THE HISTORY, LIFE, AND MIRACLES, ECSTASIES AND REVELATIONS of the blessed virgin, sister JOAN, OF THE CROSS, OF THE THIRD ORDER OF OUR HOLY FATHER S. Francis.  
Composed by the Reverend Father, brother ANTHONY OF ACA, Diffinitor of the Province of the Conception, and Chroinckler of the Order v. And translated out of Spanish into English, by a Father of the same Order.  
AT S. OMERS, For john Heigham, with Approbation. Anno 1625.   

THE EPISTLE DEDICATORY.  
TO THE RIGHT VIRTVOUS and venerable Sisters, both in Blood and Religion, Sister Margaret, and Sister Elizabeth Radcliffe, professed of the second order of S. Francis, called the poor Dames of S. Clare; the peace of our Lord jesus Christ etc.  
RIght virtuous and venerable Sisters; Sisters, I say, first in our Lord and Saviour Christ, because both believing and embracing, one and the same most ancient, holy and Christian faith. Sisters in Blood, because both descended of one and the same Father and Mother. Sister's also in Religion, because both professing under one and the same Father S. Francis, and Mother S. Clare (full fifteen years) the second Rule or Order of that Seraphical Saint.  
For as much as in virtu of the Obedience given me my by Superiors, yourselves, with all that are under you, are committed to my charge, I find myself bound to promote you in the way of Piety, all that possibly lieth in my power. Wherein, the better to discharge my duty, I have thought good to present you with the life of a Saint of our own Order, who lived and died in the profession of the third Rule of holy S▪ Francis. For this Seraphical Father, as all do know, instituted his Order so, as he might draw all people to God, by three Rules. The first whereof is, the Apostolical Rule of the Friar Minors, which I (although far unworthy) do profess. The second, the Rule of S. Clare, which with great perfection yourselves do practise. The third, the Rule of Penance, in which this blessed Saint lived and died. The first, for Religious men. The second, for Religious virgins. The third, for all virtuous people of either sex: in which this holy Virgin profited so well, that although she were of the lowest rank for the number of Rules, yet was she not the lowest in holy observance, but singular for sanctity here in earth, as she is now for glory above in heaven.  
This premised, the Dedication of this book seemeth in particular to be due to you, by reason of a certain Sympathy betwixt you and this B▪ Saint. Who as she was extraordinarily obtained of God, by the intercession of his B. Mother, for the reparation of a Religious house of the third order, which through the indevotion, of the Religious, was quite fallen to decay: so are you the very first, who are elected for Superiors of an English Monastery of the third order, newly errected in a foreign country, with hope hereafter to transplant the same in to your own, where Religious discipline is so decayed.  
For this effect, you (Renowned Sisters) being by Obedience, first called from your former Cells of quiet repose, and severed by the holy Ghost unto the work whereto he had chosen you, were next by lot and common suffrage of your whole community, elected to undergo so great labours, as must needs be granted to be in so great an enterprise. For those whom you were to govern, not being in all particulars of your own observance, nor of so straight and strict a Rule, hence it followeth, that clothing others with linen, yourselves go wolleward: lodging others on beds of wool, yourselves do lie upon the straw: providing others hose and shoes, yourselves go barefoot: finally, sitting at the self same Table, and feeding all your Religious with flesh, your daintiest dish is but only fish▪ What Monk or Heremit, was ever yet (by his profession of fasting) obliged to the like Austerity?  
To conclude therefore (Right venerable Sisters) besides the particular obligation, love, and zeal which I bear to your souls, your rare virtu, worthily draweth this little book to your defence. Wherein if this my Epistle Dedicatory, may seem to affect too much plainness, I freely confess, to affect plain dealing, open sincerity and simplicity. If any shall censure the Translation, as savouring of too rude a language, in this I humbly pray you, both to pardon me yourselves, and to excuse me also unto others, who so well know me to be so far alienated from all sort of affectation, and from seeking to please the itching vain of any, with worldly eloquence, which I willingly profess to want; my principal care having been employed, faithfully to translate the book in a plain and homely language, the talon which (most aggreeable to my nature) God hath given me. Far ye well, my very dear and beloved Sisters, and forget not him in your holy prayers, who ever remaineth your faithful servant and poor brother,  
Brother Francis Bell.   

THE PROLOGUE,  
An● advertisements to the Reader, wherein is declared what is Vision, Ecstasies, Raptes and other things most important for the understanding of this history.  
WIth tongues of Seraphins and spirit from heaven I would manifest to the world the things so sovereign, which for his honour and glory God wrought in his faithful and loving espouse sister joane of the cross, with whom he so enlarged the hand of his mercy, as being so singular as they are, they require singular attention to read them, and particular devotion to write them. And that I might obtain the same, & the end of my desire, having visited her holy body, and the places where she was borne, lived, and died, and seeking with particular care the truest papers that could be had, for to write her life, I follow fourteen authentic informations, and a very ancient manuscript (which she herself dictating, by commandment of her Angel keeper) sister Marie Evangelist a disciple of hers did write, to whom miraculously to this effect, and to write, the book of sermons which the servant of God preached, our Lord gave the grace to read and write, for before she did not know it, according as by many witnesses hath been proved: and that after the death of this blessed woman, she appeared to another religious in the choir vested with splendour, with a book of gold open in her hands, representing that which she had written of the things of the glorious joane. And to all this authority, as great as it is, another is added no less, which is, the miracle of the incorruptibility of her body, seen with my eyes, and handled with my hands, when I wrote this, she being incorrupt, entire, and of excellent savour, according as to the honour and glory of God we will speak hereafter more at large.  
So admirable are the things of this servant of God, as they oblige me, that they may better be understood, to do not only the office of an historian, but also of a paraphraste, with particular annotations & scholia in the margin, wherewith are explained many difficulties: in such sort as whosom-ever may read them, and draw most savoury fruit out of them. And because to some it seemed not convenient that they should go in a vulgar tongue, they have been reform in this last impression: and let this be the first advertisement of this Prologue.  
The second, that writing the life of a servant of God, so full of visions, revelations, ecstasies, and apparitions of Angels, and devils, I am bound to give some notice of these things, at least as much as a brief Prologue permitteth. For the which it shall be of much importance, somewhat to understand by root the force and propriety of the word vision, with which generally are comprehended and declared all these things; as with particular energy the holy tongue declareth deriving it from the verba Raa, which signifieth to see with the eyes of the body the things which God revealeth, and to understand them with the spiritual eyes of the soul. And hence it is, that to the Prophets to whom God shown so many visions and merueils, the sacred scripture calleth them videntes with the participle of the same verb Haroe; and vision, the revelation communicated to them, which is a kind of supernatural knowledge. And because in man there are three principles of knowledge, the exterior sense, the imagination, and the understanding: so also the Doctors and Saints do reduce to three kinds of visions, all kind of revelations which God maketh to his servants: conform to one of these principles with which a man knoweth them. S. Banaventur. de profectu religiosor. lib. 2. cap. 75. S. Tho. 2. 2. q. 174. a. 1. ad. 3.  
The first of these visions, which is called, sensitive is when with the eyes of the body are seen some things by mean of sensitive or corporal figures, representing to the exterior senses, which are as it were signs or likenesses of that which God signifieth by them, the which can not be seen without supernatural light, as when God shown to Abraham the mystery of the passion of his only begotten son, in the lamb entangled in the thorns. (Glossa ordinaria in the Prothe. Apocal. ad princip. and upon the 2. epist. ad Cor. cap. 12. Gilbert. Pictave en Glossa ord. in the preface upon the Apoc. Nicolas de Lyra as upon the Prologue of Gilbert. and cap. 1. Apoc.) The second is called, Imaginary, when the soul without help of the corporal eyes, seethe the things which God revealeth her, by mean of some imaginary figure. Of this kind of visions were those which S. john saw in his Apocalypse, being in that unjust banishment in the ile of Patmos. The third and last of these visions, is, when the soul seethe & knoweth clearly that which God revealeth to her. And it is called Intellectual, because the understanding, without having for mean any figure of sensible things, or imaginary, doth know all that which God revealeth to her. And this last is held for the highest and most principal of all, because it is most like to the vision which the blessed enjoy in glory.  
The raptes which the Hebrews call Tardemach, which is to say, a profound sleep, and the Greeks' Ecstasy, which signifieth a going out or flight of the soul (not because the soul goeth out of the body, and returneth to it, which would be to grant a great error, and every foot death and resurrection of the bodies) but because in raptes he which suffereth them, is as if he were dead, or a sleep, an effect proper to love, which according to S. Denis is that which causeth ecstasies in the soul, & draweth a man out of himself, transforming him into that he loveth. (S. Dionis. de divinis nominibus cap. 4.) And this elevation the divines call ecstasies. (S. Thomas 2. 2. q. 28. articulo. 3.) Unto the which rapt addeth, a certain kind of violence on the part of the object, which moveth the power of the soul which ravisheth it and strongly draweth it to itself (although with mighty sweetness) drawing her from her senses; the which when she is rapt in God with the force of love, in such sort transformeth herself into him, that suspending her powers, she repaireth for aid to the superior portion of the soul: and not having forces to resist the supernatural violence, nor able withal to repair to the corporal senses, she is wanting to them and doth not give them strength, nor sendeth the animal faculty to the parts of the body; without the which, neither the ears can hear, nor the eyes see, nor the nose smell, nor the taste, nor the feeling touch. (Medina. 1. 2. q. 8. a. 3. S. Thomas 2. 2. 175. artic. 1.) for the which those which are rapt, neither ●eele cold, nor heat, hunger, thirst, nor weariness.  
And therefore some think, that when the soul enjoyeth these ecstasies & raptes she doth not merit in the same, nor demerit, thinking that her liberty remaineth not entire, freely to use reason, as a body that were a sleep. But the same judgement is not to be made of them as is of ordinary and common sleeps: for if in these the use of reason be hindered and the understanding, in raptes it is not so, but more free and disburdened to understand and contemplate the things which God communicateth in them to the soul, as is easily understood in looking to the end which God hath in these ecstasies and raptes, which he giveth not to the end his friends lose time in them and remain for that space without judgement, but that the soul gathered together, disburdened and free of the disquiet of the senses, more feruorously and freely may work. And so the works which they do in the ecstasies and raptes, are of virtue, and done with more light and clarity than those which are done out of it, according as is gathered out of the doctrine of the Saints, and we are taught by persons, to whom God hath done so singular favours. (S. Thom. 1. 2. q. 113. a. 3. ad 2. solutio 2. And thus we might ●ay that Ecstasy, is a profound sleep of the soul, in which the understanding and will are watching, and occupying themselves in a work so high, the corporal senses do fail, and remain as it were asleep to exterior things.  
To conclude with this matter, because I would neither enlarge myself in it, nor leave it fasting of so savoury bits, let it be considered, that when God speaketh to men, most commonly it is wont to be by ministry of the Angels, representing the divine person, and in his name they receive messages, and dispatch them, speaking not in a third person as messengers do, who in another's name give their errand, and carry back the answer; but as legates, and viceroys, who hold the turn & place of himself that sendeth them. This was more used in the old law, then in the law of grace; in which, for the dignity of it, and for the love which Christ beareth to souls, sometimes himself appeareth to them, visiteth them and comforteth them, as is manifest by express places of the new testament, and the Saints do relate in many histories. (S. Thomas 3. p. q. 57 a. 6. ad 3. & Caiet. Suarez. 3 p. Tom. 2.) The history of the wounds of our holy Fa. S. Francis is well known, whom our Lord jesus Christ visited, not by ministry of Angels, but in his proper person when he imprinted his most sacred wounds in his feet, hands, and side, as speak the Popes of glorious memory, Gregory the 9 Alexander the 4. Nicolas the 3. and Sixtus the 4. in divers Bulls: and is the doctrine of many Saints, and authors. (Disp. 15. sect. 4. Belarm. de Sacrament. Euchar. lib. 3. cap. 3. Actor. cap. 9 22. & 26. add Corinth. cap. 9 & 19 Dionis. epist. 8. ad Demophil. 8. Antonin. in vita S. Antoniuses. S. Gregor. lib. 4. Dialog. 16.) And the seraphical Father himself, after his death appearing to a holy religious, told it him, in these words: Ille qui mihi apparuit, non fuit Angelus, sed fuit Dominus meus Iesus Christus, in specie seraph. qui sicut vulnera ipsa sacra in cruse suscepit, ita manibus suis benedictis in corpore meo impressit: primo manibus, deinde pedibus, postea lateri. Monumenta ordinis tract. 1. & 2. S. Bonauent. in Apologia pauperum Tom. 7. p. 4. & de sex alijs Seraphim. Tom. 7. p. 3▪ S. Anto. 3. p. hist. tit. 24. c. 1. §. 8. S. Bernardin. de Sena. de euangel. aetern. serm. 60. a. 1. cap. 1. & serm. de stigmatib. S. Francis. a 1. cap. 1. Tom. 2. Angel del Pus in expositione symboli Apostolor. lib. 8. cap. 19 Chroni. antiq. 1. p. lib. 2. cap. 55. Rodulph. historia seraphica lib. 1. cap. 12. & lib. 2. fol. 264. Bartholome. de Pisa. in conform. lib. 2. & 3. Boragines serm. 1. de stigmatibus S. Francisci. Robertus de Licio Bishop of Aquitania serm. de S. Catharina de Sena. cap. 3. & serm. S. Francisci Gonzaga Bishop of Mantua. 2. p. fol. 327. & 241. speculum B. Francisci. fol. 98. Gerardus Odon. in offici● stigmatum B. Francisci. Leonardus de Vtino. serm. de B. Francis. Biga salutis. serm. de sacris stigmatibus. S. Franc. Bernardinus de Bustis in rosario serm. 72. Matthew Palmerius in additionibus ad Chronicon Eusebij. Mairones' serm. de S. Francis. Truxille in thesau. serm. de S. Francisco. Bartholo. de Pisa. comfort. 31. lib. 3.  
And our Lord is wont to make these apparitions descending to the earth, and together remaining in heaven; which although to our appearance difficult, is not to God impossible, yea rather among learned men, it is an opinion very probable and secure, as also it is in good physic, and theology, which Scotus teacheth with many others which follow him, that one and the same body, by the power divine, may be at once quantitatively in two places distinct and different. The Angels when they appear and speak to the Saints, and the devils when they torment and scourge, take (for to exercise these actions) bodies apparent and fantastic of air imperfectly mixed, applying active things to passive, as teace the subtility of Scotus, and the glorious Father. S. Augustine. And although it be true, that these bodies in which they show themselves and appear, are not true bodies of flesh and blood as ours are, (for according to S. Thomas, to work properly these things, which are vital actions, they ought to be the soul of the same body in which they appear, and as the form thereof to animate it:) yet for all this, so great is the force which the spirits have above all things corporal and visible, as they do with them what they will, moving the tongue of the body feignedly, to speak, the feet to go, the eyes to see, and with the same facility, that the soul doth serve herself of her members, the spirit serveth itself of these which it maketh. For to as much as this cometh the power of the Angel good or evil. And let this serve the curious reader, for the understanding of many things which shall occur unto him in the discourse of the life of this servant of God. joannes Mai. 4. sent. d. 10. q. 4. Suar. 3. p. Tom. 2. q. 58. disp. 51. sect. 4. Scotus lib. 4. dist. 10. per multas qq. & in 2. Alex. de Hales, 4. p. q. 11. a. l. §. vlt. Gab. lib. 4. q. 1. a. 1. & lect. 46. in Canon. Belar. lib. 3. de Euchar. cap. 3. & 4. & tract. 4. physicor. q. ●. Scot 2. senten. dist. 18. q. 1. S. August. lib. de Gen. ad literam cap. 10. S. Tho. 1. p. q. 51. a. 3.   

THE HISTORY, LIFE, AND MIRACLES, ECSTASIES, AND REVELATIONS, OF THE blessed virgin, sister JOAN, of the third order of our holy Father S. Francis.  

THE FIRST CHAPTER.  
Of the foundation of the Monastery of saint Marie of the Cross, and of nine times which our B. Lady appeared to a little keeper of swine, native of Cubas.  
Five leagues from Madrid (the famous court of the Catholic Kings of Spain) standeth the town of Cubas; although little and poor, yet most happy and fortunate, for that near unto it, the virgin our B. Lady, had chosen her habitation & dwelling place, and so near, unto it, that only fifty paces from it, she would have her house, as Lady and neighbour of the people, in whose jurisdiction and bounds, the sovereign virgin appeared nine times, on the first nine days of March, in the year one th●wsand fover hundred forty and nine, to a little girl which kept swine, of thirteen years, called Agnes, keeping a littleheard of h●gges: so de●ote to our B. Lady, that every day she recited her rosary, fasted her feasts, and the hal●e of the lent, from seven yeare● of her age: and when she came to more years, she comm●n ca●ed oft, and frequented much the Church. And although upon the informations which were taken upon this occasion, we have no assurance but only of five or six apparitions of the B. virgin, yet it is certain that they were nine in number, as God revealed to the blessed saint joanne, by her good Angel, and is holden for a common tradition in that country, and in the convent, where are celebrated every year since that time, the feast of those nine apparitions, with great solemnity and concourse of people.  
2. The truth of this history of the apparitions of the B. virgin, hath been gathered from an information made by the commandment of the most excellent Lord Alfonsus Carillo Archbishopp of Toledo, committed to john Nunes archpriest of the town of Madrid, and to john Gonzales Morejon, archpriest of the town of Illesias, by particular order of the said Archbishopp, dated in the town of Benavente, the seaventh of April in the year 1449. signed by Gomez of Cordova his secretary, and authorized by Ruy Dias of Madrid, scrivener of the chamber of ou● Lo●d the King, and public notary in his court, and in all his kingdom. And to write so grave a history as this of the apparitions of our Lady, I do not find any words more to the purpose, not more grave, or true, than the self same words where with the said Agnes recounted them, being examined upon this article; which because they are hers, & for the plainness, & the antiquity of the language, will the ra●her give contentement to whosoever shall read them: which are these following.  
3. Agnes affirmeth, that this monday now past, which was the th●●d day of the month of March she being a broad, keeping hogs, in the field which is called Fount Cecilie, at the hour of mid day, little more, or less, there came to her a woman, very fair, vested in cloth of gold, and said to her: What dost thou here little Chi●k? and that she answered her: I keep these hogs: Then the Lady said unto her: Why dost thou fast the days of saint Marie on fridays? who answered: that her parents commanded so so to do. And by and by the Lady said: that ●hee did well, and that few fridays remained her to fast this year: but that from thence forward, she should fast the feasts of the Lady saint Marie, on the same days which they should fall: for why, those that fasted so, did gain eightin thousand years of pardon. And that also she commanded her to will all the people, that they should confess themselves, and put their souls in good estate, for that there would fall upon them a great pestilence, and pain of the side, and many red stones embrued in blood, of the which many people should die: which having said, forth with she disappeared. And the said Agnes said, that these things she durst not speak of to her Father, nor to her mother, nor to any person. And that by and by the Tuesday following, going with the said hogs by the side of the river Torrejon, about the hour of midday, the foresaid Lady appeared to her as before saying.  
4. Daughter tell me wherefore didst thou not relate that which I commanded thee yesterday? And that she answered: that she durst not tell it, it seeming to her that she should not be believed: and that then the Lady said to her: Take heed that what I command thee thou tell it, and if they shall not believe thee, I will give thee a sign whereby they shall believe thee. And then the said Agnes asked her who she was, and she answered her: that she would not tell her now, and with this disappeared. Upon the friday, the seaventh day of the same month, the said Agnes said, that going to keep the hogs in the new pasture near the said town of Cubas, the said Lady came to her the third time, at the foresaid hour, clothed as she had already related, and spoke to her: ask if she had told that which she had commanded her: and she answered: that she had told it to her Father, and to her mother, and to other persons of the town. And then the Lady said: that she should publish it, and should tell it to the priest, and to the people without any fear or trembling.  
5. And after this the said Agnes said, that the sunday now passed, which was the ninth day of the said month, keeping the said hogs in the pasture which they call of the Cirolera, kneeling upon her knees and kissing the earth, offering up her prayers, and craving that the said Lady might appear unto her, that she came unto her in the form that other times she had appeared, and said to her: Rise up daughter. And that then she was afraid, and raised herself up. And that the said Lady said to her: Be not afraid: And ask her who she was, she answered: I am the virgin saint Marie, and she came to the said Agnes, & took her by the right hand, and gripped it with her thumb, and left her the fingers of it joined and sticking together, and made in manner of a cross according as she shown it, and we all saw● it who stood there present: And that when she joined her v fingers, the said Agnes complained, and the said Lady said to her: w●●h this sign which I give thee they shall believe thee, and this thou shalt suffer for their sakes▪ go thy way to the Church, and thou sh●l● come when they go out from mass, and show it to all the people, that they may believe that which th●w shalt say. And so she went by and by to the Church, and came at the time which the ●aide Lady had told, and entering into the Church, she bowed her knees before the altar of the B. virgin Marie, and told publicly to the priest, and to all the people, all what hath been above said. And by and by the Priest, the Church wardens, the constables, and all the chiefest men of the town, bearing much devotion to our B. blessed Lady the virgin saint Marie, who had showed such a miracle on the said Agnes, began with great devotion, with Crosses, candles, and torches lighted in their hands, and all barefooted, to go in procession with all the children which they could find in the said place, and (with the said Agnes) carried a Cross of wood, for to place it where our B. Lady had taken her by the hand, and made upon her the said sign.  
6. Going beyond the place where they dress their corn, thinking to enter into the vineyards, the said Agnes who went before the children, turned her head, and said to Lopes of Lorbes, and Andrew Ferrandes the constable, who went ordering the procession of the said children, that they should stand still, that she had heard a voice, that the said Lady saint Marie the virgin, called her, that she had twice said: Come hither, and that therefore she would go to see that which the said Lady commanded her. And that by and by the said Andrew Ferrandes, who carried the Cross of wood, gave it to the said Agnes: who went with the Cross and said: that as soon as she severed herself from the procession, the virgin our B. Lady came, and they went together, at the right side of the said Agnes, and that she never spoke a word unto her, until they came to the place where she had given her the said sign, and that then the virgin S. Marie took the Cross in her hands, and bowing her Body, pitched it fast in the ground, and commanded her to kneel on her knees, with her face towards the procession, and that she should wish the people, there to erect a Church unto her, which they should call S. Maries: and commanded her that she should return with the procession to the Church of the town, and that she should stand in the same before the altar of S. Marry with some pure and innocent people, all that day, and that night until the next day: that they should say two masses of S. Marry on her altar, and that at the end of each mass, they should say the gospel upon the head of the said Agnes, and they should carry her to saint Maries of Guadalupe, where she should be two days, and that they should carry with her four pounds of wax, and by and by she should be sound, & her hand should be dissolved, and the mark be taken from her. This is that which Agnes affirmed under oath.  
7. And the people seeing these maruaills, adored the place, where the virgin set her most blessed feet, and with the grains of the sand, in which remained the signs of her plants, they healed many sick. They adored also the holy Cross, and setting men to kept it, the procession returned to Cubas with the child: and all being done with her which the B. virgin commanded, her parents brought her to Guadalupe: in the way she did some miracles in the cure of the sick, and at her return she healed of the pain of the side, one of the men which came with her: she was in Guadalupe three days, and the second day her hand was unloosed, and she remained perfectly whole: the miracle being public and evident, being seen by the Prior and Monckes of that house, with many other people, who took it for a testimony of the truth of the fact. When Agnes returned from Guadalupe, before she went home, she went to the place, where our B. Lady had placed the Cross, and as she stood adoring it, the most holy virgin appeared unto her the second time, and spoke unto her, and from thence she returned with her parents home. Those of Cubas found themselves so favoured, for that the mother of God had visited them nine times, that within one year they builded her a Church, bearing the title of S. Mary's of the Cross, wherein the most holy virgin wrought above the number of three score & six miracles, all which by scriveners & public notary's have been found forth & approved. Among others twelve cripples were healed, eight freed from manifest peril of death, and eleven dead raised to life. At the fame of these meruaills and apparitions of our B. Lady, some devote women (which dwelled in the neighbouring places of Cubas) came unto them, and of their poverty, builded a house joined to the Church, the which after was given them, with the Cross which our B. Lady had taken in her hands, who yielded their obedience to the order of our holy Father S. Francis, and taking his habit, professed the third rule: the little hogardesse Agnes also, took the same habit, and after some years, the other religious chose her for their head and superior for the holiness and virtues which shined in her. But as the Devil where he findeth most perfection, procureth the greatest fall, so he solicited the perfection of these poor women, giving them occasions of treaty and friendship with seculars, wh●ch in short time forsook that good odor of sanctity and virtue, in which they had been brought up, in so much that some of them went out of the monastery. And the sorrowful Agnes, which in foremer time was the first in virtue, overcome by the devil, went apostata out of the convent. But favoured by the Queen of Angels, did penance for her sin, and lead so good a life, as it is holden by tradition, that at the hour of her death, the bells rang miraculously.   

THE SECOND CHAPTER.  
How to restore the monastery, God sent unto the world, the glorious sister joane of the Cross, at the intercession of his most holy Mother.  
1 THe sovereign Queen of heaven, seeing the fall of her house, where, with so many miracles she had appeared, besought her most blessed son, that he would send such a person as was meet to restore such a breach; & our Saviour granted her petition, promising he would send a person of singular perfection; For accomplishment whereof, in the year 1481. was borne this servant of our Lord, on the day of the holy Cross in may, in the holy ground of Toledo, in Hazanna, a town of the same bishopric, and of the holy Church of Toledo, called S. Mary's: because she that was to live and die in the house of the most holy virgin, should be borne in a town of her jurisdiction and lordship, and that the same should be called Hazanna, being God was to worck in her, by the intercession of his most holy mother, so admirable a fact, and so worthy an exploit in matter of sanctity and virtue. Her parents, being of the same nation, were called john Vasquez, and Catharine Gutierzes', both of them Catholics, and very virtuous, and honourably endued with the goods of fortune, God gave them this daughter, and in baptism they called her joane: she was scarcely borne (as they say) when the greatness of the merueils of God, began to be declared in her, which in her so tender age he began to manifest by her with notable admiration of the people: for being but newly borne, she fasted the fridays, sucking only once in the day, for so soon would our Lord manifest in his servant, the great abstinences, and fasts, in which for the time to come he was to make her so notable and famous. And although of S. Nicolas and other saints, the like maruaills be read, it doth not therefore follow, that they had use of reason, but that God wrought them in sign of other greater which by them he would work when they should attain to the use of reason, and in sign of their future holiness and excellency.  
2. The holiness of this happy child was such, as from so tender age, not only she fasted the fridays (as hath been said) but also one time she was 3. days without sucking, or returning to herself: wherefore, the afflicted mother believing that her daughter was dead, besought our Lord he would raise her to life, promising to carry her with her weight of wax, to the convent of S. Marry of the Cross, and to watch with her there, a whole night. The child returned to her senses, wherewith her mother was much comforted, confesing she had recovered the health and life which she desired. These and many other tokens she gave in her childhood, and increased every day in spiritual graces and gifts of God, although at that time they were not known of her parents. The child being two years old, grew so pale and sick, that she could not make her take the breast, nor swallow down any other thing; for the which they carried her to a very denote pilgrimage of S. Bartholomew, in the town● of Annover: and being in the Church, looking upon the image of the glorious Apostle, which stood on the altar, the child laughed, and by and by demanded to eat. From that instant she was well, & related afterward, when she could speak, that she had seen the Apostle S. Bartholomew, who touching her with his hand, healed her and took away the ill colour of her face, which before she had. They never saw her play with children of her age, for although she was a child, yet she did not seem so, but only in years.  
3. When she was four years old, it happened, that her mother sending her to the yard where the corn was dressed, to play, because it was summer time, as she passed by a street, she remembered, how a little before they had carried that way the most holy Sacrament to a sick person, and in such manner was she rapt with this consideration, that she fell from the ass on which she sat. The Curate of the town saw her, and taking her up from the ground, found her without any kind of sense, and carried her in his arms to her father's house, where she was a great while without coming to herself; and as she recounted, when after she came to her senses, she was carried in spirit to a most fair place, where she saw many Ladies marvelously composed, & among them one, who to her seeming, was the Queen of them all, according to her beauty and splendour: she saw also many children of great beauty, which said to her: what dost thou here? come with us and adore that Lady, which is the mother of almighty God: the blessed child answered, I do not know what I must do, but I will say the Aue Maria, and kneeling on her knees, she presently rehearced it. Having saluted the Queen of heaven with that Angelical Salutation, she saw at her side, her good angel which taught her many things, and at the end of a large conference which she had with him, she prayed him that he would carry her to her father's house; and when she returned from that rapt, she recounted in order all the things which she had seen, until her Father bade her hold her peace, and so she did.  
4. This same year the blessed child standing at the door of her father's house, the most holy Sacrament passing that way, which was carried to a sick body, she adored it, and saw over the chalice, our Saviour jesus Christ in form of a child, very fair and bright. Another time upon the day of the purification of our B. Lady, hearing mass, at the time that the priest made an end of consecrating the host, she saw it most clear and bright, and within it our Lord jesus Christ, and round above him many Angels: of the which the innocent creature made no great account at that time, thincking that all had seen those sovereign marvels, and that they were common to all as well as to her: for being herself so humble, so innocent, and sincere, she never thought, that such things were wrought in favour of her, until our Lord declared it to her in manner following.   

THE III. CHAPTER.  
Of the penances which the servant of God did being a child, and of the fervent desires thee had to be religious.  
1 AT this time, the blessed child being but seven years old, it fell out that her mother died, who seeing the end of her days to approach, and not having accomplished the promise she had made, to bring her daughter with her weight in wax to the convent of S. Mary's of the Cross, besought her husband that he would accomplish it for her, and bidding her daughter farewell, giving her her benediction, she yielded up her soul to her Creator, in the year of ou● Lord 1488. But the blessed child considering these things, said with in herself: It shall be better that I go myself (to fulfil the promise of my mother) to the house of our B. Lady S. Marry of the Cross, and that I remain religious there. She communicated her desires with an aunt she had, which at the same time took the habit of S. Dominicke in the convent of Toledo, and would have been a nun with her, and asked it of her Father, and kinsfolk, who hindered her, putting her in mind of her tender years & the austerity of religion. Her aunt was professed, and increased so much in sanctity and virtue, that she had many revelations from almighty God.  
2. Being one time in prayer, it was revealed unto her, that her niece was to be a great saint, & that she was endued with great graces of God. For the which her aunt desiring to have her a nun in that house, treated thereof with the prioress, and the nuns of the convent, who desired it so earnestly, that they offered to receive her without dowry: but the Father and kindred of the child, yielded not then unto it, because they loved her very much. And being this took no effect, nor other diligences, which on the behalf of the convent were made, the aunt took● order with her own mother (which was the grandmother of the child) in whose house she was brought up, to steal her away, and to bring her to that monastery. But God having designed her for that of S. Marry of the Cross, altered all those purposes in his servant, which she had before to be religious with her aunt. It seeming to her that to be with her, were a point of little perfection, and carried with it something of flesh and blood, purposed firmly not to take the habit in that monastery, but in an other, without respect of parents, kindred, or any other thing of the world: so much enamoured was her soul of God, and so desirous to serve him and to please him.  
3. In the same town of Hazanna, the blessed child had some principal uncles, and very rich, who desired to have her in their house, it seeming to them that she would be better kept and more secure than in the house of her grandmother: with much entreaty, they obtained it of her Father, & most contented with the jewel, they carried her to their house, and committed to her the government of all the family, for although she were young, yet was she most prudent, and obedient to all. Here began our Lord to bring to light her virtues, and wonderful penances, to be admired in men of great strength, how much more in so dedicate a child as she was. All the days of obligation, she fasted in bread and water, and sometimes she was two or three days without eating, and like another Cecilie, she ware a hair cloth next unto her flesh: she whipped herself with chains of iron, until she drew blood, and there was never heard from her a vain or idle word. When she went about the house or did any labour, she pinched her arms: and if she were at the oven, or in other place where she was not seen, she unstripped them, and undressed her head, to scourse herself with the flames of the oven, and to suffer pain for the love of God, and with this she was so humble, that she held herself for unworthy of the bread that she eat, and of the earth she trod upon.  
4. Besides the hairy and pricking shirt that wounded her body in a thousand places, she ware chains next unto her flesh, and although it were in winter time when the nights are cold and long, yet after the servants were gone to bed, she rose up, and all naked, she remained only with the at shirt of hair upon her, and in this manner passed all the night in prayer, until about the break of day, when with much silence and quiet she returned to her bed, without any one perceiving of it. But one time, the servants seeing that she was missing out of her bed, and that she returned late unto it, they told it to her aunt: who being vexed about it, commanded a servant that she should follow her in secret, and espy whether she went at such hours. And so the night following▪ the maid seeing that she was not in her bed, waited for her at the chamber door, thinking that she was gone out: but within a little while she heard her weep before a certain image: and coming to her, she perceived her to be covered as she thought, with hair or hard mats, and upon her knees; for being by night, she could not see her perfectly. The maid dissembled the matter for that time, and the next morning she told her mistress of the sanctity of her niece, and of the steps of virtu wherein she walked: for which the servant of God was full of great grief; and began with new care, to seek another place where with more quiet and peace (without being seen or perceived of the people) she might alone enjoy God.  
5. The virgin being new come to this house of her uncles, entering into a chamber, she saw by an image of our B. Lady, a most fair fountain, and two Seraphines' with diverse pots in their hands, which did nothing else but take water out of the fountain, and often to fill and overturn the pots, who as often as she entered into that chamber (the which she did oftentimes) looked upon her, laughed and made very merry with her: and she said she received so much comfort always when she saw them, that she would not willingly go out of that chamber: & although the comfort which the peaceable sight of the Seraphines' caused her were great, the admiration was no less which she had, in not knowing what was done with so much water as was drawn out of that fountain, for she never saw where they put it, nor did she know, until some years afterward her good Angel told her, that, that fountain was miraculous, and the water which the Seraphines' poured out, to represent the grace of the holy Ghost, which copiously and abundantly they poured forth into her soul.  
6. On good friday in the morning, having spent a good part thereof and of the night, like another Magdalen, in tears and tender feelings, cast at the feet of Christ contemplanting that which his majesty had suffered that day, he appeared unto her crucified, with all the ensigns of his holy Passion, & the three Maries much grieved and sad: The holy Damsel was so sad with the feeling and grief which this sovereign vision caused her (the which she enjoyed not being rapt, but in her proper senses) that of the great feeling she had, and the much that she wept, she left the place where she was all watered, & her face remained so pale and disfigured, that when her uncles came from Church, amazed at the sudden change which they saw in their niece, they procured that she should eat something. But the disease of the blessed Damsel not being that which her uncle's thought, she herself comforted them, willing them not to take care, nor to oblige her to break the fast of good friday, for she should be very soon well.  
7. Another night, there arriving certain gentlemen at her uncle's house, after she had given them their supper and conversed with them, and with all those of the house, she went out into the court alone, seeking some solitude for her exercices. Then set on her knees, and being in very profound prayer, she saw heaven open itself, and from thence descended the Queen of Angels, with her most sacred Son in her arms, who coming near unto her, looked upon her with eyes very amorous and mild: and considering how near her she had God, and his most holy Mother, with most devote words she besought her, that she would favour her, and help her with her most Noble Son, in that which she so much desired, which was, to be religious: and this she uttered with such fervour of spirit, that at the cries she gave, they went out into the court to see what it was, and they found her set with her hands & knees, upon the ground, speaking to our B. Lady. And after being well certified thereof, and the vision ended, they came all unto her and spoke to her dissemblingly, of which the virgin received great trouble, fearing least hence that should be discovered, which she so much sought to cover.  
8. Being thus busied in the exercises v, & daily increasing in virtue, as well as in years, she came to be 14. years old, at which time her father & kinsfolks began to treat of her remedy (for that name the world giveth to the marriages of women, as if there were no other remedy left by God for them.) And at the fame of her great retiredness, honesty and beauty (which in that age so greatly pleaseth) she was sought of many in marriage: among which he that was most of note, was a noble young man, borne in Illescas; but whereas the intents of the blessed Damsel were to have for espouse jesus Christ our Lord, & to consecrated to him her virginity perpetually, of this only she treated, and with such tears demanded it, as she deserved to be heard of God, and her petition also dispatched, as we shall see in the ensuing chapter.   

