so mild therein that being at last forced to denounce his Holines Excommunication agaynst that temerarious and mad-braine fellow although himselfe were Legate Apostolicall yet he oftentimes sent the Bishops Vicar vnto him in most suppliant manner so as one would haue thought that he had rather done then receiued the iniury or that he intreated rather to auoid the blow himselfe then to haue threatned it to another Moreouer in the greatest reproaches sufferances vexations that could be offered he neuer complained of any man but prayed to the diuine Maiesty for those who caused him the same and that he would vouchsafe rather to receyue them to mercy then to exercyse his diuine iustice vpon them Wherefore at the selfe same time when he was by the Gouernour of Malaca's officers without cause most iniuriously disgracefully treated he notwithstanding said Masse dayly for that outragious Man praying to God that though he had begun to fall he might not yet be vtterly ouerthrowen The loue of voluntary Pouerty also which shined in him was not inferiour to the moderation of his mind For through long and serious meditation vpon the pouerty of Christ Iesus who when he was rich became poore for vs he bare so speciall an affection vnto Euangelicall Pouerty that he dayly found by experience the Riches of Pouerty to be such that they not only discharged and freed the mind from all troublesome care but enriched it also most aboundantly with celestiall treasures and caused him who had nothing not to be in want of any thing Wherfore he alwayes for the most part liued by begging euen in the Colledge at Goa it selfe where all things were at hand without seeking for neither also when he trauailed as well by land as by sea had he any care at all of any Viaticum or prouision of victuals Of this his extraordinary Pouerty his whole life affoardeth vs notable examples For to say nothing of such as be of lesse note let vs call to memory his departure out of Portugal towards India how he would carry nothing with him but a sorry mantle to vse in the Promontory of Good Hope a place much pestred with the extreme vnseasonable colds of the Antartick Pole and a few bookes for his necessary vse although the Kings Officers by expresse order from his Maiesty vrged him earnestly to the contrary And in the ship it selfe he could not by any intreaty either of principall persons therein or of the Viceroy himselfe be drawne from begging his victuals and other necessaries For he choose rather for Christ his sake to aske of the Souldiars in the Nauy not only victuals but shooes also shirts and other things necessary theÌ„ to haue them freely giuen him by the Viceroy or his followers such sweetnes found he in Euangelicall pouerty His iorney also into ComorinuÌ„ was not much vnlike to that into India contenting himselfe with only a payre of bootes Moreouer his apparell and habit was of the vulgar sort He went in an old cassocke from Rome into Portugall and so on forwards into India In India it selfe he refused euen a decent and ciuil habit which was offred him made choice of a cassock of course linnen cloth without a cloake fearing least as oftentimes it hapneth some pride of mind might follow vpon such gaynesse of apparel His gowne being now worne out and torne his friends offered him a new one but he wraping himself vp in his pouerty would neuer suffer his old one to be taken from him for a new Wherupon some in the dead time of the night when he was a sleep sent one to take away his â—ld ragged gowne and to lay a new one in the place He rising before day put on the new gowne he found â—steed of his old and went abroad therein neuer â—reaming how charitably his friends had deceaued â—im Now this new gowne was of a farre different â—ashion from his old one Wherupon being the same â—ay at supper with Francis Paiua others of his frieÌ„ds who were acquainted with the matter they as it were â—ondering began to aske him in iest what kind of â—abit that was And when he perceiued by looking â—pon it and feeling it that it was a new one and that â—e was therewith deceiued he smiling sayd Indeed â—his strang habit is more fit for others then for me Wherefore by his earnest intreaty he preuayled at last â—o much with them that they restored to him his old â—owne which they had taken away and receaued â—he new one backe againe He therfore with his old â—owne indured the extreme hard weather of Iaponia â—lthough oftentimes he euen shiuered and trembled â—or cold Afterwards also he returned out of Iaponiaâ—o â—o Goa triumphant as it were ouer braue and gay apparell with glorious ensignes of Pouerty to wit with â—n old hat a ragged shirt a torne gowne that also â—atched in diuers places But if we desire to know how willingly he imâ—raced all the incommodities which pouerty brought a long with it and how he was wont to reioyce in the extreame want of all things as in the midst of heaueÌ„â—y delights we may easily gather it out of a certaine letter which he sent from Maurica to those of the Society at Rome where describing that Country after he had sayd that it wanted all commodities both of victuals and other necessaries for the maintenance of life he affirmeth that he neuer receiued from God greater and truer content In his letters also which he wrote out of Iaponia to the Society at Goa he speaketh thus I beseech you deerest Brethren to helpe me to giue God thankes for so great