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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19758	The historie, life, and miracle, extasies and revelations of the blessed virgin, sister Ioane, of the crosse, of the third order of our holy Father S. Francis. Composed by the Reuerend Father, brother Anthonie of Aca, diffinitor of the prouince of the conception, and chroinckler [sic] of the Order aforesaid. And translated out of Spanish into English, by a father of the same order	Daza, Antonio.; Bell, James, d. 1643.	1625 (1625)	STC 6185; ESTC S115421	144,091	328

difficulties in such sort as whosom-euer may read them and draw most sauorie fruite out of them And because to some it seemed not conuenient that they should goe in a vulgar tongue they haue beene reformed in this last impression and let this be the first aduertisement of this Prologue The second that writing the life of a seruant of God so full of visions reuelations extasies and apparitions of Angels and deuils I am bound to giue some notice of these thinges at least as much as a briefe Prologue permitteth For the which it shall be of much importance somewhat to vnderstand by roote the force and proprietie of the word vision with which generally are comprehended and declared all these thinges as with particular energie the holie tongue declareth deriuing it from the verba Raa which signifieth to see with the eyes of the body the thinges which God reuealeth and to vnderstand them with the spiritual eyes of the soule And hence it is that to the Prophets to whom God shewed so many visions and merueils the sacred scripture calleth them videntes with the participle of the same verbe Haroe and vision the reuelation communicated to them which is a kind of supernaturall knowledge And because in man there are three principles of knowledge the exterior sense the imagination and the vnderstanding so also the Doctors and Saints doe reduce to three kindes of visions all kinde of reuelations which God maketh to his seruants conforme to one of these principles with which a man knoweth them S. Banauentur de profectu religiosor lib. 2. cap. 75. S. Tho. 2. 2. q. 174. a. 1. ad 3. The first of these visiōs which is called sēsitiue is whē with the eyes of the body are seene some things by meane of sensitiue or corporall figures representing to the exterior senses which are as it were signes or likenesses of that which God signifieth by them the which can not be seene without supernaturall light as when God shewed to Abraham the misterie of the passion of his only begotten sonne in the lambe intangled in the thornes Glossa ordinaria in the Prothe Apocal. ad princip and vpon the 2. epist. ad Cor. cap. 12. Gilbert Pictaue en Glossa ord in the preface vpon the Apoc. Nicolas de Lyra as vpō the Prologue of Gilbert and cap. 1. Apoc. The second is called Imaginary when the soule without helpe of the corporall eyes seeth the things which God reuealeth her by meane of some imaginarie figure Of this kind of visions were those which S. Iohn saw in his Apocalipse being in that vniust banishment in the I le of Patmos The third and last of these visions is when the soule seeth knoweth cleerlie that which God reuealeth to her And it is called Intellectuall because the vnderstanding without hauing for meane any figure of sensible thinges or imaginarie doth know all that which God reuealeth to her And this last is held for the highest and most principall of all because it is most like to the vision which the blessed enioy in glorie The raptes which the Hebrewes call Tardemach which is to say a profound sleepe and the Greekes Extasie which signifieth a going out or flight of the soule not because the soule goeth out of the body and returneth to it which would be to grant a great error and euery foote death and resurrection of the bodies but because in raptes he which suffereth them is as if he were dead or a sleepe an effect proper to loue which according to S. Denis is that which causeth extasies in the soule draweth a mā out of himselfe transforming him into that he loueth S. Dionis de diuinis nominibus cap. 4. And this eleuation the diuines call extasies S. Thomas 2. 