IHS  
THE LIFE OF B. ALOYSIUS GONZAGA of the Society of JESUS, Eldest Son of Ferdinand Prince of the S. R. Empire, and Marquis of Castilion.  
Written in Latin by the R. Fa. Virgilius Ceparius of the same Society.  
And translated into English by R. S.  
AT PARIS. M.DC.XXVII.   

TO THE MOST HONOURABLE THE LADY MARY COUNTESS OF Buckingham etc.  
MADAM,  
I know better with what mind, then with what words to recommend this life of B. Aloysius to my Country, and principally to your HONOUR, & in you to the Nobility of both sexes in this Kingdom. For if my learned Author F. Virgilius Ceparius (whom I reverence for his piety, & can sooner admire then imitate for his Eloquence) never satisfied himself, in drawing this Blessed Model to the life; what may I hope for, being but a silly Interpreter of his harmonious Pen? Howsoever, if out of the forwardness of my desire to do good, I have offered violence to my judgement, I cannot but expect pardon from your HONOUR; & from my Country not only pardon, but even thanks, for so much as they may plainly see, that in respect of their profit, I have underualued my own credit.  
Happily would I esteem myself beggared of my reputation, if by my means this Blessed Citizen of Heaven, speaking English to my Countrymen, might enrich either them, or me with any of his Virtues. And how better to accommodate him to speak unto them, then under your Honourable Protection, I cannot well imagine. For whereas it hath been usually the art of skilful Grafters, in those trees that they would have to prosper fairly in themselves, and yield their fruit plentifully to their owners, to graft them in stocks of their own kind (& for such I take your Ladyship to be, in your affinity to Blessed Aloysius, for Honour, and the prosecution of virtue;) most worthily may I suppose, that both the humble service I own unto You in particular, and the respect that I ought to have to my whole Country in general, exact at my hands that I dedicate this Book unto your HONOUR; hoping that it may both encourage and instruct you in that happy course of Virtue, which so prosperously you have begun; and unto others your Inferiors yield those successful fruits, which seriously I wish it should; who will always rest,  
Your Honour's humble servant to be commanded. R. S.   

TO OUR MOST HOLY LORD, PAUL THE FIFTH, Supreme Bishop. Francis Gonzaga Prince of the S. R. Empire, Marquis of Castilion▪ etc.  
MOst Holy Father.  
Whereas Aloysius Gonzaga my elder Brother (o● which Honour truly I think myself unworthy) in respect of that holy ●ife which he lead upon earth, & in respect of those things which after his death, by the intercession of his prayers, are effected above the force of Nature, is so much renowned, that not only in Italy, but in foreign Countries also, there is exhibited veneration and honour to his Picture, expressed either in Tables, or Brass, as if it were of some Saint: And for so much as it is the custom of Families, to propagate the memory & Honour of their Ancestors or Illustrious Fame, by preserving their Pictures or statues; I had likewise determined to keep at home for the behoof of me, and my Posterity, this History, as a monument of my duty, and observance towards him, being a representation not only of his body, but also of his mind: which part of us, truly, is so much the more admirable, for that it maketh admirable all other parts, and so far the more worthy, because it is the Author of all dignity and worth.  
But afterward being exhorted by Pope Clement the eight, a man most worthy of Eternal Memory, who for so much as he did both remember with what sanctimony he had lead his life, and had heard the fame of his miracles, thought it fit to be diuulged for the public good, changing my resolution I determined to put it in print. This truly during his life, was not in my power to perform; since, he departed out of this world at the time when I was called by my Sovereign Lord the Emperor, into Germany. But now, seeing You (most holy Father) have with infinite congratulation of all sorts of people succeeded him; and have not only approved of this his will, but also, after You were certified by certain Illustrious Cardinals of the sacred Senate (upon whom you imposed that charge) of his excellent example of virtue, and sanctity of manners, have vouchsafed some few days since, by your letters sent unto me, to honour him with the title of Blessed, I now come with all the humility I can, to consecrate unto your Holiness, his Life, augmented not only with those mira●cles which were wrought even until that time, but with others, that also followed afterward.  
The which thing I thought good to do, both for other causes, and especially, that when Eternal Honours are wont to be deputed to Saints, by that supreme Council of the world, over which You (most Holy Father) are the chief; and that consultation is had in the same, of conferring them upon him; you may take knowledge, by how good desert of his, and upon how just causes, you may bestow them upon him. Which truly, that you will do, your Benignity persuadeth me to be confifident, (and I beseech you speedily to condescend thereunto) and that you will give care not only to the pe●iti●s of all the Princes of our Family of Gonzaga, but also to those many others, who are most humble & earnest suppliants unto you for his Canonization. And if you please to permit this to be obtained at your hands, they profess that it would become a thing very grateful both to them, and to the people of their Dominions. To conclude, after the custom of my Ancestors, humbly kissing your Holiness fee●, I earnestly beg your Blessing.   

TO THE MOST ILlustrious & Excellent Lord Francis Gonzaga, Prince of S. R. Empire, Marquis of Castilion, Chamberlain and Counsellor of Rodulph the 11. Emperor, and his Ambassador with our Holy Lord, Pope Paul the V.  
Virgilius Ceparius of the Society of JESUS, wisheth health.  
MOST Illustrious, and Excellent Prince.  
B. Aloysius Gonzaga your elder Brother, even from his very first Childhood, gave himself with so great ardour to Christian Religion and Piety, that about the eighteenth year of his age, out of a desire to enter into the Society of JESUS, he yielded up unto Marquis Rodulph, who was in like manner his brother, all his ancient Dominion, and Fortunes. Where in a short time he attained to so singular a glory of excellent Virtue, and so great a name of Sanctity, as afterward Almighty God declared, by those miracles that were performed by his intercession after his death. Therefore by the consent of all, he is to be accounted amongst those, whose lives as a common, and wholesome document for Christian men, are committed to writing: upon which consideration, this task was imposed upon me by my Superiors, to compose this book of his life & conversation. The which having now by Gods help finished, do s●na the same unto you (most Excellent Prince) and my request is, that you would give me to understand whether you would have it published or no.  
For although I make no doubt, but that it will much avail to the increasing of zeal in men, and lo●e towards God, notwithstanding I thought it not fit for me to do so much, without knowledge how your will stood affected thereunto. Wherefore I offer and present it unto you, unto whom of right I ought, not only in respect of your propinquity with him in blood, wherein you are nearest allied, and the love wherewith he did always most singularly affect you; but also (which truly I make most account of) for that as in this degree of life in which you remain, you may seem to imitate the innocency and virtue of his mind: so far, as the Bishop of Brescia doubted not upon a time to affirm that there was no cause why he should be so●icito●s of that part of his Diocese (Most Excellent Prince) which was placed in your Dominion; for so much as you, and your most prudent, and choice Espouse Bibiana Pernestainia, did with most excellent examples of a commendable life, and also with a government full of Religion, and Piety, season the minds of those people that were subject unto you, with so much observance and devotion towards God, that even he made a great question, whether he was able to strain them up to an higher pitch.  
Therefore (Most Excellent Prince) accept this small gift, but such as according to my singular affection towards you, is given with a very wi●ling mind, and in this respect comfort, and recreate yourself; to the end you may know, that men of your kindred do flourish, not only upon earth in Military Valour, and Amplitude of Dominion subject to their power; but even in Heaven also, with the glory of perfect Virtue, and Sanctimony.   

THE AUTHOR OF THIS WORK, to the Pious Reader.  
NO one ever was conversant amongst Histories, and the lives of men, who at diverse times have flourished for sanctity in the Cartholick Church, but by reading might discover, that the Dinine Providence, so often as it vouchsafed to the world any Saint, or man of upright example, did for the most part provide some one of his acquaintance, & familiar friends who, moved out of some heavenly instinct, should set forth his life & manners. To wit, lest that▪ whereas their lives being as a rule to direct ours, and point out unto us the str●it way to Beatitude (much more certainly than either books or sermons) the fame of them might end together with their death; but rather to the common good & document of posterity, should flourish even in succeeding ages. Now for so much as the monumental acts of those ancient men famous for sanctity of life, although replenished with all exemplar virtues (as being further remote from our practice & understanding) are not, in the minds of many men, of that validity, as of right they should be, and move for the most part rather admiration then desire of imitation; whereupon some have not feared now and then to affirm, that it is impossible for any one, now to arrive to that degree of absolute virtue, which those ancient men attained so happily unto, as if, forsooth, by process of time, the vigour of minds, and celestial assistance should be rebated. For this cause therefore, not without the special providence of God do there daily spring up in the Church (which is adorned like a fair garden) some men like so many fresh plants and flowers, who aspire towards heaven with a certain exact manner of life; questionless to the intent that we may clearly understand, that the hand of our Lord is not shortened, & that we may as well now, as in times past be conversant in worshipping God with offices of perfect sanctity.  
Amongst these was B. Aloysius Gonzaga, in our memory, a young man never celebrated with praises answerable to his excellency, who in that space of 23. years and 3. months which he lived, shined in so much innocency of life, and proceeded so far in the practice of virtue, that into as many as knew him he strooke admiration, and into diverse that were his familiar friends, a love to imitate his example. To the intent that they who knew him not whilst he was living, should not be destitute of his so remarkable precedents, God in his behalf as he is wont to do, moved the minds of many, to note and set down in writing those things which they were given to understand of his life. For to omit, that his coming to religion is compendiously set down in the Annual letters of the Society of JESUS of the year 2585. committed to print, where discourse is made of the Roman House of probation: & that in the life of Eleonora Archduchesse of Austria, & Duchess of Mantua a most eminent woman, which is likewise published in print, upon occasion, his said entrance into religion, and departure out of this life, is very commendably made mention of. He that did principally set forth in writing the virtues of Aloysius, was Hieronymas Platus, the author of that work entitled, de Dignitate Cardinalis, ad Fratrem, and in like manner of that other, De bono status Religiosi, a man of rare gifts both natural and divine, but especially endued with an excellent judgement and prudence, and with singular piety and Religion. He, when as at that time he governed the Novices at Rome in the House of the Professed of the Society of JESUS, who are sent thither to assist at Mass, to which place Aloysius being as yet but a Novice, repaired, on a time required of him, that he would orderly recount unto him the whole course of his life, his purpose of embracing religion, and finally all those benefits which he received from Almighty God, whilst he lived as yet, in the liberty of the world. Which truly, for so much as they seemed unto him to proceed after a singular and altogether an unusual manner, and no otherwise then from a certain peculiar grace and favour of God, the young man being gone from him, he briefly set down all those passages in writing.  
Next unto this man, I myself began to write his life at Rome, whilst he yet lived. For whereas in the Roman College I was daily familiar, and in a manner inward with him, and perceived that all who both heard and beheld his words, and manners, were excited to piety, no otherwise then men are wont to be who with a mind rightly prepared, and a desire to profit, read the acts of Saints, I was of an opinion, that the examples of his sanctity, would work the same effectual operation with strangers, if they did but once entertain a knowledge of him. Therefore out of a peculiar instinct (as I suppose) of God, out of a desire to render a commodity to very many, I determined to commit to writing his life. And this my resolution F. Hieronymus Platus, with whom I did communicate the same, did not only approve, but also that he might encourage me thereunto, delivered me that his writing, which hitherto he had concealed. Therefore making use of this help, and adding those things which I either observed myself, or heard from others, almost two years before he departed out of this life, I so set down his affairs, that notwithstanding, lest the same might come to his ●are, I acquainted very few therewith. We being bereft of Aloysius, Robert Bellarmine, who is now Cardinal, and had with great contentment of mind perused that my former part of his life, was very instat with me, to add thereunto the things that were d●ne in the two last years of his life, which were yet wanting. But for so much as at that 〈◊〉 was busied with other employments, having gathered great plenty of things together, I delivered all to F. John Val●●ino, who about that time had come out of Sicily to write the Annals of the Society, that at least he might finish that which I had beg in, or might use them as should seem best unto him. He, although he had never known Aloysius, notwithstanding so soon as he understood, that he shined with so singular fame of sanctity in the Roman College, thinking it a thing not to b● deferred, ●il 〈◊〉 ha● ordered the mat●ers in his Annals, did in a particular volume write his life. And that other life of Aloysius hath been frequent in the hands of men.  
But because for the most part, those things upon which we insist●d in our writing, were a great part of them, by a certain holy subtlety, extracted from the young man's own mouth, who out of ●is love to humility so related his own affairs, that many of them ●e cutoff, many he extenuated, very many he concealed, we entertained a desire more exactly to inform ourselves, adding the certain notes, of times, places, & persons. Therefore whereas we had laid for intelligence with many at Mantua, Castilion, and other places, so great plenty and variety of matter was given in, that we thought good to begin, and write again, the whole discourse. In the mean while Va●trino before this business was dispatched, departed out of this life. But our most Reverend F. Claudius Aquaviua the General of the Society of JESUS, for so much as he had an earnest desire, that the life of a young man of so remarkable sanctity, adorned with the documents of such singular example should come to light, he commanded me a new to set-upon the composing and finishing of this history. Verily, I took unto me this task, as imposed upon me from heaven, and to the intent that I might more fully inform myself of all things, I first took my journey to Florence, where for the space of diverse days I particularly enquired after this young man's whole course of life, of Francis Turcius, who at this day governeth the family of john Medici's a most illustrious man. For he when Aloysius was borne, lived in the Court of Marques Ferdinand, by whom he was afterward made tutor of his childhood, and overseer of his manners, and belonged unto him for the space of eight years, till he entered into the Noviship of the Society, whereupon he accompanied him in all his journeys, and never departing from him, was very well acquainted with the whole life of the young man. From Florence I passed into Lombary, and after I came to Castilion; the dominion whereof belonged unto Aloysius, I carefully enquired all things of the young man's mother, a most Illustrious woman, and in like manner of all his kindred, and of as many as in his former course of life had served him; and to the intent that they might be of so much the more authority, by permission from the Bishop, I gave order that there should be a legal Inquisition made into his life an● manners, and thereof two very substantial instruments to be drawn. Moreover I received many monuments written of him out of Spain and France, testimonies like wise and authorities after a solemn manner registered in the presence of diverse Ecclesias 〈…〉 all Tribunals both in Polonia, and Italy, to wit, before the Patriarch of Venice, before the Bishops of Naples, Mi●lan, Florence ●o●ogna, S●enna, and Turino; before the Bishops of Man●ua, Milan, Vicenza, Brescia, Forli, Modena, Rhegio, Parma, Piacenza, Mouterega●e, Ancona, R●canate, and Tivoli. Furthermore I myself did more than once travail up and down to those Cities and Towns where I might conceive any hope to be certified of these things. And finally I betook myself to write at Br●scia, where I might have commodity speedily to be certified from Castilion, which is near unto it, of those things that I had any doubt of. From these registered tables of those witnesses, and writers, I have taken all these things, which I relate. And I do here profess, that I have ●ecounted nothing of the virtues of this blessed servant of God, which may not be averred upon the oaths of grave witnesses, whereof those Reverend and Religious men hereafter cited, give testimony. The inward virtues of his mind I had understanding of, from that Illustrious Cardinal Bellarmine, from that writing of Hieronymus Platus, from the questioning of diverse of his Superiors, from his Ghostly Fathers; to conclude from those that familiarly, either dived into or otherwise directed the inward dispositions of his mind.  
Those which are more manifest, & which fell out before his entrance into Religion, I learned from the relation of Francis ●●nzaga the Bishop of Mantua, a most Reverend and Illustrious man, and also by that his own hand-writing, which he likewise confirmed by oath; from Prosperus Gonzaga a most Illustrious man. who was his Godfather in Baptism, and conversing afterward much with him, knew many things; and in particular from his mother, Tutor, Chamberlain, and Servants, who from his first childhood were in his service, and accompanied him in his journeys which he took into many Countries; the testimonies of all which are registered in authentical Records.  
Of these things, gentle Reader, I would not have thee ignorat, not to boast of my diligence, but to give thee to understand, that these things which I would have to find ●redit with thee, are written faithfully, as best becometh a History.  
I have made use of a plain and familiar style, set forth with no art, or Rhetorical Amplification. My narration is not tied to certain heads, but that you may easily dis●●y, where, and at what age, he did every thing. It orderly setteth down the young man's years, and the places of his abode, in which respect, although sometimes it was requisite to iterate some of them, in which he used to converse, notwithstanding I am of an opinion that many will be delighted therewithal.  
My History is divided into three Books. The First comprehendeth his life which he lead in the world, till he took upon him the Institute of religion. The second his religious life even till his death. The third, those things which by him were done after his happy departure out of this world. It may seem unto some, not to stand with the decorum of a History, for ●e to descend to the relation of certain small matters, as of set-purpose I do, in my second book. But for so much as my intention was to help by these my endeavours, men's piety and religion, and that I did not undertake to recount the life and manners of any magnanimous Emperor, or excellent Statist, but those of a Religious man, which may seem worthy of imitation, the praise whereof is either obscured, or increased with the least mutation of any addition; induced by the example of many, who have observed the same in relating the acts of Saints, and especially by the advice of some grave and learned men; I will of purpose prosecute those things, which although unto many they may seem small, yet therein will appear a certain excellency, and perfection of his sanctity.  
This advertisement I thought good to give, lest any one might impute it to rashness. If there shall be found any error in my relation, I would have it attributed unto myself. If any thing rightly performed, that it should be ascribed to God, whom I humbly beseech, that he would vouchsafe us his grace, to imitate the admirable acts of this Blessed young man, and to obtain that felicity which we believe he doth now enjoy in heaven.  
And thou, most holy and most B. Aloysius, who in those fortunate mansions of heaven reapest the rewards of thy labours, and in that bright mirror of the Divinity, (in which thou beholdest that of our affairs, which it is his pleasure thou shouldest) seest my imperfection, vouchsafe me thy pardon, for so much as with my poor style I have vilified thy almost divine virtues: & calling to mind that thy propense charity wherewith whilst thou livedst, thou didst embrace me, pray for me to our Lord, that I may in such religious sort order my life here, that relying upon thy help and patr 〈…〉, it may befall me at the last, when it shall so seem good unto Almighty God, to enjoy together with thee, that everlasting Bliss, and Beatitude. Amen.   

MOST REMARKABLE testimonies concerning B. Aloysius and this History, given by four Reverend, and Religious Fathers, who had read the same, and compared it with the public Instruments at Brescia.  

The Testimony of the VICAR OF THE INQVIsition, of the Order of S. Dominicke.  
I Fr. Silvester Vgolotus, Reader of Divinity of the order of the Friars Preachers, & Vicar General of the holy Office of the Inqui●●●ion, in the City and Diocese of Brescia, do testify, and under my oath affirm, that I have read the life of that B. Prince Lord Aloysius Gonzaga, Marquis of Castilion, and of the Religious Society of JESUS, written by the most Reverend Father Virgilius Ceparius a Divine, and Preacher of the same Society, which I have compared with the public instruments, out of which it was drawn, and I find that whatsoever is recounted of the virtue and sanctity of th●s B. young man, is all taken from testimonies confirmed by oath, and from instruments made by the Pa●riarchall, Archie●iscopall, and episcopal authority of many Cities. Moreover, I do verily believe, that not only that which is related in this history, but even much more is very true. For when I knew this B. Prince being as yet but of tender age, and that I conversed with him, I found by good experience, that from his very childhood he was accounted a Saint, & commended by all, as one of an Angelical life, and conversation; of which thing I myself could 〈◊〉 many examples. And now in this history there is not only any thing repugnant either to saith or good 〈…〉 ners, but it is even written prudently, and with a religious spirit, and aboundeth with examples of sanctity. Verily, I am most confident that it will bring very much spiritual profit, not only to religious men, out even to those that are secular, as namely to Princes and Lords, unto all which this B. Father, hath b●ne both a Guide and Example. In testimony whereof I have written, and subscribed these letters. Given at Brescia, in our Covent of S. Dominicke.  
I THE ABOVE NAMED Fr. Silvester, whatsoever I have above testified, affirm it upon my oath.   

THE READER OF THE BEnedictine Monks of Cassino.  
I D. Paul Cattaneus Monk of the order of S. Benedict, of the congregation of ●assino, or of S. Iustin● at ●●dua, Reader of Philosophy, & Cases of Conscience in the Monastery of the SS. Faustinus, and jovita at Brescia, being sworn do testify that I hau● read the life of that Blessed Prince ALOYSIUS GONZAGA Marquis of Castilion, and afterward Religious of the Society of JESUS, written by that most Reverend F. VIRGILIUS CEPARIUS a Divine & Preacher of the same order; and that I have compared it with all those authentical instruments and Registers, from whence it was drawn; and that I have found whatsoever things are said therein, to be approved by sworn witnesses, and those worthy of credit; And that it is so far from contemning any thing contrary to good manners, that it is replenished with holy examples, and most worthy to be published for the general profit of the faithful. For out of that very motion of mind, and fruit which I myself took therein, I do easily persuade myself, that it will take no less effect with whomesoever shall read it. And also I myself, who known him many years in the world before he gave himself to religion, am able to testify, that he was by the common consent of all esteemed a holy young man; that he was commended; and that many of his admirable acts, were ordinarily in the mouths of men, as of one remarkable for Sanctity. And when he departed to enter into Religion, all the people that were subject to his dominion strucken with the loss of so great a Prince, gave themselves over to lamentations. In testimony of which things I have written, and subscribed these letters with my own hand Given in the Monastery of S. Faustinus.  
I THE FORSAID D. Paul, confirm all these things under my oath.   

THE PROVINCIAL OF the Capuchins.  
THE life of the B. Prince L▪ Aloysius Gonzaga, Marquis of Castilion adorned with all virtues and merits, religious of the holy Society of JESUS, which hereafter is set down by that very Reverend F. Virgilius Ceparius Doctor of Divinity, and preacher of the same Society, and with great diligence collected out of the testimonies & authorities of sworn witnesses (as myself have found in particular, comparing these with the same, and under my oath affirm it,) is altogether worthy to be published, for the glory of God, who showeth himself so admirable in his Saints, for the example of Christian Princes, for the edifying of religious and faith full people. This Prince worthy of all glory, was borne (as I may say) holily; and whilst he lived, was adorned from God with such, and so great gifts and benefits, that truly I am of an opinion that three singular things may be recounted of him. The first, that, as once was said of Saint Bonaventure, by his Master Alexander Halensis, Adam seemed not to have sinned in him: so remote from all suspicion of sin, did he retain his state of innocency. The other, that in his manners he rather seemed to be like an A●●ell, than a man: so much did the spirit in him overcome the flesh, the mind the sense. The third, that after a singular kind of manner, that same saying of the Wiseman agreeth unto him: Consummatus in brevi, explevit tempora multa: Being consummate in short space, he fulfilled much time. For in a short space of time, that he lived in this mortal life, he attained unto that, which in many years for the most part, many Saints scarcely arrived unto, and mounted unto that degree of perfection, which many others have in vain attempted to obtain. For if that common proverb be true, that, Communis vox populi, vox Dei: the common voice of the people is the voice of God: for so much as this B. Prince is thought in the opinion of all, and celebrated by the voice of all, as a Saint, by the Princes, by the Prelates of the Church, by his Confessors, Masters, Tutors, Parents, the people of his Dominion; it must of necessity follow that he was a great Saint, and that he may very worthily, as in heaven, so also upon earth, be canonised for a Saint. Whom I wish an intercessor and advocate for me, to the Divine Majesty. Given at Brescia, in our House of the SS. Peter and Marcellinus.  
I Fr. john Francis of Brescia, Provincial of the Friars Capuchins in the Province of Brescia, Preacher, & Reader of Divinity, have written and suscribed with my own hand all these things, and with my oath do ratify the same.   

FATHER RECTOUR the Society of JESUS.  
I JOHN Baptista Peruschus of Rome, rector of the College of the Society of JESUS at Brescia, after the Reverend Fa. Virgilius Ceparius of our Society, came to this our College of Brescia, to the intent that he might commit to writing the life of our blessed Brother Aloysius Gonzaga, of the same Society, have compared the same life written by him, with those registered Tables and Monuments, out of which with great labour and industry it was taken; and being sworn profess, that whatsoever is said therein, is found in Authorities and Testimonies confirmed by oath. I do also testify, that the self same Father, to the intent that he might procure those Instruments, and frame an authentical history, travailed to all these towns of Lombardy. And so much the more willingly do I subscribe to these things, for that I was familiatly acquainted with B. Aloysius, both before he forsook the world, and also when he was joined unto us in religion at Milan, and Rome; and many signs of his sanctity, which the same Father recounteth in this book, I myself knew. And I am well assured, that in the opinion of all them that knew, him and lived with him, he was reputed a Saint. And after his death the fame of his sanctity daily increased, & in many towns of Lombardy, wherein I have lived now many years, it so far forth spread itself, that it cannot be imagined how it should do more. In testimony whereof I have given this under my own hand writing.  
joannes Baptista Peruschus, who do confirm under my oath all the things above related.   

CLAUDIUS AQVAVIVA General of the Society of JESUS.  
WE have granted leave, that this Book of the life of B. Aloysius Gonzaga of our Society, composid by F. Virgilius Ceparius Divine of the same Society, and by ourselves, and many other our Divines read and approved, be committed to print, if it may so seem good to the most Reverend Father, the Master of the Sacred Palace. For we hope that it will bring no small spiritual fruit, to men both religious and secular, who shall read it. And for this respect we do more willingly grant it, for so much as it appeareth unto us upon certain notice, and our own proper knowledge, that this holy and Blessed young man, was most accomplished in all kind of virtue, & of much edification in his example. For he did not only so always live in the world that he gave documents of virtue unto all, but also after he was by us adjoined to the Society, he was evermore a perfect Idea of Sanctity, and so commonly reputed of all who were acquainted with him, those few years that he lived amongst us. At which time we discovered, that Almighty God was very much delighted with that pure soul, & that he enriched her with many excellent natural gifts, out of which there shined forth most holy works, and Angeticall manners. So he lived, and so continually persevered, till departing out of this life he passed to Heaven; whither, relying upon firm grounds, we do verily believe, that this holy soul, for the enjoying of eternal glory, and imploring the grace of God for us, did immediately fly. Of all which things we most willingly give testimony, to the intent that we may testify the truth, to the glory of our Lord, from whom all sanctity floweth, & unto whom be everlasting praise and honour.  
At Rome this 14. of july 1605. Claudius' Aquaviua.    

THE FIRST BOOK OF THE LIFE OF B. ALORSIUS Gonzaga.  

CHAP. I. Of his Lineage.  
BLESSED Aloysius Gonzaga, whose acts & conversation we have here determined to put in writing, was the eldest son of Ferdinand a Prince of the Empire, & Marquis of Castilion in Lombardy, and of Martha Tana Santenia of Cherry in Turino, being both of them most illustrious and most excellent personages. This Marquis Ferdinand the Father of our Aloysius, being sprung from the same stock with William duke of Mantua, was from him but three degrees removed, & bare rule in that foresaid coast descending to him by inheritance from his ancestors, which is situated between Verona, Mantua, & Brescia, not far from the lake Benaco. And his wife Martha being descended from the principal families amongst those of Turino, had for her Father Baltazar Tanus extracted from the Lord Santenes, and for her Mother one Anne, from the ancient blood of the Lords Roborci, being a near kinswoman of Hierome Roboreus the Cardinal, and that most reverend Archbishop of Turino.  
The marriage between these parents of B. Aloysius was celebrated in Spain in a manner after this sort. There lived in the Court of Philip the second, the Catholic King, this Marquis Ferdinand, & in the same place Martha prevailed much in grace and authority amongst the principal women with Isabel Valots the Queen, daughter to Henry the second the French King, wife to the said Philip. Upon this occasion the Marquis discovering those her excellent ornaments & singular endowments of mind, became desirous to gain her for his wife. Which when with mature deliberation he had determined, he so brought to pass, that both the King and Queen should be certified of this his purpose. Their consent therefore being had, & a convenient dowry assigned, with addition likewise of jewels, and other marriage gifts, which the Queen in testimony of her affection towards Martha bestowed upon her, the Marquis espoused her. But whilst these espousals are accomplished, & this whose business of the marriage contrived, there fell out certain things of such remarkable sanctity, that it sufficiently appeared what fruit in time they should bring forth. For Martha, so soon as she knew from the Queen, that there was held a treaty of this match, to the end that it would please God to bless the success thereof, caused often to be offered a great number of Masses, to the most holy Trinity, to the holy Ghost, to Christ, interposing the recitation of his bitter Passion, imploring the assistance of the Virgin Mother, of the Angels, and other Saints. Afterward when they had written into Italy to both their friends, that they would be pleased to condescend unto this match, answer was opportunely returned to the letters, at that time when all were employed in procuring the ceremonies of the jubily, lately diuulged at Rome. Therefore upon the day of the Nativity of S. john Baptist, this marriage was fitly sanctified between them both, with the mysteries of the blessed Eucharist, and the religious participation of the jubily. Upon which day Martha (as she herself after recounted unto me) determined with all her endeavours, from that time forward to apply herself to acts of piety.  
Furthermore the Queen, when as at that time she was newly with child, & could not as then forgo the company of Martha, whom even from her coming out of France, she had used as a companion for her solace, resting confident in her love, she forbade her public conversation with her husband, before her delivery. It was done as she commanded. The day therefore being set down by the Queen, whereupon there fell out commodiously the celebration of a certain other jubily, or plenary Indulgence, they iterating the sacraments of Penance & the Eucharist, were piously (as becometh Christians) all sacred rites being duly performed, joined in marriage, when as God was unto them most appeased, and propitious. And now this is no less worthy of memory, that amongst the nuptial rites, and festival pomp, the Decrees of the Tridentine Council, which accidentally at that time were promulgated throughout Spain, began first at this marriage to be put in execution.  
After the marriage, the Marquis being licenced both from the King and Queen to return with his wife into Italy, & to the confines of his own dominion, was first before he departed from the court denounced the Kings most honourable Chamberlain, and with all endowed with goodly revenues out of Campania and Lombardy, during the life of him, and one of his Sons. And not long after this, the same King made him General over certain Italian forces; which degree of honour the most Noble of the Princes and Dukes of Italy, would take to be unto them a great advauncement.   

CHAP. II. Of his Nativity.  
AFTER they were arrived at Castilion, the Marquis his wife, so soon as she perceived herself to be disburdened of the employments & encumbrances of the Court, and had gotten leisure, and commodity to apply herself more seriously to matter of devotion, according to her accustomed affection thereunto, & according unto that which she lately resolved with herself in Spain, she bent herself more carefully unto the same then ever heretofore. But her principal desire was to obtain a Son, who in time to come might dedicate himself unto God, in some society of religious men. Which desire she did, not only afterward, not lay down, but to the intent she might be made partaker thereof, she did incessantly adore & invocate Almighty God. That her prayers were not in vain, the success itself may give us to understand, seeing that she first became Mother to this son, who afterward being joined to the Society of jesus, both lead, and finished his life therein with singular sanctity.  
Neither truly ought it to seem strange to any one, that a son of so great sanctity, & with so holy an intention desired, should be given by God at the request of his Mother. For often we read, in the lives and acts of Saints, that God hath concurred with such like desires. As namely when at the suit of Anna, the Mother of Samuel the Prophet, (who was before void of all issue) he gave a son, who afterward might be devoted to his Godhead. The same we read of S. Nicolas Tolentine, who in like manner was given at the supplication of his barren mother. Likewise of S. Francis of Paula, who in himself, made both his fruitless parents partakers of their desires: and so of others. Verily I am of this opinion, that the selfsame God who suggested to the mind of this Noble Lady to beg of him this boon, was both willing, according to his accustomed clemency, to be prevailed withal, & to challenge likewise as his proper due, this her first fruit. Conformable unto this, it seemeth that it was the pleasure of Almighty God to make Bless. Aloysius first his, before he had fully issued out of his Mother's womb: for neither came it to pass without the special consent, and providence of Almighty God, that when he was not yet wholly delivered into this world, he should be washed with Baptism, & that also the most Blessed Virgin Queen of Heaven, to whom even from his childhood he was so much devoted, out of her especial favour towards him should be assisting at his birth. For the Marquis his wife herself was wont to recount it in this manner, that when she drew near to the time of her childbirth, she was upon the sudden oppressed with such sharp pains, that void of all hope of delivery, she seemed to be brought to the last period of her life; when the Marquis sending for diverse Physicians, gave them in charge, that if they were diffident of the life of the child, they should at least by baptism bestow eternal salvation on it, and endeavour to preserve the life of the mother. They having in vain attempted all arts and remedies, for the facilitating of the birth, gave over the safety both of mother and child, as desperate and forlorn. This when the mother understood, in the midst of all despair of humane help, determined to fly for refuge unto God, & his Virgin-mother. Therefore sending for her husband into the Chamber, she desireth him to give her leave in this extremity, to make a vow unto the Virgin-mother: when he had given his consent, she voweth, that if she escape this danger, she would go in pilgrimage to our Lady's House of Loreto, together with her little Infant if life befell it. Her vow being made, she seemeth to be out of all present danger, and beginneth to yield birth to the child. Yet seeing that it appeared unto the Physicians that she could not escape death, and the Marquis insisted upon it earnestly, that they should at least provide for the safety of the child's soul, the midwife so soon as she perceived the child so far forth discovered, as that it might be capable of Baptism, falls first to christening it, before it was wholly delivered. So the lives of them both were saved, & in the child the grace of God, and that better, & Divine birth, outstripped this mortal one, not without the singular favour of God, who would appropriate him to himself, from the very bowels of his mother, with a strict kind of vasallage. In which respect he was twin-brother to Mechtildes that holy Virgin, as it is written in her life, Almighty God declaring, that it was his pleasure, that to the intent he might at the very first sanctify her soul, as a temple to himself, and prevent it with his grace from the very first instant of her birth, in fear of like danger her Baptism should be hastened.  
B. Aloysius was borne in the castle of Castilion, which is the head of that Territory in which his Father's dominion is placed, in the Diocese of Brescia, Pius V being Pope, the year from Christ's Nativity 1568. the seaventh of the Ideses of March (to wit, the ninth of the month) upon a Tuesday, three quarters of an hour after the three & twentith, which is about sunset. The mother presently takes him into her arms, signs him with the sign of the cross, & bestoweth upon him a thousand happy welcomes. After this for the space of an hour, he lay still without any moving, that no one could discern whether he were living or dead. And afterward having given but one only cry, he from that time forward rested, & tempered those babish cries, unto which other infants, for the most part, are so much inclined. And I believe, that this was a presage of the mildness of mind, and suavity of conversation, which he shown in the whole course of his life afterward. In the same year upon 12. of the Kalends of May, and in like manner upon a Tuesday, in the Church of the Saints Nazarius and Celsus, he was by john Baptista Pastorius Archpriest of Castilion, with as much pomp as might be, initiated with the sacred rites which are wont to be used in Baptism, and in memory of his Father's Grandfather was called Aloysius, or (which is all one) Lewis. He had Godfather William Duke of Mantua, who sent Prosperus Gonzaga (a very Noble Gentleman and kinsman to the Marquis) who might supply his place by proxy at the Christening. It was entered into the Tables of the curate of that Church; in which I observed, that whereas the christen of others of the same age, are rehearsed in Italian, to this his name alone (whether it was as an attribute to his noble descent, or that it fell out by some divine instinct) there were adjoined certain latin words, such as are not added to any of his brothers, and the event itself doth show that they did well agree unto him. The writing was in this manner: Sit felix, carusque Deo ter optimo, terque maximo, & hominibus in sternum vivat. That is to say; Happy and dear be he unto the thrice good, and thrice mighty God, and to men, of eternal memory.   

CHAP. III. Of his Education till the seaventh year of his Age.  
NOw, with what care and industry he was bred up from his very childhood, it may easily be gathered by this, for so much as he being the head of his house, was trauned up, not only in hope of his Father's inheritance, but of two uneles likewise, namely of Alphonsus who was Lord over Castle Godfrey, and of Horatius also, Lord of Sulphurino. For whereas they held their living by Fee farm from the Emperor, and the one of them had none, the other no Male issue, their estates were of necessity to deuolue to Aloysius, as heir general, and nephew to them both. It was the special care of the mother, as she was herself of singular piety, that her son should be enured from a very little one, to have God and his Saints in great reverence. Therefore when he could scarcely speak, she would reach him to make the sign of the cross, to prononce the most holy names of Ies us and Maria, to learn without-booke our Lord's Prayer, the Angelical salutation, and other prayers. And she commanded the nurse, and others who were employed about him either for service, or solace, also to do the like. By which means he conceived so much reverence & fear towards Almighty God, that even by the clear dawning of this his morning, we might presage what the future splendour of his noontide would be. This in like-mamner did the maids testify (who when at such time, as they attended upon the mother, had also in charge to dress and undress the child) that they found in him, being but then an infant, a singular, and religious fear of God. They recount two things very welworthy of memory, to be noted even then in his disposition. The one was, that in seeing the need of poor people, he was moved with mercy to show himself bountiful towards them. The other was, that as soon as he could withdraw himself to his home, he used often to hide himself in corners, and after long search they should find him in some solitary place close at his prayers. By which circumstance they gave a conjecture even then what the future sanctity of his life would be. Neither want there those that affirm upon oath, that they by the only embracing of him, have from thenceforth been affected with such an  sense of Piety, as if they had entertained into their arms, some celestial Angel.  
This his love, & affection towards God, and celestial things daily increasing, did very much delight his Mother. But his Father being a Martialist, who had undergone many martial affairs under the Catholic King, did rather desire to have him instructed in his arts. Wherefore he being not as yet above four years of age, he provideth for him little dags, guns, and such other small weapons appropriated to that age. According unto this, when by the designs of the same King, being to lead under his ensigns three thousand Italian foot to Tunis, he mustered them in the field of Cremona, at the Greater cassal, which is a town within the Dukedom of Milan, he took him thither with him, being but a child taken out of the women's hands, and the tuition of his mother, when he was not passing four or five years of age. There those days that the Companies were mustered, he commands him to go before the ranks, armed with a light Brigantine, and carrying upon his shoulder a little spear, after a military manner. And he was marvelously recreated, when he saw the boy delighted in this kind of exercise. He having stayed certain months at cassal, as that age is apt to imitate all things which it sees done, whilst he daily playeth, and talketh with the soldiers promiscuously, by little and little he takes unto him military affections, and he shown by very pregnant signs to be affectionately carrryed towards that glory, whither his Father's encouragement, and example called him. The refore it often fell out, that meddling both with other weapons, and especially with pieces of ordinance, he did much endanger himself, had not God who reserved him to a more holy kind of life, in a manner above the course of nature diverted him. Surely of this a testimony was given, when once in shooting off a small gun, he foully besmeared all his face with the hoat-burning steam of the powder.  
Another time, when in the summer the Marquis about noontide took his repose, & he (which you would wonder at in one of so small age) having no one's help thereunto, casting certain powder which he had gathered out of the soldier's purses whilst they took their none-sleepe, into a little piece of ordinance, which stood before the Castle-walls, and putting fire thereto, escaped very narrowly from being overthrown with the violent recoiling of the carriagewheeles flying backward. The Marquis being roused with the sudden noise, fearing lest some mutiny had been risen amongst the soldiers, sent one to discover what unwonted insolency this was. When he had understood the whole matter, he would have corrected his son, had not the soldiers (who were very much delighted with the great-undertaking spirit of the child) begged his pardon. These and other preservations of the like kind, he was wont after when he lived amongst religious persons often to recount, as testimonies of the singular goodness of Almighty God towards him, by whose assistance he had escaped so great dangers. Neither as then was he quite void of scruple for that little powder which he had so purloined from the Soldiers, had he not extenuated it with that comfortable opinion, that the Soldiers would most willingly have bestowed it upon him, if he had asked it of them.  
The Marquis being to go with his forces to Tunis, sendeth back Aloysius to Castilion, where he continued the same course of life which he undertook at cassal. And as for the most part, these common soldiers are given to licentious, and dishonest speeches, he likewise by consorting with them had learned some such like kind of talk, which he not knowing the meaning thereof did sometimes utter; as afterward he gave account to F. Hierome Platus, when he inquired of him his whole course of life which he lead in the world, being now consecrated to Religion. This, when upon a certain time Peter-Francis Turctus had understanding of, (who as we have said before was Tutor to him in his childhood) he did so vehemently inveigh against it, that as the self same Tutor after affirmed unto me, he never after was observed to utter any other, then honest and decent speeches. Yea, and more than that, when afterward he heard any one speaking debausly, he would strait way with a modest countenance, with his eyes cast down to the ground, or turned some other way, either seem to divert his mind, or signify that the words were troublesome to him to hear. Whereby we may understand, that he would never have used these kind of speeches, if he had first known what their meaning had been. But in the whole course of Aloysius his life, I find no sin committed by him, which was more culpable, then were these words pronounced by him being a very child, and ignorant what the things signified by them should be. Which so soon as he understood that they were vicious, and disgraceful to his degree & calling, so great a shamefastness ceased upon him, (as he afterward acknowledged) that he could scarcely persuade himself to unfold them to the Priest that was inquisitor of his Conscience. Neither truly did the penitency of this fault which seemed so great unto him, ever forsake him during his life. And as he had committed nothing worse, that his conscience accused him of, so after he came into Religion, to the intent that for the overcoming and vilifying of himself, he might show himself guilty of frailty from his very childhood, he would often recount to certain of his familiar friends, these kind of passages. It is not unlike, that God upon set purpose suffered this kind of blemish to stick close by him, that whilst he thought that to be a fault in himself, which in respect of the ignorance of his childish age, and of the thing itself, is more probable was none, in the midst of so many heavenly gifts, and virtues with the which his mind was afterward enriched from God, he might have some matter of humiliation; and that, as S. Gregory wrote of S. Benedict, quem in ingressu mundi posuerat, retraheret pedem; That he might pull back that foot which he had newly set into the world.   

CHAP. IU. How he behaved himself from the seaventh, till the eight year of his age.  
But when he attained the seaventh year of his age (which seemeth unto Aristotle, & the holy Doctors, to be ripe for reasonable discourse, and even for virtue, or vice) he converted himself with so much fervour to the service of God, and did so wholly consecrate himself unto him, that he was wont afterward to call that the time of his conversion. He could therefore to those fathers who were the reformers of his life, unto whom he unfolded the secret of his hart, that he esteemed this amongst one of the most especial benefits of Almighty God towards him, that from the very seaventh year of his age, he was converted to God from the love of the world. Now with what an assistance of celestial gifts, even now from the first time that he began to have the use of reason, Almighty God did either prevent, or second all his endeavours may be manifest hereby, in so much as four Priests, who in diverse places, and at diverse times took his Confessions, even those which contained the discovery of his whole life, both before and after his entrance into the Society, and amongst these Robert Bellarmine that most illustrious Cardinal, who at his death heard the confession of his whole life, all of them, although ignorant of each others testimony, did with one consent set down in writing, that he never committed so much as one deadly sin, or lost the grace of God which he obtained in Baptism. The which thing is so much the more to be admired, for that he passed the most unstable part of his age, not in Monasteries and sacred Cloisters of Religious men, in which, in respect of the small occasions of sin, or the supply of so great company of men devoted to God, both for holy conversation and the help of ones mind, it is a great deal easier to preserve the grace of God, then in a vulgar course of liberty; but he even from his very cradle began to converse in Princes courts. For besides that time in which he was borne & bred up in his Father's house, he spent many years after with the Duke of Florence, the Duke of Mantua, and the King of Spain, being always strictly tied to the near conversation of Princes and great Noblemen, and to the promiscuous commerce of all men of what condition soever, as occasion served. And yet in the midst of the delicacies of his father's house, and the provocations of the Court, he preserved that integrity of life, which he put on as a white garment in his Baptism, pure from all blemish and unspotted. Wherefore most worthily did Cardinal Bellarmine upon a certain time, when in a speech which he had with me, and diverse others, of the singular virtues of Aloysius even then living, by many arguments teach, that there never wanted in this our Church (although distressed with a doubtful conflict) certain men of excellent sanctity of life, who even whilst they lived, were confirmed in a steadfast degree of grace, in the sight of Almighty God, & namely adjoined these words: In horum numero, quitam arcta atque indissolubili necessitudine Deo sunt adiuncti, equidem, quem minimè fugit quid in eius ment agatur, Aloysium nostrum Gonzagam collocandum censeo. In the number of these which are adjoined unto God with so strict and indissoluble a bond of friendship, surely I (as one that is very well acquainted with the affairs of his mind) think our Aloysius Gonzaga to be placed. Furthermore the same Cardinal in that remarkable testimony authentically signed & sealed, added another certain thing, which with those that are not altogether ignorant of the leading of a holy & retired course of life, and that do prise the authority of this witness, will move far greater admiration. For he affirmeth that B. Aloysius even from the very seaventh year of his age, led a perfect course of life, every way accomplished with the exact rules of sanctity. The dignity of which prerogative I leave to the estimation of the wise.  
And it seemeth to have been the pleasure of almighty God, that even the wicked spirits themselves, should proclaim his sanctity of conversation, and the glory already prepared for him in Heaven, when he was but yet a child. For when as a certain religious man, of that order of S. Francis which they call Friars observants, being of excellent fame wheresoever he travailed, coming to Castilion, rested in a Monastery of his Order called S. Maries, one mile from the town, there was made great recourse unto him to see him, and request his prayers. And for so much, as the report went that he did some things above humane power, many possessed and vexed with devils were brought to him, that they might be helped by his exorcisms. There, when this priest, in the sight of a great assembly of people, together with diverse noblemen, and amongst these, the child Aloysius, and his other younger brother, according to his custom cast forth divers execratios against the devil; those unclean spirits cry out with a loud voice, and with a hand stretched forth towards Aloysius: Videti sne illum? high demum est, quem celum & multa inibi manet gloria. Do you see that boy? he it is for whom heaven at the last, & much glory there, is provided. That voice was carried in memory & diuulged throughout all Castilion. Neither are there wanting those at this day, who testify that they were present at the hearing of that speech. And although there be no credit to be given to the words of Devils who are the Fathers of lies, notwithstanding I could easily be persuaded, that they, to the intent they might be more ashamed of their own madness, were compelled by divine force (as often at other times) to declare the truth.  
For so singular was the opinion of men, even at that time of this holy young man, that in his life and manners, they did seem to behold the form of some Angel descended from heaven. For daily at home upon his knees he recited those prayers that are called the Daily Exercise, the seven psalms, the office of the Blessed Virgin, either alone, or together with some other companion, and performed other offices of piety. He was so accustomed in that sort to kneel upon the bare ground at his prayers, that he would not suffer a cushion, or any such like thing to be put under his knees; & this afterward did he solemnly observe in the whole course of his life, as I shall after declare.  
About that time he was vehemently handled with a Quartane Fever, for the space of eighteen whole months, although, because at the first it was more extreme, afterward it held him less in his bed. In the mean while he patiently endured this infirmity, neither did he ever omit, but that he would daily say the Gradual, & the penitential Psalms & other set-prayers. Notwithstanding sometimes when as he was more weak than ordinary, he sent for some of the maids that waited upon his Mother, that so they might help to say with him for his ease. These are the foundations which the B. Aloysius laid of Christian virtue, when he was but seven years of age, that it ought not much to be marveled at, if afterward it brought him to so great a height, as we shall declare hereafter.   

CHAP. V He is brought by his Father to Florence, to apply his studies.  
WHEN the Marquis Ferdinand having stayed more than two years in the Spanish Court after the voyage to Tunis, returned into the territories of his ●owne Dominion, as soon as he found Aloysius, the head of his house, full of modesty & piety, having laid down his accustomed military ardour; he did both admire that his 〈…〉re towardliness, & prudence beyond his 〈…〉ge, and in like manner rejoiced very much 〈…〉 hat he was provided of an heir, so fit to 〈…〉 overue the people, that were in his subjection. But he being now eight years of age, had far different designs in his mind, & had taken unto him thoughts of a certain higher degree of virtue. Neither did he doubt upon a certain time to make them known unto his mother, whom when he had often heard say, that if she should be blessed with diverse children, it would be a most acceptable thing unto her, to see some one of them addicted to religion, he in secret speaketh unto her in this manner: Mother, saith he, you have affirmed, that it would be a thing acceptable unto you, if you might have some one of your sons, who might sort himself in some religious family: surely I am confident, that God will reward you for this gracious disposition. And another day, when he had iterated the same words, he added, that he hoped also that he should be that son. His mother although, for so much as he was her eldest, as one disliking this speech, broke it off, and commanded her son, together with this his discourse out of her presence, notwithstanding she laid them up in her mind, & for that she saw him much conversant in the exercise of piety, she believed that it would come to pass, as he had said: although (as he afterward confessed when 〈◊〉 was entered into Religion) he had at that time no certain resolution of one side or other, but only followed his own customs of pious life.  
Whilst these things pass, it is much bru●● abroad that the plague increaseth throughout all Italy. For fear thereof it seemed good unto the Marquis, to remove himself together, with his whole family to Monte-Ferrato. Whilst he resideth there, he began to be afflicted with grievous torments of the gout. Wherefore by the advice of the Physicians he determineth to go the Baths of Luca, and to carry with him Rodulphus another of his sons for the cure of a certain infirmity which he had, and in like manner his son Aloysius, with an intent, that at his return he might take Florence in his way, and there leave them both in the Court of Francis Medici's the great Duke of Tuscany, either to the intent, that he might continue that friendship which he had begun with him in the Court of the Catholic King, or for that they might be the better accommodated for learning the Tuscan tongue. Therefore in the beginning of the Summer the year 1577. he went directly towards the baths, when he departed from his wife very much complaining, that her children of so tender years should be so far separated from her. From thence, after that he had made sufficient use of the waters, he went towards Florence, whither when he near approached, and understood that the gates thereof were diligently guarded with watchmen for fear of the plague, he betook himself to Fiesoli the place where his familiar friend james Turcius kept his residence. In the mean while he commanded notice to be given to the Great Duke, that he came with intention to salute him. Having received an answer, he entereth the city, and is entertained by the Duke, with remonstrance of singular affection. This Duke when the Marquis presented unto him his sons, was so much delighted with that present, that he would have them lodged in no other place, but in his own palace. But for that he was desirous to have his children instructed, not only in Courtlike deportement, but likewise in the liberal studies, not long after by the Duke's good leave, be bringing them home, bestoweth them in a town called Angelo. Afterward before his departure, he appointeth as Governor over them, and all that family, Francis Turcius who now governeth the house of john Medici's, a principal man, who was one of many year's experience, and of great fidelity, and prudence whilst he served him both in Spain and Italy. He ordained for Chamberlain, Clement Ghisonius now Governor over the Marquis his house who this day is Lord of Castilion. There was adjoined unto these, besides the rest of the family worthy of their renown, julius Brixianus of Cremona, being a priest of singular devotion, who might inform them both in the Latin tongue and in honest manners. Aloysius was now complete nine years of age, when he was left by his Father at Florence, where he spent two years in learning the Latin, and Tuscan language. Upon festival days he resorted to the Court, and that he might be obedient to the Governor of his childhood, he did sometimes dispose himself to some recreation. But he was so far from being given to disports, that as Leonora Medici's the Duchess of Mantua recounted; he being invited for recreations sake to the gardens by her, and her sister Mary, who at this day is the Queen of France, being then both of them in a manner children, was wont to deny, that he was delighted in pass-times; & that he had rather busy himself in erecting little Altars, and in such like exercises of piety.   

CHAP. VI He voweth to God his virginity in his childhood, and flieth the company of women.  
HE had not long remained at Florence, when he made excellent progress in the practice of heavenly things, in so much as afterward he was wont to call Florence, the mother of his piety. And especially he conceived in his mind so much observance towards our Lady, the most B. Virgin-Mother, that as often as he entered into speech of her, and revolved in his mind the most holy mysteries of her life, he seemed even to melt with celestial joy. He was very much incited herunto both by the singular reverence which the common people of Florence do exhibit to the Image of this B. Virgin, which in that City is worshipped by the name of Annuntiata, and in like manner by the reading of that little book which Gasper Loartes, a Priest of the Society of JESUS, wrote of the mysteries of the Rosary. In the reading of this book, when he perceived himself to be inflamed with a desire to do something that might be grateful, and acceptable to the Queen of Heaven, it came into his mind, that nothing could be performed, more pleasing, or better accommodated unto her, then if out of a desire to imitate her chastity (as far forth as lieth in humane power) he should by vow oblige, and consecrate his virginity unto her. Therefore when upon a certain time he prayed before that Image which I spoke off before, to the intent that he might likewise turn it to the honour of B. Virgin, he voweth unto God that he will for ever preserve his virginity entire and inviolable; which vow he did always after so religiously, and exactly perform, that even thereby it is manifest, how much it was ratifyed with God, and with how especial love the Virgin-mother took him into her charge and tuition. For they upon whom he relied as ghostly fathers, & namely Cardinal Bellarmine, in that testimony, which he confirmed by oath, and much more at large Hieronymus Platus in those papers written in latin, do affirm, that both the body of Aloysius whilst he lived, was free from all sense and motion of lust, and his mind of all obscene cogitations and representations, which might in the least manner impuge this his vow, and purpose.  
Which thing being beyond the compass of all humane strength and industry, it sufficiently appeareth to have been given by God as a certain peculiar gift, at the request of his most Dear Mother; which of how high a nature it is, he may estimate, who shall call to mind, that S. Paul (whether he spoke of himself or some other) did thrice beseech our Lord that he would take from him, the sting of the flesh: That S. Hierome in the wilderness seeking to rebate the same, did often strike his naked breast with stones: That S. Benedict casting away his garments, wallowed himseife all in the briers: and in like manner, that S. Francis tumbled himself naked in the winter-snow: That S. Bernard plunging himself up to the neck in an yey pool extinguished this impetuous ardour: That certain few Saints which almighty God pleased to endow with this singular gift, have obtained a rescue from this tyranny. And if there have been any, they have arrived unto it by daily prayers and tears. Such did S. Gregory that Great in his Dialogues, recount Equitius that holy Abbot to be, who when in his youth he perceived such kind of fires to be enkindled in him, did not cease to petition Almighty God with long and frequent prayers, till he sending an Angel, delivered him from all such kind of allurements and inflammations, as if he had been but a newborn infant. In like manner Cassianus relateth, that the Abbot Serenus when by frequent fasts, prayers and tears, he had obtained of God cleanness of mind, did undergo another as great a business, that he might also procure cleamnes of body; and that it was at last effected by the ministry of an Angel, so that after that time, neither sleeping nor waking he was stirred with any the least motion. To conclude S. Thomas a man nearer to our memory, who obtained the name of Angelical Doctor, when he had with a burning firebrand driven from him a certain lascivious woman, & that an Angel afterward had girded him with a certain girdle, was himself also made partaker of this truly Angelical benefit.  
Neither was it out of any natural frigidity, or stupidness of senses that B. Aloysius had all his members so peaceable, and obedient, and the secret cogitations of his hart so pure, whom they who were familiarly acquainted with him, do all jointly affirm to have been of a sanguine complexion, full of spirit, sharp, and industrious in the mamnaging of his affairs. Let us therefore confess it to have been a divine, and unusual gift, proceeding from the singular favour of the Virgin mother of God towards him, whom from that time forward in the whole course of his life he entertained for his mother with a certain tender kind of love, and piety, and reposed in her a great hope in the prosecution of all his affairs. Notwithstanding the singular vigilancy which himself used in the severe moderation of his senses, was of no small moment for the maintaining of this so excellent a benefit. For although nothing of this kind did very much trouble him, notwithstanding out of his love of virginal, and holy chastity, he began even from that day to stand upon his guard ever more, and to survey, & observe all his senses with a certain exquisite care: And especially, to restrain his eyes always from all vicious allurements, and chief for that cause to go in public with them continually fixed upon the ground: but he did so much, throughout the whole course of his life, avoid the familiarity, and company of women wheresoever he conversed, that you would think he had with them a kind of natural antipathy. In so much, as that he could not suffer himself to behold them.  
At Castilion he received his mother's commands, and returned an answer in very few words, to those Noble women which sometimes she sent from her company to his chamber to deliver some message unto him, and he would talk with them no otherwise then through the door half shut, with his eyes cast upon the ground, lest he should behold them. But that is not a thing much to be marveled at; For he would not so much as endure to speak to his mother herself, without witnesses. Therefore if at any time, whilst he was conversant with her, in the Chamber, or in the Parlour, others in the mean while should chance to withdraw themselves, he would likewise presently take some occasion to departed, and if he found none, he would blush with a modest kind of bashfulness. So singular was his solicitude and carefulness. He being asked upon a certain time, by a certain learned man who observed it, why he had this aversion from beholding any woman, and even his mother herself? least he should make known his virtue, he rather ascribed it to his natural bashfulness.  
Besides other things which were agreed on between him & his father this was one; that he should command him in all things, but only in the visits of women. That in other things he would be, as is duty was, at his disposing. Therefore the Marquis after that he perceived him so constant in this purpose, not to trouble him, he was allwais observing to his will heerin. He himself in like manner would affirm, that he had never beheld certain noble women who were very near of kin unto him. And this his custom was so well known, that in jest he was oftentimes by his familiar friends called, the Women-hater.   