a benefit We are now by Gods singular goodnes arriued in Iaponia where there is extreme want of all things which I indeed esteeme as one of the greatest fauours of the diuine Prouidence For in other places plenty of victuals commodities doth most commonly inuite the people to satiate and fill their vnbridled sensual appetits And so their soules being not acquainted with Euangelical pouerty are extremely oppressed through the want of heauenly graces and delights And many times also their bodyes being tormented with diseases and other incommodities indure no small nor short punishment for their intemperance CHAP. VIII His Obedience and Humility THIS abandoning of the vse of other things was not more exact in him then the forsaking of his owne Free-will and proper Iudgment wherin the chiefest prayse or Obedience consisteth Which vertue being the principall ornament that the Society of IESVS hath shewed â—selfe most of all in Francis euen at the first when he â—as by Ignatius sent into India It was well knowen â—at the Nauigation into India was no lesse dangerous â—en long and tedious And the Society at that time â—hatsoeuer state it had was not gouerned by any coÌ„â—and which Ignatius had ouer it but only by his auâ—ority Notwithstanding Francis forgetting all things â—esides Obedience did more promptly obey then
his mind manifestly shewed it selfe It hapned that as he was in the Church at Masse vpon the feast of S. Michael the Archangell before a great number of the inhabitants the whole Iland was vpon a suddaine so shaken with an earthquake that the Aultar it selfe seemed ready to be ouerturned Wherupon most of the people ranne away ech one whither their feare caryed them but Xauerius either as though he perceiued nothing or rather contâ—mning the feare went on constantly with his Masse saying the cause therof to be that S. Michaâ—l the Archangell did then with many torments throw downe all the Deuills of that couÌ„try into Hel who withstood Gods diuine honour so as he had more ado with men then with the deuils themselues For there wanted not some Idolaters both obstinate and potent who went about by threates feares to hinder the going forward of the Gospel But in vaine For Xauerius inuincible vertue and courage vpheld by diuine aide ouercame all things In a few monthes therfore he ranne ouer all the Christian Villages instructed an innumerable multitude of the inhabitants in the Christian precepts brought many to imbrace the faith of Christ How much fruit he heaped togeather may be hereby gathered in that it is said he made in one towne called Tolum â—5000 Christians And surely his labour was no lesse then the fruit For running to and fro so troublesome a country he suffered almost all the discommodities which could be imagined as penury want heate hungar thirst weary somnesse and dangers But as commonly the pleasure is proportionable to the paine so according to the multitude of his troubles he had coÌ„fortes to recreate his soule which how great they were may be coniectured by the clause of a letter of his to some of the same Society where hauing spoken of the barrennes of those parts of the want of all things These things saith he I haue for this end layd open vnto you that you may know what abundaÌ„ce of heauenly ioyes there be in these places For such labours dangers vndertaken wholy and willingly for Gods sake are treasuries filled with diuine and vnspeakeable consolations so that these Ilands may seeme most conuenient and apt to make one loose his eyes by shedding aboundance of most sweet teares I for my part do not remember that euer I was ouerflowed with so many so great and so continuall comfortes of mind in such sort as they wholy take from me all feeling of labours and miseries So Francis Who out of his endeauouring to bring this sauage Nation to lead a Christian life reaped no lesse fruite and comfort then labour and merit CHAP. IIII. He laboureth the second tyme amongst the Ternatians RETVRNING back from Maurica to the Moluca's he came againe to Ternate where being most ioyfully receaued by the Ternatians he stirreth vp the slouthfull to the pursuite of vertue and confirmeth those that were wauering But the ordinary course he kept was this Vpon holy dayes he preached twice a day in the morning to the Portugheses in the after-noone to the people of that Couutry exhorting the one to liue a good and vertuous life and instructing the other in the mysteries of the Christian faith and auerting them from worshipping of Idols Besides this euery day both before after noone he heard the Confessions as well of men as of women Vpon euery Wensday and Fryday he made an exhortation a part to the wiâ—es of the Portugheses who for the most part were of that country borne explicating the articles of the Creed of the ten Commandments and of the Sacraments of Confession and Communion It was then the tyme of Lent wherfore very many of them did piously religiously solemnize the Feast of Easter by receauing the sacred Eucharist from which they had vntill that time absteined But now Xauerius hauing bin long abroad was by the domesticall care of the Society at Goa called home againe Therfore he determined with all speed to passe ouer to Amboynum there to expect passage backe into India But the Gouernour of the Castle of Ternate the Sodality of Mercy and the other Portugheses by their earnest intreaty inforced him to stay yet