2. q. 28. articulo 3. Vnto the which rapte addeth a certeine kind of violēce on the parte of the obiect which moueth the power of the soule which rauisheth it and strongly draweth it to it selfe although with mightie sweetnesse drawing her from her senses the which when she is rapte in God with the force of loue in such sorte transformeth herselfe into him that suspēding her powers she repaireth for ayde to the superior portion of the soule and not hauing forces to resist the supernaturall violence nor able withall to repaire to the corporall senses she is wanting to them and doth not giue them strength nor sendeth the animall facultie to the partes of the bodie without the which neither the eares can heare 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 rapte neither ●eele colde nor heat hunger thirste nor wearinesse And therefore some thinke that when the soule enioyeth these extasies raptes she doth not merite in the same nor demerite thinking that her libertie remayneth not entire freely to vse reason as a bodie that were a sleepe But the same iudgement is not to be made of them as is of ordinarie and common sleepes for if in these the vse of reason be hindered and the vnderstanding in raptes it is not so but more free and disburdened to vnderstand and contemplate the things which God communicateth in them to the soule as is easily vnderstood in looking to the ende which God hath in these extasies and raptes which he giueth not to the end his frendes lose time in them and remaine for that space without iudgement but that the soule gathered together disburdened and free of the disquiet of the senses more feruorously and freely may worke And so the workes which they doe in the extasies and raptes are of virtue and done with more light and claritie then 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 fauours S. Thom. 1. 2. q. 113. a. 3. ad 2. solutio 2. And thus we might ●ay that Extasie is a profound sleepe of the soule in which the vnderstandi●g and will are watching and occupying themselues in a worke so high the corporall sences doe faile and remaine as it were asleepe to exterior things To conclude with this matter because I wold neither enlarge my selfe in it nor leaue it fasting of so sauorie bittes let it be cōsidered that when God speaketh to men most cōmonly it is wont to be by ministerie of the Angels representing the diuine person and in his name they receiue messages and dispatch them speaking not in a third person as messingers do who in anothers name giue their errand and carrie backe the answere but as legates and viceroyes who hold the turne place of himselfe that sendeth them This was more vsed in the old law then in the law of grace in which for the dignitie of it and for the loue which Christ beareth to soules sometimes himselfe appeareth to them visiteth

the diuine maiestie answeared him that it was cōuenient to leade me by that way and to see what courage I had in me Then he againe beseeched him that for his clemencie he wold doe me that grace to relieue me and that I might not endure that paine which then I had and the most powerfull 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 shee was so eleuated that she could not now doe any office nor follow the burden of the communitie as shee was wont wherfore they gaue her a cell aparte and one of the Religious that shold take care of her whereof she was very glad hauing better commoditie for the secret penances which she performed of the which some were knowen 9. Oftentimes it happened vnto her that desiring to please her beloued espouse and remembring with how great crueltie he was whippt at a pillar desiring to imitate him in that point asking first leaue for it of his diuine maiestie she shut her selfe vp in a chamber very close and secret where shee was wont to do her mortifications and penances and naked she tyed her selfe to a pillar which she had there for these mortifications then fastning herself with cordes first her feet and after her body leauing her armes free shee whipped her selfe all ouer with a chayne of iron and that the chayne might the better discharge its office she hūg at the end of it a ball of iron round and massiue and taking it in her hand she strook her selfe with the ends of the chayne ouer all the body vntill she shed bloud Being in this holy exercise contemplating the stripes of our Sauiour and brusing her flesh with those she gaue her selfe her good Angell appeared to her and commanded her to cease saying enough for hitherto extendeth the will of my Lord Iesus Christ and the same Angell vntied her sometimes from the pillar at which shee stood 10. Other times with the desire she had to please God kneeling on her knees in that little chamber she tooke a flint which weighed seauē pounds and with so great feruour shee strooke her selfe vpon the breast there with that at the very first blowe the bloud sprang out so far that it spotted the walles Shee cōtinued in this holy exercise as long as she was wont to bee in going on her knees fifteen times about the chamber in memorie of the fifteen principall woundes of our Lord Iesus Christ 11. One night the saint finding her selfe much afflicted and euilly treated of the diuells which with filthie and vnseemly figures pretended to induce her to sensuall desires shee went out into the garden and