CHAP. VII. At Florence he maketh great progress in a more holy course of life.  
MOREOVER, when he was at Florence he began more often to purge his conscience by cofession, than he had as yet done at Castilion, with a certain priest of the Society of JESUS, designed unto him by his Governor, who at that time governed the college in that City. When he came first unto him to confession, having much and long before, both meditated and prepared himself at home, he conceived in the presence of him so much reverence, bashfulness, and submission of himself, as if he had exceeded all mortal men in the multitude of his sins. He is scarcely kneeled at his feet, but he falls into a sound, and of necessity being taken up by his governor is carried home. Afterward returning thither he discovered all the sins of his life past: of which thing we have often heard him recount, after he was joined to the Company of religious men, that he rested satisfied in that confession which he made at Florence of his whole life. For so much as this was the beginning of knowing himself, and undertaking the course of a more strict kind of life. For than he began carefully to discuss every one of his actions, & if he found any imperfection therein, he would wholly employ himself, in searching out, & pulling up the very roots thereof. First of all therefore he observed himself, to be somewhat of a choleric nature, to be sometimes easily transported with a certain kind of stomach, which though it did not break forth, notwithstanding it vexed his mind with some grief and indisposition. He gave himself therefore to consider of the foul deformity of anger, which he said, did manifestly appear and discover itself, when the mind being recalled to his former tranquillity, he might perceive that a man whilst he was possessed with anger, was in some sort besides his senses. When he had discovered that, he determined in time, to come to bend himself to the repressing & supplanting of that corrupt disposition of his mind. At the last, by the assistance of God and his own great industry, he did so absolutely overcome it, that he seemed afterward to be void of all motion of anger.  
Furthermore he perceived that oftentimes in company, some one word or other fell from him that might tend to the defaming of others. And although, as he himself afterward confessed, of what quality soever that sin was, it was scarcely at any time so great, that it might be numbered amongst those, which for their slenderness are accounted venial; notwithstanding for this cause he was displeased with himself, & to the intent that he might not any more be compelled to accuse himself, of any such like fault to the Priest, he did eschew the company and discourse, not only of other friends, but even of those which were most familiar unto him, and began very much to addict himself to retirement and solitude, where he might neither speak, nor hear any thing that might cast upon his conscience any the least spot. Some did ascribe that to-too much scrupulosity and severity: But he doubtless made but small account of what others thought. And from that time, all the course of his life after, he did perpetually abstain from all kind of sport. Furthermore he was so much affected to the obedience of his superiors, that his Governor denied, that ever he omitted any command of his, how little soever it was. And which is more, if at any time he saw his younger brother Rodulph take in ill part the reprehensions of his master, either of manners or learning, he would with a check exhort him to submit himself to government.  
He had such respect over his servants, & in such sort commanded them, that he made them ashamed not to obey him. For so much as they deny, that ever he commanded them imperiously, but even in these forms of speech: Nisi tibi molestum est, licet hoc facias: si tibi commodum est, hoc abs te velim: Amabo te, hoc mihi effectum da. That is to say: If it be not troublesome unto you, you may do this: if commodiously you may, this would I have you do: I pray thee dispatch this for me. Which when he said, there ever appeared so much sweetness in him, that he shown himself much to be moved with commiseration over his servants. By this behaviour he did much oblige the minds of them unto him.  
He was of so singular modesty, that he blushed in even beholding his chamberlain when he apparelled him in the morning, and in putting on his breeches, he would scarcely thrust his toes out of the bed-cloathes, so fearful he was to discover any naked part. He was present every day at Mass, and upon festival days at Evensong. All that time he had known nothing as yet of the contemplation and meditation of celestial things, applying himself only to the reciting of his vocal prayers. Therefore every morning by break of day, he recited those which are contained in the daily Exercise, & the other which I spoke of before, humbly and attentively. Notwithstanding although in very deed he had not as then determined in his mind to abandon all the goods of Fortune, nevertheless he was fully resolved, that if he did retain them, he would be take himself to a most innocent, and exact course of life.  
And with this gravity of manners was B. Aloysius endowed being but of that age, & had attained to those degrees of divine Philosophy, which those often times are far short of, who have spent many years in the discipline of a more severe life.   

CHAP. VIII. Being recalled back to Mantua, he determineth to renounce the Marquisate, and to lead an Ecclesiastical life.  
BLESSED Aloysius had now lived at Florence for two years, when by his father (unto whom William the Duke of Mantua had then given the government of Monte-Ferrato) he was commanded together with Rodulph his younger brother to live at Mantua. Thither therefore, by the great Dukes good leave, he betook himself, in the month of November the year 1579. when he was 11. years of age, and 8. months. There whilst he prosecuteth his custom, which he began at Florence of exercising a pious life, with no less grave advice than he had before begun it, he determineth to renounce the title and commodities of the Marquis of Castilion, with the which he was now by the Imperial authority adorned, and to resign them over to Rodulphus his younger brother. And although he did now of late certainly resolute to abstain from marriage, notwithstanding at that time, his indisposition of health, by reason of the straightness of his water, gave no small confirmation to this his new resolution. For when he feared least that malady should increase, it seemed good unto him by the advice of the Physicians to endeavour to consume those bad humours by abstinence, which were the matter of his disease: unto which abstinence he gave himself with so much rigour, that it is strange, how he could escape death. For if sometimes at supper he did eat but one whole egg (which seldom times he did) than he seemed to himself to have feasted very royally.  
This severe abstinence he observed, both all that winter which he remained at Mantua, and all the sumer following at Castilion, though dissuaded now by the Physicians & all others, not so much for his health, as it was generally thought, but (as he, after he was adjoined to the religious Society confessed to Hierome Platus) for devotion sake. For although the love of his health did at the first drive him to that so rigid a course of diet, by degrees notwithstanding he turned it into a custom, and out of that love which he bore to Almighty God, it began to be a pleasure to him. But as it prevailed in driving away that disease which was growing upon him (as one who all his life after was free from it,) so did it very much impair the whole state of his health otherwise, for with that slenderness of diet he did so far forth weaken his stomach, that afterward when he most would, he could not take meat, & if against his appetite he took it, could he by any means retain it. Therefore whereas heretofore he had been somewhat corpulent, he was always afterward of a lean habit of body: moreover his former strength being decayed, in place of that natural vigour there succeeded a very great weakness that utterly corrupted the whole state of his body, which notwithstanding brought this fruit to his mind, that for this respect he was destitute of many sports which if he had been of entire health he could not have avoided.  
Therefore he did seldom go forth in public, unless he went to some Church, or religious house, where he did often discourse of celestial things. It fell out also once when he went to see Prosperus Gonzaga his Cousin, and a prime man, that in the entrance of his house, going into a private Chapel, he applied himself for a certain time to his devotions, but afterward he so discoursed with him, and with the rest of his familiar friends, with so much fervour, and subtlety of divine things, that even then all of them esteemed him to be a holy man. The rest of his time for the most part he spent alone and at home, sequestered from the company of men, sometimes reading those histories of Saints which Surius collected, with which he was very much delighted, sometimes reciting his set-prayers, & in frequenting other acts of piety. The which acts he did so daily increase, that whereas out of his affection to that quiet kind of life, he grew by little and little weary of all humane conversation, he at last determined, that yielding up the honours, and riches of Marquis to his brother Rodulph, he would devote himself to the Church; not out of any hope to obtain Honours therein (which, being by many often offered him, he had always most constantly refused) but for that he might in that kind of life bestow himself wholly, more freely & quietly in the service of God. When he had determined this in his mind, he began earnestly to importune the Marquis that he would give him leave, being discharged of Court employments, to apply himself unto the study of learning. Notwithstanding he concealed from him in the mean while, his determination of following an Ecclesiastical course of life.   

CHAP. IX. Returning to Castilion he obtains from God an excellent hability in mental prayer.  
THAT which for the most part the Princes Gōzaga's do every year, to wit, the winter being ended they retire themselves from Mantua into diverse places, till the summer-heates be past; the same doth the Marquis command Aloysius by letters, & that he should with his younger brother return to Castilion, as thinking indeed that his natural climate would be more wholesome to him, then that of Mantua. Neither did his hope deceive him, for he was much amended with the pleasantness of that place, situated upon a fair hill, most pleasant to behold: and I do not doubt, but, especially by that cure which his mother would have applied to him, he might have been wholly recovered, if he could have persuaded himself to have remitted any thing of that rigour of life: unto which he begun to give himself at Mantua. But he doubtless being more solicitous of the health of his mind, then of his body, was so far from any relaxation of those endeavours of piety, unto which he had accustomed himself, as that he did rather straighten them. For he added unto that strictness of diet which he had imposed upon himself, with great rigour, continual solitariness, in which he shrouded himself for the love of divine things, avoiding all humane society.  
Whereas therefore he daily separated, and estranged himself from the common sort of men, who are only drawn with these mortal respects; God according to his singular goodness in rewarding those who faithfully serve him, did vouchsafe to declare, how gratefully he accepted this mind, so pious and so desirous of his honour, with which a youth but of twelve years of age did with so much innocency of manners cosecrate himself unto him. Therefore for so much as to that very day he was instructed by no man, of the manner of meditating upon celestial matters, nor had any use thereof; it was the pleasure of God that without humane help, he would himself instruct him with his own inspiration. For having once most fitly prepared his mind, in respect of the excellent purity thereof, for the receiving of heavenly riches, he brought him to the most hidden treasures of his gifts, and poured upon him with a full hand (as they say) his endowments. For when as he had enlightened his mind with a certain celestial light, which exceeded in clearness all human capacity, he taught him a way of meditating, & pondering upon the Almighty power and greatness of God, far more curious and high, than it could have been done by the precepts of any mortal man. When he perceived, that this so easy an entrance as it were to the plentiful pasture, and cheerful food of his soul, was so bountifully laid open unto him, by way of serviceable gratitude, for this his love showed towards him; he remained whole days trasported in thinking sometimes of those admirable things which fell out in the working of our salvation; other sometimes in meditating upon the titles, and attributes of Almighty God, when in the mean while he was surprised with so great joy, that he could by no means moderate his tears. So as with them he often moistened not only the garments which he wore, but even the floor of his chamber. Therefore for the most part all the day he was close shut up, lest if he should have gone forth any whither, he might either have lost that sense of piety, or being found by any one to have wept, might have been hindered from prosecuting the same. This when his servants observed, they would often through the chinks of the door descry what he was doing. For oftentimes they saw him kneeling before a crucifix for diverse hours together, with his eyes fixed upon it, with his arms sometimes stretched out, sometimes placed before his breast in the form of a cross, when he shed so many tears, that the very sobs & groans might be heard through the doors. And sometimes they perceived him to remain unmoved, with his mind abstracted from his senses, even like a statue, with his eyes not so much as once cast down. At which time his Governor, & others that were of his chamber, do affirm, that he was therein so alienated from all sense, that neither with passing through his chamber, nor with making any other noise, they could divert his mind. When the fame of these things had spread itself abroad, not now his familiar acquaintance only, but they also who were none of the Court, being admitted to the same chinks, and made eye-witnesses of the same things, could never sufficiently admire them. Oftentimes also did the domestical servitors hear him, in going up the stairs, say upon every stair an Ane Maria. But now both at home, and abroad, whether he was carried in coach, or went on foot, he never cast off his mind from the meditation of heavenly mysteries. In which exercise of piety, as I said before, he made use of no Master but the holy Ghost, who endued his mind with this divine safety, as it were with a precious ointment. And although he now observed a certain manner of meditating, notwithstanding he had not as yet learned to perform it in method & order, neither did he sufficiently understand, what places he should especially choose for it. Therefore at that time he fitly light upon a certain little Book of Peter Canisius, a Divine of the Society of JESUS, in which certain heads of meditation, were after a certain methodical manner, set down. Thereby he was not only more vehemently enkindled towards the love of Divine conversation, but also understood what course he should insist upon in meditation, & what times he should observe. Although then truly he confined his meditations within no certain limits of time, but according to the copiousness of the subject, & according as his mind was put on forward with divine impulsions, he either made them longer or shorter: but in such sort as that he never departed from them, but either with his mind illuminated with new lights from heaven, or with his will inflamed with new ardour, or with his whole hart steeped in new sweetness.   

CHAP. X. The beginning of his love towards the Society of JESUS, and of his zeal of souls.  
HE was wont afterward to recount that this selfsame little Book, of which I made mention, together with the Indian Epistles did very much win his mind to the Society of JESUS. The Book truly, for that he said, he did very much approve, and relish the order of things therein, & much more the spirit by the impulsion whereof it was written. And the Epistles, for that by them he understood how much God cooperated with the fathers of the Society of JESUS in reducing nations to Christ in those climates. Therefore he stirred up his mind to the imitating of these excellent enterprises for the saving of souls which cost God so dear, though it should be with the expense of his own life. Neither did he cease, even in that his so tender age to endeavour to help them according to his power. For that cause also he went every festival day to the schools of Christian Doctrine, and laboured with infinite fervour himself also to instruct children in the rudiments of our Religion, and to give them precepts of faith and innocent manners. The which he did with so singular modesty, and love of humility, that he avoided not the familiarity of any boy though he were under his own charge, and least of all those that were poor, and did most earnestly excite the minds of all the behoulders to the love and worship of God. Furthermore if he understood of any discord amongst the servants of the Court, he endeavoured to make them friends. In like manner, if he heard any, either cursing or speaking against God, or his Saints, he reprehended the. Those which he knew in the town to be of depraved manners, he did with great clemency exhort, & seriously solicit that they would correct and reform themselves. He could in no sort endure that Almighty God should be offended.  
He observed it as a solemn custom, that he would entertain no other discourse but of divine matters, & that with so great gravity of words and sentences, that when about that time he went with his mother to Dertona, to salute the Duchess of Lorraine, a very noble Lady, who together with her daughter the Duchess of Brunswike took her journey thither, he did with speaking astonish all that Prince's pages. Therefore they jointly affirmed, that whosoever had heard his voice discoursing so excellently, and so wisely of God, and had not also scene his face, that he would have seemed unto him a man ripe in age and wisdom, not a child.   

CHAP. XI. By the exhortation of Cardinal Borromeus he beginneth to frequent the sacred mysteries.  
THESE things were done in the year of our Salvation 1580. wherein Charles Borromeus, Cardinal and Archbishop of Milane, a man of excellent Sanctity, was by Pope Gregory the thirteenth created Apostolic visitor, over all those Dioceses which were in his province, and came to Castilion, whilst he visited the Dominion of Brescia, with only seven men, which he had chosen out of all his retinue, lest he might become troublesome to the Ecclesiastical men which he came to visit. Then, whereas he performed many other things, excellently, and altogether with an Apostolic spirit, he in like manner in the year aforesaid, the 11. of the Calends of August, which is S. Mary Magdaleus day, being vested in his Pontifical robes, in the Church of the Saints Nazarius & Celsus, which is the chief of that town, made a very fruitful sermon to the people: and although the Princes sending diverse messengers unto him, did very much importune him, that he would be pleased to take his entertainment with them in the castle; notwithstanding he could never be persuaded to rest in any place, otherwise then with the Archpriest, whose house was near adjoining to that holy Church. When B. Aloysius being now but of the age of 12. years, and four months, resorted thither unto him for the tendering of his duty, it is incredible how much joy he conceived by the only beholding of this child, being even like one of the Blessed celestial Angels, gracious in the sight of God; & he spent so much time with him, in long discourses of Divine matters privately in his closet, that it moved great admiration to all them that waited before the doors. Questionless it was an infinite contentment to this good Cardinal, to behold this tender plant, in the midst of the thorns of diverse secular Courts, without the industry of any mortal husbandman, by the only inspiration of heavenly breath, flourishing with so comely vigour, and brought up to such an height of Christian virtue. The holy child in like manner very much rejoiced, that he had gotten a man, unto whom he might confidently declare himself, and of whom he might request an explication of those things which seemed obscure in the pursuit of true virtue. For whereas he had heard much of the sanctity of this Cardinal, which was very much spoken of, he did earnestly engross (as it were delivered by the oracle of God) all his words and precepts which he delivered, of the keeping, and following of a settled form of huing.  
B. Charles asked of him, whether he had ever received the blessed Eucharist or no: which when hedenied, the Cardinal who had now perceived the integrity of his mind, & his maturity of wisdom, together with his understanding of heavenly matters drawn from God, did very seriously exhort him not only to receive it, but also to frequent it. Furthermore in a short discourse he set down unto him an easy form, both rightly to prepare himself, and piously to receive this fountain of all divine bounty. Besides this, he did seriously exhort him, that he should often, and diligently peruse the Roman Catechism, set forth by decree of the Tridentine Council, at the command of Pius V the Pope, which book in respect of the elegancy of the Latin tongue, this Cardinal did so much esteem of, that rejecting Cicero & other profane Latin authors, he thought it only fit to be explicated to youths in the Schools, to the intent that thereby they might both reap piety, and a copious Latin tongue. Neither did he doubt to put this in practice in the Seminary at Milan. But when by use itself he found, that it fell not out according to his desire, he did by command as it were, revive the old authors again. To conclude when he had given his benediction to Aloysius, and had showed other testimonies of his great good will towards him, he gave him leave to departed.  
This Blessed child omitted not to commit to memory the admonitions of so holy a Cardinal. Therefore he began afterward with great contentment to peruse that Catechism, both for that it was replenished with excellent learning for all manner of sanctity, and Christian instructions; & also because he was invited to the reading thereof by the counsel of so excellent a man, whom according as he well deserved, he did with all dutiful respect honour. And likewise he was very importunate by the authority of so worthy a persuader, to incite others to the reading of the same book. He also began to enjoy the divine Eucharist, to which before he came, it is incredible how diligent preparation he used. For first of all lest he should suffer any unseemly thing to rest in his mind, which might be offensive to the eyes of God, whom he expected as a guest, verily he made a careful & exact discussion of the course of all his life past. Afterward he cometh to accuse himself to the Priest, whom he did edify with so excellent testimonies of a penitent and humble mind, witnessed with his tears, that he seemed rather to come unto him as a master, then as a guilty person. And doubtless, if he were culpable of any thing, that was nothing of fact, but of omission only, as he supposed, of his duty. For whereas he persuaded himself that he never came, even with that immortal light which God had set before his mind of aspiring daily to higher degrees of virtue, questionless he seemed always unto himself a loiterer and a truant. Furthermore, during all those days, which went before the prefixed time of this his heavenly banquet, the memory of that only took place, both in his mind, and speech. He made search what others have excellently written thereof, he did with himself meditate thereof, that he might be made partaker thereof: he did daily so offer up his prayers, that his familiar friends would say, that he seemed even to expostulate with the very walls, so often did he, now in this, now in that corner of the house, set himself down upon his knees to pray.  
But what the fervorous piety of his inward mind was, when he was first received to the divine banquet, & how much his will was inflamed with love, was only known to God, who beheld the hidden secrets of his heart. Surely I could never find any mortal man, who was ever able to relate any thing of them unto me. I only remember, that I have read this one relation in his public acts, that he in receiving the Eucharist, had all the powers of his soul recollected, and very attentive, that he was wont to be replenished with plentiful delicacies, and that he was openly a notable example of piety to all. Having taken this divine repast, remaining upon his knees in the sight of all the people he continued in the holy Church. After that time he did not cease often to receive the holy communion.  
Moreover, this is a thing of very good memory, which I have heard both from his mother, & from others who did often observe it; that truly from this time he had in so exceeding great veneration the Blessed Sacrament, that daily when he was present at holy Mass, after that the Priest had in express words consecrated the body of Christ, being with infinite force of piety, dissolved into tears, he would moisten the very ground under him. In the same manner he stood affected, all the course of his life after, saving that only upon festival days, when he himself was refreshed with that sacred banquet, he poured out tears more abundantly.   

CHAP. XII. Going to Monte-Ferrato, he undergoeth a great hazard of his life: there he converseth with Religious men.  
IT was told unto the Marquis Ferdinand, who at that time lived at casal of S. Euasius, where the palace of the Governor of Monte-Ferrato is, that Aloysius truly seemed to be somewhat recovered of his former infirmity, but that he was so broken with frequent fasts, and those scarcely to be supported by any mortal man, which he undertook of his own accord, that his stomach being destroyed, he could scarcely either take or retain his meat nor concoct it, and that it was not likely to go any better with him, for so much as his own courses were opposite to his health. The Marquis who placed his chiefest contentment in the life & health of this his son, being hopefully persuaded, that if he had him in his own power, he might find some remedy for his disease, or at leastwise that some providence might be used, that it might grow no further, he sendeth for Aloysius, together with his mother and Rodulph, to come unto him. They therefore in the end of the summer of that year 1580. betook themselves to their journey from Castilion towards Monte-Ferrato, wherein Aloysius did undergo a manifest danger of his life. For whereas the river Ticino being very much increased with often showers, was upon necessity to be passed at one of the foardes, in the midst of the very stream of the water, the coach wherein Aloysius together with Rodulphus and their Governor went, was broken in the midst. The forepart thereof wherein Rodulphus was, being joined to the horses, although not without some labour & danger, was drawn by them, to the further bank, whether the other coaches had now arrived: the hinder part, which carried Aloysius and his Governor, being by the violence of the current carried far off, had brought both their lives into doubt, for whether the stream had overthrown, or swallowed it up, Aloysius must of necessity have perished in the waters. But verily it was the pleasure of God, according to the singular care which he had of this child, to provide, that this part of the coach should by a great trunk of a tree, which the force of the waters had brought into the midst of the river, be a little while supported, whilst they that were landed upon the other bank, sent a man skilful both in the Country, and the water, who riding into the river upon a horse, brought forth Aloysius behind him, and thither afterward returned to fetch, and transport his Governor. Having escaped this danger, assembling their company together, they went to the next holy Church, humbly to thank Almighty God, by whose beneficial favour they had avoided this so distressful accident. In the mean time, the fame went that they were drowned. His mother being gone before in the foremost coach, hearing this message, full of grief and fear, came back a great part of the way. Furthermore this rumour had spread itself even to Casall, to the Marquis his own ears. He sends away a man in post hast to discover the business, neither afterward took any rest till he knew the truth of the matter. But shortly after, the arrival of his wife and children disburdened him of all care and grief.  
B. Aloysius remained at casal in Monte-Ferrato above half a year. During which time he both diligently applied himself to the learning of the Latin tongue, wherein he profited indifferently well, and moreover advanced himself further towards perfect virtue, by the most innocent and Saintlike conversation of those holy Fathers, who first took their denomination from S. john Beheaded, or according to the more vulgar report, from S. Barnaby, in whose Church at Milan, they first had their Origen. Whereas he used the familiar company of these men, and accustomed in their Church to frequent the Sacred mysteries of penance and the Eucharist, he did daily enkindle unto himself a new light, to more firm proceed in celestial discipline. And as by his excellent endeavours he did every day more than other deserve at God's hands new ornaments; so did he disclose unto his mind new lights of eternal learning, and evermore with new instinct, as it were with certain spurs driving him away from transitory things, excite him by degrees to the desire of greater, and greater sanctity.  
Therefore although his Father endeavoured to offer him diverse occasions of recreating and delighting his mind, to the intent that he might remit somewhat of that his so earnest pursuit of piety; notwithstanding he never suffered himself to be any whit at all withdrawn from that duty, which he had undertaken towards God. It was his chiefest recreation, for devotion sake to frequent the Church of our Lady the Virgin-mother, surnamed the Crea, which near to that place is held in great veneration, for the great concourse of people; and sometimes to go to the Monastery of the Capuchins, and sometimes to that of the Barnabites, and to confer with them both, of courses of piety: from whom, in so much as he found so great agreement in their opinions, it seemed impossible to withdraw him. He did chief admire that chieerfulness of countenance, which for the most part he observed in them all; that contempt of mortal things; those set-times both for prayer and the choir, hat quiet throughout all their houses void of all noise; that equality of mind, either living or dying.   

CHAP. XIII. He giveth his mind to Religion.  
MAKING these observations, he by little and little addicted his mind to the like kind of life. Then especially, when entering the house of the Barnabites, he at leisure considered with himself the happy estate of Religious men, even in that respect, for so much as abandoning all the goods of Fortune, to the intent that they might the more readily serve God, they did as it were necessarily submit themselves to his care. Wherefore, (as he himself afterward related to me and others at Rome) he argued thus with his mind.  
Dost not thou see, Aloysius, how happy a Religious course of life is? These Father's free from all secular snares, are placed far of from all opportunities of sinning. All that time which the common sort of men spend in the hunting after casual riches, and deceitful joys, they bestow in treasuring up immortal riches, & in these kind of gains, which together with being infinitely meritorious in the sight of God, do tie him eternatly unto themselves; neither have they any cause to fear, that those pious labours which they undertake can ever be in vain. To conclude, Religious men are they (whosoever else are) who in the leading of their life follow reason as their guide; neither are they subject to the dominion of sensual desires. They sue for no honours, they make no esteem of terrene, & transitory goods, they are not stirred up with the incitementes of emulation, they gape not after any other men's fortunes, being in that only service of God happy, whom to serve, is to reign. And what wonder is it, I pray you, that they being always quiet, and merry, fear neither death, nor the Tribunal of God, nor the punishments of hell, for so much as they have their minds guilty of no sin? What wonder is it, that they day & night store up celestial riches, seeing that being never otherwise employed then in acts of piety, they either always work with God, or for God? The testimony therefore of innocency which their conscience itself giveth them, doth beget in them an inward peace & tranquillity of mind: from whence proceedeth the serenity which we may observe in their countenance, and also, that their confident hope of celestial riches. And what thing can be more joyful, then when they call to mind whom they serus, & in whose band they lead their lives? But thou, what dost thou? what thinkest thou? what hindereth thee from choosing this kind of life? See now at last in thy mind, what rewards are propounded unto them by almighty God. Consider how much leisure & commodity thou mayst have freely to apply thyself to piety. If (according as thou hast determined) transferring the dignity of Marquis unto Rodulph, thou wit not departed from it, thou mayst perhaps see many things which thou caused not approve of. Witt thou seem not to see it, but then the conscience of thy neglected anty will not cease to prick thee. Wnt thou reprehend it, but then thou wit be troublesome, or surely spend thy speech in vain. What, when as being initiated in Priesthood, thou shalt live amongst Ecclesiastical men, dost thou then at last confidently believe, that thou shalt be able to keep thee to thy vows? No, rather having professed a certain more exquisite kind of virtue, than men of the world are subject to, thou shalt be perplexed with the same kind of dangers that they are. With the same said I? yea verily the allurements to sin will more vehemently entice thee, than those that are bound in wedlock. It is impossible for thee altogether to avoid, but that thou shalt flatter profane men in their opinion, and to it conform thy manners, soothing them up in their corrupt desires. For if thou suffer thyself to be detained in the world, thou must of necessity for the inscharge of thy duty, have recourse unto, & obeige unto thyself one Prince after another. Now if thou avoid the familiarity of Noble-women, who are by kindred somewhat allied unto thee, thou shalt incur the censure of men. And if thou apply thyself thereunto, thou wilt questionless break that thy principal vow. By the admittance of Piesthood, & Ecclesiastical honours, thou shalt plunge thyself into far greater employments, than now thou art tied unto, and those more estranged from piety. If thou refuse them, thou shalt by thy own kindred, and allies be termed an idle fellow, and the reproach of thy family: neither will they ever cease to persecute thee, till they have thrust thee forward to the undertaking of honours.  
But truly if thou embrace a Religious course of life, thou shalt as it were with one stroke cut in sunder all these bonds which hold thee. Furthermore thou shalt shut thyself out from all dangers; then shalt thou lay down the careful and earnest pursuit of all vain and frivolous humane endeavours. To conclude thou shalt place thyself in that state, where nothing may violate the peace of thy mind, or hinder thy desire of serving God with all virtuous industry.  
These, and other such like considerations did Aloysius revolve with himself at that time, as appeared by his own relation, which had so established his mind, and transported it from the senses, that his familiar friends might easily understand, that he who had his cogitation so busily set a work, did project some great matter with himself. No man notwithstanding was so bold, as to ask him what his debatement was. To conclude, after he had often humbly petitioned Almighty God, after he had refreshed himself often with the Blessed Eucharist, that it would please him to vouchsafe him his light for the discussing of deliberations of that consequence; supposing this resolution to be inspired into him by God, bidding farewell to the world with all secular affairs, he determined to be take himself to some Religious family, where he would by vow observe, besides Virginity which before he had devoted to Almighty God, also Obedience and Evangelicall poverty. But for so much as having not as yet passed the thirteenth year of his age, it was not expedient for him to put his thoughts in execution; he neither assigned unto himself any family, nor disclosed unto any one that which he had in his mind. But notwithstanding, those Father's having discovering somewhat of his intentions, became hopeful that he would at last adjoin himself to their company.  
In the mean while, he, lest his manners might disagree from the purpose of his mind, began more strictly and vigilantly to order the whole course of his life, and amongst secular and Court-delicacies, to express in all virtue, the conversation of Religious men; to retire himself longer to his chamber; not to have any fire in the winter season kindled, or brought into the same, where hitherto he was wont to have some in respect of the tenderness of his hands, which were accustomed to swell and break with cold: in like manner abroad never to come near the fire, and if for company of others it was requisite to do otherwise, to take that place wherein he might be sensible of no warmness; to take with signification of a grateful mind, those remedies which were brought him by those of the house to allay the swelling of his hands, but setting them a side to make no use of them; to do all things out of a love to suffer adversity for God's sake.  
Moreover, he avoided all concourse of people, & much more did he abhor Comedies, late suppers, and delicious banquets, to which he was often invited, but never could be persuaded by his Father sometimes even stomaking that his so unusual desire of solitude. Therefore others resorting thither, he only remained at home, and there spent his time, sometimes in holy meditations, sometimes in communication of learning or piety, with one, or other grave and learned man. And other sometimes he went to the Capuchin Fathers, and to the Barnabites; and whereas he could no more be carried away with the pomps, & pleasures of the world, he enjoyed their holy discourses.  
Upon a certain time, his Father took him in his company to Milan, that he might behold the transportation of all the horses of that province, whereat it was requisite that he for the discharge of a certain office which he managed, should together with many other principal men, be present. Whereas therefore, for so much as this was a thing rare and thought very well worthy the seeing, there resorted a great concourse of people unto it. Aloysius, who lest he should incense his Father, commanding this precisely out of his authority, could do no otherwise but go, yet made use of this new art, to wit, he never suffered himself to be set in those principal seats, from whence the whole pomp might commodiously have been seen: and which is more; as far forth as he might, he endeavoured, either still to sit with his eyes shut, or turned some other way.  
To conclude, I may very truly affirm, that he passed over his childhood, without ever playing the child. For he was never found in that age, to have done any thing that might savour of levity. He never handled any dishonest, or unprofitable books. He was much delighted to read the acts of Saints set down by Surius, and Lippomanus. Of profane writers he for the most part read those, who writ of manners, as Seneca, Plutarch, and Valerius Maximus. He made use of examples taken out of them, at such time, as he exhorted others to frame the course of their life out of the precepts of Christ, or Philosophy. For he sometimes uttered speeches, either openly with diverse others, or privately with some one alone, so replenished with most wise sentences, so elegant, so fervent, that all being astonished, would say, that his doctrine did far surpass the capacity of his age, and that it was therefore derived from God. That in like manner was the cause, why his kindred (whereas they were not ignorant of his conditions, and beheld not without displeasure, so much rigour of diet, and apparel, and contempt of all things which the world commendeth, notwithstanding having in reverence his prudence, and singular virtue, and never being so bold as to ask why he did so;) let him go forward with his course.   

CHAP. XIV. Being returned to Castilion with his Father, he leadeth his life in great austerity, being very much addicted to Prayer.  
AFTER the Marquis having performed his government of Monte-Ferrato went back with his whole family to Castilion. Aloysius was so far from any relaxation of that zeal of prayer, & sharp affliction of himself, that he did so much more straiten it. A great marvel it is therefore, that he either was not oppressed with some grievous disease, which might utterly have overthrown his health, now long since much impaired, or that his parents in whose sight he did these things, had not out of their authority forbidden him. For to that spare & hard diet, which (as I said before) he used at Mantua, and never after left off, he added many other entire fasts, as namely he observed three set-fasts at the least every week; That is to say, upon Saturday, in honour of the most blessed Virgin-Mother; upon Friday, in memory of the passion of Christ our Saviour, upon which day being only contented with bred and water, in the morning with nothing else but three morsels of bred dipped in water, and at evening for his hungry resection, he lived upon one only cutting of bread, a little toasted, & soaked in water. To conclude, upon wednesday sometimes he abstained from all things, except bread and water; sometimes he observed the received custom of fasting in the Church. There were added unto these other extraordinary fasts, which of his own accord he imposed upon himself, as often as either the time moved him thereunto, or that he perceived himself drawn by the love of God, and ardour of piety. Furthermore he was so moderate in eating, that some of his Father's family marvelling, how he was able to maintain his life, determined at unawares to him, to weigh how much meat he took at one meal; & after, that by ballance-waight they had examined his bread together with his meat, they affirmed by oath, that his usual dinner or supper, did not fully amount to one Ounce weight. Which weight is so far from supplying the ordinary necessity of nature, that we must necessarily confess that which we have heard of other Saints, that his life was sustained by some divine assistance, without which it seemeth impossible to live of so little meat.  
Moreover, it was ever his custom, to cast his eye upon that which he thought to be the worst dish on the Table, and tasting a little thereof to leave the rest untouched. But in the later ending of his time in a secular life, upon those days that he did not fast, he would take no meat but by weight, saying that, that was enough to maintain life, and that the overplus was to be refused as superfluous. And these things that have been related of the course of his diet, both others, and also he that was his cupbearer, and taster, and other of his Table-wayters delivered upon their oaths.  
He adjoined in like manner to this severe abstinence, other austere punishments which he inflicted upon his body. Therefore every week he disciplined himself three times at at least: but in those last years that he conversed in the world, he used it every day, & at last three times within the space of the night and the day, till he imbrued himself in his own blood. But for so much as at the first he wanted a whip made for this use, he scourged himself with such kind of thongues as they are wont to tie dogs in, which by chance he found about the house; or with the ends of ropes, or as some say, with an iron chain. They who for obseruancesake waited before his doors, do witness that they have oftenseene him kneeling upon his knees and scourging himself. In like manner when they made his bed, they found hidden under his bolster certain scourges made of whip-cordes, with which he used to discipline himself. Moreover his shirts were often showed to his mother all besmeared with blood which followed the stripes of the lashes. The Marquis being certified of these things, did both at other times often inveigh vehemently against him, and also once turning himself to his wife, uttered this out of much bitterness of grief: This child seemeth to have a desire to make away himself.  
And oftentimes he covered with the sheets of his bed, some end of a board, or other piece of wood, to the intent that he might give some disturbance to himself in his sleep. But lest his body should be free from perpetual punishment, instead of a hair cloth which he wanted, he wore (a thing strange & unheard of) next to his naked body, certain spurs, prepared to spur the sides of horses, which did so fasten in his soft flesh their iron towels, that they vexed him with a cruel torment. By which thing it sufficiently appeareth, how wholly he resigned himself over to a more holy course of life, who being but of the age of thirteen years and a half, borne in the midst of so delicate and flourishing a fortune, by the instruction of no master, handled his body with so great austerity. This holy child accompanied these foresaid fasts, and other incommodities with which he of his own accord afflicted his body, with the exercise of his mind, and especially with so great a custom of prayer, that certain Officers of his Court, being at these public acts solemnly sworn, denied that they ever came into his closet, but they found him busy at prayer, and oftentimes before he would make an end thereof, they were forced to attend long before the doors.  
In the morning, after he was risen out of his bed, he spent a whole hour in the meditation of heavenly things, which he did not measure by the running of an houreglasle, but by the impulsion of his charity towards God, & the sense of celestial sweetness. Moreover, he was daily present at Mass, and oftentimes assisted the Priest; with which office he was wonderfully delighted. Furthermore, he sorted himself with the Religious men of the town, as a singular example of edification unto them, at such time as they offered up their public prayers, and praises unto God; the rest of the day he retired himself to the reading of holy books, or to the consideration, & deep discussion of the hidden mysteries of holy Scripture.  
In the evening, before he took himself to rest, he bestowed two hours in prayer with so much sense of devotion, that you would think it impossible for him to observe any mean therein. His chamberlains who waited at the doors, that they might do him service at his going to bed, were so fare from being wearied with this stay, that they profited much by his example, in the way of virtue. Therefore sometimes they beheld through the chinks of the door, how he be haved himself in prayer, other sometimes in imitation of their master, they themselues became likewise humble suppliants to Almighty God. What should I add any more? He was so frequent in his retirement, and cogitation of holy things, that it could not be imputed to vavity, if a man should constantly affirm, that he had his mind continually fixed upon God. Therefore often did the Marquis complain, that he could very hardly draw him out of his chamber, & he did recount to Fa. Prosperus Malavolta, that he had often seen the place wherein he set himself to prayer, moistened with his tears.  
Neither truly did he, when the care of any business called him out of this privacy, suffer his mind therefore to wander from that which he had meditated upon. For whether he had in the morning meditated of Christ's passion, or of any other subject, he did so deeply imprint it in his mind, that no employment in the day was able to blot it out of his memory. What shall I say? for that he did not think it enough to apply himself to prayer in the day and late in the evening, but for that intent even in the night, unknown to all his servants, his stepped out of his bed, and whilst they were a sleep, in nothing else but his shirt, in the dark and silent night, in the midst of the chamber, always far from any resting place, he kneeled upon the bare ground, & in the debatement of celestial matters, spent the better part of the night.  
Neither did he use this only in the Summer, but also in the Winter season, which time of the year, in Lombardy is very sharp with cold; with which he did so tremble all his body over, that he was somewhat diverted from his prefixed meditations. Which he imputing unto himself as a fault, did so long exact of himself with great violence, to become attentive in his mind towards God, till at last, being as it were abstracted from his senses, he was never more vexed with the torment of any cold. But nevertheless his body in the mean while, its vital heat having forsaken all the members, would grow so stiff and stark, that being no more able to kneel upon his knees, and having an aversion both from sitting & lying, he would even sink grovelling, upon the bare and cold ground, and lying in that manner, he prosecuted the meditation which he had begun. Wherefore it seemed unto me a strange thing, how he was preserved from falling into some grievous disease, or from starving or perishing with the violence of the cold. Verily he himself when he was now consecrated to religion did confess to certain of his familiar friends, unto whom he did confidently relate these unadvised, (for so he called them) & over-feruorous deeds of his, that whilst he lay so prone upon the ground, he was sometimes so utterly destitute of strength, that being not able to spit from him with his mouth, he was compelled to swallow it.   

CHAP. XV. By God's assistance, he escapeth burning. His confidence in God, and contempt of the world.  
BY this endeavour of B. Aloysius, to have all the parts of his mind recollected in his prayer, came that pain of his head, which did vehemently vex him all his life after. But he out of a desire to suffer annoyances, and especially such a like pain, as Christ suffered by his crown of thorns, was so far from seeking any remedy for the allaying of it, that he rather took diverse courses to nourish & increase it: & supposing it to be wholesome to him, seeing that it did in a manner nothing hinder him from the managing of his affairs, it brought into his memory the torments of Christ, & gave him occasion of meriting some reward in Heaven. On a time it happened, that being more sharply handled with that torment then ordinary, he went sooner to his bed then he was wont. But afterward, as soon as it came into his mind, that he had not as yet that day according to his custom, recited the seven penitential Psalms, he forthwith determined never to close his eyes to sleep till he had performed that task. Therefore he commanded the boy that waited on him in his chamber, to leave the candle by his bed side, and so to go away. Having ended those seven Psalms, being oppressed both with sleep, and the headache, he forgot to put out the candle. The which being wholly consumed, the fire, when it had taken one side of the bed without any flame, crept & spread itself so far, till it had set on fire all the bed-clothes which covered the bed, & one mattress stuffed with straw, & three with wool. Whilst the fire had much wasted these things, Aloysius being awaked, so soon as he felt so great a heat, and moreover was very much afflicted with the pain of his head, did at the first suppose that he had been sick of a fever: but when he found that all things else were no less hot to his touch, he could not imagine from whence the violence of that unusual heat should proceed: yet nevertheless he assays again to sleep, but all in vain. Wherefore when he was almost suffocated with the increasing of the heat & smoke, he leaps out of his bed, and opening the door calleth upon the boy. He had scarcely set his foot in the entry, when the flame breaking forth consumed the other part of the bed. Which lest the whole house should take fire from the same, the soldiers, who watched in garrison about the Castle, being raised, did cast down out of the window into the ditches which were underneth. Neither is it to be doubted, but that if he had never so little deferred the going out of his bed, being especially in a little chamber as I myself saw afterward & that shut, he might either have been consumed by the fire, or else have perished by being choked with the smoke. But questionless God, by an especial providence of his, did deliver from all hurt, him, whom he had now designed for Religion, being not ignorant for whose sake he was in this danger. Therefore all with one uniform consent ascribed his preservation to God, and report also was brought to the Dukes themselves at Mantua, that there had happened a certain miraculous thing to the elder son of the Marquis: and I know not how long after, Leonora of Austria herself, did in her presence desire to be informed of the whole matter by himself. He so soon as he knew the matter to be diuulged, (perhaps even lest it should be know ne that his candle should be suffered to burn so near him) would very much be abashed at that question. Aloysius was want afterward, as one that had now well experienced, in diverse chances, the watch, and care which the eternal Providence had over his life, to préfer his prayers before all other counsels, & to commit himself to the powerful disposal of Almighty God in all Fortunes, and in all both his own, and his Father's affairs: humbly beseeching, that he would only favour (for in a manner in those very words was he wont to commend his business to God) that which was best to be put in execution. Neither did this hope, & confidence of the love of God towards him ever deceive him. For he himself did once not fear to profess, (which surely seemeth very strange) that he never petitioned God at any time in vain, were his petition great or small: neither that he ever committed to his Providence any business, how intricate soever it were, and desperately lost in other men's opinions, which did not succeed according to his own heart's desire. So open was always the Divine bounty to his prayers.  
Out of this same daily conversation with God, seemeth that his excellency and greatness of mind proceeded, despising & esteeming as nothing, whatsoever the world possessed; then which endowment, he said none was of more value. Therefore in the palaces of Princes, whilst he beheld gold, & silver, plate, apparel, furniture, the obsequiousenesse of servants, and other things of the like kind, for so much as he had a vild conceit of all these things, as unworthy to be estimated so much in the judgement of men, he could scarcely in the mean while forbear laughing. Wherefore he did often in the discourse which he had with his mother, most confidently affirm, that be could not sufficiently wonder, nor conjecture, what cause mortal men could allege, that they should not all become Religious: For it is more clear than the sun at noontide, said he, that the commodities are more exquisite, which Religion bringeth, not only to that future, but even to this mortal life, seeing that the fivition of those which are esteemed principal in this life, is but short, & the thirsters after them are punished with evils both living and dying. His mother when she heard him discourse in this manner, although she easily perceived, what intentions he had in his mind, yet for some respect she did not at that time, so much as reply one word unto him.  
And although truly, he did in a manner abstain from the society of all men, yet when he gave himself thereunto, he did for the most part accompany himself familiarly with Ecclesiastical and Religious men, who lived at Castil on. but for so much as very many honest men, having been borne in that town, were conversant in diverse holy Families, dispersed through other Countries, and which did sometimes return to visit their own, these so so one as Aloysius had notice of their arrival, he went unto them to talk of divine matters, accepting also at their hands with a great desire, and sense of piety, medals of Indulgences, Agnus-Dei, and other such like things belonging to piety. But he conceived the most pleasure by the coming of certain reverend Monks of Cassino, of the Order of S. Benedict, who when his life was called in question at Modena, yielded unto him an excellent testimony of pious sanctity. Neither was he less inclined towards certain Reverend Fathers of the Order of S. Dominicke, who in the Summer time for their recreation came to Castilion, with whom in like manner he conferred familiarly of matters touching his soul's health. Amongst these was the R. Fa. Fr. Claudius Finus of Modena, Doctor and reader of Divinity, and a preacher of great fame in Lombardy. He both at other times, and also a little before his death, before the Tribunal of the Bishop of Modena, being questioned concerning that matter, answered upon oath in these words, which in respect of the authority of that man, I thought good here to relate.   

CHAP. XVI. The testimony of the R. Fa. Claudius Finus Doctor of Divinity, of the Order of S. Dominicke, of the sanctity of Aloysius.  
I WAS well acquainted with the most illustrious Lord Aloysius Gonzaga, (to whom belonged the inheritance of the title, & fortunes of the Marquis of Castilion) not only by sight, but also by frequent discourse with him, when together with my fellows I retired to Castilion, and to other places seated in the dominion of his family. For very willingly his mother endeavoured that he should both confer with others, and especially with me. Verily I departed from him astonished, and not without a certain pleasant gust of mind, more inflamed in the love of virtue, in respect of the singular example of sanctity, which shined in his manners, sententions speech, & gesture. All his familiar speech in a manner tended to a certain exquisite desire of humble deportmen of himself, and to the praise of those who separate themselves from those things, which to blind mortal men seem so goodly & magnificent. Once also he said unto me; There is no cause why we should insolently boast of our ancestors, seeing that there is no other difference between the ashes of Princes and beggars, but that those of Princes stink more grievously. In his tender age, he made no show of childishness, being of notable modesty, often with drawing himself from company, and in the mean while remaining silent, musing, grave, and pious. Often he had in his mouth these speeches: O how willingly would I burn with as much love of God, as might be worthy of so great a majesty? my very hart melts with grief, when I see christians so ungrateful towards him.  
A token likewise of his modesty, and love of honesty, was that his bashfulness, so full of candour, and sincerity, that if any one even in jest, and merriment had but uttered any one word differing never so little from modesty, he would with a decent blushing, and with a very modest sign of grief, show a kind of commiseration of his error. In the mean while, whilst he heard any one talking of the precepts of a more perfect life, or relating of any who entered into any Religious Order, he seemed to compose his face to greater serenity, and to put on another aspect. Sometime also he cried out with a sigh: Good God, how much pleasure is there in those solid joys of Heaven, seeing that we are so much delighted with the speech of them here upon earth?  
Sometimes I went with him into the Church. There he showing the signs of a mind most humbly and submissly worshipping God, did far surpass, being but a child, the examples of men of riper years, and of long experience in the profession of Religion. Sometimes being as it were in lamentation, other sometimes his eyes being fixed upon some one of the Saints pictures, he neither gave ear to those that called him, nor spoke to them, neither would he without interposing some delay, yield them any answer; whereby it manifestly appeared his mind was alienated from his senses. He did often affirm unto me, that he bore a singular devotion to the Blessed Virgin Mary, & that with the only hearing of her name, his hart abounded with incredible joy. Truly I knew him not after he had entered into a stricter course of religion, notwithstanding I have heard, from diverse very grave men at Milane, Brescia, Cremona, Ferrara, Genoa, Mantua, and else where, that he being joined to the Society of jesus, lived therein with great opinion of sanctity in the judgement of all men: & many religious men of great authority do testify, that he in like manner died in the same sanctity: and some were of opinion, that it was more safe to commend ourselves to his blessed soul, than his soul to God. Furthermore the same of the miracles, prodigies, and other benefits which Almighty God worketh for his sake, and of the celestial honour which is had of his Relics, is diuulged far and near. These are the words of that Reverend Dominican Father.   

CHAP. XVII. He goeth with the Marquis into Spain, and is made Page of Honour to james the Prince. And of the life which he lead in the Court.  
IT was the year of Christ 1581. in the Autumn whereof Mary of Austria daughter to the Emperor Charles the V daughter-in-law to Ferdinand the first, wife to Maximiltan the second, mother to Rodulph the second who reigneth at this day, and sister to Philip the second the Catholic King, took her journey out of Bohemia into Spain. To do her honour, some Italian Princes, that were obliged to that Kingdom, & amongst these the Marquis Ferdinand Father of B. Aloyseus, were by that King commanded to atted her in passage out of Italy into Spain. And whereas his wife Martha at the request of the Empress accompanied him, they took likewise as companions in their journey their three children; one daughter whose name was Isabella, who remaining afterward in Spain, ended her life amongst the principal maids of Honour to Isabel Clara Engema the Infanta of Spain, Aloysius his eldest son being now of the age of thirteen years and a half, and Rodulph being somewhat younger than he. In this journey which Aloysius made out of Italy into Spain, he never omitted his usual custom of daily meditating upon divine matters, nor to make use of that ardour of piety. Therefore he had always his mind busied in such likes cares. It was bruited in the Galley which they went in, that they were in some danger of falling into the hands of the Turks; here he inflamed with a sudden desire, said: utinam, ita casus ferret, ut Martyres fieremus, I would to God, it would so come to pass, that we might be made Martyrs. Moreover his mother recounted unto me, that he found amongst those rocks of the Sea, a little stone distinguished with certain marks, which seemed to represent the five most sacred wounds of our Saviour. But he whose whole mind was always set upon piety, supposing the same to be manifested unto him by Almighty God, to give him to understand that he should suffer the like pains that Christ did, turning to his mother: See Lady, saith he, what God hath represented unto me, & will my Father yet withhold me from being a Religious man? After that he did long bear an honour to that stone, for so much as it was a token of Christ's passion.  
After they came into the Court, the Marquis undertook his ancient office of Chamberlayne, Aloysius and Rodulphus being chosen for Pages of Honour, served james the Prince son to the Catholic King Philip the second, elder brother to Philip the third who at this day reigneth Aloysius continued more than two years in Spain, during which time he did very diligently apply himself to the study of learning. A certain Priest singularly learned, read Logic to him. And one Dimas the King's Mathematician delivered unto him the description of the Sphere. Besides these, he daily after dinner, applied himself to a certain master, who read unto him natural Philosophy, and Divinity: In which he grew so great a proficient, that when by chance at that time he took a journey to A 〈…〉 a, where a certain student of Divinity had propounded certain questions to dispute on, and F. Gabriel Vasques (whom after he heard explicating Divinity at Rome) sat as Moderator 〈◊〉 at their request he being but the a youth only of fourteen years of age, did with exquisite arguments, with singular praise and applause of them that were present, endeavour to prove that the mystery of the most holy Trinity, might be known by the natural force of our understanding.  
Aloysius being strictly tied to these employments of the Court, & of learning, did easily perceive that there could remain unto him but little time for the applying him self to mattets of piety, especially for so much as sometimes he had not commodity even to say those prayers which he used to do, nor so often to frequent the Sacraments of Confession and the Eucharist. And now that forward desire so speedily to renounce the commodities of Fortune, & those same fiery darts thrown into his breast by Almighty God, wherewith formerly his mind was so inflamed, began by little and little to languish. Wherefore by the powerful instinct of God, setting light by the rumours, and judgements of men, he determined to live in the Court itself, with as much Religion, & Innocency, as possibly he could. For that purpose he choose for his Confessarius Fa● Ferdinand Paternus a Sicilian, of the Society of jesus, who at that time lived at Madrid. Neither after that did he ever omit, often to purge his soul by Penance, and the Eucharist. Furthermore how purely and uprightly he conversed in that Court, abounding with all things which are wont to infect the minds of men, the letters of the foresaid father may testify, dated in the year 1594. the beginning of which, was in this manner  
Most Reverend Father, I will resolve you in brief that which you request of me. I have always found in Aloysius our brother, whom from his very childhood I was acquainted within Spain, so singular a candour and innocency of soul, that during all that time, which was for the space of some years, I was so far from finding him guilty of any mortal sin (the which he did abhor as much as any man, neither did he ever commit any in all his life time, but even very often not so much as touched with the least venial sin which might stand in need of absolution; neither can these things be attributed to any slowness of nature, or dullness of wit, or understanding) as who even at that age, was far liker an old man, than a youth both in gravity of manners, and sharpness of wit and prudence. He was a great enemy to sloth and idleness. Therefore he was always busied in honest exercises, but for the most part in reading the holy Bible, in which his mind received great contentment. In like manner I noted so great modesty in his speeches, that he never gave offence to any one so much as in the least word.  
By these words of this Father who had heard his confessions, and other which hereafter I purpose to set down, it may very clearly appear, that he in the very midst of Court-employments, lived after a celestial and Angelical manner. For it ought to be accounted a certain singular commendation, when one conversing in the court, is declared not to be guilty so much as of those sins, the which although they are venial, yet have need of absolution.  
In public he was so composed, and so modest, that he never so much as lifted up his eyes from the ground. Therefore upon occasion of such like speech, he declared when he was now a Religious man, that he was not able to find the way without a guide, neither at Madrid where he lived certain years, nor at Castilion where he was borne & brought up: which guide he was wont always to make use of, both least there might any occasion be given of distracting the thoughts of his mind, and also (as he said) that he might be attentive to his meditations. Concerning this modesty and temperance of his eyes, I do purpose truly to relate a thing very new and unheard of, which upon the testimony of the Provincial of Naples of the Society of jesus, whom he used as his familiar friend, is confirmed by the public monuments. Thus the matter passed. Aloysius as it is said before, took his journey out of Italy into Spain in the company of the Empress, afterward whilst he remained in the Court, he went almost every day with james the Prince, to salute the same Empress, and to conclude, was put upon a thousand opportunities to see and behold her exactly: Notwithstanding so singular was his modesty, that he confessed to that Father which I spoke of, that he had not so much as once seen her face or viewed her person. And who is ignorant, with how great a desire all men are possessed, for the most part, of seeing and curious perusing, as often as occasion is offered, all such kind of personages placed in dignity, & what great concourse of multitude is made to behold them, in those places where they are to pass?  
He began even then, to have in great esteem, overworn and old , and stockings with patches upon the knees, of which the meanest men are wont to be ashamed. Questionless, he having this corrupt world in contempt, made but little esteem what acceptance his deeds had with them who were slavishly subject thereunto. For in like manner he would defer as long as he could the putting on of those new  which were made by his Father's command, and when he had once or twice gone apparelled with them, he did most gladly return to his old rags again. Golden chains & other ornaments, which the custom of that Court doth applaud, he avoided, saying that this was the furniture of them, who proposed unto themselves, not the service of God (as he had resolved) but the delights of the body, & of Fortune. For this respect he had great conflicts with his incensed Father, who interpreted the modesty of his Son, to be the disgrace of him, and his Family. At the last he yielded to the constancy of his son; and that which for some respects before he could not approve, he then began to admire. Notwithstanding although Aloysius did himself make so dear account of poverty, he did nevertheless easily suffer, that his servants and attendants, should every one be set forth in apparel according to their office and dignity. His conversation with the Nobility of the Court, was so full of gravity & Religion, that if they did but see him coming, or behold him even a far of, they broke of their licentious & merry discourses, and composed themselves to modesty. And for so much as it did manifestly appear, that he did punctually observe, in all his words, and actions, all the exact rules of honesty, and that he could not endure to admit unto his ears any undecent word, whether it were in jest or in earnest, it was grown a common proverb amongst the prime men of the Court: Marchtonem Castilionensem minorem, non videri carne constare, that, the young Marquis of Castilion did not seem to consist of flesh. He let slip no occasion whereby he might profit others. The wind once did blow somewhat boisterously upon james the Prince whilst he looked out at a window, being at that time but a little one, at which he being childishly froward said: Heus vent, impero tibi ut molestiam mihi exhibere desinas, that is to say, Hark Sir wind, I command you to cease to trouble me. Then Aloysius that stood near unto him, taking hold of this opportunity said? Potes, Domine, homines tuis dictis obedientes nancisci, in elementa autem solius Dei imperium est, cui & te parere oportet: you may (my Lord) procure men to be obedient to your commands, but to God only doth the government of the elements belong, whom also it behooveth you to obey. The King (as of all other affairs of his little son, so) like wise being certified of this command which he gave to the wind, & of the prudent answer which Aloysius gave to him, judged it to be spoken both wisely & seasonably.  
Whilst he remaineth in Spain, he by chance did light upon a book, which Lewis of Granada set forth, of the course of meditating piously, and of fixing the mind upon that only, being recalled from all other cares. He being persuaded by the reading thereof, determined to meditate every day some sacred things, at the least one hour, with his mind closely recollected, without any manner of distraction. Therefore when he had set himself upon his knees, without leaning to any supporter, he began his meditation, and 〈◊〉 it half an hour, or for example fake three quarters of an hour, in which time if never so little other matter came into his mind, which diverted him from his intended purpose, accounting all that former time for 〈◊〉, he began his meditation again for another hour, and iterated it afterward so long, till that some one whole hour he had been void from all distraction of mind. Therefore sometimes it was ordinary with 〈◊〉 to pass siue hours in meditating, and sometimes more. But least, that whilst he was busied in such like meditations, any either of his friends or strangers should by inter 〈…〉 osing themselves disturb him, he hide himself in obscure corners, amongst piles of wood prepared for the fire. There whilst he holdeth on the course of his piety, in contemplation and appeasing of Almighty God, he could never be found by any of the house, although they much and diligently sought for him. For which, he was then very much reprehended by his Parents, when some Noble men of his friends came to salute him. But he doubtless who did far prefer the benefits, which in the mean while were bestowed upon him from heaven, before those trivial visits of mortal men, despising all humane respects, nothing fearing to be taxed of want of duty or civility towards men, so that he might not incur the fault of slack piety towards God, never, to become acceptable to men, did omit, or so much as interrupt those exercises of Religion. This after it was noted by his friends, they abstained from such thankless offices, and left him free from allvayne imploymentes, & secure from all fear of interruption.   