THE iv CHAPTER.  
How the servant of God went out of her hows● in man's apparel, to be religious; and of the great favours which our Lady did her in the way.  
1 Whereas the solicitous virgin sought always to please and truly to serve that Lord, who from her mother's womb chose her for himself, and separated her from the number of the children of perdition, she ceased not even from her tender years, to beseech him that he would grant her to be religious, to the end she might yet more truly serve him: and being that at home they watched her, and went ever espying after her, that it might not be discovered what she desired to keep so close, she retired herself into an old & forlorn Pigeon house, which stood a good way of from the noize of the house (although within the enclosure thereof) & making of it her oratory, she there spent long time with God in prayer. And one day of the holy week, after she had whipped herself with chains of iron, as her custom was, lying prostrate on the earth before a picture of S. Veronica, she said: O my sweet jesus Christ, I beseech thee Lord, for the merits of thy sacred passion, that I may deserve to be thy espouse, and to enter into religion, that freed from the affairs of the world, I may the better resign myself up to thee, the sweet rede●mer of my soul. And saying this, the picture was changed, and transformed, into the most fair countenance of our Lord jesus Christ, so lively, as it ●eemed to her, as if he had be in very mortal and passable flesh, and then spoke she those words unto him; Seeing now her Lord and her redeemer in this sort, such were her tears, such her vexation and grief springing from so great love, that our Lord himself comforted her, promising to receive her for his espouse, and to bring her to religion, if with all she would help herself in what she could, and would do what lay in her.  
2. These words said, the holy picture turned to the former likeness, and the blessed maid remained with this favour so comforted and cheered, that from that instant she began to invent means, how to go to the monastery of S. Marry of the Cross, where to she had most great devotion, and many inspirations from heaven, to take in it the habit of the third order of our holy Father S. Francis. She further considered, that if in these occasions a firm and resolute determination do not strongly posesse a person with courage and valour, cold and weak● purposes do little profit. But being these of this solicitous virgin were no such, but strong & fervorous, she resolved that as soon as easter should be passed, to go to the happy monastery, two leagues from her town (and as she imagined it, so she did it, not as a weak woman, but as a strong and forcible man, putting herself into the garments of one of her cousins, and making a pack of her own) in the habit of a man; & so with a sword under her arm, alone, and on foot she took her way one morning before the rising of the sun, with contradiction enough of the devil, who desiring to hinder her, represented unto her many fears & astonishments, together with the displeasure of her Father & kindred, who would conceive amiss of her going in that habit, so undecent for her person & age. This made such an impression in the holy Damsel, that beginning the way, she began to tremble, until combated by weakness and fear, all her body trembling, she fell on the ground much dismayed, where she heard thrice a voice, which said unto her: Take courage, be not dismayed, make an end of the good work begun, for God will favour thee. She did not then see who spoke to her, until going on, she knew that it was her Angel Guardian.  
3. With this favour, the holy virgin was much cheered, and prosecuted her way: & having gone a good part of it, she perceived that there came after her (although a far off) a person on horseback: who coming more near, she knew it was the gentleman that pretended to have her for his wife. She was much troubled when she saw him, considering herself to be alone, and in that place, but our Lord who would keep her, permitted him not to know her, and she seeing herself free from that peril, kneeling upon the ground, gave many thancks to God, and to his most holy mother, who appeared to her, and said: My daughter take courage, for I pray for thee, and I have asked thee of my dear Son, to the end thou restore my house of the Cross. With these and other words of much love, which our B. Lady spoke unto her, she rested much comforted, and prosecuting her way, she came to the holy monastery, where having made her prayer in the habit of a man, as she went and adored the holy image of the mother of God, she turned aside to a corner of the church, and putting off that apparel, put on the woman's apparel which she brought with her, and lifting up her eyes to an image of our B. Lady of much devotion, which stood over the regular door of the convent (which as is said was the same which is there now) and kneeling before it, gave thankes to her anew for having delivered her from so many dangers, and brought her to her holy house. The image spoke unto her, and said: my daughter in good time be thou come to my house, enter merrily, for well thou mayest, when for the same God created thee, and I again give thee the superiority and care over it, with authority that thou edify and plant virtues, and root out and destroy vices and sins. To this the innocent Damsel replied saying: Ah Lady, being I come alone & in this sort, I fear they will not receive me your servant. Fear nothing, said the holy image, for my dear Son who hath brought thee hither, will cause that they receive thee.  
3. With this the virgin comforted in our Lord, spoke unto the Abbess, and giving her account who she was, and what she would, demanded that they would receive her into their company, which for to enjoy, she had left her Father and kindred, and to take that holy habit, had come in the habit of a man, so not to be known. The Abbess reprehended her for having put herself in so manifest peril, although interiorly she gave many thancks to God, who had infused such spirit and fortitude in to so tender a Damsel: & she was so affected to her, seeing her so fair, of so comely a grace, so well spoken, and so composed, that she called other religious, and giving them notice of the success, said that the maiden was an Angel in face, in her discretion, and spirit, and that without doubt God had brought her to the house, for some great good, & for the reparation of the convent. The nuns asked her a thousand things, & with bashfulness enough unto herself, she must again and again relate all her former histories.  
4. As she was recounting these things, her Father arrived with her kinsfolks, who came to seek her? What hast thou done daughter? said he? what madness is this? what desperate parts are these of thine? such like words he spoke unto her, so grievous and so foul, as they could not be worse, had he found her in some fault of a lose woman. To all which she made herself deaf, to injuries dumb, and to the fierceness of her Father, a sheep. But when she heard that he would force her to return unto his house, with much humility (her eyes becoming fontaines of tears) and setting upon her knees before his feet, she besought him, and her uncles, that they would molest her no more, nor weary themselves in persuading her any other thing: for more easy it should be, to move the mountains, and soften the rocks, then to go against the firmness of her purpose, for that now she was under the aid and protection of our B. Lady, with great confidence not to go out of her house in all her life: and therefore she besought them they would not assay to draw her from thence, because our Lord himself, for whom she had come, would defend her.  
5. By this time also was the young man come who had met her in the way, and pretended marriage with her: he was driven to great extremities, when he knew of her absence, seeking her in many places, and with licence of her Father and kinsfolk, he offered to carry her to Illescas, and keep her with his mother daintily and well attended on, until such time as all things should be well composed. The servant of our Lord with great humility and integrity, satisfied these speeches, & obtained of her kinsfolk, that they should leave her in that monastery of our B. Lady, whither interiorly the holy spirit had called her. The religious seeing these things, and the great devotion and perseverance of the most humble and devout Damsel, had compassion of her in such sort, as although they were very poor, they said they would have no more riches, then to have such a pledge from heaven in their house, and that they would receive her either with little, or without any dowry at all, as her Father was best able: who something appeased, and touched with the powerful hand of God said: God forbidden my daughter, that we should go against the will of him, from whom I know very well thy determinations do proceed, as the great perseverance and patience which thou hast had well declareth, and this new deed doth now confirm, I give thee my benediction, give many thancks to God, and he guide thee, for I am resolved to conform myself to his holy will.   

THE V CHAPTER.  
How the servant of God received the habit; And of some things which happened to her, being a novice.  
1 IN the estate which we have spoken, stood the affairs of the blessed Damsel, she with the nuns, and with her Father, treating of her reception, at the same time the provincial came to the monastery: which doubtless was the providence of God, for but eight days before he departed thence, with intent not to return for many months, and without his licence they could not receive her. The Abbess asked his licence, recounting to him what had passed, & gave many thancks to God for having brought to her con●ent a person of such spirit. The provincial saw her, and satisfied with her devotion, and the tears where with she demanded the habit, commanded it should be given her, and went his way. And so she was admitted into the convent and received the habit on the third of May, the day of the invention of the holy Cross, when she had accomplished 15. years, the year of our Lord 1496. her Father and kinsfolk being present.  
2. As soon as the holy virgin saw herself religious, considering the obligation of the new estate she had chosen, she began from that time presently to shine amongst all the other religious, as the sun among the stars. The mistress of the novices commanded her by and by, that in all the year of her nouitiate she should not speak, but with her, or the Abbess, or Vicaresse, or with her Confessor: of which the novice was very glad, for naturally she was inclined to speak little: and so she kept it so punctually all the year of her novice ship, and all the things which she was taught, with such exactness, that she would sooner yield to be killed, then to break only one, how little soever the same were. And so much she desired to please God, that not only she observed all things which they taught her, but whatsoever virtue she heard, of an other body, she procured to imitate it. Concerning which there happened to her some cases of great edification, supposing her sincerity, which are not related, because they are not so imitable.  
3. The first time that the blessed novice communicated with the other nuns, a thing happened to her of great novelty, and discomfort: for our Lord so permitting it, she did not then see in the consecrated host, that which always she was wont to see which was, Christ our Saviour, as hath been said. Whereat she remained so afflicted and discomforted, that her eyes casting forth fountains of tears, she went to give account to the confessor, of her new discomfort; & so extreme, as it drove her into great straits, and no little care of seeking reasons thereof to comfort herself with all. What Father (quoth she) Doth not this deserve hell? Is it not enough (said this innocent soul) to condemn me? this offence of God must needs be great: why, it is denied me for my sins, what is granted to all Christians? The prudent confessor comforted her, saying, that although she had not seen Christ our Lord in the consecrated host, she should not think that she had communicated in mortal sin, nor that the favours which God had done her at other times, were communicated to all: for although the change of the bread into the flesh of Christ, is real and true, yet it is not always seen with corporal eyes, but with those of the soul: whereby the faith is very meritorious of those who come to this most holy Sacrament, believing truly that Christ our redeemer, whom they see not, is under those accidents. With these and other reasons which he spoke unto her, the sincere novice remained much comforted, and gave great thancks to God for so singular favours, as he had done her until then, with the presence of her most sweet redeemer, whom so often she had seen in the Sacrament of the Altar, and for that which then he did unto her, in exercising of her faith.  
4. The blessed Novice, accomplished the year of her probation, and with the voices of all the convent, she was admitted to be professed, which she made with much fervor and tears, on the day of the holy Cross, the third of May: for the which, and for having taken the habit on the same day, she took her surname of the Cross: so truly to follow Christ crucified, as her life from that time forward was a Cross, so terrible to the devil, that not being able to endure it, he who with hellish fury, threw down the first man from the height in which God had created him, that a woman young & weak, should now overcome him & escape free out of his hands (God permitting it, to exercise his servant, as another job or S. Antony, in patience) he persecuted her visibly and invisible, and the devil tempted her in a thousand manners, many times whipping her so rigorously and so cruelly, that the stripes and marks of the strokes and blows which he gave her, dured on her for many days, and new wounds added, before the old were wholly healed.  
5. One time it chanced to her, that ask humbly of God for a soul, the devils whipped her so cruelly, and shed so much blood forth of her body, that they left her for dead. At that time came her Angel keeper, and cheering herself with his presence, she said unto him with great love: O blessed Angel what have you done? how have you left me in so great necessity and weariness, look how the ministers of the divine justice have handled me. To which the Angel answered very joyful: neither have I left thee, nor doth my Lord jesus Christ leave thee: but I tell thee in his behalf, that with this evil entreaty, these blows, and stripes which they have given thee, thou hast gained a crown very grateful to the divine majesty: and I come in virtue of his name to cure thee of these wounds. And making upon her the sign of the Cross, he healed her, and our Lord granted her that which she asked, for that soul for which she was praying. Who is able to recount all the evil entreatings, that the infernal ministers inflicted upon her? whom it seemed they were so resolved and set to persecute, as if they had neglected all the world besides her. Who can explicate the mortification and penance of this virgin, and the depth, and height of her humility, where with she thought so highly of God, and so lowly of herself? marvelling always with herself, that God should enclose so great treasures in a vessel so frail and miserable as she was, who thought not herself worthy of the earth which she trod upon.   

THE VI CHAPTER.  
Of the pennances of the servant of God, and of the frequency of her raptes.  
1 THe new Professed, found herself so obliged to God, for having brought her to holy religion, and so desirous to do him great service, that from the day she was professed, she determined to suffer for his love whatsoever kind of torment was compatible with her condition, desiring to give her life for that Lord, who with so much love gave his life for her. And many times thinking on this love of her God, with desire to be a martyr, she said with great grief: O that God would do me this favour, that I might die for him, for I desire no other blessedness on the earth, then to see myself beheaded, for his love, burned, beaten to powder, or scalded to death. Thincking on this, and on her most sweet espouse crucified for her, burning in his love, she said: Lord give me pains, torments, labours, and griefs: command the Angels of heaven, the devils of hell, and all the creatures of the earth, to execute upon me all their power, for be it as great as it can be, it shall be all limited and little, in comparison of the much which for thy divine majesty I desire to suffer, my only love, and my good, through thy divine grace.  
2. Accompanying with works these so fervorous desires, she began to lead a new life, and to do very sharp penances, adding to the old ones some new, and to her great rigours, others very terrible. And her fasts were such, as she broke them not in three days together, and often times she passed eight whole days without eating one bit. Her watching was very long, and her sleep so little, that she slept not until the day break, & then only that which served to comfort the head. Her clothing was always more humble, poor, and patched, then of any other of the nuns, but without any extremity of singularity, although inwardly she used shirts of hair and chains next unto her skin. And for the greater penance and the more to mortify her taste & mouth, many times she carried in it bitter wormwood, in memory of the gall and vinegar which our Saviour ta●ted upon the Cross. In prayer she spent the most of the night, and she would say, that when it was, not very fervorous, and accompanied with many tears, it seemed to her unworthy that God should receive it. Her times of leisure in the day, she spent in humble offices, and in the service of the convent. Wh●n she washed the po●tes and platters of the kitchen, and other like vessels, she considered that they were for the servants of God to eat in. And so in these humble and base offices she received many favours & particular comforts of God, and of his most holy and blessed Mother.  
3. And whereas she known, how much humility pleaseth God, she procured always to occupy herself in humble offices, and with notable charity to serve the sick religious, wholly carring for their service and comfort: in which there happened to her things of great mortification, much like to those which have happened to diverse other saints, who licked the wounds of the sick, and exercised themselves in offices which of their own nature were very loathsome, but to God very pleasing, as with his divine favour she his dovote servant did many times, who being Cook, and drawing water out of the well, broke a great pan of clay which she carried in her hands, for the which she was much confounded: and attributing it to her sloth and carelessness, she threw herself down upon the earth, and making prayer to our Lord, the pieces were joined together, and the pan remaining whole, served afterward two or three years in the kitchen. One religious who was present at all this, and saw with her eyes the miracle, said: what is this sister? was not this pan all to pieces? how is it now whole? to this the blessed cook answered with much humility: yes sister, but our Lord hath remedied by his goodness, that which I have abused by my sins.  
4. In such exercises as this, and the like, the servant of God spent her time, and the first years of her religion, which being so admirable, and the great talon and valour of the new professed, and her prudence, and sanctity being known (although her years were but few) obedience employed her in the office of sacristian, after having been well proved in that of the kitchen; of the which she gave so good account, that without taking her from it, they gave her also care of the Torner, and she proved so well in these offices, that in short time they made her Portresse. All which in that she did them with so much humility and patience (as most zealous of the service of God, of sanctity, and of the service of the convent) she did undergo great labours: for because she was young, all opposed themselves against her, and the most mild lamb humbled herself to whom soever, and to those that chi●d her, confessed her fault, praying our Lord for those that persecuted her. And she was so well contented in serving of the other religious, in offices of humility and obedience, as if therein had been her glory, her bliss, and her heaven. And intruth so it was, for in these offices she found God, who is the bliss and true heaven of the just, as this virgin found him in the porterie, and in the torner: for doing these offices she went so enamoured of her most sweet jesus, that always she had him present, in so much that if she turned the torner to give or receive any thing, through the same, she contemplated the cradle in which she rocked the sweet child jesus. And once indeed it happened her so to turn it w●●h this thought, as she found God a child therein, who wi●h a countenance very peaceable & smiling, spoke unto her, making merry with her.  
5. Another time being Portresse, the most holy child jesus appeared to her, and as soon as she saw him, she stretched out her arms for to embrace him: but at the same instant appeared his most holy mother, & taking him in her arms, lifted herself upon high with him, accompanied with infinite Angels, who with most sweet harmony made him music. But as soon as blessed joane saw that the mother & the Son departed, and left her so alone, judging herself unworthy of so sovereign company, she remained very sad, and without comfort: but she that is mother of comfort, comforting her, said: Do not afflict thyself daughter, but come toward the figtrees in the garden, for there thou shalt find us.  
6. Most contented with this favour, accomplishing her office of obedience, she went to the garden looking on every side, to see that which her soul desired: and approaching to the bake-howse near unto the figtrees, she saw our Lord jesus Christ, and his blessed mother, and many Angels which awaited her. And falling prostrate upon the earth, she adored God, and the B. virgin, and stood long time enjoying of that sovereign vision, so absorbed, as although they called her with a bell, she heard not, until the mother of God said to her: Go daughter, perform thy obedience, for they have called thee three several times, and thou hast never heard them. Then leaving God, and his mother, for obedience sake, she went to see who it was that sought her: and having done the business, she returned by & by to the bake-howse aforesaid, where she had left her hart and her rest. But some of the nonnes meeting her, noted much the speed and haste with which she went, & that her face was very bright, and that a sweet savour proceeded from it: for the which some of them followed her, desirous to know, what the matter was, suspecting some great thing. And seeing her enter into the bake house, they heard her say: O sovereign mother of God, great is thy mercy towards me unworthy sinner, that I having gone, and left thee and my most sweet espouse in this humble and poor place, I find that you are still here attending for me. The nonnes also heard the B. virgin answer, saying. My daughter, thou hast therefore found me, because for obedience sake thou hast left me, which much pleaseth my Son and me.  
7. The blessed joane was so favoured of our B. Lady the virgin, as the favours and comforts which she received from her powerful hand, cannot as they worthily deserve, be esteemed. For not only being a child, but when she was of greater age, and in all times, she had great revelations and visits of our Lord, and of his most holy mother, both in r●ptes and out of them, which dured her more or less time, as pleased God. At the beginning, three, or four hours: after they were greater, for they came to fourteen, and to twenty, and forty hours every one, & sometimes she was elevated, three days without returning to herself; Once it happened her to return from a very great rapt, and scarcely to have come to herself, when only hearing named the most sweet name of jesus, or of seeing some image of his most sacred passion, she was again elevated as before, without any manner of sense or feeling. She was most beautiful and shining in these rapts, and when she returned from them, the nonnes besought, her, that she would tell where she was, and what she had seen in those rapt●s and revelations, which although she refused to do (excusing herself for humility sake) yet when it was the will of God that she should manifest it, she said, that her good Angel carried her in spirit, and set her in a throne very bright and glorious, where she ●awe our Lord, and his most holy mother, and the Angels, the Apostles, and Evangelists, the patriarchs, and Prophets, our holy Father saint Francis, and infinite other saints, men, and women of the new and old testament, giving such evident signs of them, as if she had been borne and brought up with them. She said that they went adorned with their particular insignes. The saints of the old testament with the figures thereof which they represented, conform to their prophecies, Abraham with the sacrifice of the lamb, Moses with his serpent, and the bush: Aaron with his rod: others with the ark of the testament. And that the saints of the new testament, carried also their ensigns. The Apostles and Martyrs those of their martyrdom, our holy Father, S. Francis, the five wounds more bright than stars: others carried the chalice with the most holy Sacrament, others the font of baptism, and others the keys of the Church: Every one of them more fair and bright, and more shining than the sun: in so much that it is a marvelous thing and very pleasing, to see and contemplate these things, full of so much beauty and comeliness, as no tongue is able to explicate the same, answerable to that which our Lord of his mercy doth show them unto me (said the Saint) and will that I see them from that holy place, where as it seemeth to me, I stand tied with a certain beam of that place, which denoteth, that my soul is not yet wholly untied and free, from the prison of this body.  
8. The blessed joane was four and twenty years old, at which age, the nuns saw her fall into a rapt, such, as neither before, nor after, she never was seen to have the like: For other times when she was rapt, she remained with much beauty and lustre of her face: but this time it was not so, for all that, wanted in her, and she remained as one dead, her eyes broken & sunk, her lips blue, her teeth gnashing, her nose drawn up, and all the members of her body disjointed and stiff, and her face so pale and won, as if she were altogether dead. The nonnes admired at the novelty of the chance, and desiring to know the cause thereof, prayed the holy virgin, that she would reveal the same unto them. But she as one prudent and silent, would never tell it, until some days being passed, her good Angel commanded her to tell it, and then she said: the cause (mothers) that you saw in me such novelty in that rapt, was, for that being in it, I saw my good Angel with sad countenance. And I ask him the cause, he said, that our Lord had showed him the great persecutious, wearinesses and infirmities, which were to come upon me: and that he having prayed for me, 
The Angels to show sad countenance and to weep, is a speech which the holy scripture useth, as in the 33. chapter of Isaias more by similitude, then by propriety: for an Angel, although he appear in corporal form and visible to men, doth neither weep, nor eat, nor speak, nor exercise any vital operation, according to S. Thom. 1. p. q. 51. a. 3. for to Worck properly these things, which are vital actions, he should be the soul of the same body in which he appeareth, and as the form thereof, animate it.  the divine majesty answered him, that it was convenient to lead me by that way, and to see what courage I had in me. Then he again beseeched him, that for his clemency he would do me that grace to relieve me, and that I might not endure that pain which then I had: and the most powerful Lord did grant it him. And so from that day all her rapts were very sweet, being so great & so long, that the most of the day and of the night, she was so elevated, that she could not now do any office, nor follow the burden of the community as she was wont: wherefore they gave her a cell apart, and one of the Religious that should take care of her, whereof she was very glad, having better commodity for the secret penances which she performed, of the which some were known.  
9 Oftentimes it happened unto her, that desiring to please her beloved espouse, and remembering with how great cruelty he was whippt at a pillar, desiring to imitate him in that point, ask first leave for it of his divine majesty, she shut herself up in a chamber, very close and secret, where she was wont to do her mortifications and penances, and naked, she tied herself to a pillar, which she had there for these mortifications: then fastening herself with cords, first her feet, and after her body, leaving her arms free, she whipped herself all over with a chain of iron; and that the chain might the better discharge its office, she hung at the end of it a ball of iron round and massive, and taking it in her hand, she struck herself with the ends of the chain over all the body, until she shed blood. Being in this holy exercise, contemplating the stripes of our Saviour, and bruising her flesh with those she gave herself, her good Angel appeared to her, and commanded her to cease, saying: enough, for hitherto extendeth the will of my Lord jesus Christ; and the same Angel, untied her sometimes from the pillar at which she stood.  
10. Other times with the desire she had to please God, kneeling on her knees in that little chamber, she took a flint, which weighed seven pounds, and with so great fervour she strooke herself upon the breast there with, that at the very first blow, the blood sprang out so far, that it spotted the walls. She continued in this holy exercise as long, as she was wont to be in going on her knees fifteen times about the chamber, in memory of the fifteen principal wounds of our Lord jesus Christ.  
11. One night the saint finding herself much afflicted, and evilly treated of the devils, which with filthy and unseemly figures, pretended to induce her to sensual desires, she went out into the garden, and gathering together many bushes, in imitation of our holy Father saint Francis, stripping herself naked, she laid herself down upon that thorny bed, and leaving it all bespotted with her blood, she entered into a lake, saying; That thou mayest know that thou art clay, in this mud thou shalt wash thyself, and yet thou dost not deserve this. There she stood a great while, and before she put on her  again, she whipped herself with a chain, which she had made to this effect: after which time she remained so favoured of almighty God, that never after did the enemy set upon her with such like temptations.  
12. With the great spirit and devotion which this blessed one had, she made a thousand inventions for mortification and penance, sometimes she girded her arms, and her body with ropes of brissels and of hard rushes, in memory of the ropes where with our Saviour was fastened to the pillar. Other times she girded herself with the chains, with which before she had whipped herself. And for the most part she went always vested with iron, as the hard shirts, do well prove, which she used during her whole life, as of brissels, of cards, of iron, & one of mail with half sleeves, made in manner of a jacket, so long that it reached to her knees: another of plates of iron in form of a hart, which girded her body on every side, and for her more devotion she carried it set with crosses, & the instruments of the passion, made of very sharp nails: although she used this shirt very seldom, because without great difficulty she could not stoop: and so it happened unto her on a time, that bowing herself with it, the points of the nails entered into her body, she offering all to our Saviour in memory of his sacred passion. And for her greater mortification, she was wont to draw herself along upon the ground, holding by a rope which she put about her neck, and whipping herself with a chain she said: who so doth, so let him pay: whereof dost thou complain naughty miserable body, when thou hast so much offended thy God?  
13. Othertimes, set in form of a Cross, she walked with her bare knees upon the earth, until the blood burst forth of them. Other times for more grief, she tied upon her knees little stones, or tile shards, which did greatly wound her. Other times she set herself crossewise against a wall, where she had driven some nails, and thrust her hands so fast upon them, as she hung there in Cross wise an hour together, without her feet touching the ground.  
14. On a certain occasion, making an end of taking a great discipline, upon ●he wounds which she had made with the chains, she put on that shirt of mail, which was the more ordinary, and scarcely had she put on her habit, when she remained elevated for six hours, until the nonnes coming unto her, found her in that manner, to whom she recounted marvellous things, concerning the manner which they were to take to serve and please our Lord, who thereupon became so full of devotion, as they enkindled and inflamed, all that ever heard them in the love of God.   

THE VII. CHAPTER.  
How the child jesus espoused himself with the blessed joane of the Cross, and of the devotion she had to the most holy Sacrament.  
1 THis chapter requireth singular attention, and therefore I do humbly ask of God, his grace, to assist me to write for his honour and glory, two most singular favoures and very royal benefits, which with great show of love, he granted to this most tender virgin. For when our Lord would give more rich pledges of his love towards her, his divine majesty determined to visit her, not by the ministry of Angels (as at other times) but in his own person, and to wed himself unto her; his most holy mother assisting at this spiritual wedding, with many Angels, and virgins, which came accompanying their King and Lord: on whom the blessed joane set her eyes, and calling to mind the promise which he had given her to espouse himself unto her, with much humility and love, she demanded of the Queen of heaven, she would obtain of her Son, that he would fulfil what he had promised, and with much faith and humility, she ceased not from her holy prayer, until our most clement Lord, moved by the petitions of his most holy mother, and of the Angels, and virgins which on their knees in his divine presence did ask it of him, his majesty cast on the blessed joane, the eyes of his divine mercy, and looking upon her with a countenance very pleasant and amorous, said; It pleaseth me daughter, to espous●● myself unto thee, and then extending his powerful hand, he gave it unto her, in sign of espousal, with many shows of love.  
2. The devotion she had to the most holy Sacrament, surpasseth all that can be said: Before communion, she set all things in order to dispose herself for communion: after communion, all which followed, she wholly spent in giving of thancks; And such gust and comfort she received in this celestial meat, that the more she tasted of it, the more increased her hunger of it: and so she procured to come to this divine Sacrament as oft as she could: which when it was not granted her, she communicated spiritually, & that so frequently & without intermission, as her life was a continual spiritual communion. In so much that being one time ravished, in those marvellous raptes which hereafter we shall declare, our Lord said, that those spiritual communions did please him much, wherewith the servant of God was much comforted. And acknowledging this so sovereign benefit, 
Spiritual communion is, when as one cannot receive the body of Christ our Lord sacramentally, he receiveth it interiorly & spiritually in his soul, with faith and charity, as the Counsel of Trent defineth in the 13. session, and 8. ca S. Thomas in the 3. p. q. 80 a. 1. and 2. and 4. book d. 9 a. 2. Suarez tom. 3. p. 3. d. 62 sect. 1. and to those that so communicate spiritually, is given the effect and virtue of the sacrament, according to their devotion: and after this manner a soul may communicate spiritually many times in the day.  she was wont to say many times: O my Lord, how excellent is this manner of communicating? without being seen or perceived, & without any other troubling the ghostly Father, or giving account thereof to any creature, but only to thee my Creator and my Lord, who heapest on me such delights, and susteynest with the sweet & savoury bits of thy most holy presence me poor sinner, unworthy of this most high gift, the most vile and out-cast of the world, and dost me such singular favour, that every hour and moment, my soul may receive such gust, sweetness and delight, and that always I may be sweetened of thee my sweet jesus, my espouse and Lord, if I by the bitterness of my sins, do not make myself unworthy of thy divine sweetness. O marvellous meat! O bread of Angels! what banquet is this? what piety is this, my sweet jesus? and what mercy, and liberality is that which thy divine majesty bestoweth upon an unworthy & miserable slave? This said the holy joane, giving thancks to God for communicating so often spiritually: and touching Sacramental Communion, such marvellous things happened unto her, as these following do declare.  
3. This most devote virgin on a time confessing herself while the conventual mass was said, the confessor bid her go and adore the most holy Sacrament, and coming to a portal hard by the Church, hearing it ring to the elevation, she kneeled on her knees to adore from thence with the eyes of her soul, him whom she could not see with the eyes of her body. Being so on her knees, the wall of the portal which divided the convent from the Church, was opened a wide, and she saw the most holy Sacrament on the altar, as also the priest who said mass, and all the Church, & persons which were therein. And having adored the sacred Host and Chalice, the wall joined itself again together, she remaining on her knees in the same place: but when the priest elevated the Host the latter time, the wall opened again. And for a perpetual memory of this miracle, our Lord God would, that the last stone in which the joint of the wall shut itself, should remain more white than the others, and cloven in three parts in manner of a Cross, as is to be seen to this very day, and from that time hath been held in great veneration. And when that wall was taken down, for to make the Church in the form that now it is, the most part of this stone, (as a precious relic) was put in the high cloister as now it standeth, covered with a grate of iron guilded, whither the nonnes' repair to pray and to touch their beads.  
4. The like to this happened to the humble servant of God, as she went about the work of the kitchen, for hearing it ring to the elevation, amongst the firebrands and the pots where as she was, she kneeled upon her knees, and there adored: and it seemed to her that she saw the most holy Sacrament, although there were four or five several walls, and as many chambers between it & her. And one time Christ our Lord spoke to her in the consecrated host, promising her the salvation of a nun of her convent, which was in the very agony of death, for whom she prayed. Being one Easter eve in her cell, she heard it ring to the Gloria, and being not able to go to mass, because she was sick, kneeling on her knees in the bed to give thancks to God, she saw from thence, and heard all that which the priest said at the Altar, and that which the nonnes did say in the choir; And which is more, she saw Christ risen, bright, and glorious as he came out of the sepulchre, with many Angels which made him music and song many hymns. Other times it happened to this virgin (so tendered of God) that being far from the choir, she heard the divine office which the nonnes said, & by the signs which she gave so punctually of all things done, the miracle was apparent, & the truth thereof.  
5. One of the Religious seeking another thing in the cell of this holy virgin, saw within a little coffer, a consecrated host, our Lord permitting it, who by this means would publish so sovereign a miracle. At the same instant the servant of God returned from a rapt in which she was, and with great anxiety went straight to the little coffer wherein the religious went to look, to whom she said: sister do not touch this holy relic, for it is the most holy Sacrament, which the Angels have brought hither. The religious astonished to hear her say so, prayed her she would tell them how it came thither; to whom she said: A certain man (who for his sins went to hell) died with the most holy Sacrament in his mouth, from whence the Angels took it with great reverence, and brought it hither, commanding me that being I had seen it, I should communicate that holy Host, and receive it for one of the souls in purgatory: and being in prayer they said unto me, that a certain person came to the coffer where the holy Host was, and so I will forth with perform my obedience, and that which the Angels command me, and receive my Lord: and so kneeling on her knees, with many tears and much devotion, she received the most holy Sacrament, her Angel administering it unto her.   

THE VIII. CHAPTER.  
Of the familiarity wherewith the B. joane treated with the Angels, especially with her Angel keeper, and of the devotion she ●ad to the glorious S. Antony of Milan.  
1 WHo shall hear tell in the holy scripture, that the Angel Raphaell served the young Tobias in a long journey, and that another carried the Prophet Habacuc, by the hair from judea to Babylon, to give D●niell to eat who was shut up in the lake of lions, and will not admire when he shall hear that which passed betwixt blessed joane with the Angels? and in especial with her good Angel, with whom she treated so familiarly and friendly, as one friend doth with another, wherewith she got that Angelical condition which she had: whence she communicated such a savour to the things which she touched, and to the habit and  she ware, as no odor upon the earth could be compared to it, for it was a heavenly smell (from whence intruth she was herself more than from earth) and so it was no marvel, that she should smell all of heaven, and have the savours thereof, she who so much communicated with the Angels; not only with her Angel keeper, but also with many others, especially with those which kept particular provinces and kingdoms, who often times visited her, & prayed her she would obtain of our Lord that he would moderate such or such a tempest of thunder, hail, or lightning, which he was to send upon the earth. They told her their names and offices, and sometimes the things which fell out in the kingdoms or provinces which they kept, as well things present, as that were to come.  
2. Being one time with the other nonnes ready to communicate, the Angels snatched her away from before their eyes, and they ●awe her no more, until after they had communicated, she appeared in the midst of them with no small admiration to them all, who as much admiring the fact, as desirous to know it, prayed her to recount it to them, and she for their edification said unto them. Because you busied yourselves in thinking on me, when you should have treated only with God, his divine majesty would that his Angels should carry me on high, from whence they and I adored the most holy Sacrament, and I saw you all communicate, & how much your Angels keepers rejoiced themselves with those who communicated holily and purely: and how they turned their faces and departed a little way from those, who did not communicate with entire devotion. Wherefore she persuaded the nonnes they should be very devote to their good Angels, because they not only keep us always, and acompanie us, but also when we fall, they take us up: and if we be cold in devotion, they inflame us. They are those that teach us in our doubts, defend us in our dangers, & sustain us in our labours, and at the hour of our death with particular vigilancy, do assist, & acompanie our souls, and present them to God, they visit them and comfort them in purgatory. Finally in our labours and perils, they aid, and defend us. And that you may know how certain this is (said the holy joane to her nonnes) this other day I saw the mother vicaresse ringing the bell of the community that the religious might come together, being they did not all forthwith repair thither, the Angel keepers of those which were wanting, came to do the obedience for them.  
3. Another time this holy virgin being Abbess, reprehending two young religious in presence of the others, she said unto them. A little while since, I being in prayer, our Lord shown me your disobedience, and that you would not sweep that which the mother vicaresse, had commanded you: for the which you lost two crowns which your good Angels brought for you, and God commanding them, they gave them to the good Angels of two other sisters, that they might put them on them, because they had obeyed for you. This God shown to me, children, and I speak it for your confusion and amendment, and to teach you that the bell, & whatsoever sign of obedience, is the voice of God, to whom we must obey if we will please and serve him.  
4. With these examples and others which she recounted to her nonnes, she made them very devote to their Angel keepers: Of her own she told many great things, that his beauty and comeliness exceeded all that men can imagine, that he was more bright than the sun, and his garments more white than the snow: that he had wings of excellent fairness, and on his sacred head a crown & most precious diadem set with rich stones, and on his forehead the sign of the Cross, with this motto: Let all Angels confess, that Christ is the King of Angels. And on his breast this. The grace of the holy Ghost lighten our senses and our hearts. And on the sleeve of his right arm (of precious stones) ●he sign of the holy Cross, with this saying. Behold the Cross of our Lord, fly you adverse parties. And on the left arm the same devise of the Cross, with the nails and other ensigns of the sacred passion, and this saying. Sweet wood, sweet nails. And on his feet (of precious stones) this motto: How beautiful are thy paces. And on his knees another, which said: In the name of jesus, let every knee bow. And a little above these words. Of celestials of terrestrialls, and of infernals. And in his h●nd he is wont to bear a fair banner with all the ensigns of the passion.  
5. After this manner she recounted of her Angel so many and so great things, 
The Angels are painted with wings, as S. Dennis, saith in his book of the celestial hierarchy and the 15. chap. for their swiftness & speed with which they repair to the succour of men. And for this, and that which the B. joane saith of the beauty and habit of the Angels, we must not think that they are corporal, for they are not so, nor have they any body bu● they take it, that they may be seen of men, as the Counsels do say, and the saints. Concil. Lateran. 2. cap. 1. 5 Dionis de coelest. Hierarch. cap. 1. 2. 7. and S. Augustin. lib. de spiritu & anima, cap 13. & 15. Thomas 1. p q 50. a. 1. & 2 sent. D. 8. 5. Bonaventure lib. 2. sent. D 8. and Scotus in the same place.  as she stirred up in the nuns such devotion and desire to know his name, that thy might commend themselves unto him, and they besought her that she would ask his name of himself; And understanding that he was called saint Laruel Aureo, she told it to the religious, who not only from that time forward took him for their patron and advocate, but leaving the names of their Image and kindred, took for surname the name of the Angel Laruel: and this devotion to this day, still endureth in the convent. She said moreover that this blessed Angel was of the most private with God, and that he had in his charge the souls of the most special saints, and that he comforteth and visiteth the souls of Purgatory, and that the devils do so much fear him, that sometime with only lifting up his right arm, whereon he beareth the sign of the Cross, with the motto that sayeth. Ecce crucem Domini, fugite partes adversae, behold the Cross of our Lord, fly ye adverse parties, the cursed spirits do fly, and like enraged dogs, biting one another, run a way with terrible howling. He succoureth also those that are in danger of death, and much favoureth my friends, and all those that wish me well.  
6. She demanded on a time of her holy Angel, why it was that the Angels were so fair, and so blessed, and the devils, so deformed, and so obstinate in their sin. Thou hast demanded many things, said her good Angel: to all which I will make thee answer, because God will have it so. Then he declared to the Saint, such high and profound mysteries, and the resolution of almost all questions & subtleties which scholastical divines do move in the matter of Angels, so copiously and so distinctly, as with only this revelation, might be known much of that which is written of them, aswell of the manner of their creation, confirmation in grace, and the disposition they had to merit the same, and in what time they obtained their beatitude: as of the fall of the devils, their sin and obstinacy, and after what manner they were cast from heaven: with other difficulties of the like nature, which are more to exercise wits in the schools, then to inflame the wills of those who shall read them (the principal thing that this history pretendeth) and is the cause I do not dilate my self in recounting of them. He further added, that the devils fell more thick than flakes of snow, or the drops of water when it raineth fastest. Also he expounded unto her those words of the Gospel of saint john: In principio erat verbum: & and those of Genesis: In principio creavit Deus caelum & terram, because this servant of God had prayed him to do it, whom he then commanded to write these things, and many other which our Lord did reveal unto her, as we read them in the books of her speeches, which are full of marvellous things. The B. joane besought her Angel, to tell her the just number of times our Lady had appeared in that place. Who told her, that nine times arewe the virgin our B. Lady had appeared in that holy house, on the first nine days of the month of March, and that at the last of these apparitions, our Lady set the Cross, signing therewith the place where she would have them build the Church, which is in the midst of the chancel, in the same place where now standeth a Cross, in memory of that which the sovereign Queen of heaven set there with her own hands.  
7. The B. S. joane had such terrible persecutions & infirmities, as hereafter we shall show, and so little humane comfort in them, that she known not to whom she might turn herself, but to her good Angel, to whom with much familiarity & plains, she recounted her travails, and laid open the scruples of her conscience. One day when the fury of her persecutions and affronts were at the height, she told him it would be a great comfort to her, if he would hear her confession. I have not so much authority, said the Angel, nor is it my office, but the office of the priest, to whom only as to his proper minister, God hath granted this great power on the earth, that he can absolve and pardon sins. I have now confessed my sins with the vicar of the convent, 
No one which is not priest although he be an Angel or a Scraphin, can absolve or administer the sacrament of penance, the Council of Trent. sess. 14. cap. 6. & can. 9 & 10. wherefore this confession was not sacramental, but as when one friend under confession comforting himself with another, or demanmanding council, discovereth to him the secret of his soul. And so although the confession she made to her Angel, was not sacramental, it would be meritorious for that which Scotus saith in the 4. book of sentences D. 17. q 1. ad 2. & 3 because there may cases be given when mentoriously one may confess his sins to a lay man as these Doctors of the Church do clearly teach, S. Augustine de vera & falsa poenitentiae, cap. 10. S. Thomas lib. 4. sententia, D 17. q. 3. & in adoitionibus, 1. 8. a 2. ad 1. S. Bonaventure 4. sent. D. 17. q. 2. & super literam magistri, and Gabriel, Maior Marsil. And the master in the same distinc. in litera ad finem: but this must not be done without great warienesse and not with the ceremonies of sacramental confession, so to avoid all manner of scandal  said the afflicted virgin: and so with your holy licence I would accuse me of the self same things unto you. And beginning her confession, shedding many tears, she said: what shall I do a sinner, and miserable woman, who have committed against my God & Lord most grievous sins, and of no one of them can I remember myself, do you put me in mind of them blessed Angel. Thou dost well said he in weeping so bitterly for thy sins, and to bring them to thy memory, for it is more meritorious, then if I should bring them to thy mind: to this the virgin replied.  
8. Sir one scruple of conscience doth afflict me much, and to get out of it, I would know if tentations be sins? yea said the Angel when they be consented unto, but those which are not consented unto, and are resisted, are rather meritorious. To this she replied: sir, among those tentations which most do afflict me, I hold it for a great tentation, that it seemeth to me I do feel to much the false testimonies that are raised against me, & it giveth me great trouble, because I know not if there be in it any vain glory or pride. There is none in this, said the Angel, but rather it is just that thou feel the loss of thy fame, & of thy honour at least for that of God, whom they offend who do infame thee. Ah sir, said she, I think now this is extreme which I have in feeling my affronts, & dishonours, for why? seeing how they have handled me reprehended & chastised me, I am so as although I do not speak it but only to your comeliness (for so she styled her Angel for the singular beauty which he had) I cannot put away the grief it causeth me, & to think if therefore I shall be abhorred of the venerable prelate's of the order of our Father S. Francis, & if this shall be cause that I may lose the masses and suffrages which after my death I did hope for of them. And when I think upon my sins, chief after they have judged me to be evil, I do so beyond reason afflict myself, as I know not how to express it. And saying this, she shed many tears, for the which her Angel desiring to comfort her, said.  
9 Be quiet blessed soul, let not the memory of thy sins so much torment thee, nor let thy tribulations weary thee, when for them thou shalt be blessed, and they purify thee as the furnace doth the gold. Neither do thou think, that because thou art reprehended by thy prelate's, that they do abhor thee, but that by this way thy crown shall be made, and thy soul shall be purified: for as the holy scripture saith, thou hast it always in the palm of thy hands. I would not sir that my soul should be in such wicked hands as mine are (replied she) but only in the hands of God, for so I should have it most secure, for I being so evil, & a sinner, do fear much to lose it: & sir it seemeth to me, that according to the great mercies which God useth towards such a sinner, our Lord would be pleased with me, if I did not so much feel how greatly they do afflict & persecute me, and where I should persuade myself, that with great reason they do it, yet I cannot at all times, for the little virtue which I have: & I would rather not to have been borne, than to have offended my God so many times. Ah holy Angel, how great are my sins? What shall be come of me, if God according to his mercy do not deal with me like himself? demand it thou of him (my holy keeper) let not this soul be lost which is committed to thy charge, give good account of this thy little sheep, suffer not the wolf, holy S. Laruell, to carry her away. Blessed comforter of souls, comfort mine, for I am altogether without comfort and persecuted: although the greatest of my persecutions is, to think that God permitteth them because I am so great a sinner, and for this cause it is that the devil, doth so much torment me.  
10. Be not ungrateful to our Lord (said the Angel) for the persecutions which are inflicted on thee, are so many favours which God doth give thee: and thou knowest well, that it is long time since I told thee, that satan had asked licence to persecute thee, and to tempt thee as he did holy job. But trust in jesus Christ our redeemer, and in the virtue of his Cross, for although the body suffer, yet the soul shall be saved. Cast therefore away this fear and vexation, and consider that if thy persecutions be great, so also are the helps and succours which our Lord sendeth thee to support them, as are the many visitations which his divine majesty, and his holy mother do so often afford thee: the spiritual goods which thou dost enjoy in this life, when being on earth thou participatest so oftentimes of the delights of that celestial Jerusalem: the great familiarity wherewith thou conversest with me, and the particular care wherewith I defend and keep thee. I give infinite thancks to my God, said she, and to thee my good Angel, who so hast comforted me with thy holy discourses, yet I desire that thou tell me, how I being so great a sinner, 
We read of some saints, who had much familiarity with their Angel keeper of S. lid win a virgin. Surias' tom. 7. April. 14. of S. Francisca Romana. julius Vrsinus in her life lib. 1. cap. 1●. and saint Elizabeth sister of King Eckerbert, Abbess of the monastery of Esconaagia, Marcus Marulus lib. 2. cap. 4.  thou art seen of me so oftentimes & I enjoy so oft the most sweet presence of my redeemer jesus Christ, and of his most holy mother? It is his grace (answered the Angel) and he communicateth it to whom he will, whereof thou art to render him a strict account. His divine majesty knoweth well (answered she) that I never demanded of him, neither visions, not apparitions: for being so miserable and a sinner, I do not deserve it: and so I know, that only because he is who he is, he doth me these favours. Give him many thancks for them (said the Angel) and confess that other persons, without enjoying of these favours, are better than thou; And this hold always in thy memory, that for thy greater good, and to keep thee from vain glory, God hath permitted thee to be persecuted and trodden under foot of every one, and by the tongues of many, to be detracted and torn in pieces.  
11. At the fame of these things, and many others which befell her with her Angel, there repaired unto her so many people that stood in need of consolation, that many times there were seen all at once at the door of the convent, a hundred persons, all which she received, heard, & spoke unto most curreously, without being ever tired or distasteful to any of them. Wherein she had in truth the condition of her good Angel; to whom after their departures she represented the necessities of them all, requesting him to comfort them: and so well she retained the answer of her Angel as, although they were of things very different, yet she forgot none. To a certain spiritual person who prayed her to know of her Angel, what he should do to please our Lord, she answered: Peace, prayer, and silence are three things which much please God. And to another who desired to know the same, she said. Weep with those that weep, rejoice with those that rejoice, and hold thy peace with those that speak. Another person in necessity of health and comfort, knowing that each one found it by her means, sent to pray her that she would obtain of her Angel some wholesome council, to bear with patience the dolours of her infirmity, which were great. And the holy Virgin having consulted with him about it, the Angel gave her this answer. Tell this afflicted person that she put for the tester of her bed, Christ crucified; & for corteines, the ensign of his passion, & so offer to God all his dolours. Many were the answers which the Angel gave to the servant of God in diverse business, which every moment she consulted with him; all full of mysteries, & like celestial oracles, most important for the health of the soul: of which I leave some, not to make this volume to large, and because they are like to these already related.  
12. This servant of our Lord, did not only treat with her good Angel, and with other Angels, with the familiarity which we have seen, but she had the same in very great degree with many saints, in especial with the most glorious S. Annie of Milan, of whom from her infancy she was so tendered and favoured in all her labours, that in each occasion he was her singular patron, and advocate. Being one time in prayer, ask of our Lord mercy for her own, and for other souls, the glorious Saint appeared to her, and said: Daughter, who pleaseth her sweetest espouse so much as thou dost please him, may demand much of him. And the saint contemplating the beauty of that most sweet child which S. Antony brought in his hand, began to speak to him such loving speeches, and so sweet, that she stood so a great while, until the same saint said to her: Turn away, my daughter, thy face, and be sorrowful for thy sisters, and for their necessities. And turning her face a little aside, she saw two souls in great necessity: and with the great love she bore to the child jesus, she begged for them, saying with great humility, and confidence: Lord I will not arise from these thy most holy feet, until I obtain this favour. The which our most pious Lord, moved by her clamours and begging, did forthwith bestow upon her; And giving thancks to his divine majesty for the pardon which he had given to those souls, saint Antony stretching out over her his hand, and giving her his benediction, said: Here resteth in his espouse, divine jesus, the true espouse of souls. This rapt endured long time, and the saint returned out of it, with so great mirth and splendour in her face, that she caused great admiration to all the religious which saw the same.  
13. Another time the B. virgin making an end of doing a certain work of charity, to the benefit of one of the religious of the house, she remained with some discomfort seeing her want of other necessities for her soul: and this grief increasing in her, because the spiritual necessity of her sister increased, fetching a great sigh, she called upon S. Antony, saying: o my Father S. Antony, help me now, and be my intercessor to the divine majesty, that he will deliver this my sister. This she said with so much charity and love of God, that at the same instant, the saint appeared, and said to her: beloved espouse of my Lord jesus Christ, what dost thou ask me? what is that thou wouldst have? for thou shalt obtain it of his divine majesty. To the which with most profound humility the blessed woman answered: my Father S. Antony, I find myself so unworthy, that I dare not appear before my most sweet jesus, but only by thy intercession. Then the glorious Father strerching out his blessed hand, gave her his benediction, and the child jesus which he held in the other hand, said to her with many shows of love: I will help thee in thy necessities; and that which now thou demandest for thy sister, is already granted thee: who within one month, shall pass out of this temporal life to the eternal, pardoning her many years of Purgatory by thy intercession, and prayers. And giving many thancks to God for this mercy, with great alacrity of spirit, she went to the religious, and bade her prepare herself, for in very short time God would receive her to his rest. The sister asked her how soon her departure should be; and she was answered, that within one month. And it pleased our Lord, to give her at that instant, great contrition, and sorrow for her sins, and within the month, took her from hence to himself.   

