and to be obedient unto them. Do not easily give credit to either of them when they complain of one another, (for oftentimes they are both deceived themselves, and deceive others also) but you shall with the greatest indifferency that may be, hear them both, & not condemn either of them before you have examined the matter. This I say, that you may the better, and more easily make accord between them, and avoid suspicion yourself. But if at any time you cannot make any reconciliation between them, you shall refer the whole business to the Bishop, or the Vicar General, but in such sort, as not to wrong either of the parties that are at variance, which you cannot but do, if you seem to favour one more than another. You must undoubtedly use great prudence to give no offence at all in this bad world. And the events of things, which are carried here, must be always forecast; for our adversary the Devil doth not cease, but roameth about seeking whom to devour. And it argueth great want of prudence, not to foresee the inconveniences that may arise of actions which be undertaken with never so good intention.  
Moreover he would not have Ghostly Fathers to take money under pretence either of restitution, or alms, but according to the intention of the giver, procure it to be laid out in pious uses, or else given to the Sodality of Mercy: for so that Sodality might the better provide for the necessity of the poor, and they also for the conservation of the Societies reputation. If any come to confession not so much to cure their souls, as to seek some relief for their bodies, such would he have to be admonished of the use of that holy Sacrament, showing them that the sufferances of the soul, are more intolerable than those of the body: and at last (if it be judged expedient) to commend them to the Sodality of Mercy.  
In like manner, he advised such as heard confessions not to make too much haste with their penitents, but to use all diligence about them, and that they should rather desire to hear a few confessions well made, than many hastily posted over. For how could they else carefully apply remedies to their sores, unless they cured them by leisure? for there is no doubt but one confession well made, is better than many passed slightly over, especially seeing Confession prepareth the way to the holy Sacrament of the Eucharist. Lastly he advised them, that they should take some time to look into the Confessions which they had heard, and attentively consider whether they had done any thing amiss therein, & to satisfy for the same in their own Confession, and after to amend the fault; seeing such diligence is a great help for the well discharging of a Ghostly Father's duty.   

CHAP. XVIII.  
What kind of persons Xaverius required for the instruction of souls.  
XAVERIUS required, that those of the Society who were to labour in the conversion of Ethnics, and instruction of Neophites, should be not only of the most choice that could be gotten, but such also as were most addicted thereunto; so that they should prefer nothing, how specious soever, before so noble an employment, since there was nothing more grateful to God, or beneficial to mankind. Neither did he so greatly exhort unto this enterprise only, but laid himself also for foundation thereof, expressing more in deeds, than he willed in words. For as we have before declared, he never made more account of any thing then of the conversion & instruction of Ethnics. Insomuch, as those of the Society who came unto him out of India or Portugal, he so called them to be his compartners in this divine function, that where he found any of most emineut talents, he would commit this cha●ge unto them as a reward of their labours; following therein the example of the Apostles, Who when they heard, 
Act. 18.  that Samaria had received the word of God, sent unto them Peter and john, who were the chief of the Apostles. Wherefore he held it fit, that such as were chosen to this Apostolical function, should be men extraordinary, and of tried fidelity, virtue, constancy, and sanctity of life. But because such employment required such men, as also for that he had found by experience, that such charges were exposed to most grievous temptations of the Devil, vexations, and miseries, therefore in these labourers of our Lord's vineyard he required prudence and sanctity, rather than knowledge and learning; well knowing that Virtue was absolutely necessary for the overcoming of so many and great difficulties, and that Sanctity was of more importance than learning, for the conversion of Ethnics. But where virtue and learning were beautifully combined together, such, he said, were indeed singular, and perfect preachers of the Gospel, and specially fit for japonia, and other such places, where the Barbarians, being a sharp-witted people, do by their subtle interrogations make sound trial of the Christian Religion.  