a while at Ternate although it were not much against his will because he did not repent himself of the paines he tooke amongst theÌ„ In the meane time Francis had a great desire to try what good he could do vpon the barbarous King of Moluca who being tributary to the King of Portugall was in Religion a Saracen not so much by profession as in life For he was not held from becomming a Christian through any deuotion to Mahomet but through his owne exorbitant and licentious lust For besides whole troupes of Concubines he had 100. wiues dwelling with him in his Court. This King therfore being moued aswell by Xauerius courtesy as by his sanctity of life vsed him with all honourable respect notwithstanding that his Nobility openly repined thereat and he much desired his friendship giuing some hope that he would one day become a Christian as when he sayd that the Saracens and the Christians adore one God and a time would come when they should both professe one Religion But although he seemed to take delight in FraÌ„cis his company and discourse yet his immoderate sensuality of life kept him backe from being a Christian This thing only could at last be got of him that he promised one of his children wherof he had very many should be baptized vpon this condition that afterwards being a Christian he might be made King of the Iland of Maurica Xauerius therfore although the matter was not yet ripe being glad of that hope did so keep friendship with the King that he laboured neuerthe lesse in instructing the Country people For trying the disposition of the Ethnickes he found them to be farre lesse auerted from Christ then from Mahomet although they were by the Saracens compelled to the mahometicall superstitions and that the Saracens themselues being also ignorant of their owne profession were not found obstinate therin Supposing therfore that it would be easy to conuert them both if there were an house of the Society erected in Moluca he resolued by all meanes to do his best therein and at last by helpe of the King of Portugall who was a very great aduaÌ„cer of the Christian cause he fully accomplished the same In the meane time his chiefe care was to instruct the Portugheses and the neophytes which labour indeed proued not vnprofitable For within the space of six months all his paines were recoÌ„pensed with a most plentifull haruest of the Ternatians And he so applyed the townes men with godly Exhortations frequenting of Sacraments other holy exercises that in all mens iudgement they seemed to be another people then they had formerly byn and it is well knowen that the Christian Inhabitants thereof of an infinite number of Concubines which
manner of abyding place the blessed haue or by whose power soules are thrust downe into Hell there was no mention at all amongst them only they spread abroad certayne old wiues tales of the Authours of their Religion among whome one Xacas and Amidas were esteemed the principall Gods who of their owne accord vnderwent most grieuous and very long paynes to saue the rest Of these Sectes some of them conteyne 300. precepts others fiue hundred yet they all hold that there be fiue points only necessary to saluation wherby is forbidden Murder Eating of any liuing creature that is killed Theft Adultery Lying the Drinking of Wine These the Bonzies the Bonziâ—sses vndertooke to satisfy for the people who being hindred through the cares affayres of the Citty could not obserue these lawes but yet vpon this conditioÌ„ that they should allow them houses to dwel in yearely reuenewes other maintenance withal forsooth should do them honour reuerence Wherupon the wealthier sort of people and the Nobility that they might haue freer leaue to sin accepting of the conditions gaue then readily whatsoeuer they demaunded making no doubt but the Bonzies prayers would rescue them euen out of hell it self Besids this the Bonzies begge almes of all men but giue to none Now when Xauerius had found out these other such like things turning the Iaponians own practises as weapons against themselues he began in such sort to deale with the Bonzies before the people as that by euident arguments and reasons he ouerthrew their counterfaite fictions But especially he demonstrated vnto them that none could by the Bonzies prayers be freed from the torments of Hell seeing that it was certayne they did not obserue those conditions themselues which they had vndertaken to obserue for others For it was manifestly knowen that they being now fallen froÌ„ their ancient discipline vsed to drinke wine to eate flesh priuately and publikely to Lye and commit Adultery Whereupon the people when they saw the Bonzies false dealing laid open before their face began to be all-enraged and to complayne that they had by their treachery byn deceaued and robbed of their goods The truth whereof the Bonzies themselues were driuen at last to confesse saying that vnlesse they had by their wits vpheld themselues they should infallibly haue perished with hunger And so from this tyme forward they not only suffred many losses but foule disgraces also Then Xauerius vnderstanding by the relation of of some Iaponians his friends by their ancient written Records that Xacas and Amidas had liued full out two thousand yeares and that Xacas had byn borne eight thousand tymes and much other such like stuffe deseruing rather to be laughed at then recounted he presently with