gathering together many bushes in imitation of our holy Father saint Francis stripping herselfe naked she layd herself downe vpon that thornie bed and leauing it all bespotted with her bloud she entred into a lake saying That thou mayest knowe that thou art clay in this mudd thou shalt wash thy selfe and yet thou doest not deserue this There shee stood a great while and before shee put on her cloathes againe shee whipped herselfe with a chayne which she had made to this effect after which time she remained so fauored of almightie God that neuer after did the enemie set vpon her with such like temptations 12. With the great spirite and deuotion which this blessed one had she made a thousand inuentions for mortification and penance sometimes she girded her armes and her body with ropes of brissels and of hard rushes in memorie of the ropes wher with our Sauiour was fastned to the pillar Other times she girded herselfe with the chaynes with which before she had whipped herself And for the most parte she went alwayes vested with iron as the hard shirtes do well proue which shee vsed during her whole life as of brissels of cardes of iron one of maile with half sleeues made in manner of a iacket so long that it reached to her knees another of plates of iron in forme of a hart which girded her body on euery side and for her more deuotion shee carried it set with crosses the instruments of the passion made of very sharp nayles although she vsed this shirt very seldom because without great difficultie shee could not stoope and so it happened vnto her on a time that bowing herself with it the pointes of the nailes entred into her body she offering all to our Sauiour in memorie of his sacred passion And for her greater mortification she was wont to drawe herself along vpon the ground holding by a rope which she put about her neck and whipping herself with a chayne shee said who so doeth so let him pay wherof doest thou complayne noughtie miserable body when thou hast so much offended thy God 13. Othertimes set in forme of a Crosse shee walked with her bare knees vpon the earth vntill the bloud burst forth of them Other times for more grief shee tyed vpon her knees little stones or tile shardes which did greatly wound her Other times shee set herself crosse-wise against a wall where she had driuen some nayles and thrust her handes so fast vpon them as shee hung there in Crosse wise an houre together without her feet touching the ground 14. On a certaine occasion making an end of taking a great discipline vpon ●he woundes which shee had made with the chaynes shee put on that shirt of maile which was the more ordinarie and scarcely had shee put on her habitt when shee remayned eleuated for six houres vntill the nonnes coming vnto her found her in that māner to whom shee recounted meruailous things concerning the manner which they were to take to serue and please our Lord who thervpon became so full of deuotion as they enkindled and enflamed all that euer heard them in the loue of God THE VII CHAPTER How the child Iesus espoused himself with the blessed Ioane of the Crosse and of the deuotion she had to the most holy Sacrament 1 THis chapter requireth singular attention and therfore I doe humblie aske of God his grace to asist me to write for his honor and glory two most singular fauoures and very royall benefits which with great shewe of loue he granted to this most tender virgin For when our Lord wold giue more rich pledges of his loue towards her his diuine maiestie determined to visite her not by the ministerie of Angells as at other times but in his owne person and to wedd himselfe vnto her his most holy mother assisting at this spirituall wedding with many Angells and virgins which came accompanying their King and Lord on whom the blessed Ioane set her eyes and calling to minde the promise which he had giuen her to espouse him selfe vnto her with much humilitie and loue she demanded of the Queene of heauen shee wold obtaine of her Sonne that he wold fulfill what he had promised and with much faith