He required moreover, in all such as laboured amongst Ethnics, a propension, and desire to learn their strange language, since without that knowledge there could be small profit made in gaining the Barbarians to the Christian faith, or in the instructing of new Christians. For which cause the Apostles, before they began to teach the Gentiles, were miraculously endowed with the gift of all tongues. And his chief desire was, that all should be inflamed with ardent zeal of saving souls, so as never to omit any occasion in that kind, but presently to lay hold thereof, and follow it close. He likewise charged them to insist thoroughly upon the salvation and instruction of the Neophytes, to teach Children their Catechism, and above all things to baptise children and infants, so as none, if it were possible, might ever dye without Baptism, the only safeguard of that tender age. He also exhorted them, that by gaining the affection of the Neophytes, they might be loved & respected by them even as their parents. For love naturally taketh all things in good part; and to one that loveth nothing is hard.  
Furthermore in the instructing of new Christians they should show no less fortitude than perseverance as well by enduring their vices, as bearing with their weakness; and as good husbandmen expect with our Saviour, the harvest of the seed they had sown, & the fruits of their labours though it were long first, knowing, 
Psal. 125.  that they who sow in tears, shall reap in joy. And if they found the Christians at first not to be such as they desired, they should carry themselves towards them as good parents do towards untoward children, putting their confidence in God, who in due time bringeth forth such fruit in men, as is to be hoped for & wished. Wherefore they should attend unto them diligently, since God our common Parent, although we infinitely offend him, doth not cease to bestow his benefits upon us. Yet would he not have too much time spent with the ancient Christias, lest the new should be defrauded. But if in civility their conversation could not be avoided, they should at least ways bring in discourses of heavenly matters, and of things pertaining to the good of their souls, that so they being plied continually with such pious admonitions, they might either grow better; or else being wearied out therewith, might suffer us to busy ourselves with helping the Neophytes.  
He likewise esteemed more of a little fruit with approbation of the people, then of a great deal with offence, though never so small of any, because a little fruit reaped with example of virtue, was both of long continuance, and always received new increase; whereas oftentimes a great deal, with offence unto the people, did by little and little dry up, and wither away. Hetherfore charged them to behave themselues mildly & humbly towards all, having (as the Apostle saith) peace with all men, and by all means to avoid contentions, especially with Religious men & Priests, and to be mindful always of Gentleness and Affability, that so they might gain all to Christ. He used also to say, that what good soever was not gained by virtue, could not any way be gotten, but by virtue. Wherefore they should take great heed, that they did not, according to the practice of the world, seek (or seem to seek) after dignities and honours; neither by words or deeds endeavour to get the favour rather of men, then of God, since the high authority, which always accompanieth Virtue was a gift not of men but of God. And it often cometh to pass, that whilst by humane favour (neglecting the divine) men seek to purchase authority, and even sweat again to get it, they by the great providence of God, wholly lose it; to this end no doubt, that they may not have so base an esteem of things divine. For they who in procuring the same have more regard to humane favour then divine do manifestly show, they do not respect the divine honour, so much as their own; and that such sacrilegious ambitions will turn at last unto their own confusion and destruction. Every one therefore ought first to have a special care of his own soul & then to help other men's. For he that neglecteth his own, will hardly have a care of another's salvation: neither can he well be mindful of another, who is forgetful of himself. Whereas contrariwise, he that hath care of his own good, will also have a care of his neighbours. Wherefore no day should pass without meditation of divine matters and perfect examination of their conscience, observing wherein they had failed in the divine service, or in their own duty; and withal consider with themselves, how many things God, through their default, had ceased rather effect, than what he had performed by them: since the one was an incitement to humility and perfect virtue, the other to pride and folly, challenging thereby God's works unto ourselves; then the which a more deadly plague may not be found among religious persons.  