THE IX. CHAPTER.  
How the servant of God was chosen Abbess, and of one dead which she raised to life, and of other miracles which she did.  
1 ALthough the B. joane was very young to undertake the office of a Prelate, the Nonnes not relying so much on her little age, as on her great virtue, demanded her sometimes for Abbess of their convent. But the superiors considering that she was not but five or six & twenty years of age, the first time that they would have made her Abbess hindered it: And when in another occasion the office was void, they besought the divine majesty, that he would be pleased to put his servant into the same, who now was full 27. or 28. years of age. Our Lord heard them, and the provincial coming to the convent to make the election, began to conceive some scruple for having contradicted it before, when the religious would have chosen her. Although yet it seemed doubtful to him, to place one for Abbess, who for the most part of the time was rapt in prayer, he thinking it a great adventure so to do: for offices, and business, be they never so holy, are wont oftentimes to distract the persons. The provincial being doubtful, and combated with diverse thoughts, and with the instances the religious made unto him, the hand of our Lord came upon his servant, and she began to speak, elevated as she was wont to be: & addressing her speech to the provincial (who was a Biscaner) she spoke to him in the Biscay tongue, commanding him that he should make her Abbess, for he might securely. All the Nonnes gave their voices, without wanting one, and the Provincial confirming her, said: Sisters, I give you not this Abbess but the holy Ghost who commandeth it: and recounted that which hath been said.  
2. The Nonnes could not contain the joy they conceived, to see themselves subjects to so blessed a Superior: who for the space of seventeen years that she was so, performed things of very great importance in the service of God, and augmentation of the monastery; which was so poor and needy when she began to govern, that it had only a few little lands whereon they sowed a little miserable quantity of wheat, and nine reals of rent every year. But God would forthwith by the merits of the holy Abbess, that the convent should increase and be augmented, not only in great perfection of sanctity, and virtue, but also in the edifices and other things necessary for humane life. For Lords and Grandes of the kingdom, gave unto it certain great alms. The Lord Cardinal freer Francis Simenes much devoted to h●r, was very notable herein, & the great capitaine Gonsalo Fernandes of Corduba, ga●e unto it five hundred thousand Maravadis at one time (a great alms for that time) with which the servant of Go● built one quarter, and the best dormi●orie that the convent hath. And for the divine service, she made many ornaments, vessels of gold and silver, and she increased the house in rents, fifty bushels of wheat, and fifty thousand maravadis every year, above all being markable in sanctity, and in good government of the house.  
3. She ordained that the Nonnes should be enclosed, for until then (because they were very poor) they did neither keep it, nor yet promise it, but went abroad like to the freers, to demand alms of the neighbour places. She was so much beloved of them, that they held themselves for blessed, in taking her benediction, kissing her hand, or touching her habit. Besides this, the tender love the nonnes carried her, and the fear and reverence they bore unto her, was so much, that oftentimes it happened, that sending to call a religious to her, she would come trembling, in such sort as it was necessary the blessed superior should take from her that fear, to the end she might be able to make her answer. Before all her chapters, went raptes, and very great elevations, in which she known all the necessities of the convent and of the nonnes, as well public as secret, spiritual as temporal, all which she remedied, and provided for: her Angel keeper, often telling her, what she was to do, and to ordain. Finally she exhorted them all, to what was good, and reprehended that which was not so, chastizing with much charity and prudence, without dissembling any fault, were it never so little. And for to animate the nonnes in the service of God, and better observing of their profession and rule, she related in the Chapter, many things of those which our Lord of his mercy showed unto her.  
4. One of the Religious being very ●icke, in the article of death, full of great anxiety and vexation, which the memory of the pains of Purgatory caused in her, and of the pains of hell, she gave most terrible groans, and was in notable extremity. The blessed Abbess seeing her fear, full of charity and confidence, said: Daughter do not fear, trust in our Lord jesus Christ, who hath created thee & redeemed thee, for thou shalt not go to hell, nor yet to Purgatory caused in her, and of the pains of hell, she gave most terrible groans, and was in notable extremity. The blessed Abbess seeing her fear, full of charity and confidence, said: Daughter do not fear, trust in our Lord jesus Christ, who hath created thee and read ned thee, for thou shalt not go to hell, nor yet to Purgatory: and I, although miserable, beseech his divine majesty, to bestow it, and grant it thee, with plenary remission of all thy sins. This said, the blessed Abbess went to communicate, and being rapt, the sick party died, and she saw that they carried her soul to judgement, taking of her a most strict account of all her words, works, and thoughts; The holy virgin seeing this, cried out to the Angels, which were present at that judgement, and said: Sirs, carry not that soul to Purgatory, I pray you, for I trust in the mercy of God he will grant me this favour, which I his unworthy servant have demanded of him. And so our Lord granted it to her, and the liberty of that soul. Whence is seen, how much the prayers of the just can do with God.  
5. So much virtue this holy woman had, & so much love of God, and ze●le of his honour, as our Lord was pleased to authorise the same with miracles, which is wont to be the sealeof ●uch like favours. And as those of this servant of God recounted from the beginning, were so miraculous and divine, it was necessary that the testimonies to believe them, should also be supernatural and divine. Among the which the raising of a child deserveth the first place, who died when her parents had carried her in pilgrimage to the convent of the Cross the servant of God being Abbess at the same time, of whose sanctity the world, had such opinion and credit, that the parents of the dead child, persuading themselves that if she should give her benediction, she should give her also life, entreated the same of her. But the humble Abbess refu●ed it, excusing herself with words of humility: yet in the end being overcome by natural pity, & by the tears, & great instance wherewith the afflicted parents entreated her, she commanded to bring the dead child, & taking it into her arms, she said on it a crucifix which she had about her, and making upon her the sign of the Cross, raised her to life, and returned her to her parents whole and sound, in the presence of more than eighty persons, all witnesses of this miracle.  
6. There was in Madrid a great Lady, called the Lady Anne Manrique, afflicted with the pain of her side, & in great doubt of the danger of her life. The B. joane appeared unto her, as was known by that the sick Lady related afterwards, and by a letter of hers, with a clause which rumeth in this manner. I am much better, as you mother do know, since you have been with me. I well saw you, when you visited me on the seaventh day of my infirmity. I being despiced of all, and full of pain and great g●●●e, law you come upon my bed, and touching my shoulders, and that side where the grief held me it was by & by taken from me: and with the great pleasure that I had (for your sigh●●●ue me great alacrity) I did speak to you. Do not deny me, mother, this truth, for yourself knoweth that it is so. The nonnes understanding this, went to know the truth of the humble Abbess; and she desiring to hide the ca●e, rather than to manifest it, said: Do you not believe all that is said, sisters? But they seeing that it was public in the court, and that the sick woman did ●iuulge it, besought her that she would not conceal it, but that for the honour and glory of God, she would recount how it was. Then she said: Do not think, sisters, that this charity of having gone and visited our sister, came 〈◊〉 me, but from my holy Angel; for I requesting him that he would demand of God to give her health, he said unto me: It shall be better that we go and visit her, she being thy friend; for friends are known in necessities: and entering into her chamber, he commanded me to touch her on the shoulders, and to make upon her the sign of the Cross, and the Angel gave her also his benediction: and if she be healed, it was because he blessed her. Nether do I marvel much, that God should permit her to see me, and not the Angel.  
7 Another case very like to this, happened with another religious of her own convent: for having carried her many league● from thence to found a new convent, after some years, our Lord sent her an infirmity, of which she died. And being at the poin● of death, and with great desire to see this servant of God, she said wi●h much anxiety: O that I might see my mother joane of the Cross? and drawing nearer to her end, she said with much alacrity: Do you not see her? it is my mother joane of the Cross. And the other nonnes saying that she was deceived; she answered, no surely for I know her well, it is she indeed, as may be well perceived, by the much that she hath comforted me. And afterward this apparition was known to have been certain.  
8. Two sick Religious, of which the one had two cankers, and the other one upon her breast as big as one's fist, were healed by commending themselves to their holy Abbess. And one Religious very sick of an ague, asked for a little of the bread which the mother Abbess had left, uneaten, and as soon as she had put it into her mouth, the ague left her, and she remained whole and sound. Another Religious had one arm very dangerous sore with a great wound, and ask of her good Angel that he would obtain of our Saviour jesus Christ true health for that her sick sister, he answered her: This nun hath a greater evil than you think, for it is Saint Martiales fire, and such as will not heal unless it be by miracle. The fire began to manifest itself in her arm, and she in such earnest prosecuted her prayer, that she obtained of God health for the sick. To a little child sick of the evil of the hart, she gave health, making upon it the sign of the Cross. And to the confessor of the convent, being sick of a frenzy, she gave health by blessing his meat. And like unto these she did other miracles in the cure of the sick, and in bringing to light many things lost, which were commended unto her prayers.   

THE X. CHAPTER.  
Of the beads which our Lord blessed at the instance of the B. joane of the Cross.  
1 BEfore I treat of the graces and virtues granted to the beads so celebrated through the world, by the name of the beads of S. joane, it hath seemed to me convenient to advertise first, that being this miracle is so singular, and which hath so much excited the devotion of the faithful, not only in Spain, but also in other parts very remote, the devil hath procured by means of his ministers, to mingle with the truth of the miracles (which could not be denied, because they were so apparent) many superstitions, of which some little summaries were full which went in print into the hands of the ignorant people, which it was necessary to prohibit, as a thing many ways pernicious.  
2. The second, that there is great difference between the virtues which we experience in things blessed, or things of devotion, as are Agnus Deies, Relics, Images, etc. and those which we call indulgences; for this second presupposeth jurisdiction in him that granteth them, and for to publish them, certitude in the concession. In consequence whereof, although it be holden for a tradition very ancient, that some Popes, and in especial Gregory the 13. of happy memory, granted many indulgences to these beads, and this might be without bull, by only oracle of lively voice, at the iustance of the generals, and of others devoted to Religion, as hath been done in many other cases of which the compendiums of the indulgences granted to the religious at full; yet because this was not known with that clarity which was convenient, I did not treat of these indulgences in particular in the first impression of this book; nor yet did I hold it for inconvenient to use the name of indulgences; considering, that some of the said summaries which went abroad, were fall and without ground: And yet because that sufficed not, I have determined in this impression not to use the name of indulgences, or any other which may presuppose jurisdiction, until it be made apparent by the Apostolical grant: And so I use only the name of virtues and graces, which our Lord granted to these beads, as hath been manifested by many miracles, without denying or affirming that the divine majesty, or any of the Popes, have granted many indulgences to the said beads. For in matter of indulgences, that cannot be published which is not proved by the indulte, neither dare I deny that which tradition (so commonly received) foldeth, and whi●h we read in the originals of the life of this servant of God.  
3. The third, that th●se graces and virtues may not be contemned, for that they are not always experienced; because they are favours of God, which he granteth to the faithful according to the good ●aith and devotion of every one, or according to the necessity of the occasion, or according as his majesty of his clemency, is pleased to impart: yea i● is clear, that it should be a great impiety to affirm, that the Agnus Deies and other things whi●h are blest, have not the virtues which are granted them in the benedictions of the Church, because they are not always experienced.  
4. This being supposed, the history ensueth of the said beads, approved, not only by tradition so ancient, but by many informations iuridically made, some by the commission of the most grave prelate's, others in their own persons, and others by testimony of persons very worthy of credit, of all which mention is made in relating the said miracles. And being the favours, which our Lord did to his blessed servant sister joane, were so manifest, the Religious of the said convent, desiring to help themselves by the intercession of their B. Mother, prayed her that she would obtain of our Lord, by means of her good Angel, that he would bless their Rosaries, & grant them some graces for them, and for the souls of Purgatory, because in those times there were very few hallowed beads. The servant of God out of her charity (who never known how to deny any thing they asked her for God's sak●) did promise to treat thereof with her Angel keeper: and having communicated it with him, and obtained of God what she desired, she willed the nonnes, that against a certain day, they should get together all the Rosaries & bea●●es they had, for our Lord of his goodness would bless them, and had commanded that the Angel should bring them up to heaven, from whence he should bring them back again blessed. She spoke not this to dea● people, for the nonnes hearing her, sought in the house and in all places of the country about, all the Rosaries, decades, and beads they could: all which they brought her against, the day appointed: and being they were so many and so different, hence it cometh that there is so much difference, of them: some of amber, and jet, others of wood, others of coral, and of glass etc. the B. sister joane, when she saw amas●ed together so many beads, she willed them to be put in a little chest, (which I have seen sometimes & is kept in the convent wi●h great veneration, even from that time unto this day) and one of the nonnes to lock it, and to keep the key to herself.  
5. This done she ●e●her self to prayer, & the religious seeing her rapt, held for certain that that was the happy hour and instant when the holy Angel should carry the Rosaries up to heaven, there to bless them. And so carried away with a kind of curiosity, they came to the religious that kept the key of the coffer, and opening it, they saw that it was empty, and that there were no beads at all therein; whence they held for certain, that which they had imagined; and so locking it again as it was before, they retired from thence, that she returning from her rapt, might not see them, awaiting with great comfort, the graces from heaven, which the Angel was to bring them, when the servant of God should return from that rapt. From which when she returned, there was felt over all the convent, so great fragrancy and sweetness of savour, that drawn thereby, they came to ask the servant of God the cause of such novelty. Presently, said she, sisters you shall know it, and the favour which God hath done us. Come to me, all of you, and especially she that hath the key of the little coffer.  
6. It was a marvellous thing to see, it being but a little while since they had opened it, and seen it empty, opening it now again, they found it with the same Rosaries, and Beads, which they had put into it, without wanting any one, because the Angel which had carried them to heaven, had now brought them back again blessed, and put them in the same chest: and when the nun opened it who had the key, the smell which issued thence increased so much, as the nonnes admired. But the B. joane told them, that that sweetness and good savour, came from their Rosaries, the which had cleaved to them, as having been in the most sacred hands of our Lord jesus Christ, who not only had given them his benediction, but granted them many graces and virtues: which she related to them, & with all giving to every religious her beads, & of these, some the called Agnus Deies, because our Lord had granted them the graces which the Popes do grant to the Agnus Deies. Others against devils, for the virtue which they had to cast them out of the bodies of the possessed. Others against temptations and infirmities: and others against other perils, according to the virtues which God had given them. And this great marvel happened in the year of our Lord, one thousand five hundred twenty three.  
7. With ●his treasure of heaven, which our Lord jesus Christ granted to his servant, the religious remained m●ch comforted▪ and much obliged to their blessed mother, for the mercy which by her intercession they had received. And with much devotion they began to en●oye the graces of those holy beads and Rosaries: yet every one desiring to enjoy more copiously of that good, and to participate of the virtues which the others had by their beads, they besought the blessed Abbess, she would obtain of our Lord, that the graces and virtues which his divine majesty had divided among all ●he Rosaries, he would generally grant them all to every one of their beads, that they might better participate of his mercies: The servant of our Lord did ask it of him, and his divine majesty accorded it, with condition that for the graces of those beads, they should not despise those which the Popes should grant upon the earth.  
8. This is the history of these mysterious beads, of which the like so rarely hath been seen. And it is much to be noted, that our Lord did this most notable favour to his Church, in a time when it was very necessary: for it was at the same time when Luther impudently and sacrilegiously, opened his excommunicated mouth against the indulgences and Reads of pardon, which the Popes did grant, and against Agnus Deies, and all kind of holy things. The virtues of these beads are many, and by experience it is known, that they have virtue against the devils, for they drive them out of humane bodies, confessing that they go out of them, through the virtue of these beads, and fly from those that carry them about them. They have virtue also against fire, against thunder, lightning, tempests, and troubles of the raging seas, and against many infirmities, both of body and soul. They heal agues, the pestilence, and other infirmities. They are also of force against scruples, temptations, and frights of the devils. These and other virtues, our Saviour granted them, as is gathered by the miracles which are approved; for of those which are not approved which are many, I do not speak, because all that I shall speak in this history, I pretend (to the honour and glory of God) that it be so authentic and certain, as with reason, none may doubt thereof.  
9 That which hath been hitherto said, hath been gathered from the informations aforementioned, and especially of that which under oath certain of the ancient religious did affirm, who known and treated with the companions of the same servant of God, and being deposed do swear, that they have heard it told many t●mes, and it is a public tradition from those times, unto these, that these beads were in heaven, and our Lord jesus Christ blessed them, granting them many virtues and graces, without any person of account having spoken against them; but rather many Lords of this kingdom, and great prelate's thereof, have procured of them, & much esteemed them. King Philip the second of glorious memory had one of them, & our Catholic King Philipp the third, and Margarite, have two of them, which they hold in very great estimation: And Pope Clement the eight of glorious memory, who before he was Pope came to Spain, with a brother of his, Auditor of the Rota, about the businesses of the earldom of Punnonrostro, went from Torreion of Velasco to the convent of the Cross where the body of B. joane is, in company of Don john Arrias Portocarrero, and the Lady joane of Castro, his wife: and being informed of the life & miracles of this virgin, & of the truth of these beads, after he had said mass in the Chapel where her body lieth, demanded of sister joane Evangelist then Abbess, some of the beads, and with much devotion, carried with him that which they gave him. And the blessed freers, freer Francis of Torres, and freer julian of Saint Augustine, men of singular virtue, and sanctity, by whom in their life, & after their death God did many miracles, do affirm, that these beads had been carried up to heaven, and that Christ our redeemer had blessed them, and granted them many virtues and pardons.  
10. And to the end that the faithful might enjoy them, they persuaded the people, that they▪ should touch their Rosaries and Beads, at those which they brought with them. And if there were no other testimony of the truth of these beads, but only the sanctity of this servant of God, and that only she had affirmed it, it were most sufficient to persuade us, that she would not deceive the Church, publishing false virtues and graces. And less can it be thought, that she was deluded by the devil, who was so much enlightened of God, and of her Angel keeper. But that which fully proveth and confirmeth the virtu & truth of these beads, are the many miracles which God hath wrought of his goodness, and in confirmation of them, and of those that have touched them, which have the same virtue, as shall be seen in the ensuing chapters.   

THE XI. CHAPTER.  
Of the many miracles where with our Lord hath confirmed the virtue of the Beads v, and of those also that have touched them.  
1 THe sovereign and divine maruaills which our Lord hath wrought by the intercession of this B. virgin, are so excellent and so seldom times seen in the world, as they seem to the people incredible, if the testimonies from whence they are drawn, were not so free from all suspect, as in her history is already said. And because there is nothing of more force to confirm the truth of an extraordinary thing, & surpassing the common course of nature, them the truth of miracles, I will here recite to the honour & glory of God, some of the many miracles, wherewith the divine majesty hath confirmed them, because they a● the touchstone wherewith the supernatural things & truths of God are known & approved: For God never doth miracles in confirmation of false things: and those which he doth in confirmation of whatsoever truth, they make it evidently credible, as is manifest in those wrought for the confirmation of the faith, and the many which the divine majesty worketh, every day, approving the sanctity of some saints. The same is to be judged of the miracles which God hath wrought in confirmation of these beads, which make the truth of them so evidently credible, as there is no place left for humane malice to discredit them. And because the miracles done in our days, do move us more than the ancient miracles, all those which I will here speak of shall be so new, as I will speak of none, of which the witnesses, judges, and scriveners (before whom the informations out of which they are drawn passed) are not at this present alive; and the informations themselves, their originals, or their authentical translations, in the archiue of the convent of the Cross.  
2. Dame Marie Perez, a neighbour of Madrid, lent a bead which she had, to Emanuel Vasquez a priest of the same place, that therewith he might dispossess a certain person: and as soon as they had put it upon the party, the devil said, that joanes' bea● should not cast him out of that body: but the priest hearing it said: by the virtue which God hath put in this bead of the B. joane, I command thee, devil, that thou by and by departed out of this woman: and at that instant he went out of her, and she remained wholly melted in giving thancks to our Lord, and the asistants with new devotion, redoubling their fervour towards the beads.  
3. Dame Agnes of Luxan, religious of the convent of saint Marie of the Cross, doth declare upon her oath, that bringing to the said convent a woman possessed, she gave her a bead that she had, and putting it about her neck, the devil went out of her that was possessed.  
4. Father freer Francis Castannosa, of the order of our holy Father S. Francis, diffinitor of the holy province of Castille, declared also under oath, that having some of the said beads, and hearing say in P●nto where he was guardian, that a priest was dispossessing a woman, went to the Church where he was: and as soon as she espied him, she gave a leap of more than thirty foot, flying from him: which seeing, he asked the possessed, wherefore she started? who answered, because thou bringest with thee certain beads; and the said guardian, willing to dissemble it, shown his empty hands & said: dost thou not see that I bring nothing? but the devil crying out said: thou bringest beads, thou bringest beads of that same joane of the Cross. What virtue have they that thou fliest from them, said the guardian? And the devil answered: I will not tell thee. And in such extremities was the possessed woman, as she would never consent that they should put upon her those beads. Whereby was experienced, how much the devils do fear them.  
5. Isabella of Cerro, neighbour of the town of Torreion de Velasco, had three of these Beads, and going out to hear the Mass of the children of the doctrine in Madrid, she met with a possessed woman, who had her face all scratched and full of marks: and putting upon her the said Beads, she began forthwith to sweat, crying out and bleating like a goat, whereupon the devil went out of her: but as soon as they were taken from her, she was possessed again. Another time, putting upon her another Bead of one of the religious of our holy Father S. Francis, the devil went out of her again: & that he might no more return to torment her, the Religious bestowed that Bede upon her.  
6. The said Isabella of Cerro, being in Torreion, she heard tell, that a certain young man which came to her house was possessed, whom they carried to exorcise, to S. Toribio of Lievana; She moved with compassion, put her Beads upon him, and the devil making a greevos stir said: if thou knewest the torment thou puttest me to, thou wouldst let me alone. O what do I see! O what do I see! and saying this & crying out, he p●ssed through the press of people, and with such admirable swiftne fled aw●y, that they could not catch him, although many people ran after him.  
7. Another possessed woman, came to the house of the sai● I●●be●● of Cerro, so cruelly tormented by those hellish furies, as it was pi●●ie to see her. But touching her on the mouth with the Beads, she fell down as one dead, and remained blue, and all covered with a great sweat: but a little after she arose, greatly comforted to see herself delivered, through God's assistance, from that cruel tyrant.  
8. Father freer Peter of Salazar, consultor of the supreme council of the holy inquisition, who had been Provincial in the province of Castille, declared upon his oath being examined thereon, that he known that the Beads of B. joane, have not only virtue against the devils, but also against fire, tempests, lightnings, thunderbolts, and all torments of the se●, and that this is a thing well known in these kingdoms, & confirmed by much experience & by many miracles; Especially he declared that the year past, which was a thousand six hundred and nine, the twentith day of May, there was a great tempest of thunder and lightning, from which to be defended, a woman of little Torreioncillo, called Marie Buena, blessed herself with a Bead of the B. joane, and the tempest increasing, a thunderbolt fell, which killed a little dog she had on her lap, & she remained without hurt: afterward, this very miracle was approved, & the said woman swore that it was true, as hath been told. So many extraordinary things have happened in matter of thunderbolts, as this might chance without miracle; but for such it was judged, & lastly the thing is recounted as it happened.  
9 Moreover, the v Father affirmed, that going to Rome to the General chapter, which was celebrated in the time of Sixtus Quintus, being at sea about the Port of Niza, there arose so great a tempest, that all of them were at the point to perish: and being much troubled and calling for help from heaven, he remembered himself, that he carried with him a bead of B. joane, and casting it into the sea, fastened to a long cord, that he might get it again, in that instant the heaven cleared, and the tempest ceased, and the sea was assuaged in such sort, that they gained the haven, and all of them gave many thanks to God, for having delivered them from so manifest peril, by the virtue of that bead, to the which all of them attributed it, because the fair wether came so instantly, and so unhoped for by the mariners.  
10. Christofer of Cerro neighbour of Torreion, affirmed, that a great tempest of thunder, hail, and lightning falling, he remembered himself of one of these beads which he had with him, and desiring that all that stood there, should know the virtue of these beads, he threw that which he had toward that quarter whence the tempest came, and at the same instant it ceased, and th● sky waxed clear, to the great admiration of them all.  
11. Luissa Roman, neighbour of Torreion, fell into a great infirmity, for which she was wholly despaired of by the physicians: and being almost dead, they put about her neck the beads of the B. joane, and she saw in a dream, that a nun of her habit put on her the said beads, and bade her take courage, for with those she should be healed; And when she awaked, she was found covered with a great sweat, and wholly healed, not without great admiration of all those who had seen her in so great peril, and all praised our Lord for so great a marvel.  
12. Anne of Lero, widow, neighbour of Torreion, was much oppressed with a palsy, in such sort that she could not stir her arm, nor her left leg; and commending herself to the B. joane of the Cross, she promised, that if it pleased her to heal her, she would visit her holy body for nine days together. And putting upon her one of those beads, she found herself suddenly whole. The same woman also in the time of ●he plague, had upon her, two deadly impostumes; was quit despaired of the physicians, and forsaken of the people of her own house, who to fly from the plague, utterly left her. But remembering her of a bead, she hoped that by the merits of the Saint, our Lord would restore her to her health. She was not frustrated of her ho●e, for the divine majesty caused, that the self ●ame hour in which the physician affirmed she would dye, she was all covered with a sweat, which being passed, she was well, & called the people of her house unto her, ask them to give her to eat: the Physician demanding on the morrow, it she were dead, they told him that she was amended, and entering to see her, he found her without any manner of sickness, and when she was well recovered, she came to watch at the body of B. joane, as she had promised.  
13. Dame Isabella of Valleio, was in Alcada of Henares much oppressed with the evil of the hart, and with other infirmities, so perilous, as that she was despaired of; But laying one of these Beads upon her hart, it stuck so fast unto her flesh, as if they had nailed it, and she began presently to be better, and in short time obtained entire health of all her infirmities, by the virtue which God had put into that bead.  
14. Hieronyma Evangelist, a Religious of the convent of the Cross, declared, that as she eat a little fish, a sharp bone went cross her throat; and fearing to choke herself, she commended it to the glorious S. Blaze: but seeing herself still oppressed of her grief, and calling to mind the beads of B. joane, invoked her help, and putting to her throat one of the beads, at that very instant, the thorn came out all bloody at that end which had stuck fast in her throat, and she remained whole and well.  
15. A Lady of Madrid (whom for just respects I do not name) being much perplexed with scruples, and doubts of faith, wherewith the devil did disquiet her, procured a bead of the B. joane, and only with carrying it about her, she remained free from the temptations of the devil. And the same bead put upon a grandchild of the justice Villaroell in Madrid, who then was sick of a strong ague, she remained forthwith well: discovering herein the virtue which our Lord put in these beads, against the perils both of soul and body.  
16. Marry Nuns, a neighbour of Torreion, on a time said to Isabella of Cerro, her neighbour, that there was no salvation for her, for she was condemned, and that her Angel keeper had now forsaken her. The said Isabella of Cerro hearing this, put in her hand the beads of B. joane, with which she slept for the space of an hour, and awaking she said: Ah neighbour what is this you have put betwixt my hands, for by it I have found both health, and remedy: and presently remained free from that desperation and madness, in to which she formerly was fallen.  
17. Anne Lopez, a neighbour of the foresaid place; prayed the said Isabella of Cerro, to give her one of those beads, for to put it upon a son of hers, which saw many evil visions, and after she had put it on him, he never saw them more, but remained very quiet and well at ease. A little while after, Isabella prayed her to restore her the bead back again, being her son was now well: but she covetous thereof, would not render it, whereupon the said Isabella of Cerro, said: I pray God thou mayest never enjoy it: and so it happened, for Anne, saying her prayers upon it, it vanished from out of her fingers, leaving her full of confusion, and fear, and never after could she see it.  
18. Agnes Baptist a religious in the monastery of Saint Marie of the Cross, gave one of these beads to Francis of Royas her cousin german, and he losing it upon the way, miss it, and returning back some leagues so seek it, praying the glorious joane of the Cross that he might find it, because he esteemed it very much, he found it in a cobwebb, in the air, elevated a yard from above the ground; and with much reverence he took it, and caused it to be set in gold, and full of tears and devotion, he recounted this history to his afore named cousin, which she relateth upon her oath.  
19 It is also manifest by information, and by the testimony of Isidore Garcia, public scrivener of the town of Cubas, that in the year 1607. the 11. day of july, Anne de Montoya a neighbour of Valdemoro, being in the Church of the monastery of the Cross, fulfilling a noven, or nine days prayer, which she had promised to the blessed joane of the Cross (for having delivered her husband from a very perilous infirmity) and desiring much to have some of her beads, prayed that she might find one, and being in this prayer, one came in the air, which fell from on high, and strooke her on the fore head, in the sight of Angela of Auila, wife to john Giron, and Catharine of Tolosa, wife to john Martinez, neighbours of Cienposuelos, who were present, and declared it before the said scrivener. And considering the place where the woman ●ate when the bead fell, it was a miraculous chance, for it could not be by humane industry, because there was not near about it any door, window, hole, not chink, whereby they might cast it, which therefore is holden for a miracle of the blessed joane of the Cross.   