this historie and then they sawe that she had in her feet handes the signes of our B. Sauiour crucified being rounde of the bignesse of a sixpence of the colour of roses very flesh and redd and of which figure and colour they were equallie both on the toppes and soles of her feet and on her handes aboue and belowe and out of them iussed such fragrancie of sauour as nothing created could be comparable vnto it she complaining of the great paine and griefe that these signes did cause her 3. The religious seeing her in this plight wept for deuotiō and gaue thancks to God for what they had seene with their eyes and felt with their owne hands And taking her in their armes for she could not goe nor susteine herselfe vpon her feet they carried her into her cell and making her a thousand chrerishings with tendernesse and deuotiō they asked her by signes because it was in the time that she was deafe what markes those were who had giuen her them or howe they had beene there made To the which she answered that being in that most pretious place where by commandmēt of God the Angell of her garde had carried her she sawe our Lord Iesus Christ crucified who touching her with his most sacred woundes left her with most grieuous doloures in her handes and feet And this soueraigne vision ended she found herselfe in her cell and in her senses with those markes which endured her from this good Friday vntill the day of the Ascension although she had thē not euery day but only fridaies and saturdaies Vpon the sonday at the houre that our Lord arose both the paines and the markes quite departed without any more apparence remaining of them then if she neuer had thē And being so humble as she was with much humilitie and teares of deuotion she praied her most holy espouse he would not permit that so pretious and rich Iewells should be emploied vpon a creature so vile as shee beseeching his diuine maiestie he would take them away for it seemed to her a thing of little securitie to expose to the sight of others eyes those singular fauoures which God had done her This she demanded with such teares with such gronings anxietie as she obtained what she desired in such māner that the very day of the Ascension of our Lord to heauen our Lord tooke from her these sacred signes hauing first said to her Thou importunest me that I take away that pretious gift which I gaue vnto thee I will do it but being thou wilt not suffer my roses I will giue thee my thornes and a thing that shall grieue thee more And our Lord fulfilling his worde tooke from her these signes and gaue her to feele the doloures of his passion in all the partes of her body much more painfull then before For although from the seauen or eight yeares of her age our Lord had giuen her to feele them yet they had not beene so painfull to her as they were from this day forward as the reuelations following do declare 4. Being eleuated in spirite by her good Angell in that place where he was wont to place her on friday the twentie two of Iune before the day breake our Lord represented vnto her all the misteries of his sacred passion so liuely to her seeming as if she had seene them on the mount of Caluarie at the foote of the Crosse when Christ did suffer them His maiestie also shewed her in a great field the martyrdome of Saint Acatius and his ten thousand companions how they were crucified and how our Lord from his owne Crosse did animate thē saying Couragious my frendes behold me crucified and dead for you She seing all this asked of her Angell keeper what it ment that Christ stood crucified and so many other crucified with him After that God made himselfe man answered the Angell he hath many companions and thou also must be one and partaker of the doloures of his passion and of his Crosse for so his maiestie will haue it And that thou mightest see his sacred passion the passions of so many of his seruants crucified with him I brought thee to this place And our Lord looking vpon her saide wilt thou daughter tast of this fruit Lord answeared she I will whatsoeuer thy maiestie will and his maiestie embracing her left her the doloures of his sacred passion and so liuely a feeling of them all as the virgin saide that it seemed to her that they had driuen burning nailes through all the partes of her body and that she heard a great noyse as if with yron hammers they did driue and enforce them into her flesh 5. Another time being very sicke a bed there appeared to her our holy Father S. Francis vpon his owne feast glorious and bright accompanied with many Saintes whō she both sawe spake vnto The Seraphicall Father gaue her his benediction and the blessed virgin with much humilitie and loue hauing receiued it asked it for all the freers and nonnes of his order and in especiall for those of that holy conuent beseeching he would giue them all his blessing The holy Father did so and taking his leaue of her because she was prostrate at his sacred feet she kissed them and he againe kist her head saying● my daughter I will kisse the doloures of my Lord Iesus Christ which by his mercy the diuine maiestie hath placed in thee 6. At the beginning of her great infirmities her doloures being most grieuous it happened her with the force of them to bee two or three daies without rapte a thing which was very newe vnto her and attributing it to her sinnes she thought that God for them handled her as his enemie Thinking vpon this her good Angell appeared to her and