CHAP. XVIII. He determineth to enter into the Society of JESUS.  
BLESSED Aloysius had now spent two years and a half in Spain, when by the instinct of God's spirit, wherewith he was daily more and more inspired, he thought it now a convenient time, that according to his determination made in Italy, it was requisite to be take himself to some Religious course of life. But to the intent that he might after serious deliberation resolve, what order, amongst all others was best to be chosen, he applied himself with greatet earnestness then ever before to beseech Almighty God, that with his celestial light he would vouchsafe to thew, what was sit to be done in a business of so great moment. Many things at that time did he revolve in his mind, of which some I have understood from his mother, unto whom he imparted them, othersome he himself declared unto us after he had now entered into religion. But in all things he aimed at nothing else, but the greater glory of God.  
At the first therefore, as he was very much given to that severe course of life, and affliction of his body, he seemed in his mind to be inclined, to apply himself to the Discalceate Fathers which is an Order in Spain for sharpness of life and austerity of habit, equal in name, and authority to that of the Capuchins in Italy. And doubtless the lowliness itself of their aspect, and rigour of their course of life, either in respect of their retirement to solitary places of woods, and groves, of their being adorned in the midst of great cities with excellent examples of holy life, doth not a little as for the most part it is wont to do encourage and invite minds desirous to accomplish that matter well. Put he departed afterward from this his suit determination, either for that seeing himself 〈◊〉 and weak, and by reason of punishments of his own accord inflicted upon himself, broken in his health, he might fear, lest if he shown himself less able to comport with it, occasion might be ministered to his friends to take him again out of the company of the Religious: or for that he thought it an easy matter for him, being accustomed to fasting, disciplining, & other corporal afflictions even in the courts themselves, to insist upon these without any impeachment, or even to add new ones unto them, in whatsoever other pious family he should choose to live. Especially, seeing that his mother (whom he consulted withal in this matter) was of an opinion, that it was impossible in respect of his infirm health, for him to live even in the world, with such bitter punishments wherewith hitherto he had weakened himself, much less, long to maintain his life in any more strict course of Religion. And afterward he begun to consider with himself, whether it might be an enterprise worth his labour, for him to enter into some family, where the ancient discipline had been discontinued, and that he might restore it again, first to that Monastery into which he was received, and after by degrees to the whole Order. This truly seemed very much to concern the general good of the Church. But he contrariwise being not so bold as to confide in his own virtue so much, began to fear, lest if this his project should not take good success, he might deceive himself, and whilst he goeth about to aid others, deprive himself of necessary helps. It seemed therefore better unto him to choose some Religious Order, which was even now standing in a flourishing state, relying upon its ancient institutions & discipline. Whereas there are many of this sort shining in God's Church, he made little account of those, which without any study of contemplation, set themselves wholly upon action, & accommodate themselves only to do good to the bodies of others, which he said he did not so well relish. Next unto these there came unto his mind, those Orders, which being wholly separated from the society of men in woods or towns, only solicitous of themselues (of which sort are most of the companies of the Monks) quietly endeavour to get the perfect love of God, by singing unto him sacred hymns, and by the reading or contemplating of celestial things. And from the life of these, he was so far from being aversed, that he did seem even with some willing inclination to be disposed thereunto. For what? he that in Prince's courts and in the midst of those troublesome noises of men, was able to recall his mind from them, and place it in quiet; should he not more easily find the same, in the houses of Religious men, being sequestered far from the world, and commerce of men? But he who did not only respect that which might make for the quiet of his mind, & the glory of God, but went in continual quest after whatsoever might be available for the greater glory of God, thought that any talon which was lent unto him by Almighty God, and that he might lay out for the salvation of souls, should by him as it were be buried in solitude, and made of noise. Moreover as some affirm, and we hereafter will declare, he had read in that book of S. Thomas of Aquine the Angelical Doctor, entitled the Sum of Divinity, that those Religious orders are in the principal degree of dignity, who bestow their labours & endeavours in teaching, preaching, & providing for the salvation of souls. For so much as they not content with the contemplation of wholesome things, do communicate unto others that which they have sifted out by contemplation. Likewise that they come very near to the similitude of that life, which the Son of God, the square & rule of all perfect virtue, lead here upon earth. For neither was he always retired into desert places, in the adoration of his Father, and contemplation, neither did he always instruct his disciples, or preach to the people, but interchangeably; sometimes he ascended up to the mountains and solitary places, to offer up his prayers to God, other sometimes he descending from thence into the company of men, instructed the ignorant with excellent precepts for eternal salvation.  
Wherefore Aloysius, of his own accord, waning himself as it were from the milk of ease and celestial delicacies, which he might have enjoyed in that silence, and solitude of a Monastical life, determined to betake himself to some Sodality, which employing itself in office, mixed & tempered between action and contemplation, might both apply the study of learning, & accompany the labour of bringing other men to salvation and perfect virtue, with the care of himself. But for so much as there are many companies in God's Church assembled for this end, who every one after their proper manner & institution live holily therein; he began to compare, amongst themselves, all their several means, helps, & exercises, by the which they endeavour to obtain that end which they propound unto themselves. After therefore he had long, & much deliberated upon the whole matter, and had often made his prayers unto Almighty God, it pleased him in conclusion to make choice of this, the lowest & latest begun Society of all others, the which he thought to be decreed for him by God, and most opportunely sorting to his ends.   

CHAP. XIX. For four causes he made choice of the Society of jesus.  
BUT he alleged four causes which persuaded him, to prefer this Society before all other families, and he said, that they gave him great contentment.  
The first was, for so much as the Institutions thereof, being as it were in the perfect vigour of a confirmed age, do hitherto flourish entire, and unblemished, and never declined into any worse estate, by innovations.  
Another was, for that therein a special vow is taken, whereby all power of seeking after Ecclesiastical dignities, or of admitting them being offered (unless the authority of the Pope himself be interposed) is taken away. For truly he feared, lest if he should adjoin himself to any Religious order which would not refuse them, that being sometime drawn from thence by the will of his friends, he might be preferred gratis to some degree of dignity in the Church; which so long as he continued in the Society, he understood would not in like sort be in their power.  
The third was, for that he saw in the Society, many ways, and courses to instruct youth in the fear of God, & the precepts of chastity, both by open schools of good literature, and also by the constituting of pious Sodalities. For whosoever doth labour in cultivating those tender plants, & in defending them by the preservatives of pious exhortations, and the use of holy Sacraments, both from the frost-biting of vices, & the lustful heat of all exorbitant desires, him he thought both to merit much at the hands of the Divine majesty, and to do unto him a thing infinitely grateful & pleasing.  
The fourth was, for so much as the Society, with a peculiar endeavour negotiateth the reducing of Heretics to the lap of the holy Catholic Church, and the conversion of Gentiles, Indians, japonians, and Americans unto Christ: Wherefore he was lead with a hope, that one day that fortune likewise might betide him, to be sent for the salvation of men into those coasts.  
Having made this absolute Election, the blessed young man did his endeavour to be made as certain as possibly he might be, of the wall of God. He determined therefore for this purpose, to receive the Blessed Eucharist, upon some festival day of our Blessed Lady, that by her means commending it to God, he might be instructed what his divine will was therein. A convenient day approached, a feast of the memory of her Assumption into Heaven, the year 1583. and of his age the 15. and a half. When that day came, early in the morning, having before prayed very long, and prepared himself with extraordinary diligence, he was refreshed with that celestial meat. After this when he insisted very much upon rendering thankes to Almighty God, and beseeching him by the merits of his Virgin Mother, that he would please to instruct him in that which might be most acceptable to his Divine majesty, behold a clear, and manifest voice is uttered, which commanded him to become a Religious man in the Society of jesus, & (as he afterward declared to his mother, and others after his entrance into Religion) that he should impart it presently to his Ghostly Father.   

CHAP. XX. He discloseth his vocation unto his Confessarius, and after to his Mother, and his Father.  
BEING thus certified of the will of God, he returned home, full of joy, and desire with all possible speed to yield his obedience thereunto; and that very day meeting with his Ghostly Father, he related how the matter had passed; he is very importunate with him, that he would deal with the Governors of the Society, that they with all expedition would vouchsafe him admittance thereinto. The Father, when he had diligently discussed both the beginning & progress of this his intention, at last gave this answer: that surely this advice seemed to be very seneraigne, and given from God himself, but that it could never be effected, unless the Marquis his Father consented thereunto, for if he should prove repugnant, the Fathers of the Society would never admit his Son. That it belonged unto him to delcare unto his Father this his intention, and to petition him, with as effectual entreaties and arguments as he could, that he would give him leave to put it in execution.  
But he, whereas his burning zeal of consecrating himself to God broke through all delays, that very day opened the matter to his mother. She took to great contentment in this resolution of her sons, that she did exhibit humble thankes unto Almighty God for the same, & very cheerfully after the example of Anna, did present & dedicare him to his Divine Majesty. Moreover she did first certify the Marquis of this matter, and whereas he was very much incensed at the heating of this unexpected message, she did somewhat mitigate his indignation. Neither did she ever after omit to favour & assist him in this business. Wherefore the Marquis, not knowing with how servant a desire his wife wished to have scare one of her sons to become the servant of God in some Religious course, began to suspect, that she was partially carried with some private affection towards Roaviph, and to the intent that he might set foot into the inheritance of his Father's Principality, she would willingly have the other tied in Religion.  
And not much after, Aloysius himself with great submission and reverence went to his Father, and with a bold courage, and most apt speech denounced unto him, that he was resolved to spend the residue of his life in Religion. Upon this the Marquis being inflamed with anger, rebuking him with many hard and sharp speeches, bids him avoid out of his presence; moreover threatneth him that he would cause him to be whipped naked. Unto which Aloysius modestly replied: utinam eo me Deus beneficio dignetur, ut istuc eius amore perferam: O that it would please Almighty God to vouchsafe me that favour, that I might suffer it for the love of him. Having said this, he departed. The Marquis being deeply wounded with grief, converting his furious anger against his son's Ghostly Father though then absent, did, and said these things which a disturbed mind, & headlong passion dictated unto him; neither for certain days afer, took he any rest at all. So great a stroke did he think to be given to his affairs, and to receive so much detriment by this his son's purpose. Some few days after, sending for the Father whom his Son used to deliver himself to in confession, he did vehemently expostulate with him, and complained, that he had possessed with this mind, the eldest son of his House, upon whom reposed the whole hope thereof. The Father answered, that some few days before that time, Aloysius had imparted unto him this resolution, and that he himself was able to testify as much: But yet he did easily conjecture by the course which he held in his life, that at last he would entertain the same. Then the Marquis being somewhat milder turning himself to Aloysius who stood by, said, that he should less have erred if he had chosen any other order. Unto whom Aloysius gave so wise an answer, that it took from the Marquis all power of contradiction. That may be understood by the Epistle which before I commended of the Father his Consessarius; in which he speaketh thus of Aloysius.  
Concerning the admonishment given unto him from Almighty God for the entering into Religion, two things very well worthy of consideration fell out. Priety I never made mention thereof unto him, not withstanding I did ever presage in my mind, by the carriage of himself, that which succeeded afterward. But afterward upon the day of the Assumption of the Blessed Mother of God into heaven, when he applied himself (as often he was wont to do) to the Sacraments of penance & the Eucharist, about noon he came to disclose unto me, that when he, in the midst of those Divine banquets be sought Almighty God by the mediation of the Blessed Virgin, that he would vouchsafe to show what course of life it was his pleasure he should set down unto himself, that he heard a c 〈…〉re and manifest voice, which commanded him to embrace a Religious institution in the Society of jesus. Afterward the Marquis his Father, whereas he was vehemently vexed with this resolution of his son, and notwithstanding perceived him so constant therein, spoke unto him in this manner, whrist I was present: Truly my Son, I would thou hadst rather chosen any other order then this, for than thou mightst have been capable of some dignity, which might have added to the splendour of our family; of which thou must always rest destitute in the Society, that abandoneth all Honours. Surely, answered the young man, one of the causes for which I preferred the Society before other Religious courses, was even this, for so much as I desired to intercept all passages to ambition. For if I were delighted with any dignity, certainly I would enjoy the title of Marquis, which Almighty God hath conferred upon me as my birthright, neither would I change a certainty, for an uncertainty. These are the words of the Epistle itself.  
His ghostly Father being departed, the Marquis musing daily upon this his son's project, it came into his mind to suspect, that Aloysius upon set purpose had invented this means, to reclay me him from gaming, unto which he was incredibly addicted; for not many days before that, he had lost some thousands of crowns. And that very evening wherein Aloysius had thus opened his mind unto him, he had played away other 600. crowns. Which humour truly of play was so distasteful to Aloysius, that oftentimes his Father being very much engaged in play, he would retire himself into his chamber to deplore him. He said in like manner to those of his chamber, that he did not so much commiserate his Father's loss, as the injury which was offered towards Almighty God. Therefore this his Father's suspicion did not seem to be without a cause. Neither was this the opinion only of the Marquis, but of all likewise that conversed in the Court, who discovering the passages that were between the Marquis and his son, infinitely extolled the prudence of Aloysius, who out of fear of further losses, attempted to withdraw his Father from play. But when as he being of a constant mind, and firm in his purpose, daily laboured to obtain leave, to perform that which he was commanded by instinct from God, and made profession that he only aimed at the service of Almighty God; the Marquis, especially when he reflected upon his life, which from his very childhood, he had after an Angelical manner spent in the meditation of matters of piety, was at last persuaded, that his son spoke seriously, & that this intention was put into him by Divine inspiration. A greater proof was added hereunto by the authority of the most Reverend Father, Mr. Francis Gonzaga Minister-Generall of the Father's Observant of the Order of S. Francis, who was very near allied to the Marquis in kindred and consanguinity, who when at that time he was employed in visiting the Provinces of his order in Spain, and at the request of the Marquis had for the space of two hours, curiously searched into Aloysius, was so far forth satisfied with his answers, that he assured his Father, it was not lawful to doubt, but that this mind was given to him by God.  
And although the Marquis did plainly understand, what the vocation of God was towards his son, notwithstanding he could not persuade his mind to resign him overto him, but as long as he could he detained him with fair allurements. This Aloysius observing as one impatient of delays, after the death of james the Prince, who was taken away with a fever (whose funeral rites together with the whole train of the Court, he performed in the Escurial) being freed from the necessity of serving the Court, he determined by a certain politic means to try whether he might proceed with his purposes, or no. Therefore, when upon a certain time, he came to the Fathers of the Society of JESUS, he willeth his younger brother Rodulfus, and other his familiar friends who were present with him, to return home, for he did firmly resolve to remain there, without ever going back to his home again. They, when they perceived this purpose of his to be sincere and not feigned, departed homeward, and gave account to the Marquis (than sick of the gout) of the success of the whole matter. He sendeth unto him Doctor Salustius Petrocenus of the house of Castilion, his Auditor, and commandeth him to return home with him. Aloysius giveth answer, that, what must be done to morrow, may be done to day. That it was a great contentment for him to remain in that place; that he did humbly beseech his Father, that he would vouchsafe him that solace. The Marquis having received this answer, thought it an indignity to pass the matter over so, and should otherwise become an obloquy to the King's whole court. Therefore sending the same man again to importune his return, he showeth himself obedient, and returneth.  
Another time, upon occasion of speech with Father General Gonzaga, whom I named before, the Marquis besought him, by that their kindred, and common friendship, that for so much as he did sufficiently understand, how much the loss of such a son, who was able so wisely & religiously to govern his people, would be against the welfare of his dominion, he would be pleased to dehort, & dissuade him from this his intention of becoming religious; moreover that in the world insisting in his degree, he might do that service, which might be much for the honour of God. Whom the General answered in this manner, that he would please to pardon him, if he were not answerable to this his request, for so much as it was not correspondent to the Institutions of that course of life which he professed, nor even to the duty of a christian man. The Marquis urgeth that at the least he would deal with him, not to enter into Religion in Spain, but that he would take his journey back again with him into Italy. And that there he promised him to make him partaker of his vow. The Father General who well remembered, that he himself, when in the Court of the same Catholic King he first applied his mind to be of the Order of S. Francis, after that his parents had spent many dissuasive words in vain, and that they had gone about with that train of policy to bring him back into Italy, to the intent that they might more opportunely, with all cunning means supplant his purpose, that he at last refused to condescend unto them, and changed his habit in Spain, said unto the Marquis that even this office could not be done with a safe conscience, and that he himself did make a scruple thereof. Nevertheless he denied not to do it. After this, he declared unto Aloysius both the Marquis his request and withal his answer, & added moreover that he was somewhat scrupulous to deliver these his Father's commands unto him, although he promised to give him full power to dispose of himself in Italy. The young man with his accustomed facility made answer to the General, that he truly would most willingly in this matter give content to his Father, neither was it any thing at all troublesome unto him, as who foresaw all things that might fall out, and seemed so constant & stable, in that which he had conceived in his mind, that being assisted by God, no human force was able to wrest him from it. That therefore he had no cause to fear any thing, that might hap unto him. The Father-Generall informed the Marquis of all things, and to conclude all was so accomplished, that both their wills concurred in one.   

CHAP. XXI. He returneth into Italy, and meeteth by way of Compliment with all the Princes thereof.  
IN the year 1584. when john Andreas Auria, being of late by the Catholic King made Admiral, with great power by sea bend his course with Galleys for Italy; it seemed good to Ferdinand the Marquis, to transport himself, his wife, and his children thither by the same vessels. When he was there ready to take ship, Father General Gonzaga having now accomplished his business, both of visiting his order, and likewise other that he had in Spain, yielded himself companion unto them in this voyage. I cannot sufficiently express in words, how joyful and propitious a fortune Aloysius did repute it to himself, that he might enjoy the society of so Reverend a Father, upon whom so often as he cast his eyes, he might seem to behold an excellent mirror of religious life, & severe discipline. And he afterward recounted unto me, that he to the intent that he might reap profit by his example, did very diligently observe all his manners and actions, and that he found him such a man, as might excellently well maintain the name of General over the Friars Observant, and that Office likewise, with great accomplishment of virtue, and with singular documents of exemplar life. Furthermore, how true an opinion, & that grounded upon solid reasons Aloysius in that journey entertained of this man, did even more clearly discover itself, after that he was first made Bishop of Cefatu in Sicily; and after of Mantua. For so religious and holy was his conversation always in that degree of dignity, that it is now a thing evident, to all that either knew him, or at any time had conversation with him, that he insisted in the footsteps of those ancient Bishops, which were most remarkable for the glory of sanctity, & that he might very worthily be proposed for a masterpiece to all, who out of Religious Families are advanced to the government of the Church. Wherein I would more in large myself, were it not, that I might fear to offend the most modest and humble mind of so great a prelate, who is even now living whilst I writ these things.  
The conversation of this man abounding so with honesty & innocency, made that navigation both very pleasant, & short to Aloysius, whilst they discoursed between themselves either of the various places of divine books, or of the rules of a pure life, he advising with this good Father of those things which seemed difficult in that kind. They arrived in Italy in the month of july in that same year, when Aloysius was of the age of sixteen years & four months. Aloysius was hopeful to obtain his purpose very speedily by the consent of the Marquis his Father, and therefore omitted not to solicit it. But the Marquis denied to condescend thereunto, till that he had, together with his brother Rodulph saluted in his behalf all the Princes & Dukes of Italy. Whereupon he was to betake himself to this journey. He did that with this policy, for so much as he hoped it might by little & little rebate that his zeal of entering into Religion.  
Therefore Aloysius, together with his brother and a great retinue, puts himself upon his way, and very officiously he complies with all the Great-ones of Italy one after another. Rodulphus (who had not yet altogether exceeded his childhood) went apparelled gorgeously, and accommodated as best might beseem his dignity: but Aloysius suitable to his modesty, wore a plain suit of black stuff, which they commonly call Flanders-Serge, being still an enemy to all vain bravery. For whereas the Marquis had ordained to be made for him, certain embroidered garments, set forth in so costly a manner, that they seemed all covered over with gold, with which being apparelled he went to present his service to the Infanta of Spain, wife to the Duke of Savoy, he could never after, so soon as he had once set foot in Italy, be persuaded so much as once to put them on. Sometimes also it happened at Castilion, that he wore his breeches very much torn, which lest they should be perceived, and changed for better, he covered them with his cloak; but there was a time, when going up a pair of stairs, while he stoopeth to took up his beads that were fallen down, he was noted by his Governor to be clothed with such old breeches, that in some places they shown even his naked skin. Then said he: Domine Aloysi, quid tandem agis? tibi tuoque generi probro non esse sentis? My Lord Aloysius, what do you mean I pray you? are you not sensible of the disgrace that you do to yourself and your family? and without delay taking away those, he commandeth him to put on others. He fearing I imagine, lest the matter should come to Marquis his ear, durst not use any contradiction.  
Being upon his journey, he busied his mind, either in reciting his prayers to Almighty God, or in meditating daily some things of that nature; neither did he ever omit either his accustomed fasts, or his evening prayers. As soon as he came to his lodging, he retired himself into some private closet, and sought for some picture of a Crucifix, before which he might pray; if he could find none, he either with a coal, or ink drew a cross for his devotion upon a paper, & falling down before it upon his knees, he spent one, or more hours in praying, and entertaining himself with piety toward God. So soon as he came unto any town, in which there was any house, or College of the Society, having performed the salutation of the Princes, he forthwith went to see the Fathers, & having entered the College, he first of all went strait to the Church, humbly to salute the Blessed Sacrament, and afterward so long as his leisure might serve him, he enjoyed the familiar discourse of the Fathers.  
Whilst he went to tender his service to the Duke of Savoy, two things happened very well worth the memory. The one was when he lodged at Augusta amongst those of Turino, in the house of the most illustrious man Hierome Roboreus his near Kinsman, who afterward was chosen into the college of Cardinals; and being there in a certain parlour in the company of many noble young gentlemen, an old man of seaventy years of age, who was by chance present began to cast forth certain immodest speeches. This verily did very much disgust Aloysius. Therefore with great freedom he contesteth with the man in this manner: Sir, ought you not to be ashamed, being a man so well borne, and adorned with so good parts, both of Nature and Fortune, to speak of these kind of things in the company of these Noble Gentlemen? Verily this is to scandalise them, & expose them to danger of sin, for so saith S. Paul: Corrumpunt bonos mores colloquia prava: Bad discourses corrupt good manners. Having said this, and taking a little book of piety into his hand, to the intent that he might show himself to be displeased, he departed out of that company, into another withdrawing room. So that old man being strooken with shame, example of modesty was given to the rest. The other was, that when Hercules Tanus his uncle, being certified of his coming to Augusta of Turino, came to salute him, and earnestly entreated him, that to the intent he might visit his neighbours, and gratify them all, he would vouchsafe to go to Cherio, together with his brother, where he never yet had been, he condescending to his invitement took that journey. But whereas for the greater grace of these Princes his nephews, the same Hercules had prepared a solemn feast, at which as the custom is, there was provision for dancing, Aloysius at the first endeavoured all that he could not to be present, afterward being wearied-out with the entreaties of many, who alleged that all this magnificence was ordained as a friendly remonstrance of the joy that they conceived for his arrival, he suffered himself to be brought into the Parlour, in which there was assembled a great concourse of noble men and women, having first before, plainly professed, though he were present, yet he would neither dance, nor do any thing else. This being agreed upon, he had fiercely taken his place, but that there riseth up one of those noble Ladies, and inviteth him to dance. Upon that occasion taking some displeasure, uttering not so much as one word, as it were compelled by some necessity, he withdrew himself out of the place, & never more returned. Not very long after, Hercules having gone forth in vain to seek him, at last, when upon some other business he passed through the Seruamts lodgings, he seethe Aloysius hidden in a corner between a bed and the wall, kneeling upon his knees at his prayers. At which thing standing in admiration, not without some improvement in virtue, he never presuming to interrupt him, left him to his devotions.   

CHAP. XXII. His purpose is oppugned by diverse means.  
HAVING performed these officious salutations, remaining confident that the Marquis would stand to his promise, & dismiss him, he returneth to Castilion. But surely this hope did much fail him. For he would not endure to hear so much as one word thereof, but rather, whereas he could not be persuaded by any means, that this his intention was entertained upon any good advice, but upon some youthful forwardness, which time itself would take of; he endeavoured by all possible means and industry to remove the young man from this his first intention. Moreover other men of great account, who were near allied to him both in kindred and favour, violently set upon him, with forces, both unthought-of, and unexpected.  
And first of all William Duke of Mantua, who always bore a special affection towards Aloysius, sent to him a certain Bishop, a man very eloquent, to Castilion where he dwelled, who should declare unto him as from himself, that for so much as he seemed to set naught by the life of a lay man, as tending too much to liberty, and profaneness, that he should at least content himself in their course, who not despising the commodities of Fortune, do likewise perform the offices of the Church. That there would remain unto him in this kind of life, more ability to perform excellent things, both for the glory of God, & profit of men, then in that which Religious men, live in. That there were not wanting men, neither in the memory of our ancestors nor ours, that were singular in sanctity (in the number of which he thought Carolus Borromeus that most Illustrious Cardinal to be one) who, as they did not abstain from the wielding of businesses of the Church, so were they more available thereunto then many that spent their time in Monasteries. Last of all, he promised unto him all his endeavour & favour for the obtaining of some such kind of Honour. This Bishop played his part very well, with great force of eloquence, and with very exquisite reasons to persuade him. But Aloysius after that he had prudently made answer to them all, most earnestly besought him, that he would please to render great thankes to the Duke, for the love which he had always showed towards him, by the impulsion whereof he had so much at this time enlarged himself in his respect to him. That he, even as of his own freewill he had stripped himself of all other Honourable advantages, which he might have accepted from his House and Family, so that he did most willingly remit unto the Duke, this preferment which he so bountifully did offer him. That he, for that reason chief, was induced to wish the entering into the Society, for so much as it rejected all kind of honours. For he had fully resolved whilst he lived, to account God for his chiefest treasure.  
Another attempt was made upon Aloysius by Alfonfus, his Uncle by the Father's side, unto whom he was next to succeed in the government of Castle-Godfrey, who when he had proposed the like arguments that the Duke had, received the like answers.  
Likewise another man of great authority of the same Family of the Gonzaga's, after many arguments urged for the infringing of his purpose, at last inclined to the withdrawing of him from the Society, & to persuade him, that seeing he determined to forsake the world, that passing over the Society, that liveth in the midst thereof, he should betake himself to the Capuchins, Carthusians, or some other Family, far remote from these employments. Surely I imagine that this he said with that intention, that if Aloysius had wavered in his mind from a will to follow that which he had made choice of, that he would have taken occasion to have taxed him with inconstancy, & so to have perverted his whole purpose. Or truly (which he might more easily have done afterward) to the intent that he might terrify him from other religious orders, as being not able to brook them in respect of the weakness of his body, and health. Or to conclude, for so much as, out of other Orders, he might more easily be reduced to some degree of dignity in the Church. Unto these propositions Aloysius answered briefly, that he truly knew not by what other means then by entering into the Society, to estrange himself further from the affairs of the world. For if he would signify Riches, under the name of the world, there did in the Society flourish an exact love of Poverty, where it was lawful for no one to have propriety in any thing. But if under the denomination of the world, he did comprehend titles of Honour and dignity, that the Society likewise had no way open unto them, as having taken a vow, whereby they profess, that they will neither procure, nor so much as accept those honours which are offered them (which oftentimes hath been done by Kings, & Princes) unless the Pope according to his power command them. So he put that noble man to silence, and gave a sufficient testimony unto others, unto whom the fame of this matter was diuulged, that he was constant in that intention which was inspired unto him by God.  
The Marquis likewise underhand sent others, to sound his mind, as chief joanues jacobus the Archpriest of Castilion (whose authority bore a great stroke with Aloysius) who might persuade him not to renounce the titles of the Marquisate, and the government of his Country. But Aloysius overcharged this man with so great weight of arguments, that he forsaking the embassy of the Father, begun to negotiate for the son, and endeavoured to make proof unto the Marquis, that his mind had a peculiar instinct from God, to give over the things of the world. And he conceived so extraordinary an opinion afterward of Aloysius, when he made him partaker of his secrets, that he never after made any end of extolling his sanctity. But the Marquis rested not yet satisfied with all that industry, with which he had oppugned his son; and therefore he most earnestly entreated, a certain Religious man, a special friend of his, (who at that time flourished with the fame of a very eloquent preacher, & afterward being made a prelate over a certain Church, died in that function) that for his fake setting upon his son with all his forces, he would discourage him from that his enterprise. He not so much of his own will, as that he durst not shift of the command of the Marquis, undertaking that task, performed it with as much mastery of eloquence as he could. But truly he lost his labour. Therefore, when afterward he commended the constancy of this young man, to a certain Cardinal of of principal name, he used in a manner these words: They imposed upon me the performance of the Devil's task, with this young man. That being necessitated, I undertook with as much wit and industry as I could: but I prevailed nothing at all: he standeth unmoveable, & vnshaken: he cannot be penetrated.   

CHAP. XXIII. The Marquis strongly opposeth the vocation of his son: at last he yieldeth.  
THE Marquis finding that the mind of Aloysius was no whit at all moved with so many encounters, whereas being sick of the gout he kept his bed, to make trial of him, sending for him, asketh him: what now at last his mind was? he truly answered reverently, and yet positively; that he both is, and always was of a mind, to serve God in that course of Religion that he had spoken of. With this answer the Marquis being vehemently enraged, with a menacing countenance and bitter words, bid him avoid out of his presence. Aloysius interpreting this rebuke as a command, departed to the Monastery of Saint Mary, inhabited by the Franciscan Brothers, commonly called the Socculanti, one mile from Castilion. This Monastery is seated by a delicate & pleasant Lake, that taketh its beginning from certain waters, which sliding down from those fair hills are restrained with artificial banks, being built in that place, which in times past to have been of great esteem, even these things give testimony, to wit, both certain vaults adorned with ancient checker-worke, and also certain springs of wholesome waters, which in like manner with old work, running through their channels underground, and about that house (which for the retirement of himself, and his children was built by Marquis Ferdinand) discover themselves, & break forth into a most pleasant well. Into this house did Aloysius withdraw himself; whither when he had commanded his bed, his books, & other necessaries of his chamber to be carried, he set down unto himself a course of life far remote from the eyes of men, by often disciplining himself, and spending all his time in prayer, whilst that in the mean while, no man durst intimate these things to the Marquis lest he should be moved to further anger. Within some few days after, the Marquis, (who yet by reason of the gout kept his bed) asked what became of Aloysius? So soon as he knew that he remained in this Monastery, which I spoke of before, strait way commandeth him to be recalled, and sending for him into his chamber, sets upon him with many sharp speeches, and reprehendeth him, that without his command (to the intent that, as he said, he might provoke him with greater contempt) he was so bold, as to go out of his house. But Aloysius quietly, and submissively answered, that he verily went thither, for that he thought himself therein, to be obedient to his command, whereby he charged him to avoid out of his presence. The Marquis proceeded in casting forth diverse terrible and threatening words against him, and in fine commanded him to betake himself to his own lodgings: then said Aloysius, Quia sic iubes, vado; Because you so concommaund, I go.  
Entering into his chamber, shutting the doors, before a picture of Christ crucified, he becometh an humble suppliant unto Almighty God, and there whilst he imploreth of him, a constant and courageous mind in such adversity, his tears flow plentifully: And with daily whipping of himself he secondeth his tears. In the meanwhile the Marquis, in whose breast the natural love of his son, made war against his conscience, for so much as he both feared to offer violence to the will of God, neither yet could he so far get the conquest over himself, as to be deprived of so dear and virtuous a son, fearing lest he had contristated him too much with so sharp a chiding, somewhat relenting for that which he had done, sending for the Lieutenant of the town who then waited in the outward Hall commandeth him to go see what Aloysius doth.  
He in the entry of his chamber, found his Chamberlain, who could unto this man, that Aloysius shutting the doors, forbade them to trouble him. But the Lieutenant, when he said that he had order given him from the Marquis, that he should observe what he was doing, cometh to the door, and finding himself shut forth, he boreth the same somewhat with his poniard between the chinks. From hence doth he behold Aloysius, with his back all naked & kneeling with his knees all bare, before a Crucifix, weeping, and rigorously scourging himself. The Lieutenant being moved with this spectacle, and melting with a certain sense of piety, with his cheeks all bedewed with tears returneth to the Marquis, and said, that he would never go about to recall Aloysius from Religion, unto which he was resolved to dedicate himself, if he did but behold what thing he was in doing. At last being asked what it was that he had seen, and why he wept so? he answered, that verily he had seen those things, which no man could behold without weeping: and withal he relateth the whole matter to the Marquis being all astonished, and scarcely giving credit to that which the man spoke.  
The day after, at the same hour, upon set purpose, being certified what he was doing, he commandeth himself to be carried in a chair to his chamber, which was built upon the same floor with his, and through a certain hole which was already open, he saw his son again weeping and executing voluntary punishment upon himself. The beholding of this thing did so move the Marquis, that he stood there for a certain time transfixed with astonishment, and as it were in an ecstasy. But afterward seeming to take no knowledge of that which had passed, he causeth a noise to be made, and the doors to be knocked at. After this, entering in with his wife, he findeth the ground besprinkled with diverse drops of blood by his whipping, and that place where he had kneeled, all moist-over with his tears, as if water had been spilt. This spectacle, and the daily prayers wherewith his son importuned him, at last compelled him to put on a mind, to give him leave, to put in execution that which he desired.  
Therefore writing his letters to Rome, he entreated Scipio Gonzaga a very noble Gentleman (who then was Patriarch of Jerusalem, and after created Cardinal) that in his name he would vouchsafe to offer his eldest son, that was (as he termed him) the dearest thing that he had, & upon whom he had founded his greatest hopes, to the General of the Society of JESUS, who at that time was Fa. Claudius Aquaniva, son to the Duke of Atri, & withal to know his pleasure, whither he would have him go to make his Noviship. The General gave such an answer as this business seemed to require, and for many causes thought no other place fit to be designed for his Noviship, than Rome. This so wished-for a message, did elevate Aloysius with incredible joy, neither could he contain himself, from giving infinite thankes by his letters to Father General for so great a benefit; and as though he could find no words able to equalise the greatness of his affection, he at last gave himself wholly unto him. Father General marvellously delighted with his letters inflamed with so great sense of piety, wrote back again, that he accepted him for his son, and presently expected him.   

CHAP. XXIV. Aloysius urgeth the renuntiation of the Marquisate.  
AFTER this, he began to treat about renouncing of the Marquisate, which as hath been said else where, had heretofore been namely conferred upon him by the Emperor. Therefore the Marquis being desirous, that he should impart the same to his Brother Rodulfe, willingly consenting thereunto, called upon them to hasten this business, and gave them leave to draw the writings of renuntiation in what form they would. Whatsoever in that matter should seem good unto the Marquis, should likewise be acceptable unto him, so that the thing being speedily effected, and he dismissed of all mortal things, might betake himself to Religion. Therefore the instruments were drawn in this form, that Aloysius renounced all his Father's dominion, and his rents in fee-farm, which should have descended unto him by inheritance, & that of all his substance, he should reserve unto himself in present, two thousand crowns in ready money, which he might dispose of at his pleasure, and after that for every year whilst he lived 400. crowns. The copy lest any thing ambiguous or subject to strife might rest therein, after it had been showed both to diverse Lawyers, and also to the Senate of Milan to be perused, at last was sent to the Emperor's Court, without whose authority, for so much as all the free dominion of these Princes, is held by free tenure from the Emperor, the transferring of this Estate could not have stood good.  
And that the Emperor might allow of the same, Leonora of Austria the Duchess of Mantua did very much avail, whose help Aloysius earnestly implored as far forth as she was able, and truly in these kind of businesses she was wont to be very willing. And that she endeavoured in this behalf, it is recounted in her life, which is put in print, in the third book whereof, and the fifth chapter, these words are read. It happened that a certain noble young man, a Marquis, and the greatest of her family, resolved by Divine instinct, (notwithstanding all that men could strive against it) to quit himself of the goods of Fortune. When this gentleman was of necessity before to obtain of the Emperor, that he might departed with his dominion held in Fee-farm, to his younger brother; Leonora, unto whom he had recourse for this purpose, diligently weighing the whole cause, and discovering the towardinesse of him that desired to be discharged of his fortunes, she did not only excite him that he should show himself obedient to the calling of God: but also writing her letters very carefully to Rodulph the Emperor, she obtained his suit. Hereupon it came to pass, that this young man showing himself obedient to this so holy a desire, a few years after ending his life, by that course which he had observed of pious living, was transferred to the enjoying of celestial felicity.   

CHAP. XXV. He is sent to Milan for the dispatch of certain business: and what things were done there.  
WHILST they stand in expectation to have this abdication authorized by the Emperor, there fell out in the mean while to the Marquis a certain business of great importance at Milane, in which seeing that himself was not able to negotiate by reason of the gout, he determined to send Aloysius, in whose prudence & judgement he reposed great confidence. Neither was he deceived herein. For whereas there were imposed upon him many businesses with diverse Princes, he accomplished & dispatched all according to his heart's desire. Going therefore to Milane to perform his Father's command, in the space of eight or nine months, during the time he was conpelled to stay there, he did with so great prudence and dexterity dispatch these affairs, although difficult and perplexed, that they sorted to the same end that his Father desired they should. Neither did he himself at this time rest void of taking some fruit. For having as we said before finished his studies of Logic in Spain, at Milane in the College of Brera of the Society of JESUS, prosecuting the knowledge of natural things, & being of an excellent wit and sharp judgement, he proved therein no small proficient. He was daily at the schools both before noon, and after, from which if at any time his businesses hindered him, that which in the mean while was delivered by the Master, he commanded to be written out, to the intent that afterward he might study it at home. He kept disputations, not only as an auditor, but also as a party, either in defending his questions, or oppugning others according to the example of his equals. Moreover whether he took in hand to prove any thing by argument, or to refute it, as there always appeared in him a marvellous sharpness of wit, so was his modesty so singular, that, as it remaineth very manifest by his master's testimony, he gave no show either in his gesture or speech of any youthful liberty. For which respect all carried him both in their eyes, and in their hearts.  
Besides this, he did daily apply himself so diligently to a certain Mathematician, whilst he explicated one Lecture in the same College, that, for so much as he did not dictate the same, least by little and little he might be surprised with oblivion, so soon as he returned home, did to a certain Chamberlain of his dictate what he had heard, so promptly, so clearly, and so happily out of his memory, that when that same Chamberlain, who at that time was a Library-keeper shown me at Castilion those notes, which even to this day he preserveth as sacred relics, I could not sufficiently wonder, that he never so much as omitted any one Demonstration, that he neither changed the number, the measure, the reasons, the point, the line, to conclude that he never so much as let pass any one of those words, with which those writings abound, that were in a manner proper to this discipline.  
He went to the School very modestly, with his apparel of black Florentine cloth, which they call Rash, without any sword, silently, using no words even to his nearest pages, & for the most part upon foot, although at home he had great store of horses. One of his sports & recreations whilst he remained at Milan was this, to converse with the Fathers of the Society, & to spend a great part of that time, which was void of employment, in the College, sometime with this, sometime with that Father in conferring of learning or piety. His master in Philosophy observed, that he was wont to discourse with so great reverence, and show of observance with all religious men, & those which were placed in any civil or Ecclesiastical dignity, that he kept his eyes always dejected, neither did he, unless it were very seldom, so much as be hold their face.  
Neither truly was he willing to converse familiarly with Priests only, or with them that follow the study of learning, but with those likewise whom they commonly use in the service of domestical affairs, and especially with the Porter. And if he did sometimes lend him the keys of the Gate, whilst he went for any one of the Fathers, he esteemed it as a great favour. Doubtless he wittingly admitting of this error, persuaded himself that he was, even for this little while of the same Society. And for so much as he understood that every week upon Thursday (if no festival day fell thereupon) the Fathers of the College, for the exercise of their bodies, and relaxation of their minds from their serious studies, were went to go to a certain Village called Chilalfa a mile and a half from the City, without the Case of Como, he by break of day going into that quarter, leaving his servants for a little space behind him, walking a while up and down either read some book of contemplation, or, being in the Springtime, gathered violets, till he saw some Father's coming that way. Whilst they passed by him he courteously saluting them, followed them softly, and with his eyes, which he continually fixed upon them, beheld them as far forth as he could in their right way going before him. Surely even the very beholding of them, brought him so great contentment, as if he had seen some celestial Angels; and thinking them most happy, for that they had not such hind erances as he had, but that they might freely serve God, he deeply sighed after their course of life. As soon as they arrived at the Village, he went back the same way, to meet others, & in conclusion came home very much recreated.  
In the days, that they call their Carnival, which by a certain more licentious custom are precedent to the Lenten-fast, to the intent that he might be absent from the plays and theatres, and might in the mean while maintain pious discourse, he hide himself in the College, often saying that the Fathers of the Society of jesus, were his spectacle, which brought unto him greater delight than any mortal thing else. He spoke so contemptibly of those pleasures of vain men, that clearly it did appear, how easily he could be without them. Once upon one of those days of Carnival, when at Milan there was celebrated a certain Knight-like exercise, with great concourse of the whole City, & especially of the young Knights, and every one of them were mounted upon brave steeds, and according unto every one's ability magnificently trapped, he to the intent that he might have the glory of this world in more cotempt, & might overcome himself, determined to be present. But although, as I said before, he had the command of diverse horses, whereof one being lead covered with a velvet foot-choth, did for the most part follow him, notwithstanding then whilst they in this extraordinary manner rid through the thronged streets, he attended only with two pages, was carried upon a lowly Mule, setting the world no less at naught, than the world did him. This fact of his was very joyful, and exemplar to diverse Religious men, who beheld and noted it. In matter of piety he still held his solemn custom, neither did he ever omit his usual manner of holy meditation. He loved to frequent places of noted Sanctity, & chief the Church of our B. Lady, which is called that of S. Celsus, being at that time much renowned through the fame of miracles. Every sunday, and festival day at the Church of S. Fidelis, which belongeth to the Society of JESUS, whilst he addressed himself to the receiving of the B. Eucharist, he gave forth so many documents of a submisle and devout mind, that he seemed to inspire religion, and sanctity into all his behoulders. Verily a certain priest who at that time made a sermon to the people doth affirm, that he, as often as he desired in his preaching, to inflame his mind with more plentiful piety, would but turn his eyes toward Aloysius, who was present always right opposite to the pulpit, and moved with his only aspect, as of some sacred thing, that he was filled with a certain celestial joy. So great even then was the fame of his Sanctity.   

CHAP. XXVI. The Marquis oppugneth him with new practices.  
NOw were the Emperor's letters brought whereby he was enabled to pass over all his titles to his Brother. And he being of the age of seventeen years, was no further of from his hopes then that his Father should recall him home to Castilion, when a sudden storm arising, he was driven from the haven which he was in a manner possessed of into the main sea again. For the Marquis, whether supposing, that the desire wherewith Aloysius was at the first inflamed, had now with daily delay waxed cold, or out of his Fatherly indulgence, whereby he was detained from foregoing his son, being moved with humane reasons, determineth himself to go to Milan, to the intent that he might both by himself and others solicit him, and finally make trial, whether being so young a man, he had taken to him a matter of so great importance, by Divine instinct, or no. So soon as he unlooked for, had arrived there, he demanded of Aloysius, what now at last his mind was? And when he found him as resolute and constant as ever heretofore, he be 'gan to be tormented with very great grief, & after that he had thundered out the boiling rancour & indignation of his stomach, he fell to deal with him in a friendly manner, and to let him understand, that he was not so ill a Christian, that he would conceive offence against God, or gainsay his will; but if he did but even observe the course of reason, that he seemed unto him, not so much carried with the instinct of God, as with some proper humour of his own: for so much as his very obedience towards his Father, contained under one of God's commaundments, and other reasons appertaining to the honour of God, did persuade the contrary to that which he had designed in his mind. To conclude with what arguments he could, which either his love, or grief did suggest unto him, he attempted to prove, that if he bond himself in Religion, he would become the blotter-out of his house, for so much as he being taken away, is was of necessity to be ruinated.  
More over he set before his eyes how well he was himself accommodated by nature, and nothing flexible to be draw at from the course of an honest life. That there was therefore no cause why he should doubt to retain the commodities of Fortune, seeing that in the midst of them it was possible for him to observe the course of Religious men, and moreover to move by his example the people which God had committed to his dominion to obey the commandments of God, and embrace Christian piety. That this questionless might open also a way for him to Heaven. That he should call to mind how much he was honoured, esteemed, and beloved of all the men belonging to his dominion; how earnestly they expected him, and even as humble suppliants lifting up their hands to Almighty God, did beseech him, that they might forthwith be committed unto him to be ruled and governed. He reduced likewise into his memory, how great favour he had already gotten of the Princes, with whom he had both acquaintance and correspondence, and who were singularly well conceited of him. And now he objected unto him the fervorous disposition of his brother (unto whom if he entered into religion he was to resign) being in respect of his unripe years of no experience, nor as yet fit for government, and if he should get the bridle in his teeth, in that headstrong spurt of his youth, that he would become a prey to shame and disgrace. In conclusion he said: Have commiseration upon me, poor distressed man, afflicted with continual torments of the gout, & so weakened, that I can now scarcely wield myself, who now at last have great need, and truly even now by thee might be helped in managing the troublesome affairs of the Common wealth. But if forsaking me, you shall go into Religion, I shall be enutroned with businesses, with which being unable to deal, I shall be oppressed with the miseries both of cares, and sickness, and you will thus become accessary to my death. And having said this, his tears gushed forth in great abundance, interming led with words full of grief, and affection.  
Aloysius, who with patience had given attention to his speeches, after that he had humbly rendered thankes for the love & Fatherly care which he had showed towards him, answered; that he, truly, had revolved all these things in his mind, or at least the greater part of them, & that he was not ignorant what belonged to himself. And that if he were otherwise called then by God to this course of life, that then truly he should not do well, in undertaking these things which he had rehearsed, & moreover he should chief be necessitated to obey & serve his Father, unto whom next after God he was most indebted. That now, seeing that he was not incited to the courses and institutes of Religious men, by any particular rashness of his own mind, but by the inspiration of Almighty God, unto whose calling it be hooved him to give ear, that he hoped the same God, whose Providence extendeth over all, would provide, that all things should not only sort themselves according to the pleasure of his divine Majesty, but even both for the dignity and profit of his family, and dominion; and that they could promise themselves no less from his infinite goodness. The Marquis knowing well, that it was a thing manifest unto his son, that this intention was given unto him by God, & that was the only cause of his so firm resolution, perceived, that unless his mind were deprived of this persuasion, he could never be drawn off from his purpose. Therefore he made it his greatest business, that diverse men both Religious and Secular should sound & true his mind, and the instinct wherewith he was moved, and that they should draw the young man into the opinion, that he might think it agreeable to the honour of God, if he should spend his life in the government of his dominion.  
All these when to please the Marquis, they had day after day, every one severally commended this course of life, & with as much art of s● each as possibly they could, laying open the troubles of a Religious life, endeavoured to cast before him terrors, and by other means had made trial of his constancy, in fine, confessing themselves to be cleared of all doubt, and standing in admiration at the firm resolution of the young man, they manifested unto the Marquis that this instinct seemed to be from God, not without enlarging themselves much in his commendations. When these things were recounted to the Marquis, & that there was so great agreement in all their opinions, to the intent that at the last he might somewhat moderate his desire of searching, whether this was the will of God or no, whereas the Gout suffered not him otherwise either to go or ride, he commanded them to carry him in his chair to the Church of S. Fidelis, which belongeth to the Society of JESUS, and there retiring to a certain private closet, sending for a Father of great Name in that city, said unto him, that in so weighty a cause, in which was treated the loss of his eldest son, and that of a son of so great worth, he was certainly resolved to stand to his judgement, and to rest advised by his opinion. But that he did first desire, that he would question with the young man himself diligently in their presence concerning that which he had purposed in his mind, and that he would take it into mature consideration.  
Moreover, that he besought him, according to the excellency of his wit & learning, that he would urge all effectual reasons that might be to dissuade him. To conclude that he promised as far forth as he was able, to get the conquest over himself, & would rest satisfied with that order which he should set down herein. This Father to the intent that he might conform himself to the Prince in this his request, took the matter upon him, & sending for Aloysius in the presence of them both, began very seriously to sound him, spent a whole hour partly in questioning him, partly in expounding whatsoever things may be found out either by wit or subtlety, for the trial and clear discovery of the spirit of a man, and of the Divine motions and incitements of his mind. And for so much as he had made choice of the Institute of the Society, he set before him all those difficulties into which it was possible for any one to fall, who placed his affection upon this kind of life. And he accomplished all this labour of inquisition which he had taken upon him, so to the life, that he seemed to speak from his very hart; & Aloysius himself grew suspicious, as after he scold me when he was in Religion, that the Father seemed not any thing to dissemble the matter.  
Therefore, for so much as he did confided in him, and attribute much to his authority; neither had there hitherto been any one, who, as if he had felt his pulse before hand, did discourse thereupon so sitly to move his mind, and as he said, so properly; he stood for a space with his mind suspended. Notwithstanding in the mean time he answered with notable confidence to all that was asked him, and so clearly dissolved all difficulties which occurred, not only with reasons, but also with authorities of holy Scripture, and learned men, in so much as the Father did not only rejoice to see him so constant in his resolution, but also admired to see him so excellently well read in the books of God and Godly men. After this, seeing that all his answers were so accomplished, & as it were derived out of the very bowels of the cause itself, he began to suspect that he had read those things that are disputed by S. Thomas in his sum of Theology, concerning religious Orders. Therefore in conclusion he broke forth into these words. Aequum postulas (Domine Aloysi) neque dubium esse potest quin sit ut dicis. Mihi quidem stimulos admovisti, neque ullum preterea quaerendi locum reliquisti. My Lord Aloysius, it is no otherwise then right that you require, neither is there any doubt but that it is as you say. Truly you have moved me very much, neither have you left me any scope further to complain.  
These words questionless did very much recreate the young man, and did sufficiently declare, that he was of another opinion, than he seemed to be, when he for a little while took upon him the person of a triallmaker. Afterward Aloysius being departed, the Marquis freely confessed that he was now persuaded that it was God's pleasure it should be so, and beginning to rehearse the whole course of his life, so piously lead from his very cradle, in conclusion promiseth that he will give him leave to betake himself to Religion. A few days after this, he goth back to Castilion, giving order that Aloysius having solicited but one cause more of his which yet depended in suit, should follow him thither, to renounce his principality. But Aloysius thinking every hour which he spent out of Religion to be a thousand years, urged expedition.   

CHAP. XXVII. Blessed Aloysius going first to Mantua, retireth himself to the spiritual Exercises.  
THE time drawing near, that Aloysius was to return to Castilion, when by that which had happened at Milan, he conjectured that some new storm hung over his head, before he departed from Milan, he sent very ardent letters to the General of the Society of jesus, wherein recounting the dangers which he had gone through, he asked counsel what he thought was best for him to do, if the Marquis should go about again to stop, or at least to defer his entrance into Religion? whether it might be lawful for him, by his good leave, never expecting his Father's command, to fly into some house of the Society? For now it was evident to every one, that he followed the instinct of God herein. The general, although he took commiseration upon the young man, & was much urged with this difficulty, notwithstanding he judged that he should in no wise attempt this without his Father's consent; that he should therefore do his utmost endeavour to do it by his permission. That, that would altogether be most for the honour of God, & most conducible to him, & the whole Society. It seemed good unto Aloysius to follow this Counsel.  
Hereupon going from Milan, before he came to Castilion, he went to Mantua, there partly for the refreshing of his mind, partly for the confirming of his purpose, & corroborating his mind against that impetuous storm which as he feared might come upon him, he became desirous to retire himself to the sacred Exercises of B. F. Ignatius, in some College of the Society. It was then the month of july the year 1585. at which time the japonian Ambassadors were daily expected at Mantua: for they coming to Rome out of those foreign coasts, that they might profess the Sacred Supremacy to reside in S. Peter's Sea, and that they might in the behalf of their King, and all his subjects in those countries converted unto Christ, submit themselves to the Pope's Holiness, as Christ's Vicar upon earth, and might faithfully promise to be under his authority: and their whole Embassy being now performed first with Gregory the 13. in whose reign they came, and afterward with Sixtus V the successor of Gregory, who whilst they remained at Rome was made Pope, they went back-againe to their Country: so as making their journey by the holy house of Loreto, & surveying a good part of Lombardy, in the month of july they came to Mantua, where by William the Duke, & the Prince Vincentius with magnificent preparation, & great honours they were entertained in very Royal manner.  
When therefore there was a great concourse of people from all the bordering Countries, to be hold these pomps and shows, and chiefly to see the Ambassadors themselves, with whose only aspect, men being somewhat transfixed with astonishment, waited upon them with a thousand happy welcomes: in the mean while Aloysius preferring his retirement & solitude, before all other sports and spectacles, went into the College in the extreme heat of Summer, and hiding himself two or three weeks within the walls of a very straight chamber, did with so servant zeal spend all his time in holy meditation, that he did not so much as suffer the least part thereof to overslip him, but that either he said his vocal prayers, or meditated in silence, or perused some book of piety. At that same time he was of so sparing a diet, that he could hardly be perceived to eat any thing. Wherefore they that brought him his dinner into the chamber, could never sufficiently admire, that it was possible for a man to live with so little meat. there undertook to instruct him in the Exercises, a certain Father, who for that he had for the space of five and twenty years governed and taught novices of the Society in the Province of Venice, was very prudent, and of singular experience in those matters, and of the whole course of contemplation. With him doth he purge by confession, all the spots of his forpassed life, with a certain particular sense of piety, and an inward feeling of joy, leaving in the mind of his Confessarius marvellous great admiration, and love of his rare virtues. Which he hath both testified to posterity by setting down in writing, and also by his oath at Novellara upon the inquirv made by order of Lepidus Bishop of Rhegio. For he being there asked whether he knew B. Aloysius to be a young man of a ceraine perfect course of life, adorned with many virtues and spiritual gifts or no? answered in these very words which I will here set down. I truly, Sir, not only by the relations of our Fathers, but much better by a certain young man of great virtue, whom he made use of for his private Chamberlain, for the writing down of his lectures, & as it were for the companion of his studies, from whom I was given to understand, certain notable things of the voluntary punishments which he inflicted upon himself, of his frequent retirement, of the admirable examples of virtue and sanctity given by this yonng man. There was likewise another more certain way of informing myself of him, offered unto me about that time, upon occasion of connersing familiarly with him, and applying my industry in expounding unto him the sacred Exercises of the Society, in which he (as he said unto me) desired to be instructed, to the intent that he might more clearly discover the will of God in the choosing of a Religious life, for so much as the Excellent Prince his Father the Marquis desired to be throughly assured thereof. There it came to pass, that in the way of penance, I took the confessions of his whole life. Upon which although I did long, and much ponder, I could not call to mind any of them, which in my judgement could be accounted deadly, but that therein appeared certain arguments of marvelous sanctity, and of a life singularly well lead. Surely this can I affirm, that by his confessions I entered into a certain great opinion of his sanctity, innocency, and integrity, and for such a one extolled him unto all.  
This Father departed afterward (I do not know upon what occasion) from that College, and another succeeded him in this office of delivering the exercises to Aloysius, & being often used in taking his confessions, did upon his oath aver, that his goodness, purity, his desire of worshipping God, and despising, and bringing under himself, seemed unto him singular and admirable. Moreover in that same place, were showed unto him the Rules of the Society of jesus, which having diligently read, he said, that there was no one of them, from which by reason of the difficulty, his mind had any aversion. Being to departed from thence, he desired to be granted unto him a copy of those meditations, which consist of that history of the passion of Christ, to the intent that being gone from thence, he might often make use of them.   