great instance set himselfe to canuase out these idle fables shewing that they were not Gods but diuelish Monsters Whereto when the Benzies themselues the Sorcerers other aduersaryes of God being vtterly vanquished had nothing to say the Christians were indeed very glad and much coÌ„firmed in the fayth and course which they had vndertaken And the Ethnickes that were present perceiuing their Maysters errours began to stagger in their owne Religion and by litle and litle retyred themselues to the standard of Christ The Bonzies againe vrged Francis with the authority of the Chineses from whome the Iaponians had fetcht their Religion and therfore that the Iaponians would certainly neuer change their Religion and ceremonies vnlesse the Chineses first changed theirs Wherfore he should goe and carry the Ghospell thither first and bring the Chineses vnder the yoke of Christ and when he had so done then would Iaponia also willingly imbrace the faith and Religion that he taught But these sayings of the Bonzies were litle or no hindrance at all to Xauerius endeauours who went on neuer the slower with that which he had resolued vpon The Iaponianâ— who had neuer heard any thing at all of the Creation of the Sunne Moone Starres celestiall Globes Land Sea Soules other things did not for the most part acknowledge any author or maker of the world When Francis therfore shewed them that God was the Creatour of all things and especially of soules they wondred very much that such a beginning of all things had bin wholy hidden and vnknowen not only to the Iaponians but also to the Chineses from whence they had their Religion At last their admiration came to this that looke how much they reuerenced Xauerius the Christian Religion so much they detested the Bonzies the Iaponian Sectes By these disputations therfore Xauerius did so vexe the whole generatioÌ„ of the Bonzies that they who before his comming were continually iarring amongst themselues about their owne Lawes new leauing off that quarrell there was no other speach among them but of the law of God And euery day there came many who asked of Francis diuers questions as whether there were one beginning of good bad things And whether that were good or bad it self When he replyed that there was but one beginning of all and that good in the highest degree they alleadged against him the euill spirits enemies of mankind who were certaynly knowne to be naught If then God were good why did he create such detestable creatures as they were Then Xauerius answered that God had created them all good who by their owne fault were become bad and therfore were tormented eternally in Hell But then they vrged him why did God permit men whome he had created to serue him to be deceyued by the Deuils And why had he not created their affections rather inclined to vertue then proue to vice To which Francis demonstrated that man was free by nature had diuine helps at hand both to combat and get the victory if he would make vse therof and withall shewed that al mankind was framed to honest and vertuous carriage but was by the sinne of their Parents and their owne faults growne depâ—aued Then they fly from mans fault to Gods seuerity aske him Why he made that infernall prison of Hell the greatest of all euills And why would â—e neuer shew mercy to them that be condemned to eâ—ernall torments Xauerius contrary wise declared vnâ—â— them that such was the Maiesty of God and so â—reat his benefits bestowed vpon all men and euery â—ne in particular that there could be no torment fouÌ„d 〈◊〉 great which was not due to man for his abominaâ—â—e wickednes who being a base worme of the earth â—urst violate the infinite power of Almighty God yet â—â—ch againe was the diuine Mercy Clemency that 〈◊〉 alwayes punished lesse then was deserued These many other such things were heard with â—â—ceeding good liking so as they were all easily satisâ—â—ed But that which troubled theÌ„ most was that God â—â—emed neither bountifull nor indiffereÌ„t who hauing â—are of all other Countries besides Iaponia had neuer â—eclared himselfe to the Iaponians before Francis his â—omming thither
relieuing of whose necessities those helps may well be imployed notwithstanding the deceipt and cunning of beggars vseth oftentimes to cause some note of infamy in this businesse by whose impostures others may sooner be deceiued then those of the Sodality of Mercy who by long experience haue learned prudently to beware of such cosenage Wherfore it is best to leaue that businesse wholy to them of the Sodality who may distribute the Almes according to the quantity thereof amongst such as are knowen to be truly in want This you ought to do for many and weighty reasons First because if you distribute the money to the poore your selfe many will certainly aske of you some reliefe especially for their bodies which they would assuredly neuer do if they saw that you vsed only to help the necessities of the soule Secondly to auoid the suspitions rumours of those that should giue you such money to be distributed amongst the poore For as men are apt to belieue the worst it is to be feared least that exacting of money may carry with it some suspition of auarice as though you intended to turne the money begd vnder colour of relieuing the poore to your owne vse benefit Wherfore it is better to giue ouer that charge to others of whome there can be no suspition Yet if at