THE XII. CHAPTER.  
Of other miracles, which our Lord hath wrought with the Beads, touched at the original Beads.  
1 NOt only the beads which the Angel carried up to heaven, and there were blessed by our Lord, have the virtues which we have seen. But also those have the same which are touched at them, as the B. joane had said to her religious. And the virtue of these beads, do much more prove the miracles done at those that have been touched of them, which have been done by means of those which our Lord blessed in hea●en. For if only for having touched these beads▪ they have such property and virtue as to cast out devils, and do other miracles, it is clear that the beads which gave them this virtue, do not want it themselves; when in good Philosophy they must have it eminently. And because miracles are so good a proof and so sufficient, for supernatural things (for no proof is equal unto it, because a miracle being done in confirmation of the doctrine which is preached, God is found to be the witness thereof) I will here recount some, gathered of the above named informations, and of another made by authority of his excellency of Toledo, for the avouching of certain miracles of the blessed freer julian of S. Augustin, by whom our Lord hath wrought so m●ny, that those which are iuridically proved in ninety & two authentical informations, averred by a thousand and four hundred witness, taken first by authority of the ordinary, and after by especial commission of his holiness pass the number of six hundred. This servant of God, had one of the original Beads, & so much devotion bore he to it, as he exhorted the people, to touch their Rosaries at the same, and in this worek of charity there fell out strange cases wi●h the devils, who procured to deprive him of it, as these miracles which follow do approve.  
2. The blessed Father being in the yard where they of the town of Villanueva dress their corn, there came to him Marie Sanz, wife to Bartholomew de Onchell the elder, and requesting him that she might touch her rosary, at the bead that he had hanging at this rosary, he said: lift up first this stone which is hard by us: the woman tried twice and could not, for it burnt like fire, and she burnt herself: B. freer julian seeing this, said: Do not labour about it daughter, for this is no stone, although it seemeth so to be, but it is a devil, which pretendet to hinder, that thy beads be not touched at the bead of B. joane, that thou mayest not enjoy of the virtues which God hath put therein; like cases to these happened him many times in the said town of Villanueva, and in Camarma, as appeareth by the said information, and that the stones disappeared, when the saint discovered what they were.  
3. In the town of Meiorada, the servant of God being a touching other Rosaries, at the bead which he had, there came to him julian Dias, daughter of Albertus de Cobeia, that he might touch her ten beads, and the saint said: They have been touched at an other time, and they have the virtue of the beads of the B. joane: which was approved to be so, and that it was more than two years, since Francis Moreno a neighbour of Zelafe, had touched them in Madrid at another bead.  
4. Magdalen Es●riuano, a neighbour of Torreion of Velasco, was much tempted by the devil, who appeared to her oftentimes, and offering her a rope, willed her, to hang herself; But our Lord was pleased, that he laying upon her a touched bead, the devil never more appeared unto her, and she remained free from him, and from the fears, and amazements which he suggested unto her.  
5. A certain Doctor was much troubled with scruples and doubts, in matters of faith, wherewith the devil vexed him: and having heard speak of the virtue of the beads of the blessed joane, he procured one of them that were touched, and with only carrying it about him, he remained free, and with the same bead, cast the devil out of a man.  
6. Carrillo, priest and singing man of the holy Church of Toledo, had one of the touched beads: and thinking that it was of the originals (because for such it was given him) coming where there was a possessed person, the devil willed him that he should get him from him, because he brought with him a bead of S. joane, which although it were of those that were touched, had the same virtue that the others had, & that he much tormented him with it: and with this the priest was freed of his error, & known that the bead was no original, but of the touched; yet that it had the self same virtue, which those had which Christ himself blessed. And although the devil be the Father of lies, yet in such like cases, God is not wont to let him lie, nor yet permit him to deceive us.  
7. M●rie Magdalen a Religious of the convent of the Cross, declared on her word, that a woman of Mad●id, came to watch at the said convent, and said that she seeing a possessed person carried to be exorcised, and remembering herself of the beads of B. joane, said: oh that we had one! another woman that went with her heard it, and answered: I have one of those that are touched, but I will not part with it, lest it be lost: and the foresaid woman said: why then let me touch another with that, for although those that that are touched, are not of the original Beads, yet faith will suffice. And touching a bea● at that which had been touched, went with it to the Church where they exorcised the possessed person: and as soon as she entered at the door, the devil began to cry out, saying, that they should put out that woman from thence, for with a bead that she brought, she tormented him more than all hell together.  
8. Dame Katherine of Salazar declared, that a woman slave of her mothers, had one of the touched beads, and that going one day to the market, she saw many people about a possessed person, and coming also to look on, the possessed began to cry out, saying: Take away from thence that slave, for she tormenteth me with a be●d which she bringeth of that same jugg. Which the people hearing, gave place that the slave might come near, and put the bead upon the possessed person, and at that instant the devil went out of him, leaving him free: all that were present, admiring the virtue which God had put in the said beads.  
9 john of Arriaga, a neighbour of Cubas, had a broken bead of those that were touched, and going to the town of Pinto, he found that they were exorcising in the Church, a woman possessed by the devil: who so soon as he saw him, began to cry out, that they should put from thence that man, for he brings a bead of jugg of the Cross, which tormented him more than hell itself: and the said Arriaga, gave it to the priest which exorcised, and putting it upon the possessed, the devil went forthwith out of her, and left her free.  
10. Catharine of S. Anne, an old religious of the convent of the Cross, gave to a certain man, one of these beads, and he thinking that it was of the originals, expected the hour to make experience of it, and of the virtue it had against the devils: and meeting with one possessed, and putting it upon him, the devil fell into great extremities, saying most furiously: it is not a bead of S. joane that casteth me out, but a bead of S. Anne; for so was the religious called that gave it him, because it was not an original, but of those that were touched thereat.  
11. Many other miracles I leave to set down; for it seemeth to me that these do sufficiently prove the virtue of these beads, and that which they have that are touched at them, and such are the most of those that are extant: for of those original Beads which our Lord blessed in heaven, there are very few, being that with the time they have been lost and consumed. In the convent of the Cross there are two, since the time of the glorious joane: and among the nonnes thereof some are found, and other particular persons also have of them. In the town of Cubas, so ne'er to the convent of the Cross, are found some of them, so much esteemed of those who have them, that they are hereditary from one to another, and they leave them by will of testament when they die, for the great devotion they have to the said beads, and great experience of the virtues which God hath put in them.   

THE XIII. CHAPTER.  
Of many other miracles, which our Lord hath done by means of the said Beads.  
1 Our most clement Lord who hath done so many favours to his servant, sister joane of the Cross, at the same time when the contempt was made of the Beads which his divine majesty had blessed at her instance, was pleased to worck many others in defence of the truth, and in public places, where the ecclesiastical and secular judges, could make iuridicall processes. Of the which I will here recite some, to the greater glory of almighty God.  
2. Francis Rodrigues, the Son of Antony Rodriguez, and of Helena Rodriguez neighbours of Monforte de Lemos, and resident in the city of Valladolid, of 24. years of age, being on thursdays at night well and sound of his eyes, was found so blind on the morrow, that although he opened them, yet he could not see the light of the day, nor the shining of the sun, no● any other thing: and so he went blind, leaning upon a staff, & ask alms almost three months, until coming to ask at the monastery of S. Francis of Valladolid, after the porter had given him his alme●, having great pity of him, he put upon his eyes an original bead of the B. joane of the Cross, which is in the same convent, and touched therewith his rosary which he carried, bidding him to have much devotion & faith toward the glorious saint: and that when he went to bed, he should put that rosary many times upon his eyes, and so he did with the greatest devotion that he could all that night, calling many times upon the Saint, until he fell a sleep: and waking in the morning being Palm sunday, in the year 1611. he found his eyes very clear and well, and with the self same sight as before: for the which not containing himself for joy, he arose from his bed crying out, and without remembering his staff on which he leaned (for now he had no need of it) he went straight to give thancks to the saint, to the foresaid convent of S. Francis where her image is painted, as also that both the freers & the porter, might see the favour God had done him. Whereupon Doctor Don Fernande de Valdes, Provisor general of the Bishopric of Valladolid, examined him iuridically: and the information being made, with many other sworn witnesses, and with the intervention of the fiscal of the episcopal audience, this above said was found to be true, by the same original information which is in th● office of john de Vaga in the city of Valladolid, Notary, and the authentical copy thereof in the convent of the Cross. Also Doctor Ortega de Salazar teniente of the corregidor of Valladolid, gave another information upon this case, before Peter of Auila, a public scrivener of his majesty, and of the number of that city, approved by Antony Vasquez of Barreda, and john de Gamarra, the King's public scriveners of Valladolid. It is also manifest by a testimony, sealed and signed by seven scriveners of the King, and of the number of the forenamed city: the which is originally kept in the convent of the Cross.  
3. The same year it happened in Valladolid, that a child of thirteen months, the son of one john of Velasco, a Gold smith, being sick of the squinsy, and of the evil of the throat, together with an aposteme in the throat, and besides all these infirmities it did not suck, and had n●we the breast swollen, which caused the phisi●ians ●o despair of it who had it in cure: The parents seeing that their child would dye, and that there was, no remedy for it on the earth, commended it to the B. joane of the Cross, and put upon the throat of it, th●ee of her touched beads, wherewith the aposteme brake, and the child cast out at the nose and mouth, great quantity of matter and blood, and without any other benefit by and by took the breast, and remained sound, all holding it for a miracle of the ●aint▪ according as under oath Doctor Hernan Sanches, Professor of Physic in the University of Valladolid declared, who was the physician that had it in cure, being iuridicallie examined by Doctor Fernando de Valdes, Provost general of the Diocese of Valladolid, who gave the information of this miracle: which declaration is in the office of I●hn Vega, Notary of Valladolid, and the authentical copy of it, in the convent of the Cross.  
4. It fell out also the same year, that Manuela de Toro, daughter of Antony de Toro, and of Anne de la Fuente, neighbours of the forenamed city of Valladolid, having a great running in her eyes, and two clods or skins that covered them, although they applied many remedies, none profited until they put upon her eyes, an original bead of the B. joane, which is in the convent of S. Francis o● V●lladoli●, wherewith she remained sound of her sight.  
5. Marry of Tordesillas, daughter to Gabriel of Tordesillas, a Broker in Valladolid, being a child of only too months old, fell into certain quartanes and very strong agnes, which dured her for four ●eares, and it pleased God, that touching her with the bead of B. joane which is in the convent of saint Francis, and putting about her neck another of the touched at it, she remained forthwith, found and perfectly whole.  
6. Marry Mexia, wife to john of Mexia scrivener in Valladolid, became blind of both her eyes by certain wens, and putting upon them the rosary of her husband, which had been touched at a bead of the Saint, and commending herself to her, recovered sight at the second time that they applied the said rosary to her eyes.  
7. Ga●par de Arriaga, who resideth in the court, and Anne Perez his Lady declared, how the said Ga●par de Arriaga, being sick with a pain of the side and of very great agues, forsake of the Physicians, his wife commending him to the B. joane of the Cross, and making on that side where the pain was, many Crosses with one of the touched beads, it pleased God, that at that instant he was rid of the pain and of the ague, and was presently well: and so they promised to go and visit her body: and in accomplishing the v promise, they swore that this above said was truth, whereof information was made, and is originally kept in the convent of the Cross, and in the same is related another case much like unto this.  
8. In Villaseca of Sagra was a woman much persecuted of the devil, which many times appeared to her in diverse forms, giving her many blows and punches; but it pleased our Lord, that putting upon her one of the touched beads, the devil tormented her no more, nor came unto her from that time forward, although once he appeared to her, and told her, that if she would not take away that bead, which was not of the true originals of joane of the Cross, he would choke her. And the woman noted, that this time the devil did not come near her as he was wont, not yet within five paces of her: whereof john Fernandez de Plaza scrivener of his majesty, and notary of the holy office in the town of Cubas, th● yea● 1611. gave his testimony.  
9 Dame Luissa de P●rres Montaluo, neighbour of Valladolid, being deaf of both her ears, and no remedy profiting her, of many which were sought, was healed by touching a bead of the B. joane of the Cross, and putting upon her ears others o● those 〈◊〉 had been touched at it, remained perfectly whole: whereof the original information, is in the con●ent of the Cross.  
10. In the city of Palencia, was a man possess●● 〈◊〉 ●he devil, who seeing a surgeane of the same citt●●, ●ed and bade him get him from him for he came to kill him; and the surgeane bidding him ●ooke for he had no weapons wherewithal ●o offend hi●: he answered, that it was with the beads he brought with him, of joane of the Cross. This possessed person being to be exorcised, infinite people came together, and the foresaid surgeane; whom as soon as he saw, he said, calling him by his name: what w●t thou with me Peter Doblanza, that thou so dost persecute and burn me? the surgeon replied, with what do I thee so much harm, when I have no weapons to offend thee? then the possessed person lifting up his voice, said: With those which thou sleepest with a nights, which are three beads touched at that of joane of the Cross, the which thou wearest on thy wrists and throat: Wherein was manifest, that it was the devil who spoke in that man, because this was so secret, that none at all known thereof. And it was more known, because at the first exorcisms, the curate commanded him to tell who he was, and he said satan. Then the curate demanding some bead of B. joane, they gave him a rosary which he put about his neck, although the possessed refused it much, and began to make many faces and gestures, making show of many most grievous pinchinges, and griefs: whereupon the curate ask of him, what he felt? he answered, that he felt greater pains and torment with that rosary, then if for three thousand years he had been in hell, suffering all the pains and torments, which there are suffered: and this he said with a voice so terrible and so sorrowful, as he feared all that heard it. Being asked by the curate whose those beads were which so much did torment him? he answered, that they were joanes' of the Cross: and again ask him if they were of the originals: he answered no, but of those that were touched, at them; adding that he would go out of that body, if they would take them away, for they much burned him. The curate took them away, and in the sight of all, the devil went out of the body, and never returned again, but rather from that time forward they have seen him do many things of devotion, & ask beads of the Saint, which he carrieth about him. The original information of this case as it hath been recounted, is in the convent of the Cross.  
11. In the town of Madrid it happened in the year 1611. that Marie of Aluarado being very sick of a strong evil of the hart, that took her very oft, during when it was least, an hour and a half, having actually this sickness upon her, they put upon the pulse of her hand, a bead of the B. joane: and at the same instant she returned to herself, and was well, with great admiration to all those that saw her, who remained praising our Lord in his servant: whereat were found present many witnesses, and seven public scriveners of his majesty, residing in the court and province, and one Apostolical Notary, who gave his testimony and signed it with their seals, and confirmed it with their names, as appeareth by the original testimony, which is yet in the convent of the Cross.  
12. All the miracles which hitherto have been related in this chapter, are of the year 1611. and those that our Lord doth every day, by means of the beads of this his servant are so many, as if all of them were to be written, they whold contain a great volume. Wherefore leaving many, I will recount one public, and notorious marvel, seen and examined by many people, which at this day, and every day God worketh in the town of Grinnon, six leagues from the court of our Lord the King, upon a woman taken with so great soundings, as coming upon her very often, they are wont to dure her two days and nights together: proceeding of a strong evil of a running gout, which because she hath had it many years, and is an aged person, it is incurable in her, as the physicians affirm which have had her in cure. Being as it were dead with this evil, and with these so great soundings, deprived of all kind of sense, if they put on her a bead of the B. joane, she comes to herself, saying jesus: and if they take it of, presently she falleth into her sound again, the same effect being known to be as oft as they take it of and put it on; in such sort as the sound taking her, her remedy consisteth in that they put on her the bead. And this is a thing so known there about, that whosoever hath any of these beads, to be out of doubt, & to know if they be true, they go and make experience upon this sick woman: as is manifest by diverse testimonies, which concerning this point, diverse scriveners have given that have seen it, and by a declaration of Doctor, Roias', physician, made before Francis Ortiz de Herrera, public scrivener of our Lord the King, from whom is also taken this testimony following.  
13. I Francis Ortiz of Herrera, public scrivener of his majesty, neighbour and native of this town of Grizonno, do testify and faithfully declare, that Marie de la Vieia, daughter of Bartholomew de la Vieia, neighbour of the same town, hath been sick these three years last passed, and is so now at this present, of an evil which the physicians call a running gout, which is wont to take her so furiously, as she giveth herself great strokes on her body, enduring on her, two days & two nights: for about five or six months, the said Marie de la Vieia hath had this evil, who when she is deprived of her senses, putting upon her a bead of the B. joane of the Cross, e●her to her neck, or throat, or what part soever of her body, in such sort that it touch her flesh, she returns forthwith in that instant out of her sounding, saying many times jesus: & in taking it from her, in the same instant she is bereaved of all her senses, and the said evil returneth to her; but putting the said bead to her, she returneth to herself until she be altogether well. And this miracle being seen so patent, & the sounding taking her so ordinarily, many persons which have the said beads and relics, put them upon the forenamed Marie de la Vieia; when she is in her sounding and without sense, and by and by she returneth to herself: which hath been done in my presence infinite times, especially one night when Father Did●cus Ordonnes, Commissarie general of the order of our Seraphical Father S. Francis, being come to the monastery of this town of Grinnon, the Lord Don Pedro de Mendoza, son and heir of the Lord Don Ynigo Lopes of Mendoza, Lord of this town, and also of Cubas, called in my presence his reverend paternity, that he might see the miracles which our Lord wrought by mean of the beads of the B. joane: who went to see it, and saw how the said Lord Don Pedro, touched the said Marie de la Vieia with a bead, and making with the same the sign of the Cross, saying in the name of the most holy Trinity, and of the B. joane, although she were were in a sound, yet by and by she came to herself & said, jesus: and if they took, from her the said bead, the former evil took her again, and as before, she remained deprived of her senses.  
14. His reverend paternity seeing so great a miracle, and so patent, drew out two beads which he had with him of the B. joane, and made the same proof, and she came to herself with whichsoever of them: and taking them from her, she fell into the same. And this passed in presence of me the said scrivener, and the said Father commissary general, and his secretary, and of the Guardian of Pinto, and of many others who all admired it, and gave many thancks to God that they had seen with their eyes so great a miracle done by mean of the beads of the B. joane of the Cross. And the same I testify, succeedeth every time that the evil taketh her putting upon her whichsoever of the said beads. Which that it might be manifest, I have given this testimony, and have signed and sealed it: and the said Lord Don Pedro de Mendoza, confirmed it also, in Madrid the eight day of April in the year 1611. Don Pedro Gonzales de Mendoza, and Bo●mediano in testimony of the truth.  

Francisco Ortiz de Herrera.  
15. Our Lord would not shut up the virtue of these beads within the limits of Spain, but that extending it beyond them, other nations also might enjoy it, for now they have experience●, and known it. In the city of Ays, in the kingdom of France, on Easter ●ay the 2. of April in the year 16. 2. passing by the same city Father Antony de Treio commissary general of Indies, and other Father's Provincials, and Guardians of the order of our holy Father S. Francis, of the provinces of Spain, which went to the general chapter, to be celebrated in Rome, being in the connent of our holy Father S. Francis in the said city, they understood how there was in the same, a monastery of religious much reform of the order of S. Clare, in the which of forty nuns which were therein, twenty four of them were possessed by the devil; a case which grieved all the city and kingdom. For the which the Bishop of the city, moved with compassion, carried them to his palace, where he kept them with all the care and tenderness possible, that so with more commodity he might come to remedy so great an evil, and to the spiritual comfort of their souls, which was done by the assistance, of the said Lord Bishop, and of the religious of our order, to whom this care was committed. Some of the Fathers which were there especially Father Hierom of Cavanillas, reader jubilate in divinity, and custos of the province of Valencia, Father Peter jover, reader of divinity, and custos of the province of Catalunna, now Provincial of the same: Father john Grao, reader of divinity of the same province: Father Echavarri, preacher, of the province of S. james: and Father john Ninno, Vice-commissarie general of the Indies, and reader of divinity in S. Francis of Salamanca, hearing of so pitiful a case, and desiring to put some remedy thereto, together with the two religious, who had charge to repair to the spiritual comforth of the religious, went the first day of Easter to the palace of the Lord Bishop, where the religious lived with their Abbess: and those which were sound, received them in a high hall after the manner of a chapel, where they saw an altar whereon stood the B. Sacrament with lights, and some of them upon their knees.  
16. After they had made their prayer, they brought forth those that were possessed: who so much refused it, that they came with an evil will & by force, crying out, and foaming at the mouth, scratching their faces, and sweeting through great affliction and vexation. For remedy thereof, the said Father john, having a bead of the B. joane of the Cross, put it upon the head of one of those which was possessed, without telling her whose it was; but forthwith she began to manifest it, crying with aloud voice & making most fearful a●d terrible faces, and much hurting her own self, said: take it away, take it away: the Father would not do it, but asked her what she felt with that bead which so pained her. To which she answered in french, that they should take away the bead, for although they ●●ld tear her to pieces she would not tell: seeing this he commanded her in virtue of the holy Ghost, and the priestly dignity which he had, that he should tell him what she felt with that bead, and whose it was? The possessed party stood a good while without answering any thing, until forcing her by exorcism she said, that that bead was of joane the Spaniard, and that with it she felt so much fire, after they had put it upon her head, as if they had put her into a burning oven. He also asked her what virtue that bead had: and although at the beginning she refused, yet still constraining her, she said it had many virtues: and commanding her in virtue of th● holy Ghost, ●hat for the glory of God, and of his servant the B. joane of the Cross, she should tell which was the greatest it had, she said: It hath virtue against us. And ask her from whence the bead had that virtue; she answered, that from the benediction of God above. And that an Angel had carried it up, (pointing towards heaven) to the end it should be blessed of God.  
17. Whilst this passed thus with this religious possessed, many of the others fled away: but bringing them to the presence of all and putting upon them the beads, the same succeeded with them, which had succeeded with the other, every one severally confessing that the bead was of joane, and that the Angel carrying it up. God had blest it, from whence it had the virtue which it had. And because at the beginning, the Fathers did not well understand some worde● which the possessed parties spoke, for that it was in French, they were explicated unto them by the two religious men, who had them in charge, and by a Doctor of Physic which had them in cure. It was also seen, that touching their Rosaries at the said bead, the devil did the same, confessing that they had the same virtue, and putting in the mouth of one of them a rosary touched at the said bead, she made strange faces, and cried out, saying: that if they took it not from her, she would tear them in pieces: and the said Father made her answer, that she could not do it, for that the beads of that rosary had virtue from God: and she answered: it is true, I cannot, and so she did them no manner of damage.  
18. It was also seen, that with another of the said beads which Father Cavanillas one of the forenamed carried, the same succeeded: and that Father Peter jover, carried with him two beads, which had been given him in Castille, although of the one he were doubtful, if it were a right one yea or no, because the person which had given him them, told him, that for the one it was most certain, but for the other he held it not for so certain. And the said Father ask of one of the possessed, that for the honour and glory of God and of his Saint, she would tell him if those beads were of Saint joane, she answered that the one was most certain, pointing to that which for such had been given him, and that the other was not of the true beads. It was also seen, how in presence of those which were there (as to all it appeared) the devil went out of the bodies of the religious which were possessed, in putting on them the aforesaid bead, for the same instant that the devil left them, they remained weary and sweeting exceedingly, they made the sign of the Cross, and blessed themselves, and those which before fled from the bead, ki●●ed it, making show of denotion, and that they were free from the devil: and she which was first free of him, holp the others, that they might put upon them the bead. Whereat, & at all the above said, were found prelent the said Fathers, who gave testimony of it, and swore it to be true, in verbo sacerdotis, in the word of a Priest.  
19 Likewise there are witnesses yet living, and above all exception, who have read a letter newly written of the most excellent Lord Cardinal Dietrichastain Archbishop of Nichilspurg● in Almania, to the Lady marquis of Mondeiar his Sister, wherein is a clause of the tenor following. Your excellency shall do me a singular favour, in sending me the other bead of saint joane of the Cross, for certainly I have taken infinite devotion to them seeing the great miracles of that which I have here, for by the means thereof, the wife of the Lord of Mechaw, great chamberlain of the King of Hungary, holding as at the last gasp the holy Candle in her hand, and he shutting her eyes, thinking she had given up the ghost, for that she had brought forth a dead son, having forty times a day a pain of the hart accompanied with soundings, I sent it thither, and it being applied to her neck, she presently reposed, and at this day is perfectly well, besides other particular benefits which I have experienced.  
20. The Lady marquis v, having read this clause of the letter to the nuns of the mother of God, of the convent called Constantinople, in Madrid, where she is lodged, she sent it to the Lord Bishop of Canaria, the Lord freer Francis of Sosa, who read it, copied it out, and gave his testimony signed with his name, and sealed with his seal, and approved of john Alonso de Medina his Secretary, which is to be found in the archiue of the monastery of the Cross, were he testifieth he knoweth the letter, the hand, & the seal of the said Lord Cardinal, and that the letter is all of his own hand: beside it being so evident, none durst write to the Lady Marquessa a faulse letter: whence the truth thereof remaineth much authorised.  
21. Many other miracles, persons worthy of credit, do relate which I silence, for that I find not iuridicall informations concerning them, and because these related, are sufficient for our purpose; which is, to prove that great are the merits of the B. Sister joane of the Cross, and the virtues of her beads most certain, seeing they are then most manifested, and in places remote, at such time when most contradiction is made against them; which is the ordinary mean our Lord is wont to defend his cause withal.    

THE XIV. CHAPTER.  
Of certain revelations and things very profitable, which our Lord communicated to his servant, and how devout she was to the virgin our B. Lady.  
1 SO much shineth the sweetness & greatness of the spirit of our Lord in all the revelations which he communicated to this virgin, as although her life be so full of them as it might be called a continual revelation, yet would I write this chapter of revelations, in regard that God communicating them, did it for the profit of many, as the Angel told, commanding her to write them. And this was the end that the extaticall virgin had in manifesting them: and the end which now we have in bringing them to light, that the sinner reading them, may be comforted, considering the mercies of God, which do so much shine in them; as shall be seen in one which she related to her religious in these words following.  
2. My holy Angel carrying me on Saint Marie magdalen's day, to visit the Church where her holy body is, for to gain the pardons which there are granted, and passing by a certain city of Castille, I saw in a field many people round about a bonfire: from the which, between the flames, and the smoke, went out a soul more bright than the sun, with two Angels which carried it in the midst of them, and another which went before with a Cross in his hand, all going a great pace towards heaven, and my holy Angel said to me; That thou mayest see what the mercy of God can do, and how great the force is of true contrition. 
This example is more for to trust in the mercy of God▪ then for to imitate, by reason of the danger which penance differred to the hour of death bringeth with it. De hoc videatur D. August. lib. de vera & fals● poenitentia S. Greg. cap. 27. in job S. Ambros. lib. de poenitentia S. Hierom. tom. 4. in epist. Eusebij ad Damasum Episcopum.  That soul which thou hast seen go from the flames up to heaven accompanied with the Angels, is of an old man, a most grievous sinner, who dwelled in mortal sin all his life, and that so abominable, and so filthy, as not only he merited the flames of that temporal fire, but to be burned in hell. The justice apprehended him, and he confessed plainly his sin, demanding of God mercy for it, protesting that he willingly desired to suffer for his fault in this life, the most cruel death that could be devised: and although he might have saved his life, if he would, yet he chose to dye, and to suffer that pain in satisfaction of his fault: and so after they had strangled him, they burned him in that fire, out of which and o● the body, in this instant the soul departeth & goes straight to heaven, accompanied with th●se Angels as thou seest. Which I am glad that thou h●st seen, that thou mayest know, that whilst the soul is in the body, place is to be found for the mercy of God, even between the rope and the neck.  
3. Being one day in prayer, our Lord shown her how to an Eremite of holy life, who did penance living solitary in the desert, the devil appeared in figure of Christ crucified, & said unto him; Adore me, for I am thy God, who for thy sake suffered myself to be nailed on this Cross, and am here come to assure thee, that thy prayer and penance much pleaseth me. The Eremite did so, and being in adoration on his knees at the foot of that false crucifix, many other devils came, saying: Prince of darkness, return to thine infernal kingdom, for the Angels destroy us, the Angels of him that was crucified: what will this profit us, sith thou knowest that their God doth hold himself well appayed with the good will, and that he accepteth that of this Hermit as if he truly adored the God of heaven; leave therefore these vain adorations which so little profit thee, and return by and by to thy miserable kingdom, which much more importeth thee. Our Lord would have the Eremite to hear these things, 
In such cases God accepteth the will for the work S. T. 1. p. q. 64. a. 2. ad 3. and 1. 2. q. 20. a. 4. and 5. and 3 p. q. 68 a. 2. ad 3. S. Bonau. de perfect. religiosor. lib. 2. cap. 23.  to enlighten him in this this way (said the servant of God) and that I should tell them to you, that you may know the crafts of the enemy, and may keep yourselves from his deceptes, which are greater than men think of.  
4. Another time it happened, that this servant of God, upon the day of S. Lucy, being elevated in prayer, and her spirit in that celestial place where God was wont to put it, she saw, (as another Prophet Esaias) the Lord of Host seated in a throne, of most great majesty and glory, compassed with infinite Angels, and Saints, who gave rewards, and commanded that that Feast should be made to the glorious Saint Lucy, for having suffered on that day, and shed her blood for the honour of his name. She considering these things, and how well God rewarded the labours suffered for his love, our Lord himself seemed to say to her with so shrill and strong a voice, as it were the noise of a great water. Wilt thou not my daughter have as much as I now give to this my servant? The humble and devote virgin with great confidence and love, after she had adored him said: I render immense thancks to thy majesty for so sovereign a favour, and I hope to receive no less of thy most powerful and liberal hand; for these gifts Lord, do not fill me, nor do these jewels, and feasts satisfy me, because the hunger of my soul can not be satisfied with less, than drinking of this fountain of life: and until I get and obtain it, I will not cease to make supplication to thy divine majesty for it.  
5. Another time being in a most profound rapt, there came to visit her the glorious Saint Barbara, to whom she was particularly devoted: and reasoning with her, said: You well know, Lady, how much this your unworthy servant desireth to serve you. Yea I know, it well sister (answered S. Barbara) and I would also that you should know I love you in our Lord, and hold you for my singular, and devoted friend. With this the B. virgins ended their talk, which scarcely was ended, when the soul of a child which had newly expired, did appear unto her, praying her to speak to her mother to chastise her children, for she should give a strict account to God our Lord for their evil breeding: and I give his majesty many thancks, for having brought me to his holy kingdom in so tender age, for if I had come to be great, I had been damned by the ill education of my mother. Bid her look to my brothers, and chastise them before they be greater, and come to be lost. My mother is called such an one, and liveth in such a place, and is the wife of such an one. With this the servant of God sent to call her, and recounted all that had passed, with such assured signs, as she could not doubt there of: and she from that time forward was so much affected to the servant of God, that she visited her very oft, making profit of the holy counsels which she gave her.  
6. Every year upon the foundation of the convent of the Cross, is celebrated therein the apparition of the Queen of Angels, the first nine days of March; on the which the B. virgin appeared (as hath been said) and every year on these 9 days at the hour of matines, the servant of God saw a most solemn procession, in which the mother of God came with many Angels and Saints, and the souls of many religious of that house, and of other persons departed which were in bliss, and had been devout to that holy apparition: and also those which were in Purgatory, for the virgin took them out on this holy Feast. And before they entered into the convent, they went in procession round about it, giving her blessing to the fieldes●lying round about the monastery, in the which she entered by and by, and went straight to the dormitory of the religious where they were retired, some at prayers, and others sleeping. To all of them she gave her blessing with words of most great charity, and love, & spoke with their Angel's keepers: who presented to her the prayers, and good desires, wherewith they had prepared themselves to celebrate the feast of her holy apparition. And our B. Lady said; Be constant in your labours, for so are the crowns of heaven gained.  
7. Other times she commanded their Angel's kepers, they should put them Garlands of Roses on their heads, although they did not see them, nor know of them. And sometimes she reprehended them with most sweet words. From hence she went to the choir with all that celestial company, and assisted at the martins, the blessed joane in spirit being present at all, went with the procession. On the morrow at high Mass, coming to herself, she went to the choir, where she heard the divine office & sermon, and saw the procession. And at that instant she was wont to be elevated, and when she came to herself, the religious entreated her, to tell what she had seen: and she with much humility, recounting that which hath been said, could them, that she had seen the Queen of heaven in that procession, and that she blessed those which had come to celebrate the feast of her holy apparition: that they should be very devote to the same, and to the most holy virgin, for at her instance God bestowed on this Church many graces and favoures.  
8. There was in this monastery an image of miracles very ancient, to which the nonnes had much devotion, and carried it in procession the day of the apparition: but because it was now very old and without lustre, they made the head and face anew: and that the servant of God might see it (who lay sick, in bed) they carried it to her cell, where for her comfort they left it her upon an altar: and that same night the Saint being at prayer, saw in an imaginary vision, the Queen of Angels, who stood by the image: whom the servant of God prayed to grant some favour to her image: and the night following at the hour of matines, she saw how Christ our Lord appeared unto her, and blessed the image, which from that time is much reverenced for the tradition of this miracle. And of these is God wont to do many according to the necessity of the times: But at this time the heretics doing so many injuries to holy images, they will censure amiss of this marvel; which our Lord did for their confusion, and for the confirmation of the ancient custom of the Church.  
9 In this servant of our Lord, that was experienced, which the Saints say, that it is a singular means, for to attain to the top of Christian perfection, to have devotion to our B. Lady the virgin, to whom this her humble servant was so devote, that from a very child she used to recite her rosary, and not having one of beads, she made one of a cord, with knots in place of the Pater nosters, and Aue marias. And being waxen bigger, as she increased in age, so she increased in this holy devotion; in such sort, as when the feasts of our B. Lady came, to her great penances, fasts and ordinary exercises, she added others extraordinary, with which she disposed herself to celebrate them worthily. For which the favours were very great which God did her on these days, and greater & more frequent were her raptes, in the which our Lord took her tongue, for instrument to publish the praises of his most holy mother: And so this servant of our Lord being in prayer, and abstract from her senses in the great elevations & raptes which we shall sue in the ensuing chapter, one day of the Annunciation of our B. Lady, in the year 1508. contemplating that so marvelous work of the Incarnation of the word, which that day the Church representeth, and the profound humility wherewith the most sacred virgin gave her consent to be mother of God, she said. That when the divine word took flesh in her virginal womb, she saw in that instant the divine essence, and many other mysteries, which were revealed to her (as grave authores have affirmed) and that she did merit more in that hour, obeying to the will of God, and giving credit to the words of the Angel, than all the Angels had merited when they yielded their obedience to God, more than all the martyrs in their martyrdoms, more than all the confessors in as many penances as they did, and more than all the virgins in the virginity, and purity which they kept. (Our B. Lady saw the divine essence in the incarnation of the word S. Antonin. 4. parte titulo. 15. c. 17. §. 1.)  
10. So also upon a certain day of the Presentation of our B. Lady, in the year 1509. this B. Saint being in a rapt, which endured her for many hours, she said, that from that instant in which the most excellent Queen of Angels was conceived in the womb of her mother S. Anne, she had the use of reason, as if she had been of perfect age, together with great love and knowledge of almighty God, wherein she always increased, and in all other virtues until she came to be (among the pure creatures) the most perfect and holy of as many as have been, or ever shall be in heaven or in earth. (Our B. Lady had use of reason in the womb of her mother from the first instant of her conception, S. Bernardinus de Sena, serm. 51. de B. virg. cap. 2. Caiet. 3. p. q 27.)  
11. Another time, on the day of the Resurrection of our Lord, in the year 1508. being elevated, she said, that when our Lord jesus Christ went out of the sepulchre glorious, and risen again, he appeared first (before to any other person) to his most sacred mother, for that she had most of all others felt his death, and sacred passion, and in whom was most lively the hope of the holy Resurrection. (S. Bonauent. in medit. vitae Christi cap. 87. S. Ambros. lib. 3. de vir. c. 6. S. Anion. de Milan serm. in die sancto Paschatis, and S. Brigit lib. 6. of her revelations.) These favoures, and many others did God to his servant on the feasts of his most sacred mother, but especially on that of the most pure conception, because to this feast she was most devote: which she celebrated with particular joy and devotion: and that her religious also might have the same, she made them on these days most devout speeches.  
12. One day of the most pure Conception in the year 1509. being in prayer, she was elevated in a most profound rapt, which endured her for some hours: and so remaining for an hour together, she never left speaking, recounting worthy things and praises of our B. Lady: as, calling her, the most pure, the rose among thorns, she which only among the children of Adam, was conceived without original sin. And explicated the Gospel. Beatus venter qui te portavit, which is that, that on that day the Church doth recite in the proper office: and many other authorities of the sacred scripture and the Psalms, all uttered in praise of the Queen of Angels. These and many other things of much edification the blessed Abbess uttered to her religious in the spiritual speeches she made them, beside the sermons which being elevated she preached unto them, which caused so great admiration in those that heard them, whereof mention is made in the chapter following.  
13. There was brought to the servant of God, a sucking child very sick, that she mighe give it her benediction, and as soon as she saw it, our Lord revealing to her that it was possessessed, she said to the religious with great affliction of her spirit. Great is the height of the secrets of God, when his divine majesty permitteth, that the devil hath power to torment this innocent child, which is but seven months old: I pray you sisters, let us commend it to God. And making upon it the sign of the Cross, it remained free from that evil spirit, which did before so much torment it. We may say of this child, that which Christ said of the blind man, that he was not blind for his own sins, nor for the sins of his Fathers, but for the glory of God, which in the healing of it, was to be manifested. It happened many times to this servant of our Lord, that being in prayer in her cell, praying to God for such persons as were commended to her prayers, she saw them all, and their necessities and travails, and that so clearly, and so distinctly, as if she had had then there present: which recounting once to her Angel keeper, he answered: that God had showed them unto her, to the end she should the more charitably, and the more fervently, be mindful of them in her prayer.  
14. The Angels visiting the B. joane upon a certain day, they said unto her, that with so great affect of love one might feel and deplore the passion of Christ jesus our Lord, that it might be so acceptable a sacrifice to his divine majesty, as if he should have shed his blood, & should have suffered great travails for his sake, so much doth the memory of his sacred passion please him. These things & many others (quoth she to her religious) doth my holy Angel show unto me, by the will of God; and both for mine profit, and for yours, I relate them to you, and assure you that our Lord hath done me so much favour, and that he hath given me so much light and charity in them, that most certainly I know them to be his, and for so true and certain I hold them, as I would swear they are his, if I were put unto to it upon my oath, although because my soul had not so much charity at the beginning, I did not receive so much comfort in the revelations which our Lord did show me, as now I do. For the which I miserable sinner, give infinite thancks to his divine majesty.   