CHAP. XXVIII. Aloysius being returned to Castilion, maketh earnest suit to have leave to enter into Religion. His course of life there.  
TO conclude, he returns to Castilion, whither so soon as he came, he desired truly to urge his cause, but lest he should exasperate the mind of the Marquis, he stood in expectance some few days, till he of his own accord might utter some speech of it. In the mean while being admired of all the Garrison-souldiers, and people, it is very strange to see with what recollection & sanctity he persevered to carry himself. For as often as he passed out of the Castle, he had his eyes always dejected, but only when he saluted his retainers, towards whom his courtesy was so great, that he went as it were continually with his head bare. Coming with his brother into the holy Church to Mass, their Form was laid with a cloth of state and cushions of velvet; upon them Rodulphus according to his dignity was wont to lean. But Aloysius both in the Church & at home, despising all cushions and carpets kneeling with both his knees upon the bare ground, with his eyes dejected, first attending unto Mass, afterward reciting his canonical prayers, or silently revolving holy things in his mind, spent many hours. But upon festival days & Sundays, upon which he received the sacred Eucharist, he spent so much time in thanksgiving, that Rodulphus for his recreation, going forth to exercise his body, and returning to accompany him home, found him still busied at his prayers. At Evensong, from which he was never absent, for bearing to sit, and continually kneeling upon his knees, he excited no small motions of piety in the minds of them that beheld him.  
At home he observed his accustomed manner of abstinence and prayer, & for the most part being solitary in his chamber, he kept so vigilant and exact silence, that very often he suffered diverse days to paste without uttering scarcely so much as one word: but if just occasion were offered of speech, he gave way to necessity, or piety. Truly he was wont to assure us, that he had spoken more words after his entrance into Religion, in one day then before in many months: and that if at any time, he were to return into his Country, that it should be altogether necessary to change his course of life for a time, lest he should scandalise them who had known him before in the world, and might think that he was made more dissolute by Religious discipline. And to us it was very well known, that he was most observant of silence, as who did never break it, unless by his Superiors he was commanded to recreate his mind by discourse, after his serious contemplations.  
But now he had so much increased his voluntarily corporal afflictions that for very faintness he was scarce able to stand upon his legs. In which proceeding it cannot be denied, but that he exceeded all discreet moderation, and with the ardour of piety was transported beyond the bounds of prudence. But questionless thinking himself able to brook them, he followed the fervour of his mind for his guide, seeing he was destitute of any other. Therefore his mother, both for other reasons, & chief for this, was a means to the Marquis her husband, that he would give him leave to enter into Religion; for that she said, if he should any longer be detained at home, they should in short time be deprived of him. And that it could not possibly be, that continuing that course of life he could long subsist. But that if he might be limited by Religious rules, that his Superiors would be careful to moderate this superabundant fervour, and that he should become subject to their power. Verily it fell out as she presaged. For he himself did openly confess, that Religion proved not only wholesome for his mind, but even for his body: and that he did acknowledge himself beholding to them for their Charitable help, who cast the bridle upon those his immoderate (as he called them) and headlong endeavours.  
At that same time, he more earnestly than ever heretofore, endeavoured to inform with precepts of piety his Brothers, being even then of tender years, and to teach them the manner of praying, which that they might do the more willingly, he rewarded them after their prayers with sugar-junkets & cherished them with other blandishments. But of all his brothers, Francis seemed always to be most dearey unto him, who at this day is the Marquis of Castilion, in which principality he succeeded his brother Rodulfus, the third day of january, in the year of Christ 1593. towards whom that love of Aloysius was caused, either for that he being now of an age capable of discipline, shown forth signs of a certain quiet settled judgement; or for that he presaged in his mind (as some suppose) how great a safeguard and ornament he should become to his whole family & dominion. For his mother was wont to recount that she on a time heard Francis being a very little boy prattling, and feasting with her foot boys, and that 〈◊〉 and being strooken with fear she looked out of the door, and with all said unto Aloysius, that she did much fear, he all they should hurt that child, that then Aloysius did answer: Ne dubita Domina matter, quin Francisco ad so tuendum satis sit futurum animi: quanimo demitte in animum quod aico: Francisous demum erit qui Familiam nostram suslentabit. Doubt not Lady-Mother, but that Francis will have courage enough to defend himself: yea & which is more, remember well that which I say: Francis at last shall be he, who shall sustain our Family. The Marquis his wife laid up these words in her mind, unto which how punctually the event was answerable, no man can be ignorant, who hath but heard by relation, how prudently he behaved himself in those former tragedies with which his family was perplexed, & beholdeth the now flourishing estate into which by him it is restored. Furthermore, for the predictions of things to come, Franciscus Turcius his Tutor is a sufficient witness, that Aloysius whilst he yet continued in the world, did unto diverse of his followers prophecy many things, which fell out altogether as he said.   

CHAP. XXIX. Another hindrance, and delay of the Marquis.  
NOw, some days had passed, during which time the Marquis made no metion of Aloysius his cause; so as he being very desirous to dispatch the business determineth to grow very earnest. Therefore taking a convenient time, with befitting words he advertiseth the Marquis, that it was now high time to put in execution that which he had designed in his mind. Here the Marquis perceiving a necessity to be imposed upon him, either of granting or denying what he requested, deeply smothering his inward grief, denieth that ever he gave this leave, and moreover, that he would not give it, till his judgement had arrived to more maturity, and that himself for performance thereof was of a more confirmed age, such as is wont to be about the age of five & twenty years. Aloysius being astonished at so unlooked-for an answer, beginneth with prayers and lamentation to beseech the Marquis by that love which he oweth to God, to suffer himself to be prevailed with all, in that which was both equity & justice. But when as he being still more obstinate, precisely denyeth to give way to his intreatyes, and in these difficult affairs taketh time to consult, full of grief he betaketh himself to his chamber to weep. He then took this time, to commend the matter to God, & to ask Counsel thereof by his letters of Fa. General: but the Marquis maketh such haste to vex and oppress him, that whereas he was not able to stay for the General's opinion, he chose that which seemed to be lesser of two evils. The sum of his answer was this.  
That although nothing in this life could fall out unto him more bitter, nothing more opposite to the quiet of his mind, than this delay and hindrance of that service, which he desired to exhibit to God in Religion, notwithstanding to the intent that he might be obedient to his Father, unto whom he was of his own disposition very desirous to be conformable in whatsoever things he lawfully might, and in this very cause according to the command of Fa. General he ought to be, as far forth as might stand with his filial duty, without offence to God: that upon two conditions he would suffer himself to be delayed from his purpose two or three years. And that, if one of these two might not be admitted, that he would never be persuaded, for the obtaining of his Father's favour, to incur the displeasure of God; and, that if he should be rejected by the Fathers of the Society, he had rather against his Father's will to wander as a banished man all the world over, then to departed in the least degree from the square of a good conscience. The conditions were these. The one was, that all that time wherein his entrance into Religion should be deferred, he might reside at Rome, where he might both more commodiously have recourse to Fa. General, and apply his study in learning. The other was that the Marquis would now send letters to Fa. General, by which he would give leave that his son that time being past might be admitted into the Society; to wit, that after this, there might remain no difficulty.  
These conditions being heard, which the Marquis perceived to be adverse to his drifts, becoming more angry, when for two whole days he had obstinately refused to promise the sending him upon any certain time, or to do any thing else, at last being overcome with Aloysius his constancy, whose demand he saw to be no other than just, and unless he should undergo some other course more opposite to his liking, he feared to exasperate him too much, suffering himself to be persuaded, he undertook to perform all his requests. Aloysius immediately certifieth Father General of the whole business, relating the conditions which in that covenant with his Father he had observed, and with those very words he concludes his epistle, which might serve for an argument, how much grief he conceived for the deserring of this so wished-for a matter.  
During that time, this holy young man even grew-old with grief, and with many tears deplored this (as he called it) his sinister fortune, that he was borne in so Illustrious a degree, & that truly the principal amongst his other brothers. And contrariwise he had a holy Envy against those, who being extracted from more obscure parentage, were freed from these impediments, which against their wills would drive them from the entrance into Religion. But verily that good God, who is wont to be a comfort to them that mourn, & to look with pity upon them, that invocate him out of their calamity, cutting-off at one blow beyond the expectation of all men, whatsoever impediments stood between Aloysius and the enjoying of his desires, in an instant wiped away all grief from his afflicted mind. For after they began to treat of his manner of living at Rome, the Marquis thought that he were best to sojourn in the house of Vincentius Gonzaga the Cardinal; and he had already entreated the Duke of Mantua, that he would please by his letters to commend this matter to the Cardinal, and he in respect of his singular love towards Aloysius, had easily promised to do this office; when I know not what controversy arising between the Duke and the Marquis, who should have the priority in writing, neither of them yielding to the other for certain causes, the matter stood still at the same stay, neither was there any thing else done in it: but that this was the special providence of Almighty God, was both manifest in itself, as also in the free acknowledgement of Aloysius. For if the Duke to pleasure the Marquis, had sent his letters to the Cardinal, he himself confessed, that for the very receipt of this benefit, he should so much have engaged himself unto him, and should by that means have fallen into such a kind of servitude, that for many years after he should hardly have disengaged himself from the same.  
This determination being dissolved, it came into the Marquis his mind, to place him in the Roman Seminary, so that in some part thereof, designed for him and some servants, as the dignity of his person required, being separated from the commerce of the rest, he might according to the discipline of the Society be instructed in good arts, till the prefixed day. But for so much at that was opposite to the custom of that place, from which even to that very day no man was ever exempted, sending unto Rome a certain man with letters, he laboured with Scipio Gonzaga a most Illustrious man, that he would be pleased to negotiate this matter with F. General, and entreat that they might do this by his permission. He performed very diligently whatsoever was in his power. But having allegations made unto him, why this might not conveniently be granted, contrary to his opinion, he certified the Marquis by letters, how the matter succeeded. He being not as yet out of hope to obtain this suit, had a determination to exhort Aloysius, that he would entreat Leonora of Austria the Duchess of Mantua, a woman well deserving of the Society, to request this favour to be done her by Fa. General. Aloysius answered wisely, that this charge would better befit any other than him. For so much as that request was contrary to the resolutions of his mind, and to his reputation, as being in possibility to move suspicion, either that his mind was altered, or his zeal remitted, especially seeing that not long since, in obtaining leave of the Emperor to renounce his inheritance, he had made use of that great woman's mediation. Therefore this project went not forward.   

CHAP. XXX. He mitigateth, and overcometh the mind of his Father, with a vehement protestation.  
WHILST they deliberate of some other course, Aloysius, when he had confirmed himself, renewing his ardour, betakes him again to those holy afflictions of his body, his fasts, and his prayers, neither is he ever made partaker of the sacred Eucharist, but he humbly beseecheth Almighty God, that he would now at last vouchsafe to take away those obstacles that cast such delays upon his desires. And especially, when upon a certain time for this intent he had bestowed four or five hours in continual prayer, he found his mind to be carried, and incited with a certain instinct, that he should go unto the Marquis lying grievously sick of the gout, and renewing his suit of being dismissed, should endeavour all that he could to persuade with him. He supposing that this motion was sent unto him by some peculiar instinct of the Holy Ghost, goes from his prayers strait to the Marquis his chamber, and sets upon him very seriously with these very words, being indeed very vehement ones: Equidem Domine pater, in tua me potestate fore profiteor. De me statue ut lubet: verumtamen tibi denuncio, me a Deo ad Societatem JESV vocatum esse. Itaque dum hac in re mihi obsistis, Dei voluntati obsistis. Verily my Lord Father, I do freely profess, that I will always rest at your disposing: nevertheless this do I denounce unto you, that I am by God called to the Society of JESUS. Therefore so long as in this thing you resist me, you resist the will of God. And having said this, staying not so much as one minute of time for any answer, he suddenly steps out of the chamber, leaving his Father grievously wounded with unexpected grief. Then entering into consideration with himself, and acknowledging, with how great vehemency he had hitherto resisted his son, setting on one side Religion & fear, lest he might draw upon him the wrath of God, on the other revolving in his mind, that he should be forsaken by such a child, so bitter grief invaded him, that, turning his face to the wall, he poured out a great abundance of tears, & by continual lamentations, sobs, and deplorements, became even noted of his whole retinue, meruai●ing what new thing had befallen him.  
A little while after, sending for Aloysius into his chamber he speaketh to him in this manner: Vulnus (fili mi) cordi meo inflixisti, qui te amo, semperque amavi merito tuo, atque in te spes omnes meas, familiaeque nostre defixeram. I am vero quoniam al●● te, ut ais, Deus vocat, non equidem ultra te morabor. Vade (fili mi) quo tibi collibitum est. Id ut bene & feliciter ●ueniat, precor. O (my dear son) thou hast inflicted a wound upon my hart, who do, and always have loved thee according to thy desert, and upon thee, built all both my own, and our families hopes. But now, for so much as thou sayest that God calleth thee to another course, truly I will no more be thy hindrance. Go my son whither thou wilt. I beseech God it may fall out unto thee well, and happily. Which words he uttered with so great sense and remonstrance of love and grief, that again he burst forth into great plenty of tears, neither could any one mitigate them with consolation. Aloysius in brief giving thankes, lest he should increase his grief, betook himself from thence into his lodging. There in private, prostrate upon the ground, with arms stretched abroad, & eyes lift up towards heaven, he rendereth unto God most humble thankes, for putting him into this mind, and for seconding the same with this good success, and with so cheerful a mind; doth he offer himself unto God as an holocaust, that it seemed a thing impossible, that in praising of God he should ever be satiated.   

CHAP. XXXI. The grief which they of Castilion conceived for the departure of Aloysius.  
SCARCELY had Aloysius after so many entreaties, obtained this dismission from his Father, but the fame thereof extended itself to Castilion, causing so great grief to all that belonged unto him, that many with their abundant tears witnessed the same. For in those few days which he stayed at Castilion, before he could part from thence, as often as he went through the town, all both men and women striving to see & honour him, filled the windows and porches, and thereby with weeping eyes, gave so great a testimony of their love, that even he himself scarcely refrained his tears. Moreover they extolled him like some celestial man, & lamented their unhappy fortune, who were not able to deserve the happiness of being governed by so holy a Prince. In like manner some, who found more easy admittance to the Court, and were of more power with him, weeping sometimes, go unto him, and speak in this manner. My Lord Aloysius why do you thus forsake us? there is allotted unto you a province so fruitful, subjects so respective, who do not only affect you with that love, which by a natural instinct is engrafted in every one toward their prince, but are even carried with an extraordinary duty toward you. You are the love of our hearts, upon you reposeth all our hopes: and now when we most expect, that you would put your hand to the government of our public state, you are snatched away from us. Aloysius smiling at these their speeches, said: But I profess to you that I had rather purchase unto myself a crown in heaven. It is too great a task for a man endowed with dominion and principality, to obtain his eternal salvation. No man can serve two masters. God and the world. My utmost ambition is to secure my salvation. Let that be likewise your endeavour.  
He was much possessed with a desire as soon as he could to pass out of his Country into the house of God. But he was compelled to continue some few weeks therein, partly whilst he attendeth the return of his mother, who was gone to Turino to salute the Infanta of Spain, than Duchess of Savoy, partly whilst he procureth and urgeth his abdication, at the confirming of which Covenant, by the express commandment of the Emperor, they of the Family of the Gonzagas who were next of his kindred, to whom that dominion (for fault of issue in the Marquis his stock) was to descend by inheritance, were to be present. But for so much as those great men, had all for the most part their residences at Mantua, the Marquis that he might be accommodated better to their opportunity, commanded himself (though sick) to be carried thither. In his departure from Castilion together with Aloysius, not only the Courtiers, both men & women who were to stay there behind him, but also in a manner all the townsmen, when they saw Aloysius carried in a coach, certain not to return any more, whom they thought they should never again behold, filled all places with mourning, and lamentation.  
But for the most part, during all the next ensuing days, there was nothing in the mouths of men, but his sanctity, & virtue, every one severally relating, that which he had observed in him. Therefore now by their general consent he was reputed even a Saint. But that which moved most admiration to all, was, that for the service of God, he had rejected the Honour of the Marquisate, and that for the obtaining thereof, he had with excellent constancy and fortitude withstood so many storms of his Father, and other Noble men, and broke his way through them all.   

CHAP. XXXII. He renounceth the Marquisate, and all his other Fortunes.  
ALOYSIUS continued at Mantua almost two months, the most part of which time he passed in the College of the Society, maintaining discourse with the Fathers that lived there, and in frequenting the Sacrament of penance & the Eucharist. By which means he did vehemently enkindle with emulation the minds of the city, through which the rumour was already dispersed, to what end he was come, the affairs of Illustrious men being for the most part swiftly published. Therefore with great veneration they beheld him, and confessed that even his aspect inspired them with piety. But the cause of his staying so many days in that City, was, for so much as it was declared before, in the Instruments of his abdication that this was one of the conditions, that during his life he should reserve unto himself the yearly sum of 400. Crowns, the which he should have power to dispend in what he pleased, the Marquis after he was informed by the rector of the College in that City, that it was not lawful for any Religious man to have propriety in any thing, or to dispose of the same according to his own pleasure, or to his own use, but that it all belonged to the charge, and care of the Superior, and that the same law was kept inviolable for the maintaining of the love of holy poverty, and that therefore unto Colleges rents were allowed only in common, out of which the necessities of every one of them is provided for; knowing this, he began to be unwilling to leave any thing unto Aloysius, for that he said when he made that condition, his intent was, that the same money should be payable to Aloysius his own hands; and now that he understood it was not lawful by the institute of the Society, his desire was it should be canceled. And Aloysius truly found no difficulty in permitting this, who nothing passed for the form of the abdication, so it might be hastened, but some Lawyers delivered their opinions to the Marquis, that for so much as this abdication was done by the authority of the Emperor, adding this condition thereunto, that it was a thing to be feared, last that being taken away, the whole might be called in question. Whilst therefore this matter is controverted, and recommended to the discussion of diverse learned in the law, in setting down their opinions, diverse days were spent; when as Aloysius remained much weary of this delay, he at last with great importunity obtained, that likewise this other impediment might be removed, and that an Instrument of abdication might be made, withal requisite cautions that they should think good.  
That being dispatched, the second of November the year 1585. at Mantua in the palace which takes its denomination from S. Sebastian, in which the Marquis was present, Prosperus Gonzaga a very noble gentleman, who was nearest of kin unto him, and other principal men whom it concerned, being assembled, Aloysius by covenant drawn in form, releaseth from himself all the ornament, and riches of the Marquisate. Those great men that I spoke of before do declare, that whilst by the Clerk those long instruments were in reading over, the Marquis by reason of that grief wherewith he was oppressed, was not able to temper himself from weeping: but contrariwise Aloysius, who perceived himself to have atteined to the utmost scope of his desires, was so much taken with contentment, that the most Illustrious Prosperus affirmed, he never saw him merrier than upon that day. Yet notwithstanding that very same day, in the morning, a little before this abdication was made by covenant, some prime and Illustrious men, who in the company of Prince Vincentius, who is now Duke of Mantua, had come into the same palace, even whilst the Prince conversed with the Marquis, became troublesome to Aloysius, laughing him to scorn, for that he would enter into Religion, and endeavouring the most that they could, that this renuntiation might not be made.  
The Instruments being sealed, Aloysius disburdened of all the cares of his fortunes and dominions, hideth himself alone in his chamber, and throweth himself with infinite gratitude before the feet of Almighty God, for that he had now at last vouchsafed him this wished treasure of holy Poverty. And, in the mean while, his mind flowed with so many delicaeys & celestial solaces, that afterward he was wont to declare, that he both often at other times, and upon that day especially, did sensibly perceive the extraordinary grace & comfort of God to be present with him. And truly it is a thing much to be admired, that the Marquis Ferdinand, a Prince so renowned forhis liberality, that he was almost reputed to be prodigal, shown so much parsimony towards his eldest son, and such a son, so only dear unto him. Especially, seeing that he himself was the only man that gave order, for the reserving of 400. crowns to his own proper use. I should verily believe, that God to the intent that he might exhilerate Aloysius, who whilst he conversed in the most famous courts of Europe, had always so great a love of poverty, did of set-purpose suffer, that the Marquis should incline to that part which was so contrary to his custom.  
Having rendered thankes to Almighty God, he sendeth-for into his chamber that venerable priest Ludovicus Cataneus, whom when he had requested to hollow with his benediction, the cloth-garments which he had caused to be made privately for himself at Mantua, according to the manner of the Society, he strippeth himself of all his profane apparel, and even of his shirt itself, & silk stockings, and being adorned with that sacred habit, upon the sudden he entered into the Parlour where the Princes stayed for their dinner. They astonished with the newness of the thing; could not withhold from tears, and chief his Father the Marquis, who though long endeavouring, was never able all dinner while to keep from weeping. There Aloysius taking occasion of this present matter, began wittily, modestly, and very well to the purpose to discourse of the occasions, & dangers of offending the Majesty of God, with which men plunged in the world do combat, of the vain frailty of the honours of this life, of the manifold difficulties, with which the way of Princes and great men to their eternal salvation is encumbered, of the care which it is requisite every one should have for the everlasting salvation of his soul, & this with so great authority, and vigour of a celestial spirit, that those Noblemen attended unto him with great show of reverence, and piety. And even unto this day his speech is celebrated in many men's mouths.   

CHAP. XXXIII. Having obtaïned to be sent to Rome, he goeth by Loreto, & his pious exercises in that journey.  
THE next day following after this, which was the third before the Nones of November, he took his leave of the Duke of Mantua, and his Son, and some other noble women there; and that evening at home, he humbly besought his Father, and Mother upon his knees (for his mother was now lately returned from Turino) that they would give him their blessing. Which whilst they do, how many tears they showered down, and especially the Marquis his Father, may easily be conjectured. The next morning he takes his journey toward Rome, with that attendance the Marquis had assigned him, in which the principal was, that truly Reverend man Ludovicus Cataneus, whom he took unto him in that journey for the administering of the offices of piety, Petrus Franciscus Turcius his Governor, john Baptista Bonus a Doctor, one chamberlain, & other servants. Furthermore in this his departure, although he be held all weeping, it is incredible, how small propensity of mind he shown toward his kindred. To his younger brother Rodulph, unto whom he had given place in the Dignity of Marquis, who followed him in Coach, even to the river Padus (where he took ship for Ferrara) all that way and passage he spoke very little. To a certain prime man in the ship, that said he was of a mind that Rodulph conceived great contentment for that he was enabled to succeed in his dominion, he answered: Non tanto illum sibi gaudio successisse, quanto ipse illi decessisset. That he did not succeed him with so much joy, as he departed with it to him.  
At Ferrara, having saluted Alphonsus de Este, Duke of that place, and his wife Margaret Gonzaga his kinswoman, he bends his journey to Bolonia. He desired very much in this his journey to visit the holy house of Loreto moved out of a peculiar piety to that place, and also with a desire to perform that vow which his Mother in times past made for him at his birth. For although by the jubiley that was promulgated, for just causes power was given them, to make exchange of that Pilgrimage for other good offices, which both of them had already performed, notwithstanding he determined to satisfy that his mother's first purpose, and his own singular zeal. His determination therefore was, first to go to Floremce to that great Duke Francis, and from thence to turn towards Loreto. But when he came to Petra-Mala, in which place being in the confines of Tuscany towards Bolonia, subject to that great Duke, he found, for fear of the plague, a very straight watch kept. There, although his Companions declared both the name & quality of the man, and the causes of undertaking this journey, notwithstanding they could not prevail with them to yield them passage. Therefore upon necessity returning to Bolonia, from thence by his letters he excused himself to the great Duke, that he could not as he wished tender his duty, and service to him in his presence.  
From Bolonia, by Flaminia he took his journey directly to Loreto, whither after he came, it cannot be expressed, with how great delicacies God and his most Blessed Virgin Mother entertained him. The next morning when in that Sacred Chapel, he had five or sixth hours without intermission assisted at the holy Masses, he did receive the Blessed Sacrament with incredible devotion, & being inwardly penetrated with recognising the benefit, which in that place, (where so great majesty and sanctity harboured) all humane kind had received, he became all drowned with tears, neither did it seem possible to draw him from thence. But to the intent that he might have more leisure to pray and meditate in that holy place all day, he refusing unto Fa. rector of the Society who invited him to their College, that office of courtesy, be taken himself together with all his company to a common Inn. From dinner he returneth to that holy house, and for so much as it was now diuulged who he was, and with what mind he went to Rome, he became remarkable to all, much comforting themselves, to see a young man of that nobleness of birth, and abundance of riches, that with more industry endeavoured to be reduced to an humble and needy state, then, for the most part, others do hunt after honours, & riches. The next morning following, before his departure he was pleased again at Mass to be refreshed with the sacred Eucharist, and to bestow some time in his prayers. That being done he went towards Rome.  
His course of life in his journey was in a manner this. In the morning so soon as he rose out of his bed, for one quarter of an hour he prayed in silence, afterward he recited the Canonical prayers, which are accustomed to be sung, about the Prime, Third, sixth, and Ninth Hour, with Lewis the priest, of whom in this kind of prayer, of which hitherto he had no use, he desired to be instructed; he said likewise those prayers which we call the Itinerarium, & then he mounted upon his horse. Many miles he travailed somewhat remote from all his company, sometimes pronouncing the prayers of the daily exercise, sometimes others, sometimes according to his custom, applying himself to meditation and contemplation. Therefore upon horseback he was no less attentive to offices of piety, than others that are sequestered in their chambers. For this respect his companions, who well observed how much he was delighted with solitude & privacy, upon set-purpose, journeyed some little distance from him. When it was his pleasure to entertain talk, sending for unto him Lewis the priest, he conferred with him of divine matters. Whilst their horses took their bait at noontide, he likewise took some small repast: afterward saying, together with the same Priest their Evensong, & Compline he returned to horse, and to the way. In the greatest part thereof he revolved in his mind corporal punishments and afflictions, unto which as he was much addicted, so his hope was that becoming a Religious man, he might take his full scope in them: & sometimes he considered with himself the affairs of India, and the conversion of Ethnics, and he was set on fire with hope one day to go by mission from his Superior into those coasts, together with others, who in great number every year almost, pass out of Europe. Or to conclude, with other such like cogitations he facilitated his way.  
At the evening in his Inn, although, for so much as it was in the sharp winter-season, he was even half frozen with cold; nevertheless he never warmed himself. But straightway retired all alone into his chamber, and there drawing forth, and setting before his eyes, the picture of Christ crucified which he carried with him, throwing himself at his feet, he continually spent two hours with God, intermixing so many tears, sighs, groans, and so great fervor of mind, that his men, who without doors heard this lamentable noise, gazed one upon another, strooken with amazement & hearty penance. Besides this prayer, he daily for a great space together, chastised himself with stripes; and then calling into his chamber Lewis the Priest, he read the Matins, and Laudes. Afterward he sat down to the table, and always abstaining from meats of a more stronger nourishment, he supped very soberly and sparingly. He determined to observe upon Wednesday, Friday, & Saturday his accustomed fasts; but the Priest when he perceived him to be broken & weakened with the labours of his journey, commanded him to abstain from them. Unto whose command truly he was then obedient, but scarcely was he come to Rome, when he betook him to them again.  
When he went to sleep, he would neither suffer his bed to be warmed, nor his apparel to be taken of. Therefore whereas he was not accustomed to wear stockings of cloth till the time that he took upon him the habit of the Society at Mantua, he was very much troubled every day with drawing them of. But once when the priest taking commistration on him helped him, he sound his feet and legs almost starved, neither even than would he make any use of fire, although he very much urged him thereunto.   

CHAP. XXXIV. At Rome having visited the Churches of greatest same, having saluted the Pope and Cardinals, he is adjoined to the Society of jesus.  
AT Rome, when in the house of Scipio Gonzaga that most illustrious Patriarch he had lighted from his horse, and a little rested himself after his journey, from thence he betook himself to the house of the professed Fathers of the Society of jesus, where he submitteth himself at the knees of F. Clandius Aquavina the General, who had descended into a garden to meet him, & professeth himself unto him both a child and a subject, so piously and submissly, that it seemed impossible to raise him up again from the ground. Going from thence, he betakes him to salute certain Cardinals, and chief Farnesius, Alexandrinus, de Est, & Medici's who at this day is the great Duke of Florence, of all which he is entertained with singular benevolence and courtesy, and especially of Cardinal Farnesius & Medici's, who were very earnest with him to remain with them at their houses.  
Having saluted all those Cardinals whom out of due respect he could not pretermit, he went to the seven most famous Churches of that City, & to other places remarkable for sanctity, to offer up his prayers with incredible piety. Through those ways which lead from one Church to another, he either meditated divine matters in silence, or song sacred Hymns; but in the very Churches themselves, by a thousand means adoring Almighty God, he declared a mind pious, & devout to his Divine majesty. Having visited these Churches, he went to Sixtus V the Pope, that he might crave his benediction, and deliver unto him letters from his Father the Marquis. He had scarcely entered into the Pope's Antichamber, when he was environed with a troop of Courtiers, whom the report already dispersed of his intention had gathered together, even as it were to behold some prodigy. Being admitted to the Pope, after according to the custom he had kissed his feet, he delivereth the letters from his Father. The pope asketh him many things concerning his intention of entering into Religion, and chief whether he had sufficiently foreseen that laborious course of life. So soon as he answered that he had long since premeditated, and considered all things, the Pope commending his resolution and courage of mind, bestowing his blessing upon him, dismissed him.  
That same day which was Saturday, either for that the day before for devotion-sake he had eaten nothing but bread & water, or for that this selfsame day, that he had admittance to the Pope, he had remained fasting till 3. hours before night, or for some other cause, coming home he began to find some indisposition in himself, and therefore to fear lest that might prove a new impediment unto him. But this sickness proceeded no further. The next day after, which was Sunday, in the morning, he was present in the Chapel of the Holy Martyrs Abundius & Abundantius, which is under the high-altar of that Church of the Society of jesus, built by Cardinal Farnesius, and participating of the divine Eucharist, he be taken himself to the Choir to hear a sermon: afterward upon the invitement of the R. Fa. General, together with Scipio Gonzaga that most illustrious Patriarch he dined with the Fathers in the common refectory, and the Reader at table being silenced by Father General, one of the Society preached out of the pulpit. The Patriarch was much taken both with his modesty, and reserved behaviour, & also with his sayings and answers, and he said, that it seemed a thing strange unto him, that there fell from this young man no one word in vain, but all diligently weighed, and as it were examined by a certain balance. That also much moved the Courtiers, who took special note of that, whereof I made mention before, that when in the private Chapel of that Illustrious man he was present at Mass, after the Priest was come to that part of the Mass, wherein according to custom he elevated the sacred Host, to be beheld of the people that he poured out even a shower of tears, and that he laboured in vain to conceal it.  
At last upon Monday, before the VII. day of the Kalends of December, which is dedicated as holy, unto that Blessed Virgin and Martyr S. Catherine, before noon, being of the age of seventeen years, eight months, and sixteen days, cheerfully, & with much joy, accompanied with all his friends, and likewise that Illustrious Scipio Gonzaga, he entered into the Noviship of the Society of jesus at S. Andrews in Montecavallo, at such time as F. joannes Baptista Piscator, a man of excellet sanctity, as I shall declare elsewhere, did govern the same, and inform the Novices. There that most Illustrious Patriarch, after he had said Mass, having made Aloysius partaker of the celestial Eucharist, he together with Fa. General, who for that cause came thither, took his repast.  
In the very entering into the house, Aloysius turning unto those that had accompanied him even from Mantua, exhorted them to do their endeavour to possess themselves of eternal salvation. He rendered thankes to Doctor Bonus for his courtesy, in accompanying him. The Maior-domo of his Father's house he requested, that going with his letters to Ligorno, he would in his name salute the great Duke of Florence. The Chamberlain he desired that he would present his duty to his mother. Lewis the Priest he besought, that in his behalf he would impart these words to his Father, Obliviscere populum tuum, & domum patris tui. (Psal. 44.) Forget thy people, and the house of thy Father: by which he would give him to understand, that he from that very moment, was willing to leave of all memory of house, country, people, & dominion now already despised by him. Being asked whether he would have any thing else to his brother Rodulph, he answered, that he should say unto him, that, Qui timet Deum faciet bona: he that feareth God shall do good things. Having said this, he left them, very much deploring that they were bereft of so good a Lord, and Prince. To conclude, unto that most illustrious Patriarch Gonzaga who had employed great industry in opening him a way to the Society, with all his hart he yielded thankes, and promised him his most fervent prayers for his safety. Hear that good Prelate, who was moved with the sweetness of his words, was not able to refrain from tears, and there professed, that he had an holy emulation towards him, who so well knew, how to make choice of the better part.  
Aloysius having now dispatched from him, all both men, and other things which estranged him from Religion, the master of the Novices brought him into a chamber, where according to the custom of the Society he should make trial of himself, no otherwise, then if he had entered into some celestial Paradise, exulting from the very bottom of his hart, he made use of this saying: Haec requies mea in saeculum saeculi; hic habitabo, quoniam elegi eam: This is my resting place world without end, here will I dwell, because I have chosen it. And afterward being left there alone, he fell down upon his knees, with his mind sugared with an inward kind of sweetness, with his eyes bedewed with tears which divine love raised in them, & gave humble thankes to God, that delivering him out of Egypt, had brought him into this Land promised by God, flowing with the milk and honey of celestial joys. And then doth he offer and freely dedicate himself to his Divine Majesty, as a Sacrifice and Holocaust. To conclude, he besought him to vouchsafe him assistance, that he might as best became him, dwell in the house of God, persever, and end his life in exhibiting his holy service therein. He did not omit afterward to celebrate that as a festival day upon which he entered into Religion, with anniversary solemnity, & he chose for his patroness Blessed S. Catharine, unto whom that day was consecrated.    

THE SECOND BOOK OF THE LIFE OF B. ALOYSIUS Gonzaga.  

CHAP. I. How excellently he performed the Noviship of his Religious life:  
FOR so much as we have declared, what a manner of man Blessed Aloysius was, before he renounced the commodities of Fortune, and took upon him the course of a more Religious life; time now requireth, that we declare, with what conversation and sanctity he lived amongst his fellows, after he was received into their number. At which time, truly, although in himself he shined like a candle, yet for so much as he was held within the confines of domestical discipline, as a close bushel, and avoided the sight of men, less likewise did their eyes and minds reflect upon his excellent virtue. For that being a very young man, (when he had not as yet finished his study of Divinity, nor could not by reason of his young years be initiated in Priesthood) he died: and those few years that he lived by the will of his Superiors, that boundless fervour, wherewith before being carried, he had passed all discreet moderation, was brought to an absolute and temperate course of life. Wherefore unto those that should measure his actions according to a certain external kind of apparency, it may seem that after he betook himself to the government of others, omitting those courses which he made use of in his Father's house, he lost the greatest subject of his commendations: but unto them that have been longer practitioners in this celestial Philosophy, that with the eyes of their mind cleared, and illuminated with divine light, shall behold his religious life, it will manifestly appear, both how great a proficient he was become in perfect virtue, by the guidance of his superiors, and how incomparably those things which he performed in Religion, do in dignity surpass the actions of his former life. For being now made a Religious man, for so much as he was enriched with more plentiful knowledge of Sacred matters, he followed in his working, a certain more copious kind of light: neither was there any action of his, how little soever, which he did not garnish. both with the combination of many virtues, and with rejecting whatsoever will of his, that was not altogether correspondent with the only zeal of amplifying the Glory of God, and with abundant ardour of charity towards him.  
But amongst all that treasure of his most excellent virtues, which we shall prosecute in this our second part, we may make observation of two certain things. The one, for that being borne and bred-up in principality, in like manner being of tender & weak health, notwithstanding scarcely had he set his foet with in the house of the Society, but that he accommodated himself to their common custom of living, & their domestical discipline, so that he seemed to differ nothing from the rest, neither did he ever suffer himself by any of the Superiors, either to be entertained more curiously, or to be made singular in any thing, although it was often offered him, especially when he came newly from so differing a state of life: and in the house he condescended so gladly and cheerfully to all, were they never so abject & base offices, that you would have said that he to that very day, had never been accustomed to other employments, but to spend his time in other men's service. The other thing was that from the beginning he persuaded himself, that he might be said to have performed exacty all the rules of Religion, who should omit none of all those, which are decreed in the holy ordinances of that Institute, and that should be most diligently conversant, in all the offices how light soever, which are by command imposed upon every several day. Wherefore no man could be more observant, no man more vigilant, in discovering all those things, which either by the institute, or custom are daily commanded. By which means he arrived to so high a pitch of perfect sanctity; that worthily he may be set as a masterpiece of all exact and absolute piety, both before all Religious men, who aim at any high degree of perfection, and especially before those men that are of our Society. For which cause in this second Book, my purpose is, to declare certain small, & internal matters, that our Brothers may have from whence to draw an example, in all our domestical functions. Therefore in his Noviship itself he laid his deepest foundations of all his virtue.  
For after that, as I determined to relate, he had entered into his first Probation, all those days that he remained secret, his mind took great contentment, in reading or meditating divine matters, although for so much as his mind was always fixed upon God, there was in a manner no difference between his reading and meditation. In the mean while, whether it were in respect of the alteration of the climate, and his diet, or the affliction of his body upon which he insisted, or by reason of too much intenseness of mind in meditation, his health began to decline. Upon that occasion it caused his Superiors, to send him away somewhat sooner than ordinary. Which they did so much the more willingly, for that having of late at Mantua undergone these sacred Exercises, & having read over the Rules & Constitutions in times past, surely he came not altogether ignorant of our affairs. Neither, truly, having been tried amongst so many adverse chances, seemed it requisite to try him any further. Having finished his probation, he is committed for a little time to the cure of a Physician, till he was confirmed out of this indisposition. His linen which he had worn in his journey, even till his coming to Rome, when they were gigen to be washed, by the continual stripes wherewith he had daily disciplined himself, were found imbrued with very much blood.  
After he was admitted into the fellowship of others, the Master of the Novices observed, that he went somewhat holding down his head. Therefore for the breaking him of that custom, or for the exercising of a victory over himself, he commanded that his nceke should be enclosed in a collar of pasteboard covered with cloth, to the intent that he might not carry his neck otherwise then strait upward. This when he had been commanded to wear for certain days, he obeyed with marvelous alacrity, and for that respect he pleasingly smiled in company. All the other Novices he did so much observe and reverence, as if he had been the lowest of that family. Neither did he long delay, but that he desired leave to be give him, to fast, to discipline, to make use of haircloth, & other means to tame either his body, or his mind. But when he observed, that the Novices, did not use, as he hitherto had done, to wear a corner cap, which is the note of a Cleargy-man, nor their other garments of so fine cloth, as that which he had caused to be made amongst his friends, he very earnestly entreated the Superiors, that they would presently give him leave to wear a hat like the Novices, and such apparel as they wore. And this he obtained. Moreover by their good leave, he changed his Breviary of Canonical prayers which was guilded both upon the leaves & cover, for another more plain one. To conclude, to the end he might estrange himself from whatsoever might smell of Egypt, by degrees he stripped himself of all things that he brought with him.   

CHAP. II. He is exercised by God with a certain pensiveness; and in like manner by the Devil.  
IT is manifest both by the consent of holy Fathers, and also by the authority of holy Scripture, that they who dedicate themselves to the service of God, and live faithfully therein, are exercised, not by the Devil for punishment due unto any sin, but principally by God, that he may sift & try them. Therefore God is wont for a little time to take away from them whom he endoweth with the light of Divine knowledge, that celestial sweetness of mind, which he is accustomed to yield unto them who diligently perform his commaundments. S. Bernard (serm. de Cant. Ezech.) alleging in a certain speech of his, reasons to this purpose, is of this opinion, that this is not done by God upon custom only, but even necessarily. Almighty God did not long suffer his servant Aloysius to be deprived of this kind of favour. For now at the beginning he found his mind for a little space void of these comforts. At which time he truly was not unquiet or disturbed, or more inclined to any kind of vice, but only condoled, that he had lost that sweet cheerfulness which even amongst his secular friends he enjoyed. There remained only one remedy for the mitigating of his grief, that as often as he gave himself to prayer, he found himself altogether eased thereof. And not long after, all that cloud of sadness being driven away, God, who to the intent that he might try him, and inflame him with a greater desire of him, had for a little while hidden himself, shone forth again upon his mind, and restored unto him his accustomed peace and tranquillity.  
At another time, the Devil that he might discourage his mind, and deject him, suggested this cogitation: And what I pray you, will the Society do with you? He straightway perceauing that he was solicited by the Devil, made head against him, and within the space of half an hour obtained the victory. He affirmed afterward, that in all the time of his Noviship he was only tempted these two times. Therefore after this, his mind was always peaceable & quiet. What wonder? soaring aloft above all human chances, he assigned all to the Divine providence; by which he seemed to aspire to that place, where he is now, not to be shaken with any perturbation.   

CHAP. III. His constancy of mind in the death of his Father the Marquis.  
THIS did he sufficiently discover to the messenger that brought him news of his Father's death the Marquis Ferdinand, who died six weeks after his entrance into the Society. At the hearing whereof, he was no more moved than if it had nothing at all concerned him. Therefore the selfsame day at the persuasion of others being willed to comfort his mother by letters, in such sort he began them, that he gave thankes to God, for that hereafter there was no other cause, but that he might say, Pater noster qui es in celis; Our Father which art in Heaven. This seemed very strange unto all, and especially unto them, who knew very well the entire love, affection & observance which Aloysius bore towards his Father, which was so great, that abstracting from God and celestial things, he denied any thing upon earth to be more dear unto him. Verily, he himself confessed, that his Father's death considered of itself, could not but be a great grief unto him: but so soon as he remembered that it fell out according to the will of God, it was impossible that that should seem troublesome to him which was his pleasure. And this is which before I said, that he was higher than all Fortune, for so much as he wholly depended upon the will of God. This same so sudden end of his Father, gave Aloysius cause, to take notice of that extraordinary love, & singular care, that Almighty God had of him. For if the Marquis had died two or three months sooner than that time of his abdicating his riches, or that his entrance into Religion had been deferred but for three months, it might well have been feared, that either F. General, supposing that, that family ought not to be deprived of so commodious a head for the governing of its affairs, would have deferred the acceptance of him; or that they of that Province according to their inflamed love towards him, would have attempted the with-houlding him by force; or at least that he himself fearing to commit this dominion to his younger brother being but even thena very child, would have thought it better, rather for some little time to apply himself to the administration thereof. But what event that matter would have had, that doubtless is best known to God. Now it was his pleasure who had made choice of him, after that being delivered out of the shackles of fortune, he had placed him in Religion, then at last to call unto him the Marquis his Father.  
Neither did the same providence of God show itself less obscure towards the Marquis himself. For whereas he in his youth was much renowned in the war, for his service upon horse back, and had spent all his time in purchasing to him, and his, the honours & pomps of this world; so soon as Aloysius had now betaken himself to Religion, he made such a virtuous alteration in his manners, and with so fervent zeal applied himself to matter of piety, that he became even a miracle to all his acquaintance. He utterly abandoned his gaming, to which heretofore he was too much given. And every day at evening, when he had commanded to be brought unto his bedside, wherein he say sick of the gout, that picture of Christ crucified which Aloysius had left behind him, before the same, together with Ghisonius, whom (having been of late Aloysius his Chamberlain) he kept with him, he recited the seven penitential Psalms, & the Litanies: Unto which he sent for his wife & children, and commanded to answer. In his prayer so extreeemely did he weep, with such deep sobs, and groans that it was an abundant testimony, of that penitential ardour, with which his mind was inflamed. At last embracing the crucifix, and often knocking his breast, with tears he prayed in this manner: Miserere Domine, Domine peccavi, miserere mei: Mercy O Lord, O Lord I have offended, have mercy upon me. And being astonished at this his unusual promptness of weeping, at last he said: Non ignoro unde hae lachrymae fluant: sunt hi Aloysii fructus: Aloysius à Deo Opt. Maximo, ut hoc salutari dolore cor mihi suffigeret, impetravit. I am not ignorant from whence these tears flow: they are my Aloysius his fruits: Aloysius hath obtained of my good and mighty God to transfix my hart with this wholesome grief. After this he carefully, and contritely after the manner of a good Christian confessed all the sins of his former life, to Ludovicus Cataneus the Priest lately returned from Rome (whither he had accompanied Aloysius) being carried to the Church of the Virgin-mother at Mantua, as the selfsame Ludonicus the priest recounted unto me. Neither did this fervent mind of his ever after decline.  
But so soon as he perceived his disease daily to increase, he commanded himself to be carried to Milan, to try there whether any remedy could be given by the Physicians to his malady. Nevertheless within a few days he drew near his last end. Therefore whereas F. Francis Gonzaga, being even them General of his order, & by chance lived at Mi●lan, came upon a certain day when he was in great danger, to visit him, & give him warning of his death which now near approached, he himself easily suspecting what he would have him to do at that time, of his own accord requested, that he would send unto him some one of his order whom he thought most fit, to hear his confession. He sent one: he was confessed. The day following the General returning, exhorts him to make his will: he made it, and setting all things in order which were needful, he comforted herein his lamenting friends, for that he said there was more cause to rejoice, that it pleased God then to command him out of this life, when he was so well minded. He departed this mortal life on the Ideses of February the year 1586. His body as he had commanded being brought to Mantua was buried there in S. Francis Church.  
Aloysius being by the General Gonzaga, of whom even now I made mention, & by some of his other familiar friends certified of those things that happened at his Father's death, much rejoicing, gave thankes to God. He was wont to recount that he was thus taught by his Father: That whatsoever man doth apply his mind to, in any course of life, or business, that he should perform that which he taketh in hand as diligently as he may. That whereas this was his Father's opinion, in things subject to fortune, it was much greater reason, that he should stand so affected in God's cause. Neither was he slow in showing in his deeds themselves, how deeply he had imprinted this saying in his mind, who did always with inflamed desire contend, that he might subject himself to the government of reason, & make good the name and renown of virtue & Christian prudence.  
And that we may give a taste of some few things, which even then were both admired and spoken of concerning him; first of all he so utterly laid down all care of his kinsfolks, that he seemed even to have blotted out of his mind all memory of them. Therefore being asked how many brothers he had, he was not able to give any answer, before to himself he had reckoned their number. At another time a certain Father ask him, whether he were any thing troubled with the remembrance of his kindred? he denied that he ever had any thought of them, but when he was willing to commend them in general to God; and that by the benefit of God, he had his cogitations so far forth in his power, that there was never any thing occurring to his mind, unless he were willing thereunto.   

CHAP. IU. Of his mortification in the time of his Noviship; the custody of his Noviship; the custody of his senses.  
HE had fortified all his senses with so diliget a guard, that having both eyes & cares, he seemed neither to see nor hear, and with his body placed upon earth to be conversant with his mind in heaven. Never whilst he was in Religion, was he seen to take into his hand, any odoriserous thing, much less any thing that was perfumed: & as often as in the Hospitals he attended upon sick persons, which he often asked leave to do, he applied himself to those that were the most loathsome of all others, and he so easily endured that filthiness and stink, that he shown no sign of loathsomeness.  
He likewise brought-under his seize of touching, by inflicting stripes upon his flesh, by wearing haircloth; using often for his daily food nothing but bread and water, & by imposing upon himself other corporal punishments and vexations. All which he did very frequently use, unlesie in respect of his infirm health, he was permitted by his to use them less than he would. Neither was any thing more grievous unto him, then that in this respect he might not follow his own disposition. Once also he did confidently affirm to a certain Father, that those punishments which he now used for the repressing of the insolency of his body and mind, were nothing in comparison of those which in his former state of life, he suffered of his own accord. That this one thing was of great comfort to him, for that he knew Religion much to resemble a ship. in which they sail, no less, who by the command of the Governor sit idle, than they that sweat in rowing. That day which according to the custom of the Church fast was observed, he had obtained of the Master of the Novices to abstain from all things but bread & water. But the Master beholding him when he observed that he did eat almost nothing that was upon the table, taking him from that, to the intent that he might minister some other matter unto him of overcoming himself, sending for him unto him, he commandeth him to return to the second table, and to eat of whatsoever should be set before him. He did as it was commanded him. But then a certain man who observed it, he being gone from thence, said in jest: Surely brother Aloysius you have taken up a handsome kind of fasting, you eat once moderately, to the intent that you may eat again: unto whom he answered: Quid vis faciam? Prophet● dictum cst:  iumentum fact us sum apud tc, & ago semper tecum. What would you have me to do? It is the saying of the Prophet: I am become like a brute beast before thee, and I always remain with thee.  
As concerning his sense of hearing, he never accommodated his cares to them that told new, or unprofitable things. Therefore if conveniently he might, he turned the speech to some other subject: but if he that spoke were one of any account, he sufficiently discovered by his silence itself, & the habit of his countenance, that those things that were spoken were displeasing to him.  
Whereas in that his freer course of life, as we have declared before, he did severely moderate his eyes, he did discover amongst the Religious, even much more evident signs of vigilancy. The Novices are wont sometimes every year for recreation-sake to go forth into a certain vine-yard. Often had Aloysius gone to the same, when I know not upon what occasion they were sent to another. After he was returned home from this, being asked: whether seemed unto him the pleasanter? he said that he did very much marvel at this question, for so much as hitherto he did think that it had been the very same; which notwithstanding did very much differ from this in the way, in lodgings, and other things. Calling to mind at last, he acknowledged, that in this he saw a Chapel, and not the like in the former. When he had now for the space of three months taken meat in the refectory of the novices, he was yet ignorant of the order which was observed in the tables. Therefore being commanded by Fa. Minister to bring unto him a certain book which he had left in Fa. Rectours seat, he was first to be informed, which that place should be, and where the Priests did sit. At another time having likewise spent three months in the noviship, he told the Master, that he was troubled with a scruple, for that not willingly, but accidentally casting his eyes upon a certain person that sat in his company, he beheld, what he was in doing That he feared lest that might seem a token of curiosity, yea and moreover which you will more wonder at, he added, that this was the first scruple that had befallen him concerning the government of his eyes, since his first entrance into the Society.  
He seemed altogether to have lost his taste, so void was he in perceauing any taste in his meat, neither did he any thing care whether it were delicate or vile, well seasoned, or unsavoury. It was his only desire to take the very worst of that which was set before him: and whilst he was eating to have his mind always upon Divine matters. For but only at that time which he attended to the reading, at noon he mediated of the gall which was give Christ to drink, at evening of that most sacred supper and full of mysteries, wherewith last of all Christ entertained his disciples.  
He was so watchful in the custody of his tongue, that they who considered not how hurtful and slippery an instrument it often is, would judge him to be but too extreme anxious & superstitious. Amongst his prayers which he used as iaculatory in the midst of his other employments, even this Verse out of the Psalm, was very frequent in his mouth: Pone Domine custodiam ori meo, & ostium circumstantiae labijs meis. Puto Lord a watch over my mouth, and a strong encompassing door before my lips. Also he often used this saying, in the company of men: Qui non offendit in verbo, hic perfectus est vir: & se quis putat se Religiosum esse non refraenans linguam suam, huius vana est Religio. That is to say: who doth not offend in word, he is a perfect man: and if any one think himself to be Religious, not refraining his tongue, vain is this man's Religion. And far more contentment was it to him to hold his peace then to speak. Therefore it is incredible, how observant he was of that law, which inioyneth silence to Religious men for certain times.  
Being sometimes sent with some priest to walk abroad, for so much as he had heard, that not always leave was given to talk with those that they went out with, he determined to read a book of piety upon the way, which for this purpose he had carried with him, and he so passed the same partly with reading, partly with meditating, that he gave no one word to his companion; who being delighted with this example, did himself likewise, letting him alone, fall to meditation. But he loved silence so much either for that he feared to offend God, or for so much as those celestial delights of his mind, which he daily enjoyed, utterly extinguished all desire of comfort which may be reaped by mutual discourses. Those men that are of the Society, are wont before they go out of the house to acquaint the porter, whither they go: whereas therefore the Novices at Rome are wont often to be sent to the House of the Professed Fathers, either to serve at Mass, or to hear Sermons, or holy Lectours upon festival days, Aloysius asked of his Master, whether he had spoken this word in vain, if (when to be understood it was sufficient to say he went to the House) he should adjoin also, that he went to the house of the Professed.  
That hour which next after dinner and supper, was allowed for the relaxation of their minds, and which is called the hour of recreation, for so much as that time it is lawful for them to recreate themselves moderately with some discourse; he would never talk otherwise then of God, and very often would he break of his intended discourse, so soon as any thing came into his mind, for which he thought good to conceal that which he had begun to utter, & having paused a while in silence, he would never suffer himself to be persuaded to disclose it.  
Also as concerning his apparel, he requested that he might have those that were the most worn, & old in the house. When as therefore by the commandment of the rector a new garment was put upon him, he conceived so much grief in his mind, that it could not but appear, both to the tailor and others that were present. Afterward expressing this his grief, it was answered him, that that might even proceed from certain self sove, & a desire to maintain his reputation and the opinion that others had of him. O●t of which words he took an occasion, for certain days to sift into all his cogitations and as far forth as he might to found the head and original of that trouble which he was sensible of, in the putting-on of his apparel. When he had most carefully examined himself, he could never discover that he had admitted any such kind of fault. Nay rather, although he found, when he first entered into the Noviship, that he had certain cogitations suggested, that might seem to have relation to draw him somewhat too much to love himself, notwithstanding of such vigilancy was he, by the assistance of Almighty God, that he did not so much as once remember, that ever he gave consent unto them. But to the intent that he might be the more safe against this plague, in all points whatsoever which for certain months he meditated of Christ's passion, he did most apply himself to that care and cogitation, that weeding up by the very roots that preposterous love of himself, he might plant in his mind a wholesome hatred and despising of himself.   

CHAP. V He refraineth from the desire of honour; he explicateth wholesome precepts to the poor; he earnestly desireth to be reprehended publicly.  
NOw he applied himself so much the more diligently to those things which are wont to be used for the repressing of the desire of honour, by how much to men of sound judgement, he perceived that those things seemed more profitable, and more necessary, than the vexation of the body. Therefore in the use and practise of making himself openly abject, and exposed as a laughingstock to men, he proceeded so far, that he made nothing curious of doing it, either at home or abroad. Oftentimes he desired leave to be given him to beg alms through the city, in an old cloak, with his shoulder loaded with a wallet. Being asked whether this were any shame, or trouble to him? he answered, no. For setting before his eyes the example of Christ, and his favour & the eternal reward which he should deserve, that they were sufficient motives, to undergo all these things, with a mind both willing and joyful: And truly, if he should even weigh the matter according to the common judgement of men, that he could no way understand, how it might seem grievous unto him. For said he: Either I am known, or not known of them that see me▪ if they know me not, I have no reason to pass for their judgement; for amongst those that are ignorant of my condition there is no loss of estimation to be bewailed. But if they know me, beside this wholesome example of mine that they make their profit of, they do not only not diminish their opinion of me, but even so far forth increase it, that the greater danger is, that my mind should rather think it insolently to be gloried in, then grieved at. For whosoever, borne to a great fortune, shall for the love of Christ cast himself down to poverty, shall even be honoured of them, who themselves think those things not to be contemned.  
After the same manner when upon festival days in the streets of the city & highways, by mission from his Superiors, he delivered the grounds of Christian doctrine to beggars, and rustics, such was his cheerfulness in performing this office, and tender love towards all, that both the common sort were edified by beholding him, yea, and gave Prelates themselves passing by chance, by in their coaches, would sometimes with a desire to see, and hear him stand still. There was once a certain man whom he knew to have abstained from confession six whole years, whom he did not cease to solicit, & encourage with the incitement of a Divine spirit, & with ardent persuasions to exhort, till being inclined to penance, he had brought him to a Priest into the Church of JESUS, who might hear his confession and absolve him. The same office did he often perform to others.  
There was one thing wherein he confessed that he was somewhat troubled, when openly in the Refectory, or Pulpit of the Novices, he was reprehended of his faults, not for so much as he any thing feared to be noted for a man void of virtue, which made not any impression in him, but for that as he said, vices were loathsome unto him. Therefore there was nothing that he did more often make suit for, then that he might be publicly accused, which he confessed was very profitable unto him. And although (as he had an absolute command over all the motions of his mind) it had been very easy for him, so to have transferred his mind from these reprehensions, that he might not so much as have heard them; notwithstanding, as he said, to the intent that he might not deceive his Superiors, and that he might merit more grace in the sight of God, he forbore to do it. In the mean while, whilst he openly suffered himself to be reprehended to his face, imagining that he suffered some adversity, according to the example of Christ, he was elevated with joy, that it afforded unto him plentiful matter of meditation for a long time.   