sayde harken and heare for our Lord will speake to thee and remember what he shall say vnto thee Forthwith our Lord Iesus Christ appeared in a throne of Maiestie accompanied with many Angells and speaking to her with most sweet and amorous wordes he said what doest thou daughter on this bedd shee answered delighting her selfe with him hauing first adored him ô my Lord how do I suffer so many doloures and yet thy maiestie doth not helpe me neither doth my soule enioy thy soueraigne cherishings as it was wont our pious Lord answered It is not much that thou suffer doloures 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 doloures It is but iust that who loueth truly do partake of the doloures of the beloued A great fauour and grace is this for me replied the virgin but how ô Lord do I find my selfe so luke-warme as I am in thy loue why commandest thou not my Angell keeper to comfort me so oft as hee was wont sweet hart said our Lord where I am there is comfort and beatitude and so although thou be in

THE HISTORIE LIFE AND MIRACLES EXTASIES AND REVELATIONS of the blessed virgin sister IOANE OF THE CROSSE OF THE THIRD ORDER OF OVR HOLY FATHER S. Francis Composed by the Reuerend Father brother ANTHONIE OF ACA Diffinitor of the Prouince of the Conception and Chroinckler of the Order aforsaid And translated out of Spanish into English by a Father of the same Order AT S. OMERS For Iohn Heigham with Approbation Anno 1625. THE EPISTLE DEDICATORIE TO THE RIGHT VIRTVOVS and venerable Sisters both in Bloud and Religion Sister Margaret and Sister Elizabeth Radcliffe professed of the second order of S. Francis called the poore Dames of S. Clare the peace of our Lord Iesus Christ c. RIght virtuous and venerable Sisters Sisters I say first in our Lord and Sauiour Christ because both beleeuinge and embracinge one and the same most ancient holy and Christian faith Sisters in Blood because both descended of one and the same Father and Mother Sisters also in Religion because both professinge vnder one and the same Father S. Francis and Mother S. Clare full fifteene yeares the second Rule or Order of that Seraphicall Saint For as much as in virtu of the Obedience giuen me my by Superiours your selues with all that are vnder you are committed to my charge I finde my selfe bound to promote you in the way of Pietie all that possibly lyeth in my power Wherein the better to discharge my dutie I haue thought good to present you with the life of a Saint of our owne Order who liued and dyed in the profession of the third Rule of holy S Francis For this Seraphicall Father as all doe know instituted his Order so as he might drawe all people to God by three Rules The first wherof is the Apostolicall Rule of the Friar Minors which I although far vnworthy doe professe The second the Rule of S. Clare which vvith great perfection your selues doe practise The third the Rule of Penance in which this blessed Saint liued and dyed The first for Religious men The second for Religious virgins The third for all virtuous people of ether sex in vvhich this holy Virgin profited so vvell that although she were of the lovvest ranck for the number of Rules yet vvas she not the lowest in holie obseruance but singular for sanctitie here in earth as she is now for glorie aboue in heauen This premised the Dedication of this booke seemeth in particular to be due to you by reason of a certaine Simpathie betwixt you and this B Saint Who as she vvas extraordinarily obtayned of God by the intercession of his B. Mother for the reparation of a Religious house of the third order vvhich thorough the indeuotion of the Religious vvas quite fallen to decay so are you the very first vvho are elected for Superiors of an English Monasterie of the third order nevvly errected in a forraine contrie vvith hope hereafter to transplant the same in to your ovvne where Religious discipline is so decayed For this effect you Renovvned Sisters being by Obedience first called from your former Celles of quiet repose and seuered by the holy Ghost vnto the worke wherto he had chosen you were next by lot and common suffrage of your whole communitie elected to vndergoe so great labours as must needes be granted to be in so great an enterprise For those whom you were to gouerne not being in all particulars of your ovvne obseruance nor of so straite and strict a Rule hence it followeth that clothing others vvith linnen your selues goe vvollevvard lodging others on beds of vvolle your selues doe lie vpon the stravv prouiding others hose and shoes your selues goe barefoote finally sitting at the selfe same Table and feeding all your Religious vvith flesh your daintiest dishe is but only fishe What Monke or Heremit vvas euer yet by his profession of fasting