THE XV. CHAPTER.  
How through divine virtue, the servant of God spoke for the space of thirteen years marvellous things (being elevated) and of the gift of tongues which our Lord granted her.  
1 ONe of the greatest labours which the B. joane had in this life, was, that many persons desiring to know the favoures which God had done her, and the secrets which in those ecstasies and raptes he revealed to her, begged it of her many times. And whereas the B. virgin was so humble, she took this in such manner, as she affirmed, that she had much rather relate her faults, than the mercies and favoures which God had done her. And if she told of some of those which are written in this history, it was for that God had so commanded her, some times by himself, other times by the Angel of her guard. And whereas by this occasion she was much discomforted, our Lord willing to deliver her from the tediousness (and also to comfort his servants, who desired to know these things, for whose good his majesty had wrought many of them) he used this means, as to strike her dumb, and to make himself speak by the mouth of his espouse: and so our Lord appearing to her and comforting her, she remained speechless for some months: and after again appearing to her in another rapt, touching her with his divine hand, she remained sound; but in the time of her dumbness, and for some years after, the servant of God being elevated, did preach, uttering by the divine virtue marvellous sentences, explicating propheties and difficult places of sacred scripture, to the great admiration of all those that heard her, seeing so manifestly the virtue of our Lord in his servant. This most singular grace lasted her thirteen years, speaking some times every eight days, or fifteen days, other times every four days, other times every third day, other times one day after another, and some days twice, more or less, as it pleased our Lord.  
2. This great marvel being diuulged through the kingdom, much people came to see her, although not all with equal intention; for some had a very evil opinion of her: but for greater confusion of these, and of others incredulous, being rapt she spoke unto them, showing that God revealed her what they had in their hearts, and reprehending them, she said: who art thou who wilt limit the power of God? hath not the now the same he had always? can he not infuse his grace into whom he please? can he not make a vessel which may contain it? To this purpose it fell out, that a certain inquisitor, very zealous about things of faith, not being able to suffer, that it should be said, that the holy Ghost did speak by the mouth of this B. woman, came to hear her, with intent to examine her words; but those she spoke that very day were such, as in the midst of the sermon, the inquisitor fell upon his knees, and sat so shedding tears, until the servant of God had ended her preaching: and coming to her senses, he prayed her to let him see her at the grate: and giving himself great strokes upon the breast, he said: I came to examine the words of God, but now I know, that they are his, whatsoever I have heard from this holy woman. And after having spoken with her alone, commending himself to her prayers, ●he returned, no little edified at the humility which he acknowledged in her, remaining much affected to her doctrine.  
3. For greater testimony that this business was from heaven, often times they heard her speak in diverse languagues, of which she never had any former knowledge, especially in Latin, Arabic, and others. The Lord Bishop of Auila, freer Francis Ruiz, was most devote to this holy virgin, and out of his charity, gave to the convent two slaves, Mores which he had brought from the conquest of Oran, where he had been to accompany the Lord Cardinal, freer Francis Ximenes. These two Moors, were so obstinate in the law of Mahomet, that in only proposing them the law of Christ, and ask them if they would be Christians, they would weep bitterly, and tear their faces even till the blood came out of them. They carried them on a time to B. joane, because she preached in the former manner: and turning her speech to the Moors, she spoke unto them in Algavaria, and they also answered in the same language: and such things she recounted to them, as she converted them to the faith, and they were baptised. And after being rapt, she spoke to them other times in Arabic, and many times in Latin, as also with some learned men which came to hear her, putting them in mind of particular cases, and of defects of theirs.  
4. Notwithstamnding all these experiences and many others which were seen, because it was so unaccustomed and marvelous a thing, the Prelates of the order, to stop the censures of some evil tongues, commanded the Abbess that when she spoke in that manner, they should shut her up into her cell, that none should hear her, although they were of the religious themselves. But on a time our Lord permitting it, being left alone, and shut up, she stayed so long before she returned from her rapt, that the Abbess careful of the success, sent a nun to know what was done; and coming to the cell where the virgin was, she saw many birds of diverse colours, stretching out their necks, as if they did hearken what she said (whom God had sent to harken to her) which she recounting to the Abbess, she went with some religious to her celle, and they found all true which the nun had toll; Wherein it was known to be the will of our Lord that they should hear his servant, and what he spoke by her mouth. So long as there were some doubts hereof, and of the truth of these things, it was good to hide them from the world, so to temper the variety of judgements there upon. But when the things themselves give a certainty, that God is their author, which the miracle of the birds made most manifest, it should have been injust in men to have suppressed it. And so the Provincial being informed of this marvel, granted, that speaking in those raptes, some principal persons might hear her, and whom he gave licence to (for the convent at that time was nor enclosed) With this new licence, drawn by the fame of these great marvels, there came infinite people ecclesiastical, and secular, Preachers, Lawyers, religious of all orders, Canons, Inquisitors, Bishopps, the great Captain Consalo Fernandes de Cordova, the Cardinal of Toledo, freer Francis Ximenes, many Earls, Dukes, Marquesses, Lords and Ladies of all estates, witnesses of this mystery, who have seen it oftentimes for the space of 13. years. And among them one that would see this marvel with his own eyes was our Lord the Emperor Charles the V who remained much affectioned to the servant of God.  
5. Our Lord gave this grace to this servant at four and twenty years of age, which she never enjoyed but being in rapt: & many times it appeared, they heard her speak with the Angels, with the Apostles, and Saints, as who had our Lord present, before whom she made her petitions, praying for all the persons of the world in general, for some in particular, and for the souls in Purgatory. This done she joined her hands (all seeing her) and making many very profound, & humble inclinations with her head she prayed so in secret, as no word was heard, but only saw her move her lips as a person that prayed, or spoke. And after with her hands joined, she remained in most great silence. Then came the religious, and lifting her from the ground, she not feeling it, they carried her to her cell, and laid her on her bed, and forthwith with loud voice and ordered, in very peaceable and sweet tone (that all that stood there understood it) she spoke maruaillous things. Finally the said sermons, and spiritual speeches, were of much edification and profit, declaring the sacred scripture and Gospels of the year, conform to the feasts thereof, every sermon, during, the space of four, five, six, and seven hours, without resting, nor moving more than the tongue, for in the rest she was as one dead; in so much that a certain Lady, on a time hearing the sermon & being very near her, stuck a pin into her head, in such manner as she drew blood: and although at that time she felt it not, yet being returned from her rapt, she complained much thereof.  
6. Another time as she was preaching, there came to her an ecclesiastical person and very noble, and taking her by the arm, which she held fast to her breast, threw it from him very strongly, to see if she made any motion, or complained of the grief: but she insensible to all this, went forward with that she was saying, and the arm remained so fallen, until a religious came, and put it upon her breast as before she held it. She spoke with such grace, mildness, and sweetness as the sermons being so long as they were, yet none was ever weary of them. When the holy virgin had ended and was returned to herself, she rentained most beautiful, her face, her vesture, and person all shining, and all things which belonged to her, savouring of a celestial smell. And out of the great vehemency wherewith she had spoken, she remained with such abundance of sweat, as ordinarily they changed her habit, and dress: and when she returned to her senses, they caused her to eat, because she was very faint & feeble: & it was an admirable thing that she felt nothing of what foever passed about her exteriorly, if afterward it were not told her. And because the times which are to come, might have knowledge of so great maruailles, our Lord gave wisdom and grace to a religious which could not read nor write, called Sister Marie Evangelist, to write a great book, entitled, of the Mariner's card, which containeth the sermons the glorious joane preached in one year: two other religious helping her, called sister Catharine of S. Francis, and sister Catharine of the martyrs: whereof there is tradition, public voice and fame in the monastery of the Cross, and some ancient religious, which live at this day, known the said sister Marie Evangelist, and swear that they know her hand, and heard her speak it many times.  
7. This book of the Card, containeth seventy and two sermons, divided into as many chapters, written in sevenhundred & three leaves in folio; and is kept in the convent as a relic of great esteem, and with great reason, all what soever is in it, being miraculous: as is also it, that a woman should have written it, without knowing how to read, or write: & should bear in memory all whatsoever the blessed preacher had said; in such sort that making an end to hear the sermon, she wrote the same, some of them containing twelve, and some twenty sheets of paper, full of Theology, and authorities of sacred scripture. And only in one year, taking part of that of 1508. and part of 1509. this blessed woman wrote, three hundred sixty and five sheets, the number that this book containeth, of a very legible and plain letter, although now the time, and the worms have much endamaged it. The sermons which this servant of God preached in this year, as they are found originally in the book of the Card, are these that follow.  
8. Of the Incarnation, of the Nativity, of the Circumcision, of the Epiphanie, of the flight into Egypt. Excellencies of the holy Baptism. Reprehensions, and counsels, of the Purification of our B. Lady, of the creation of Adam, of Septuagesima, of holy and true doctrines. Of the Chair of Saint Peter, of the parable of the Gospel, of the sour, of our Redeemer lost in Jerusalem, of his fast, and tentation in the desert. How sinners ask of God favoures, of Palm sunday, of tenebre Wednesday, of Mandy thursday, of Good friday, of the mysteries of the most holy Resurrection, of the good Pastor, of the Cross, of the Gospel which is song on the sunday before the Ascension, of the holy Ascension of our Lord, of the coming of the holy Ghost, of the most holy Trinity, of Corpus Christi, of the holy Catholic faith, of the excellency of the friday, of the days of the week, of the Visitation of our B. Lady, of saint john Baptist, of saint Laurence, of saint Peter, and S. Paul, of S. Marie Magdalen, of the holy Cross, of S. Anne, of the evil steward, of the Transfiguration, of saint Laurence martyr, of our Saviour's weeping over Jerusalem, of S. Clare, of the Assumption of our B. Lady, of S. Bartholomew, of the Decollation of S. john Baptist, of the Feasts which Nathaniel made to our Lord, of the Nativity of our B. Lady, of the Exaltation of the Cross. How our Redeemer raised the son of the widow, of the Conversion of S. Matthew, of celestial figures, & doctrines, of reprehensions for our sins, of S. Michael, and of all the Angels, of our glorious Father S. Francis, of the Feasts which they make to our redeemer on the fridays, of celestial Feasts. A declaration of the Gospel of the virgins, of saint Luke, of S. Simon and jude, of all Saints, of the pains of hell, of the coming of Antichrist, of the Dedication of the Church, of the Presentation of our B. Lady, of the most pure Conception of our B. Lady, of Reprehensions, and of Aduent: all with great mysteries. And the book of these sermons is not of little authority, for the continual tradition with which it hath been conserved, since the life time of the servant of our Lord, with admiration, and approbation of so many learned Prelates, Generals and Provincials, who have visited that holy convent, for the space of eighty years and above. And when the tradition of any thing goeth continued, from the day in which it happened, by a whole community, it hath, and is of much authority.   

THE XVI. CHAPTER.  
How our Lord gave to the Blessed joane the feeling of his sacred wounds, and how the blessed Apostle S. Peter, healed her of her deafness.  
1 IN thirteen years which our Lord so much favoured his holy espouse, he wrought in her, things very mysterious and divine. And because some times God is jealous of the souls which he m●ch loveth, and will have them all for himself; he made his loving espouse deaf, for that she much diverted herself in the consideration of creatures, and received some consolation, and delight in hearing the little birds to sing and chirp. Wherefore not willing she should employ her love on any other thing, but on himself, and in token of the love his majesty bore her, he wrought in her a sovereign marvel, seen and experiented of very many, and especially of all the religious of the convent, which freer Alonso de Mena, her confessor, freer Alonso de Tarracena his companion, and other religious & grave Fathers of the order, all saw it, and made experience of it: the case was this. Our Lord willing to enrich & honour his beloved espouse, gave her for precious jewels, the pains and signs of his most sacred wounds, the history and miraculous success whereof, passed in this manner.  
2. In the year of our Lord one thousand five hundred twenty and four, the virgin being forty and three years of age, one year after the concession of the beads, it happened, that on Good friday in the morning, being in prayer, set in Cross wise, she was rapt, her arms so stretched out and stiff, as also all the members of her body, as if it had been a Crucifix of stone, in such sort that no humane force could stir her from that holy composture▪ although it was sometimes attempted. The nuns seeing her rapt, & in so different a posture to that which at other times she was wont to be, and that the rapt continued long, they carried her unto her cell, and went all to the choir, because it was time to begin the divine office. Being in the office, while the passion was read, the virgin entered into the choir, shedding many tears. The nonnes seeing her come and leaning to the walls▪ who for that she could not go nor keep herself upon her feet, she went barefooted (as she was accustomed:) and because she could not set them to the ground, she went only upon her heels and toes, with so much difficulty as if she had set her eyes where she set her feet. The nonnes seeing this, asked her the reason of it by signs they made her (for being deaf, she understood not otherwise) how she came in that manner? who made them answer, that she could not go, because her feet grieved her so much. Let us see them (said the nun that wrote this history) and then they saw that she had in her feet & hands, the signs of our B. Saviour crucified, being round, of the bigness of a sixpence, of the colour of roses very flesh, and red, and of which figure and colour they were equally, both on the tops and soles of her feet, and on her hands above and below: and out of them iussed such fragrancy of savour, as nothing created could be comparable unto it: she complaining of the great pain and grief that these signs did cause her.  
3. The religious seeing her in this plight, wept for devotion and gave thancks to God, for what they had seen with their eyes and felt with their own hands. And taking her in their arms (for she could not go nor sustain herself upon her feet) they carried her into her cell: and making her a thousand chrerishing, with tenderness and devotion, they asked her by signs: (because it was in the time that she was deaf) what marks those were? who had given her them? or how they had been there made? To the which she answered, that being in that most precious place, where by commandment of God the Angel of her guard had carried her, she saw our Lord jesus Christ crucified, who touching her with his most sacred wounds, left her with most grievous dolors in her hands and feet. And this sovereign vision ended, she found herself in her cell, and in her senses, with those marks, which endured her from this good Friday, until the day of the Ascension, although she had them not every day, but only fridays and saturdays: Upon the sunday, at the hour that our Lord arose, both the pains and the marks quite departed, without any more appearance remaining of them, then if she never had them. And being so humble as she was, with much humility, and tears of devotion, she prayed her most holy espouse, he would not permit that so precious and rich jewels, should be employed upon a creature so vile as she; beseeching his divine majesty, he would take them away, for it seemed to her a thing of little security, to expose to the sight of others eyes, those singular favoures which God had done her. This she demanded with such tears, with such groanings & anxiety, as she obtained what she desired, in such manner, that the very day of the Ascension of our Lord to heaven, our Lord took from her these sacred signs; having first said to her: Thou importunest me that I take away that precious gift which I gave unto thee, & I will do it: but being thou wilt not suffer my roses, I will give thee my thorns, and a thing that shall grieve thee more. And our Lord fulfilling his word, took from her these signs, and gave her to feel the dolors of his passion in all the parts of her body, much more painful than before; For although from the seven, or eight years of her age, our Lord had given her to feel them, yet they had not been so painful to her as they were from this day forward, as the revelations following do declare.  
4. Being elevated in spirit by her good Angel, in that place where he was wont to place her, on friday the twenty two of june before the day break, our Lord represented unto her all the mysteries of his sacred passion, so lively, to her seeming, as if she had seen them on the mount of Caluarie at the foot of the Cross, when Christ did suffer them. His majesty also shown her in a great field, the martyrdom of Saint Acatius, and his ten thousand companions, how they were crucified, and how our Lord from his own Cross did animate them, saying: Courageous my friends, behold me crucified, and dead for you. She seeing all this, asked of her Angel keeper, what it meant that Christ stood crucified, and so many other crucified with him; After that God made himself man (answered the Angel) he hath many companions, and thou also must be one, and partaker of the dolors of his passion, and of his Cross, for so his majesty will have it. And that thou mightest see his sacred passion, & the passions of so many of his servants crucified with him, I brought thee to this place. And our Lord looking upon her, said: wilt thou daughter taste of this fruit? Lord (answered she) I will whatsoever thy majesty will; and his majesty embracing her, left her the dolors of his sacred passion, and so lively a feeling of them all, as the virgin said, that it seemed to her that they had driven burning nails, through all the parts of her body, and that she heard a great noise, as if with iron hammers they did drive and enforce them into her flesh.  
5. Another time being very sick a bed, there appeared to her our holy Father S. Francis (upon his own feast) glorious and bright, accompanied with many Saints, whom she both saw, & spoke unto. The Seraphical Father gave her his benediction, and the blessed virgin with much humility and love (having received it) asked it for all the freers and nonnes of his order, and in especial for those of that holy convent, beseeching he would give them all his blessing: The holy Father did so, and taking his leave of her, because she was prostrate at his sacred feet, she kissed them, and he again kissed her head, sayings my daughter I will kiss the dolors of my Lord jesus Christ, which by his mercy the divine majesty hath placed in thee.  
6. At the beginning of her great infirmities, her dolors being most grievous, it happened her with the force of them to be two or three days without rapt (a thing which was very new unto her) and attributing it to her sins, she thought that God for them handled her as his enemy. Thinking upon this, her good Angel appeared to her, and said: hearken and hear for our Lord will speak to thee, and remember what he shall say unto thee. Forthwith our Lord jesus Christ, appeared in a throne of Majesty, accompanied with many Angels, and speaking to her with most sweet and amorous words, he said: what dost thou, daughter, on this bed? she answered (delighting herself with him having first adored him) o my Lord, how do I suffer so many dolors, and yet thy majesty doth not help me, neither doth my soul enjoy thy sovereign cherishings, as it was wont? our pious Lord answered; It is not much that thou suffer dolors and infirmities seeing thou art my espouse, and hast also chosen me for thine, for I, in the time of my passion, was a man of dolors. It is but just, that who loveth truly, do partake of the dolors of the beloved. A great favour and grace is this for me, replied the virgin: but how o Lord do I find myself so lukewarm as I am in thy love, & why commandest thou not my Angel keeper, to comfort me so oft as he was wont? sweet hart, said our Lord, where I am, there is comfort and beatitude, and so, although thou be in this bed, this is thy heaven, for I am with thee here. This said, our Lord disappeared, leaving her much comforted, although something confounded, not knowing whether she had seen this vision with the eyes of her soul, or of her body: but always she knew most certainly, that it was her redeemer who had appeared, and spoken to her, and to take from her this doubt he appeared to her the second time, as she herself told it. Then she remained not only satisfied, but much strengthened, and with new courage to suffer the travails and pains of all the world for his love.  
7. Although our Lord so much cherished his espouse, and had adorned her with the signs of his sacred passion, yet he still kept her deaf, which was in part the cause that she lived in so great sincerity as she had been a child of a year old, the which was a great discommodity, not only for the religious of the house, but also for other persons abroad, which came to communicate with her, and to comfort themselves, who heartily prayed our Lord he would restore her her hearing, for the want they had thereof. The divine majesty heard their prayers, appearing to his espouse on the day of S. Clare (it being six months that he had kept her deaf) whereupon she made a marvelous sermon in presence of many people, and declaring most great mysteries, she said, that he had made her deaf for that she should have her senses and thoughts more recollected upon the divine majesty, and on no other thing of the earth, and that now it had pleased him to heal her. And ending the sermon before she came unto her senses, the glorious S. Peter appeared to her, and putting his fingers into her ears, and making upon her the sign of the Cross, he restored her her hearing, and she remained sound, the religious giving much thancks to God for so remarkable a faruour.   

THE XVII. CHAPTER.  
Of the great devotion, and compassion, which the blessed joane had of the souls in purgatory, and of the efficacy of her prayers to our Lord for to deliver them from the pains which they suffered.  
1 THis holy virgin being Abbess, with the desire she had to exercise her religious in the fear of God, she told them many things of those which his majesty revealed to her, concerning his rigorous judgement, the pains of Purgatory, and of hell. But it hath seemed convenient to leave to relate many of them, for although they be very conform to the doctrine of the Saints, and to a great multitude of examples which are found in their books, yet are they not written in the vulgar tongue, nor may go in all men's hands without special declaration. That which in rigour is delivered in such like cases, is better explicated in terms proper to the schools, then to be used in such a book as this, which is written that it may go in the hands of all, of which many will find a rock of scandal, in that which well and piously understood, is of much edification; as the glorious Saint Gregory, and other holy doctors rightly judged, who of these matters and apparitions of the souls, and special places where they purged their faults, and of that which had passed with them in divine judgement, set down so many revelations, made, not only to them, but to persons so unequal in sanctity and credit to the blessed joane, that they were holden for grievous sinners, and God our Lord did them this great favour to reveal them these like things; that taking heed by others men's harms, they might fear the rigour of his justice, and have confidence in his divine mercy.  
2. With the same desire this blessed Abbess in the chapters and speeches which she made to her religious, did exhort them, recounting them many revelations which she had had of God, and with notable spirit, said as followeth when she related them: Think not sisters, that the pains of hell, and Purgatory are but little, for by only thinking on that which our Lord doth show me sometimes my flesh trembleth, and I am driven even to the very straits of death. She further recounted what passed with a soul, when it was taken out of the body, aswell with the supreme judge as with, the Angel keeper of the same: and in especial when it heard the terrible sentence of everlasting glory or pain. And although of these things the books of the Saints be full, and of these apparitions of Christ our Lord in the particular judgement of every one (which are to be understood, not according to his real presence, but according to his efficacy and virtue) they are not written here, not to give occasion of erring. For the greater declaration therefore of some things here related, of many which are found in the book of the life of this servant of God, it seemed convenient to note some of them, not because that which I shall note, is not most evidently known to the learned, and to many of those which have not studied, for as much as they are found in every manual, but because none may have occasion of error.  
3. I say then first, that in the hour of death, every one heareth his sentence of condemnation or liberty, according as is gathered out of many places of the sacred scripture, and out of the holy Fathers, as appeareth in Ecclesiasticus, in S. Matthew, and in S. Luce: S. Augustine also affirmeth as much, together with Saint Hierom, and Saint Bonaventure: although concerning the manner, and how it ought to be understood, there be diverse opinions; whereupon Pope Innocent the third wrote at large in his second book: and Landulphus the Carthusian in the forty six chapter of the third tome. Who all relate some cases very like to those which befell to the B. joane. But where it is said, that every one heareth this sentence of Christ our Lord, it ought to be understood as is already said, not according to his real presence, but according to his efficacy. (Eccl. 11. Matth. 10. & 22. Luc. 16. D. Aug. de civet. Dei lib. 20. cap. 1. & de anima & eius origine lib. 2. cap. 4. S. Hierom. in joel. cap. 2. S. Bonauent. lib. 4. sent. dist. 20. 1. p. q. 5.)  
4. The second, that as little impropriety it hath to say with the same declaration, that the glorious Archangel S. Michael doth judge in particular the souls after they are gone out of the bodies, as the Church singeth, when in his office she saith to God, that he constituteth him prince over all souls: and the same she repreateth in the prose of the Mass of the dead. (Constitui te principem super omnes animas suscipiendas. Signifer sanctus Michael, representes eas in Lucem Sanctam.)  
5. The third and most principal which we have in this matter, is, that the Saints speak therein after two manners: the one according to the Common Law, which is that ordinarily is executed: and the other according to particular cases which God revealeth to them. In consequence whereof, it is so, that there is a common place which is called Purgatory, where regularly the souls are purged with pain correspondent to the faults which they committed, and satisfied not in their life time: and there are also particular places, where God ordaineth that they satisfy, as teacheth S. Thomas with all the Doctors, in especial S. Gregory. (S. Tho. in 4. D. 21. q. 1. a. 1. ad 3. S. Bonau. in 4. D. 20. 1. p. q. 6. S. Antonin 3. p. hist. tit. 33. §. 3. S. Greg. lib. 4. Dialog. cap. 40. and 55.)  
6. Likewise the common opinion is, that in Purgatory neither the Angels, nor the devils do torment the souls, but only the divine justice by means of the fire of Purgatory, as teach S. Thomas, and Scotus, with all school divines. Yet for all this it is no less manifest & certain, that sometimes the devils do torment the souls in Purgatory, as appeareth by a revelation made to saint Bernard, and is related in the 23. chapter of the first book of his life: and of other revelations venerable Bead, and Dionysius Carthufianus, and the master of sentences with many others do make mention. (S. Thom. lib. 2. sent. D. 6. a. 6. ad. 3. and lib. 4. D. 20. a. 5. Scotus 4. sent. D. 44. q. 3. Beda lib. 3. hist. Angliae cap. 19)  
7. The fourth thing, that concerneth the terribleness and duration, of the pains of Purgatory, and the great valour of the suffrages of the Church, and intercession of the just, we find in many of the Saints books some things very great and of greater note, then that which hath been revealed to this B. virgin. Saint Thomas pondereth the greatness of the pains, and saint Vincent Ferer affirmeth, that a soul was suffering these most grievous pains a year for one venial sin: and to the same it was revealed, that his Sister Francis Ferrer, was in Purgatory condemned to the pains thereof until the end of the world; from which within few days she was free, by the prayers and masses of her holy Brother. (Dionysius Carthus. de iudicio particulari. Magist. senten. lib. 4. D. 44. S. Thom. 3. p. q. 46. a. 6, & 3. sent. D. 15 q. 2. a. 3. S. Vincent. serm. de aqua benedicta & in vita eius).  
8. Cesarius in his Dialogues recounteth of an other soul which was condemned to purgatory for two thousand years, john Herald in his forty first sermon of the deceased souls, doth say, that some souls have been condemned for one thousand years. And in his examples he recounteth of a religious, which was condemned to the pains of Purgatory, until the day of judgement, because he accomplished his penances coldly and slackly. And Saint Bede, Richard de S. Victore, and Belarmine affirm the same of others. (Beda hist. Angliae lib. 5. cap. 3. Belarm. tom. 1. de Purgatorio libro 2.) And although other authors do limit this very much, judging that at most a soul may be in Purgatory for the space of ten years, yet they deserve not so rigorous censure as those who impugn it, affirming it contrary to the doctrine of the Saints, for the one part speaketh, according to the just condemnation, in respect of the faults, and the other of that which seemeth to them, in respect of the many suffrages of the Church, which continually are made for the souls in Purgatory.  
9 This supposed, the holy Abbess persuaded her nonnes much to fear the pains of Purgatory, and to be very devote to the Archangel Saint Michael, whom in spirit she had seen judge the souls: and that when he condemned any soul to hell, 
We paint the Archangel Saint Michael with a waieght and a sword in his hand, declaring by this painting the power wherewith he judgeth pondereth and measureth the merits and demerits of the souls. johannes Molanus in historia sanctar, imaginum lib. 2. cap. 28. Viegas in Apocalypsim cap. 12. tom. 1. sect. 17. num. 5. & sect. 18. num. 7. johan. Eckius homil. 8. de sancto Michaele.  other Angels did sing. O Lord of majesty, how full of mercy is thy justice, we bless and adore thee for it: and that they cursed the souls condemned to hell, & that others were the executors of the divine justice upon those which went to Purgatory, as S. Hierom, and S. Augustine do affirm (S. Hier. in Dani. cap. 7. S. Aug. de civet. Dei lib. 9 cap. 5.) She said also that the Angel's keepers carry the souls to Purgatory, and comfort them, as the Saints do say, to many of whom our Lord hath permitted, that souls which were in pain should appear, (S. Bonaven. lib. 4. sent. dist. 2. in 1. p. q. 5.) that in their prayers they might be commended, and that others in spirit might see Purgatory, and the rigorous pains which in so many manners the souls did there suffer; (S. Thom. ibi. dist. 21. q. 1. a. 1. that they might recount them to the living: and taking pity upon them, they might beware by others harms. The same happened to the B. joane many times: and among others being sacristian, and ringing one night to martins, she heard very sorrowful groans as of some person that bewailed: and ask of her Angel keeper, what voices those were, he said; They are of a soul, in great necessity, which by the licence of God, cometh to commend itself by thy prayers. This was the soul of a great Lady of Castille (who died a little before) which said to B. joane, that in as much as her pains were most grievous, she entreated her she would commend her to God, and also to pray her mother, to help her with certain alms & masses: of these cases many happened to her, and she said, that she saw in purgatory certain places dark, most fearful and filthy, and the devils which very cruelly tormented some souls, to the which for every fault they gave different pains, and that the souls gave many groans, saying: woe to us, which had time to serve God, and did not do it; now we are tormented, and contrition availeth us not, nor repentance.  
10. I saw by the will of God (said she on a time to her religious) the soul of a certain Prelate in purgatory, which suffered much pain: and I demanding the cause thereof of my holy Angel, he said to me, that that soul was of a prelate, which for having been careless of the souls of his subjects, suffered great pains for the faults he did in the service of God, and for those which his subjects did by his occasion and evil example.  
11. This blessed woman known that a certain Ecclesiastical person (of whom herself had received particular aggrievances) of much authority, was dead. And as she was a friend of doing good for evil, she did not cease to pray to God to have mercy of his soul: making therefore her prayer for him, he appeared to her one night in a figure very fearful & filthy. He bore in his mouth a gag, & his clothing was very miserable and poor: he went upon his hand● and feet like a beast, & being he could not make his complaint, he roared like a Bull, and he carried about him all the sins which he had committed against God, and some souls which by his evil example, had been condemned, were put to pains upon his back: he carried also upon him, a great troop of devils on horseback, which cast in his teeth his sins, and gave him many blows and buffets: and taking the gag out of his mouth, they put in it a hallow trunk, by the which issued a voice so terrible, that at the only hearing of it, the B. joane was exceeding sorrowful, although much more for that she known not if his pains were of Purgatory or of hell: which desirous to know, she asked it of her Angel keeper: who answered her; God in time will reveal it to thee. And so persevering in her prayer, she prayed our Lord he would take pity, of the pains of that soul, and remember some good works which it had done in this life; But not knowing any other which in particular she might allege in his favour, she said: Lord I know that this man was so devout to a Saint, that being in this life he caused his image to be painted, and had much devotion to it, for the which I beseech thy majesty, that taking pity upon his soul, thou wilt deliver it from the pains which it suffereth.  
12. So long she persevered in prayer to God for this soul, that some days being passed over, she saw enter in at the door of her cell, a most fierce bull which bore between his horns the image of the Saint, which that man had caused to be painted, and he came along by it, as it were helping himself by the image: & looking toward the servant of our Lord, said: I am such an one, for whom thou so much hast prayed, & for thy merits, God hath done me great mercy and gave me this image for my comfort and defence, which is the same that I caused to be painted of the Saint to which I was devout, the which doth much help me in this labour: our Lord lighten thy pains, christian soul, said the servant of God, for thou hast comforted me sufficiently, by reason I desired so much to know, if thou wert in the way of salvation, for the other time when I saw thee, thou camest in such torme●●s as I could not discern it. Be not amazed (answered the soul) for my pains have been very great: and if I had none other but those of this ox on which I go, they were most grievous, for on him I have the pain of thirst, hunger, fire, and cold. And this said he asked her pardon of many aggrevances which in this life he had done her, and said: that the devotion which some time he had had to her, holp him much: and with this he vanished. Whom she never left to pray to God for, visiting him, and comforting him in purgatory, until our Lord by her prayers took him from those pains.  
13. 
The pains of purgatory are such, as they surpass & exceed all the torments which can be suffered in this life S. Tho. 3. p. q. 46. a. 6. & lib. 3. sent. d. 15. q. 1. a. 3. & our Lord revealeth it to his servants, that they may know th● great rigour of his justice, when one idle word, and whatsoever negligence in his service, how little soever, he chastiseth so rigorously. And that people may learn to walk with a thousand eyes in the service of God, not so much to fly these pains, as to see how much his majesty is offended with the faults which so rigorously he chastiseth. For according to S. Vincent Ferrer, a soul was a whole year in purgatory, suffering these most rigorous pains, for one only venial sin. In sermone de aqua benedicta littera. G. and certainly this example alone might suffice with people, that every one procure to conform his life as he may live with the faith which he professeth.  The B. joane returned one time from a rapt very sad, and shedding so many tears, that the nonnes taking compassion of her, prayed her she would tell them the cause of her sadness. The holy virgin, to the end they might commend to God that soul (giving a pitiful scrich) said: Alas if people known what the souls suffer in the other life, they would not offend God, nor would they commit so many sins as they do: for those pains are far greater, than all that in this world can be suffered, and then she recounted what she had seen, & never forsook that soul, nor ceased to pray to God for it, until he took it out of the pains of Purgatory.  
14. One day in Lent, this servant of our Lord feeling great griefs and infirmities, other of the sick religious women went to comfort themselves with her, such I mean as were a recovering, and speaking with them, she was rapt, and returned from this rapt so merry that the nonnes which saw her, asked her the cause of her extraordinary mirth, and she to pleasure the sick said: I saw the Queen of heaven, who with much glory and majesty accompanied with many Angels, and with the glorious Saint john Evangelist, and Lazarus, & his holy Sisters Martha and Marie came down to Purgatory: and passing by the place where I stood, the most Clement Lady looking upon me, said: sweet hart come thou with us, and it pleased our Lord, through his great mercy, that at the same time our blessed Lady took a great number of souls out of Purgatory, with the which she returned to heaven, and I remained so comforted heerwith, that all my dolors are turned into particular joy and rest, when I see any soul go out of Purgatory: and for this my joy is so great, as neither do I know how to speak it, nor is it in my power to dissemble it.   

THE XVIII. CHAPTER.  
Of the labours and infirmities with which God proved his servant with all, and of her great patience.  
1 BY a revelation made to this servant of our Lord, it was known, that God had chosen her to make her very like to his only begotten Son in labours, persecutions, and disgraces. And she desiring to have in her soul all such jewels which so much please God, asked of his majesty in all her prayers, with much humility & tears, that he would give her pains, labours, weariness and dolors to suffer for his love. Our Lord heard her prayer, and gave her them in so great plenty as she could desire, which manifested well the powerful hand of him who gave them, by the multitude which came upon her, being tormented with very excessive dolors, which she had in her head, so great as there was no physician found, that could understand what they were: and those days that she had them, it was with such rigour, that she could neither eat, nor sleep, nor get down a draft of water, nor yet open her mouth to complain. They endured her fourteen years, not continually, but at certain times, sometimes every fourteens days; other times every twenty days, more or lesie, as our Lord was pleased: which evil used to take her suddenly, and suddenly to leave her again.  
2. To these so great dolors, were added also others of her stomach and liver, with most grievous vexations, and with so great sweate●, that they changed her habit, her tunic, & the  of her bed, five or six times a day. These sweats were as cold as ye, and endured her twenty, and thirty days, without ceasing, and with so many dolors and evils, our Lord sent her others very great and more continual; for her arms and hands, knees, legs, and feet were drawn together in such sort, as she could never more open them nor stretch them out, & with the great force of the pains, all her members were out of joint: so that many of them remained, not only crippled, and lame, but also wrested, turned aside, and thrust out of their places: and in this sort and manner her body, is at this day, according as hereafter we shall declare.  
3. The blessed Abbess, finding herself one day much tired with the troop of labours which attended her, and with much weakness of her infirmities, her corporal forces now failing, and her griefs abounding, lifted up her eyes to an image of the prayer of our Lord in the garden, which she had by her at her bed's head: & shedding some tears, she prayed our Lord to help her in the vexations, & labours which she awaited. And being in this prayer, she heard a voice which said to her: our Lord is with thee, and will that thou suffer great dolors and anguishes, & that the members of thy body be crippled, & broken as the corn is threshed & broken on the floor, when they thresh it out of the ear. And so was this servant of our Lord made a see of grief, and an abyss of revelations.  
4. The divine majesty willing, to manifest to the world the patience and sanctity of his servant, permitted to come upon her a persecution which the devil plotted, taking for instrument some of her own religious: in the which the servant of God shown how exercised she was in patience, for one had no● need of no small portion to suffer such like tribulations, which although light and not of so great substance in themselves, yet are much felt, because of the offence of God in those that procure them: and in this was also joined very great ingratitude for so many benefits as the convent had always received of so inculpable a Prelate. The occasion was, that the Lord Cardinal freer Francis Simenes having done a grace to the convent, of bestowing on it the benefice of Cubas, a certain person which pretended thereto, procured to obtain the same from Rome, at the death of him that had it in possession, and they counselled the servant of God she should procure of his holiness a perpetual confirmation of that which the Cardinal had granted temporally. This was done by means of one devout to the said monastery, and the Bull was obtained, in virtue whereof at this day the nonnes possess the v benefice: in getting of which Bull, was spent some quantity of money. The fact was this, and the circumstances which therein might be considered of so little consideration, as would hardly be thought, for they would have done it without consulting with the Prelate, and to spend that money without her licence, or any religious contradicting it. And howsoever it be, I found not in the books of the life of this servant of God, more than this spoken of.  
5. And yet on the other side, the success was terrible. For first of all the Superior suspended her, and after corrected her and deprived her of her office, and placed in it the vicaresse which had accused her: and being the servant of God had such credit before, hereby occasion was given, that many spoke diversely of her, calling in doubt the great marvels which before were related of her, holding it morally impossible, that the religious which had great experience of her, could doubt of her sancti●ie, and not doubting of her, could invent such like persecution against her: And above all, it made the case hard, that the superior should take such a resolution against a person of such credit, for it was as much as to set a seal to a blank, to the end that each one might put therein what pleased him. That which I believe of the case is, that the superior did it in policy, for to prove this servant of God in all manners For whereas the things published of her, were so strange and admirable, and the devil so subtle, it was not contrary to prudence to refine her in all manners. But howsoever it was, God ●rewe out of it much profit in favour and praise of his servant. For first of all was seen not only her patience, but the great quietude of her conscience, in the equality and alacrity wherewith she bore this travail, judging herself not only worthy of this, but also of many others greater. She shown also her fervent charity, in praying to God for her that persecuted her: for whom she obtained pardon of her fault by the earnest prayer she made: for our Lord chastising her with temporal pain, she died in the same office within short time of a great pain of the side. And acknowledging her fault, she demanded publicly pardon of the servant of God with great tears, and having received the Sacraments, with great shows of contrition, she gave up the Ghost, of which the nonnes admiring, were confirmed a new in the great good opinion which they had of their blessed Abbess.  
6. A little before this succeeded, on friday before the day break, this servant of our Lord saw, (his majesty showing it her) hell open, & out of it ran to her convent infinite devils in figures of divers savage beasts. Whereupon with many tears she demanded aid of our Lord, that he would cast out of her monastery that infernal rabble. And the divine majesty hearing her, sent his Angels to expel the devils, of which the servant of God remaining much comforted on the one side, and timorous on the other, called the nuns together to chapter, and with many tears said unto them: O Sisters: how much change do I see this palace of our B. Lady the virgin, for I was wont to see it full of Angels and now I see it full of devils: my sins must needs be the cause of it, and not yours; let us amend our lives and procure to exercise us in true virtues, and in especial in charity, and humility, which are those which the devils do most of all fear.  
7. At this same time, the seru●nt of God (compassed about with infirmities and travails) set herself in prayer before an image of our Lord's prayer in the garden, beseeching our Lord to help, her seeing her weakness & the tumult of labours which threatened her on every side. Our Lord heard her prayer, and for the greater comfort of his servant, spoke to her in the same image, with sad and dolorous voice, saying: My celestial Father, who would not revoke the sentence of my death, although I prayed, & wept, will not that it be revoked which hath been given against thee, but that it be rigorously executed, that wearied every way, thou mayest enjoy the fruit of patience. And the servant of God confident that our Lord who with one hand giveth labours, with the other communicateth aid for to draw fruit out of them, as often as she felt special favoures of the holy spirit, prayed to have pains and travails to be mixed with them, as who so well understood this to be the most secure way.   