CHAP. VI The Master of the Novices maketh trial of his virtue. For many rare virtues he is reputed holy by his fellows.  
THE Master of the Novices, after that he observed him to be so considerate in all things, purposed upon a certain time to set upon him at unawares, to the intent that he might make trial of him. He commandeth therefore the Presect, that for some certain days he should be employed in sweeping, rubbing, and preparing the refectory. And he giveth order to the perfect himself that by often blaming, and carping at him, he should daily exercise him. He, although he played this his part, with all the vexing diligence he could, notwithstanding never could he drive Aloysius, so much as once to excuse himself, or to give any reason why he did so: therefore being strooken with admiration of so great mildness & patience, he scarcely believed his own eyes.  
There came upon a certain time to the house of the Novices to salute him, the Patriarch Gonzaga. He at his departure calling aside the rector, asketh of him, how Aloysius demeaned himself? Unto whom he answered, that this he could affirm of him, that there was no one in the house, unto whom he might not serve as a pattern. To conclude, from the very first months of his Noviship, he was of so composed & sweet a behaviour, so sparing of diet, so much given to fasting, so apt to overcome with such severity both his body and mind, especially when it concerned the contemning of honour, so diligently observant of all the rules, were it in never so little matters, so despising of himself, so affable to all others, so much reverencing his superiors, & so obsequious to their command, so pious, and burning with so much charity towards God, lastly so perfect in all the exact rules of virtue, that he was not only extolled in the mouths of all the Novices, as a blessed Citizen of heaven, and for such a one, with all observance esteemed in all assemblies, & whatsoever he touched, or used, they would for piety-sake honour with kisses; but even they that departed out of the Noviship, would earnestly seek to obtain those things that he had either handled, or used, as the relics of some extraordinary holy man. Therefore the little Book, out of which in his Father's house, from whence he brought it, he was wont to recite his prayers, and laudes to the Virgin-mother, much about this time being for devotion-sake taken away, is to this day preserved in Sicily. His Breviary likewise of Canonical prayers, being in like manner brought thither by him, is of a certain preacher at this day held in the veneration of a relic; and was so held by others from that time to this very hour: so soon was his rare sanctity and excellency of Virtue, found out.   

CHAP. VII. Of the things done by him at Rome in the house of the Professed Fathers, whilst he continued there; his preparation to the Eucharist, and his sensible piety towards the same.  
THE Novices of the Society are wont at Rome after they having spent two months in the house at S. Andrews, and that it is apparent, they are entered into a right course, nor altogether strangers in Religious Institutions, to bestow some weeks or months in the house of the Professed Fathers which is called that of JESUS. There, being secluded from the rest in a certain part of the house, they assist at Mass, read at the table, and perform others offices, even as they were wont to do in the Noviship. Besides him, who is chosen of their company, and called the Perfect, upon whom by by the rector this charge is imposed, to dispose of the offices, that they be performed by them that are interessed in them, rightly, orderly, & at those certain hours which it is meet should be observed; there is also a Governourover them, some Father that is both grave, and expert in matters of contemplation, who serveth for their Confessarius, and Director; and to conclude supplieth the place of the Master of Novices. Hither therefore was Aloysius sent by the rector, when he had spent about three months amongst the Novices. Which command he accepted very joyfully, for two causes, both which had reference to piety. The one was, that by the examples of the Fathers, who having spent almost all their life time in the government of diverse affairs & businesses of Religion, do there undergo the offices, either of the Church and House, or do assist with their industry and counsel the chief Governor of the Society (who keepeth his residence there) in the common government; and are of such quality, that looking into their lives, as a mirror of religious virtue, he hoped much to advantage himself thereunto. The other was, that for so much as he was very devout to the most sacred mystery of the Eucharist, which always caused, that in his Father's house, he willingly served at Mass, he did very much rejoice, that he was designed by profession to this office.  
But that he was in his mind devoted so much to that holy Sacrament, it was so evident to all that had any conversation with him, that when consultation was had about making his picture, the device of many was, that he should be painted adoring the sacred Host upon his knees. His will was inflamed with the delights, and soul-ravishing favours, wherewith he was replenished in receiving those sacred mysteries. Neither ought this to seem strange unto him, who considereth his integrity of mind, & the exquisite preparation which he was wont to make thereunto. Together, with his receiving of one of these banquets, he prepared his mind for the receiving of another.  
And besides his other offices of piety, which he took time for, he distributed every week in this manner: the three first days, to wit monday, twesday, & wednesday, he consecrated to giving thankes to the three persons of the most holy Trinity severally, for that last excellent benefit of the Eucharist communicated unto him. In like manner the three days following, thursday, friday, and saturday, he bestowed upon praying to thos● three Persons severally, that they would vouchsafe to enable him to come so prepared as was fitting to this heavenly banquet the next sunday following. Often every week, at certain set-houres he betook himself to the holy Church, or the Choir thereof, and there adored the Blessed Sacrament▪ and spent sometime in offering up his prayers to God. The day before he was to be made partaker thereof, that only mystery found him discourse in all his speech & conversation, in which there clearly shone-forth, a certain divine and ardent pleasure, where with his mind was in the mean while replenished. This when it was well perceived by certain priests, they did their endeavour, that upon Saturday before, at those hours that they had leave to confer, they might hear him make discourses, in exquisite and hidden sentences upon this inexplicable mystery. And they said that they never said Mass with more plentiful piety, then upon the Sunday following. Questionless Aloysius his discourses had moved, and set on fire their minds. And this was a thing so ordinary, that as often as even upon any other day besides Sunday, any one had a desire with efficacy and inward gust, either to receive, or consecrate the Blessed Eucharist, the day before, he would apply himself. unto him, and of set-purpose endeavour to fall into speech of this matter. Upon Saturday in the evening, being possessed with these cogitations, he betook himself to rest, upon Sunday betimes in the morning so soon as he awaked, he reflected upon the same, than a whole hour did he meditate of the admirable conjunction of the soul with God, which is accomplished in the Blessed Eucharist. This being done, he went to the holy Church, to hear Mass, at which he always kneeled immoveably upon his knees.  
Having received the Eucharist, he retired himself into some corner, out of which you might see him (after he had prayed long time, being as it were alienated from his senses) with some difficulty raising himself upon his feet, with a feeble pace; to creep out of the Church. But in the mean while he enjoyed a cheerful hart, ful-fraught with motives of divine love, & celestial sweetness. The other hours before Noon betaking himself to holy silence, he either recited prayers to Almighty God, or quietly contemplated on him, or piously read some what committed to writing either by S. Augustine, or S. Beraard.  
For this respect therefore, he joyfully went to the House of the Professed Fathers, in which he found the discipline of the Novices to be commited to Hyeronimus Platus, a man in virtue and study of Divine things, & in the science of all Christian Philosophy, singular; witness are his books, than a little before set forth, and also others like unto them in argument, which for so much as in respect of his untimely death, he could not finish, to the great detriment of Religious men, they never saw the light. In these with an admirable method & order he set down a course how to abstract the mind from the deceitful illusions of fortune, how to tame & moderate a man's body; how to bridle all the motions of the mind, and set them in order; how to extirpate all vices and vicious habits; how to get all virtues necessary for a Religious man, both to govern himself & converse with others: to conclude, how with perfect charity to join himself with God. Having now finished but two books, death bereaving us of him forced him to leave his work unperfect. Therefore this Father, as being the most pious and prudent amongst the rest, after he perceived Aloysius to be delivered over to his charge, according unto that opinion, which from the very first day of his acquaintance with him, he conceived of him, he was very glad. Furthermore, what from the very beginning, his judgement was of Aloysius, is manifest by those letters, which, with his own hand he wrote concerning those things, that happened at the coming of Aloysius to the Society, to a young man of our Society, who at that time studied in the College at Naples. Of which things, although before there hath been made mention, notwithstanding to the intent that by the testimony of so worthy a Father they may be confirmed, it shall not be from our matter, to set down those letters in this place verbatim. He writeth therefore after this manner.   

CHAP. VIII. The letters of F. Hieronymus Platus, whereby is described Aloysius his vocation to Religion, and his virtues.  
Most dear brother in Christ. The peace of Christ be with you.  
TRULY I know not (my dear Vitellesco) what better I may answer to the letters which of late I received from you, or more acceptable, then if I certify you of a certain No 〈…〉 e of our Society of great fame, who five days since (namely upon S. Catherines day) came to our house of S. Andrew. The name of this young man is Aloysius Gonzaga. He is extracted by the Father's side from a principal Marquis, not far from the dominion of Mantua, to the Duke whereof he is very near allied, and upon him as being the eldest of that stock, relied the next hope of succession. But so soon as it pleased God to challenge him to himself, about some two years since, when he lived in the Court of Philip the Spanish King, he addicted his mind unto the Society, & plainly manifested the same unto his Father the Marquis, who himself likewise remained in that Court. He after many trials made of him, at last yielded his consent, and not long after returning out of Spain, wrote to Scipio Gonzaga a most Illustrious man of his kindred, who at this day is Patriarch of Jerusalem, that he would be pleased to deal with our F. General, and in his name offer his son unto him. But for so much as he was the eldest, as I said before, upon whom the inheritance was to descend, it was requisite that iuridically he should departed with his right to his brother: which, whereas it could not be done without authority from the Emperor, there passed in the interim some certain months. Yet nevertheless this whole matter being effected, when this good young man was in hope shortly to land at his wished haven, his Father was his only obstacle, who either out of his vehement love toward him, or out of the hope which he reposed in him, or, as he now writeth to F. General, for that he thought his age as yet unripe for the undertaking of so great a matter, suffered not himself to be persuaded, to give consent for his going, and purposed to have delayed him some years more. But here the singular constancy, and fervorous mind of this young man discovered themselves. For although he honoured his Father with inexplicable obedience, not withstanding he sought infinite ways to solicit him, and incline his mind; and when he could not obtain at his hands, this his good, and just suit, verily he sent unto F. General his most ardent letters, whereby he besought his favour, that he might come unto him without ever taking leave of his Father. When the General denied this, the matter was deferred even till this time. But now, by what art, I know not truly, having doubtless at last obtained leave, in Ecclesiasticad habit, accompanied with about some ten horsemen, he came to Rome. His arrival was so published, wheresoever he made his journeys, and even at Rome those few days, that he remained in the house of Scipio Gonzaga, it was already bruited abroad, that he came to enter into Society, that when about the same time, he went to the Pope's Holiness, that by his benediction he might be fortified for the prosecution of his intended enterprise, his intention being noised throughout the Court, he was environed with a ring of such kind of persons, who for so much as their chiefest cares and ambitions infinitely differed from his, came to gaze upon him like some monster. To conclude, the next day after, being monday, which as I said was dedicated to S. Catherine, he betook him to S. Andrew's, the same Patriarch accompanying him, who remained there that he might dive with Fa. General.  
But now believe me, of such quality are his endowments, that nobleness of birth (which of late you understood how illustrious it was) is but the meanest of all his graces. He is of so excellent a wit, that although he hath not as yet attained the eighteenth year of his age, and hath been so long conversant in Princes Courts, notwithstanding he is rarely-well read, both in Logic and Natural Philosophy. But so prudent and considerate is he in all his speeches, that (I speak seriously he maketh us add adonished. Thereof let this one thing seru, you for a● argument, that the Marquis his Father had now already made use of him, in the business belonging to his family; and in his epistle whereby he recommendeth him to Fa. General, he affirmeth that he bestoweth upon him, that, than which he never had any thing dearer, or of more hope at any time. But in good-sadnesse all these are nothing in respect of his virtue and sanctity. For verily he confesseth that even from about the eight year of his age he began to fear God, & sufficient proofs thereof are, the v●hement motions of piety wherewith he is agitated. For in time of prayer he aboundeth with continual tears, and almost always he hath his mind recollected and attentive, which is both apparent by his countenance & also by his behaviour. Those that are of the same house with him declare, that he applieth himself to meditation four or five times in the day: and that he doth as often in the night, but they have no certainty what partition he maketh of his time, for that now a good while since he would suffer no one to help him to bed, but being shut up in his chamber, according to the proportion of his ardour and piety, he gave himself over to the offices of a devout mind towards God. But lest you should think me too apt to amplify these matters concerning him, let this which I shall tell you, serve for all, which is, that with once only meeting with him, he did so much oblige unto him Fa. Andreas Spinola, and won him into so great an admiration of his towardliness & virtue, that he discoursing with me afterward of him, thought me (whom you see what esteem I make of him) to have been somewhat too cool in his commendation. Notwithstanding one, and the selfe-sanie is the opinion which F. General, and we all, who are here at Rome, Milan, or Mantua, (where he lived for a certain time) do hold of him.  
Surely I am doubtful, whether I should say that which remaineth to be said, lest as it doth mine, so it may diminish your comfort. Notwithstanding to the intent, that I may excite you to pray for him, I will not conceal it. Know therefore that he neither wanteth natural, nor celestial gifts, his health only excepted, which is so weak, that even his very aspect striketh fear into us. Moreover one or two days before he entered into the Society he began to have some infirmity in his breast. He allegeth this to have been the cause thereof, whereby you may take knowledge of his love to piety. He saith that he had entertained this custom, that every Friday he would live with bread and water only, that whereas he had observed the same, even the next friday before, and after that the day following going to the Palace, to the intent that he might have access to the Pope's Holiness, whose sect according to custom he came to kiss, having continued the within three hours of night fasting, was exceedingly weakened. How soever the matter goeth, if he 〈◊〉 of any cure, by commauna from Fa. General, whatsoever alligent and careful providence may effect, shall be applied. And already they have set in hand with it. And perhaps perhaps said I●● nay verily without all doubt he shall recover better being tempered by the careful moderation of the Society, then if he should be exhausted by that unbridesed and headlong kind of fervor. Therefore pray unto God for him, and make no question, but if he spare him 〈◊〉, you shall see him in time to come flourish with humarable exploits both for the glory of God and renown of the Society All the se things (although many I have omitted that might have been wholesome for example) in such sort have I related to many, that I might communicate likewise to you, this comfort which for the time hath been truly so great unto us all, that there is in a manner no talk of any thing else: Nevertheless upon this condition, that you requite this joy which I have brought unto you, with your prayers to God, that he make me worthy of the sacred friendship, and imitation of so many excellent men, as he vouchsafeth daily to call to this holy Society, that he may as it were with so many jewels garnish the same. God bless you From Rome the third of the Kalends of November 1585.  
Your brother in Christ, and your servant, Hieronymus Platus.  
When this Father wrote these letters, he was not as yet inwardly acquainted with him, yet every one understandeth with how magnificent praises he extolleth him. But so soon as he began to take his confessions, & to have speech with him of Divine matters, & of the inward inclinations of his mind, he demanded of him an account of them all severally, which he committed to writing, as is set down in the beginning of this book. And so much innocency, so much light in the knowledge of Divine things, so much height of accomplished sanctity did he find in this young man, that he reverenced him like one ranked in the number of the happy Saints, and so often as he maketh mention of him, he doth always adorn him with the same praises. But then especially, when discoursing with a certain Father of celestial beatitude, he affirmed that the inhabitants of Heaven, who are possessed thereof, do so farforth accommodate themselves to the will of God, whom they know and behold, that they do after a certain manner pass into him, in such sort, as that they neither love, nor will any thing but that which God loveth and willeth; he added that it seemed unto him that there appeared an example hereof in our Aloysius, in whose mind, said he, when those heavenly Citizens see God most pleasingly to rest, they likewise obey this his divine will, and employ themselves so wholly in adorning him with immortal endowments and gifts, in storing him with merits, and in patronising him with their commendations, that when I behold him so gracious with God and his Saints, and replenished with all virtue, and splendour above the compass of nature, they seem unto me eve by strife to overcome him with the passing greatness of their benefits.  
The same Fa. Platus, when upon a certain time he iournyed from Sienna, and commended the most excellent virtues of this young man, he affirmed to a certain Father, that it seemed strange unto him, that according to that rare sanctity, which he saw shine in him, he did not work many apparent miracles. I remember that I have heard Cardinal Bellarmine declare, that it caused admiration in him, that so unusual integrity of life, should as yet (as far forth as was known) want divine miracles.   

CHAP. IX. Therest of his acts in the house of the professed Fathers: the custody of his eyes; & of his obedience.  
A LOYSIUS stayed longer in that house then other Novices are wont to do. Every morning by break of day, having performed one hour in pious meditation, he betook him to the sacred Vestry, neither would he from thence stir one foot homeward, before he had with very prompt devotion, and celestial joy, served five or six masses. So much commiseration did he take of his fellows, and chief of two that seemed to be somewhat infirm of health, that he admonished their Superiors, that they were but too neglective of their health, and that they served too many Masses. The time which was between mass and mass, he spent silently, (speaking not so much as one word to any one) in some corner, sometimes closely meditating, or offering up his prayers to the Blessed Virgin Mary, and other sometimes in reading sacred books. He went unto the Sacristane, if he were to be admonished, or advised about any thing, with his head bare, with his hands joined before his breast, & standing in his presence, he spoke unto him with such reverence & submission, that he made him often somewhat even out of countenance. He accepted his and his fellows commands no less promptly and carefully, then if they had been given from Christ our Lord.  
Upon Thursday, in holy-weeke the Sacristane gave order unto him, to take charge of the tapers that were burning at the Sepulchre of Christ. When he had long continued there, notwithstanding he never so much as once lifted up his eyes, to behold the ornaments and furniture of that place, which with the comeliness thereof had drawn so great a concourse of people to view the same. Therefore his companion ask him afterward how he liked the Sepulchre, he denied that ever he saw it. For it seemed to him a thing not lawful to do, for so much as the Sacristane had laid another command upon him.  
Moreover, he exhibited so much reverence and observance towards a certain Novice, who had some small jurisdiction given him over the rest, that he could not even honour Fa. General any more. For he arose to him when he passed by him, he put-of his hat, he gave him all kind of honour, until he, who for very shame could not tolerate so much subjection towards him, complained to the Superiors, who commanded Aloysius, to moderate his officiousenesse, which he likewise did. Neither is it any marvel that he so much honoured them, and was so observant of their command, for so much as he did not so much respect him that he obeyed, as him whose vicegerent he was, & took the voice of him that commanded, for the voice of God, not of Man. Which he said that he did, not only for this respect, that he might merit more grace at God's hand, but that it was even as sweet as honey to him, to think that Christ spoke unto him, and gave him some occasion to do him service. He added that he was better pleased to obey them who had a power inferior and subordinate to their superiors, than those whose power was supreme and independent of any other; and this (as he said) not so much for the love of humility▪ as out of a certain kind of glory. For if the matter be considered according unto humane judgement, surely a man would hardly be brought, willingly to submit himself to the power of a man, especially if he had neither parity in birth, nor in the gifts either of nature, or fortune: but that it is a thing the most glorious of all other, to subject a man's self to God, or which is all one, to him that representeth God. And that this doth more evidently appear, by how much the less part humane sense hath in it, and by how much he that governeth hath fewer ornaments, which may convert and entice men's minds unto them.  
The forenoon hours being spent, the Novices that live in that house, betake themselues by turns, some to read, one at the first, another at the second table; othersome to undergo the offices of the kitchen. When it fell to Aloysius his lot, that he also should apply himself to these services, he behaved himself with like contentment in those, (though base ones) as if he had been bred up in that place, or of such a condition, as if the love of those employments had been by a certain natural instinct plausible unto him. When he performed the part of Reader, he was considerate in reading, and nothing hasty. But once it happened, that there was made, I know not what, noise in the Refectory whilst he read, so that he was not heard by others. That Novice who was substituted over the rest having gotten this occasion, made use of it to reprehend him, for that by his default, the Fathers and brothers at that table were deprived of the fruit of his reading; and this spiritual damage (for so, to the intent that he might try him, he termed it) with many words he exaggerated. Hear Aloysius, such was his patience, would nothing excuse himself, but craved pardon, promised amends, and afterward, to the intent that he might redress the spiritual loss of that his ●ellow, he of purpose read over again, that which he had read before.  
F. Hieronymus Platus, who perceived him to be so much given to prayer, and actions of the mind, to the intent that he might somewhat withdraw him from the same, commanded that after dinner and supper, he should not only spend one hour, as he was wont, but that he should moreover for the space of half an hour, together with them that took their refection at the second table, recreate his mind with discourse. He although he had taken his refection at the first table, fulfilled this command. But the Minister being ignorant of this, finding him amongst them that recreated in the other company, commandeth him openly to acknowledge his fault in the refectory & to do penance for breaking the rule of siléce, beyond the appointed hour which next ensued the time of his meal. He performed that which was imposed upon him by way of penance, making no excuse, nor so much as ever mentioning this command given him by his superior, and straightway according to his superiors first command he went forward, to make himself partaker of this second recreation. That being discovered, the Minister was strooken with admiration; and afterward reiterated his penance, neither doth he withstand, or allege any cause to the contrary. After refection F. Platus sending for him, admonisheth him, that he had offended against his fellows, for that being but yet a Novice, he had been admonished twice for one fault. Moreover he asked him, why he had not made known to the Minister, that he did it by leave from his Superior? He answered, that it came likewise into his mind, that peradventure his concealing thereof, might become an ill example unto others, but that he feared, lest that self-love might deceive him, in alleging as an excuse, that leave and command of his superior whereby he was free from that rule, that he persevered, passing over the matter with dissimulation, that he did undergo penance once again, and that if afterward the Minister had moved any further, lest he might offend any one by concealment, that he would have disclosed the commandment, that had been imposed upon him.  
This was of great force to enkindle the minds of others, to see with how prepared and patiented a mind he suffered penance, with how great alacrity he underwent whatsoever penalty, although undeservedly imposed upon him, either for any fault or negligence of his, which two were never, or very seldom found in him. Yea and very often it fell out, that for that which others had offended in, he being by some mistake accused, would willingly, and without making any allegation for himself, even as if he had been culpable, suffer the penance. But this did not long lie hid, for so much as they that were in fault, when they saw him do penance, with a kind of subiecting themselves, would make open profession of the fault committed.  
The rest of the day, he was wont to accompany some one Father, to the prisons or Hospitals, whither it is the custom of the Priests of that house, that are employed to that purpose, often every week to go; & in the mean time, whilst the Priest bestowed himself amongst the prisoners or sick people that made their confessions to him, he would instruct the rest, of the points of Christian faith, or of the manner of accomplishing the Sacrament of penance. When he remained at home, he busied himself in sweeping of the house, and other such like humble services. When upon a time, together with his fellows, he folded up certain linen in the garret, which being brought from the washing place was dried there, it came into his mind, that he had read nothing that day in S. Bernard, as he was daily wont to do. Therefore after a little while he had done that thing which he was about, he was desirous to satisfy his piety. And it was lawful for him truly, as likewise for the other Novices, so soon as they had bestowed sometime upon that kind of work, without blame to departed. But he laid down this desire, after he had answered his cogitations in this manner: D. Bernardus, si eum legeres, quid aliud te doceret quàm obedientiam? Fac igitur iam te legisse, & obedientiam adhibe. S. Bernard, if thou shouldst read him, what other thing would he teach thee, but obedience? Imagine therefore that thou hadst already read him, & practise obedience.  
He did so carefully obey all the rules of how little account soever, that for no man's sake of what dignity soever he was, would he transgress them. This appeared, when the most Illustrious Cardinal Roboreus his kinsman, coming into the Vestry of the Church, to see him, he excusing himself, said it was not in his power to speak with him. With which excuse he being very well pleased, would have no speech with him till it was permitted by Fa. General. To conclude so perfect was he in the punctual discharge of his duty, of so upright and wholesome an example to all, that all that were in that house lodged him in their bosoms, and reputed him for a very holy young man. Having spent two months there, he is recalled to S. Andrew's.   

CHAP. X. How he spent the rest of the time of his Noviship, The purity of his mind; and moderation of his Affections.  
ALOYSIUS being returned to the house of the Noviship which is at S. Andrews, and having very much profited in the course of virtue, by the excellent examples of the Fathers which he had seen in the house of the Professed, first of all gave account to the Master of the Novices, of all things which had passed inwardly in his mind, during the time of his absence, afterward with a more servant mind, and care then ever heretofore, he gave himself to the exercising of the Novices functions. And so well and carefully did he perform every point of his duty, that not only others were able to convince him of any fault, but even he himself truly, who was wont most diligently to observe all his own affairs, and not only to sift-out all his actions, but his cogitations themselves, could find nothing in himself worthy of reprehension. That discovered itself very plainly, when upon a time he propounded unto the Master of the Novices a certain scruple to be cleared, which did very much exercise him, declaring, that although he had employed all the diligence that he could, in the narrow search of his mind, he could not find any thing in the same, that might amount to a venial sin. And that this was it, which did very much afflict him; for he feared least this came to pass, out of the small understanding that he had of himself, and least by this means, those inward dark mists should ouershaddow his mind, which he had often heard of, and truly also read of, that might expose him to very much danger. And by this, how great the purity of his mind was, may easily be gathered. To this were a great help, the many endow ments of his mind, some of which I purpose to declare in this place, lest it may seem a thing incredible to some, that he could possibly maintain so great integrity & cleanness of conscience.  
First of all by daily industry, which from his very first childhood he had bestowed, in subduing the affections of his mind, & thereby having gotten an habit, had now arrived to that perfection, that neither his mind seemed to be disturbed, nor moved with any sense of mortal things, no not so much as with the first motions of any inordinate desires. Surely very many with whom he conversed when he was in Religion, have testified upon their oath, that they have been so far at any time from finding him in any error that might bear the show of a venial sin, that he never so much as discovered any the least sign of a mind suddenly, or without the discourse of reason, stirred either with anger, impatience, or any other distemperature. Which immunity from all insolent affections, is so much the more to be wondered at, for that, as we said in another place, it proceeded not from any dulness of nature, as who, besides that he was now in his youth & of a hot sanguine complexion, was of a subtle and perspicacious wit, above the capacity of his age. But questionless this is to be ascribed to the special grace of God, & the habits of excellent virtues, unto which, perpetual meditation, and exercise of bridling and reducing himself to the square of reason, and celestial doctrine, had brought him. This also may be added, that in all his actions he followed not his affection as a guide, which often times precipitates a man beyond the bounds of reason, but the light of a provident mind. Therefore he said, he that is governed by his passions, is subject to many errors.  
Neither truly in the meetings, and company of his fellows, would he ever, for desire of victory, descend into any vain strife of words, but having ingenuously declared what his opinion was, if there were any one that contradicted him, he resisted him not, unless sometimes he thought good to answer somewhat, in a mild manner, with plausible speech, and a peaceable mind, for the patronising of truth: but if the other persisted in a contentious manner, he held his peace, as if the matter had nothing at all belonged to him.  
Moreover, he did most carefully reject not only every indifferent desire, but which is more, even every good and holy one that might never so little disturb the calm, and quiet state of his mind, and awake any superfluous cares. Wherefore his mind always enjoyed a certain perpetual rest and tranquillity, which by continual use he had now in a manner turned into nature. Furthermore it was a help unto him, than which none could be greater, for so much as he did not only put before the eyes of his mind, Almighty God daily in all his actions (for whose sake there was nothing that he undertaken, in which he did not labour with all possible diligence) but also for that he was consociated with him by perpetual use of prayer.   

CHAP. XI. Of his singular hability in Prayer, and familiarity with God.  
IN which prayer he placed so much industry, as he reposed therein all his hope of acquiring perfect sanctity. He was of opinion, that he, who was negligent in prayer and recollection, could never obtain any absolute and continual conquest over himself, nor aspire to any higher degree of absolute and excellent virtue and wisdom. Which by his experience itself he did sufficiently make show of. Therefore those imperfections of mind, in some that profess Religion, those troubled & unquiet motions, that irksomeness of themselves, he attributed to their neglect of the custom of sacred meditation and prayer. This he said was a compendious and ready way to perfect virtue, and this he desired to persuade all unto. For he made no doubt, but if any man had but once tasted the sweetness thereof, he would never, suffer himselve to be drawn from it again.  
He did admire and commiserate the sloth of some men, who when being busied in necessary employments, have had by chance sometimes no leisure to meditate according to their wholesome custom, do by degrees take up a habit of intermitting this divine exercise, even when they do most abound with time and opportunity. But he had so, with his whole affection given himself thereunto, that the sum of all his delight seemed to be comprised in that time which he applied to prayer, or meditation. And by those things which he had found in himself by long use, he gathered many very excellent precepts of the right course of meditation. Therefore F. Robert Bellarmine (who is now in the number of the Cardinals) when in the Roman College he explicated to diverse students there, the Chapters of meditations, described in that little Book of spiritual exercises of the Society, having delivered any excellent document of orderly meditating, was wont to add, that he learned this of our Aloysius.  
He prepared his mind very diligently, reading for a quarter of an hour, or at the least for half a quarter of an hour, certain points which the next day after he would meditate upon. So soon as it was day in the morning, he did his endeavour, that he might be prepared for meditation, a little before they rung to the beginning thereof. In which time, he laboured to compose his mind being recollected to a calmness, and to free it from all care, & whatsoever other inordinate desire. For he said, that it could not possibly be, but that the mind should be otherwise set on work, and refuse to imprint in itself the image of God, unto the similitude whereof he ought most to conform him in meditation & contemplation, whilst in the mean time it is enthralled with the solicitude, love, or desire of any other thing. I do remember that I have heard him, when to that purpose he made use of this similitude: Even as the water being wafted with the wind, doth, either by reason that it is troubled, not show at all the shape of that man that standeth by it: or if it be clear it doth not show all the members continuate with the body, but representeth them as it were severally cut in sunder, & dissevered: so he said, that a man's mind, who in his contemplation combateth with contrary blasts of perturbations, or is turmoiled with affections and desires, can by no means be aptly or rightly prepared, to preset the image of God, or conceive any similitude of so great a majesty, as he meditateth upon.  
The bell to prayer being rung, with as great reverence as he possibly could, he fell upon his knees in his poor oratory, & with so great industry of mind, lest he should be distracted with any other care, did he watch over himself, that for this respect he would not so much as give way to the necessity of spitting. He gave himself wholly to the cogitation of those things that he had proposed to meditate; and his vital spirits, together with his blood resorting upward towards his higher parts, through the intensive working of his mind, so great a debility & cold surprised his neither limbs, that his prayer being ended he was not able to stand upon his feet. Often likewise it happened, that after he arose from the same, his mind being for sometime alienated from his senses, he did not so much as know the place that he stood in. Which then chief came to pass, when he considered in his mind those attributes of God, as, his goodness, providence, love towards men, & principally the infiniteness of all these, for then was he furthest abstracted from his senses. In his prayer he had so great a gift of tears, and poured them out so largely, that it was necessary his Superiors should take some course to moderate them, for fear least by their abundance his head and eyes might receive some detriment. But by no remedy, could they ever prevail.  
But that which is most admirable, of which both others who took his Confessions, & also Cardinal Bellarmine is witness, that his mind was never wont to be any whit distracted from his determinate prayer: which how great a gift of God it is, every one may easily conjecture, by that which he himself experienceth in his own prayers. This so certain power of bending his mind upon holy matters, he did not only obtain by God's favour, but by this likewise, that by long meditation, and use he had made the force of his mind even so prone & obedient unto him, (whereby he comprehended and painted lively in his cogitation even those things that were a far of) as that there was nothing, but what was accommodated to his purpose, that ever came into his mind. And upon that cogitation which he had undertaken, so earnestly in the time of his recreation, did he fix his mind, that he never reflected upon that which others either did or said, and thereupon he never incurred any danger of diverting his mind by any thing whatsoever. And although in the house of the Novices, and in a manner according to that example, in the Colleges, all the lodgings are perused, whereby it may be discovered, whether all according to their appointed hours, be at their prayers or no, notwithstanding so long as he lived in Religion, he never perceived any one that came in this manner to behold him. Which is a notable sign truly, how far at that time he was remote from all sense, and how attentive to his meditation.  
It is decreed by a rule, that every one of the Society, both at the time of his first entrance as a Novice, and all his life-time after, every sixth month to disclose to his superior not only his sins, but also the gifts, graces, & virtues which he hath received from Almighty God, & to conclude all the secrets of his conscience: which is to the intent that he, whose part it is to govern others with his Counsel, having by this means an understanding of all, may in a Fatherly manner, restrain those that ●alle the bounds of moderation, may reseew unwary persons from deceits, which in a stricter course of life do often fall out; finally that he may prepare a way, to go forward in a perfect course of life, to all that are committed to his charge. And this was that, whereby many of B. Aloysius his virtues were laid open. For out of a desire to obey this rule, & to direct himself according to that prescript of his superiors, he did with great candour & sincerity detect unto them, and those his Fathers of a better life, how God behaved himself in his hart. That must be very diligently observed, lest it may seem strange unto any one, that he declared very many of his virtues. For his desire of obeying his superiors, and this rule, brought him unto this, being accustomed otherwise to speak very sparingly of himself. When as therefore once he gave account to the rector of the inward state of his mind, who asked him whether in prayer he were not sometimes distracted in his cogitation to other matters? he answered ingenuously: that if all his extravagant cogitations, which within the space of those six months, had hindered his mind, either in prayer, meditation, or examining his conscience, were put together, that all those impediments, would not amount to the time, that one might recite one Aue Maria in.  
In his vocal prayers that depended upon his pronunciation, he found greater difficulty, not truly for that in those his mind wandered upon any other matter, but because he could not so readily, & fitly apprehend the meaning of the Psalms, or other things which he recited. Therefore he said that then the case stood so with him, as it doth with a man that standeth before doors that are shut against him, who neither could enter in, nor would go any whither else. But that otherwise in this kind of prayer also, he abounded with exceeding great sense and pleasure of celestial things; especially in reading the Psalms, by which he put on certain pious affections of mind, wherewith they are plentifully stored. Which truly sometimes were so earnest, that scarcely, & not without some violence he uttered his words. Therefore when according to his pioty, he had a custom to recite the Canonical prayers in the time of his Noviship according to the manner of the Priests, he bestowed in his Matins at the least a whole hour.  
As for that which belongeth to the matter of meditation, he did very much insist upon the consideration of the torments, and bitter passion of Christ our Lord. and reaped thereby divine consolations. The memory thereof he daily renewed by pronouncing at noon a certain brief Ant-hymne, & by thinking upon Christ crucified. Which he performed with so clear sense of piety, and attention of mind, that he said, he daily had before his eyes manifesily, the sanctity of that time, which upon good Friday in holy-weeke is solemnised. How much spirit, and celestial solace he reaped by meditating on the sacred Eucharist, hath been spoken of heretofore. He worshipped with a certain singular observance, and gladly meditated upon, the holy Angels and especially his Angel-guardian. At which time how notable sentences Almighty God suggested to his mind of those incorporeal spirits, witnesseth that his no less long then elegant meditation of the Angels, which F. Vincentius Bruno hath reduced into the second part of his meditations, and Doctor Andreas Victorellus hath very commendably cited in his learned book, Of the Custody of Angels. Which truly, wholly, as well the words as sentences, is B. Aloysius his offspring. For Father Vincentius himself declared that he, for so much as he was not ignorant, that Aloysius bore a particular devotion to the holy Angels, endeavoured upon set purpose, that he should set down in writing what his opinion was of them. There is under my custody a certain sheet of paper, written by B. Aloysius his own hand, which of late I found amogst others, in which distinctly he noteth these things of the Angels.  
Certain offices of piety towards the Angels in general.  
Imagine yourself to be sorted amongst the nine quires of Angels, mutually praying unto God, and singing that Hymn: Holy God, Holy and Powerful, Holy and Immortal have mercy upon us: which Hymn moreover you shall ninetimes iterate, and join your prayers with theirs.  
To your angel-keeper you shall chief three times in the day commend yourself. Morning and Evening reciting this prayer, Angelo Dei, etc. and about the mid-tyme of the day when you betake yourself to the holy Church, to offer up your prayers before the Altar.  
Persuade yourself that you ought in the same sort to follow the conduct of your Angel, as some blind man who being ignorant of the difference of ways, confideth in all things to the providence of him that leadeth him by his staff. These were the very words of himself.  
To conclude, it seemeth a thing that may be very truly confirmed. That his Religious life was no otherwise, than a certain perpetual practice of prayer. For by reason of the use of so many year's prayer, and abstracting of his mind from his senses, he had obtained such a kind of habit, that hersoever he was, what thing soever he did, his mind was rather upon those things which he conceived only with his understanding, then upon those, that he apprehended with his senses.  
What shall I say? he was now come unto that state, that he scarcely made use of his senses themselves as of his eyes for seeing, or of his ears for hearing; so wholly had he turned himself from them to the inward parts. In these only he reposed, these were his delights, from these if the respect of any profit did withdraw him, although he put in execution all things which the matter required, notwithstanding he was as much troubled in mind, as if some one of his limbs had been our of joint. Wherefore nothing was more easy unto him, then to be all the day, with his cogitation fixed upon God, though it were even in the midst of bodily occupations, to have his mind recollected and to hold it still to one & the self, same object, nothing more difficult then to distract it. Verily he himself once confessed, that how much difficulty others have (as they themselves say) to fix their minds upon God, he had no less in recalling it from God. For so long as he endeavoured to countermand his thinking upon God, he combated with vehement force, seeing that he was necessitated to wrestle with himself. With which violent & impetuous conflict, he more impaired his health, then with his daily consideration itself of God. In the day time, though he was never so much entangled in business. God never abstained from replenishing his hart with very plentiful delectations, and those truly not short, but such as continued sometimes more than an hour. Which verily did so fully possess his mind, that redounding into his body, did enkindle it with a certain celestial ardour, which did sufficiently discover itself by the very redness of his countenance. And sometimes his hart, being surprised with that joy, did with so thick and speedy a motion pant, & appear so plainly through his breast, that you would say it would even leap forth.  
These so many internal joys, with which his mind was nourished, had so bereft him of all care of his body, that he began every day more and more to be weakened and wasted, and the grief of his head which should have been mitigated, grew greater. When therefore his superiors, that had the government of him, observed that it could not be, that in so much vehement labour of mind, he could long continue with life, especially his health being heretofore disturbed with voluntary afflictions, they forbade him all use of fasting, abstinence, disciplining, and all other severe punishments: moreover they enlarged the time of his sleep, and contracted that of his prayer, taking first away half an hour, & afterward also the whole hour; for bidding in like manner the frequent custom of those his short prayers which he was wont to use in the dispatch of his businesses; and to conclude denouncing unto him, that how much less time he spent in prayer, so much the nearer should he come to the will of his Superiors. Besides this, to the intent, that he might be the further sequestered from his mental meditations, they endeavoured to detain him in diverse manual works, and finally to procure by frequent admonitions, to persuade him, that how much the more diligently for his health's sake, he tempered himself, so much the more he added to God's glory.  
Neither was there any great difficulty, to induce him to be of this mind, and to frame him after their own wills, as who was most obedient & ready unto all things. This that he might clearly make show of, this chance happened. A certain Father had brought him into hope, that he would obtain for him of Fa. General, that he might daily spend one hour in meditation, which as I said, was forbidden him by the Master of the Novices. He when he perceived him to be somewhat too desirous of this leave, and feared least that being not obtained, he would be much troubled, supposing that this too much vehemency of mind, was opposite both to that moderation and equality of disposition, which subjects ought to have towards their superior, as also to that command which was imposed upon him; seriously did his endeavour, to work him off from that conceit, & reduce him to his former tranquillity and indifferency. That one thing most gauled him, that he did not sufficiently perceive, how it might be in his power to perform the command of his superior. For although he laboured, to divert his mind from the cogitation of divine matters, notwithstanding by stealth, and at unawares, it resorted to them again, and was absorbed. For even as a stone naturally seeketh to the middle of the earthly globe, so he as if by a certain natural instinct he had rested only in God, being violently rend from him, was thither again snatched, as it were to his proper centre. Therefore upon a time being perplexed in mind, that he could not be obedient to the will of his superiors, he said, to a certain Priest, that he was somewhat familiar withal: Verily I do not know, what I should do: Father rector forbiddeth me to attend to prayer, lest by overmuch busying my mind I should hurt my head; but I am more grievously wearied and vexed, with recalling my mind from thinking of God, then if I should endeavour daily to think upon him. Which truly by use is as it were connerted to nature, neither is it now any labour unto me, but rest and solace. Notwithstanding I will strive as well as I may, to accomplish that which he commandeth me.  
So soon as he saw that all kind of prayer was forbidden him, in exchange thereof, he would often ascend into the Choir of the Church to adore the Bless. Eucharist. There so soon as he had but fallen upon his knees he would strait way rise, and least by some cogitation he might be abstracted from his senses, or reflect advisedly upon God, he would speedily convey himself from thence. But this diligence little availed him. For how much the more out of his love of obedience he laboured to fly, so much the more earnestly did God pursue him, and interest him in him, & cherish his hart with all celestial illuminations and delicacies. Which he perceauing, lest he should violate the commands of his Superior, would actually refuse, and with a submiss mind speaking unto God, would say: ●●cede a me Domine, recede a me: Depart from me sweet Lord, depart from me. Likewise it was no small business for him, to turn his corporal senses to the performing of their offices. For so soon as his mind was once rapt with God, he neither had use of eyes, nor ears.  
In this sanctimony and height of virtue, he conversed even till the end of October of the year 1586. in the house of the Novices at Saint Andrews, to the great admiration of those Superiors, that directed his mind, and to the great fruit and edification of his equals; who to the intent that they might better themselves daily by his communication and example, did with great complacency thirst after his company.   

CHAP. XII. Of the notable Sanctity of that Master, under whom he made his Noviship, and whom he did seriously imitate.  
AT what time B. Aloysius made his Noviship at Rome in the house of the Novices at Saint Andrew's, in Monte-cavallo, there governed that House, and exercised the Novices, F. joannes Piscator of Novara, a man of admirable sanctity, & placed in an excellent degree of Christian Philosophy; of which his so many scholars, and children in a more divine life, being so rarely virtuous and good, who glory to have had so great a master for their guide, do yield most certain testimony. This divinely-happy man was in the mortifying of his body with daily abstinences, frequent fasts, sharp haircloth, and disciplines, together with continual watchings very rigorous. Which although he did endeavour to do as privately as he might, notwithstading it could not all together pass concealed from so many his Children, who had their eyes steadfastly fixed upon him, with a desire both to observe and imitate him. Whilst he sat, stood, or went, in such sort did he accommodate his apparel, countenance, and his whole exterior habit, that he appeared a notable spectacle of modesty. His countenance was always cheerfully serene: his mouth was composed to a moderate & pleasing sinyle, which was able to mollify whatsoever behoulders troubled mind. He was never seen to alter his colour upon any accident were it joyful or sinister, never to lay a side the tranquillity of his aspect, never either dejected with grief, or to much elate with vain mirth. He always kept one and the self same tenor, as an index of his subdued affections, & of that inward peaceable calmness, which he perpetually enjoyed; whereupon he never discovered so much as the least sign of an impatient or angry mind. He thought himself more despicable than all the world beside, he had a very humble conceit of himself, whatsoever he did he reputed himself vile.  
It is an incredible thing to declare what an inflamed affection he had to prayer. And how much by the benefit of God, he prevailed therein, this may serve for a testimony, that sometimes in the night, when others took their rest, he was found in the place of exhortation seriously praying, when by divine power elevated the height of some handful from the ground, he hung in the air. This did that Father who succeeded him in that office testify unto me, & it was committed to print in the letters of the Society of the year 1591. in which, where there is discourse of the College at Naples, there are celebrated many of this man's virtues.  
He observed very carefully the precepts of a Religious life which are set down by S. Basil. He was so far in love with the Collations of joannes Cassianus the Abbot, that he had them almost all without book. But with all his mind he endeavoured to prosecute in his actions, those precepts which he saw given by those ancient Father's remarkable for sanctity.  
It is scarce credible, how considerate and sparing he was in his words. Therefore there was never any word of his, hurtful to any one, nor otherwise then exemplar unto all. There was no man of a more sweet conversation; his discourse he seasoned with witty and pleasant conceits, keeping himself with in a Religious moderation, for which he was marvellously beloved of all. Towards the poor that love by begging, & chief those that are restrained by shamefastness, he was so merciful, that to  them, he is read to have taken off his own garments. Now in the government of those that were subject to him, facility tempered severity: and with admirable art, to gravity he joined affability, and the contempt of honour. So he became venerable unto all, trouble some to none. He burned with charity towards all. But of the Novices, such was his care and solicitude, that he may well be reputed to the all a Father, a Mother, & a Nurse. He would for a little while dissemble their faults, till he had conformed their minds according to his own desire. For no vice, or offence would he seem austere to any one: he would never discover an offended or incensed mind, nor any change of his former opinion of the guilty person, nor any reservation of a severe, and secret judgement of mind against him. But rather admonish them sweetly with some excellent tokens of benevolence, sometime with some pretty smile, which might serve as a love-signe, to ●elpe their bashfulness, and to give them to understand that their error did not seem so heinous in his sight. Moreover he would encourage them, comfort them, dismiss no man from him but sweetened with some pleasant speech, or stirred up with some exhortation. He would with such charitable facility apply himself to so many diverse dispositions, that well might that saying befit him: Omnibus om●ia factus sum, ut omnes Christo lucrifacia●: I am become all things to all, that I may gain all to Christ. For having sufficiently experienced, that it is a thing preposterous to draw all by one way, he pointed out unto every one which way he might journey to perfect virtue, as might best stand with his health & capacity.  
He would not have his Novices be over solicitous to cast themselves into an affected composition, either of countenance, or body, which shortly after their Noviship they were to put off again; but he procured, that they should put on that kind of modesty, which they were willing to maintain all the course of their life in Religion. Likewise that they should lay for their foundation, solid virtues, and despising of themselves. He desired that Novices, should reverence and think as truth required, of those that were now their ancients in religion, as being wont to say, that there was as much difference between Novices, & those that now in Colleges did apply themselves to good arts, as between those that learn their first A. B. C. and those that have arrived to the learning of Philosophy.  
I have been very well acquainted with many of my fellows, who passed their Noviship under him, whom I found all of them to have a great opinion of his sanctity, and their judgements full-fraught with praise of his manner of government. Verily towards every one he was very charitable, mild, facile, and (which is most to be esteemed of) he hadled the matter so impartially with them all, that every one of them thought themselves to be only & entirely beloved of him, neither could suspect that any one was either more esteemed, or more vehemently affected. Wherefore he was exceedingly beloved again, and he was an assured refuge to them all in whatsoever their necessity. He delivered the course of a Religious life to his Novices rather by his example, then either by his words, or exhortation. For nothing did he enjoin others which he did not first fulfil himself, neither did he ever commit, that by any one he might be noted, to have declined from any manner of duty, how little soever it was.  
Many things somewhat miraculous are both spoken and written of him. As namely that with his only aspect he put forth a fire, in the quenching whereof many men had lost both much labour and water. That he had a Divine instinct, in beholding the facts of his subjects that were absent, and penetrating into the secrets of their hearts, and their inward cogitations. Of which matter many examples that fell out at Rome & Naples, are by very grave Fathers recounted at this day.  
It hath been now reported from the year 1582. that the house of the Novices being once very much distressed for want of daily victuals, he retired into his chamber, besought Almighty God to ease the same, and chat there came unto his door an Angel in the habit of a young man, and when having sent for the Father he had delivered into his hands a certain sum of money, which might relieve their present penury, that he suddenly vanished out of their sight. For respect of these things he was of all held in great estimation of sanctity.  
Therefore at Naples, when being upon his departure out of this life, he had received his sacred viaticum, he endeavoured to abolish out of the minds of those that were present, this opinion, who in that his last passage had an attentive eye upon all his sayings and doings, whom they reputed to be in the number of the Saints. But how much the more he endeavoured to conceal the excellency of his virtue, by so much the more did his singular modesty, and contempt of glory, by the showing of so remarkable an example, in his very last farewell given to earth, and entrance into Heaven, discover itself.  
This Father so dear to God, Aloysius with a principal reverence and love observed, not only because he was his Superior, for which respect he held him as the Vicar of God, but also for so much, as he saw him adorned with virtues, perfect & accomplished with all the exact rules of religion, and looking into his life as into a mirror, he took a pattern thereby. Therefore curiously did he note all his words and deeds, and desirous to be corrected and instructed by him, he communicated with him all the inward state of his mind. And it was very pleasing in like manner to this good Father to converse familiarly with Aloysius, whose mind he perceived to be singularly pure, most fitly disposed to receive the discipline of celestial things, and replenished with all virtuous & divine endowments. Which virtues truly & endowments, if he before his death might have commended to posterity, we should not have been so ignorant of many other things concerning B. Aloysius.   

CHAP. XIII. Aloysius goeth with the same Father to Naples, & giveth excellent documents of virtue, whilst he remaineth there.  
WHEN as therefore about Autumn in the year 1586. this Father being assaulted with a certain disease did spit blood, and Fa. General with hope of recovering his health determined to send him to Naples, he asked, as it happened, Aloysius, whether he would go with him to Naples, or no? unto whom Aloysius without any further reflecting upon the matter, answered that he would very willingly. When afterward the time came, that this Father should departed from Rome, it was Fa. Generals pleasure that three Novices, that were the most infirm in their healths, he should take a long with him, to make experience whether by the change of air they might be bettered in their healths. Amongst these was our Aloysius, for whose grievous headache a remedy was sought. Knowing that he was to go, he began to be troubled in mind, for that he feared least by simply affirming, that he would willingly accompany the Father, might imply some certain determination of the matter; for said he, Oportebat respondere in Praesidum potestate futurum, neque vilum eo inclinantis, aut abhorrentis animi signum dare. I ought to have answered, that it should be in the power of my Superiors, and not to have given any sign of a mind, either inclining or repugnant thereunto: Although F. General was moved not so much with his speech, as with respect of his health which he saw so evil disposed. Wherefore it seemed good to Aloysius, not only for ever after that, not to show any propension to one part or other, but also to procure that others should not affirm him to will, or not will any thing, but with a mind equal to all things to depend upon his Superiors authority. Likewise making known to many, the scruple which came into his mind, he assured them that it was very troublesome unto him, to do any thing according to his own will. But so soon as the journey was manifestly decreed, being questionless very joyful of such company, he said to one of his fellows: Sibi hoc iter gratum futurum, quodè P. Piscatoris dictis as factis rationem discere percuperet, qua hominibus Societatis iter instituendum esset: that this journey was grateful unto him, for that he desired very much out of F. Piscator's words & deeds to learn a course how men of the Society ought to order their journey.  
They departed from Rome the 26. day of October of the same year. After they were come so far, as that they were losing the sight of Rome, Aloysius turning towards that City, with singular love & sense of piety recited that Ant-hymne, Petrus Apostolus & Paulus Doctor genti● etc. & the prayer of those two Apostles, Deus cuius dextera etc. F. Piscator for so much as he vomited blood, was according to the advice of Physicians carried in a litter. And whereas of those three Novices one of them was ordained to accompany him, the other two to ride together, Aloysius as far forth as he might, contrived that he might be that his companion in the Litter, preferring the fruit of continual and most pleasing conversation with his Master of a religious life, before the complying with them. But the others, for that they judged this recreation to be requisite for him, as being somewhat more infirm in health, suffered him to enter into the Litter. Yet he in that commodity, found out a means to disaccomodate himself. For having wrapped up his gown as round as a ball, and sitting upon it, he was carried no less uneasily in the litter, then if he had been upon horse back.  
He passed all this journey in reciting, together with this Father, the Canonical prayers, and in long discourses of Divine matters. In which he asked many questions of him, and endeavoured to store his mind with very many precepts of pious living, and excellent sentences which he gathered from him. And this good Father not ignorant that he cast his seed into a fertile ground, very willingly enlarged himself unto him, and delivered the mysteries, and use of that celestial Philosophy, which he had attained unto, in so many years whilst he instructed Novices. In the Inns it was his whole practice, to yield to his fellows all things that were most commodious, with incredible love and observance towards them and to take unto himself the worst of every thing. Having finished this journey, he assured his fellows, that by conversing familiarly, and maintaining long discourses with that Father, and observing all his actions and manners in conversing with secular men, he had profited more in those few days then by living many months in the house of the Novices.  
They arrived at Naples on the Kalends of November. At which time, when by the Masters of the College, there was renovation made of the studies of learning, it seemed good to the Superiors, that Aloysius, who as we have said before had learned the one part of his philosophy, before he gave over the world, should now study the later part thereof which remained: and he with all his hart betook himself to this that was commanded him. The Father who at that time governed the college, being accustomed to handle himself sharply and austerely, so soon as he found, that this young man stood likewise so affected, took great contentment truly, and began to give him leave, somewhat more frequently to execute these matters, then as yet at Rome he had done, he being very much joyed, and denouncing himself most fortunate in that respect.  
At Naples there appeared in him singular modesty, prudence, love of his own contempt, and obedience of his Superiors, and finally of all sanctimony. Neither did any one make any mention of him, but with a discovery of the estimation of his virtue. Verily his Master in Philosophy, when he had notice of his acts lately performed in the Diocese of Naples, gave his testimony of him in these words.  
Aloysius was a man very well known unto me, being one that seemed to contemn, & think very submisly of himself: To give place unto all, to omit no occasion were it never so little, whereby he might tolerate any assront from another man. To be incredibly severe towards himself: to be very much employed in offices of piety, in his prayers, and in familiarity with God. Most observant of the rules of Religion: no man more affected to the purity of conscience. There was added to the praise of his pure life a sharp, and generous wit, but such as was void of all insolent desire of praise. Which things, truly, I am so much the more assured of, for so much as I did not only know him by the relation of others, but was even myself an eyewitness of him whilst he was one of my auditors at Naples, that he gave an excellent and perpetual example of these good parts. Therefore in regard of his singular actions, both I and others of the College of Naples entertained a very great opinion of his virtue and sanctity. But above others F. joannes Baptista Piscator, a man of approved prudence of mind, and innocency of life (who after he had dictated to Aloysius the first exercise of his religious course, and assisted him in his holy penance, ended his days) reputeth no less of him; and in a certain discourse which he had with me, declared that he observed in him an extraordinary kind of sanctity. These are the words of the Master. Some others, who ●t that very time lived in the same College, do testify by other writings, that he at Naples, did what he could not to be known; that he often applied himself to the familiarity of the household servants; and that he did his utmost endeavour as much as he might, to dissembl● and hide the splendour of his Descent. Therefore when news was brought, that Gouzaga the Patriarch, was made Cardinal, he seemed no more to be moved, then if it had nothing concerned him: yet notwithstanding it is sufficiently manifest, that above all his kindred he was beloved of him, for so much as he had put to his helping hand in opening him a way to Religion.  
The superiors placed Aloysius in that part of the house which was designed for the Novices, in a chamber the largest, by much, of all the rest, together with man chamber-fellows, to the intent that many might reap profit by the excellent example of his virtues; but for so much as in the night he was overwearyed with watching, it was requisite that he should recompense that which he lost in the night with his morning-sleepe. And yet other his companions, who were to rise before day, were an impediment that he could not so much as then take his rest. By which, when his Superiors perceived his health to be impaired, they were willing that he should be placed in a chamber alone by himself, where they thought he might more commodiosly repose in quiet. But that likewise was under a great chamber, through which there was a passage to diverse lodging chambers, in so much as this which Aloysius lay in, did almost always resound with the noise, one while of one, an otherwhile of another, that went to and fro, and was much less fit for that which was desired, them the other was before. Having discovered this thing, he rendered thankes to God, and did in such sort accept this occasion of suffering some adversity, that he accounted it as a benefit.  
And surely that it ought so to be accounted, is even thereby manifest, for that although the Superiors did with all vigilant care cherish him, yet notwithstanding very many things some did observe, not without admiration, which truly were not usual, but might worthily be attributed to the divine providence, suggesting matter to his desire of obedienee, the augmenting of his merit, and the purchasing for him a more glorious crown. As when once he went out of doors with his gown extraordinary short, and not only bare and torn, but also so old, that it had all changed colour almost; such a one as the Superiors themselves would have commanded any one else to have left of for decency sake: yet in him, they seemed never so much as to take notice of the same. Morover it often fell out that same winter, that he went together with his other fellows to to the house of the professed Fathers to sing Evensong, when it was rain & stormy wether: once when the Minister of the college observing every one in the porch, commanding others to their chambers would not suffer them to stir one foot out of doors, who were not so infirm in their health as he was, of him as it seemed he never reflected, which if he had done, without all question he would have laid upon him the same commandment.  
Moreover, although in the College of Naples there is used so much care and charity towards the sick as in no house of the Society more; notwithstanding there was a time when Aloysius, being at once sick both of an inflammation and a fever, with which he was troubled a whole month, & though he had very diligent servitors, yet he wanted all one night the sheets to his bed, which I verily think never happened at any time to any one of the Society, that hath been sick in the College. But in this man God suffered it, to the intent that he might do a thing acceptable to him. It is very strange how patiently, and with how much serenity of countenance he always sustained that disease, although it was accompanied with most grievous torments, & those continual, carrying himself in his communications with those that came to visit him with great facility and submissnesse. So soon as he recovered out of that, finding that, that climate did not stand well with his health, and that furthermore the pains of his head did daily increase, by the will of Fa. General, when he had conversed at Naples, by the space of half a year, he took his journey towards Rome, the seaventh of May the year 1587.   