obliged to the like Auste●itie To conclude therefore Right venerable Sisters besides the particular obligation loue and zeale vvhich I beare to your soules your rare virtu worthely dravveth this litle booke to your defence Wherin if this my Epistle Dedicatorie may seeme to affect too much plainnesse I freely confesse to affect plaine dealing open sinceritie and simplicitie If any shall censure the Translation as sauouring of too rude a language in this I humbly pray you both to pardon me your selues and to excuse me also vnto others vvho so vvell knovv me to be so far alienated from all sort of affectation and from seeking to please the itching vaine of any with vvorldly eloquence vvhich I vvillingly professe to vvant my principall care hauing beene employed faithfully to translate the booke in a plaine and homely language the talent vvhich most aggreeable to my nature God hath giuen me Far yee vvell my very deare and beloued Sisters and forget not him in your holy prayers vvho euer remayneth your faithfull seruant and poore brother Brother Francis Bell. THE PROLOGVE An● aduertisements to the Reader wherin is declared what is Vision Extasies Raptes and other thinges most important for the vnderstanding of this historie WIth tongues of Seraphins and spirit from heauen I wold manifest to the worlde the things so soueraigne which for his honour and glory God wrought in his faithfull and louing espouse sister Ioane of the crosse with whō he so enlarged the hand of his mercie as being so singular as they are they require singular attention to reade them and particular deuotion to write them And that I might obtaine the same the end of my desire hauing visited her holie bodie and the places where she was borne liued and dyed and seeking with particular care the truest papers that could be had for to write her life I follow fourteene authenticke informations and a very auncient manuscript which shee her selfe dictating by commandement of her Angell keeper sister Marie Euangelist a disciple of hers did write to whom miraculously to this effect and to write the booke of sermons which the seruant of God preached our Lord gaue the grace to reade and write for before she did not know it according as by many witnesses hath beene proued and that after the death of this blessed woman she appeared to another religious in the quire vested with splendor with a booke of gold open in her handes representinge that which she had written of the thinges of the glorious Ioane And to all this authoritie as great as it is another is added no lesse which is the miracle of the incorruptibilitie of her bodie seene with my eyes and handled with my handes when I wrote this she being incorrupte intire and of excellent sauour accordinge as to the honour and glorie of God we will speake hereafter more at large So admirable are the thinges of this seruant of God as they oblige me that they may better be vnderstood to doe not only the office of an historian but also of a paraphraste with particular annotations scholia in the margent wherwith are explained many

this bedd this is thy heauen for I am with thee here This saide our Lord disappeared leauing her much comforted although something confounded not knowing whether shee had seene this vision with the eies of her soule or of her body but alwaies shee 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 shee herselfe told it Then she remained not only satisfied but much strengthened and with newe courage to suffer the trauailes and paines of all the world for his loue 7. Although our Lord so much cherished his espouse and had adorned her with the signes of his sacred passion yet he still kept her deafe which was in part the cause that she liued in so great sinceritie as she had bene a childe of a yeare old the which was a great discommoditie not only for the religious of the howse but also for other persons abroad which came to communicate with her and to confort them selues who hartely prayed our Lord he would restore her her hearing for the want they had thereof The diuine maiestie heard their praiers appearing to his espouse on the day of S. Clare it being six moneths that he had kept her deaf wherupon she made a maruellous sermō in presence of many people and declaring most great misteries she saide that he had made her deafe for that she should haue her senses and thoughts more recollected vpon the diuine maiestie and on no other thing of the earth and that now it had pleased him to heale her And ending the sermon before she came vnto her senses the glorious S. Peter appeared to her and putting his fingers into her eares and making vpon her the signe of the Crosse he restored her her hearing and shee remained sound the religious giuing much thancks to God