any time occasion moueth you to the contrary you may do as may be most for the glory of God and the good of soules Yow shall also so carry your selfe before those with whome you conuerse although they be you friends and familiar acquaintance as if they were one day to be your enemies This consideration will easily restraine your behauiour from growing dissolute throgh liberty and keep you backe from giuing offence to any through too much friendship and familiarity and such kind of warinesse wil also make them ashamed to breake friendship with you without cause This warinesse I say keepes not only others from being insolent with vs but also maintayneth piety in our selues For if you be present with your selfe you will both enioy God the more and haue the better knowledge of your self wheras certainly the want of knowledge and forgetfulnesse of ones selfe is the mother of many Monsters of vices which make vs loose our friends and insteed thereof procure vs enemies so as they who are not ignorant of our fashions do aryse with more bitternes and vehemency against vs. Towards the Bishops Vicar you shal alwayes carry your selfe with extraordinary reuerence and obedience Wherfore so soone as you come to any towne where he resideth you shal presently go cast your selfe at his feete and also kisse his hand as the custome is Then you shall aske of him leaue to preach heare confessions and to exercyse other offices of piety And no offence whatsoeuer shal at any time withâ—raw you from him but shall rather inflame you by â—ll kind of complying with him to gaine him sweetâ—y vnto you that being at last wrought by pious considerations he may become better more plyable You must aâ—so seeke maintaine friendship with other Priests that they may also be the more efficaciously drawne to the same wholsome considerations Moreouer to the Gouernours of Townes you shall be very obseruant and seeke to gaine their good wils by all seruiceable and familiar endeauours so farre as may be possible Neither shall you incurre their displeasure or hatred for any cause although it be iust But if any one of them shall chance to commit any great offence first hauing entred into some fit discourse you shall in a friendly sweet manner shew vnto him how much you are grieued for the infamy wherwith his dignity and reputation is stained Then with the like sweetnes and humility you shall in such sort declare the rumours which be spread abroad of him that of himselfe he may acknowledge and amend his fault And this must be done when there is hope that your admonition will take good and prosperous effect Otherwise it is better to let it all alone then to labour in vaine and to gaine nothing as they say but ill will for your paynes Vpon Sundayes Holydayes in the after-noone haâ—â—ng called togeather the men mayd seruants of the Portugheses as also their free-men and children into the Church with a little bell besides the heades of the Christian fayth you shal teach vnto them also a method how to pray anh how to haue care of their soules And to ignorant persons the practise of this method shall be for some time inioyned them for their pennance after they haue made their Confession that being by litle and litle exercised therein they may at length get a wholsome custome therof I know by experience that this hath bin the saluation of many The same methode shall be written in a table and set vp in the Church that they who will vse it may write it out Some tyme and labour must be also imployed in making peace betweene enemies reconciling such as are at variance among themselues In taking away also of controuersies and suites in law you shall insist much vpon this point that ordinarily there is more spent in the suite then the thing about which they striue is worth And for that this practise will proue vngratefull and odious to Lawyers and Notaries they are therefore specially to be gayned also and by fit considerations brought to conforme themselues to iustice equity For if we rightly consider the matter we shall find them to be the chiefe authours and abettors of all Controuersies and suites in law as turning to their owne gayne If you meete with any that be so intangled with fraudes vnlawfull lusts and hatreds that they doe not only vse no meanes to free themselues of those vices but reiect all necessary remedyes also there must be all care taken both by humane and diuine meanes that their soules although they be already as it were past hope may at last be cured Wherfore vnlesse they â—e wholly senselesse you are to propound vnto them â—he loue reuerence which they owe to Christ their God Sauiour and to strike into them an horrour of Death Hell that hangeth ouer their heads If neither the loue of God nor feare of Hell wil moue them â—hey must be terrified with those most bitter tormeÌ„ts which euen in this lyfe the wrath of God inflicteth vâ—on wicked men Wherfore it wil be then a fit time to threaten against them the grieuous long sicknes of this life ouerthrowes of temporall states goods the â—riuation and want of children the reproachfull dishonesty of wyues dangers both by sea and land suddayne and disastrous chances and other such like miseries wherewith God is wont to take reuenge of foule sinnes and enormityes such especially as by long continuance of tyme haue taken deepe roote in man For we dayly see that many are moued much more through the feare of such