CHAP. XIV. Of his course of life, when he applied himself to the study of learning in the Roman College. He publicly defendeth certain positions in the whole course of Philosophy. He applieth himself to the study of Divinity.  
THE return of B. Aloysius to Rome brought exceeding much joy both to all the young men of the Roman College, and especially unto those, who whereas they had known him in the house of the Novices at S. Anarews, did hope that they might reap no small fruit, by the excellent examples of his virtues, and religious manners, neither was it less comfort unto him, that he might further continue the course of his studies, where the chief government of the Society resided, & where was the chief College and School of all good arts. Those things which hereafter I shall explain, even to the blessed end of his life, I profess myself to have been a spectator, for the most part of them all. For so much as at the very same time, I together with others who lived in the same College, was familiarly acquainted with him, and even from that time (as I related in my Proem of this history) I began seriously to observe him, to the intent, that I might commit the selfsame things to writing.  
Therefore proceeding at Rome in his former studies of Philosophy, he discovered in a short time how excellently well learned he was both in Logic & natural Philosophy: & so great a proficient was he in that knowledge of humane wisdom, that by the mutual consent of his Moderatours, he was judged most fit to dispute publicly according to the custom upon his propounded Conclusions. Therefore after he had set down in print his opinion concerning all those points in Philosophy, which are wont to be delivered in schools by the Masters, about the sixth month after his entrance into the Roman College, he defended the same publicly against the arguments of all that withstood him. But for so much as it pleased the most illustrious Gardinalls Roboreo of Monte-regale, and Gonzaga to be present, and hear him dispute, it was performed in the greatest school, and not in that of the Divines, as for the most part it was wont to be by other men of the Society Applause was given him by all that were present; but chief it gave great contentment to the Cardinals, who did very much admire, that in so short a time being so infirm of health he had profited so much in knowledge.  
Now for so much as we have made mention of this disputation, we may adjoin thereunto two things. The one, that before he entered into it, he for some space debating with himself, whether to the intent he might depress himself, he should upon set-purpose answer unskilfully; when out of his own opinion he durst not determine upon either part, he asked counsel of F. Mutius de Angelis, who at that time professed Philosophy in that College, a man excellent not only in learning, but also in virtue and the use of celestial matters, with whom he was wont to have frequent discourse of Divine things. And whereas be truly prudently dissuaded him from this thing, alleging reasons therefore; notwithstanding in the midst of his disputation Aloysius was assaulted with that desire of despising himself. He paused a little being doubtful in mind, till the reasons of the Father took place with him, and laying down that cogitation, he determined as learnedly as he could, to solve the arguments of those that opposed: neither did he perform otherwise, than he determined. The other was, that when as in regard of his love to Humility, he could not endure to hear his own praises, notwithstanding there was truly, a Doctor of great note, who being about to oppose his conclusions, made I know not what Preamble, of his praises, the kindred & progeny that he was descended from. He was so much abashed at this praise, that as many as were present, being not ignorant how much he abhorred from it, took commiseration upon him, & before others the Cardinal of Monte-regale seemed much to be taken therewith, when he observed his ingenuous bashfulness, and modest shamefastness. But he did always after, so meet with those things, that this Doctor disputed of, that he seemed to be somewhat angry in mind.  
Having finished his studies of Philosophy, he was next brought to Divinity, in which he had many Masters, both Italians and Spaniards, men famous both for learning and wisdom, who had many years discharged that office. These did he exceedingly reverence and honour: of them he never spoke otherwise then with great respect. He never dissented from them in opinion or judgement. He never taxed them for their method of teaching or dictating, never for their short or long discourse of questions, or any other thing of that kind; he never shown any forward inclination towards new or unusual opinions. He built only upon the writings of S. Thomas of Aquine, whos● sanctity of life he did not only with singular piety imitate, but also loved dearly his order of teaching, and perspicuity, and his doctrine exempted from all danger of error.  
Aloysius was of an excellent and penetrating wit, joined with a singular gravity of judgement; the which both we perceived, & his Masters themselves commended, of which one of them doubted not to affirm, that he never was careful to premeditate, what he should answer to them that asked, or disputed against him, when there occurred any intricate question, but only to Aloysius Gonzaga. He accompanied this wit of his, with industrious study, as much as might be permitted him, either in respect of his health, the weakness of his forces, or the will of his Superiors. He never set to his study, before upon his knees he had made some adoration of Almighty God. He bestowed not his study, in turning over, and considering the books of diverse authors, nor in any one Commentary else, but those only that were his Masters. If there came into his mind any reason contrary to that which was taught him, which of himself he was not able to refute, having noted the same, he did afterward at the breaking-up of the schools, when all others had propounded their questions, ask his Master's opinion concerning his difficulties. But sometimes when he had gathered many things, which seemed to have some doubt in them, he took some time which he hoped might be least troublesome to his Masters, and went to their studies to require their answers. Whilst he asked their Counsel, he used no other language but Latin, neither would he stand otherwise then with his hat in his hand, till by command they made him put it on. So soon as his Master had souled his doubts, straightway he betook him to his study in his chamber. He never meddled with any book but by the permission and persuasion of his Masters. In which thing how much he stood upon their word, you may even perceive by this that followeth. F. Augustine justinian his Master, when he had explicated unto him in his study a certain difficulty about predestination which he asked him, having explained unto him the seaventh Tome of S. Augustine, and pointing-out with his finger, even almost to the end of his book De bono persenerantiae, he commanded him to read, what that holy man had written there of the same argument. He read-through all that page which was pointed out unto him, neither would he so much as turn-over the leaf to read those ten other lines which upon the other side ended the book; questionless, for so much as he was not commanded to go any further. And yet those lines which were on the other side, justinianus himself had not observed.  
Both at home, and in the school, as often as by the Bedell he was warned to those kind of exercises, he either argued against, or answered others: and for the same, if any of the rest should be less accommodated, he professed, that to supply their place, he would be at his disposal.  
He disputed sharply, but modestly: he would never in his speech exasperate any one, no● stomach them, nor raise any clamour, nor interrupt him that answered, but give him space to declare what his mind, & opinion was. The doubt & obscurity of the questio being take away, he did ingenuously assent, and make an end of the controversy.  
Before the bell did ring to Schools, & in like manner before he returned home again, both before and after noon, he daily frequented the sacred Church, to adore the most holy Eucharist. In his going and returning from the schools, he was of so modest and composed a behaviour, that he inflamed with the love of piety, even strangers who being studious of learning, stood to behold him in the Court next to the schools. And especially a certain Abbot that was a stranger, having in that Academy performed his course of Divinity, being alured with the love of his Modesty, frequented the school for no other cause then to behold him; neither did he ever in the Schools take his eyes of him. And this ought not much to be admired at: for the Provincial of the Society, which is amongst the Venetians, did affirm there, before the Tribunal of the Patriarch, that that saying seemed fitly to agree to B Aloysius, which S. Ambrose wrote upon that place of the Psalm, Qui timent te, videbunt me, & laetabuntur: pretiosum est (inquit) videre virum iustum: plerisque enim iusti aspectus admonitio correctionis est, perfectioribus verò letitia. They that fear thee, shall see me, and be comforted. It is a precious thing (saith he) to see a just man, for unto most men, the beholding of a just man is an admonition of correction, and to the more perfect it is a joy. Doubtless such like effects as these, did the aspect of this happy young man produce in the minds of his behoulders. Therefore to him also sorted those words that follow, justi sanat aspectus, & ipsi oculorum radij virtutem quandam videntur infundere ijs: The aspect of a just man, healeth, and the very beams of his eyes do seem to infuse a certain virtue into them who faithfully desire to behold him. All which, this our Aloysius made good in his very countenance, & most decent habit of body, being very apt to move the minds of men with a sense of piety & wholesome grief. Add herunto, that the only beholding of him, did not only admonish strangers and Religious young men his companions, but even most grave priests of their duty. Therefore in his presence they seemed to take unto them a certain gravity. Neither would they in his company, rashly utter any licentious word, or do any action tending to levity. Whilst he went to the school, or from thence went home, whilst he remained there, or was present at disputations, he was never discovered to utter so much as one word to any one, were he domestical or stranger. So observant was he of the rule of silence.  
When his Superiors saw him vexed with perpetual sickness, and weakness of body, they forbade him to write his dictates in the school, but to that end to make use of a Scribe. Neither truly could he, who as yet had attained no dexterity therein, keep touch, with the swiftness of his wrighting to the voice of the Masters that dictated. He truly obeyed, but supposing, that it would be an unseemly thing, that money should be in the hands of them, that for infirmity sake should employ another to write for them, or that they should undergo any care in paying him his wages for his pains, for so much as he said there was danger therein, that might expose him to violate the integrity of his poverty, he avoiding that business, sent his writer to call for his hire of the procurator of the College, whose office it was to discharge such payments. His writings he willingly lent to any one that requested them, and asked not for them again, before they of their own accord restored them.  
There was a time when Fa. Gabriel Vasquez his Master being scanted of time, was not able to finish in the whole revolution of the year, his disputations of the Trinity. Therefore delivering only those which seemed to be most necessary, he left the rest to be written out by his scholars. The Superiors command Aloysius that he take order, that his Scribe perform that. He, when he had read over his Master's Commentary, omitting those things which were more easy, commanded to be chosen out those, which were most hard and seemed to be most useful. Being asked why he did so? he said: Qui a pauper sum, paupertatis studio id sacio: neque enim decet pauperem, nisi in res necessarias sumptum facere. For so much as I am a poor man, out of my love to poverty I do it: for it befitteth not a poor man, to lay out any cost, but upon necessary things. Notwithstanding in the last year of his studies, fearing lest any one should interpret this his continuance from writing his dictates in the Schools, either to be out of some desire of vain glory, or superfluous relaxation, he dealeth with his Superiors, that by their good leave he might write with his own hand. Neither were reasons wanting, wherewith he easily persuased them to that which he required. But whereas he, could not equal with the, swifenesse of his hand, his Master's tongue, he attended for a certain space those things which were said, and afterward set them down abridged. And after the schools, reading his Schoolfellows writings, from thence he added whatsoever necessary thing he had omitted. Which labour yielded much contentment unto him, in regard of the love which he had of informing others, & exciting them with his example. He would suffer no book to remain in his chamber, but what he had frequent use of, saying; that it was not the part of a Religious man who pretended poverty, to detain any book with him which he but seldom looked upon, when truly with very little trouble to himself he might go to reap the same at the common library. And at last he came to that, that besides the sacred Bible, & the Sum of S. Thomas he would keep no other books with him. If he had need to look in any place, ●ither in the holy Fathers or any other writer, he betook him to the common library. He found afterward that one of his fellows who had lately come to the College wanted the Sum of S. Thomas. For whereas in that College besides the Fathers and Masters, there were more than forty in number, who studied Divinity, there could neither in common so many books of S. Thomas be accommodated to them, neither is there leave given for every one to procure them, or keep them privately for himself. Therefore Aloysius goeth unto the rector: & earnestly intreateth him, that it would please him to give him leave, to lend to that his fellow the Sum which was given him to use; for so much as he might make use of another that a certain chaberfellow of his had, he did less stand need of this. And his speech was so persuasive to the rector that he yielded. This was a very joyful thing to him, either for that this charitable office toward his fellow was very pleasing unto him, or for so much, as he now perceived himself to be become more needy, when he had none of his own, and of common books only the use of the Bible.  
So much came into my mind to rehearse of the studies of B. Aloysius. Now there remaineth unto me to speak far more of his Christian virtues, with which at this time he flourished. Which perfection of virtues truly, both that which was apparent & prompt in his conversation, and also that which was secretly in his mind, he was so wholly possessed of, that more than 200. Religious men of us who being of our Society, lived in the same College with him, & were daily familiarly conversant with him, are able to testify that he was an excellent, lively, and breathing example of them to us all.   

CHAP. XV. He maketh his vows of Religion. He receiveth the lesser Orders.  
ALOYSIUS had now spent two whole years in the Society, so that both he took comfort in the Institute thereof, & the virtues therein contained. Therefore bestowing some cetaine days in the sacred Exercises of piety, separated from the conversation of his other fellows, upon the 25. of November the year 1587. which day is consecrated to S. Catherine the Virgin and Martyr, upon which day likewise two years before this he had entered into the house of the Novices, in the chapel which is on that side of the College, which is towards the Schools which are lately built, in the presence of many, F. Vincentius Bruno▪ who at that time was rector) saying Mass, he according to the custom vowed unto God poverty. Chastity, and Obedience, which his vows the same Father received, & in like m●nn●r communicated him with the sa●r●● Eucharist. In the accomplishing of these 〈◊〉 much rejoiced, when he 〈◊〉 himself to be now truly a Religious man▪ and obliged unto God with more straight bonds.  
The year 1588. the 25. day of February, in S. john 〈◊〉, Church, he was initiated with the first tonsure, together with diverse others of the Society; amongst whom was that B. F. Abraham Georgins a Maronïte, who afterward when he went out of India into A Ethiopia was slain, suffering Martyrdom for the Christian faith. The last of February he was in the same place, in the company of the same companions, made Ostiarius. The 6. of March, he was made Lector. The 12. of the same month Exorcist: and the 29. of March he was made Acolytus. This was registered in the book of the Roman College in which such like things are wont to be set down. He endeavoured afterward in the whole course of his life to abound in all those virtues, which might be required, and expected of a Religious Clergyman, which virtues I purpose to relate in this place, since I am to speak of the Roman College, where both he for the most part had a constant residence, & his virtues most clearly displayed themselves to the sight and admiration of men.   

CHAP. XVI. Of his humility: and his exercises for the obtaining thereof.  
I WILL take my beginning from his Humility, which is the foundation of all Religious and perfect Sanctity, and the keeper of all Virtues. In which Aloysius did so far forth excel, that he preserved the same safe and sound, in the midst of so great abundance of celestial graces and endowments: neither was he ever in respect of them puffed up with pride. Nor truly to any other virtue more affected than that we found after his happy death, some of his manu-scriptes concerning matters appertaining unto piety, amongst which one was, which he proposed unto himself, as a certain rule of all his actions, in the end whereof he setteth down certain means how to obtain Humility. That writing for so much as it is but short, and cannot be otherwise then profitable unto all, I will set it down verbatim, as it was written by him. Thus it was.  
Certain means how to obtain Humility.  
〈◊〉 〈◊〉 it for a principal ground, that it is thy duty, whom God hath created for himself alone, to bestow thyself freely upon that Good God, for so much as he hath deserved no less at thy hands, for having created thee, redeemed thee & made thee a member of a Holy samily. Out of which thou must conclude, that thou oughtest not only to abstain, from every hainons' sin, but even from in afferent and unprofitable things. Yea and more to the intent that thou mayest come the nea 〈…〉 always, unto God, thou must with all industry 〈…〉 our, that no sact or design of thine, may take its origen otherwise then from virtue.  
Furthermore, to the intent that then mayest trace aright way unto God, make good observation of these three other principles.  
Of 〈…〉 this be the first, that both all other of the Society of IFSUS, and thou as much as any, must of necessity follow the ensign of Christ himself, and of all other Saints, who by his calling, have in times past served under him. Wherefore thou shalt so resolve with thyself, that look how much every function, office, or business of thine, may correspond unto the example of Christ and his Saints, so much the more it should be accommodated to thy courses, and either embraced or eschewed. For this respect truly, thou shalt at thy best leisure, often revolve in thy mind diligently, the life and excellent actions of Christ, and with an attentive mind read over, and often apply to thy information, those of the BB. Saints. So shalt thou become plentifully stored with examples of good life.  
Let the second wherewith thou mayest direct thy affections be this. That thou shalt become so much the more Religious and pious, by how much the more diligently thou shalt govern thy life, according to eternal considerations, and by how much the less according unto temporal; so that thou mayest love nothing, desire nothing, take comfort in nothing, taste or distaste nothing, but for piety sake; and that thou persuade thyself that this is the last end of a Religious and pious profession.  
Let thy third principle be, that when the Devil often setteth upon thee with the suggestions of desiring vain glory, and a magnificent opinion of thyself, for so much as this part of thy mind remaineth unsortified, thou shalt therefore bestow more, or rather continual industry thereupon, that with the arms of Humility, and despising of thyself thou mayest combat there with all, not for fashion-sake only, but even with intrinsical vigour of mind. Therefore prescribe unto thyself, certain laws, as it were privately accommodateu to thy vocation, delivered, and confirmed by the practice of Christ our Lord; by the observation whereof thou mayst labour in the careful prosecution of this virtue.  
Certain profitable means, for the obtaining of Humility.  
Let this he the first advice, that we esteem truly this to be the must congruous virtue unto men, in respect of their baseness and vitenesse. And for so much as, non oritur in terra nostia (job. 28.) it is no herb growing in our garden, that it ought necessarily to be begged of him, a quo est omne datum optimum, & omne donum perfectum (jac. 1.) from whom is every good gift; and every perfect endowment. Wherefore albeit that thou art proud, yet labour notwithstanding with as much submission as thou mayst, to implore that good and great God, through that infinite humility of jesus Christ, who when he was in the form of God, exinanited himself, taking upon him the form of a servant, to the intent that he would not have thee altogether destitute of that virtue.  
The other advice is, that thou fly for refuge to those Saints of the ourt of Heaven, who have been at any time remarkable for this virtue. For first of all think thu● with thyself: If when they were conversant here upon earth, they were so much favoured of God, that they attained to so high a degree in this virtue; now that they are much more gracious with him in heaven; that their prayers also shall be of more moment and dignity: & for so much as they themselves after they have arrived to the highest pitch of felicity, have no want truly of this virtue of submission, beseech them that they would obtain for thee that benefit. Furthermore consider this with thyself: Even as upon earth all are naturally so disposed, that they most of all desire their preferment, who labour in the same art and vocation of life that they do: as for example sake, If whatsoever brave Leader in the wars be highty in favour with any Prince, he principally endeavoureth to interest in his favour, and adorn with military dignity, those who have given themselves to warfare: A man famous in titles of learning, those who have applied their mind to learning: An Architect, or Mathematician, those who desire to excel others in Architecture, or the science of Mathematical discipline. In such sort do the Citizens of heaven, they who chief excelled in the glory of any particular virtue, desire earnestly to give their helping hand for the obtaining of that virtue, to those that pretend most to the love thereof, and to assist them with their commendations. Be not slack therefore, with great fervour to recommend thyself to the mediation of the most Blessed Virgin-Mother of God, who was so much endowed with this virtue, as never any soul created (except the divine soul of our Saviour) was more. Next unto her, amongst the Apostles thou shalt choose unto thyself S. Peter who said of himself: Exi à me Domine, quia homo peccator sum. (Luc. 6.) go out from me O Lord, for that I am a sinful man. Next S. Paul, who after that he had been by God rapt into the third heaven, thought notwithstanding so me●●●ly of himself, that ●e said: Venit IESVS sal●os facere p●●catores, quorum ego primus sum (1. Tim. 1.) JESUS came ●o s●u● sinners, of which I am the gr 〈…〉. Of th●s● considerations one of them will give th●● to understand, of how great consy 〈◊〉 their commendations are with God for the obtaining of this virtue; the other, how prompt likewise, and r●a●●y th●y are to the performance thereof.  
These are Aloysius his words in that writing, by which it manifestly appears, with how good a will he imb●ac●d the love of humility. In another sheet which likewise is written under his own hand, and which he entitled Pious Affection's, he hath these words.  
Those desires which thou conceauest, thou oughtest not so to r●comm●n● v●to Almighty God, as 〈◊〉 in thy breast, but as i● Christ's. For seeing that 〈◊〉 good things must of necessity be first in JESUS, before they can be in thee, and are with far more prompt 〈◊〉 propounded unto his eterna●l Father by h●m, th●● by th●●: And having inserted certain other things, he saith.  
When thou fi●●●st in thyself an inclination to any virtue, thou oughtest to imp●o●● the assistance of those Saints, who are much commended for the same. As for example, for th● obt●yning of humility, the and of S. Francis, S. Alexius, and others: for charity S. Peter, and Paul, in like manner S. Mary Magdalen & others. For as if one goeth about to obtain any. military office of an earthly Prince, he shall sooner carry it, if he use for his advocates the General of his Army, and his Colonels, then if he have recourse to the Lord Chamberlain, and other Governors of the household: So when we expect at God's hand Fortitude, let us endeavour to be recommended to Martyrs; when we would have Penance, to Confessors; and so of a●l the other. Which words have the same meaning, which the writing that we recited before, had.  
He had a very humble conceit of himself; and that, that was in the inward sense of his mind, he declared both in his words, and actions. He never at any time did, or said any thing which might much tend to his own praise. Yea rather with admirable silence concealed all that his secular splendour, kindred, family, titles of the Marquisate, & others of the same kind. In like manner those which were more peculiarly his, as strength of wit, accomplishment of knowledge, and other things which might appertain unto his praise. Therefore even at the very suspicion of his own praise, he blushed like a tender Virgin: and whosoever had but a desire to see him blush, might by no means sooner put him to it, then by praising him. Of this matter I will only allege two examples, omitting many others. The one was, when as a certain Physician, who came to visit a sick man, began to celebrate his praises, in respect of the Nobility of the blood of the Gonzaga's, his near alliance likewise to the Dukes of Mantua, & his kindred resulting from that Family he came of. For truly, whereas he desired to have his fortune obscured from the sight of all, being very much offended with this praise, he gave a remonstrance to the Physician, how much it troubled him. And for so much as he took many occasions to praise him in that manner, he was very much out of conceit with the honour of his Ancestors: & when there was any one that did but rub-up the memory of these things in his mind, or scemed to make any account of him for any endowment either of Nature, or Fortune, that questionless did so exulcerate his mind, that nothing could do more. Therefore besides this one only grief which he conceived, for praise, or honour attributed unto him for such like causes as these, he seemed to have weeded out of his mind by the very root, all other affections.  
At another time, when in the Refectory, he had spoken out of the pulpit, very prudently and fitly accommodated to piety, concerning the Purification of the B. Virgin, and deserved praise was given him by all his auditors; so soon as F. Hieronymus Platus began to his face to commend that his speech, he was so much abashed, and seemed so much to be troubled with those praises, & to eschew them as not belonging to him, (being so persuaded out of his singular modesty) that it gave great contentment to all their minds. For by this his modest bashfulness, he became very grateful and amiable unto all.  
At home and abroad he would give place to all. If at any time he were sent forth with any of his fellows who had the charge of domestical matters (amongst whom sometimes the Cook of the Roman College was one) he would offer place unto them; if they denied it, he would allege so many causes of this his request, that they, lest they should contristate his mind, could not but obey him. But for this respect truly, he was reprehended by his Superiors, who forbade him to do it any more, if it were for no other reward, but even for that, lest he should seem too little to reverence the name of a Clergyman, and the dignity of Tonsure, to which he should rather be observing then to too much dejection of himself. At home he often laid his hands to the helping of domestical businesses, put himself into the company of other simple men, and this very willingly. In like manner when the bellrung to meals, for the most part he sat him down at some table, which in the outmost corner of the Refectory, was frequented by the Cooks, and other servants, as being near their offices. He had command from his Superiors, who perceived him weak and afflicted in his health, that he should sit at their table who were but lately recovered out of sickness, that he should not rise from thence together with the rest, and that he should in like manner abstain from some other labours. He fearing lest this might seem to be attributed unto him in regard of his family, often went to his Superiors, and producing good reasons gave them to understad, that there was no cause why they should account him as singular in any thing, and at last obtained that he might together with the rest, follow the common course of living. And some of his familiar friends entreating him, that he would obey this the will of his Superiors, for so much as otherwise it was to be feared, lest he might fall into some disease he answered, that he being a Religious man, should endeavour all that he could, to insist in the same course of life, which others did that were joined with him in the same Religion; and whilst he did not go against his obedience, he stood in fear of no disease truly, that should be taken by undergoing those things which are appropriate to the institute of his Religion. There are resident for the most part in the Roman College some 200. men, or rather more, so as it cannot be, that every one of the Society that studieth there, should be supplied with a several chamber. Wherefore the Superiors, affoarding only particular lodgings, to the Priests, the Masters of the College, and some others, who are either somewhat infirm, or perform some peculiar office, the rest being distributed according to their pleasure, into several companies, they place in diverse chambers, which are furnished with many beds, and desks to study at. Therefore, whereas they thought good that Aloysius, in regard that he was somewhat sickly, should lodge by himself sequestered from the rest, he goeth to the rector and persuadeth him, that it would be an example of better edification to others, if he might use his chamber in common, with some chamber-fellows. And for so much as he reputed it a kind of magnificence, to associate any one that was a student in Divinity, instead of them he suffered some man of a more inferior rank to be ranged with him. He had requested that there should be committed unto him the Prefectship over some company in the Seminnary, for so much as besides the abjection which they willingly suffer for God's love, the Prefects are afflicted therein with great incommodities, & subject themselves to a grievous, and in a manner a continual servitude. But for so much as his Superiors mistrusted, that his health would not be able to sustain so great a burden, they durst not then give way to it.  
He desired moreover, that having ended his study of Divinity, he might have leave to instruct the Grammer-boyes of the lowest form, both for that he desired to open a way for himself to inform that their tender age with the precepts of virtue and Christian piety, of which office of the Grammer-Maisters, he had a holy emulation, and speaking familiarly unto them, he was wont to call them Blessed: and also, for that he had great delight to descend to those things, whereby he might abase himself, & have no prerogative before others. He often took upon him this task, and that he might dissemble his requesting thereof, for the love of virtue and humility, he bore Father rector in hand, that he was ignorant in grammar, and not sufficiently polished in the Latin tongue: That he was altogether unable (unless he learned these things) to be serviceable to the designs of the Society.  
With the same art he set upon the Perfect of the inferior schools, to whom now & then he brought certain little exercises composed by him in Latin, according unto the capacity of that cla●●e. Questionless to the intent that he having a taste of his study & proficiency, might lend him his helping had to that, whereunto his mind was bend. Fa. rector to the intent that he might do a thing grateful unto him, and might withal make trial, whether he was (as he said) ignorant of the Latin tongue, joined unto him a chamberfellow, with whom he might confer concerning the Latin, and it was discovered, that he had no small insight in the same. Notwithstanding he returned again unto the rector, & assured him that he had only gotten it by use, & that by this way truly in which he had hitherto insisted he should never come to be exactly skilful in the Latin tongue and in Grammar: & that it now remained expedient for him to learn it by teaching others. Many times in some old cloak carrying a basket, or a wallet, he would with great contentment beg for alms through the City: and at home there was no office so vile and abject, which he was not more fervently in love withal, then ambitious men are with honours or dignities. Every monday and twesday it was his custom every week to serve in the Kitchen. And he made it his chiefest work to wipe the dishes when they were brought from the table, and to gather the scraps of meat, to relieve the necessity of the poor. And when he might have leave (which he often had, by importuning his Superiors to that end) he carried in a basket that selfsame relief, out of pious charity appointed for the poor, to them waiting at the College gate. Verily, he would every day in like manner when he came from the schools, do some other contemptible work, as to sweep his chamber, or other places that were appointed for him, to take away spiders-webs with a reed, or some longpole in the Halles, or common parlours. Moreover for many years it was his work to cleanse the lamps in the galleries and public schools of the College, and to repair them by pouring in oil and putting-in wickes when need required: which services did so much delight him, that when he openly discovered the joy, which he was not able to conceal in his mind, they that saw him replenished there withal, congratulated this his triumphant, & soul-ravishing contentment; which joy he did now profess to have become as it were natural unto him, & that of it own accord it did insinuate itself into him, constrained by no industry or premeditation. Which things truly although they nothing move the minds of those men that are of the Society, who both themselves make frequent use of them, and see them daily frequented by their companions: Yet it is manifest, that both of themselves and in respect of the dignity of those men that employ themselves in them, they are of great force to inflame the minds of men. To conclude this praise may truly be given unto him, that he was a serious contemner of himself, & that he omitted no occasion, whereby he might depress himself.   

CHAP. XVII. Of his Obedience, and observance of the Rules:  
THERE was added to this his so great love of submiss Humility, that like●ewise of perfect Obedience, of which that may be a sufficient testimony, that it was a thing manifest to Aloysius, that he was not only free from dissenting at any time from his Superious will, or from the least infringing of their government, but that he did not so much as lean thereunto, in the least desire or inclination, no not in that which passeth in the very first motions of the mind; unless perchance when by their commands he was withdrawn from his offices of piety. Although truly, not so much as then for the most part was he moved, unless it was very seldom, & that motion that was, he did with incredible diligence, and celerity compose. So it came to pass that not only his will, but his mind also, and his judgement, agreed with that of his Superiors. Neither did he ever ask, why this, or that was appointed, but knowing only that it so pleased his Superiors, he inquired of no other cause to approve of the same.  
This perfection of Obedience sprung from that, that he certainly persuaded himself that every Superior, was no less than the vicegerent of God. For said he, for so much as we must yield our obedience to God whom we see not, and that we cannot in his presence immediately receive his commands, or ask his Counsel, he giveth us Superiors as substitutes in this his office, and interpreters of his will; by means of whom, he certifieth us of all things that he would have us do, for to these messengers of his will, he commandeth us to be obedient. Bl. S. Paul was of this opinion when he wrote to the Ephesians in this manner: (Ephes. 6.) Obedite Dominis carnalibus, sicut Christo, & ut ser●i Christi, f●●ient●● vol●nt●t 〈…〉 Dei ex animo. Obey your Lords made of flesh and blood, as you would do Christ, and as the servants of Christ, doing the 〈◊〉 of God with all their hearts. And to the 〈◊〉 upon the same p●int of Obedience 〈◊〉 〈…〉. Quodcunque facit●s, ex amino 〈◊〉 si●●t Domino. & no● 〈◊〉 us. Whatsoever you do, do it with all your hart as if you did it to our Lord, & not unto m●n. 〈◊〉 〈◊〉 to be understood that unto us from God him 〈◊〉 as a messen 〈◊〉. by my 〈…〉 igh-Chamber supreme Court-officer, is by to any of the●r command of that Prince, and so or lina so also a Religious of ●●s superiors unto him by and re〈◊〉.  
rose that his obser 〈…〉 ●●ich he car 〈…〉 questionless of God, and ●he ●l●ce ●f ●●e interpreters of his will. ●herfore he 〈◊〉 great content 〈…〉 in that which th●● 〈◊〉. Neither , and authority highest, the ig 〈…〉 that were of 〈◊〉, th●n those that were of eminent sanctity, and adorned with other arts worthy of that function: For in that they discharged the office of God, supposing no difference to be amongst them, he did with equal facility obey them all. Moreover he was of this opinion, that he that did his endeavour only to respect this one thing in his obedience, did rea●e thereby a double benefit. The one, for that whilst he was obedient, nothing happen●ed unto him difficult, or laborious, but all easy and very pleasant, as who understood that he obeyed the will of God, whom to serve, he esteemeth to be an inestimable honour & benefit. The other, that he accomplisheth the effect of true obedience, and consequently that he may with assured hope anticipate the rewards promised in heaven to those that with all their hearts are lawfully obedient. But whosoever obeyeth him that commandeth, for this respect only, either for that his commands are plausible unto him, or soothing to his humour, or for so much as he that imposeth them, is a man of excellent virtue, & natural endowment, or beareth particular goodwill towards him, he first of all seemeth not to have merited, in the same manner that an obedient man ought, neither doth he obtain the direct form and natural mark of an obedient man, seeing that he did not observe in his Obedience that one thing which the virtue of Obedience doth only respect. Moreover that such a one, so soon as he should change his Superior for another that should be less furnished, either from nature or good arts, or less affected to him, and should receive from him any command contrary to his humour, must of necessity be vehemently tormented and expesed to many dangers. To subject a man's self to another out of some humane, & not a celestial respect, as we have said before, he accounted to be the property of a base, and abject mind.  
He feared, lest that certain Superiors might very much hurt, those that they bear rule over, who to the intent that they may accommodate themselves to the infirmity and want of virtue or their subjects, in their governing and commanding, serve their turns of causes, with which they exhort them to that which they intent, out of these mortal things only. Wherefore his desire was, that the Superiors of the Society, should confidently dispose of him & others; and that either in the changing of their offices or lodgings, and in other matters which were to be determined by them, that they should not allege any cause of their subjects will, but the honour of God, and the amplifying of his glory, and for that respect to ordain all things. For example sake, let set them command in this manner: Visum est nobis ad obsequtum Dei pertinere, atque ex citur matori g●orta fore si in illum locum te confe 〈…〉, aut hoc ossictum susti●eas. Itaque vade, Deus id tibi fortunet. It seemeth unto us that it appertaineth to the due service of God, & that it shall be to his greater glory, if you betake yourself to that place, or undergo this office. Therefore go, God speed you well. When they do this, said he, the Superiors give a remonstrance of their confidence, & excellent estimation, that they have of the virtue and obedience of their subject, that they accustom him to the embracing of the proper renown of Christian Obedience, & that they yield them an opportunity of obtaining greater grace in the sight of God, by how much the fewer inducements they use of humane reasons. But if these other arguments & pretextes be sought after, the subjects inure themselves with following an only shadow of Obedience, not the solid and express image thereof; they are deprived of those goods that we spoke of; there is occasion sometimes given of vilefiing their government, especially if there be any facility for them to understand or suspect, that there is some other cause, why they are removed out of their office or place, then that which either in word, or writing is pretended.  
Moreover, he was wont to affirm, that his office of Obedience was so much the more grateful unto him, for so much as he had found by experience, that by the jurisdiction of his Superiors, there was declared a certain marvelous providence of God over him. For oftentimes those things were freely granted & imposed by his Superiors before he asked, with the desire whereof he was formerly possessed, either out of his private piety, or by the instinct of God. So once it fellout, that whereas he had meditated, upon those places unto which Christ our Lord in his last punishment was carried about, and thereupon was surprised with a great desire, to go that day to the seven holy Churches to offer up his humble prayers according to the custom, his Superior contrary to his former use, before he either asked or hoped for any such thing, sends for him that very Louvre, and commands him to go visit the seven holy Churches. That brought unto him a double joy, both for that the same thing was in itself expected, and also for that he discovered, how great a case Almighty God took of him, even in those small matters. I might rehearse very many of these like examples, but that it would be too long.  
If being reprehended by him in whose power he was, he did so conform his countenance and habit, that with his head bare, with his eyes fastened demissely upon the ground, making no excuse, or reply, he entertained humbly, and patiently whatsoever he said. Being upon a time reprehended by his Superior, for I know not what 〈◊〉 of his, in a certain matter into which he had often fallen, by reason that he always in a manner went with his mind alienated from his senses, he was overcome with so much force of sorrow, that he suddenly fell down in a sound: out of which so soon as he had recovered himself, he throweth himself at his feet with weeping tears, and with so much humility imploreth pardon for the fault that he was accused of, that he was not able to raise him up again.  
The next allied to this his virtue of Obedience, was that his observance of the Rules, unto which by the discipline of Religion he was tied: in the observing whereof Aloysius was so carefully-diligent, that he might seem to go beyond all others. For neither could he remember, that ever he had transgressed any one of those rules were it never so little, though it were but even in thought. And now so carefully and punctually did he obey them, as if by the neglect of them, he might be brought into some great danger, & suffer some grievous derriment. In which thing he took so great liberty to himself, that he stood in fear of no person, Religious or Secular.  
He went on a time, as sent by the rector, to salute Cardinal Roboreo his kinsman, who desiring him to stay dinner with him, he said that he could not, for so much as it was against a certain rule with which he was obliged. The Cardinal delighted with that answer, never after urged or requested him in any thing, but he made this exception, unless peradventure it be against your rules. The same Cardinal signified afterward to Fa. rector of the Roman College, that he used that caution, and that he adjoined that condition, lest he might commit some offence against Aloysius his tender conscience, and that he might comply with that divine spirit which informed his mind.  
Being asked upon a certain time by his chamber fellow (who preparing to write letters wanted paper) that he would lend him a quarter of a sheet; fearing lest he should violate that rule which forbiddeth the to give, or lend any thing without the Superiors command, he dissembling that he understood him, truly answered nothing, but straightway going forth of the chamber, went to ●a. Minister to ask leave that he might give to his companion of his paper, & a little after returning, courteously calling upon his follow he said: Poposcisti, ni factor, nuper a me ch●rt●●, cecam, simitique eam impertit. You asked of me lately) unless I be deceived) some paper, lo here, and with that he gave him some.  
To conclude I know not how I may more plainly declare his careful observance of the rules of Religion, then if I testify that he for the space of those years, wherein he applied himself to Religion, did never neglect that rule, which commandeth silence in certain times and places; nor that which forbiddeth in time of studies to speak otherwise then in Latin. Yet in this kind to be taken tripping is a very easy matter.   

CHAP. XVIII. Of his Poverty, Chastity, Speech, and Conversation.  
NOw to Religious Poverty he was incredibly affected. In this he did more delight and solace himself, then wealthy men do in the abundance of their riches. For if in the liberty of his former fortune he was so far in love with it, that as we have said before, even than he pleased himself with homely attire; every one may easily conjecture how he behaved himself in the Society, which he was accustomed to entitle the most proper house of poverty. Therefore he always abhorred that, whereby he might seem to have the least shadow of a man, challenging privately any thing, as it were proper to himself. He was never clothed or apparelled with any thing but out of the common stock: he never made use of any book, which he did think lawful to carry with him, neither of watch, nor penknife, nor any other case of tools. And of those things which belong to piety, he neither kept any to bestow upon others, neither was he very much pleased when others bestowed them upon him. He never suffered to be in his possession any Reliquary, or pair of beads of any precious, or curious matter, nor so much as a private picture, or tablet. But verily some one of the common pictures, which he found in the chamber, he made use of, or truly he had at the most but one private to himself of paper, which was of S. Catherine the Virgin and Martyr (to wit, upon whose birthday he en●●ed into Religion) and another in like manner of paper that was of S. Thomas of Aquine, whose doctrine he did studiosly imitate. And these, upon the approbation of his Superiors, tired out by others importunities, and as it were by compulsion, he accepted as guilts. What shall I say▪ for that not so much as in his Breviary truly which in the Noviship, nor in his little book of the office of the B. Virgin Mother, which he made use of in the College, he never tolerated so much as any little picture, for a note, (as many use) to distinguish his prayers.  
And for so much as there were not wanting some, who according to their good will towards him, not only offered diverse gifts made for the honour of God, but even of their own accord having requested licence of his Superior that he might receive them, did in a manner thrust them violently upon him, if truly he might, he refused them: but if without displeasing of them he could do no other than admit them, he straightway carried them to his Superior, or at least having gotten leave from him, so soon as the next occasion might serve, he bestowed them upon others. It was his chiefest joy to possess nothing of this world, to desire nothing, and to be sequestered from every mortal thing.  
When in the beginning of Summer or winter, there were given unto them hats, & other garments, he never complained of any thing for being too long, or too short, too big, or too little: but being asked by the tailor whether they were fit-inough for him, he said: Mihi quidem videtur: truly they seem so unto me. He was infinitely pleased with every thing that was most poor, and in all things that fell unto his choice he cast his eye upon the worst. And he was wont to interpret in this manner that of our Rule, whereby it is decreed and commanded, that every one (to the intent that he may the more overcome himself, and may learn the more to profit in virtue) should be persuaded, that of those things which are in the house, the worst shall always be given unto him. Even as (saith he) a beggar, who from door to door, beggeth alms from other men, knoweth very well, that not the best garments, which are in any man's house, but the most torn and old; and in like manner of other things, that which is of the least value, shall be given to him: according to the same example must we persuade ourselves, that if we be truly in love with poverty, those things in our house which are most contemptible, aught to be given unto us. And he said that such was the efficacy of this word (persuadeat) that the meaning thereof was, that we should certainly set down in our minds that it should so come to pass, and that it was most expedient so to be.  
Moreover, he did often declare to the Father who was wont to take his confessions, that he esteemed is in the number of one of his beneficial merits, that such often had been the will of God, that in the partition of the things, which were given to every one to use, there happened unto him the worst of all others. This in respect of his fervent love to poverty, he esteemed as a special favour from Almighty God. For with such modest shame fastness did he behave himself in Religion, as though he did from his very hart think, that out of commiseration of the Superiors, he had been taken up into the house, as it were out of rags & sordid beggary. Therefore whatsoever was bestowed upon him, he judged to proceed out of their singular charity.  
At the table truly, he spared to eat of that meat which he thought would be hurtful to his health; notwithstanding least that some better should be brought instead of it (which he nothing desired) he endeavoured upon set purpose, to deceive the servitors.  
I need not rehearse any thing else of his chastity, but that he always kept unspotted that inestimable treasure of his Virginity, both of body and mind, in so excellent and singular a lustre, which I declared in the sixth chapter of my first book.  
In his speech and conversation, no man was a greater lover of truth and sincerity, no man could ever possibly discover more candour, or ingenuity. Therefore there were none who could make any the least doubt of that which he either affirmed, or denied. For he was far estranged from all deceitful duplicity or dissimulation. He was wont also to affirm, that by tricks, deceits, dissimulations, fallacies, ambiguity either of words or deeds, the men given to the Fortune of this world, were bereft of the mutual society that ought to be amongst them; but that in Religion it was the ordinary poison of Religious simplicity, the certain plague of youth, with which scarcely could ever agree the spirit, that a Religious man ought to be endowed with.   

CHAP. XIX. Of his Mortification, and the Afflictions of his body.  
AS concerning that taming of his body, and bridling of his appetites which we call Mortification, he was so desirous of evil treating the same, and suffered himself to be transported so much further with that desire, than his strength might comport with all, that had not his Governors restrained him, he might seem in short time to hazard the cutting-of some years from his life. Therefore unto some that said they wondered that he made no conscience, of so often wearying his Superiors about this affliction of himself, he answered, that he, when upon the one side he regarded the imbecility of his forces, and upon the other side perceived his mind to be excited to give forth these examples of piety, thought it the best course that he could take, to refer the whole matter to his Superior, who was not a man partially interessed in either of those two considerations. And that so it would come to pass, that he only would give way to that which should be most pleasing to God, and nothing else. He added that sometimes he entreated leave to do those things, which he assuredly knew would not be granted to him. For when he saw he might not apply himself unto them, as he very much desired, to dedicate this his desire to God, and to manifest it to him that governed him as his Vicegerent, seemed for many respects to be available unto him. Amongst which, that he numbered as one, that by the judgement of others he learned to be less overweening of himself, for so much as revolving such things in his mind he might seem unto them, in this respect truly, not sufficiently to know himself. And verily sometimes it pleased God, that beyond the opinion of all men, he obtained leave for certain things.  
A certain man attempted very seriously to question with him, why, for so much at he was so prudent in other matters, he set so light by the counsel of Fathers of approved piety and authority, who so often had exhorted him, that at last he should leave of, that so great severity towards himself, and earnestness of mind in meditating upon divine matters? Unto whom Aloysius answered in a manner in these very words: I perceive these counsels, which you speak of, to be given me by two sorts of men. Of which, one sort is of them, who lead their life in all accomplishment of sanctity, so perfect, that nothing therein occurreth to my view, but it is both be autifull and worthy to be imitated. And truly oftentimes I have been minded to obey these men's advices: but after I observed, that what they advised me, they themselves would not practise, I thought myself rather bound to follow their deeds then their counsels, which proceed only from their charity & indulgence towards me. And some others there we who what they exhort me to, the same they make good in their own courses as who are not much addicted to any practice of pennaut. But it seemeth better for me to live according to the manners and example of those pinus once, the then the precepts and counsels of these other that I last named.  
Moreover he yielded another reason hereof. For he said, that he very much feared. lest that if he should intermit the use of these afflictions, his nature could not long be continued in the habit of virtue, but falling back to her former state, would suddenly lose that her practice of patience, obtained by so many year's labour.  
This also was his saying, Esse s● fe●●um incuruum, atque ad Religionem venisse, ut voluntarijs paenis atque supplicijs perinde ac m●●leis corrigere tur. That he was a crooked piece of iron, and that he came into Religion, that he might be made straight with voluntary pains & punishments, as it were with hammers. But to them that said, that the perfection of Sanctity consisted in the interior virtue of the mind, and that he should rather use violence to his will, than his body, he answered. Haec oportet facere, & illa non omit●ere. These you ought to do, and not omit those. For that this was the custom of almost all, whose sanctity became admirable to antiquity, and in particular of the first Fathers of our Religion, and before all others of our B. Father Ignatius. And that he truly, both himself, as we read in his life, spent much time in the offices of penance, and corporal vexation; and that moreover he left written in his Constitutions, that he set down no methodical course to the Professors, and others that were placed in any stable degree of the Society, either of Vigils, Fasts, Disciplinings, Prayers, and other punishments, for so much as he confidently presumed, that they had made so great progress in excellent sanctimony, & had so long with great comfort been enured with these wholesome affections, whilst they well knew them not to be hurtful to the pious functions of the mind, that they would rather stand in need of a bridle, then of a spur.  
Moreover Aloysius added, that the most fit time to exact these punishments of his body was, whilst he was a man of entire corporal vigour, and in the flourishing season of his youth. For in regard that his ould-age was likely to be infested with diseases, would afford less strength for the performance of those things. And that for that respect men of principal sanctity in their extreme and decrepit age, look how much they had profited, in the pious employments of their mind, so much for the most part they deducted from their corporal punishments: but that they never altogether left them of. If his Superior for bad him any of his bodily chastisements, the loss that he sustained of that fruit, he recompensed with some other office of piety, as by reading a chapter out of the little book of the imitation of Christ, by going to the Church to worship the Divine Eucharist, or with some other such like. Whether he stood, or sare, or walked, he omitted no time wherein he might vex his body with some molestation. And whereas his Superiors when they saw him somewhat debilitated, forebad him the use of all haircloth, disciplines, and extraordinary fasting, he invented some means to exercise himself, which might neither be repugnant to the will of his Superiors, nor opposite to his bodily health, and those he declared unto them. Of which sort this was one, when for his accustomed exercise of speaking out of the pulpit, he requested that he might speak in Spanish, supposing doubtless that for that respect all would laugh at him And he obtained leave to do it.  
To conclude you may have a sufficient scantling even by this one thing, how much he thirsted after his own vexation, for that whereas he had so often executed so many punishments upon himself, without having any respect to his health, very many denounced unto him that they stood in great fear, lest when he should come to the hour of death, this scruple might vex him, and that peradventure he might pay in the pains of purgatory, for this his so evil and undiscreet entreating of his body. Unto which doubt, in his last sickness, he gave answer as after I will recount.  
For the repressing of the perturbations of his mind, verily he needed no great diligence, as which he had long since so subjected to himself that he seemed altogether to be destitute of them. He bestowed his greatest industry, in driving away the motions of his mind, and if he found himself any thing faulty in that kind, he did not with overmuch dejection contristate his mind, but throwing himself at the feet of God, and determining to expiate himself by confession, he implored peace with him. Having done that, he rested with a secure mind. And this he had learned of that Master of the Novices, whom we have spoken of. For he was wont commonly to counsel all, that it was a fit remedy, against such sins which in our common course of life do steal upon us, and which was both acceptable to God, and a confusion to the Devil, to profess our baseness before God, lifting up for some little time our mind towards heaven, with these or such like words. En, mi Domine, quam fragilis sum, & miserabilis! quam proclivis adlapsum! Ignosce mi Domine, & gratiam concede, ne idem peccatum iterum peccem. See my Lord how frail and miserable I am! how prone to fall! Pardon me my Lord, and vouchsafe me thy grace, that I fall not again into this sin! and after this to quiet ourselves. This therefore did Aloysius observe, & he said moreover, that to be too much afflicted for such like sins as these, was a sign, that a man had no true understanding of himself. For he that knoweth himself, could not be ignorant, that his garden of itself was only apt to bring forth thorns and briers.  
He employed all his solicitude in searching out the origen, and head of his desires and cogitations, till such time as he had discovered, whether he was guilty of any fault, or no, to the intent that he might disclose it to the priest. But when he had once examined out the matter, he laid aside all care. In his confessions he was clear, short, nothing anxious, and as F. Robert Bellarmine who was his Confessarius affirmed, by the assistance of that Divine light that was infused into him, and the sharpness of his wit, he did so narrowly surucy every secret corner of his mind, that he was even as well able to express, how fare he proceeded, in every cogitation, or desire, or action, so expressly, and distinctly, as if he had even seen all things with his eyes. He loved very much to be publicly reprehended in the presence of his companions, and for that cause he of his own accord used to notify to his Superiors his faults in a piece of paper. But at the last, when instead of rebuke he perceived praise to be attributed unto him by them, who found no fault in those things which he condemned in himself, he put on a mind to desire those reprehensions no more, for that he said, that they were rather a loss then a gain unto him.   

CHAP. XX. What he thought of the Spiritual Exercises of Bl. Fa. Ignatius: how he exercised himself in them.  
THE spiritual Exercises of B. Fa. Ignatius, he did not only much esteem, for the respect that they yielded a most effectual means, to draw the minds of men out of the filth of sin, to the love of an honest life; but for so much as they were most apt to revive those raked-up fires of piety, and the spirit of God, in the minds of Religious men. Therefore every year at what time, according to the custom, they might keep their longest vacations from the schools, to the intent that he might apply himself to them, he entreated leave for the space of some few days to be retired. And for so much as those Exercises are distributed into four weeks, he framed unto himself certain sentences, and precepts in Latin, agreeing with the arguments, which are treated of, in every one of them, and the scope which is aimed at. But whereas all his notes, which truly belonged to piety, where presently taken away, so soon as he was dead, I could find none almost but these that belong to the first week.  
For the Exercises of the first week.  
Inscrutable are the judgements of God: who knoweth whether he have yet forgiven me the offences that I committed in the world? The pillars of heaven have fallen, & were broken: who will promise me perseverance? The whole world lieth buried now in the depth of wickedness: who shall appease the anger of our omnipotent God? Most Religious and Ecclesiastical men forget their vocation: how shall God suffer any longer so great detriment of his Kingdom? The faithful with great repidity all the days of their life, as it were, steal God's glory from him: and who shall restore it? We be to poor secular men, who defer their penance even till the point of death: woe also to Religious men who eventd that moment have slept in their vocation! With these kind of excitements, we must rouse our sluggishness, & renew our purpose of repentance, and serving of God rightly, and immoveably.  
True Penance is conceived with infinite grief for the contempt & ignominy which I have showed toward God, who hath so much loved me.  
The same, so much urgeth us to bewail grievous sins, that even for all our venial sins it exciteth great compunction.  
It arriveth so far, that not only it acknowledgeth the mercy of God remitting man's offences, and worshippeth him; but for the honour of the Divine justice, vehemently desireth to undergo just punishments for all his sins.  
Hear God finding men well disposed, infuseth the hatred of themselves, by which a purpose is stirred up and confirmed, sharply to take revenge of themselves, even by external acts of penance, Laus Deo.   

CHAP. XXI. His love towards God, his zeal towards his neighbour, his desire of spiritual discourses.  
HE burned with so great a love of God, that all times, and in all places, so often as mention was made of him, he was so inflamed, that there appeared certain signs thereof in his very countenance.  
He excelled in singular charity towards others his neighbours. Moved therewithal he often craved leave to go to the Hospitals to serve the sick persons. And when he came thither, he would make the fick-mens' beds, help them with their meat, wash their feet, sweep their floors, exhort each of them to patience, and sacred confession of their sins. And at home in the College he daily obtained leave to go visit the sick in the Infirmary. Therefore in this office, with his daily diligence he exceeded all, without any partiality he went to all to comfort them & if at any time in regard of the pains of hit head, by his Superiors command he abstained from his study, he would busy himself in the Infirmary, he would clease their knives and spoons, cover their tables, to conclude perform all other due services, either to the sick, or to those who were recovering out of their sickness.  
Neither truly, according to that zeal wherewith he was vehemently inflamed for all men's salvation, did he less readily undertake the care of their body, then of their souls. Therefore if licence might have been given him from his Superior, conformable to that, which both in his freer course in the world, and also in Religion he had always desired, he would have sailed into the utmost coasts of India, to gain Ethnics unto Christ. Moreover, he could not as yet truly be employed; to labour for the salvation of foreign men. For so much as that is peculiar unto them, who having ended the course of their studies, & being ordained Priests, ordinarily are designed to the hearing of Confessions, to the making of Sermons and Exhortations, and other such like offices.  
In the mean while he with great diligence; and various art, out of that admirable prudence wherewith he was endowed from Almighty God, helped forward their progress in the study of a more holy life, who were conjoined with him, in the course & society of a Religious life. For whereas in his life which was irreprehensible, there was set before them a most beautiful example, he moreover asked the rector, whether he would be pleased to give order, that at noon and night, those hours, which are allowed for their recreation, they might no more entertain talk amongst their companions of learning, and other indifferent matters (for of vain and unprofitable it is never lawful for them) but of these only which were conducible to piety. There was perfect at that time over matters of Piety in the College, F. Hyeronimus Ubaldinus, who after he had forsaken a certain Ecclesiastical office which he had discharged in the City, devoted himself to the Society of JESUS, & spent therein all the rest of his life in notable sanctity. Unto this man also did Aloysius make known his desire, after it was already approved by the Rector, & intreateth him that he would likewise add his labour to the perfecting of this that was begun, & withal he offereth up many prayers unto Almighty God, that he would vouchsafe to bless it with good success. After this, having chosen out of all the College some certain young men, all singularly well addicted to celestial matters, whom he thought to be the fittest to make of his Counsel, he calleth them together, and told them that he did very much desire, to the intent that he might profit his own mind, at such time as he had leave to divert his mind somewhat from more grave imploymentes, and to apply himself to company, that he might sometimes have conference with them of Divine matters. Moreover, he daily, lest that he might sometimes want fit matter for discourse, would for the space of half an hour, read some little book of the Precepts of piety, or some Saint's Life. To conclude together with these fellows he giveth a beginning to this matter. Therefore if he came into the company of those that were inferior to himself, he gave the first onset to this wholesome discourse, which the rest marvelously stirred up with his speeches, did with great joy second. Unto the priests and those that were Superiors unto him, he propounded some question, and with a desire better to inform himself, he asked their opinion. So did he begin these discourses of Divine matters. Although truly, that was not needful; for so much as they, when they saw him coming unto them, assuring themselves that he was delighted with no other talk, all of them, even the Superiors themselves, that they might comply with him, breaking of all other discourse, if they had begun it, turned to sacred matters. When he conversed amongst his equals, if truly they were of them, with whom he had of late set down this manner of society, it was no trouble to discourse of holy matters: but if they were others, he doubted not of his own accord, to begin to treat of some point of piety, in which they for so much as they were Religious men, seeing that they desired to profit in that course, did willingly suffer themselves to be brought into the same.  
When any one came new from the Noviship, or from any place else to follow his studies, he either set upon him himself, or sent unto him some one, with whom he had passed his Noviship, or was near allied to in familiarity, and as far forth as he might, he endeavoured to help him, to conserve that ardour of Religion which he had conceived in his Noviship. Therefore he had no sooner set foot in the College, but of his own accord he would insinuate himself into his company, and denounce unto him, that truly if he purposed to remain constant, & proceed forward in the pursuit of piety, that there should not be wanting unto him good store of fellows, who would assist him in this behalf: in the mean while, whereas he was familiarly acquainted with them all, he named unto him five or six of their names, who went beyond the rest in the study and use of celestial things. Moreover, those h● admonished, that they should associate themselves with him, and it succeeded according to his desire.  
Furthermore, if he understood that any one of the College was somewhat▪ defective in discharging his duty according to the dignity of Religion, he endeavoured by all the means he could, to win unto himself his affection, and knowing then very well truly, what occasion of speech that would give unto others, he daily, not only for many days, but even for many weeks together, conversed with him at the noon and night meetings. So soon as he had now profited so much, in the study of perfect sanctity, as he required, that he might not repent himself of his payne's taken, then truly by little and little he dismissed that familiarity, for so much as he said, that he should be a more upright example to all, if he conversed promiscuously with all: afterward he exhorted him, that he should sort himself with those that were the best, & he rehearsed some of that quality unto him, and also gave order unto them that they should keep company with him: that he well assured himself that he was desirous to parti 〈…〉 te of ●ood matters: to conclude, after that he had done with one, he betook himself to another. By these so excellent endeavours, and pains taken, in a few weeks he was a help to many, and he inflamed the minds of those to the love of God who seemed to have waxed the most cold. Therefore you might have seen the whole Roman College, so much enkindled with the burning zeal of a Divine spirit and piety, that there was not any one, but he would acknowledge a certain singular will of God therein.  
I do well remember that I have often seen with these eyes of mine, when there were in that College above 200. men, in the heat of the Summer days, at such time as they had ●eaue to recreate their minds after their laborious studies, in the garden, and walks, some by couples, and some by three & four in a company walking together, and for so much as I knew the minds of them all, it is a thing that I am well assured of, that there was none of all those companies, but they r conference was of God. You would say that they assembled not to recreate their minds, but seriously to talk of divine matters, whereby many confessed that they reaped no less, & some even more fruit, than they did by their prayer itself. The which did chief fall out in that, for so much as every one with incredible candour discovered those heavenly comforts which they had recaved in prayer, as if one from an others light had lighted his candle. And all these things were done with so willing and cheerful minds of all sides, that there was no one of them, but he would have been sad, and contristated in returning to his studies, if at any time by thaunce it had fallen out, that in recreation time▪ he had done nothing which might have been available to piety. These were, the conferences of those that went abroad to walk for their recreation, these were their plays and pastimes in the vineyard, such days as intermission was from the schools, unto which whilst they went diversely dispersed by two, three, and four in a company talking of wholesome divine matters, it seemed that nothing could yield them more contentment.  
But now in the days of the longer vacations, which is September and October, the young men which in the Roman College apply themselves to learning, are wont, withdrawing themselves from the schools, to be sent to Frescati, to the intent that there resting sometime from their serious studies they might confirm their decayed forces. Hither therefore, by the Superiors good leave at that time did they bring, some that little book of the imitation of Christ, some the life of S. Francis, some of S. Catherine of Sienna, some that of the life of our B. Fa. Ignatius: some one would take with him those Annals of the Family of S. Dominicke, some other, those of S. Francis. There were some that took delight in the Confessions and Soliloquies of S. Augustine, and others in the Sermons of S. Bernard upon the Canticles. There were some certain men, as having made further progress in the knowledge of Divine things, who with no small delight read over the acts of S. Catherine of Genua: there were some others, whose minds more inclined to the despising of themselves, were much conversant in reading the famous acts of those Blessed men jacobone, & john Columbine. Having read these books, every morning and evening by two or three in a company, they went forth to the neighbowring hills to exercise their bodies, and in the mean while they declared amongst themselues, those things which they had read. Sometimes truly some ten, or a dozen of them joining together, sat them down in the woods, and meaddows to discourse piously, & that so cheerfully, so feruerously & with such sense of piety, as they seemed even to resemble the Celestial Angels. Therefore this extraordinary retirement, was no ●elfe wholesome to their minds then their bodies, & every one was each others mirror to behold himself in, & a spur to excite him to the pursuit of Divine matters.  
Witnesses of these things were so many their associates, who for so much as they were both spectators and sharers in them, they also took comfort in the fruit thereof, and now, some in one Country, some in another labour in the tilling of our Lord's vineyard. Who, whereas they attributed the beginning of them to Aloysius, as their principal author, upon him they cast their eyes, him they highly extolled, him they piously embraced, to him did they apply themselves, upon his directions did they daily depend. Which if they might not do, they mourned, even as much, as if their passage had been intercepted from having recourse to some holy thing, and which was singular available to their salvation and perfection of virtue. It helped forward very much to their general love towards him, that he was not always so sharpe-set upon rigorous courses, but as time, place and persons required, he did with admirable suavity, prudently and considerately, accommodate himself.  
Therefore though in action he was intensely serious, notwithstanding in common society, there appeared nothing harsh, or trouble some in him, but marvelous courtesy, cheerfulness & affability towards all. Sometimes he would cast forth some sharp and witty flash: some other times he would relate some pleasant fable, or pretty story for mirth-sake; but never would he departed from that modesty which becometh a Religious man. And this was the course and fruit of B. Aloysius his life, these two first years which he lived in the Roman College.   