Now, for as much as he esteemed the education of children to be a main & principal mayster-piece, he ordained, that they should deliver the Christian doctrine to whole troops of children together, never omitting so fruitful an employment, nor committing it to others. They should never exasperare or provoke any child to anger, 
Ephes. 6.  but forbear threats (as they Apostle adviseth) to the end that so tender an age might with the more alacrity embrace their wholesome instructions. Towards magistrates, and Ecclesiastical Prelates they should carry themselves with all moderation and humility, and upon no occasion whatsoever maintain jars or quarrels against them, although they should by never so great injuries be provoked. For Magistrates are sooner won by others suffering, then by withstanding their authority. Wherefore they should communicate unto them, as to the Patrons of their endeavours and labours, part of their fruit, and gain, attributing unto them (next after God) all the good they had received: so as by this means they who laboured in the Vineyard of our Lord should have more helpers and defenders of their labours, or at ●east, fewer adversaries. He likewise advised them to employ themselves no less frequently, then willingly in the exercise of charity & humility, by helping the sick of the Hospital, and prisoners the Goals, both with charitable attendance, as also with alms which they should gather for them; but so, as their help might profit them both corporally and spiritually. For by such exercyses of Charity we shall have our own souls inflamed with divine love, and others also willbe stirred up to the like deeds, and the servants of God get credit, and authority towards the advancement of the Christian cause. But especially, they should never make account of ill rumours made against them without cause, which do often overthrow, and weaken the endeavours of those that be fearful. Concerning this, there is extant as notable instruction, which he gave to Fa. Gaspar, in these words.  
If, when at any time you go about a good work, ill disposed persons give out slanderous reports against you, you shall not be moved therewith; but be sure that none perceive you are by such men's words, hindered from the service of God. For they who are afraid of false rumours, in such a case, are more truly Soldiers of the world, then of Christ. Lastly, I would have you greatly to esteem of this; That remembering yourself to be a member of the Society of JESUS, you would in all your words and actions, carry yourself worthy of such an Head and Body. By which admonitions it might eas●●● appear, how diligently and seriously Xaverius both by examples and precepts trained up those of the Society to the highest perfection of prudence and sanctity; as also how conformable Ignatius and he, were in all their judgements and opinions, notwithstanding that at the very same time they were almost infinitely distant the one from the other, Ignatius being superior of the Society in Italy, & he in India. But without doubt, one & the same spirit dictated the same things unto them both, fashioning the Society in each place, to a certain form of discipline, and inspiring them both with divine wisdom alike.  
Xaverius prudence was not more seen, in giving his instructions, then in his government. For wheresoever he resided, he would always be certified by the local superiors of the Society how all things passed, providing remedies for all difficulties, no otherwise then if himself had been present. For at his departure into japonia he gave order, that they should at certain times write unto him, & acquaint him what number there were of the Society, as also with their qualities, & talents both of virtue, learning, & arts, yea with their inclinations also, & to what they were most addicted, as well by nature as by disposition; what zeal of souls appeared in each of them, what fruit every one reaped, with what griefs or afflictions each one was oppressed, tried, and afflicted. And lastly so great was his care even in the smallest things, that he would be certified of the meanest household servant, as also what debts were owing, and the like: and so accordingly he disposed of each person, and thing in particular by letters, as was requisite. And not contenting himself with having given order what was to be done, he charged also the Superiors, to signify unto him with all speed, whether every one had carefully performed his commands or no, to the end that his command to them might set an edge upon their cares, for the better discharging of their office.  
Moreover, although in his travails throughout the utmost Eastern parts, he bent all his forces for the conversion of those barbarous Nations, notwithstanding in his return back, through almost infinite tracts of the Ocean, he at times visited those of the Society which were committed to his trust, dividing his care according to his double charge, that he might so assist strangers, as not to be wanting to his own. Certainly, by his singular industry and virtue, he so contrived all things, that if you consider, how much he advanced the Christian Religion, he may seem to have had no time to think of the Society: & again 〈◊〉 you turn your consideration to the care which he had of the Society, you will think, he neither did, nor could possibly have had time to perform, any thing else.  
FINIS.    

Gentle Reader,  
THE faults which have escaped in printing (by reason of employing strangers herein, not skilful of our Language) I hope are not very many, nor yet such, as may not easily be corrected, by thy judicious Reading