THE XIX. CHAPTER.  
How the Angel keeper of the servant of God, commanded her to write the things which our Lord did reveal unto her, and of her glorious death.  
1 SO great is the charity of God, and such his mercy, that seeldom times ho doth so special favoures (as those which have been seen in this history) to any one for himself alone, but by means thereof to profit many others. And hence it is, that her Angel keeper so oftentimes commanded the servant of God B. joane, to write the mercies and favoures which God did to her. For she with womanly modesty, and through her great humility, was ashamed for to write them. Which not to do, nor prosecute, what was begun, she proposed a thousand infirmities every day, alleging those of her little health, and her being so stiff in the hands, as she could hardly write her name, as appeareth by some papers and writings found which she wrote while she was Abbess. Whereupon the Angel commanded her she should write no more with her own hand, but that she should cause them to be written by the hand of another of the religious, which was to her another labour, greater than the former was; and therefore refusing it as much as she could, she said: Sir the favoures which God hath done me (and the things which your beauty hath told me) have been all in secret, and writing them by another hand, they cannot choose but be published. And fearing it, and the judgements of men, being so persecuted as she was, and as other religious of the convent were also for her sake, she said to the Angel: sir if hereupon there should befall some great evil to my sisters and to me, what should we do? God hath care of them and of thee (said the An●ell) fear not, but do that which I command thee, for our Lord who worketh these marvels in thee, doth them for the good of many others, and will that they be written, and that there be made a memory of them: and if not, the favoures which he doth thee shall cease, and thy dolors and persecutions shall be augmented more than thou artable to think.  
2. She hearing this with humility and fear obeying the Angel, began to write by the hand of another religious, called sister Marie Evangelist, who according to the tradition of the convent, and as is manifest by an information made with sworn witnesses, which known her and many times heard her say it: neither known how to read, nor write, until our Lord miraculously granted her this grace to write the book of the Card (as aforesaid) and so she wrote with much certainty, the life and miracles of this B. virgin. Those two books have been holden and are holden in the convent as relics of much esteem, giving help against tempests, and thunders, and many infirmities. They are both very old, and at this day live three religious, which known her that wrote them, and heard her tell it many times, and they affirm that she was a nun of good life very penitent and of much prayer, & contemplation, and that after her death she appeared to another religious, in the Church, with much splendour, and with a book of Gold in her hands open which was that she wrote of the things of the glorious joane. The servant of our Lord grieved much to see that the writing was never made an end of, and how fair and softly the nun proceeded in her writing: wherefore a little before the last infirmity took her, of which she died, she prayed her Angel keeper, he would be content with that was written, and not oblige her to more, he granted it her with good will, and said: bid thy sister that her pen cease, and she write no more. With this licence of the Angel, the servant of God having what she desired, was bold to say: sir if it should please the sisters, it would be to me much comfort, that what is written should be torn. God forgive thy presumption (answered the Angel) and do by and by penance thereof, for thou hast offended him with this evil thought: With this she took her leave of her Angel, and bid the sister she should leave wrighting.  
3. To the many infirmities which she had, our Lord sent her the last, which was a sttong evil of her urine, whereby she was driven to great straits, with most grievous pains, and was fifteen days together without paying to nature her accustomed tribute. And although in all her infirmities she had marvelous patience, in this which was the last, she had a thousand times more and exceeded even herself: she had in the same exceeding raptes, and most familiar colloquies with her Angel keeper. And as the Swan towards her death, singeth most sweetly and melodiously: so this sovereign Swan by how much more her desired and happy end approached, with so much more sweetness, she song, discovering with accents from above, the fire of the divine love, which did burn within her breast. And although in her infirmities she never consented that the physicians should cure her, in this last she did admit them, at the instance and devotion of some Ladies which entreated her she would be cured, and sent to her their own physicians: who seeing that the infirmity so much increased, and her weakness with all, despaired of her at the first time of their visit. But she as a most prudent virgin, and well experimented in the things of her soul, before she came to this point, received her viaticum and extreme unction.  
4. Three days before her death, being in a ra●te▪ which dured her two hours, she ●●we the Apostles S. Philipp and jacob, and her Angel keeper, who bid her conform herself to the will of God, and pray him to confirm his sentence, for that he had given it three times & as many times had revoked it at the instance of other persons which had prayed for her. 
There is no change in God, for as the first being infinite, and most simple, that which once he willeth, and can never leave to will it. S. Th. 1. p. q. 9 a. 1. and so all that God willeth efficaciously is done, but not that which he willeth with the will which divines do call, in sign, which is not absolute, but condition ally: and this is that which is not always fulfilled. S. Tho. 1. p. q. 19 a. 11. and 12. and q. 23. a. 5. and lib. 4. D. 45. a. 4. and D. 47. a. 2. and, de veritate q. 6. and q. 23,  Then the blessed maid prayed the holy Apostles (whom she had present) with much instance, that they would ask of our Lord, not to revoke his sentence: and they promised her so to do. And the next day when the physician came to visit her, she entreated him to take no more pains about her, for the will of our Lord was, that she should die of that infirmity. This was by and by known in Madrid, and Toledo: and some Ladies, with licence which they had for to enter in to the convent, desirous to be at the death of the servant of our Lord, came from diverse parts & in especial the Lady Isabella de Mendoza, wife to Don Gonzalo Chacon, Lord of the town of Casarrubios: who was one of the first, and deserved to be present at the maruailles which our Lord wrought at the passage of his blessed espouse, so full of favoures, and cherinshing from heaven, as it seemeth the divine majesty would seal up in her death, the great favoures which he had done in the course of her life.  
5. First of all, on friday the first of May, the day of the Apostles Saint Philipp, and jacob, the servant of God being in her senses, saw with her bodily eyes certain visions, of the which she would tell none, although the religious did entreat it of her. The night of the same day, she gave a great cry, saying. Woe is me! how careless have I been! And that night she was many times rapt, and entering into the agony of death she entered into the last battle with the enemy of mankind, as another S. Hilarion (according as they saw and understood who were present, and as was manifest by those things which she said) for sometimes she held her peace, other times she answered; and as if she had spoken with another person, she said: O what a cruel sword! hold him, hold him, let him not kill me with it. And a little while after, she said: Call her to me, call her to me, she goeth away. And ask her whom she would they should call. She answered, the blessed Saint Magdalen. Then she rested a little, & after with much affection said. Let us go mother of God, mother of God let us go, for it is late. After all this she said with notable hart and courage, cast him hence, cast him hence.  
6. It happened that in this battle and conflict, the Saints left her (our Lord permitting it) that alone she might overcome in death, him whom so often she had overcome in life. All the time that this combat dured (which was a great while) she lamented much, saying: Oh in what an ill time hast thou left me! and after she said? Lord hast thou left me alone? go to, cast hence this devil, for he hath no part in me, evil go with him. And turning to the religious, she said: Sisters l●fte me from hence, I will give my soul to my Creator: and a little after as speaking with other persons she began to say: seek me him out, seek me my Lord jesus Christ. Let him find me and I will find him. Wherefore have you carried him from me? let me alone, I will go to see him, although I am all disjointed. The religious asked her whom she would they should seek? and she said▪ my Lord; Why where shall we find him, mother? In the garden answered the blessed maid, and as it were complaining for grief, with a great sigh she said: Ah mother of God? jesus, what cruelty, what cruelty my Lord, let thy mercy exceed thy justice. jesus, what anguish, and turning her face to the religious, much afflicted she said: help me to pray. And stopped with the word in her mouth, the nonnes much afflicted said: what will you mother that we help you to pray for? she answered: that mercy may exceed justice. After this very merry, she began to say: let us go: O at what a point! O at what a point! and this she repeated many times.  
7. The physician who assisted at her bed's head, seeing these things, said: happy monastery, which sendest such a soul to heaven, where she will do thee more favours, than having her upon the earth. And the Saint answered; it may be, and with all this she had been four hours without pulse, and three days without eating. Then lifting up her voice, again she said: my friends carry me away, carry me by and by. They asked her with whom she spoke, and she answered: with the Saints and virgins. They said to her▪ why with whom will you go mother? wi●● jesus Christ my true spouse (answered she) wherefore do you hide (said she) my Lord from me, and my Lady? the religious hearing this, shown her an image of our B. Lady, and adoring it she said: it is not this, bring me again, bring me again my Queen and Lady. And ask her if the mother of God were there, she said: yea and my Angels, and my Saints; and she said: let us go my Lady, let us go. And by and by she said again with most great alacrity: make him place here at my side just by me. And a little after she said with great reverence: O my Father! And the religious thought she spoke to her Father Saint Francis. And although they had been wearied with the sick party all the saturday night, yet it seemed not a moment to them: and the holy morning of the sunday coming, she said: why then sweet jesus, let us go hence my Lord, let us go quickly, let us go my redeemer. Then the religious seeing their comfort was going away, and their sun setting, made processions prayers, and disciplines, praying God he would not deprive them of so great a good, but give health to their B. Mother. All of them kissed her hand, and she blessed the present and absent, and all that were devoted to her. And again she said: let us go Lord, my Redeemer, let us go from hence: they asked her if our Lord were there, she said, yea, and also his most holy mother.  
8. On the saturday morning came the physician, and said to the sick party: it seemeth to me mother, that you are going from us to heaven; tell us who accompanieth you in the way. My Lady the virgin Marie, and my Angel keeper, and my Angels and my Saints, answered she: and her face by and by became so fair and so resplendent, as when she was wont to be in raptes, and having had till that time a very unsavoury breath, caused by her infirmity, from that time so much sweetness and fragrancy came out of her mouth, as it seemed some heavenly thing. And a little while after, with new fervour and spirit, as if she spoke with other persons she said; happy tidings, salute me with happy tidings. And this she said with such alacrity, that those which stood there, judged that her celestial spouse adorned now that holy soul, with the jewels of her espousal. The blessed maid remained full of that sweet smell, and her face most resplendent, and her lips, carnation red as coral, with such quiet, and alacrity as was admirable. And so she remained not speaking a word from saturday until sunday after evensong, the day of the Invention of the Cross, on which she was borne, took the habit, & was professed. On this happy day at six of clock in the evening, reading the passion, with extraordinary joy, she gave up her soul to her celestial spouse, in the year of our Lord one thousand five hundred thirty four, at fifty and three years of her age, & at forty of her conversion to the order.  
9 Those that stood about her remained with much marvel at the peace, quietude and alacrity with which she rendered up her soul to her Creator; the rather for having understood by her words, the great force of her dolors, which at that time her many infirmities caused her, and the strong conflict which she had with the devil (a thing which our Lord permitted to happen, to other Saints, as to Saint Martin, Saint Hilarion, etc.) that they should see so great novelty for many hours before her blessed passage; when she that before so much complained, stood so quiet, and the afflicted so merry, and joyful: and that which more is, the evil smell of her breath changed into most sweet savour. And although they attribute this to the divine revelations & the presence of the Saints, which she said came to help her, nevertheless afterward, another cause of these marvels was known, by testimony of another gr●●t servant of God, called Marie of Saint john, who at the same time was religious in the convent of the Conception in the City of Almeria, very like in virtue and sanctity to our glorious joane, and both of them so great friends, that being so fare a sunder they communed together many times in spirit. And the proof which for some of these cases was had, doth add more credit to that which this servant of God testified of the glory, of the blessed joane, the which was this; Four days after her death, she appeared to her, compassed about with certain Saints, and Angels: and all admiring, she asked of her Angel keeper, how it came that the mother Sister joane of the Cross, appeared to her so much altered, and in so different figure to that which at other times she hath done, & placed in so high degrees of glory? The Angel answered her, that now the was loosed from the bonds of the flesh: and the blessed soul bowing down, they embraced one another, and this servant of God said to her: how now sister, thus without me? yea sister answered she, for the will of the powerful God was accomplished, and it is now four days since I departed this mortal life, where I had my Purgatory, and two days before I expired, my soul began to feel the joy of the eternal bliss; although to the eyes of the people, it seemed that I was touched with the pains of the passage of death. When notice was had of this revelation, the cause was better understood of the said change in the servant of God, so many hours before her passage.   

THE XX. CHAPTER.  
Of some miracles which our Lord wrought by the merits of the glorious joane by and by after her departure: and of the incorruptibility and translation of her body.  
1 SO soon as the B. joane was departed out of this life, they treated of giving sepulture to her B. body, yet because the concourse and devotion of the people was so great, and the instance so much which they made to see her, the religious of the order, who assisted at her burial ordained, to give satisfaction to all, that her body should be brought in procession out of the monastery. A cripple coming to touch the holy body, kissing the habit remained sound, & left two crouches with which he went. Likewise a sick religious which had a very great swelling, and many pains, touching the dead body, was healed. The same succeeded to another man, who had a great pain in his teeth. The procession in which they carried the holy body to the sepulture, returning to the convent, they found messengers with letters from great persons, who demanded to have the burial differred until they should come, for they were now in the way. And so they detained her five days unburied; that most sweet odor of which we have spoken, always proceeding from the dead body.  
2. The people that came from Madrid, from Toledo, as also from diverse other places were so many, that they covered the fields, for which cause, and for to avoid the disturbance, which was great, they determined to commit that precious treasure to the earth, burying her without coffin, or any thing else of defence that might conserve her entire: but rather after they had covered her with earth, they cast a great quantity of water upon the sepulture, as ordinarily the custom is. And although it seemeth to have been want of consideration, and a kind of rudeness, having experienced so great maruaills, it was surely a particular instinct of God, that so much the better his power might be manifested, in that which afterward was seen when the holy body was translated; which having been under ground seven years, at the end whereof, very grave Ladies which had been devoted to the servant of God, making great instance, and inespecial the Lady Donna Isabella de Mendoça, the wife of Don Gonzalo Chacon, Lord of the town of Casarrubios of the hill, consultation was held of placing the bones of the glorious joane in a more decent place, (whose sanctity and miracles were so notorious) whereupon there was made an arch at the right side of the high altar, in the wall which divideth the chancel from the cloister of the monastery, where a hollow hole was left, of two yards in a high place and eminent, wherein might be contained a gilded chest, which the said Lady Isabella had commanded to be made, with two strong grates, one of the side of the chapel, and another of the side of the cloister, that without peril, as well the religious, as the seculars, might enjoy of the relics of the servant of God.  
3. This done, the sepulture was opened, making account that the body was now resolved into ashes: which yet was found so entire, so fresh, & with so sweet a savour, as when it was first buried. All being amazed at the sight, their devotion increased, and the habit wherewith she had been interred, was divided into relics, and they vested her with another of sad coloured damask. And laying her in the said chest, with great veneration, it was put in the place above mentioned, with the grates of iron very strong and guilded, and a lamp of silver which burneth before the holy body: where it is much worshipped, not only of the people of the country, but of many others also who come to visit it, from very remote and fare places performing there their novenas. On the day that this blessed woman died, the town of Cubas celebrateth her feast, with great devotion, and goeth in procession to the monastery, with other of the adjoining towns, and high mass is sung before the body, on a portatible altar, which to this effect is set up. The excellencies of the servant of God are preached, and the town giveth bread, and wine, and cheese, to innumerable people which repair thither against that day. And the devotion increasing in the people, through particular benefits which they have received of the servant of God, they have offered to her nine lamps of silver, which burn day and night before her body, wherewith she is had in great veneration.  
4. Since the said translation, it is not known that the chest hath been opened, until the year one thousand five hundred fifty two. Which appeareth by a testimony sealed and signed of john de Villores, public scrivener of his majesty, testifying, how on the 14. day of the month of September in the said year, on the day of the Exaltation of the holy Cross, a devout procession having been made by the nonnes of the monastery, there being present for witnesses the Lords, Don Bernardino de Mendoza, and Toledo, and the Lady Marie de Pisa, his wife, Lords of the town of Cubas, and drinnon; And Don Alonso de Mendoza his Son, and the Lord Don john Pachieco, brother of the Lord Don Alonso Thellez, Lord of the town of the Puebla de Montaluan, and the Lady Donna Leonor Chacon, wife to the Lord Don john Pacheco, which had been Lord of the said Puebla de Montaluan, and the Lady Donna Isabella de Mendoza, wife of Don Consalo Chacon, Lord of the town of Casarrubios, with infinite other people. Before whom was discovered the body of the blessed Sister joane of the Cross; and the said scrivener affirmeth, that it was entire, retaining still a most sweet odor, and such disposition through all, as caused in the beholders notable admiration.  
5. And although the said testimonies be of sufficient authority, to prove our intent, albeit the holy body had been afterward dissolved, as it hath succeeded in the bodies of other Saints, which for some time our Lord conserved without corruption miraculously, and afterward were dissolved, yet to prove the incorruptibility of the body of this servant of God, there is little necessity of ancient testimonies, for all ceaseth with the evidence which at this day we have before our eyes. When being eighty years since she died it lieth with the same integrity freshness and fairness, with which they found it when it was translated after it had lain in the bare earth seven years together. The first time that in these days it was discovered, certain things succeeded worthy of memory, which I will relate, because they are very grave persons and all alive, which were then present.  
6. In the beginning of the year 1601. came to Madrid the most reverend Father freer Francis de Sosa, the first time after he had been chosen minister general of our sacred Religion, having been there some days, he departed toward Toledo, with determination to dine at Grinnon, and to take his rest in the convent of Oliva, and the next day to come to Toledo. Departing out of Grinnon, immediately after dinner, because it was cloudy, having gone a little more than a quarter of a league, the clouds were dispersed, and the sun scorched, and therefore their journey being short, he would return to Grinnon. And the Father freer Peter Gonzales de Mendoza, who this day is the most worthy Archbishopp of Grannada, and then was Provincial & went in company of the said Father General, told him, that it would be better to go to the convent of the Cross, which was about the same distance, and he should see that monastery, before the setting of the Sun. They did so, and after that Father general had been received with the accustomed ceremony of bringing him to the choir in procession, and the religious had taken his benediction, and he having made them a spiritual exhortation, as the custom is, he went to the infirmary, where there was a very ancient religious woman, who had been at the last translation of the body of the blessed sister joane of the Cross; The Father talked with her a good while, of things concerning the blessed, Saint, and where her body was, until it was time to depart.  
7. Passing along the cloister, where the window was which goeth to the said sepulture, by chance Father General said, that he could be glad it were not so late, that he might call wo●ckmen to open the grate, and take down the chest, to see that which the ancient nun had related to him. And such was the instance, which aswell the religious which accompanied Father General, as the nonnes of the convent made (that although it seemed to little purpose, it being now late, and no worckmen at hand, nor instruments such as were necessary) the said Father General suffered himself to be overcome. And seeking ladders, and hammers, he himself being the first at work, with much a do they took away the grate, for it was great, and heavy, and garnished with very great cost. Afterward they took down the ark wherein the blessed body was; but under it they did not find the keys, which were not there, where the nunne affirmed they had been put. And because they would not break the locks, they unnailed three bar●es of iron, and carried the chest in procession to the quire of the nonnes, where they opened it, and with great admiration of all, they found the holy Body entire, and fresh. The servant of God was vested with a habit of sad coloured Damask, with two very white attires upon her head, (for when she died the nonnes had not the black veil) she had a Cross in her hand, and a little string of beads of orange about her neck. And all with great consolation and many tears worshipped the holy Body, and they brought it to the grate, that the people which were there might see it. It was a marvelous thing to see, that the convent standing in a desert, and the resolution of opening the ark having been suddenly taken in hand, yet the Church was as full of people, as if it had been published in all the province for many days before. Father General took away the kercher from the head of the servant of God, and the orange beads which she had about her neck, and divided them among the freers and nonnes. And taking from one of those that stood by her veil, and another string of beads, put them upon the blessed joane.  
8. Shutting up the ark, and calling worckmen to put it in the place again, he took his way toward the convent of Oliva; where talking with the Religious, of that which had passed, they noted one thing, which before they had not considered, and this it was. The servant of God desired much in her life time, that her nonnes should vow encloasure, & take the veil: and not having obtained the second in her life, she obtained it of our Lord after her death, in such sort, as now all the religious having the black veil, she alone had it white in her sepulture. And because to veil the nonnes, is to be the act of a Prelate and Superior by Apostolical privilege, God brought the most reverend General of all the order to the said monastery, so vnthought of and by chance: who without mor● a do, put the black veil upon the bl●ssed deceased, it being the first time that he had come to the said province, after his election, and before he had exercised the principal acts of his jurisdiction therein. For than he went to celebrate the Provincial chapter, God having delivered him in Madrid from a perilous infirmity. And more, the same day also succeeded a marvelous thing, that Father General taking from the said body the little toe of one foot, it was apparent afterward, that blood had issued out of it, as was seen by the  which she had on: although at that time it was not marked, for that the said Father General took the toe in secret, pulling it off with his hand. Since that time the chest hath been opened diverse times, the testimonies being continued of the incorruptibility of the said body, which are kept in the said monastery, and the last is of the tenor following.  
9 In the monastery of our Blessed Lady S. Marry of the Cross, being of professed nonnes of the regular observance, and third order of the Seraphical Father S. Francis, near to the town of Cubas, and within the bounds and jurisdiction thereof, on the fourth day of the month of February, in the year of our Lord one thousand six hundred and nine, there being in the said convent the most reverend Fathers, Brother Archangel of Missina, General minister of all the said order, and brother Peter Gonzales de Mendoza, Commissarie general of the same in the Cismontane family, having had notice, that in the said convent was the body of the blessed joane of the Cross, which had been sometime nun and Abbess of the said monastery, it being more than seventy years since she died, her body being kept in a chapel which is in the hollow place of the wall of the chancel of the Church of the said monastery, on the Gospel side, where always it hath been worshipped, and esteemed as a holy Body, and the said most reverend Father General, having had notice that her life was miraculous, and she always holden, and commonly reputed for a Saint, and for such was always reverenced, as well of the nonnes of the said convent, as also of all persons that know her, a great number of people coming together, as well of the said town of Cubas, as from other places, ask and praying with great instance, that the ark might be opened wherein the body of the said Saint joane of the Cross was: and the most reverend Father General having seen the instance, and supplication of the said concourse of people which came thither, & of the rest of the Fathers which were in the said convent, the Abbess and nonnes thereof, for the honour and glory of our Lord, commanded to open the said chapel & ark, wherein the said body was: which being done, the iron grate was taken away, which was set in the said chapel on the side of the convent, and the said arcke taken out, and carried to the low choir of the said convent, where the most reverend Fathers being present, and much people (so many that it caused a great press) in my presence, john Fernandez de Plaza, scrivener of his Royal majesty, and Notary of the holy office, neighbour of the said town of Cubas, the bars of iron of the said ark were unnayled, and the cover of it being taken away, the said body was found entire, and with very good savour: And to the end that those which were present, might see the same, the said most reverend Fathers, caused it sometimes to be lifted it up on high, whence there was very great content received, as well of the said Fathers, as of the Nuns of the said convent, giving thancks to our Lord God, and presenting their Rosaries to be touched at the said holy Body, by reason of the great devotion and estimation all there about who reverenced it had thereof. And the said most reverend Father General called me, that I might see it, and he lifted it up and raised it from the said chest and ark wherein it was. Moreover, he moved the arms and hands of it, that I might give testimony thereof: and I saw all the above said. At all which were present: fr. Paul de Chevarri, secretary of the said Father General, and freer Didacus Barassa, secretary of the said Father General, freer Antony Xaca, fr. Peter de Castro, his companions, fr. Francis de Mora Guardian of Pinto, fr. Luis de Miesses, Guardian of Escalona, fr. Didacus de Herrera Vicar of the said convent, fr. Ba tholomew Lopez, his companion, fr. Peter de Chosas, commissary of Jerusalem, fr. Peter de Royas, fr. john of Ricaro of the Province of Saint joseph, fr. Francis Pascuall of the said Province, and the Licentiate Peter Gonzales● de Sepulueda Priest, Cōmis●arie of the holy office, neighbour of the said town of Cubas, Blaze Martinez, Priest of the said town, and fr. Blaze Delgado, of the order of Saint Dominicke, fr. Marck Losano, of the order of Carmelites, Peter Tartallo, and john Martin Crespo, orcinarie Alcaldes in the said town of Cubas, Didacus Navarre, Francis Hernandes Regidores of the same, Isidore Garcia scrivener of the said town, and many other people. And some of the said persons subscribed it with their names; all whom I know. The Abbess also and discreetes of the said convent subscribed thereto, fr. Didacus de Herrera, fr. Bartholomew Lopez, Anne of the Conception Abbess, Agnes of the Mother of God, Anne of Saint Raphaell Vicarisse, Marie of the Purification, Agnes of jesus, the Licentiate Peter Gonzales of Sepulueda, Blaze Martinez, Peter Tartalo, john Martinez Crespo, Isidore Garcia scrivener, before me john Fernandez de Plaza▪ And I the said, john Fernandez de Plaza, scrivener of his Royal Majesty, and Notary, of the holy office, neighbour of the town of Cubas was present at the above said, and put to my sign, in testimony of the truth, john Fernandez de Plaza.  
10. After the above said, on the first day of julie of this present year 1610. the most reverend Father, fr. john de Guzman Provincial minister of the holy province of Castille, at my instance, that with more certainty, and truth. I might write this history, made the body of this blessed one be showed me, his paternity being present with other religious. And I saw it and touched it many times. And that those that were in the Church might see it, Father Pro●inciall lifting it up in his arms, and I with him we shown it to all two or three several times, vested and dressed as she was, so that she seemed a live religious. And one thing I noted worthy of much consideration: that the blessed virgin being so stiff and crippled when she died (for with the force of her dolors all her members were wrested and gathered together) even so yet now her holy body remaineth wrested & drawn together retaining that most sweet savour which it had when she died; being a celestial savour that comforteth; entire, without any thing wanting to it, saving the little toe of one foot, which as hath been said, the most reverend Father General took away for his own devotion. As also for our sakes who were there, Father Provincial took away the veil from her head, which was divided amongst all▪ and with the part that fell to his own lot (and was put upon his head) was taken from him a very strong ache which he had. And a Lady of Toledo was healed of a great pai●e of her head, with the same piece of veil, although taking it from her, the pain returned: But yet our Lord would, to have the miracle more manifest, that putting it on her again, the pain should be wholly taken away by the intercession and merits of the blessed joane, whose history so miraculous, and divine, written with great desire that God may be glorified, endeth here, leaving many other things, which in the above mentioned originals, and other manuscriptes I have found, as not finding them very authentic, and to avoid prolixity, it seeming to me that these spoken do suffice, to the end that those who hitherto have not had so much notice of this servant of our Lord, may know some of her sanctity, and of the many marvels which daily God worketh by her intercession and merits. And those who now have it, may be confirmed in their devotion. All to the greater glory, and honour of our Lord jesus Christ, who liveth and reigneth world without end.  
JESUS, MARIA.   

The Approbation of the Readers in Divinity.  
The Readers in Divinity of S. Francis of Valladolid, who here set down our names, have seen by the command of our Father Fr. Lovis Velasquez, Minister Provincial of this Province of the Conception, the book of the life and miracles of the glorious Mother Saint joane of the Cross, composed by the Father Fr. Antony Daça, diffinitor of the same Province, and general chronicler of the order: and all which in it is contained, is Catholic, and the revelations of the Saint are admirable, and most conform to the sacred scripture, and doctrine of the Saints, teaching the way of heaven, with notable sweetness and spirit of our Lord, whereof they are all full. For the which the said book, may and aught to be imprinted hoping with much confidence, that it shall be for the honour and glory of God, and utility and profit of the faithful. And this is our opinion in the said Convent of S. Francis of Valladolid, the 8. day of julie, of the year 1610.  

F. Alonso de Herrera. Fr. Francis Aluarez. Licence of the Order.  
Free● Lovis de Velasquez, of the order of our seraphical Father S. Francis, Minister Provincial in this Province of the Conception, and visitor of all the religious women thereof, by these presents do give licence to the Father Fr. Antony Deça, Deffinitor and Father of the ●ame Province, that he may imprint and publish a book which he hath composed of the life and miracles of the Virgin Saint joane of the Cross Religious, which was in the monastery of the Cross, of the holy Province of Castille, considering that by our commission, learned persons of the Province have seen and approved it: keeping in the rest, which the customary law of these kingdoms do dispose of, concerning the impression of books: given in our Convent of S. Francis of Valladolid, the 22. of julie, of the year 1610.   

Fr. Lewis de Velasquez Minister Provincial. Approbation of the Vicar of Madrid.  
By commission and commandment of the Lords of the council, I have caused this book of the blessed joane of the cross, composed by the Father Fr. Antony Daça, Diffinitor of the Province of the conception, and chronicler general of the order of Saint Francis to be visited. Being a book of much learning and devotion, and of much profit for those that shall read it: containing nothing contrary to faith, nor to good manners, and so licence may be given him to imprint it. Dated in Madrid, on the 4. of August. 1610.   

Doctor Gutierre de Cetina his Approbation.  
By particular commission of your Highness, I have seen and read this book, entitled, the history, life, and miracles of the blessed joane of the Cross, composed by the Father Fr. Antony Daça, Diffinitor and chronicler of the sacred order of the seraphical Father: and I wish (as saith Saint Hierome, writing the life of Saint Pa●la) that all the members of my body, might become tongues, to set out the extraordinary favours which God hath communicated to this blessed Saint: but the author fulfilleth what he promiseth, explicating her miracles, ecstasies and revelations, with so great erudition doctrine and truth, treated with a delicate and acute wit, authorized with the sentences and sayings of the Saints, manifested catholicly and piously, & therefore hold for certain that it shall be much esteemed, and with edification read of all, and of many imitated. And so I judge, that the licence which he requireth, aught to be given him. Dated in this Convent of the most holy Trinity; in the street of the Atocha of Madrid, on the sixth day of August, in the year, of our Lord one thousand six hundred and ten.   

The Presentado. Fr. john Baptista. Approbation and licence.  
I Doctor Galipienzo, first Reader of sacred Divinity, by commission of the most excellent & most reverend Lord, Don Francisco Virgilio, Bishop of Lerida, and of the counsel of his Majesty: have seen and with attention read, this present book whose title is, The life and miracles, ecstasies, and revelations, of the blessed Virgin sister joane of the Cross, wherein there is nothing which contradicteth the holy Catholic faith, nor good customs: rather there are great motives to serve God; particularly for religious persons, for the many graces and favours which of his divine hand they receive who with fervour do serve him; as is seen in the blessed joane of the Cross: and so is very just, that it come to light, and therefore have signed it with my hand, on the seaventeenth of june, one thousand six hundred and thirteen.   

Doctor Antony Galipienzo. Approbation.  
To the Catholic Majesty of our Lord the King, Don Philippe the third.  
Because the little offering is properly of him that can little (although in the eyes of a prince, it be qualified with the will of him that offereth it) and because that how much less it is which goeth to the market of the world, it hath so much more need of valorous protection, I was bold to dedicate to your Majesty this book: little, in as much as it is a work of my hands, but great in the subject thereof; It is the life of the blessed Virgin sister joane of the Cross, by whom our Lord hath wrought and worketh daily so many marvels: amongst the which one hath been, and not the least, to have excited the most pious mind of your Majesty, to command that this book revewed by persons of all sufficiency, come to light again: wherewith it cometh out much honoured and secure from all emulation. Our Lord keep your Majesty for the help and protection of his church, as this unworthly chaplain of your Majesty desireth.   

Fr. Antony Daça.  
Reasons of the truth, and authority of this history.  
Truth is the soul of a history, and the history that wanteth it, is as a body without a soul, for it deserveth not the name of a history, chief if it be of Saintes, where to lie, is sacrilege; being they are not honoured but with sincerity, & truth. The truth which hath been kept, in writing the life of this holy Virgin, is the greatest which in the law of history can be found, collected out of these papers following.  
First of all, what concerneth the apparitions, and miracles of our B. Lady (which are written in the first Chapter of this book) hath been gathered of three authentical informations made with ninety and three witnesses before R●y Dias of Madrid, scrivener de Cam●ra, and public notary, and before Peter Sanches, and john Gonsales, public notaries, and the King's scriveners of the town of Cubas. They are authorised, and bound together as a book, in the archiue of the Convent of the Cross.  
Likewise the life and miracles of the glorious joane hath been gathered out of a book very ancient, in written hand, of a hundred sixty and four leaves in quarto, with twenty eight chapters, bound in board, with two broken clasps sowed with white thread, written by a religious disciple of the B. joane, called sister Marie Evangelist, who neither knew how to read, or write, until miraculously our Lord granted it her to this effect, as is proved by an information made for the avouching of this point. And the book with the marks above said, is originally kept in the Archiue of the cross.  
Item of an information made with twelve witnesses, by commission of the council of the most excellent Lord, Don Bernardo de Roxas, Cardinal and Archbishop of Toledo, made before Lovis de Siles, Public notary, and the King's scrivener in the city of Toledo. The original is in the office of the secretary Francis Salgado, in Toledo.  
Item of another information made in diverse places with seventeen witnesses, by commission of the council of the foresaid most excellent Lord of Toledo: the authentical copy whereof, is in the Archiue of the Cross.  
Item of another information with fourteen witnesses, made in diverse places by commission of our most reverend Father Fr. Archangel de Messina: the authentical copy whereof, is in the Archiue of the Convent of the cross.  
Item of another information with eleven witnesses, made in diverse places by commission of our most reverend Father john de Gazinman, Minister Provincial of the holy Province of Castille, which is originally kept in the Convent of the Cross.  
Item of another information which was made by the commission of the council of the most excellent Lord Don Bernardo de Roxas, Cardinal and Archbishop of Toledo, in Villanuena, and Gamarra, towns of the said bishopric made for to qualify some miracles of the holy Brother, julian of S. Augustine. The original is in Toledo in the office of the seer Salgado.  
Item of five informations made in Valladolid, by Doctor Don Fernando de Valdes, Provost general of the diocese of Valladolid, with intervention of the fiscal before john de Vega notary in the audience episcopal of Valladolid, in whose office the originals lie, and their authentical copies in the Convent of the Cross.  
Item of another information made in Palencia by licētia●e Manuel Garcia de Miranda, Provost of the Diocese of Palencia, before Francis Harris de Rueda, Apostolical notary, the originals is in the Convent of the Cross.  
Item of two informations made in Valladolid, by Doctor Or●ega de Salazar Lieutenant of the corrector, the one before Peter de Auila, public scrivener of the number of the said city and the other before julian Garçia scrivener they are originally in the Convent of the Cross.  
Item another made by the justice of the town of Cubas, before john Fernandez Munnos the Kings scrivener, and of the number, the original is in the Convent of the Cross.  
Item of a testimony sealed, and signed of seven of the King's scriveners and public of the number of Valladolid, the original is in the Convent of the Cross.  
Item of another sealed and signed of seven scriveners of Madrid, and of one Apostolical notary: the original is in the Convent of the Cross.  
Item of a testimony of john Fernandez de Plaza, the King's scrivener, and notary of the holy office, neighbour of Cubas: the original is in the office of the said scrivener.  
Item of another testimony of Isidro Garçia, public scrivener of the town of Cubas, whose original is in the Archiue of the Convent of the Cross: & of others which are in the same Convent.   