CHAP. XXII. He is sent into his Country for the appeasing of certain grievous discords, which were between the Duke of Mantua, and the Marquis his brother. How he behaved himself in this his journey.  
HORATIUS Gonzaga Lord of Sulphurino being dead at Mantua, that region subject to his dominion, which is in the protection of the Empire, was by right of inheritance to have descended to Rodulph the the Marquis his nephew, as lawful successor to the same, if the Duke of Mantua (whom he by his last will, and testament made his heir) had not first laid hold of the same. That business caused Martha, the mother of the Marquis of Castilion, leaving the government of Castilion to her son Rodulph with her three younger children, to go to Prage. There, when Francis who at this day governeth, being the eldest of those three children which I spoke of, being not past nine years of age, had in the presence of the Emperor pronounced a good long Oration, he obtained so much grace in his sight, that by the consent of his mother, he retained him amongst his pages of Honour. There was afterward sent as legate from the Emperor, one whom they call the Imperial Commissary, who for so long time might as his vicegerent govern the affairs of Sulphurino, till having tried-out the matter he should adjudge it to the one, or other party. The cause being discussed, sentence is given upon Marquis Rodulphs' side, as next allied in consanguinity to him that was deceased. Notwithstanding there wanted not certain hellish instruments, who by false reports so much blowed the coals of this dissension between these princely cousins, that offences and suspicions daily increasing, this trial about the right of Sulphurio, which hitherto had received only a civil debatement, was accounted but one of their lightest dissensions: & now so many were the accusations that were laid against Marquis Rodulph, that some great massacre was feared. What shall I say? In so much, as both Archduke Ferdinand brother to Maximilian the Emperor, and also other illustrious men, had often attempted in vain to make agreement between them.  
These matters being brought to the utmost danger, it came into the minds of Eleonora of Austria, and Martha, the one the mother of Duke Vincentius, the other of marquis Rodulph, as being most desirous of peace, and willing to take away the subject of this public mischief, that there could not be found any more fit peacemaker than Aloysius, in these so doubtful matters. As who was both always dear to the Duke, & of great authority with the Marquis, whom by the granting over of his Principality, he had wholly obliged. Therefore without the knowledge of both their sons, by mutual consent, they implore the aid of Aloysius, who then remained at Rome. He to the intent, that he might sustain no loss of that his tranquillity of mind, or that he might not even for so short a time be enlarged from his Religious discipline, at first did with great aversion of mind, with draw himself from interposing in those troublesome contestations. But afterward having by his, and his friends ●rayers seriously recommended the whole matter unto God, he asked counsel of F. Robert Bellarmine his Confessarius. He, when he had also humbly dealt with God what was best to be done in this case, made answer unto him in these words: Thou mayst go, Aloysius, I do verily think thou shalt obey God herein; me surely thou shalt. When he had received this voice, as sent from ●n oracle, he so equally disposed his mind, that he was willing ●o be at the disposal of F. General. In the meave while Eleonora the Arch-Duches, presupposing what excuse Aloysius would make at the first, for so much as she thought that next unto God, that seemed the only means, to divert those imminent discommodities, and with all that it was no way estranged from any Religious Institute, to reconcile men of that eminent place so near of kin to him, (in that it is an office of Charity) she dealt with Aloysius his Superiors, that they should send him to Mantua. Therefore it was done as she requested: which in like manner we read in the life of that Noble Lady.  
Aloysius had now spent two years in the study of Divinity, and (for so much as it was their Autumne-Vacation) lived with many others in Frescati, when Fa. Robert Bellarmine coming thither, bringeth a command from Fa. General, that he should return to Rome, and take his journey with all speed for Mantua, and Castilion. He staying no longer, then about the space of a quarter of an hour, & left all us his companions grievously lamenting, for that we should so many months want his company, and the fruit of his holy example. We all followed him beyond a certain vineyard, which belongeth to the College.  
In our return Fa. Robert Bellarmine entering into commendation of this young man's virtues and sanctity, not without a singular remonstrance of his great affection towards him, declared many things, which very much moved our minds with piety. There in particular he professed, that he thought, that the grace of God was confirmed upon him. Morcover he said, that he could not imagine what other course of life S. Thomas of Aquine being a ●oung man could follow then that which Aloysius did: which words whereas they were spoken in the hearing of diverse men, and committed to memory, they were willing also to testify them in the public records. After he arrived at Rome, commanded by Fa. General to betake him to his journey, he first went to take his leave of the Cardinals his kinsmen. Here standing in the presence of Cardinal Roborco, and being overcome with a sudden fainting-fit out of the debility of his macerated body, he was laid down upon the Cardinal's bed. He afterward reproved Aloysius for his too much asperity in extenuating & vexing his poor body, & exhorteth him that hereafter he would take a more diligent care of his health. Unto whom he replied, that he did as yet fall short of that, which his duty required.  
There was given unto him as a companion in his journey, one of the lay-brothers, a discreet man, unto whom was committed the care of Aloysius his health; and command was given to Aloysius himself, that in all things truly that belonged to his health, he should follow the precepts of this his companion. Father Lodovicus Corbonellus, a grave man and one that had deserved very well of the Roman College, not ignorant with how grievous headaches Aloysius was vexed, persuaded him as earnestly as he cold, that to defend him from the sun he would upon the way carry an Umbrella. But he could not prevail with him.  
That day in the morning that he was to take horse, a pair of boots was brought into his chamber, which a certain man of great dignity had worn, and that, when he was going to get them on, was told him by a certain person. Aloysius hearing this, and fearing lest they should be given him for that respect, gave them to understand that he was no white at all delighted in them. Therefore as he was drawing them on, he often looked upon them, as if he had aught for some occasion to except against them. This his companion perceauing: what fault is there, said he, in these boots, do they not fit your leg? when he gave him no answer: stay, said he, I will take these away from you, and bring you another pair that will fit you better: therefore carrying them into the next chamber, wherein the riding furniture was kept, he changed them not, but bringeth them back, only wapped up in another form, & wisheth him to try whether these perhaps may be fit. Aloysius supposing that they had been another pair, when he had put them on; verily, said he, these seem to fit me very well. And afterward he made use of them.  
He went from Rome the 12. of September the year of our Lord 1589. together with Fa. Bernardinus Medici's his very familiar friend, who was sent from his Superiors to Milan, to interpret the Scriptures publicly. In all that journey he never omitted his custom of praying, examining his conscience, reciting the Litanies, and performing other offices of piety. He never, whether it were in the Inn, or upon his way maintained any other discourse, then of piety and celestial things. It is very strange how piously and reverently those hackney-men that rid in his company, attended unto his speech, laid themselves wholly open unto him, never departed from his side, adored him like some celestial man. Which you shall rarely discover in those kind of people.  
He did in such sort refuse certain superfluous offices of courtesy of a certain old man, which seemed unto him to pass the usual bounds of Religion, and to be attributed to the condition of his quality or fortune, or to proceed out of the immoderate love of a certain Father towards him; that neither by that Father, nor by any of the rest, would he suffer his feet to be washed, as the custom is to do to men of the Society when they come as travellers. Yea verily he affirmed to a certain companion of his, that the private affection of that Father towards him, and his so much officious delicacy, did in no sort please him.  
It was sweet unto him to see a far off Florence, the mother or his first piety and celestial fervour. From thence, ieaving behind him Fa. Bernaraine Medici's, whom his kinsmen of the house of Medici's, principal men of that City, for some certain days kept with them, wet strait forward to Bolonia. So loon as he came thither, presently he is surrounded with a ring of Fathers of that College, with whom was already celebrated the fame of his sanctity, & strait way he strikes into discourse with them of Divine matters. He stayed there one whole day, which day whereas by the Rectours command, the Sacristane was to take him to view the City, at his going out of the house he requested him that he would lead him to no place, without it were to some Church, or to some house remarkable for Sanctity: For in other he took no delight. He doing according to his will, going to two or three houses, which were of most note in that kind, brought him back-againe home.  
When he came to a certain Inn, which is within the Dominion of Ferrara between Bolonia and Mantua, the Innkeeper allotted to them both a chamber which had but one bed. Aloysius his companion admonisheth this man privately, that it is the custom of Religious men to lodge no more than one in a bed. That he should therefore fit them with another bed. He denied this to be in his power to do, for that he reserved the rest of his beds, for gentlemen, if any pleased that night to lodge in his Inn. But then Aloysius wisheth his companion to rest quiet, who began to entreat more earnestly and to enter into passion. Unto whom he replied: Verily, this Inne-houlder keépes his beds for Gentlemen, as if we were but Clowns: And surely he ought to make some better account of you. But Aloysius with a marvelous peaceable mind, & with a pleasing countenance said in this manner: Be not angry my dear brother, for verily you have no just cause, for so much as we profess poverty. If therefore he repute of us according to our profession, there is no reason, why we should except against him. But, late that evening, when as no man else came thither, his fellow prevailed with the Host.   

CHAP. XXIII. What he did at Mantua, What at Castilion, how dexterously he carried himself in the business, that he negotiated.  
BEING arrived at Mantua, forthwith he went to salute Eleonora of Austria, a principal woman, grave of years, and famous for innocency of life, who very much rejoicing to see him once again returned, entertaining him with great love, passed sometime with him in familiar speech. From the selfsame Mantua she certified his brother Rodulph of his arrival, and he immediately sent such as should convey him to Castillion. Going thither he sent no messenger before him, but so soon as he came to Castilion, meeting a man by chance he willeth him, to give notice to the marquis that he was at hand. He diuulgeth this report through all the streets of the town. Therefore an infinite multitude of people, partly stood in the windows, partly burst out of their houses, and upon every side showed arguments of unwonted joy and piety, in a solemn manner rung their bells, thundered off their great ordnance: the citizens at his passage by, humbly worshipped him upon their very knees: so famous doubtless was the opinion of his sanctity. Of all which Honours it is an incredible thing to say, how much he was ashamed. The marquis descended to the very foot of the Castle to receive him. He had scarcely stepped out of his coach, but a certain man of that Dominion, relying confidently upon the presence of Aloysius, throwing himself prostrate at the feet of the marquis, beseecheth pardon of him for I know not what fault. The marquis requested Blessed Aloysius, to bear witness, that he did freely pardon, and remit him of all that punishment, which he had thought to have taken on him. Being entered into the Castle with the marquis, very many Courtiers & others, after their accustomed manner styled him Illustrissimo, and gave him the term of his Excellency, which appellations did both grieve, and shame him.  
He found not his mother at Castilion, who was 12. miles from thence, in the town called S. Martin's, but being certified of his coming by a messenger that was sent to her, the day after with her two children being very little ones, she returning to Castilion, to that palace where she was wont to make her abode, which was somewhat distant from that which was the Marquesses, she giveth Aloysius to understand of her arrival. When he together with his companion was come unto her, he was rather entertained as some sacred thing, then lovingly as a Son. For whereas, both her Motherly affection might have urged her, and no one was present whom she needed to stand in fear of, notwithstanding she neither kissed, nor embraced him, but preferring veneration before her Motherly love, bowing down her head to the ground she saluteth him at his first coming. And no marvel. For from his very childhood, she held him for a Saint, and called him her Angel. All that day he bestowed with his Mother, giving order, that his companion should be partaker and witness of all those speeches which they used concerning the managing of that cause. But so soon as he perceived, that his presence did somewhat abridge the mother from her confidence in talking with her son, taking some occasion, he conveyeth himself out of doors, and betaketh him to his beads. After a certain time returning, he findeth them both close upon their knees at prayer. In the evening all being departed to their chambers, Aloysius demanded of his companion, why he had parted from him unto whom he said, that it seemed unto him a thing very uncivil, that whereas his mother living in a place so far distant, had obtained leave of Father General to afford her the company of her son, that when he was present she might not enjoy him freely, & utter her whole mind unto him. That therefore he would willingly be present, as he commanded him, when he spoke with other Noble women, his mother only excepted. Neither did Aloysius reply any thing to that his answer.  
He continued diverse days at Castilion, in which he was particularly informed from the marquis and others, of the business and dissensions that were between him & the Duke of Mantus. In the mean time it is an incredible thing to declare, what excellent documents of virtue he gave still to them all, every where upon all opportunities: he would never go through the town but on soot, although it was always the pleasure, both of his mother and brother that he should be attended upon with a coach, & so great was the concourse of them that came to salute him that he was forced always to go with his hat in his hand. He dealt promiscuously with every one, with such humility, mildness, and submission, as if he had been an Underling to them all. He never suffered himself to be served by any stranger. If he stood in need of any thing, he rather requested his companions help. And from him truly he would admit no office, but that which was necessary, offered upon the others own accord, and in a manner against his will. For he was wont to serve his own necessities, whilst others without any request of his, were moved even from God to assist him. And had it not seemed good otherwise to the Superiors, that he asked counsel of, he would not have lodged in his Mothers, or Brothers, but in the Archpriests house.  
So long as he remained at Castilion, he used great continency in all things. Therefore he never asked any thing in his mother's house. What shall I say? when he was oppressed with winter, and very could blasts, and had need to have changed his garments, notwithstanding he could never be persuaded, that his friends should provide them for him, but after that he had given the Rector of Brescia to understand of his, and his companions wants, he received gowns, and other necessaries from him, which others had worn before, for new ones he would not. His Mother entreating him very earnestly that he would accept two Mantuan shirts, of which one she offered to himself, the other to his companion, he said, it was not in his power to accept any of those things, which with so free a mind he had renounced. Nevertheless she ceased not to deal with Aloysius his companion, that he would entreat him to receive them. He cometh to him in the morning, when he was upon the point of rising, and offereth him one of them, & when he refused it: your mother, saith he, out of her love towards God bestoweth this upon you, in way of alms. Aloysius hearing the name of Alms, & constrained by the command of his companion, made no further repugnance. In like manner his other linens, which were given him in the Roman College at his departure, being now almost worn out, his mother could not obtain, his acceptance, of a small number of others, which according to her tender love she had made for him, but he rather desired that his old ones should be mended. At last his companion, necessarily pressing him, rehearsing likewise the foresaid title of Alms, with much a do, compelled him to take a very small part of them.  
He never gave any command, either to those of the house or strangers, and in that House he conversed modestly and circumspectly, like some Pilgrim or Beggar, who for God's sake had been received into some Hospital. When for the dispatch of business he desired to meet with the Marquis, for so much as he would not interrupt him at that time, or be summoned at any other time, he stayed for entrance in the outward chambers. At his table there was no reason, but that he might have been served after the manner of other men. But in his mother's house, who desired nothing more than to be observing to her son, challenging unto himself more liberty, he entreated that his cup might not be served him upon a plate after the manner of Princes, but that according to the use of the Society, it might be set by him, upon the table. Very sparing were both his meat, and his drink according to his custom. Neither was he curious of what sort they were, questionless the daily practice of refraining his appetite, seemed utterly to have taken away his taste. If his mo●her gave him any thing that was good, or that she said to be better than other things, he returning her thankes, after abstained from it. He was wont to say to his companion: Deus bone! quam bene nobis est domi nostrae? Mihi certè quilibet noster, quamuis tenuis victus, maioris, quam dapes omnes, quibus hae mensae onerantur, cibi esse videtur: Good God how well accommodated are we at our house? verily me thinketh every dish of ours, how slender soever, seemeth to be better mea●e, than all the dainties with the which these tables are loaded.  
He would never suffer any one's help in putting on, or of his clothes; no, not so much as that of his companion. The Issue which had been made in his left a●me, he dressed so carefully, without any one's help, that his companion coming in the mean time, and whilst he endeavoureth to teach him another way how to lap it, putting his finger a little towards him, he straightway wished him not to touch him. Such was his modesty, and so careful was he, not to commit to any other, that which he was able to perform himself. In his mothers, and if conveniently he might, in his brother's house, he made his own bed: likewise he readily lent his helping hand to his Companion in the making of his. But the servants of the Court observing that, were very careful to prevent him with their diligence. He did so utterly neglect all care of his health, that he never so much as took it into his consideration, but by the admonishment of his companion. He was very much delighted with solitude. But he had least aversion from the company of his mother, who both was a lover of piety, and stood in some need of comfort.  
In the morning, after that he was risen out of his bed, he spent one whole hour in prayer; he was present at Mass, the greater Canonical prayers he recited every day; his beads likewise, and these sometimes with his companion, in such sort as that they answered one another after the manner as they use to sing. If in the day time he could get any spare leisure, he would say to his fellow, Fratereamus paulisper precatum. Brother let us go a little to prayer. Before he gave himself to rest, he said the Litanies, and examined his conscience. He confessed his sins to the Archpriest, and every Festival day he went into the chief Church, which is that of the Saints Nazarius and Celsus, to hear Masle, and receive the most holy Eucharist. At which time an infinite number of people resorted, to behold him, not without signs of love towards him, & grief for the loss of so good a prince. That day which he first came thither, the Church was filled with so great a multitude of men, that came to see him, that he was minded to have used some speech to them, and to exhort them all to fear God all the days of their life, and frequent the holy Sacraments. Notwithstanding he abstained, for so much as he thought to begin first, from giving examples of virtue, from the house he sprung off, composing first his brother's business.  
He never gave any the least sharp word to his companion, he never showed himself offended with any thing that he did, but he would rather give place to his opinion, and with great mildness so order his mind, that it might agree always with his judgement: he would give ear unto him in all things, that belonged to his health: and his companion admired his sanctity, and was very much taken with his candour and sincerity, which he discovered in all his actions; in like manner with that his excellency of mind, whereby he made no account of mortal affairs, and humane considerations.  
In that time they had made many journeys together, as to Brescia, Mantua, and other places, whither the dispatch of their business called them. There sometimes upon the way Aloysius transferred his mind from those things which he saw with his eyes, unto God, and entered into good long speeches of Divine matters, of which, even when his fellow seemed to be wearied, or to cast in some by-speaches, he would make no end. This appeared once, when he was to go to Castle-Godfrey, to deal with his uncle Alphonsus, Lord of that place, whose inheritance he had succeeded in, if he had not made choice of Religion. At his departure the marquis commanded certain servants to attend him, whom not presuming in his presence to refuse, so soon as he was gone out of Castilion, he sent them all from him, afterward it came to pass, through fault of the Coachman who had lost his way, that they came to Castle-Godfrey two hours after sunset, the gates being now shut. And for so much as it is a town very well fortified, to which no entrance at that time of night was wont to be allowed, the watchmen were particularly to be informed, who they were, and from whence they came, and they must stay so long till the Prince himself was certified of all. A long time after, behold the gates are set open, the bridge let-downe, there issueth forth a great number of Gentlemen, pages to the Prince carrying torches. In the very entrance of the town a great company of armed men standing upon both sides of the streets, guard him passing in the midst of them from the gate, to the Prince's palace. The Prince himself going to meet him, received him with great joy and honour. And accompanying him to his chamber, which was all decked-up in Royal manner, and furnished with magnificent beds, he gave place to him for a time to refresh himself. There Aloysius as being much estranged from these things, so soon as he saw himself overloaden with so many honours, and brought into that lodging so richly furnished, turning to his fellow he said: Deus nobis hoc v●spere sit propit●●s; & quo tandem ob peccata nostra sumus delapsi▪ vi 〈…〉 n hac con●lauia, hos l●ct●s? 〈◊〉 tandem nobis melius ess●t, procul ab his obsea●●●s & oportunitatibus, in cubiculis illis nostris ●●●is, vilibusque l●ctis ●acer●? God be merciful unto us this night: and whither at last are we fallen sor our sins? do you see these chambers, these beds? how much better I pray you, were it for us, to lodge far-off from these observances and dangerous occasions, in those naked chambers, and poor beds of ours? Therefore to one impatient of so many honours all things seemed tedious, till having dispatched his business he might departed.  
Therefore the day after, he returned to Castilion, from whence having received sufficient instructions of all things, to the end that he might dispatch with the Duke, he passeth to Mantua. There for certain weeks coming, and going he made his abode in the College of the Society, yielding unto all so notable an instruction of sanctity, that the Fathers that then lived there, to this very day, do declare certain admirable things of his modesty, humility, contempt of himself, observance and reverence towards others, his incredible gravity of manners, which was joined with singular sincerity, and candour of mind in his conversation.  
He had his mind always alienated from these mortal things, and placed upon God, as one straitly joined unto him, in so much as he neither did, nor said any thing, but he seemed to have regard to him, as a witness and spectator. Therefore the Fathers beheld him as an excellent masterpiece of all virtue, and having beheld him were more and more inflamed with piety. For from his very countenance there shone so great a splendour of sanctity, that they affirmed they beheld therein the express image of B. Charles Borromaeus the Cardinal. There governed at that time the College at Mantua F. Prosper Malavolta, in times past placed there by B. F. Ignatius the first founder and parent of our Society. He having made good trial of this young man's sanctimony and gravity, thought it not amiss for him to make a sermon to this College of Fathers upon a certain friday; which office the custom is to impose only upon Priests, and those well stepped into years and authority, but never to those that are void of priesthood. He being somewhat bashful at first, notwithstanding obeyed him, and upon those words of Christ our Lord: H●●c est praeceptum m●um, ut diligatis inu●m, s 〈…〉 vos: This is my command, that you love another, as I have loved you, with so great fervour of a Divine Spirit and efficacy he exhorted them to charity amongst themselves, that he ravisheth them all with marvellous contentment.  
He gins afterwards to negotiate with the Duke the business that he came about, notwithstanding he did not first attempt it with mortal men, before he had commended it to God, in whose hands are the hearts of men, of whom he had already besought that he would put a limit to those fearful businesses: That, whereas it was manifest by public testimonies upon record, and by the very event itself of the matter, verily at his first meeting with the Duke, in the space of an hour and a half, having composed all differences, & obtained all things which he requested, he put an end to that his employment. And although the Duke had been by slanderers much exasperated with indignation against the marquis, & Aloysius who was nearer of kin to the marquis than to the Duke, might to one that should after a humane manner consider the matter, have moved suspicion of a mind too partially inclined to one part: Neither truly were there wanting causes to the Duke, by pretence of which he might have rejected Aloysius his intreatyes, as who neither by Princes, nor Noblemen, who likewise had mediated as peacemakers, would never suffer himself to be swayed; notwithstanding after that he found in him so Saintlike a disposition, and upright judgement of mind, never so much as attempting any denial, he yielded, and promised that he trusting in his goodness and equity, would do all things as it should please him to determine.  
There were not wanting some who did their endeavour to hinder, or at least defer this pacification, that ended so much to the honour of God: and amongst other there was a man of grave authority, who persuaded the Duke, that for so much as it was his pleasure to insist in this course, yet he should not condescend to that Aloysius his request alone, but defer the matter so long, till he might have the advice of those Princes who had spoken in this before. To this man the Duke answered, that he was certainly resolved even presently to dispatch the business, & that he, what he did, would do only for Aloysius his sake: for, out of any other respect he would never have done it. The which moved great admiration to all men.  
Aloysius received of Tullius Petrozzarius (a Gentleman of good worth) all those articles which were objected by way of accusation against the Marquis, & brought it so to pass that he purged himself of them all to the Duke; with which Apology, when Aloysius had brought it, he gave ample satisfaction to the Duke. Afterward Aloysius returning to Casti●on brought the marquis to the Duke of whom he was with great courtesy entertained, and entreated that he would please to dine with him, and spend the rest of the day in sports and recreations. The Duke being instant that Aloysius would likewise dine with him, he could not be persuaded thereunto, but returned to the College of the Society. When he had said the same to the Marquis, he replied, that yet at the least he should be careful after dinner to return to see the comedy. Aloysius smiling, said that his companion would not be well pleased with that. At the same time the Duke restored Sulphurino, & all the coast subject to the dominion thereof, which hitherto the heirs & brothers of Aloysius do still to this very day possess.   

CHAP. XXIV. He persuadeth his brother the Marquis, to disclose his secret marriage, to the intent that he might avoid evil example. At Castilion with a Sermon he exciteth the people to piety.  
THE Duke and marquis being after this manner reconciled, to the great joy and admiration of all, who held the business as desperate, he setteth hand to the taking away of another certain thing of evil example which the Marquis had given to the world. For being ensnared with the love of a certain young woman, borne truly of an honest family, and of parentage for their degree sufficiently rich, but far unequal to his calling, he had commanded this maid, who by chance was gone one day out of her Father's house, to be brought away in a Coach secretly, and that very well guarded on every side, to a certain Grange-house of his, which he used for his pleasure. Furthermore whereas blind and youthful fervour joined with great power, had thrust him headlong into this disgraceful stain; notwithstanding so much prevailed in his mind the fear of God and good education, that he determined not to enjoy her sinfully, with God's displeasure, but in lawful wedlock: and rather stain his family with some little blemish, then plunged in mortal sin, & continually void of God's grace, to make shippracke both of the maid's soul, and fame. Therefore having obtained leave from the Bishop, to take her secretly to wife the 25. of October the year 1588. before the Archpriest and necessary witnesses, he was joined to her in marriage, and enjoyed her always after in lawful matrimony. Bu● for so much as he feared, lest that by this alliance he might incense his other kindred, & chief his uncle Alphonsus, unto whom he was to succeed in the dominion of Castle-Godfrey, he concealed it, not only from him, but from his mother also. She therefore as being ignorant of this marriage, intreateth Aloysius, that according to that authority which he had with the marquis, (as to whom he might ascribe, not only that his title of Marquisate, & all his riches, but even this his amity with the Duke, and peaceable state of his affairs) he would endeavour to effect, that he should break of fro the familiarity of this Girl. Aloysius truly performed this task very diligently. But the other framing one excuse after another, endeavoured to dispatch-away his brother, & protract time, but so notwithstanding, that he promised to be ruled by him. Aloysius considering, that what in present he did not, in time to come he should have no power to obtain, put his brother in conclusion to promise him to follow his Counsel, & for so much as he was strait way to go to Milan, that he would come thither, enter into consideration of this matter, and finally be ordered by him in all.  
Aloysius having received this promise the 25. of November the year 1589. took his way to Milan, and there falleth to his accustomed studies, and functions of piety. About january Rodulph the Marquis, to perform his promise, himself likewise took his journey to Milan and timely in the morning upon a festival day, when Aloysius, having received the B. Eucharist, was in the Choir seriously giving thankes to God, he cometh to the College: the porter cometh to him in haste, and telleth him in his care, that his brother the marquis was present, with a great attendance, and could not long stay. Aloysius giving back no answer, continueth two whole hours upon his knees immoveable, and then at last goeth to the marquis. He discloseth unto him from the very beginning the whole course of that which had passed, and that he was lawfully married to that young woman. It much comforted Aloysius to understand that he was free from that sin, that had been imputed to him, and from that suspicion of his living out of the grace of God. In the mean while he said, that he would ask Counsel of grave and learned Fathers, what in that case was requisite for him to do. The Marquis consenting thereunto, he both writ to Rome, and propounded it at Milan to be decided. Many were of opinion that the Marquis, to the intent that he might take away the infamy of fornication, with which to the public scandal he was charged, and quit himself of that foul example, he must of necessity make open profession of his marriage. This opinion of the learned he did with so effectual speech declare to his brother, that he induced him to what he would, and he undertook the charge of pacifiing his kindred. When they had determined this, Aloysius persuadeth the Marquis, to purge himself of all the sins of his life past, and to receive the divine Eucharist.  
So soon as the Marquis was returned to Castilion, Aloysius also with his said companion cometh thither. When he arrived there the 20. of April, he said that he had intended thither two journeys, the first for the world, and this for God and his Church, meaning this business concerning the marriage. He procured that the Marquis should openly declare to his mother, and other whom it concerned, the whole matter, how he had behaud himself in it. And Aloysius himself, to the intent that he might take away all occasion of evil example that might arise hereby, promulgated the same to the people. In like manner he exhorted his brother that he should use that his wife, well & Christianlike. Moreover by his letters he gave understanding to the Duke of Mantua, to both the Card Gonzaga's, who were then living and other Princes of his kindred, and besought them, that what the Marquis had done, for the defence of his soul from the danger of a grievous sin, & preserving the honour of that young woman, might not by any of them be taken in evil part. From all these he received answer according to his desire. But chief he did his undeavour, that he might approve, and commend this fact to Alphonsus his uncle. Wherefore after his death that dominion fell by inheritance to Rodulph, which after Marquis Francis, who governeth there at this day, exchanged with the Duke of Mantua, for that of Milan. Therefore he doth now by good right, and great power govern at Milan, and that moreover is by the Emperor annexed to the dominion of the Marquis of Castilion.  
This marriage being published, Aloysius took occasion to labour, that many who kept concubines, took them in marriage, & in like sort that many great discords were appeased. Being entreated by his Mother, that he would make a Sermon in the Great Church, he asked thereupon the counsel of his companion. But then he made it upon a certain Saturday, in a Church of the Sodality near to the Church of S. Nazarius: and although he endeavoured to preach with as much secrecy as might be, & therefore forebad any warning to be given by the Sermon-bell, notwithstanding he found the Church filled with people. He spoke elegantly and piously, and exhorted them all, that the next day after, which was Quinquagesima-sunday, the last of their Caruenall, they would come to receive the holy Eucharist. And with such ardour did they obey this his invitement, that the Priests and Monks were upon necessity detained all that night in the hearing of Confessions. The next day in the morning there received the Eucharist Aloysius his mother, his brother the Marquis, his wife, and other people to the number of 700. Aloysius much to his comfort, and to the singular example of all, served the priest at Mass, and those that communicated with wine. From dinner they all returned thither to the explication of the Christian doctrine.  
The affairs of his family & brother being in this manner composed, he intendeth his journey towards Mi●●n the 22. of March the year 1590. When the same year upon the 〈◊〉. Day of March he was of the age of 21. years. And for so much as in the sharp winters co●d of 〈◊〉, his hands began to ●well and break▪ that you might even see them running with blood, many taking compassion on him, desired him to w●are gloves, or some warm muff● over them. But all inflamed with 〈◊〉 of suffering hardness, & contempt o● himself, he could never be persuaded to 〈◊〉 himself with any of these kind of 〈◊〉 〈…〉 nces.  
〈◊〉 to M●llan, he turneth out of his 〈◊〉 ●o 〈◊〉, where so soon as he arri 〈…〉 the College, one of the Fathers goeth 〈…〉 lie to his chamber to salute him, & according, as it is the custom of the Society towards those that either go to, or come from travail, to embrace him. When he found him there with an old clout wiping his shoes, that spectacle did vehemently set on fire the mind of this man to piety & wholesome gri 〈…〉: for both in his aspect there 〈◊〉- ●orth a certain sanctity, and he saw 〈◊〉 earnestly busied in this vile p●●ce of ser 〈…〉 ●●om he remembered that he had seen 〈◊〉 past 〈◊〉 Parma, flourishing with riches and 〈…〉 oned with a great retinue of servants. To conclude after he entered the College of the Society at Milan, he said: E● quantum mihi solatium praebet, quod me vide a 〈…〉 pedem denuo domi nostrae fixisse; in quali nimirum ess●t, qui brum 〈…〉 tempore, ● medio gelu, quo prope diriguisset, in mollem calentemque lectum transferretur. Etenim tale frigus à domicilijs nostris disiunctus sentire videbar: tali nunc ijsdem redditus, sua●●tate fruor. Behold how much comfort it giveth me, to see myself once again to have set-foot in our house; doubtless no less than if a man in winter time, should out of frost wherewith he was almost frozen, be conveyed into a soft and warm bed. Verily such cold in my absence from our houses did I seem to feel: such sweetness do I now enjoy, being returned unto them.   

CHAP. XXV. Of the excellent examples of virtue which he shown forth of himself that short time which he lived at Milan.  
AS the fire never ceaseth burning, nor the light to illuminate, nor a precious ointment to give forth fragrant odour▪ so B. Aloysius never making any end, with ardent prayer to enkindle the minds of others, nor to show forth the light of excellent examples, nor to diffuse the sweet odour of virtues, which were enshrined in his breast, in every place was always constant to himself. And as waters, whose natural course hath long been intercepted, do afterward break forth with greater force and violence; in like sort Aloysius being for some certain months, whilst he negotiateth his affairs at Castilion, detained from his accustomed chastisements & exercises, so soon as he had once betaken himself to the College of Milan, he seemed in desiring, and under going them to be insatiable. Therefore before he was yet scarcely refreshed after his journey, he cometh into the Refectory in a threadbare cloak, he accuseth himself before his fellows of negligence of himself, & to the great edification of them all he requireth penance. And as it very much delighted him to see this College excellently flourishing with religious Discipline, and the young m● no less labouring with inflamed minds in the perfection of piety & religion, then in the knowledge and learning of good arts: so in like manner, as many, as lived in this College, after that this lively abstract of all absolute Virtue began to converse amongst them, conceived excessive joy and comfort.  
I must in this Chapter of necessity pass over in silence, many very commendable things performed by him at Milan. For first, death hath deprived me of the benefit of many men, who had bynable particularly to have informed me of the same. Amongst which one was F. Bartholomeus R●calcatus, who whereas he was inwardly acquainted with Aloysius, and governed the College at Milan with singular praise of sanctity, departed out of this life. Moreover for so much as Fr●dericus Borome●s, that most illustrious Cardinal and Archbishop of this city, hath not as yet, as he promised he would, commanded a certain instrument of his jests to be made. Therefore I will only declare a few things, which partly by those who at that time lived at Milan, were afterward registered in the public Records, partly from the rector of that College, gathered truly with great diligence at my request.  
Therefore B. Aloysius whilst he lived at Milan, following the studies of Divinity, both in the forenoon & afternoon schools, was so conversant at other exercises of learning, that he would seem in nothing exempted or singular. And he used even as the rest to have a chamber-fellow, who always looking attentively into his conversation, reaped much fruit of mind thereby. There was given to him to use, the Sum of S. Thomas neatly bound up with the cover & leaves guilded, which when he by no means could be persuaded to have in his custody, with tears he besought his Superior that he might change with him for an ●●ld one. Which will of his he declared with so earnest an ardour of mind, that for the mitigating of his grief he must of necessity be condescended unto. And this he did, out of his desire of having nothing differing from that of poor people. Whatsoever leisure at any time he could get from his studies, all that by the Superiors good leave would he bestow, in the services of the Kitchen or Refectory. He would draw water for the Cook, often wash the platters, po●s and other vtensiles, when he covered the tables in the Refectory, to the intent that he might have his mind steadfastly set upon God, and might merit more grace, he would impose upon every table a surname. That whereat the rector ●a●e, he would call the table of Christ our Lord. The next unto it, of our Blessed Lady, th● other that were next, the tables of the Apostles, Martyrs Confessors and Virgins. Therefore as often as wi●h the perfect he cou●●ed the table in the Refectory he said. Ex 〈…〉 us 〈◊〉 Saluat●●is, aut Dominae nostr●▪ Let us spread the cloth of our Saviour o● o● our Lady, & after the same sort would he call the others. In which office he conversed with as inflamed an affection & forwardness of mind, as if in very deed Christ our Lord, Our Blessed Lady the Virgin, & other Saints whom he imagined himself to serve, had been to have site●● at those tables.  
It was very pleasing unto him in recreation time to keep company with the Temporal Coadjutors, or go● abroad with them, both because he loved that kind of humility, & because he thought that then he might more freely discourse of Divine matters, & he reioyeed to be a forwarder of all to celestial life. In the company of others, if so be they sat, he would thrust himself into the lowest & most incommodious place, where he could not so much as once lean: if they stood in a ring, he attended to the talk behind othermen's shoulders. Which surely it was manifest he did not do, out of any court-custome or for delicacy sake, nor out of any vain affectation.  
There came thither unto him a certain man, who had been under his dominion, to request I know not what, which belonged to his dignity of Marquis. Unto whom he denied that he had ever any thing more to do with this world, or that he had authority over any thing, which answer truly he gave with so much candour and signification of an humble mind, as the man departed, not only informed with an excellent example, but even astonished. There was observed in him an excessive propensity to a grateful mind, and that notwithstanding sincere and nothing affected, out of which again and again, in a manner without end he gave thankes for the least good office that was done him.  
Being asked by one of the Society, whether it were a hard thing for a man that was delicate, and magnificent to forsake these things that were subject to Fortune he answered, ne fieri quidem posse, nisi Christus Dominus huic tali, ut quondam illi, qui caecus erat natus, luto oculos imbueret, hoc est harum rerum vilitatem, que long● maior sit quam luti, ab oculos po●●ret. That surely it could not be done, 〈◊〉 Christ our Lord should unto such a one, as ●n times passed he did unto him, who was 〈◊〉 from his not 〈…〉, 〈◊〉 his eyes 〈◊〉 with 〈◊〉, tha● is to say, 〈◊〉 before his the 〈…〉 of th●se things, which is far more than that of m●d. Ther●●led for re〈…〉 unto him a certain man 〈◊〉 the Col 〈…〉 so much his mind come 〈◊〉 of the Psalm: & in libro Thy eyes have s●ene my shall be said although in s●●ing how 〈◊〉 w● are ●rom per 〈◊〉 some cause of we must , when unper 〈◊〉 written in the who seethe that imperfection that is i 〈…〉, not to the 〈◊〉 that he may 〈◊〉 v●, 〈…〉 under our spirits, and to the end that he may draw the greater good out of our de●●●●es. By the pious ex 〈…〉 ion of these words, (to give you a taste of 〈◊〉 celestial spirit. 〈◊〉 marvellously eased his grief and encouraged his mind. In like manner he often did th●se things both at home and abroad, by which he seemed little 〈…〉 his honour for God's cause. In the days of ●●rouetyde some of his fellow-students in learning, went into the market-places and streets of Milan, and preached to the people that they found about them. He obtained by suit from the Father rector that he might be associated to one of these his companions. Then did he go about the streets, gather together a multitude, and entreat those wand'ring persons that he met, that they would hear his fellows sermon, and so singular was his humility, charity, and modesty in requesting them, that very willingly they followed him. Upon sundays and festival days, he freely and willingly expounded the points of Christian Religion in public, & easily brooked the cold which at that time truly was very sharp at Milan.  
Once he knew overnight that a certain companion of his, who after the custom of Religion was to make his vows should go the next day after to beg through the city. For this at that time was wont to be done by those of the Society to the intent that they might humiliate and prove themselves. When therefore A●●ysius had effected, that leave was given to accompany him, through greatness of joy he was not able to contain himself, but the very same day, when, as the custom was, all had made the examination of their consciences, he went to the bedside of that his fellow, as it were to evamgelize unto him this good news. The next-day after whilst he begs from street, to street, he was surprised with much more celestial joy. Therefore often did he as it were triumphing utter these words as he went through the streets: Etiam Dominus Noster I●sus Christus a● hunc modum stipem conquisivit. Even after this same manner did our Blessed Lord IESVS-Christ crave alms.  
In like manner at another time going forth in a torn garment to beg, being asked by a certine Gentlewoman, (who carried the show of a very light one) whether he were one of those Fathers which resided at the Brerane College of S. Maries (in Milan) for there she said that she knew a certain Father. After Aloysius said that he had his abode there: Alas 〈◊〉 said she, that miserable Father, behold whether he hath betaken himself for his destruction? out of which words of hers taking opportunity, to bestow upon her the light of better doctrine, and to take away her error, he began with great efficacy of a Divine spirit to discourse, that that Father was not miserable, as she supposed, but happy, and that, he had not arrived to destruction, but to a perfect life. Nay rather that she, that wasted her life, amongst the riches, and truly as it seemed, in the manifold delicacies of this world, was in a miserable and unhappy state of life, and in manifest danger, of everlasting destruction. With which speaces she being moved, was indeed presently very much touched with remorse for her folly, and afterward without delay reform her manners.  
It was his ordinary office to sweep down cobwebs about the College, which truly he performed very diligently. Moreover he would observe whether he saw any Senator, or man of account walking in the cloister & if he did, than he would come forth suddenly with a long pole and a besom tied at the end thereof, to the intent that he might be esteemed by them, a man abject, & of small reckoning, he would before their faces fall to sweep away cobwebs. Which was so usual a custom with him, that as often as the Fathers saw Aloysius going forth with his pole, it was unto them an argument, that some stranger of authority, was come into the College.  
Certain Bishops and other Prelates had determined to dine at the College. The rector to give them occasion to take some knowledge of Aloysius, commanded him to make a sermon at the table in the Refectory. To avoid this task, for so much as it seemed to carry the show of honour, and desirous to conceal himself, he wished to be spared from it, but daring not to withstand the command of his Superior, verily he made a grave and learned sermon of the office of Bishops. Afterward one congratulating for the happy success of his sermon: he said that nothing gave him more contentment that day, then that he was publicly noted for a lisper. For he could not very readily pronounce the letter R. He often desired leave to have his faulkes published to his face in the Refectory. Which truly in the Roman College, he had for a time intermitted, not tollerating to be prays●d, when he desired to be reproved. But for so much as his mind being always upon God, he never perceived himself to be saluted of those that met him, being openly admo●shed thereof, he condemned himself of pride unto many, and afterward he was most diligent in this kind, and so endeavoured to join his mind unto God, that nevertheless he might not be wanting to this his office of courtesy.  
He was unto all the College a singular example of submission modesty, obedience, study, and Religious discipline. And for so much as he was had in that esteem of them all, there was no man but was willing to insinuate himself into his familiarity out of the confidence that they had of his virtue, and the fe●ling of his piety, although he himself most willingly applied himself unto every one as he found him most fervent in the service of God. Questionless to the intent that conferring with them concerning the offices of piety, he might interchangeably be partaker of that celestial co●fo●t.   

CHAP. XXVI. The letters of F. Bernardinus Medici's of the virtues of Aloysius observed at Milan. Also▪ Fa. A●●illes Galiardy his testimony of his manner of praying without distraction of mind.  
HE being departed out of this life, Bernardinus Medici's, a man no less famous for the virtues worthy of a Religious man, then for honourable parentage, and a very familiar friend to Aloysius, writ in this manner to me from Milan: Aloysius, our very good brother, confirmed unto me, that constancy and perseverance though but in small matters, was a thing with him much esteemed, and that this to him that desired to profit was a virtue very necessary. Therefore i● all his actions, and in his daily course, he carried himself always after one manner. He said that it was a thing full of danger to follow a man's own affection as his guide. That the safest way was that which the light of knowledge and reason showed. Wherefore he laboured with his mind, that he might in his actions come equal with the light of his mind. Notwithstanding▪ he said that he was never able to proceed so far as that shown him. For how much the more he endeanoured in action, so much the more did his light▪ increase. He desired most ardently to suffer adversity, and he said once unto me, that he could never find any more clear testimony of any one's sanctity, then to see him be of a good conscience in the midst of adversity, that is if to one that is innocent God objected great matter of sufferance. He thought well of all from his very hart, notwithstanding he did in no sort approve, of sins, the wickedness of which was manifest; but as farforth as was lawful, he made the best interpretation of them. He did with singular respect and prudence admonish others of their errors, and in like manner entreated to be admonished of his. In all his actions he declared, piety, charity, and prudence. I never obserue● in him any levity all the time that I was acquainted with him, no not so much as the very first motion of any perturbation. Nothing in his manners that might be subject to censure. I never saw him wittingly slip so much as in the least matter, never to neglect any law of Religion. Surely he was in every kind of virtue singular, but in that especially, that in so great accomplishment of virtue, he seemed to be singular in nothing, which virtue truly, I judge to be of all the most eminent. And these things came to my mind of him at this time.  
At the same time there was a speech bruited through the College, that Aloysius excelled in an admirable ability of prayer, and that whilst he prayed he was never distracted from God: Therefore Achilles Galiardus, a man of singular learning, and authority, often entering into discourse with him of celestial matters, at last also he fell upon that course of joining the mind unto God with perfect charity, which commonly they call viam unitivam, the unitive way: and the Divines Theologicam mysticam, mystical Theology. There he did clearly understand, that beside other gifts which were very singular, with which his mind was stored from Almighty God, he was also after a certain incredible manner close joined to God, that he did daily reap the fruit of Mystical Theology, that he was conversant about those Divinae Tenebrae of which the Great Dionysius Areopagita speaketh, that he embraced it, enjoyed it, and proceeded very far in the same. Therefore finding that so great virtues, and those of so high a pitch, that scarcely mortal condition is capable of, had taken so deep roots in a young man's mind, who had hardly passed four years in Religion, and that he did even now truly possess that degree, which very rare men, and those of perfect and mature religion were wont to attain to, no otherwise then by a certain unusual assistance of God; he took therein both infinite admiration and joy.  
And for so much as, they that are so great proficients in this course of joining themselves to God, do not without offering of some violence unto themselves, descend to the procuring of other men's salvation, & for the most part are conversant with God, deep fixed upon the contemplation of him and estranged from the noise of men: he to the intent that he might make some trial of him, said, that he did somewhat marvel that this his habit of mind, was not somewhat suspected of him, as disagreeing with the institute of the Society. For so much as the vocation thereof is by promiscuous dealing and conversation with all sorts of men, to endeavour the salvation of souls. But this mystical familiarity with God, by no pretext of good to others can be brought to take charge of souls, but leaving the care of action unto other men, chooseth to itself the better part which resteth in contemplation. To this Aloysius answered, that he truly if he perceived such things to be effected in his mind which he spoke of, he would eschew the following of them as differing from his vocation Which answer did even much more astonish him. For he understood that through an admirable benefit of God, he had joined both courses the one with the other, so that neither that which consisteth in the enjoying of God, did hinder the desire of action, nor this restrain the other of contemplation: and that consequently he was placed in the highest state of conversation with God, which is performed by love, and the perpetual conformation of our mind to his will. To wit, the mind by force of love being lifted up unto God, knowing with what zeal God burneth for the salvation of souls, being brought down from that height, in which through blessed retirement it feeds upon the cogitation of God, is urged forward with the spur● of affection, to undertake the business and care of helping men's souls. Therefore from that very time Achilles never ceased, to publish this so notable a gift bestowed by God upon Aloysius, and that he confirmed thrice by writing, and by oath.   

CHAP. XXVII. Aloysius is foretold of his death by God. He is reca●ed by Fa. General from Milan to Rome. In his journey at Sienna he maketh a sermon to them of the Sodality of the Blessed Virgin.  
THIS Blessed young man was now already, in respect of his so many virtues, ripe for eternal glory; for so much as that Angelical life which he had always lead upon earth amongst mortal men, made him worthy of that heavenly mansion, and the society of Angels. Wherefore Almighty God declared that it was his pleasure to send for him to enjoy the rewards which in so short a space as that which he lived, he had with so much study and labour deserved. For when as he lived yet at Milan, a little above a year before he departed out of this life, in the time of his morning prayer when he bend the whole force of his mind upon God, he inwardly infused into him a certain light, by virtue of which he manifestly understood, that there remained but few days▪ more for him to live; and moreover he received a command, that this present year he should endeavour to live as perfectly as he could, abstracting his mind from the love of all mortal things, that he should serve God, and with greater care than ever heretofore adorn himself both with inward and outward virtues. His mind being illustrated after this manner, he found in himself a marvelous change, & that his affection was much further then at any time before, withdrawn from these transitory things. This revelation from God, he concealed from all, except Fa. Vincentius Bruno, & a few others to whom he made it known at his return to Rome. In the mean time, even as he was wont to do, he employed himself in the studies of Divinity. Although in respect that he perceived certain inward incitements to be put into him, that moved him to set his whole hart upon God, he was less able now to apply his mind & to take delight in those things.  
There ceased upon him a desire to return to Rome, where he had tasted the first fruits of a Religious spirit, & that he might again visit so many of his acquaintance, & associate in celestial matters. But for so much as he determined to beware, lest he should with his mind incline any more to one part then another, & desired that the whole matter might be referred to the will of his Superiors, he also kept secret this his desire. Notwithstanding it was the pleasure of God that for the comfort, of so many young men, with whom in the Roman College he had knit a sacred league of friendship; he should go thither. Therefore Father General. so soon as he perceived, that all those businesses, for the dispatch of which, he was sent into Lombary, were effected, & that winter being overpassed, there was a fit time offered, for making his journey, especially for that the rector of the Roman College, out of his desire of the spiritual commodity of so many young men, who were likely to profit much by his presence and familiarity, did instantly importune it; he at last determined to recall him, and order is given unto me, that I should first certify him by letter of this decree. Upon the receipt of which message he conceived so much joy in his mind, that fearing lest he should exceed the bounds of moderation, he requested of Fa. Bernardine Medici's, that he would say mass for him, & that he should humbly beseech almighty God, that if it might not stand with his greater glory he might be frustrated of this his desire. Receiving not long after a command from Fa. General himself, that he should return, he sent letters unto divers full of certain singular remonstrances of affection, wherein he alleged the causes, wherefore he so much desired to live at Rome. In those which he sent to me, he saith in this manner. I believe truly it is no hard thing to persuade you, h〈…〉 much pleasure it is to me, that I am designed for the Roman College, and that I may once against see there my spiritual father and brothers. In them mean tim● it shall be my hope to en●oy that familiarity, which I am confident (by God's help) shall be renew●● between m●, you and other our familiar fri●n●es, 〈…〉 n with more fruit than ever heretofore. I pray y●● commend me particularly to them all. For unto the whole Rom 〈…〉 Co●eage in general I ●o● with my whole hart, soul, & mind, and with a●l my off 〈…〉tion commend myself. He adeaged another cau●e, to a certain Father who was once his fellow No 〈…〉, with whom discoursing of that first message which he received of the determination of his coming to Rome, he speaketh thus. Which with so much the more willing min● I will obey so soon as I sh 〈…〉 be recalled, for, if we may call any Country ours hereupon ●arth, surely no other would I acknowledge but Rome, wh●r● I was begotten to JESUS- Christ.  
The command being brought unto him in the beginning of the month of May the the year 1590. he beginneth his journey, and therein he followed the same course of life which he did in his other. He caused to his companion celestial joy, and went before them in his example. They, when they perceived, that as far forth as he might, he desired to be silent for the most part and that he had his mind as it were abstracted from his senses, they did their endeavour to recall him out that continual meditation.  
A grievous dearth of victuals at that time infected Italy, therefore both in other places in the way, and especially upon the Apennine, which at this day deuideth Tuscany from Lombardy, they found every where poor men famished with hunger. At the sight of these a certain Father said unto Aloysius: verily God hath bestowed a great benefit upon us, that it was not his pleasure we should be borne in so great want as these poor men. Unto whom he presently answered; Maius verò est, quod in Turcarum ditione nati non sumus. But greater it is, that we were not borne amongst the Turks. Aloysius thought himself too much observed by these Fathers, and according to their charity towards him to be used with too much curiosity. Therefore he met a certain other Father, and declared unto him that he could be contented to make his journey with other companions, that would make no account of him.  
Being come to Sienna, he desired to receive the Eucharist in the Chapel of S. Catherine of Sienna; which he had the favour to do, with great sensible joy at the Mass which a certain priest of the Society celebrated. Being requested in the College at Sienna, that he would preach to the young men that are in the Sodality of the Blessed Virgin-Mother, after he had promised to perform it, he betaketh himself into the Quire. There before the Blessed Sacrament, meditating for a little time, without ever looking into any book, and afterward going back into his chamber, he compendiously setteth down those things which he had conceived in his mind. He made a sermon so proper and effectual for matter of piety, that he put into diverse of those youths (who were not ignorant of his place and quality) a desire to contemn their fortunes, and embrace Religion. Many afterward earnestly entreated him to give them copies of that sermon. And a certain preacher of the Society keepeth to this day, the very original Copy of this Blessed young mans own hand writing, as a perpetual monument of his love towards him.  
After that he came at last to Rome, he was received joy fully, and cheerfully of all his companions of the Roman College in general, who seemed never to be satiated with seeing him, talking with him, and enjoying his holy company.   