for so remarkable a faruour THE XVII CHAPTER Of the great deuotion and compassion which the blessed Ioane had of the soules in purgatorie and of the efficacie of her prayers to our Lord for to deliuer them from the paines which they sufferred 1 THis holy virgin being Abbesse with the desire she had to exercise her religious in the feare of God she told them many things of those which his maiestie reuealed to her concerning his rigorous iudgement the paines of Purgatorie and of hell But it hath seemed conuenient to leaue to relate many of them for although they be very conforme to the doctrine of the Saints and to a great multitude of examples which are found in their bookes yet are they not written in the vulgar tongue nor may goe in all mens hands without speciall declaration That which in rigour is deliuered in such like cases is better explicated in tearmes proper to the schooles then to be vsed in such a booke as this which is written that it may goe in the hands of all of which many will find a rocke of scandall in that which well and piously vnderstood is of much edification as the glorious Saint Gregorie and other holy doctors rightly iudged who of these matters and apparitions of the soules and speciall places where they purged their faultes and of that which had passed with them in diuine iudgmēt set downe so many reuelations made not only to them but to persons so vnequall in sanctitie and credit to the blessed Ioane that they were holden for grieuous sinners and God our Lord did them this great fauour to reueale them these like things that taking heed by others mens harmes they might feare the rigour of his iustice and haue confidence in his diuine mercy 2. With the same desire this blessed Abbesse in the chapters and speaches which she made to her religious did exhort them recounting them many reuelations which she had had of God and with notable spirite saide as followeth when she related them Thincke not sisters that the paines of hell and Purgatorie are but little for by only thinking on that which our Lord doth shew me sometimes my flesh trēbleth and I am driuen euen to the very straites of death She further recounted what passed with a soule when it was taken out of the body aswell with the supreame iudge as with the Angell keeper of the same and in especiall when it heard the terrible sentence of euerlasting glory or paine And although of these things the bookes of the Saints be full and of these apparitions of Christ our Lord in the particular iudgement of euery one which are to be vnderstood not according to his reall presence but according to his efficacie and virtue they are not written here not to giue occasion of erring For the greater declaration therfore of some things heere related of many which are found in the booke of the life of this seruant of God it seemed conuenient to note some of them not because that which I shall note is not most euidently knowen to the learned and to many of those which haue not studied for as much as they are found in euery manuall but because none may haue occasion of errour 3. I say then first that in the houre of death euery one heareth his sentence of condemnation or libertie according as is gathered out of many places of the sacred scripture and out of the holy Fathers as appeareth in Ecclesiasticus in S. Mathew and in S. Luce S. Augustine also affirmeth as much together with Saint Hierom and Saint Bonauenture although concerning the manner and how it ought to be vnderstood there be diuers opinions whereupon Pope Innocent the third wrote at large in his second booke and Landulphus the Carthusian in the fourty six chapter of the third tome Who all relate some cases very like to those which befell to the B. Ioane But where it is said that euery one heareth this sentence of Christ our Lord it ought to bee vnderstood as is alreadie saide not according to his reall presence but according to his efficacie Eccl. 11. Matth. 10. 22. Luc. 16. D. Aug. de ciuit Dei lib. 20. cap. 1. de anima eius origine lib. 2. cap. 4. S. Hierom. in Ioel. cap. 2. S. Bonauent lib. 4. sent dist 20. 1. p. q. 5. 4. The second that as little improprietie it hath to say with the same declaration that the glorious Archangell S. Michaell doth iudge in particular the soules 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 ouer all soules and the same she repreateth in the prose of the Masse of the dead Constitui te principem super omnes animas suscipiendas Signifer sanctus Michael representes eas in Lucem Sanctam 5. The third and most principall which we haue in this matter is that the Saints speake therin after two manners the one according to the Common Lawe which is that ordinarilie is executed and the other according to particular cases which God