Approbation.  
The Bishop Freer Francis de Sosa, of the council of his Majesty, and general inquisition; to the Christian reader.  
For as much as I have committed the review of this book of the life and miracles of the blessed si●●er joane of the Cross, which hath been spoken of in so many manners; and for that it is so natural to euerie one to defend that which once he hath said, it seemeth to me I have obligation to satisfy all, and I speak to all: for although in other cases we must follow the opinion of Cassiodorus, in Praefat. lib. 11. who saith that the satisfaction of some defects may be excused, because the discreet without giving it them, do pardon others errors, knowing their own, and to the rest no satisfaction is due: yet in matter of doctrine, the opinion of the Apostle S. Paul is, Rom. 1. that we are debtors, to the wife and to the unwise: following which advice, I will satisfy both the one and the other, in as much as my little sufficiency will attain to.  
Being the life of this servant of God was written in a vulgar tongue, and containeth things so strange: although the book having been printed so of●in so little time, and the great profit it hath done, do well prove the piety of Spain, which hath also been the cause, that some things therein h●ue been noted, by persons learned and discreet, it seeming to them inconvenient, that they should go in a vulgar tongue through the hands of all: the censure of such like persons hath been seen, approved, and esteemed, as reason is. But because a speech was made of correcting this book, some scrupulous persons, although well intentioned, began to censure it▪ ●hough more touched with that bitter zeal, whereof S. james speaketh, jacob. 3. cap. 3. then with true science: and with this they noted a great number of errors, and their own consisted in their understanding, for that they hit not upon the subject of these errors, judging it to be the book it was not. And because the said satisfaction doth presuppose some things, which are as certain and general principles, it seemed to me convenient to propose them in the beginning, as grounds of my intention, which is to satisfy all, for more clarity, and to avoid often repeating of them.  
The first thing to be considered is, that many grave things are written in Latin, Greek, and Hebreve, which are not permitted to go in vulgar tongues, not because they contain evil doctrine, but because all can not go without danger, into the hands of all: and this is with as little disparagement to the authors, as is seen even in the sacred scripture, whose author is the holy Ghost, and yet is not permitted to go in the vulgar tongue without a Comment: which thing the heretics do much condemn, Lutherus praefat▪ assertionis articulor. à Leone Pontifice damnator. Brentius in prolegomenis contra Petru●● à Soto. saying, that we deprive the Mother tongue of great mysteries, and that superiors will reserve to themselves the divine mysteries, granted to all, whom they deprive of reading the sacred books, wherein things are learned necessary to attain eternal life, without fiction of arbitrary expositions. And with these inventions they deceive the ignorant people, being disparates altogether without appearance of truth. For setting aside the doctrine of the Saints, as S. Ambrose. Saint Augustine, S. Hierome. S. Gregory, S. Basile, S. Iraeveus S. chrysostom, Origene and many others, 
D. Ambros in epist. 24. ad Constantium. Aug. lib. de. fide, & operibus cap. 15. & 1●. lib. 2. de doctrinae Christiana. c. 6. lib. 12. confessionum cap. 14. ep. 3. & epist. 119. c. 21. Hieronymus in epist. ad Pau. linum. Gregor. Homil. 6. jam Ezechielem. de Basilio. & Gregorio Nazianzeno. Ruffin. 9 lib. 11. historiar. cap. 9 Irenaeus lib. 2. cap. 47. Chrysostomus Homil. 40. add joan. & Homil. 44 in Math. Origen. lib. 7. contra Celsum. & Homil. 12. in Exodum. Lucae. Actorum. 8. 2. Petri. cap. ultimo.  to whom they give no credit, of the sacred scripture itself which they confess for infallible, it is manifest that it is very difficult to interpret as the Regal Prophet saith in many places: and specially. In the 118. Psalm, and S. Luc and the Apostle S. Peter do affirm, that in the epistles of Saint Paul are many things difficult, which the unlearned and unstable do falsely interpret. And finally of the ●iuers expositions which presumptuous men have given upon the sacred scripture, have sprung almost all heresies.  
To prove this we need spend little time, for to themselves it is manifest, that the sects are innumerable which daily they invent, and their books are full of contradictions in this kind, as appeareth when Osiander confuteth Philip Melancthon (Osiander in confutatione adversus Philippum) who affirmeth that there were propounded by the confessionistes, twenty contrary propositions, in the matter only of justification. The same doth Luther (Luther▪ contra. Zing.) Oecolam. against Zuinglius, Oecolampadius, and upon the Psalms: and in the book of counsels, he confesseth concerning the obscurity of the sacred scripture, that which he denyeth in the said book against the articles of Pope Leo. Finally there can be no greater blindness, then to deny the Pope and General Counsels, that, which they themselves grant to an artificer, which is the exposition of sacred letters. For the which with most holy prudence it is prohibited, that the canonical books go not abroad in vulgar tongues: & that not absolutely as the heretics do feign, but when they have no commentary; for with it there is no prohibition at all; Rather if we consider that which goeth written in such a multitude of spiritual books, with great facility may (whosoever is well read in them) they have notice, not only of that which is in the sacred scripture necessary to salvation, but of the letter itself, and of many difficulties, and curiosities of the same: so that, as much as they allege, are false deceits; for neither is the Mother tongue deprived of great mysteries, nor those that are learned, of holy doctrine, but of the danger of erring, which the Apostle Saint Peter teacheth: & this is greater in some matters then in others: and in few so great, as when matters of revelations, are treated of through the great experience which hath been had of cases, in which Satan transforminge himself into an Angel of light, hath deceived, not only persons vain & vicious, but many very spiritual, as the glorious Saint Vincent Ferer hath advertised us in his commentary of the spiritual life. Cap. 12. & 13. and Saint Antonine of Florentia in diverse places, in so much as he speaketh these words following. D. Anton. 3. part. sum. Theo. tit. 8. cap. 2. & 3. Non omnia etiam Sanctorum hominum visa, aut si maius revelationes indubitatae fidei, & veritatis esse, quia nonnunquam viri pij hallucinantur. And to avoid this danger grave books are prohibited, and of authors well known and esteemed, and others have been commanded to be corrected, as those of fr. Lovis of Granada, which without aggrevance of as many as in our times have written in vulgar tongues, have as great place in piety and doctrine and propriety of language, as any whatsoever, and yet were prohibited which had been printed until the year 1561. For that they contained certain things about the grace of God, and the signs thereof being shown in some persons more sensibly: and being true and taken out of the doctrine of the Saints, and relating sometimes their own words, it seemed inconvenient it should go in a vulgar tongue: and the author himself amended it, and his books have gone and go in all languages, with much edification and mighty profit of the Christian people.  
Secondly is to be considered, that some histories and examples, which against this may be alleged out of books, in which is much peril, and are not prohibited, do not prove any thing against what hath been said. First because notice can not be had of all: and then because the foundation of such prohibitions is only to avoid danger of erring; this goeth according to the necessity of the times; after the which prudence teacheth that things may be permitted, which in another occasion have been prohibited, for why the cause ceasing, which was the danger, the effect also may cease. Ca 6. de consecra. dist. 3. 6. Synod. Clear is the example of Alexander the first by whom was prohibited the power of painting Christ our Saviour in figure of a lamb; and the same we read in the Sixth General Synod in the canon 28. where the author of the sum of the counsels noteth, that it was then also forbidden to paint the holy Ghost in figure of a dove. Concil. Nicen. 2. And in the second Nicene council in the action 4. and 5. the opinion of Saint German is approved, which condemneth the painting of the eternal Father in figure of a man; and that of the divine persons only the person of Christ our Saviour ought to be painted, who was a man. And this sentence followeth S. john Damascene and Saint Augustin. joan. Dam. lib. 4. fidei Orthodoxae cap. 17. D. August. lib. 7. de fide & symbolo. This seemed convenient for that time, in which the heretics Anthropomorphitae, did trouble the church, but that necessity ceasing, who seethe not with what veneration the holy church doth use, and reverence such like pictures, and the many decrees which in their favour have been given? ex 6. anathematismo. 5. Concilij Constant. ex 6. anathematismo edict: imperatoris justini. ex Euagr. cap. 2. lib. 11. joannes Damasc. cap. 1. lib. 3. de side orthodoxa. And the same heed was taken in the manner of speaking; for we read in the 5. Council of Constantinople, and in the edict of justinian the Emperor, and in Euagrius, and S. john Damascene, and other grave authors, that it was prohibited to call the Virgin our B. Lady Christotocos, which is to say, Mother of Christ, because the hereeike Nestorius gave her that name, denying that she might be called Theotocos, that is, Mother of God: and so only she might be called, Mother of Christ. But after the devil had taken away Nestorius, and that there is no fear that a●ie one in Europe will follow him, we confess Christ our Saviour for true God, & as properly and commonly we call the most holy Virgin, Mother of Christ, as Mother of God. And of these examples many might be related, of which the heretics do pretend to help themselues, for to put a vain change in the decrees & use of the church. But their calumniation doth clearly appear, because novelty ruled by the times necessity, is not Instability, but Prudence: and hence springeth that it is permitted in one time, what in another is prohibited, and prohibited at one time what at another was permitted, to take away whatsoever occasion of peril, without having for many of these things new decrees, with express revocation of the ancient; When the universal custom sufficeth, tolerated by the church, and head Bishop. As proveth Paulus Borgatius, with the authority of grave authors, and specially of Hostiensis in his Sum, & of the Cardinal, Paulus Borgatius in tracta. de irregularitatibus. tit. de decimes. Hostienfis & Cardinalis. in C. nobis de decimis.  
The third thing to be noted is, that there are many kinds of Saints, or blessed persons, whom the Christian people may and aught to worship. The first degree, hath those which are declared for such in whatsoever of the canonical books of the new and old testament, whose sanctity if it should be denied or put in doubt, it would be a formal heresy, as it is to doubt of the truth of the holy scripture.  
The second degree, is that of the ancient Saints, whom the tradition of the universal church holdeth from their beginnings for such Saints, building them temples, altars, and celebrating their feasts, invocating their intercession: and the sanctity of such is authentic, in so much that the heretics themselves confess and reverence it, although they confess not the intercession of the Saints: and to deny the sanctitio of such, should be the same error, as to affirm that the universal church which the holy spirit doth enlighten, may err in a matter so grave as this is.  
The third degree, is of the Saints which we call canonised, not because those of the second degree are not so, which are also by the universal church, as hath been said, canonised; but because notice being had of certain deceits which some particular churches had in admitting for Saints those which were none, approving false miracles wherewith the devil did procure to deceive the people, the Roman Bishops as universal Pastors, and the general Counsels, willing to procure an opportune remedy to this damage, reserved to themselves this case of of canonising Saints, which is, to propose them for such to the universal church, after having sought out their life and miracles; with so much diligence as we see it done, and this began in the year of our Lord eight hundred and three, when Pope Leo the third canonised, at the instance of the Emperor Carolus Magnus, Saint Suitbertus' Bishop, although afterward the reservation of this case to the Roman church, was more expressed by Alexander the third, as appeareth by the chapter, audivimus. (de reliq. & veneratione Sanctorum.) and the solemnity of ceremonies with which it is now used hath been continued, and there have been canonised seventy and three, adding eleven to the computation which Freer Angelus de Roca made, in the book which he wrote upon this matter, where he saith, that although being sacristane of the Pope, he used great diligence, yet he holdeth for certain, that some have been forgotten by him: and so it is that he put not Saint Elzearius, and seven Martyrs of our sacred religion, which suffered in Cepta, and with three which have been canonised after he had written, which are Saint Raimundus, S. Francisca, and Saint Charles, is made the said number of eleven: and of the said seventy and three, forty and three are religious, and of these, twenty and five only of our order, counting those of the third rule.  
The fourth degree, is of Saints which in different places are worshipped, and are called Beatified; for the process of their life and miracles having been seen by persons to whom the apostolical sea committeth this charge, licence hath been given that they may be worshipped, and invocated with public prayers by some religion, or people, or kingdom, etc. in the mean time that the cause of the canonisation be concluded.  
The fifth degree, is of Saints which are worshipped by the faithful in different places without being canonised, or beatified, in the manner spoken: the which although they died after that the Roman church reserved to itself the decree of the canonisation, the custom of celbrating their feast with public prayers in all the universal church, are nevertheless so ancient and so notorious, as the said use and permission is holden for a  canonisation, and such like in all and through all, we worship as canonised Saints; as for example sake Saint Roch, is neither canonised, nor beatified in the form above said, yet almost through all the church generally his feast is celebrated, his name is invocated, and churches are dedicated to him etc. with so notable permission of the sea Apostolic, as this same passeth in Rome itself. And of these many are worshipped in diverse kingdoms.  
The last degree, is of those who by the notice which is had of their holy life and miracles before and after their death, the faithful do worship with particular veneration, and not public and solemn: and these are of more or less authority, conform to the antiquity, and notice which is had of their life and miracles, and the approbation or permission of the superiors. It remaineth now to see the veneration which to such Saints may and aught to be given lawfully.  
Fourthly it is noted, that in as much as toucheth the veneration due to the Saints, it is not here treated of that which concerned the Saints of the five degrees proposed, because it is not a thing in controversy among the Catholics, and that which against the heretics is defined by the church, and the Doctors do write, is not matter for this purpose, but only that which toucheth those of the last degree: in which is the blessed joane. I say therefore that the understanding of this truth fundamentally presupposeth another truth, which is, that there are two manners of celebration, veneration, or invocation of Saints: the one is public and general; this is made in the name of all the church, and with the authority thereof express or ; and another particular, and this latter is divided also into particular secret, one commending himself to the prayers of whom he holdeth for a Saint: and into particular public and notorious, as proclaiming one for a Saint, hanging up lamps & making otherlike demonstrations.  
This supposed, two things are certain, and in one is the difficulty which maketh to our purpose. The first thing certain is, that the veneration public and general in the name of all the church, only can and aught to be done to the Saints of the first five degrees, keeping in what concerneth the beatified in the order of the confession: because in some it is more limited then in others. And the second thing also certain, is, that the veneration, or invocation particular & secret, every one may make to whomsoever he holdeth for just, alive or dead, without having more defect herein then in giving more credit to the sanctity of any one, than prudence teacheth, but in fine his intent is good, as only to esteem and honour virtue, a thing which the very light of nature teacheth, as Aristotle (1. Ethic. cap. 5.) affirmeth. And that this honour is due, not only to the living, but also to the dead, the philosophers came to know, as Plato, and others, with Eusebius noteth it. (lib. 13. de praeparat. euangel. c. 6. & 7.) yet the Saints have proceeded further, proving that the honour and veneration done to the good, living and dead, is done to God himself in his Saints: and so saith Saint Basil. (D. Basil. in orat. in 40. Martyr. lib. 4. cap. 16.) Honour quem bonis conseruis exhibemus benevoli, erga communem Dominum significationem de se praebet. The same Saint john Damascene proveth almost in the same words: and Saint Hierome in his epistle to Ripario, doth say: honoremus seruos, ut eorum honor redundat ad Dominum. (serm. 6. in fine.) And in the life of Saint Paul, he celebrateth much the devotion wherewith she cast herself at the sere of the eremites, not thinking herself worthy to kiss them, and the Saint saith, so much she worshipped, as if in every one of them she worshipped jesus Christ. (Lib. de Virginitate.) Ac si in singulis Dominum adoraret. And it is no marvel for why, S. Athanasius in his book of virginity, saith: St homo iustus domumtuam intraverit, adorabis humi ad pedes illius: Deum enim qui illum mittit adorabis. So as if one reverence him whom he holdeth for a Saint, dead or alive, he doth not sin, although the same were no Saint, for his intention is not but to reverence true sanctity: as if one adored a host unconsecrated, thinking it to be consecrated; it is clear that he meriteth (as Doctors do note) by the same reason. Medina 3 p. q. 25. a. con. 4.  
In like manner as these two things of public veneration in the name of all the church, and of the particular of every one, are certain, so that which supposeth the doubt, and maketh to our purpose is, in the particular public, which is called particular, because it is not general, nor is made in name of the church: and it is called public, because the actions of veneration are so, as is declared.  
Concerning this manner of veneration, two extremes must be fled, and the middle may be followed. The one extreme is, that of those who with appearance of piety, approve false miracles, and other actions, by which the people proclaimeth one for a Saint, with great peril of approving feigned sanctity, whereupon have been seen pitiful cases, of which the histories are full, procured by the devil; not so much for to deceive in that article, as to discredit true virtue: and so all that which in this matter shall not be censured and judged by the superiors to whom it belongeth, is holden suspected. And in these cases, as the judgements and opinions of men are diverse, so also are their effects and feelings; for some weep, and others laugh, and others are dismayed, and of all the devil draweth much gain. The other extreme, is of them who so much straighten this matter, as they affirm to be prohibited what some ever kind of exterior veneration, as to hang up lamps, to offer gifts, to call one a Saint, although it be in particular, without special approbation and decree of the sea apostolic. So thought Francis de Pegna, auditor of the Rota in a treaty which he composed of this matter. (cap. si quis hominem. 11. q. 3.) where he affirmeth that so it was decreed by the chapter, si quis homin●m, and by the first and second chapter, de reliquijs & veneratione Sanctorum: and is the sentence of Hostiensis, whom commonly the canonists do follow upon these texts, and that it is proved in proper terms by Zanguinus in the treaty de Haereticis cap 12. num. 8. and the author of the repertory of the inquisitors, verbo canonizatus. §. & si tales, and from hence he inferreth that which without doubt he took for assumpt in that treaty, which was to condemn certain pictures and stamps of one Beatus, whose canonisation was treated with such rigour of words, as, although in a certain manner they show more submission to the sea apostolicke, little malice is necessary ●o know that some passion or affection went between, when neither the texts which he relateth do prove what he pretendeth, nor the authors which he alreadgeth do speak so cruelly; for why the chapter, Si quis hominem, is no decree, but certain words which Gracian took out of Saint Hierom upon the epistle of Saint Paul to Philemon: and speaketh not of this matter, but much in general, against those which sell the evil for good, and in the chapter 1. and 2. de reliquijs & veneratione Sanctorum, Alexander the 3. condemneth the reverence which was done to one Ebrius, whom they worshipped for a Saint: and the Doctors canonists upon those texts, do not departed from the middle sentence, which is the truth. And although some do not speak with so much distinction: others, as Hostiensis and Innocentius, do distinguish very clearly between public prayers, obsequies and sacrifices, made to the Saints in the name of the whole church, and of the particular and private which are made to any Saint, for the notoriousness of his holy life and miracles, and they confess that the prohibition of the said texts is understood of the first, and not of the second: which also all the divines do affirm with more clarity, who follow the said middle sentence. (Suares. 3. p. q. 25. a. 1. d. 52. sect. 3.) conform to which is to be affirmed, that the said texts prohibit the public and solemn veneration in name of the whole church, but not the particular, although there come with them public actions and notorious, as hath been said, in consequence whereof must be approved or reproved such like actions, according to the ground which there is for the same, and for their use; for if it be weak, they shall be worthy of reprehension, as light and vain; but of it be reasonable, they shall be pious and laudable: and so is the veneration particular and public, which in so many places is made to many Saints, which although they are not canonised nor beatified, their sanctity is known by the notoriousness of their holy life, and the manifestation of their miracles, and by other signs in which is grounded the common acclamation of the Christian people: and such like, although we call them Saints, as we would say the holy Freer Didacus, the holy freer Raymundus &c. we do not yet give them the title of Saint absolutely, as to say Saint Raymundus, Saint Didacus, until they be canonised; For to graduate them with this title, the church reserveth for the action of the canonisation, as is manifest of the first book of the sacred ceremonies, (sect. 6. cap. 2. §. antequam.) where treating of the process of the canonisation, this title of Saint is not given until the sentence diffinitive, in the which are put these words: Decernimus & definimus bonae memoriae N. Sanctum esse, etc. And that which to the contrary Francis Pegna would persuade, besides that it is contrary to what himself required to see himself in Rome with the blessed Francisca, and many other blessed bodies, which neither are canonised, nor beatified, it is scrupulous without appearance of ground. First because the most ancient custom hath so received it, as we see in such a number of grave authors ancient and modern, which to such like do give the name of Saints, and refer the veneration which in divers parts, is made them: of this are the books full, not only of those who have written the lives of Saints, as Surius, Lipomanus, Vincentius Bellovacensis, and others, and the chronicles of Religions with infinite grave authors: but even in the very books of the holy Fathers, and which is more, in the General Counsels is found this manner of speech. Nor is it against this to say, that those authors were before the said decrees; for some of them were after, as S. Bernard, S. Raymundus, S. Bonaventure, S. Antoninus of Florence, and many others, whose language to condemn would be temereity. Secondly, because not only books of history, but the Roman martyrologue itself, which every day is read in the divine office at Prime, calleth Saints many centenaries yea thousands of persons, which neither are canonised nor beatified. Thirdly that which clearly convinceth (as well noteth Azorius Tom. 2. p. 2. lib. 5.) among those things which are commanded by the Pope of Rome, to be avouched for the canonisation of a Saint, is the fame which hath been of his sanctity, and the veneration which the people do him: and so in all the Bulls which to this end are dispatched, is put a clause with this demand following. An magno pietatis affectu & study eum fuerit populus prosecutus? an apud populum haeatur pro beato, qui in coelesti patria vita perfrui aeterna credatur, quam frequenter eius sepulchrum visitare solet, eius opem & patrecinium apud Deum implorando, & multa offerendo, & tabellas gratiarum ab eo obtentarum indies appendendo. These things than be lawful and holy, when the Popes do command to avouch them for an argument of the definition which they pretend to make in so grave a matter.  
This supposed, it remaineth to satisfy in particular the censurers of this book, who (as hath been said) are some learned and prudent, and others scrupulous and ignorant: the first think it convenient to take away some revelations and other cases, which not being for all, it is not good that they go in vulgar tongues, for the reasons spoken of in the first and second presupposition, and so it hath been done: & not only in the places which they pointed out, but also in many others, without making thereby any want in the history, it being no wrong to retain in silence some truths; neither yet is any injury done to the originals so worthy of credit, for they are kept with all their authority, until it shall be necessary to recur to them.  
There have been also some things cut off, and others declared touching Purgatory, and other matters, which although they be true in rigour of Theology, yet are not so manifest to those who have not studied; to whom it might serve for a rock of scandal, what well understood were matter of edification.  
Likewise in what concerneth the virtue of the beads, which Christ our Lord blessed at the instance of this servant of God, hath been taken away all whatsomever sounded of jurisdiction, as are indulgences; not because we do not believe but that there are many gained, as tradition hath received, but for the reason which in the 10. chapter is declared, which is, that concession of them is not constant with that distinction which is convenient for the publication of indulgences, and the miracles which hitherto have been avouched, although they prove alike other great virtues, yet not that there are indulgences gained: and so this is left without wrong to the truth for if the indulgences be granted, they may be gained, and if they be not, the other virtues are such and so marvellous, as they are sufficient, that the Christian people may make such estimation of these beads, as always they have done, and with so great reason as by and by we will prove. Also the title of Saint, hath been taken away, which might have been used with the modification expressed in the fourth supposition; that is to say, the Saint joane, and not S. joane absolutely, as before it was; (Sancta joanna, that is, the Saint joane, or the holy joane.) ou● now that this was mended, it seemed goo● to take it away altogether, for the greater satisfaction of those who in this matter do speak with too much rigour, without condemning for all this the common language of the people, who call this servant of God the Saint joane, nor that of so many grave authors which give her this title: and even the Lord Bishop of Mantua in his chronicle calleth her sanctissima: who all speak: with much decency and propriety, as is proved in the fourth note The Bishop of Mantua of the Seraphical Religion. Bishop of laen lib. of the veneration of relics. Barespo. 4. P. Chronic. N Pereclo. lib. of our B. Lady of Atocha. Villegas in the flos Sanctorum. Fr. Peter de Salazar and others.  
The second sort of censurers are the scrupulous, although well meaning; and the first thing whereat they stumble is, in that there are related in this book, a great multitude of miracles, without being approved by the ordinary, conform to the decree of the holy council of Trent, and the truth is, that this decire for proving miracles and relics, is not new, but a confirmation of many others most ancient, by the which if these scrupulous would pass their eyes with a very little observance that they might make for the understanding of them, they should be very far from giving such censure: For there is very great difference between approning miracles & relics, and relating them in a history, the first is reserved to Superiors, according to the quality of the end for which the approbation is intended: and the second is granted to all as many as have been borne in the world; seeing that since the beginning thereof, have been related and written diverse miraculous cases, without that any one have more obligation for the truth of the history, then to relate the things as he knoweth them, and every one giveth him the credit that according to prudence seemeth good unto him: and to whom this shall be w●nting he shall give it him that will, so that neither the historiagrapher, nor th● h●● o●e shall therefore lose or gain more cred●● then before they had. And Aristotle saith. (1. Ethic. lib. 3. cap. 7.) from whom Cicero took it, that all things must not be handled with such subtility, that a mathematical demonstration be made of them, but that the arguments wherewith that shall be proved which is related, must be according to the subject whereof is treated, and the end wherefore it is treated. In such manner as to relate by word or writing, a miracle which God did by the intercession of any Saints, it is not more necessary, then to have he●rd it, of persons worthy of credit. But to publish with solemnity this miracle, and to celebrate it with festivity in thanksgiving, or to take it for argument of the sanctity of that Saint, for to canonize him or beatify him etc. the approbation of a superior is necessary, to whom according to the law it belongeth, according to the end for the which it is pretended to be approved: so also to worship and hold in reverence a relic which is given to any one, and to believe with piety that it is true, sufficeth the authority of a person worthy of credit, who affirmeth that he found it in such a place or church, worshipped and had for such. But if a church or monastery which should much esteem a relic, had in this manner, as we might say a head of the eleven thousand Virgins, would recite of them on their day with a double office, and not of the Saint which the Calendar doth assign, as is granted in the rubriques' of the breviary, it would be necessary to have approbation of that relic, because one thing it is, to worship and esteem it in particular, and another to approve it for public ministry, whereof the said decree of the sacred council teacheth, and the rest touching this matter.  
In consequence whereof to the objection it is answered. First, that the miracles which are written in books, which are infinite, as in the chronicles of religions, and other innumerable tracts; not for this are approved and published authorizedly, which is that which the law prohibteth, commanding that it be done with authority of the ordinary: & that which this book containeth is the same, with infinite others ancient and modern, where is recounted that which in every part happened, and every one may give it the credit that he will.  
Secondly, that which is written of this servant of God, is the same which of her have written so grave authors, as have been related: and if in their histories this inconvenience was not found, there is no cause wherefore it should be found in this book.  
Thirdly and principally, with which it seemeth there remaineth no kind of doubt in this matter, is, that being so many books which speak of miracles, in few, or it may be in none shall be found the wariness that is in this, for speaking in the context of the history of some miraculous thing, every one is related as it was found, and as it is, for it is said such a miracle such a one recounted, and such a one passed before such and such persons, and of such a miracle was information made by commission of the ordinary, and is in the archiue of the council of the most illustrious of Toledo, and of such an one made information only the justice of the people, and of such an one, the Father General of the order with such witnesses, and of such an one is known no more than what the party sayeth, or is found by tradition. And this being so clear, what hath the approbation (which the holy council of Trent commandeth to be made for the publishing of a new miracle) to do with this history, written in imitation of as many authors as have written lives of Saints, from the time that the church was founded, and from the same council unto this day, and with more wariness than the rest, when they only relate the case, and the author of this chronicle addeth that which hath been said?  
The second objection which they oppose is, the greatness of the favours which our Lord is shown to have done to this servant of God; the which are such and so great, as with great reason may cause not only much admiration, but some doubt in believing them. And I answer, that the admiration in the consideration of the works of God, is for to acknowledge the greatness of his clemency and liberality, and for it to give him thankes, consideravi opera tua, etc. said the Prophet: of this admiration God draweth light to all the virtues, for, mirabilia opera tua, & anima mea cognoscet nimis. For faith is confirmed, and charity is enkindled more for to love such a Lord and so liberal, and hope is many ways nourished, by hoping that God will work in us what he hath wrought in our neighbour. But to draw out of the greatness of the favours of God, coldness to believe them less, is to think basely of the infinite liberality of God, and to measure the same by the shortness of our mind, without consideration that it is consequent to the liberality of God to be infinite in giving the most with best will: and so the desire and hope in the things of the world, are different from those of things divine: for in humane things, while that is greater which is desired, the hope of obteininge it is less, and in divine things, contrariwise.  
For being we treat with one that is infinitely most magnificent, while the pretention more increaseth, the hope will be more firm: and this the Apostle S. Paul calleth to abound more in hope and virtue of the holy Spirit. Deus autem spei repleat vos omni gaudio & pace in credendo, ut abundetis magis in spe & virtute Spiritus sancti. (Rom. 15.) and so the Prophet Helisaeus. (4. Reg. 4.) willing to enrich a poor widow with giving her such abundance of miraculous oil, that she might pay her debtors and live of the rest, fearing in her some scantness of mind (as there is in these scrupulous persons) advertised her to ask vessels, not of one of her neighbours but of all, nor a few vessels, but many. Vade pete mutuo ab omnibus vicinis tuis vasa vacua non pauca. And although she did so, and they were all filled, the Prophet demanded if she had more vessels: and answering, no; the oil ceased; in such sort that it failed not for fault of the giver, but for want of vessels to receive it in.  
And in like competence always will God overcome; in such sort as the favours done to the B. Saint joane are not less credible because they are great how much more if we read the books a of the Saints, which are full of marvellous cases, where is shown how our Lord hath done very great mercies to thiefs, robbers, and to all sor●es of most heinous persons, when it seemed they lest deserved it, for his secret judgements, and declaration of his infinite mercy: then what great thing is it, that he hath done the same for a chosen servant from her mother's womb. And finally these are not amazed at the greatness, for they know it not, nor can tell in what it consisteth, but at the novelty and extraordinary cases: and in humane things this hath some ground, but in the divine, it is the part of blockheads not to consider upon the great things which God doth ordinarily, and to admire much at the extraordinary, as S. Augustine pondereth, saving of such, ut non maiora, sed in solit ● videndo, stuperent, quibus quotidiana viluerunt. (Trac. 24. in joannem.) And those aforesaid will fall into the account, if they shall make the consideration that here shallbe represented unto them, and this it is that they let lose the reynes of their understanding, and add to the favours which in this book are related, that our Lord did to this his servant, other greater, more unmed, and admirable; in such sort as if it be related that in contemplation he visited her sometimes, let these visits be in public, and with all the celestial court, and many times every day: and more than this let them consider how fare the imagination can reach. And because the understanding of man is short, let the most high Seraphin do this, and altogether as much as you can imagine, and much more, cometh not, neither in the greatness of the work, nor in the fineness of the love, nor in the novelcie of the marvel, near to the communicating one only time; for this favour can not have any equal, nor the mystery any similitude.  
Then let these men in a maze, tell how many times they have communicated? What great admiration it hath caused them? what thankes they have given to our Lord? with what services they have acknowledged a favour so unequal to as many as have been related of S. joane, & might be related of S. john Baptist, and of all the Saints? of whom we take no advantage for her, as these ignorantly do say, by the greatness of the favours, for why the degrees of grace and glory, which the divines do call essential, are not measured with these exterior demonstrations. And so Caietane saith very well, that if by the multitude of miracles, we must make computation of the greatness of the sanctity, much advantage would Saint Antony of Milan have of Saint Peter, and great temerity it should be, to compare the one with the other, how much more to advance Saint Antony, as Saint Thomas saith, Lectio 5. c. 8. in epist. ad Rom. & 3. in cap. 5. ad Ephes.  
Secondly to some hath been a great novelty, the term of consecrating of blessing the Image of our Lady, and to others, that Christ our Lord himself hath done this ministry, at the supplicatien of this his espouse: and although in all of them ignorance have place, yet it is more gross in the former; because the ecclesiastical ceremony of blessing Crosses, Images altars etc. is an apostolical tradition, of which are full not only the sacred counsels and apostolical decrees, but the manuals most ordinary, and in the Roman Pontifical. (Pontif. Rom. 2. p. fol. 505.) there is an especial rubrique with this title. De benedictione Imaginis Virginis Mariae. Neither yet is it a new thing for jesus Christ to do such like favours, when we read in so many grave authors, (Vincent. Valda. in speculo historiar. lib. 23. c. 36. & 37.) that in the year 644. our Lord jesus Christ in his proper person, blessed and consecrated the temple of S. Denis, near Paris: and so also he consecrated the church of the monastery of Senon in France: at the miraculous consecration whereof were heard the voices of Angels, which did sing, and there appeared in the corners of the temple Crosses, which are wont to be put in churches which are consecrated. The same is related of the glorious Apostle Saint Peter, that miraculously he consecrated a church of his name of Westminster in London in the year 610. and anointed it with holy oil: and after it was consecrated, were seen in the walls of the temple, the Crosses which the Apostle had put, and the candles of wax which had burned in the consecration: And Saint Mellitus Bishop of that city being informed of this truth, doubted in himself if he should again consecrate that temple, or no: and deferred the resolution until being in Rome in a council, he consulted this matter with Pope Boniface the 4. and it was determined that it ought not be consecrated again, sith it had been done by the Apostle S. Peter. This doerelate S. Bede, Surius, Caesar Baronius, and is found in the second tome of the said counsels which anew hath been printed in the life of S. Boniface the 8. fol. 963. Beda. lib. 2. hist. Angliae cap. 4. Surius Tom. 1. in vita S. januarij. Baronius Tom. 8. Anno 610. Numer. 12. 13. & 14.  
Thirdly it troubled many, to read that one Chapter of this book, which hath for title, how the holy Ghost spoke thirteen years by the mouth of Saint joane, and that this manner of speaking is many times repeated, which seemeth reserved to the authors, only of the sacred scripture; when even of the authors of the Pope's definitions, and of the General Counsels, we do not say that they had immediate revelation of the holy Ghost, but assistance that they could not err. This superficially spoken, seemeth to have some appearance of reason, but the truth cleared, no objection hath been put against this book with less ground; for the difference which is between an immediate revelation from God to the authors of the sacred books, and the assistance of the church not to err, is a matter very scholastical, and which is not touched in this book, nor is any thing to the purpose of that which therein is treated of many, as the Doctors do teach.  
For to declare this difference, and the language in saying, the holy Ghost spoke by the mouth of such a party, is common to all kind of persons, not only Saints, but without difference between good and evil: seeing Saint john saith, that the holy Ghost spoke by the mouth of Caiphas, and Saint Augustin and Saint Hierom, by the mouths of the sibils which were gentiles. Finally the Prophets have said that God spoke in them. Haec dicit Dominut. And S. Paul: Ego enim accepi à Domino: And Saint Augustine in divers places, and particularly in the preamble to the 118. Psalm. And our holy Father S. Francis saith in his testament: Nemo ostendebat mihi, quid deberem sacere, sed ipse altiss●mus revelavit mihi. (In testamento S. Francisci.) And the same may whatsoever person say. And between the truth which God manifesteth by the mouth of Isaias, or by the mouth of Saint Francis, or of whatsomever persons, there is no difference in the reason of truth, for as infallible is the one as the other, God being the author, who neither can, because he is infinitely wife, be deceived, nor can, because he is infinitely good, deceive: but the difference consisteth in knowing, or believing, that God hath revealed this truth, for that which Isaias saith is not only of faith because God hath said it; but also it is of faith that God hath said it, for so the holy church hath defined it, but in other truths, we hold them for such, because we believe that God hath said them, because Saint Augustine or Saint Francis etc. hath said it. And to every thing of humane faith, is given the credit which the author deserveth: to Saint Augustin and Saint Francis, as to so great Saints: and to whomsoever else, to such an one as he is. And this being so plain, there is no impropriety in the said manner of speaking, but rather much convenience; because not only the history proposeth that the holy Ghost spoke by the mouth of this his servant, the things she spoke being so holy, but also for the manner so marvellous of preaching being elevated and absorpte: And if the admiration grew out of this novelty, it is not a case which hath not happened to others, when the same hath succeeded oftentimes to S. Catharine of Sienna, of whom most grave histories do recount, that being in ecstasies from her senses, she made long speeches and most devout orations, which the holy Ghost did inspire into her. S. Antonin. 3. p. hist. tit. 25. cap. 14. §. 17. Chronica de S. Dominic. 2. p. lib. 2. cap. 44.  
And that God so communicateth himself in this sort to this servants being in ecstasies, and out of their senses, and to do them so great favours, is, because the greatness of the things which he communicateth them is so superior to the forces of nature, and the capacity of man so short and limited, that for those that it can receive it is necessary to estrange it from the corporal senses, as was seen in Adam, of whom S. Bernard saith, that when God would elevate him to things purely spiritual and divine, he cast him in a kind of sleep, his soul being elevated in sublime operation, above all material and sensible things: and that not as somethinke, because he should not feel the pain of his rib which was taken out, for to that without a particular miracle no sleep could suffice: and so the sleep of Adam, according as is gathered of the holy scripture, and of divers translations, was not sleep purely natural, but extaticall and miraculous, as are those which in the contemplative are called ecstasies and raptes, because the senses ceasing & the imagination from corporal things, Adam might receive more purely the spiritual and divine, which our Lord did communicate unto him; the style most ordinary with which his majesty doth communicate himself to his Saints. (Gen. cap. 2. misit Dominus soporem in Adam. The Greek translation sayeth estasin, and the Hebrew tardemach, which is profound sleep. Aquila and Symachus translated it, gravem & profundum soperem, which is the same.)  
And in this sort he is found to have communicated himself to this his most devote servant, for as his delights are always to be with the children of men. (Proverb. 8.) so the familiarity hath been very great with which in all times he hath handled them. How can I do a thing that Abraham may not know? said our Lord when he would destroy Sodom. (Genesis 18.) And with Moses the holy scripture saith that that he spoke as one friend with another. (Exod. 33.) Of this kind are the prophecies, visions & revelations of all the Prophets of the old testament, and the raptes of the Apostles, as is that which S. Luc. recounteth of the Apostle S. Paul in the acts of the Apostles cap. 9 even to the third heaven, in which he knew such things, as after he could not tell how to speak. The rapt of the sheet of S. Peter, Actorum. 10. where he knew the conversion of the gentiles; and all the prophecies and revelations which the Catholic church hath had since the Apostles, which are almost infinite, of which the chronicles and lives of the Saints are full: of the same privilege and favour women have enjoyed, before and after the coming of Christ, for God hath not excluded them from this favour & these mercies: And God who saith by Oseas. cap. 2. I will lead her into solitude, and speak to her in the heart; doth not only speak with men, nor is his powerful hand abbreviated with women more than with them; for we know that the spirit of our Lord breatheth where it will, and that God is no accepter of persons (joannis cap. 3.) to exclude women from so great a good.  
Rather in all times and ages there have been many in the world with whom he hath communicated himself largely and most liberally. (S. Aug. lib. 18. de civet. Dei.) Witnesses are of this truth the ancient Sibylla's, so esteemed of the Saints, for S. Hierom. (lib. contra jovinian.) saith of them, that God gave them the gift of prophecy in reward of the virginity which they kept, revealing to them many things of the future state of the church, and of the coming of the Messiah, with other mysteries of his death and passion, resurrection and glorious ascension to heaven. The revelations of S. Brigitt are approved by the counsels of Constance and Florence. (Clem. Alex. lib. storm. lib. of the revelat. of S. Brigit.) and those of S. Hildegarde by S. Bernard, and by Pope Eugenius 3.) In the beginning the general chronic. of S. Benet. Tom. 1. centuria 1. cap. 1. Martyrol. Rom die 17. Trithem. de viris illustrib. ordinis S. Benedict. lib. 3. cap. 222. And by the council of Treuers those of S. Gertrude, Saint Matildis and Saint Elizabeth, Abbess of the monastery of Esconaugia, daughter of the King, and a person of great sanctity, grave authors do write, that her Angel keeper did reveal to her great mysteries, and commanded her in the name of God to write them. (Marc. Marul. lib. 3.) which is the same that passed with our blessed S. joane. And the revelations of Saint Angela of Fulgino have been very much esteemed of the learned spiritual men of the world. (legenda de beata Angela de Fulgino. Those of the blessed Mother Teresa of jesus in our time, have been so admirable as profitable. (The book of the life of S. Teresa of jesus.) The things of the glorious S. Catharine of Sienna in her time overshadowed the world and stayed not until Vrbanus Sixtus the Pope commanded her to preach before him, and his Cardinals, that she might persuade the peace of the church, as at another time she had done in presence of Pope Gregory the eleventh his predecessor. Anton. 3. p. hist. titulo. 23. cap. 14. §. 17.  
And besides all this remaining in ecstasies rapt of her senses, she made speeches and marvelous orations; of the which Freer Marck Briganus composed a book which goeth with this title. Incipit liber divinae doctrinae datae per personam aeterni patris intellectui loquentis admirabilis, & almae Virgins Catharinae de Senis, jesu Christi sponsae fidelissimae, sibi sub habitu Beati Deminici famulantis, conscriptus dictante ipsa vulgari sermone, dum esset in extasi, sive raptu, & actualiter audiente, quid in ealoqueretur ipse Dominus, & corampluribus reserente. (Chronicle of S. Dominic. lib. 2. cap. 51. and 45.) And in the book of the epistles of the same Saint, which by order of the most excellent Lord, Freer Francis Ximenez, Archbishop of Toledo, Cardinal, inquisitor general of Spain, was translated into Spanish, there go imprinted some of the orations & exhortations, which this holy Virgin made, being in ecstasies, and abstract from her senses, and one with this title. The fifth oration, which the holy Virgin made in Rome, on Friday the 18. of February in the year 1573. being in abstraction after having communicated. Another saith, the eleventh oration, which the same holy Virgin made in Rome, on the day of the annunciation of the most B. Virgin Marie our Lady: the which she made in abstraction. Another saith thus: the 22. prayer, made in rapt of elevation of the holy spirit, on the day of the conversion of S. Paul: and they are full of most high mysteries, and of many places of the sacred scripture, which the Saint most highly declared being elevated.  
Neither is it against this to say, that these are Saints canonised, for some of them be not so, and none of them were when these merueills were written of them: for S. Antoninus and Saint Raimunous who wrote the things of Saint Catharine of Sienna, died hundreds of years before she was canonised: and the same is also of almost all the rest, rather these same things which were written of these Saints and went about the world with so much edification of the Christian people, were the most efficacious motive to deal about their canonisation, and to effect it: and the same I hope in our Lord shall succeed to our blessed joane. And nevertheless the title of the said chapter hath been changed from whence it was before, how the holy Ghost spoke thirteen years by the mouth of S. joane; now it is, how by the divine virtue the servant of God spoke for the space of thirteen years; and that which was taken away, is the same which was put, in realty of truth, but hath another appearance of those which have not studied.  
Fourthly, it seemed also to those a thing worthy to have been kept in silence, the miracle of the Angel having carried to heaven the rosaries, and to bring them down again blessed by our Lord, being a thing unheard of, and so extraordinary, but it is a correction without ground. First, because that which is related of the miracle, was manifest by the testimony of a whole convent, and the tradition of the same hath been so continued for the space of so many years, and confirmed with the sanctity of the servant of God, and with so many and so famous miracles: and again, because it is not a case without an example, but there are many in things which shall be seen, for they descended from heaven, or howsoever it be, we enjoy them by the ministry of Angels; And setting aside some of that which the scripture treateth, as the Manna, the sword or holy Knife which Hieremias brought to judas Machabeus. (2. Mach. 15.) there are many others which the Christian people venerate, as the Cross of the Angels, which is kept in the holy church of Ouiedo, and that of Cravaca, the Casula of S. Ildefonsus: the piece of the veil which the same Saint, cut from S. Leocadia, the crystal viol in which appeared enclosed the miracle of the Eucharist which is conserved in Santaren: the habit which our blessed Lady the Virgin brought to S. Norberte, wherewith she vested him, when he was to institute his religion. (Surius Tom. 3.) And the same passed with other founders of religions. And Philip Proculus the most holy Martyr celebrating Mass the Angels lifted up the chalice, and carried it to heaven, & after two hours brought it him again, and said, Christ hath consecrated it, do not thou consecrate it again, but receive it: and so he did, all admiring who were present, (S. Antonin. 3. p. hist. tit. 24. cap. 13. Aquilinus lib. 1. cap. 15.) And Nicephorus Calixtus wrireth in his ecclesiastical history lib. 19 cap. 20. the excellencies of the glorious Amphilochius, Bishop of Iterana: and among other things relateth, how the Angels did consecrate him. Peter Sanchez lib. of the Kingdom of God cap. 4. Num. 34.  
And very grave are the histories which affirm to have descended from heaven the three lilies of gold, called floure-delis, which the Kings of France bear for arms, 
Tritemius in compendio annalium lib. 1. p. 22. Casseanus in Catal. gloriae mundi. p. 5. considerate. 3●. joannes Ludovicus Vivaldus tractat. de laudibus trium liliorum Franciae. Gregorius Turonensis lib. 2. Surius Tom. 5. in vita S. Remigij. Monarch. Eccl. 2. p. lib. 16. cap. 7. §. 4.  God sending them by an Angel for a great favour to the King Clodoveus when he was converted to the faith, and of a gentle was made a Christian, and when Saint Remigius Bishop of Rheims, would baptise the King, chrism by chance wanting, a dove brought it down from heaven in a little bottle or viol which she brought in her beke: and before many people putting it into the Bishop's hands, disappeared, and he anointed forthwith the King with the miraculous chrism which God had sent him: the which is kept in the same viol, and the Kings of France are anointed therewith on the day of their coronation, and there is passed since a thousand & a hundred years that God conserveth there that holy liquor. And there is not why we should be amazed at these marvels nor at many other greater, which are seen and experienced enery day; for God is a great honourer of his servants: & so we see that as much he honoured the blessed Saint Catharine of Alexandria. (Breviarium Romanum.) that none being to inter her body, (for the tyrant that put her to death forbade it) he sent Angels to enterre her. And of the glorious Saint Martha hostess of our Lord saith S. Antonin. (S. Anton. 1. p. hist. tit. 5. cap. 20. §. 1.) that our Lord jesus Christ interred her, Saint Frontinus Bishop of Petragoria assisting at the office of the burial: for so God honoureth those that honour and serve him.  
Many other things of less substance did these scrupulous persons note with impertinent ponderations, to which I do not answer, for with the grounds already laid as before, they are satisfied. One said to myself, how can it be suffered to be said that two days before the passage of this servant of God, she had begun to enjoy the alacrity of glory; when even of the Virgin our blessed Lady no such thing is said? and I answered him showing him the Roman breviary, where of S. Marie Magdalen, and of others, are such like things recounted: and in particular it is related of Saint Nicolas Tolentine, that the same passed with him for six whole Months before he died. So that they speak by guess. Breu. Rom.  
But because in matter of this objection of the beads of blessed S. joane, and those which were touched at them, some things have been said and done, which might have been excused if the excesses of some superstitions did not oblige unto it, as I believe, so I say, that setting this aside, most pious is the devotion which with these things the Christian people doth show, & most opposite to the obloquys wherewith the heretics do procure to condemn it. Theodore Beza a Caluinist heretic, wrote a treaty which he entitled of the trifles of Saint Francis. (Beza de nenijs S. Francisci.) and William Ritbelt, another of the childish worship of the papists: and both of them mock much at the devote piety, with which the faithful do venerate blessed things, as the water, the boughs, the candles, etc. and the said William doth recount some things with which it seems to him he confirmeth his disparates. He saith that being in Rome he saw with his eyes, that going the stations, the Pope himself touched a rosary which he carried in his hand at a glass window, which stood before a relic: And he saw that on the first day of lent, the Pope and Cardinals being in Saint Sabina, which is a monastery of the order of preachers, the freers gave to the Pope and Cardinals, and to many others for relics, or as a precious gift the leaves of an orange tree, which our holy Father S. Dominicke had planted: and upon these things, and others like, they did descant mocking at the virtue of that glass, and of those leaves, and of the habit of a religious which some do worship, and of the blessed beads and others which are touched at them etc. that the esteem may be seen which of such like trifles, grave men do make imitators of ignorant old wives, who recite rosaries of Auemarias to S. Peter and to S. Paul. With these foolish aggravations, these miserable men do provoke the rude people, and dispose them to persuade them errors of the ancient heretics, which now many years had lain buried in hell; one of the which is, to condemn the ceremonies and ancient rites of the church, among which there is more or less, but in none deformity, or if you please inconsideration.  
For even as in the reverence which one doth to his parents, or superiors, there is more and less, and if he should fail in the more he should break the precept natural and divine: and if in the less, as if he should not put of his hat hearing the name of his Father in absence, or if his Superior, or benefactor, yet for all this these acts be not condemned before used and laudable, and acts in effect of courtesy and gratitude. In like manner there is great difference between adoring and reverencing our Lord God, and worshipping the leaf of the tree which the glorious Saint Dominicke planted, but all is good and springeth of one ground. We adore God as Creator and Lord, and we worship his Saints for servants of his, and that more or less remotely, conform to the subject of the action, yet always with one intent: in such sort as if we should ask one of these heretics, if it should be a ridiculous action, or reprehensible, that one would take off his hat, hearing the name of the founder of a college where he was sometime fusteined, it being a hundred years since he died, and is not known if he be in heaven or in hell: and neither he nor any thing of his doth see that courtesy? he will answer (if he be not mad) that it is not an inutill act nor reprehensible, but of good courtesy and gratitude.  
Then why should it be ridiculous to reverence near hand or remotely, a Saint which is enjoying of God & seethe in him the veneration which to him is done, although it be so little as to kiss the glass which is before his relic, or the habit which he ware, or the religion which he founded, or the tree which he planted, and the earth which he trod upon? and the same will also say that it is not impropriety one to do service to his Lord, or friend in the person of another, as if he did ●ernice to the King to please some Lord which had commanded it him, or that he knoweth it will please him, although he command it not. Then if this be so plain, what other thing is it to recite so many Pater-nosters, or Auemarias, or to celebrate a Mass in honour of S. Peter, but to do a service to our Lord God, or to his most holy Mother in obsequy of S. Peter, who will so much be pleased that his devotarie do serve God and his Mother? So that the sayings of these seducers are vain aggravations. And the truth being made clear, they have neither substance nor appearance of ground, as is manifest. More I could say upon this, but I leave to enlarge me, and to apply that hath been said not to hit upon a known action in this matter; every one shall take what toucheth him, it sufficeth to say, that the veneration to these beads and to those touched at them is very holy, and the comparation of their virtues very sufficient, and the doubt whether they be certain, or not, of no substance, when with the same good faith we worship relics and other pious things; in which the Christian people hath more need of spurs, then of a bridle, when it is not founded upon fandy things without ground, or with suspicion of fiction.  
But the things of this servant of God, are founded upon a most pure life, most approved, and clarified, and upon a glorious death, & upon infinite miracles, and upon veneration of the faithful so known, and upon the uncorruptibilitie of her holy body so evident: and upon tradition of all this of so many years, and so continued and approved. So neither the greatness of the favours which God hath done her, maketh them less credible: nor saying that the holy Ghost spoke by her mouth hath indecency, nor novelty: and much less the miracle of the beads; but rather, of all is drawn much profit for the greater glory of our Lord and honour of of his Saint.   

Brother Francis, Bishop of Canaria.  
The petition of Father Anthony Daça, given to the council of the holy general inquisition, before the most excellent Lord Cardinal of Toledo, inquisitor general, and those of his council in Madrid. The 19 of August in the year 1610.  
Most powerful Lord Brother Anthony Daça, diffinitor of the holy Province of the Conception, and Coronist general of the order of Saint Francis, doth say, that for as much as I have composed a book of the life and miracles of the blessed joane of the Cross, religious of the same order: the which, although it be perused by the council of justice and by their commission seen and approved by the ordinary of Madrid, & before all these approbations have gone those of the lectors of Theology of our order, by commission of the same religion, and the council having seen them, and the informations and original papers, from whence the said book hath been taken and composed: for greater qualification and authority thereof, the said council will have the approbation of your highness, to whom humbly I make supplication, that you command it to be given, and your censure: for in the same shallbe done to our Lord great service, and to me a most great favour. For the which etc.   

Brother Anthony Daça. The answer of the Council.  
Let the Abbot of Fitero overlook this book, and give his censure, informing first thereof the most excellent Lord Cardinal, inquisitor general.   

Michael Garcia de Molina.  
The opinion and censure of the M. F. Don Ignatius of Iberus Abbot of the monastery of Saint Marie the regal of Fitero, qualificator of the holy office of the inquisition, and one of those which assist at the meeting which is made in this court of his Majesty, for the new catalogue, and expurgatory of the prohibited books.  
I the Master ●reer Don Ignatius de Ibero, Abbot of the Monastery of Saint Marie the regal of Fitero, qualificator of the holy office of the inquisition, etc. do lay, that by commandment of the most excellent Lord Don Bernardo de Roias' and Sandovall, Cardinal of Toledo, inquisitor general in the kingdoms and Lordships of the King our Lord and of the council of state of his Majesty, and of the Lords of the holy and general inquisition, have seen and read with particular attention, a book entitled, the history, life, and miracles, ecstasies and revelations of the blessed Virgin sister joane of the Cross, of the third order of our Father Saint Francis, composed by the most learned, and very expert Father, freer Anthony Daça diffinitor of the holy Province of the Conception, and Coronist general of his order, for to give my opinion & censure concerning the same. And not only I have not found in it any thing which may be cenlured, or which is worthy to be noted: but rather it seemeth to me that the book will be of much profit and utility, for all those that will make use thereof, especially for devout people, and those that treat of spirit, and that all which therein is written, is doctrine very good and very approved, and most conform to that doctrine which the Catholic Church our Mother reacheth, and her holy Doctors.  
And because it hath been commanded me, that besides giving my opinion and censure of all this book, yet that I rather also tell in particular all what I think of i●, and of the miracles and revelations which are written in it, I shall be more large in this my writing and relation. For the which I have also read, besides that which this book containeth, the authentical informations which of the things in the same contained, have been made at diverse times, & the original book from whence these were drawn, which is that, which a disciple wrote of this servant of God who lived in her time, called sister Marie evangelist, to whom (as the informations which of this have been made, and the tradiditions of that Monastery do say) that miraculously to this effect our Lord gave grace of knowledge to write and read: and it seemeth to me, that in as much as hath been possible for me, I have avouched to be certain and true that which in the history is written of the life, miracles, and sancti●ie of this servant of God: which is the first thing which ought to be presupposed in writing the lives of the Saints, and that which the holy council of Trent commandeth to the Pastors and Prelates, that they look much to it when they are to bring to light, and publish histories of the miracles and lives of Saints, to the end that with truth the marvels of God and his omnipotency be published (Sess. 25. in decreto de purgatorio §. de invoc. & veneratione Sanctorum.) For being that with these things God discovereth how admirable he is in his Saints, it is greatly to his service, that with things, certain and true we praise him, and magnify his omnipotency and infinite greatness, without telling fictions, or uncertain things: for as saith holy job. (job. 13.) there is no necessity of them, for that which God pretendeth.  
I hold then all this history for most true, and I understand (in as much as I can attain to with probability and humane saith) that all that which here is written, passed so as here it is said, not only in that which pertaineth to the life exemplar, penitent, and holy, which this blessed Virgin lead, and in the holy exercises, mortifications and penances which continually she did; but also in that which is of raptes, ecstasies, visions, revelations, and prophecies, of which in this history mention is made. And that which of these revelations, visions, and ecstasies I do think, & that which seemeth to me of the degree & quality in which we must hold them, is, that truly I hold them all for divine, suparnaturall, and celestial, made and inspired by God himself; and that in those raptes and elevations, and profound contemplations, God did speak by the mouth of this his servant, as by an organ and instrument of the holy Gho●●: for in all of them I find all the signs which the Catholic Church our Mother, and her holy Doctors do hold, for to verify and avouch that these works are supernatural, and divine, made and communicated by God himself; as the prophecies, are true and revelations certain, to be conform to the doctrine which the Catholic universal Church teacheth and holdeth & the holy Doctors thereof, to be to the seeming of men learned and pious, and inspired of the holy spirit, and to be found in them the truth and purity which is proper to things taught by God himself without any mixture of fairhood, or error, and finally to be such, that the person and the soul on whom God doth these marvels, do remain by them bettered in humility, in love of God, in devotion & in many other virtues. Apud Ioann●m de Turr●c●emata in prologo defensionis super revelationes S. Brig●dae. cap 1. 2. & 3. ex S. Tho. 2. 2. q. 174. a. 5. ad. 3.  
As these signs which I have considered and noted in this history of this blessed woman, are the same which are found, and were found, when they made proof of them, in many other life's of Saints, and miracles, and revelations which are written of them. Such were those of Saint Elizabeth, sister of King Eckbert the most holy Abbess of the Monastery of Esconaugia to whom her Angel keeper (as to our blessed I●ane hers) revealed many things like to these, and on God's behalf commanded her to write them, as in her life is written. Such are those of Saint Hildegardis, Abbess of the Monastery of Saint Rupert, in the diocese of Ments, who from her childhood, was much favoured of our Lord with revelations and visions from heaven. (Marcus Marulus lib. 2. c. 4. & Anton. Posseum. in Apparatu.) The which after ward at the instance & petition of the glorious Father Saint Bernard, were confirmed by Eugenius tertius his disciple, in a council which he celebrated in the city of Trerers, as the authors do write which speak of that council, and of this Saint. (Tom. 2. Concil. in Eugen. 3. Trithem in Theon. ●ir. Sang. anno 1150. Theodor. Abbas. in vita eius apud Surium. Tom. 5. mense Septemb) Such also were those of the notable and most celebrated widow saint Brigit, canonised by Pope Boniface the ninth, which were examined by these marks, and approved by the diligences which he Cardinal Don john of Turreciemata did make. In vita B. Brigidae & in eius revel. cum notis Gansal. Duranti.  
And of this same manner, and as these which I have related, are those which are contained in this book of our blessed joane, the one very like to the other, as well in the things revealed, as also in the manner by which God did reveal them. And so also in this it is made very likely that all these prophecies, ecstasies, revelations, & raptes of this blessed Saint, were divine and celestial, and truly inspired by the virtue of God, and supernaturally. And this being so, certain it is that all contei●e● in this book shall be most profitable to souls, and a great motive to incire, & inflame our hearts to virtue, according to that which S. Paul sayeth, writing to his disciple Timothy. (2. Tim. 2.) Omnis doctrina divinitus inspirata utilis est ad a●cendum, & ad crudiendum ad iustitiam etc.  
Some things I have found in this history very particular and rare, which although they are true and most certain, it is good they be read with more attention, and greater consideration: for, not being ordinary, ●or such as commonly are known, they might seem hard to be believed, if with a little consideration they be not pondered. And I myself suppose, that being such, and of the quality and truth which I speak of, they are yet more certain and more credible, because God hath revealed them to this blessed woman. (Habetur cap. 17. huius historiae.) One of them is, that to this blessed Saint it was revealed, how certain souls had their purgatory in places besides that which is ordained and set down by God, to be generally of all the souls which are to be purged, as in rivers, on ye, stones, and other things of this sort. And although it be true, that according to the common and general law, all the souls which need purging of the pain of their sins, go to the place which to this end is ordained, within the bowels of the earth: yet by particular order and dispensation of God, many times they have their purgatory our of that place as in rivers, in fountains, in baths, in ye, as S. Gregory writeth in many places of his Dialogues. (Lib. 4. Dialog. c. 23. 40. 55.) Peter Damian in his episi●es. (Epist. 13▪ add Desider. cap. 7.) And many other authors. (Bede lib. 3. hist. Anglo. cap. 19 & lib 5. c. 13. Greg. Niss lib. de Anim. & resur▪ Chrysost. de praemijs beator. Dionysius Cart. dial. de iudic. & quatuor novisfimis. & alij plures apud Pet. Tyre, d●locis infested. c. 1. & 3.) Of which S. Thomas Prince of scholastical divines relateth some and in this part followeth them, saying the same which I say, for out of him I relate it, and he hath taught it us expressly in his sentenciaries, and him do all authors follow which since his time have written: and not only Saint Thomas teacheth this doctrine, but also out of these histories and revelations draweth this general rule. (S. Thomas 4. sent. D. 21. q. 1. a. 1. q. 2. Cor. Belarm. Tom. 2. Controuers. 3. de purgat. lib. 2. cap. 7.) Deloco purgatorij▪ ubi non invenitur aliquid expresse determinatum dicendum est secundum quod consonat magis Sanctorum dictis, & revelationi factae multis. Dicendum itaque quod locus purgatorij est duplex; unus secundum legem communem, & sic locus purgatorij est locus inferior coniunctus inferno; alius est locus purgatorij secundum dispen sationem, & sic quandoque in diversis locis aliqui punirs leguntur, vel ad vivorum instruction●m, vel ad mortuor●m subventionem; ut viventibus eorum poena invotescens, per suffragia Ecclesiae mitigaretur. This saith S. Thomas, and in these words not only he approveth & teacheth this of particular purgatoties and extraordinary, but also he saith more, that of these particular revelations, made to holy men, it is confirmed that such there are. And so there is nothing which may oblige us to doubt, but to believe that it might be truth which this history telleth of the purgatories of the souls, which God revealed to this great servant of his, and that it is so when it may be reached unto by reasons and humane probability.  
There is also mention made in this history, of a very particular miracle which God wrought by this blessed one, no less worthy to be pondered and considered, than this of the souls of purgatory, concerning certain rosaries which the Angel of her guard carried up to heaven, and brought from thence, with many benedictions and virtues granted them by our Saviour Christ, to the end that the blessed one should recite upon them, and divide them amongst her nuns, & other devout people, that all might enjoy the goods, & indulgences, which from heaven, his divine Majesty imparteth: manifesting herein how much he is pleased with the devotion of the holy rosary of his B. Mother, & that he will have us to praise her with the prayer of Aue Maria, saying it by the beads of the sacred rosary. And although this miracle is far above all as many as in this matter I have read, it shall become easy to be believed, considering, that in the sacred histories, in those of the counsels of the Catholic church, and in many sacred and ancient writers, are found others very like to this, Vincentius Bellovacensis, Saint Hilandus, Saint Cesaria, Thomas Brabautine, Gi●●es Aurificus Carthusian (if this were the author of magnum speculum exemplorum, as saith Father john Mayor) Pebartus, john Bonifacius, and other authors of our times, do write innumerable miracles which God hath done, in confirmation of what the esteemeth, and how he is pleased with the angelical salutation of the Aue Maria, and with saying it frequently by the beads of the rosary, the faithful do praise his glorious Mother, & our blessed Lady the Virgin Marie. In speculo hist. lib. 7. cap. 84. lib. 3. Magni Exord. Cisterciens. cap. 25. lib. 7. Illust. Miraculo. c. 26. 27. 28. 33. & lib. 12. c. ●. lib. 2. de apib. c. 29. p. 6. q. 23. & 24. in magno speculo exemplor. dist. 3. exemp. 32. & dist, 4. exemp. 1. & dist. 5. exemp. 58. & dist. 8. exemp. 60. lib. 1. pag. 4. a. 2. c. 4. p. 5. a. 1. c. 3. & lib. 12. p. vlt. c. 6. In histor. virginali. lib. 2. cap. 11.  
The authors being many which I have related and very common I speak not of them in particular, one only I will relate, for that he seemeth to me more new, and more like than the others, to that we have in this book; And it is of a tree very prodigious, which miraculously sprung up on a sudden in a great field in the ile of Ireland, in the bishopprike of Corcke and Clon in the county of Desmon, all loaden with rosaries, like a vine when it is most laden with clusters of grapes, and the cords or strings of the beads cleaving to the tree, and were fastened so to it, as are the stalks of the fruit which groweth out of whatsomever other tree: of this miracle make mention Francis Belleforesto a grave author, and others who have written after him, and all do note that it seemed God made it, that it might appear how he favoured & approved the use of holy rosaries. For this was in time that Almanie was perishing with the evil sects of the heretics, to whom was abominable that use of reciting, and chief that of the holy rosary, and the indulgence which therein are granted us. Peter Bovistau, Claudius Tesser and, Francis Belleforest lib. 4. of the prodigious hictories. cap. 1. F. john Sagastizab. lib. of the exhortation to the rosary. lib. 6. c. 84. F. Geroni. Rom. lib. of the Comunwelth cap. 12.  
And it is to be noted, that a little before this miracle of these rosaries and blessed beads had fallen out, which the Angel brought from heaven to this B. maid, and consequently it may be believed that God also wrought it, not only for the comfort of his servant, & so dear espouse, but also as that other of Ireland, for greater confirmation of the devotion of the faithful & confusion of the heretics of those times, yet there is one thing very particular and rare in these rosaries which her good Angel brought to the B. joane, which I have not found, neither in the miracles which I have seen and related of the rosaries, not in any other of as many things as by Angels have been brought from heaven to the earth. For of those rosaries of Ireland it is not read, that the Angels have carried them from the earth to heaven, but that either they were created, and made there miraculously, or brought from heaven, like many other things; as the casula of S. ●●de●onsus, which the glorious Virgin Marie brought from heaven; the cross of Ouiedo; that of Caravaca and other such things; which are said to have come from heaven, not because they have been there in the supreme heaven, but because by ministry of the Angels, they were form and made in the elemental heaven; and in the aery part commonly called heaven, and for the same reason also it is said, that the Manna came down from heaven; and the scripture calleth it bread of heaven. In Chronicis Hisp▪ post alios Vasaeus circa annum 662. Baron. in annalib. an. 657. Rode. Xime. lib. 2. cap. 22. Trith, lib. de script. Ecclesiastic. Pet. Cresp. in sum. Eccles. litera M. & alij apud Locrium in August. Maria. lib. 5. cap. 41. Psalm. 77.  
But the rosaries of which our history speaketh, according as in it is written, were carried by the Angel from hence from the earth to heaven, to the presence of the Majesty of thesonne of God Christ our Saviour, where the same Redeemer of the world, blessed them and touched them with his most sacred hands. And that this miracle might not seem to the reader difficult to believe, for making of it facile, we might well bring for example that which some authors do say: and S. Thomas. (22. q. 73. a 5. & 6.) holdeth not for impossible, supposing the infinite omnipotency of God, how the Apostle Saint Paul in his mysterious rapt, was carried to heaven in body and soul so mortal and corruptible as it was. But because the same Apostle doth say that he knoweth not if that rapt were, in corpore, ●iue extra corpus. (2. Cor. 12.) (although he neither deny it, not speak it as a thing impossible) and the glorious Doctor S. Augustine commandeth and advertiseth us, that what the Apostle confesseth he doth not know, it is not good that we ourselves determine. Lib. 12. sup. Genes. ad literam c. 3. post medium. Tomo. 3.  
I will relate another history very authentical, and more near to our times (although very ancient) of other things corruptible and earthly, which miraculously were carried to the third heaven, and brought thence again, to the end that this of the rosaries of our Beata, seem not incredible: Very well known is that history of the child, which in (Chron.) the year 446. in Constantinople in sight of all the people and of the Emperor Theodosius the younger, and of the patriarch Proclus was carried to heaven from whence he heard the blessed, which stood continually praising God; and after having been there for the space of an hour, he was again brought to the earth: for why, besides the historiographers, And Greek Chronistes, Marcellinus, Nicephorus, Euag●ius, the Greek Menologie, S. john Damascene, and others: very particular also Pope Felix the third writ●th it in an epistle decretal of his: the Bishops also writ it which were in the council of Constantinople, which was celebrated in time of Pope Felix the third against the errors of Peter Fullon Archbishop of Antioch. (Lib. 14. cap. 46. lib. 1. Ecclesiast. hist. c. Meno. 25. sept. lib. 3. de fide orth. c. 10. & lib. de Trissa. Felix. 3. epist. 3. decreta. Tom. 2. Concil.) And all of them say that all the city of Constantinople going in procession, for a great earthquake which for six months continually did persever in that city, doing in the same great damage, and causing many ruins of the houses and walls thereof, in the midst of a field where all the people was in public procession, a child was rapt up, and carried to heaven, rursusque descendens (saith Pope Felix) nunciavit quae in athere audierat, dicens, de coelo quasi de multitudine psallentium, huiusinodi laudes insonuisse auribus suis etc. That he heard there in heaven the blessed, which praised God with that most holy hymn of the Trisagio, saying: Sanctus Deus, Sanctus fortis, Sanctus & immortalis. The same the Bishops writ which (above) I have related of this council of Constantinople. Acatius of Constantinople, Anteon of Arsinoi, Faustus of Apolonide, Pamphilus of Auida, Asclepiades, and many other historiographers old and new. Habentur horum epistolae Tom. 2. Council post Conc. Constantinopolit. sub Felice 3. anno 483. vide Seve. Vinium in notis.  
Then as there was no repugnance, nor impossibility, supposing the infinite power of God, that child as he was to be carried up to heaven, neither is there for us to believe that this might be so which of these beads, and rosaries is written: and a mighty argument to believe this is, as also all whatsoever in this matter else is written, to see the many miracles which with these beads God doth daily; of which the author doth relate some, and I have seen with my eyes the informations and authentical probations, & those of many sworn witnesses, from whom with much truth and fidelity he hath drawn all that he sayeth. And I will not tell what I have known that happened with one of these beads, which by particular favour done me by God I have obtained & hold in my power, that I may not more enlarge myself in this my relation: God grant that in some other occasion it may be known.  
It is also necessary to be considered, and I have considered, how that aught to be taken which is recounted in this history. (Habetur cap. 16. huius historiae) How it was revealed to the B. joane, that the Archangel S. Michael did judge the souls after they departed from the bodies, doing the office of supreme judge, of great power and preeminency, with ensigns of crown imperial, sceptre, and tribunal of great Majesty. This, taking it in the sense it ought to be taken, can not have difficulty for the belief, for it neither is against that which the sacred and the scholastical Doctors do teach, nor doth any thing derogate from the judiciary power of God. For taking it for the supreme, absolutely it is only in God; and taking it for the power of excellency and singular, immediately participated of that supreme, it is so solely in Christ our Saviour in as much as he is man, according to authors, that for this they expound that place of S. joan: 5. Omne iudicium dedit filio. Nor is it hard to believe; for with this it is compatible, that there be other inferior judges which participate of the power of God, and may be called judges of souls. As it derogateth nothing to the eminency and independence of the first cause, to have other second cases, together with the which it may work, concur and do his effects. And so without any repugnance, in this sense is it said that also the Saints shall judge the nations. (Sap. 3.) and to his holy disciples Christ promised, that sitting with him they should judge the twelve tribes of Israel. Math. 19 Luc. 22.  
Then S. Michael being an Archangel of so great excellency and Majesty, as the many and very great titles which the church giveth him, and the honourable epithets which she singeth to him do declare, (Litaniae S. Michael Ambr. Cathe. 1. ad Heb. & alij plures quos refert. Bla. Vugas in Apoc. c. 12. Comment. 1. sectio 18.) it shall be very easy to believe that which of him this blessed one hath said, that our Saviour revealed to her concerning the judgement of the souls that go to the other life. The church calleth him praepositus and Prince of the Church, primate of heaven, head of all the Angels of heaven, high standard bearer of the supreme Emperor, Victor of the great dragon Lucifer, most valiant capitaine, receiver of the souls which go out of this life, and judge of them. All these Epithethes and many others do the Saints gather out of that which the sacred scripture (Daniel. 10. Apocalips. 12.) doth say of Sain● Michael. And for this, and other reasons found in authors, it is holden for most certain, that this glorious Archangel, hath this power and jurisdiction over the souls, that in the particular judgement of them, which is when they depart from their bodies, he judge them, weighing and pondering the merits of every one of them, pronouncing and notifying to them the definitive sentence of the supreme judge. B. Basil. in Homil. de Angel. D. Greg. Hom. 34. in Euang. Clem. Alex lib. 5. Strom. ad fin. Pantaleo. Diac. apud Lypom. Hom. de S. Micha. Amb. Cath. in t c. epist. ad Heb. Blasius Viega cum alijs quos citat Commont. in 12. cap. Apoc. Comment. 1. fect. 18.  
And this would God give to understand to this his blessed one in that imaginary vision, and revelation, in which she saw this glorious Archangel in that figure & posture of a great judge, with those imperial ●●signs and royal crown. And this is very conform to the style and use which the church hath to declare us this power and this greatness of S. Michael. For as very well said the most learned and pious Doctor john Molanus in his book of Images. (Lib. 2. cap. 28.) This we have said, is the same which is represented unto us in pictures where they paint S. Michael with a balance in his hand: for it is as much as to say unto us, that as a judge upright and of great integrity, first he pondereth & weigheth the merits of the souls with great particularity, and every one by itself, and afterward, pronounceth the sentence upon them. The same saith that most stout defender of the faith, john Eckius, and other authors. (Hom. 8. de S. Michaele & relatus à joanne Molane.) Which speak of the same, and after the same manner must be understood what in that revelation our blessed one doth say, that forthwith at the same instant that S. Michael hath pronounced the sentence against the evil souls, other Angels, as executors of this sentence, do begin to chastise with rigorous stripes those souls; which is to say, that in the same instant they do begin to feel and suffer the rigorous whip of the just chastisement of God, and of the pains which for them he hath prepared. And I say no more of that which remaineth of this history, for it is all very facile, and there is nothing whereon to repair, and more I confess, that if I were not commanded to speak what hath been said, I could very well have excused it, for all these things doth the author very well declare and ponder in their places so learnedly, that he leaveth not whence to doubt in this nor in any other thing: for not only in that which is historical he proceedeth with so much certainty and security in this his work, speaking in most things of it as an eye witness: but also in that which is Theological and the reason of the history, he proceedeth with great ground, and with reasons very  and with Theologicall: for the which are due to the author many thankes for having undertaken this so holy occupation, and so important for the spirit & profit of souls and for the greater glory of God, and of his holy religion, and of the glorious Father and Patriarche Saint Francis, who daily with new births and springings of Saints of his, doth give us new alacrity and spiritual joy in the church militant & triumphant. And for all the aforesaid do admit him and approve him this book of his, that it may come to light, and be communicated to all. This is that which I think, under the censure & seeming most sure of your highness. In Madrid the sixteenth of September, in the year one thousand six hundred and ten.   

Fr. Ignatius de Ibero Abbot of Fitero. Licence.  
In the town of Madrid the 16. day of September in the year 1610. the most excellent Lord Cardinal of Toledo, inquisitor general in the kingdoms of his Majesty, having seen this approbation of the Master Fr. Don Ignatius de Ibero Abbot of Fitero, of the book of B. joane of the Cross, gave licence as Ordinary, that the said book should be imprinted putting in it the opinion and approbation of the said Abbot. Before me Michael Garcia de Molina, secretary of the council of his Majesty, of the holy general inquisition.   

Michael Garcia de Molina.  
Approbation of the Lord Bishop Don Fr. Francis de Sosa, of the council of his Majesty, and of the general inquisition, to whom the most excellent Cardinal of Toledo committed the renew of this book.  
Most excellent Lord, having seen by command of your Lordship's excellency, the book of the life and miracles of the servant of God sister joane of the Cross, religious of the order of our holy Father Saint Francis, it seemed to me not only to be convenient to reform in some places which occurred unto me with different censures noted of the divines of the consistory of the catalogue thereof: but also that it would be good to do the same in many other, being the same reason concurred, which is to publish in a vulgar tongue things which is not convenient that they go in the hands of all: the which is done without note or disauthorizing of men so grave as at first did censure this book, by commandment of the council royal of justice, & afterwards of your most excellent Lordship; for they could what they thought of the doctrine of the said book, and experience shown afterwards the same inconvenience, worthy the remedy of your excellency which you and the holy office have put, commanding it to be revewed, that it might come out printed anew & corrected: and the Christian people to enjoy so holy a history, for edification in manners, and the greater glory, of our Lord. And because of this book it hath been spoken after diverse manners, both pro and contra: and so notoriously that to me was committed the revew thereof; I thought I had obligation to give satisfaction to all, as I do in a preface which shall be put in the beginning to which I remit me, given in Madrid the 24. of December, 1612.   

Fr. Francis, Bishop of Canaria.  
Licence of the most excellent Lord Cardinal of Toledo, inquisitor general.  
Don Bernardo de Sandovall and Roias', by the divine miseration, priest Cardinal of the holy Church of Rome, with title of S. Athanasius, Archbishop of Toledo, primate of Spain, high Chancellor of Castille, inquisitor general in the kingdoms and dominions of his Majesty, and of his council of estate etc. by these presents we give faculty and licence to Father Fr. Anthony Daça, Coronist of the order of the glorious Father S. Francis, that he may use the privilege which of his Majesty he hath, to make to be imprinted the book of the life and miracles of the servant of God sister joane of the Cross, religious of the said order; provided that by our commission it hath been corrected, and those things amended which it seemed inconvenient should go in a vulgar tongue, given in Madrid the 11. of januarie 1613.   

The Cardinal of Toledo.  
By commandment of his most Excellent Lordship Francis de Salago Secretary.     

APPROBATIO.  
EX mandato Reverendissimi Patris nostri Commissarij Fratris Andreae à Soto (Serenissimae Hispaniarum Infanti à sacris confessionibus) perlegi vitam hanc Beatae Ioannae de Sancta Cruce, ex lingua Hispanica in Anglicanum idioma transpositum, & iudico multùm proficuam populo Christiano, & consolationem religiosis, vel religionem anhelantibus, cum viderint tam stupenda & authenticae probata miracula, à divina misericordia in approbationem status religiosi exhibita, contra malignos huius temporis haereticorum oblatratus: sic censeo 4. Feb. 1625.  
Fr. FRANCISCUS à S. CLARA S. Theol. in Collegio Anglorum Recol. S. Bonaventurae Duaci Lector.   

APPROATIO.  
EGo F. Francisous Crathorne, Monachus Benedictinus, testor hanc universam translationem cum originali diligenter fuisse collationatam, & eidem per omnia esse conformem. Datum Duaci 7. Octobris 1624.  
F. FRANCISCUS CRATHORNE Benedictus Anglus & in Collegio nostro Vedastino Philosophiae Professor.   

APPROBATIO.  
VIsis Approbationibus Reverendi Patris Crathorne, & Reverendi Patris Fr. Francisci à Sancta Clara, consentio ut vita B. joannae ex lingua Hispanica in Anglicanam translata, imprimatur 10. Sept. 1625.  
Fr. JOANNIS GENNINGUS Provinciae Angliae Min. Custos Fratrum Minorum strictioris obseruantiae.  
FINIS.   

TO THE HOLY JOAN OF THE CROSS LOPE-VEGA DE CARPio professed of the third Order of our holy Seraphical Father S. Francis. A SONNET.  
THE noble Sun whose radian beams do clear,  
The asurde sky, with his celestial light,  
Yet often times an obscure cloak doth wear  
Of foggy clouds, like to the ●able night:  
That whilst it lasts, the vild earth thinketh sure;  
Heauns, and Sun, do violence endure.  
Yet notwithstanding doth his virtues send  
Through all those clouds (which cortind in his rays)  
Eftsoons, his glympes; and greater glory lend  
Unto the dismal earth; which hopeless stays:  
Of all such comforth, so by means of this,  
With doubled crown it more resplendent is.  
Thrice happy Virgin thus thy virtues rare,  
Brighter than Sun, with deeds heroic, shine.  
Spouse of the lamb, when once they touched are,  
Quicl lie doc show themselves, so pure and fine:  
That no man henceforward, once dare call  
Them into question, or make doubt at all  
Lo thus sweet Saint, how these thy virtues blaze.  
Through all the world; thrice happy joane they do,  
Whilst we with wonder, at such beauty's gaze,  
And what like clouds, unto us erst did show:  
Clouds are no more, but curtains sure they are,  
Which do disclose thy Image fare more fair.  Fr. Ludovicus à Sancto Francisco.