CHAP. XXVIII. Of the accomplished sanctity of B. Aloysius.  
IT is a sentence of the Wiseman in the book of Proverbes, (Pro. 4.) That the life of Just me, which he calleth a path, is like that resplendent light, which springing from the duskish light of the dawning, and white-shimering morning, doth still increase with one degree of clearness after another, till at last it display a perfect glorious day, effected by the Sun's arrival to the highest point of heaven at noontide. Such was the holy life of B. Aloysiut. There streamed forth of it even from the very seaventh year of his age a certain whiteness of innocency; neither did he ever after cease to acquire more and more light, as proceeding forward from one virtue to another, daily still growing clearer and clearer by new merits & new light from God; till that he shined forth, with so great grace & splend our, that he was not only grown to a perfect day, but even as the Apostle said of the Philippians (Phil. 2.) seemed himself to be become a resplendent light in the world. But if truly he shown himself such in any time of his life heretofore, certainly in this last year of his life, he gave a conspicuous testimony of these things, to them that lived familiarly with him. For there shined in him so perfect virtues; and seated with his whole mind rather in heaven, then upon earth, he lived as it were an extaticall life, and abhorring from the sense of all things that were subject to Fortune.  
So soon as he came to Rome, he said unto me, it is now a good time since I buried my friends, there is no reason why I should take any further care of them. It is high time now to think of another life. Not long after his coming, he bringeth to Fa. rector all his writings both of Divinity and Contemplation, and amongst them certain other Commentaries which out of his own industry he had made very learnedly upon S. Thomas. The rector ask why he so deprived himself of all his writings and especially of those which perhaps he should have present use for? he said, he did it for this cause, for so much as he perceived himself to be carried away with some particular affection towards those things, as the offspring of his own wit: and for that he stood not affected to any other mortal thing, he would also deprive himself of those things, that from hence forward he might have his mind sequestered from all.  
Further more he had attained unto a certrine exact subtlety in trying out the offices of a perfect life, which were requisite to be not only committed to memory, by all Religious people, but also put in execution. For there stealeth upon all men for the most part a certain natural sweetness, of a rejoicing and selfe-cherishing mind, as often as they perceive themselves to be especially graced, and beloved of excellent men, and chief of them in whose power they are, for that they by this evident testimony & sign declare that they are well pleased with their demeanour: therefore oftentimes, some do not only rejoice therein themselves, but also make mention thereof in the company of their familiar friends. Aloysius was far of another mind. For so far forth had he extinguished all love of himself, and was so far from desiring that any man's mind should particularly adhere to him, that he would not endure himself so much as with any peculiar love, or observance to be affected by the Superiors themselves. If any one made a show to love h●● more than any of the rest, he would be so far from answering them with love, that he conceived grief for the same. Therefore those that governed him, to the intent that they might do a thing acceptable to him, they seemed no more to esteem of him, then of any other.  
Whereas in all companies he was wont to be very affable, likewise at this time no man was more courteous, no man could possibly be of a more sweet condition, with so immense and common a kind of charity did he embrace all. Therefore very earnestly they had recourse to him in recreation time, to hear him discourse of God, of celestial felicity, and of the perfection of virtue. Verily myself, speak both by experience, and have been told by others, that many departed from his company more inflamed then from their prayers. If he could get any one unto whom he knew that he might confidently enlarge his mind in private, he declared unto them such divine affections of his hart, that as men strooken with admiration, he caused them both to sigh, and conceive a veneration of so unusual a conjunction with God.  
Whithersoever he went, he never laid aside the presence of God contemplating all his actions. He was so inflamed with he love of God, that when either there was mention made of him, by the Reader at the table, or by any other discourse, straightway his mind flowed with celestial joy, and he would give an open sign thereof, by the inflammation of his countenance, & the interruption of his speech. This fell out both at other times, and also once at the table, when he hearing certain things read of Divine love, on the sudden he sensibly perceived, from his inward breast as it were, a flame to burst forth, by the violence whereof he was constrained to forbear eating. Upon this occasion we that sat round about him at the table took notice of it. And for so much as we were ignorant of the cause, & feared lest he was grievously sick, we fixed our eyes attentively upon him, & asked him whether he were well or no. He who at that time truly was not able to utter so much as one word, and found himself to be taken with the manner, being so much the more out of countenance, cast down his eyes, burst forth into tears, blushed, & swollen so in the breast, that we feared least some of his veins might have broken, & were all moved with commiseration of him. At last in the later ending of dinner by little and little he recovered himself again. There were some who when they knew these things, to the intent that they might see him blush, upon set purpose, would in the company of their companions introduce speeches of the charity of God towards mankind. Others contrariwise, lest he should incur some hurt, or trouble in his body, endeavoured to break of these kinds of discourses.  
Walking in the schools and cloisters, he had his mind so far abstracted from his senses, that upon set purpose oftentimes passing by him to salute him, I have take occasion to bring him to himself. There he said his beads to the Blessed Virgin-Mother, he frequently used interchangable offices of piety, one while kneeling, another while standing upright: and yet nevertheless he avoided that note of affectation in all his doings, which others, often doing these things, would easily have incurred.  
This year he designed unto himself one hour every day, for the reading of sacred things. He seemed much to be delighted in reading the Soliloquies of S. Augustine, the life of S. Catherine of Gen●a, the sermons of S. Bernard upon the Canticles, and especially that his Epistle entitled Ad fratres de monte Dei, which are found among the works of S. Bernard. He had so often read that over, that he seemed almost to have learned it without book. In his reading, he selected, and noted certain hidden sentences of piety, which after his death we found written in his own hand.  
In the month of November, the year 1590. having begun his fourth year in the study of Divinity, the rector compelled him to have his chamber a part from the rest of his companions. Then he brought to pass that he might lodge in a certain small corner of the house, that was old, dark, low, narrow, with one window only through the roof thereof, which being just over the stairs, was able to contain no more than a poor bed, a wooden chair, a foot stole which did s●rue him to lean on both at his prayers & study; & therefore for so much as it was rather like a strict prison than a chamber, it was never want to be allotted unto any student. When F. rector sometimes visited him in that place, he found him triumphing and re●oycing in that little cottage, as if it had been in some ample Palace. And we were wont to say unto him in jest, that as S. Alexius was willing to lodge under a pay●e slayres, so he also like a poor man, above.  
To conclude, so complete was he in all the parts of Sanctity, that many both his Superiors, chamberfellows, and fellow students affirmed upon oath, that by no one of them was he ever found so much as culpable of one venial sin. He that heard his confessions, said that he never dismissed him, but he conceived some new light by hearing his confession. Another Fa. in like manner being sworn, affirmed, that he, who had laid two years more or less, in the same chamber with Aloysius, whereas both of them were commanded by the rector of the Roman College, that one should admonish the other, for Charity sake, of their faults if he observed any, notwithstanding in that whole space of two years, wherein he continually kept an eye over Aloysius, and was como●ned unto him in all familiarity and friedship, he never observed any thing committed by him, in which there might be perceived so much as a shadow of any sin.  
The affections of this holy young man were very exactly composed: great vigilancy in comprehending his senses within his o●ne jurisdiction: very inward society with Almighty God: A most ardent desire of bringing other men to immortal salvation, and to advance his own companions to the supreme height of all sanctimony. Finally, that I may declare in short, he was an example of absolute innocency, and both at home and abroad so accounted. A certain priest, that was a preacher, did so much reverence this his so exquisite Sanctity, & stood in a manner in such awe thereof, that whereas he neither wanted opportunity, no● will, notwithstanding being hindered by a certain kind of veneration, he always abstained from joining himself unto him, and from particular application of himself to his company.  
A few months before he fell into his last sickness, he found himself to be ravished with an infinite desire of celestial beatitude: at which time he talked often & very willingly of death. He was wont to say amongst other things, that how much the longer his life was prolonged, so much the more fear was he in, of his salvation. Therefore if there should happen unto him a long life, and by the increase of years he should be likewise entangled with greater businesses, & that he should be initiated in priesthood, he should be even much more uncertain of it. The reason he gave was this: for that Almighty God requireth an exact account of priests, whose office is to say determinate prayers, and celebrate masses; and that they who take care of other men's souls, ought much more by penance, to cleanse their own; that they make holy Sermons, that they minister the sacraments, and that they govern others: but that now in the state in which he then was, when as he was not yet preferred to any sacred orders, nor sustained any important businesses, and therefore was yet freed from the occasions of diverse sins, he had a better hope of making a good end; that therefore being of those young years he did nothing at all fear death if it might so stand with God's pleasure. Of this his desire Almighty God made him partaker, as I shall declare hereafter in due tyme.   

CHAP. XXIX. With great Charity he serveth the sick in the Hospital. Thereby he is infected with a deadly disease.  
THE year 1591. was very contagious through a cruel plague, which famine spread through all Italy, ensuing every where after that general dearth of corn. Hereof at Rome died an infinite number of men, who out of hope of relief had flocked thither from all bordering Countries. This common calamity the Fathers of the Society of JESUS, did with all help and charity, partly out of their own stock, partly gathered from other men's liberalityes, labour to relieve. Therefore they did not only industriously apply themselves to the Hospitals of that City, but moreover, things being driven to extreme necessity, by Fa. Claudius' Aquaviua the General his order, they in time opened away unto a new one. And Father General himself, even subjected his own service to those that were infected with the Leprosy.  
At which time B. Aloysius by begging victuals through the City very cheerfully for those that were sick and needy, by his singular charity caused great admiration to all that beheld him. But then especially, when (understanding that a certain very noble Prince, who from his Childhood had been friendly and familiar unto him, & whom he had perceived to harbour some sparks of piety, came to Rome to negotiate some business with Gregory that 14. then Pope) he desired leave of Fa. General to salute him in a patched coat, with a wallet upon his shoulders. For first he said that his hope was he would be bountiful to the poor people that lay in the Hospitals; and further for that he had always found him a great well wisher of his, it was requisite, that with some pious office he should requite him. Moreover that he thought it would not be amiss for the informing of his mind with a wholesome contempt of all mortal things, to go to visit him in that poor habit. Having entreated leave, he obtained both, as the Princes master of his household told me afterward. For he brought away no small sum of money in alms for the poor, & the Prince himself at the beholding of him being moved with a laudable grief, and stirred up with good thoughts, prosecuted this his humiliation with speeches full of piety.  
Moreover whereas he had earnestly insisted in this course of going to the Hospitals and serving the sick persons, he never rested from a certain holy emulation, and alleging the examples of his fellows, unto whom the same was granted, before he had obtained leave of his Superiors, who were very hard to be entreated thereunto. He went therefore, and that very often together with his fellows, among whom was one Tiberius Bondius. When some one admonished this man, that he should take heed lest he took some infection, he answered, that he, who had before his eyes so bright an example as Aloysius, neither would, nor could be terrified from that labour by any danger of death that could be objected. This Bondius about that time, perceived a certain unusual fervour of a divine spirit to be suggested unto him: they who knew him before, both marveling, and congratulating this his alacrity, and new fervour of mind. And he himself first took his death by this disease, as we will straightway recount.  
Those that went to the sick persons were always accompanied with a Priest, who might hear their confessions. And chief Fa. Nicolas Fabrinus a Florentine, being at that time the Minister of the Roman College, a man of great judgement and abounding in charity and other Religious virtues. He, whereas he was inwardly acquainted with Aloysius, afterward when he governed the Florentine College, committed to writing those things which happened to Aloysius both in the Hospitals, & in his last sickness. Verily it was a horrible thing to see the dying men creeping to the Hospitals, stinking and loathsome, and sometimes to behold them giving up their last breath in corners, or fallen down dead at the foot of some pair of stairs. But truly in B. Aloysius, and his companions, there shined forth a certain abstract of that love; where with the inhabitants of heaven are joined amongst themselves. For they would unclothe & shift the sick persons, wash their feet, make their beds, lay them down in them, give them meat, instruct them in the sacred matter of penance, and exhort them to suffer their pains patiently. And the Father, whom a little before I commended, observed, that Aloysius was always wont to be most about them, that were of the most loathsome, in such sort, that he seemed very hardly to be drawn from them. Whilst they are thus busily employed, in the service of these miserable distressed people, according to their Christian Charity towards them, the plague, for so much as it was very contagious, seyzeth upon some of Aloysius his companions: of which first, as I rehearsed before, Tiberius Bondius, being piously enured by Aloysius, suddenly departed. When he saw him now lying at the point of death, he said to a certain priest that was his fellow student. Qua● lib●nt●r me am cum Tiberij conditiont commutarem, &, si Deoplaceretid mihi gratiae facere, pro co mor●r●r. I would very willingly change my condition with Tiberius, and dye for him, if it would please God to do me that favour. He said to a certain Father that contradicted him, that he spoke it for this respect, for that he had now some probable reason to confide that he was in God's grace; what hereafter he should be, he knew not. And therefore that he was willing now to undergo death.  
Neither was it long but that God heard his prayer. For when his Superiors had forbidden him to return again to that Hospital, in which they now saw many infected with grievous sickness, and he out of his love to sanctity made no suit for leave to go thither again; there was liberty granted unto him, that he might go to the Hospital of Consolation, in which for the most part, there were none whose diseases were infectious. Nevertheless he presently fell into the same disease, and betook himself to his bed the third of March, the year 1591. With which disease so soon as he perceived himself to be oppressed, supposing according to that knowledge that he had from God at Milan, that it should be his last, he abounded with incredible joy, and shown the same both in his countenance, & in all his behaviour. And they unto whom he imparted this revelation which he had at Milan, did by this his great joy, imagine that he would shortly end his life. Neither were they deceived herein. When he found himself inflamed with so great a desire to dye, he began some what to fear, lest the same might be too immoderate. Therefore to the intent that he might he resolved herein, he asked counsel of Fa. Bellarmine who had the charge of his conscience. But after he was given to understand by him, that the love of death proceeding out of a desire to be joined with God, so that we would be willing to rest in the power of God, was nothing hurtful; and that it was a usual thing with many that flourished in sanctity, both in our memory, and in times past; then truly he dedicated himself with his whole mind to think of an eternal life. Such was the violence of his disease, which was thought to be a pestilent fever, that with in the space of seven days, it brought him to the utmost point of death. Therefore when he had carefully and piously, as possibly he could, cleansed his soul by confession, he was by Fa. rector fortified with his sacred Viaticum, and Extreme-unction, he reciting with very great sense of piety his accustomed prayers, and they that were present all weeping for the loss of so dear, and holy a brother.  
But for so much as whilst he was yet in perfect health, many of his familiar friends, out of their love towards him, did often reprove him, for so much as he seemed with over much austerity both of body and mind to hasten his death, & presaged that of him, which we read to have happened to S. Bernard, that even at the very end of his life he would repent himself, of this immoderate ardour. That he might exempt them all from this fear, having now received that celestial Viaticum, his chamber being full of his companions, he requesteth Fa. rector, that he would positively affirm in his behalf to them all, that in this respect truly he was not touched with any the least scruple; but that he was rather sorv that he had omitted many punishments, for which he might easily have obtained leave of his Superiors. That if he had been obedient to their wills, his conscience should rest free from all anguish. That moreover, he had never done any thing according to his own will, but all things by their permission. He added likewise this, that he was not troubled in conscience for having at any time violated any one rule of his Religious course. Which was therefore said by him, lest he should leave in any one's mind, any offence or occasion to take any evil example, who had seen him do any thing more, or besides the custom of others. All which things very much moved their minds.  
Father Provincial entering into him, he entreated him, to give him leave to make a discipline: who saying, for so much as he was so weak, he could not have strength to whip himself; yet at least, said he, p●r●●i●, that some ot●●r do scourge me from the very head to the foot. The P. answered that neither that was lawful, for so much as he that should whip him, would incur the danger of drawing upon himself the censure of the Church which we call Irregularity● when he faw himself frustrated of this likewise, again he very instantly entreated this one thing, that he might have leave to dye not in bed, but laid on the ground. So great a love had he of torment, penance, and affliction even when he drew his last breath. It was now in a manner likely that he would that day, which was the seaventh of his sickness, have ended his life, upon which very day he was just 23. years of age. But it pleased God, that breaking and mitigating the violence thereof, he would prolong his sickness. Doubtless, to the intent that we might be informed with many examples of virtue, wherewith he shined unto us, during the time that he kept his bed.  
In the mean while it was diuulged even to Castilion that Aloysius was dead, therefore his mother, and brother had performed his obsequies, when a message was brought, that he yet lived. The marquis Rodulph his brother exulting with joy, pulling in pieces a chain of gold which by chance he had about his neck, gave it piece by piece to the standers by, when he received this message.   

CHAP. XXX. A loysius his sickness groweth unto a Fever Hectic, by which he consumeth by degrees. His excellent sayings, and doings at that time.  
AFTER that first vehemency of Aloysius his disease had decreased, there continued with him still, a kind of remiss Fener which they call a Hectic, which in the space of three months by little and little wasted him. At which time many things of singular example were done, & said by him, but for so much as it could not be that from so great and various a multitude of men; as resorted to see him, all things should be gathered, I will place here those things which I could come to the understanding of.  
When he first fell into his sickness, he was palced in a bed, the coverlet whereof was somewhat thick, together with a mat under him, which had been ordained for a certain old man; Aloysius requested of his Superior, that, taking away this coverlet, he might lie after the manner of others. But when answer was made him, that it was not placed there for any respect to him, & that it was rude, and fit for a poor man, whereby there was no danger that he should infringe his Religious poverty, he was presently well satisfied.  
In the beginning of his sickness the Physician had commanded, that he, and likewise another who was sick of the like disease, should drink a very bitter potion: the other did his endeavour, to the intent that he might avoid the noy someness of his potion, to sup it off suddenly, using also other accustomed helps; but Aloysius to the intent that he might make unto himself a wholesome trouble, drank it up all, by degrees, as if it had been some very sweet liquor, and gave no sign of ever perceauing any bitterness. The Infirmarian in his chamber upon the table had placed, a little Sugar-candy, and juice of liquorish to help him sometimes against the distillation of his rheum. Requesting a little of that juice of liquorish, his fellow asked him, why he did not rather desire some of the Sugar-candy? he answered, Quia alterum pauperem magis decet. Because, the other is fit for a poor man.  
When it was given him to understand, that there was great danger of a plague to ensue that year, he did not only manifest to his Superior, that, if he recovered his health, he would be willing to serve them that were infected with the same, but also requested leave of Fa. General (who came to visit him) that he might make a vow to God to perform the same. Which having obtained, with great contentment of mind, and with great edification to them that were privy to that matter, and witnesses of that singular charity he shown by that fact, he made the said vow.  
Roboreus, and Gonzaga Cardinals, did often visit him whilst he was sick, whom he entertained with fruitful speeches of the doctrine of piety, and of a happy life. F. rector signifiing unto them that there was no reason that they should come so often, & so incommodiously to themselves; that he would undertake to certify them, how the state stood with Aloysius: they said, that they could not be satisfied, unless they came themselves, for so much as they reaped thereby very plentiful fruit to their own souls. Cardinal Gonzaga being sick of the gout, commanded himself to be carried unto him, and seemed not willing to be separated from his bed. Aloysius once entered into discourse with him, cocerning the approaching of his death, and of the benefit of Almighty God towards him, who took him to himself in that flower of his age. Moreover he affirmed to the same Cardinal, (who according to his great love towards him, was attended with great sense of affection) that he thought it was part of his duty, to hold him as his Father, seeing he, above all that lived upon the earth, had deserved the best of him, in regard that by his means it was effected, that after so many conflicts and impediments, he came at last to Religion. By those words the good Cardinal being moved to tears, answered, that truly rather himself ought, notwithstanding the difference of their ages, acknowledge him the parent and master of his piety. After this he declared unto him, how great profit & celestial comfort his words and examples had always given to his mind. At his departure professing to his followers, that the loss of that young man would be an infinite grief unto him, he said, that he never departed from discoursing with him, but with his mind disposed to an unusual kind of tranquillity, and that he did verily think that there was never any of his family of the Gonzaga's that had been more fortunate. At the same time there lay sick F. Ludovicus Corbinellus a Florentine, a man of great descent, between whom and Blessed Aloysius there had been mutual love, and in their sickness they often sent salutations one to the other. That Father his sickness being now increased upon him, some eight days before his death, besought the Infirmarian that he would bring to him into his chamber, Aloysius, who now through want of strength was not able to stand upon his legs. And this he did, for that he now held Aloysius for a Saint. The infirmarian seeing this thing so acceptable to the man, he put on Aloysius his  and carried him into the Father's chamber. It is incredible how much this his coming to visit him, did recreate the good old man, and what sincere contentment, and motions of piety he conceived by beholding him; After they had talked together, they exhorted each other to bear patiently this their adversity, and to obey the will of God. The old man said: farewell, my dear brother Aloysius, it is now but a short tyme, that I have to live, neither shall we see one another again. There is one suit that I have to you, I pray you deny me not. Part not from hence I beseech you, before you have given me your benediction. Aloysius being partly astonished and partly abashed at this his petition, said that that was not fit for him to do, for to bless was the office of a Superior, and that he was aged, himself young he a Priest, & himself not so. But this old man, such was his pious affection towards this holy young man, persisted again to urge him by entreaty, and to beseech him, that being now at the last cast of his life, he would not deny him this comfort. He likewise entreated the Infirmarian that he would not take him away, before he had condescended to his request. Notwithstanding this discreet young man withstood it, and would not be persuaded, till he was compelled by the Infirmarian. And then he found a way, by which he might both mitigate the grief of the old man, and preserve his own humility. For taking up his hand, and signing himself in form of a cross; he said, Deus D. N. nobis ambobus benedicat: our Lord God bless us both. Afterward he sprinkled him with holy water, in the mean while saying. Deus D. N. te mi Reverend Pater, sua sanct a gratia accumulet, votaque omnia tua ad sui nominis gloria● fortunet. Eum tu vicissim pro me precare. My Reverend Fa. Our Lord replenish you with his grace & prosper, to the glory of his name, all your desires. Pray likewise I beseech you for me the same prayer. So he wisheth himself to be brought to his own bed, leaving him marvelously cheerful, & well satisfied▪ 〈◊〉 was also a great token of that same Father▪ pious affection towards Aloysius. For although the Priests were wont to be allotted another place of burial differing from other men, notwithstanding before his departure out of this life, he made known to the Infirmarian, that his will was to be buried, in the same place which should be assigned to this Blessed young man after his death. Therefore by commandment from the Superiors it was afterwards done as he desired.  
There are some who recount, that Aloysius prophesied, that this Father should departed out of this life before him. The which came to pass accordingly. For he died upon the first day of june, being Whitsunday-Eue, at twelve of the clock in the night, twenty days before Aloysius made his happy end. Aloysius his chamber was so fare from the chamber of this Father, that he was the length of a whole gallery distant from him, and so consequently could by no ordinary means have understanding of his being in danger of death, and yet he imagined that thrice that night he saw him. The which he related the next morning to the Infirmarian almost in this manner. The window being open, and he coming according to his custom to see him, and ask how he had passed the former night? Truly but ill, said he, for after an unusual manner, I have been troubled with dreams, or rather visions. For three times did I seemer to see the good Father Corbinellus, perplexed with vehement pain, and first I heard him speak unto me in this sort: It is now high tyme my deer● brother to commend me earnestly to God, & to beseech him that I may with a patiented and courageous mind endure the bitterness of this grievous, & dangerous torment, wherewith I am vexed, for so much as unless I be he strengthened with his special assistance, I am diffident, how I should behave myself therein. Being awaked and supposing it to be a dream: It were better (said I to myself by way of reprehenson) for thee to sleep: wherefore drive away these fancies. A little after being but newly fallen a sleep, he appeareth again unto me, importuning more vehemently than before, that I would assist him with my prayers in that his so great extremity, which seemed to him almost intolerable. Again I am roused out of my sleep, again I blame my own restless disposition, and determine with myself to ask leave the next day to expiate with some penance this my negligence in fulfilling the commands of the Physician and my Superiors, who charged me to endeavour to take my rest. But behold after that the third tie me I had entered into a sleep, the same vision appeared unto me, and calleth upon me in this manner. Now, now, my dear brother, I am almost arrived at the period of this my miserable life. Offer up your prayers to God, that he would vouchsafe a happy success to this my last passage, and our of his infinite mercy to bless me with the immortal glory of the other life. There I will not fail to pray in like manner for you. That thing did so absolutely be●eaue me of all sleep, that being strooken with the terrors of these representations, whilst I often beat upon them with my cogitation, the other part of the night, I was not able to take any manner of rest at all. The Infirmarian hearing these discourses, dissembled the whole matter, shown no sign of admiration, called them dreams, and fancies of the mind, affirmed that Fa. Corbinellus was well, concealed his death. exhorted him to lay aside all care, and dispose himself to rest. He then replied not so much as one word more unto him. But at another time upon some occasion given, he gave them to understand, that he was certainly assured, that he was not only dead, but that he was even entered into heaven. Whereupon Fa. Pobert Bellarmine ask him, what he thought of his soul, whether it were detained yet in the fire of purgatory or no? Verily, he answered confidently, that without any delay it passed from Purgatory. By which answer he conjectured, that he had it revealed unto him from God. For whereas he was of his own nature infinitely considerate in all his speeches, and sparing in the affirmation of doubtful things, he would never, unless he had been certified from God, have so clearly assured his Ghostly-Father, that he had now passed Purgatory.  
All this time we all besought him, with as exquisite reasons as we could, that he would pray to almighty God that his life might be enlarged, for by that means he might come at last to heaven full-fraught with infinite access of merits, and that he might render more profit to men, and principally to the Society. But he to them all gave this one only answer, Melius est dissolui, better it is to dye. Which he said with so great sensible affection of mind, and with so great serenity of countenance, that it was a sufficient testimony, with what affection he desired to be presently transferred to enjoy an indissoluble conjunction with God.   

CHAP. XXXI. He sendeth unto his mother two letters in the time of his sickness, by the which he comforteth her, and int●cateth her prayers.  
HE sent in all this time of his sickness two letters to his mother. In the beginning of the first, after that he had passed those first storms with which she thought that he might have been oppressed, with the relation where of comforting her at the first & exhorting her to the patiented enduring of adversity, he addeth this which followeth.  
It is now a month, since I was in that state, that I received from God that benefit of his by far, the greatest of all other, namely, that in his grace (as confidently I persuaded myself) I should have departed this life. And I was then fortified with the sacred Viaticum & Extreme-unction. When it was the pleasure of God to prolong my time, & in the mean time leaving me in a remiss fever, to prepare me to death. The Physicians being ignorant what the event of the matter will be, endeavour to procure the health of my body with exquisite remedies. But it is my greatest comfort, for that I am persuaded, that Almighty God doth prepare, to give me far more entire health, than the Physicians are able to give. Therefore in the mean● time, that hope maketh me joyful, that within few months it will come to pass, that Almighty God will bring me, from the land of mortal men, to that of the living; from the society of men living upon the earth, to that of the Angels & citizens of heaven; finally from the beholding of things terrent and frail, to the sight and contemplation of that good and great God, in whom all good is contained. The same cogitation may be unto you (most illustrious Lady in respect of that great love which you bear to me, and for so much as you desire that which may tend to my felicity, an infinite comfort. I beseech you to make me partaker of all your prayers, and to give order that the same may be done by the Sodality of Christian Doctrine, that this short time in which I must yet wrestle with the tempestuous sea of this world, God by the mediation of his only begotten sons merits, in like manner by the prayers of his most holy mother, and the Blessed Saints Nazarius and Celsus, would vouchsafe to drown all my sins in his most sacred blood, which with bitter torment he shed for our sakes, as it were in the red sea; so that being freed from the fear of all my enemies, I may pass into that land promised by God, to so and enjoy him everlastingly. The self same God comfort you (Most honourable Lady.) Amen.  
He wrote another letter somewhat longer a little before his death, when he had now (as I shall after declare) knowledge from God, of the day upon which he should dye, and pass to heaven. These are his words bidding farewell to his Mother.  
Most illustrious Lady, and my most honoured mother in Christ. The peace of Christ by with you.  
My prayer is (Most Honourable Lady) that you may be always partaker of the grace & consolation of the Holy Ghost. I remained yet in this region of mortality, when your letters were delivered to me. But now this is to give you to understand, that I must at last aspire to heaven, where I may for ever praise God in the land of the li●ing. which journey, I did of late hope to have performed before this time: but my feu●r truly, as I wrote unto you in my other letter, when it seemed most to burn and rage, being upon the suddai●● mitigated, it brought me by little and little over unto that Holy day of Christ's Ascension into heaven. From that time my breast being oppresed with great violence of distillation, my fever was so renewed, that I do now by degrees approach, 〈◊〉 to those sweet and dear embracements of my celestial Father, in whose lap I hope to 〈◊〉 〈◊〉 and everlasting rest. And so the 〈◊〉 〈◊〉 that were brought thither of me, as I also wrote to the Marquis, do certainly agree. But if it be the part of Charity, as S. Paul saith, flere cum flentibus, gaudere cum gaudentibus (Rom. 1●.) to weep with them that weep, and rejoice with them that rejoice, you must of necessity (my most Honourable Mother) conceive most infinite joy for this, that God out of his bounty & favour towards you, doth design me true joy, and security from the least fear of ever losing the same. Verily (for I will freely confess unto you Most illustrious Lady) when I ingulfe my mind in the consideration of that Divine bounty, which is like an immense sea, without either shore or bottom, it being as it were ravished, with the greatness thereof, seemeth unto me to err, and misinform me. For so much as he, in reward, of so short and small labour, sendeth for me unto eternal rest, as who from his heavenly throne, calleth me to that high felicity, which I so negligently have sought, & promiseth me the fruit of my tears which I so sparingly have shed. Take heed (my most Noble Lady) and be very careful, that you offer not the least violence to this infinite benignity of God: which verily you should do, if you should be wail him as dead who liveth in the sight of God, and is far more available in recommending your affairs, then in this life he was. This shallbe no long separation. We shall meet again in Heaven, & be united to our sweet Redeemer, with all the powers of our soul, praising him, & for ever singing forth his eternal mercies, shall enjoy immort all comforts. Neither truly do I doubt, but that if excluding those respects which consanguinity suggesteth to our mind, we would give place to faith, and that pure and simple obedience which we own to God, we should freely & with an open hand offer that unto him which is his ow●● And that so much the more willingly, by how ●●ch that which is taken from us is more dear. For so we shall gi●●●testimony, that we esteem that nothing is done by God, but with great wisdom, and for our commodity. He taketh from us, but that which he had bend us before, with no other purpose, but to concern it in a place more safe, and of more immunity, that he may adorn it with those good things, which even we would wish unto ourselves. I have said all this for no other end then to comply with that desire of mine which I have, that you (most Honourable Lady) and all the rest of my family, account this my departure as a most acceptable benefit, and vouchsafe, I beseech you, to accompany me with your blessing, whilst ●●ferry over this little river, till I touch at that shore, where harboureth all my hope. Which so much the more willingly I do, for so much as there remaineth nothing unto me, whereby I might more evidently signify the lo●● and reverence which as a son, I own unto you my mother. Finally thus I conclude, begging again most humbly your blessing.  
From Rome this X. of june, the year of our Lord 1591. Your most Honourable Ladyships most obedient son in Christ. Aloysius Gonaga.   

C●AP. XXXII. Of the preparation which Blessed Aloysius made for his death; in a rapt he partaketh celestial joys, and foretelleth the day of his death.  
IT is now time to declare, in how Christianlike, and holy a manner B. Aloysius prepared himself, for that his last passage from earth to Heaven. Whilst he continued in this disease, which verily was long, and as such are wont to be, infested with difficult and grievous dangers, he never at any time gave the least sign of a dejected mind either in word or gesture. He never seemed to take disgust either in the observance of the Infirmarian, or in any thing else that he undertook to do about him. And although in sickness a man is more apt to discover his hidden imperfections then at any other time, notwithstanding he always made good his former patience. He was ever exactly obedient to his Superiors, Physicians, and Infirmarians, and how a Religious man should behave himself in sickness, although that be very troublesome, he gave a very manifest example.  
After he had betaken himself to his bed, he gave ear to no other discourses at any time, but of divine matters, and of a blessed life. Therefore never any one visited him, but, to comply with him, setting a side all other discourse, hespake of piety. And if any forgetting this order, interlaced any other speech, Aloysius recollecting his mind, would think with himself of some other matters, till such time as they fell upon sacred things again. For then changing himself, and returning to discourse, he made show not only to be recreated, but even exhilarated. Of this his custom, this reason he gave, was, that although he nothing doubted, but that it was no way differing, from the course of a Religious man, to speak in conversation, prudently of indifferent matters for piety sake, notwithstanding at that time remaining in that state, it was requisite, and he judged that God did expect it at his hands, as his peculiar right, that of all his discourses, not only the form (for so he termed it) to wit the intention of his mind, still regarding (as always it ought) the honour of God, but even the matter itself of them should be sacred. And every little moment of time, which Almighty God did vouchsafe him, in that latter ending of his life, he did value a● so high a prize, that he would not willingly, bestow it otherwise, then in the discoursing of precious things.  
He sometimes would request them to help him on with his , & going out of his bed, would creep after his feeble manner to the table, upon which there stood the image of Christ crucified, which he embracing would kiss In like manner he did to the picture of S. Catherine of Sienna, and other Saints wherewith his chamber was hanged. And for so much as one of the Infirmiers said, that he needed not to rise out of his bed, for that he would bring the crucifix & other pictures to his bedside. Aloysius answered, these are my stations. Therefore he held on that custom so long as he was able to get out of his bed, moreover, in the day time when the door of his chamber being shut he was private, without the help of any one, he did steal out of his bed, & between that & the wall cast himself upon his knees, and so long applied himself to his prayers till he heard some noise at the door. For than he rose up, as if he would return to his bed. The Infirmier for a certain time supposing, that he had risen to perform the needs of nature, at last when he found him often gone out of his bed, suspecting that which was the truth after that he had once stolen upon him, and found him upon his knees, he forbade him to attempt it any more. He, when he saw himself taken with the manner, verily blushed, and after that, abstained from that which was forbidden him.  
He often at this time asked Counsel of F. Robert Bellarmine concerning his soul matters, who was his Ghostly Father. And one evening he asked him whether he thought that any one did ever go to heaven untouched with the fire of Purgatory? he answered, that verily he thought there did, being not ignorant how much he might promise himself of Aloysius his virtue: And more than that, I do confidently persuade myself, said he, that you shall be one of those who free from Purgatory go strait to heaven. For whereas God in token of his goodness towards you, hath adorned your mind, with so many gifts and endowments, as you have pleased to acquaint me withal, of which that is not to be thought the meanest that it was his pleasure you should be always free from mortal sin, verily I do assuredly hope, that he will add this, for the accomplishment of all, that without all delay you shall speed to heaven. At this same answer he was so much ouerioyed, that his mind being abstracted from his senses, he was transported, to behold the bliss of that celestial city, being discovered unto him by God. In which excess of mind, when he had almost spent the whole night, in certain delights & solaces, which far exceed the capacity of mortal men, he afterward assured the same F. that he accounted the same, even scarcely like one moment. Likewise when he was in that exstacy, he is thought to have had intelligence of the day designed for his death. For he clearly discovered unto many afterward, that the eighth day from the Sacred feast of Corpus Christi, he should departed out of this life. And that fell out accordingly. But to a certain man, who with singular respect did frequently visit him, he denounced the same, some few days before that feast. In the mean time his disease began so far forth to increase, that F. Vincentius Brunus, who was perfect of the sick, a man skilful in Physic, said that Aloysius could not live till that day. Understading, thereof calling upon one of his c●panions, Aloysius said: Nes●is●e, quam f●lix ●●●tius venerit, intra oct●●um diem mihi mor 〈…〉 esse? Amab● t●, mecum una, pro tam ex: miain me beneficentia hymno Te Deum laudamus rec●tando, Deo gratias age. Know you not what happy tidings are brought, I must dye with in these eight days? Let me entreat you, to give thankes unto God together with me, for so singular a benefit vouchsafed unto me, reciting the Hymn, Te Deum laudamus. That same Hymn being very piously said by them both, not long after, he said to another fellow-student of his, that entered into his chamber, even with his hart leaping for joy: Pater mi, laetantes imus, laetantesimus. My Father we go rejoicing, we go rejoicing. Which words being pronounced with such free cheerfulness, forced groans and tears from them that heard them.  
After this he thought good by his letters, to bid farewell to three ●athers who were of principals account with him. Those were Father joannes Baptista Piscator, the Master in times passed of his Noviship; and then rector at Naples: Fa. Mutius de Angelis, being then in the same place professor of Divinity; and Fa. Bartholomeus Recalcatus, Rector at Milan. By these letters, written under another man's hand he declared unto them, that he (as he verily hoped) was upon his way to heaven; that he did very heartily salute them, and entreat that they would commend him unto God. But whereas in respect of his weakness he was not able to subscribe, he willed them to guide his hand, and instead of his name he drew a cross with his pen.  
It was his care, to spend the eight last days of his life, in certain singular offices of piety and Religion. And at the first when he had declared to that priest his familiar friend, that he had certain understanding of the day of his death, he entreated him, that he would daily come unto him, at the third hour before sun set, to recite the seven penitential Psalms. Therefore at that time, all other company being removed from thence, the image of Christ crucified being at his request placed upon his bed, the priest likewise kneeling upon his knees, pronounced those Psalms which I spoke of. Sometimes when he came to some notable place, he would make a pause, and in the mean while, the Blessed young man, with his eyes fixed upon the image of Christ, would revolve deeply in his mind those things which were read, with evident signs, of a mind inflamed towards God, and with heavenly impulsions, that drew from that Father excessive showers of tears, which likewise broke forth from him, but with a mild and gentle stream. The other hours, of the day he requested to be read unto him some chapter out of the holy Scripture, or the Soliloquies of S. Augustine; or the Sermon of S. Bern●r● upon th● Canticies, or that Hymn, Ad perennis vit● 〈◊〉; or some one Psalm that he made choice of, as, Latatus sum in his quae dict a sunt mihi, in ●omum Domini ●●imus. (Psal. 121. Quema●mo●um aesi●●rat ceruus ad fontes aquarum, it a ●●s●●●rat anima mea at te Deus; (Psal. 41. or some other of that kind.  
So soon as that rumour was given out, that he had affirmed that within eight days he should departed this life all began earnestly to lay hold upon some occasion, to have some free speech with him in private, and to make suit for his recommendation. But he with admirable promptitude of mind accepted all their petitions to prefer in heaven, with sincere charity and a secure mind, promised to negotiate with God in the behalf of them all, that you might verily suppose, that he was assured short●y to arrive there. He discoursed as familiarly of his death, as he was wont to do of his going out of one chamber into another. Many Fathers came often to visit him, and likewise to do him service. Amongst those who were most frequent with him, were, Fa. Marius Fucciolus the Procurator General, and F. Hieronymus Platus, who himself died, the next month after his departure. He once at his going out, of his chamber turning to his companion said: Sanctus, mihi cr●de, Sanctus est Aloysius, usque eo, ut vivens etiam in Divorum numero collocari possit. A Saint (believe me) a Saint, is Aloysius, so far forth, that even whilst he is living, he may be placed in the number of the Saints. He alluded questionless to that saying of Pope Nicolas the V who when he was to canonize S. Bernardinus of Sienna, said of S. Antoninus' Archbishop of Florence, then living, and there present, that he did verily think that Antoninus living, did deserve those honour's no less, then Bernardinus dead.  
The last of those eight days, he did for the most part apply his whole mind to the contemplation of Divine matters, unless perhaps sometimes, he spoke interchangeably some words of sacred things, or between, uttered some short prayers. For the space of the three last days, even to his very last breath, he perpetually held close pressed to his breast, a certain brazen crucifix, hallowed with the Pope's Indulgence, entitled the Philippine, which he had given him by a certain Father. Often did he profess his faith, after that manner, which is prescribed in the Rituals, signifiing in the mean while, a vehement desire of being consociated with God. Therefore he did often iterate that saying: Cupio dissolni & essecum Christo. I desire to be dissolved, and to be with Christ. (Phil. 1.) Upon the Octave-day of Corpus Christi in the morning, the Infirmier entering into his chamber, and finding him no worse than he was wont to be: said, but Aloysius, you are a live and not dead, as surely by your own sentence you did foretell. When he persisted to affirm, that he should dye that day, the Infirmarian going out of the chamber, reporteth that Aloysius, who seemed to be better than he was wont other days, was constant in his opinion, that that day should be the last of his life. Likewise to a priest that visited him and said that now the eight day was past, upon which he had given out that he should dye, and that now he might be raised up to a hope of longer life, he answered, Nondum hodiernus dies totus prateriit: this whole day is not yet past. He did also more plainly affirm the same to another, who coming to Aloysius, and finding him grievously afflicted with a certain gauled place which he had gotten in his right hip, both by reason of his extreme leanness, and for that he now for a long time had laid continually upon that side, moved with conmiseration, said, that verily it was a thing that did much trouble him, that they should be deprived of him; nevertheless, that he did wish, that it would please God now at last, to deliver him out of those pains: to whom Aloysius replied very seriously in this sort: Hac nocte moriar, This night I shall dye. The other, adding that he did not seem to be in that state, that he should be so near his death, Aloysius twice repeated the same words: Hac nocte moriar: Hac nocte moriar: This night I shall dye.   

CHAP. XXXIII. Being fortified with his sacred Viaricum, and in like manner with a plenary Indulgence from the Pope, he resteth quietly in our Lord.  
THE whole forenoon he passed with many times professing his faith, with prayer, and with pious offices of adoration towards God. About noon he did earnestly beg to have his sacred Viaticum, which he had requested even from the very break of day that morning. Yet the Infirmarians nothing suspecting his death, gave no ear unto him. But when as he made no end of soliciting and entreating, they alleged, that for so much as he had once before in this sickness received the same, that it seemed not meet for him to request it again. Then Aloysius answered, that indeed of anoyling that was so as they said, but not in like manner of the Viaticum. Notwithstanding, the Infirmarians for all that, were negligent of the matter. Whilst he continued in this state, Pope Gregory the 14. being as I suppose certified of his long disease by the Cardinals his kinsmen, ask how he did, it being given him to understand, that even at that present he was bound for Heaven, of his own accord sent unto him his benediction, together with a plenary Indulgence.  
This when the F. Minister of the College declared unto him, as being a great lover of humility, he was no less sensible of joy for those sacred tokens, than he was of modest bashfulness, for that he understood that his Holiness was so mindful of him, and continually he covered his face with his hands. The F. Minister, to the intent that he might free him from this bashfulness, told him, that this needed not seem strange unto him, for so much as the Pope by accident, had heard some what of his afflicted state of health.  
Two hours before sunset, he intreareth that priest, who in times past had been his fellow Novice, (who to visit him had come from the house at S. Andrews) that he would move Fa. rector to give him his sacred Viaticum. He promised him that he would; and they said together the Littany of the most holy Eucharist, Aloysius answering the priest with a clear voice; unto whom at the last, with an extraordinary cheerful and smiling countenance he gave thankes. Afterward F. rector came, bringing the sacred Viaticum: at which he marvelously rejoiced, & in the receiving thereof, gave singular testimonies, of a mind inflamed with piety, and the love of God, and raised up with strong hope, to enjoy face to face, him, whom now under those veils he received. When they who were present in the chamber saw him behave himself in this manner and heard those words, Accipe frater Viaticum, and those which follow, they all burst forth into abundant tears.  
Having received his Viaticum, the Blessed young man was pleased (according to the custom of the Society, when they take their journeys into far countries) to embrace all that were present, with singular love & alacrity. There when every one took of him their last farewell, there were none of them that could refrain from tears, none that could be withdrawn from his embracements all, enamoured of him often cast their eyes upon him, with unspeakable love and grief, and make suit for his prayers. Amongst these there was one, who with mutual offices of love & charity, had plighted a great league of friendship always with Aloysius. He coming privately unto him: said, that he did confidently believe, that he should shortly enjoy his company, in the blessed presece of God. Moreover, that he did beseech him, that whereas he had well experienced that he had always in his life time, been careful of his salvation, so that he would not in heaven be unmindful of him. In like manner, that he would forgive him, if at any time, he had been negligent of his due respect towards him. Aloysius truly made answer unto him, with a fervent affection, that he confiding in the infinite bounty and clemency of God, in the most precious blood of jesus-christ, and the recommendation of his Blessed Virgin Mother, did verily hope that it would shortly so come to pass. That he did faithfully promise, and wished him to make no question, but that his firm purpose was to negotiate for him. For if upon earth he did love him, he would love him even much more vehemently in heaven, where charity is at her full. And all these things did▪ he say, with his senses, so entire, with his speech, so direct and suitable to the matter, that no man could imagine, that he should so shortly pass out of this life.  
At that same time, Fa. Provincial entering his chamber, spoke unto him, unto whom he answered: Father, we are now going. And whither saith the Father. To Heaven answereth he: then the Fa. replied; what even so, to Heaven? Yea verily, unless my sins hinder me, said Aloysius, the bounty of God putteth me in hope to arrive there. Fa. Provincial turning to some that stood by, said with a low voice: Hear, I beseech you, he speaketh of his going to Heaven: but we have, designed him for Fres●ati. Afterward he ask, whether they thought good to dispose of his body to the ordinary place of burial, answer was made him, that his sanctity seemed to require, that some particular honour should be done him therein.  
About some hour before sunset, I was attending upon him, and putting my hand under his head, lifted it up, whilst he seriously fastened his eyes upon a little Crucifix, whereto a plenary Indulgence was granted, to any that should pray before the same at the point of death, when he lifting up his hand took of his linen nightcap. I supposing that to be but some action of a dying man, said nothing, but put it on again, when a little after he had pulled it off, and I seeking to help him on with it again said, be contented brother Aloysius, lest this evening air hurt your head. Then he by a certain cast of his eye giving me notice of the presence of Christ crucified: said, Christ●s moriens capite operto non fuit: Christ, dying had not his head covered. With which words he transfixed my hart with a pious and wholesome grief.  
In the evening at that time which the A●e Mary-bell is rung, when in his presence speech was had, who should watch with him that night, although he had his mind busied in contemplation, he did notwithstanding entreat a certain Father, who was near unto him, that he would once again afford him his company. In like manner to another, unto whom desiring to see his last passage, he had promised to give warning in due time, as it were by way of keeping his promise, he said, see you stay. The first hour of the night his chamber being full of company, the rector, seeing him nothing at all to falter in his speech, although he himself had foretold that he should dye that night gave no credit thereunto, but supposing (as it is wont to happen to those that are sick of a fever) that he would continue some few days, gave order, that after he was gone, all should departed and betake themfelues to rest, neither would he suffer himself to be persuaded by any one, to give them leave to stay there, for so much as he was of an opinion that he would not dye▪ otherwise, that he himself would not go from him. Therefore charge only was given to Father Minister, together with another companion in like manner a Priest, to be carefully assisting about him. There is no man but may well imagine, with what sense of love and grief we were separated, from a companion so dear unto us all, whom we were certainly assured we should never more see living. But he, who was nothing ignorant of our grief, to the intent that he might comfort us, promised that he would be mindful of us in Heaven: entreated that in this his last conflict, we would assist him with our prayers: and enjoined diverse of them that which he would have them do for him after his death. So commanded by the authority of F. rector, we all one after another departed from him weeping.  
After he was left alone with those two Fathers; with his mind always raised towards God, he did sometimes cast forth certain sentences of holy Scripture, as that, In manus tuas Domine commenao spiritum meum. (Psal. 30.) Into thy hands (o Lord) I commend my spirit, and such like. There continued for some space the same colour in his cheeks, at which time, they who were present, sometimes offered up their prayers for his recovery, sometimes sprinkled him with holy water, sometimes gave unto him the Crucifix to kiss, not without some befiting admonitions to piety.  
When he came to his last conflict of death, they discovered by the pale wannesse of his face, and by his sweat breaking out, drop by drop, that he was in a great agony. But he with half dead speeches entreated them that they would place him otherwise in his bed, for he had now 3. whole days laid in the same posture with his body. But they fearing lest they might hasten his death, and with all supposing that this request of his might rather come from some natural motion, then advisedly from himself, for so much as they resolved not to meddle with him, they exhorted him to call to mind, that hard and narrow bed, upon which in the midst of so many anguishs and torments. Christ our Lord offered up his life, With which advertisement being admonished, casting his eyes upon the Crucifix, when with words he could not, with gesture signified, that he was even ready to suffer more for the love of God, & seemed to overule himself in the quiet enduring of that pain: neither did he ever after so much as once stir.  
These Fathers, when they saw him neither able to speak nor move, they deliver into his hand (having first given him their blessing) the hallowed candle; which he in testimony of persevering still in the practice of his holy faith, laid fast hold of, and with that in his hand, seemed to utter the most holy Name of JESUS, and at the last somewhat moving his lips, between the second and third hour of the night, with admirable tranquillity rendered his blessed soul to his creator. Wherein he obtained that favour, which he so much had desired, that he might dye within the octave of the most holy Eucharist, to the honour of which he was always extraordinarily devout, or upon Friday, in token of his pious mind towards Christ's passion. Therefore when the eighth day, after the feast of the sacred Eucharist was ended, and the Friday morning now begun, that very night, which is interposed between the 20. and 21. of june, when he had lived 23. years, 3. months, and eleven days, he changed this mortal, for that everlasting happy life. And just so many years and months old, was S. Lewis, the son of Charles the 2. the French King, of the order of S. Francis, and afterward Bishop of Tolosa, whom this our Blessed Aloysius resembled in very many virtues.   

CHAP. XXXIV. Of the obsequies, burial, and those things which happened to the body of B. Aloysius.  
VERILY those same two priests seem to have received a great benefit from Almighty God, who were present at his death, that out of so great a number which with so ardent desires made suit for that favour, they should especially be chosen, to see a young man of so great sanctity, happily passing towards heaven, which was to them so much the more comfortable, for that before his departure, he had promised to commend them whilst they were living, unto Almighty God. Fa. Minister was possessed with a certain quiet rest, and celestial sweetness: his companion was surprised with a certain unusual ardour & wholesome grief, and with a desire of honouring God according to the instructions of B. Aloysius. Which mind of his abounding with many tears, he retained, not only many months, but even many years, if not so vehement as when his grief was fresh and green, yet still more or less, according as occasion required. But for so much as his piety incited him to tear away, for himself, some of this Blessed youngmans' relics, reverence withheld him, that he would not lay violent hold of any thing that belonged to his body, but made sure for the latchets of his shoes, the pens wherewith he was wont to write, and other things of the like kind, and preserveth them even at this very time that I writ this.  
The Infirmarians when they came to wash and take charge of his body, lifting up before the same priests the sheets of his bed, found that brazen Crucifix, which, as we have said before, he had continually held close to his breast for three days together. When they stripped his body naked, they found a very thick hardened skin upon his knees, which his perpetual custom of kneeling upon his bare knees from his childhood had settled upon them, of which, some cutting of some little pieces, keep to this day as a pious monument. One of the Infirmarians, by the instigation of some that had him in great honour, attempting to cut some little piece of his flesh, strait repenting himself of his enterprise, took only away some little part of his skin, with which he recounteth that a sick person being by his advice touched, was restored to his health.  
When he had but even newly given up his last breath, one of those Fathers, which were present, certified some of those who whilst he lived were his most intimate friends, that this our Angel was soared up to Heaven. Who being enkindled with fervorous piety, threw themselves out of their beds, & partly (for that they thought him already entertained in those happy dwellings of the Heavenly citizens) they began to invocate him, partly they offered up their prayers for him, which in the Name of friendship he had requested of them before his death. The next morning being the 21. of june, so soon as ever the rising-bell was but scaicely rung, the chamber where that sacred body was placed, was full of company, and all falling upon their knees, either invocated God for his soul, or (which was the far greater part of them) made intercession to him for their own. Moreover, happy were they that cold but first lay hold of, with a pious affection, his shoes, his shirt, his shooties, and other his garments. His nails, his hair, & some parts of his flesh were cut of. From thence, his body was brought into the public chapel of the College, all the hours before noon it was frequented by very many, especially of those young men of his acquaintance, who before were not only afraid to touch, but even to be hold a dead body, went to the bear, & redoubling this word Sanctus Sanctus, striven to embrace, and kiss those sacred relics. That very morning, all the Masses both in the College, and in other houses of the Society in that City were said for his soul, although it was done by most, more to continue that custom of the Society, then for that they thought he had any need of them.  
It is hard for them that were not eye-witnesses of this thing, to conceive in their minds, how much his departure moved the minds of all those that lived in that College. For no one was willing to speak of any thing but his virtue and sanctity, whilst each one declared severally, what soever singular example they had observed in him. But far more frequent was he in their hearts then in their mouths, every one revolving in his mind, of how inestimable a jewel they were deprived, what a loss that day they had sustained of his holy society.  
About an hour before sun set, when the Dirige & funeral prayers were to be said, the sacred body was brought out of the chapel into the great ●all, where the Fathers & all the other fellows were assembled. There every one of them, even the priests themselves by turns, before it was carried forth, kissed his hand. Which kind of veneration being wont to be exhibited only unto priests, was attributed to the sanctimony of this young man, who was initiated only in the Ordines minores.  
This office being performed, his funeral went forward with a long train to the sacred Church of the College, called that of the Annunciata, & there the funeral prayers were celebrated according to the custom. After which there was so great a concourse, of young men who were Students there, and of other people who encompassed the hearse, to worship & take unto themselves of those holy relics, that the Father's being not now able to withstand them, were constrained to shut the Church-doores against them. In the mean time; his hair, his nails, his inward and outward garments, were cut; his fingers ends, and two jointes of the little finger of his right hand were cut of. There were present also certain Illustrious men, as Franciscus Dietrichstine, who at this day is Cardinal of the holy Roman Church Benedictus & Philip Caietan, Iuli●●Vrsinus, Maximilianus Pernestainius, a Bohemian Lord, who afterward died one of the Privichamberlaines of Pope Clement the VIII.  
When he was there ready to be buried, it seemed good both to other Fathers of great authority, and chief to F. Robert Bellarmine, that he should not be buried after the ordinary, but coffined up after some peculiar manner. For so much as having passed his life in so singular sanctity, they nothing doubted, but how much the more careful he had been in his life time to obscure himself from the knowledge of men, so much the more clear in time to come, would God make his glory to shine throughout the whole world. But whereas in that place it is the custom not to include men's bodies of the Society in coffins, but bury them in some grave without any curiosity, the rector sent Father Minister to the house of the Professed, to the intent that he might ask counsel of Fa. Laurentius Magius, who that time was Assistant to Father General in the procuratourship of Italy. He debating the matter with Fa. General, himself commanded that it should be enclosed in a coffin: For so much as Fa. General did for that cause, willingly dispense with this young man in that custom since there was no one unto whom his sanctity was not very well known; that it may even hereby appear, that he who like one of the inhabitants of Heave was honoured w●th an unusual kind of burial, did even then flourish with a certain singular praise of celestial virtue. Therefore being put into a coffin that was prepared for him, in the Chapel that taketh the Name of Christ-Crucified, which at the entrance of the great door is upon the left hand, it was put into another vault, which is next to the public street, at that side, at which the Gospel is wont to be read. For many days after at all common assemblies, there was no other discourse, then of the virtue of this holy young man. And they that lived in that College being now deprived of him living, began to worship him dead. Therefore no day passed, but some one or other went to his monument, and saluted him with long prayers. In which custom very many persevered many months, and even many years, whilst they spent their time at Rome. Amongst these was Fa. loannes Antonius Valtrinus, who though he had never been acquainted with him living, when a little after his death coming out of Siçily, he had read those things which I had written of his life, he burned with so much affection towards him, that he did not only daily visit his tomb, but also strew it with flowers of diverse kinds, which he gathered out of the garden, saying, that the very flowers did mourn for this Blessed man, who had flourished with the endowment of so many exquisite virtues.  
The body of B. Aloysius remained in that Coffin seven whole years, namely till the year of our Lord 1598. when, least in process of time it might be mingled with other bodies, by order given from. Clandius Aqua●iua the General, his bones upon the 22. day of june the year 1598. were translated, from the old Coffin into another lesser one, and in the wall of the same vault which is next to the street, placed somewhat on high. There by permission of Father Provincial, who himself was preset at the performing of this work, certain parts of his relics being taken out, were dispersed into many cities of Italy, and carried into Polonia, and India. Moreover Fa. Provincial took some of them to himself, and gave other some to others. Neither will I here let pass that the same Provincial did affirm, that his bones were found joined together, in that modest fashion, with his head submissively bowing, in the which for the most part he accustomed to be whilst he lived; which thing made a notable impression of piety in them that beheld it.  
But some years after, when God by the mediation of his prayers, began by the showing of Miracles, to discover his sanctity unto men, the same Fa. General ordained, that his holy bones taken out of that place of burial, should be placed in another more decent apart from others. Therefore the 8. of june 1602. it was brought privately into the Vestiary, and after again upon the first day of july next ensuing, it was placed in a leaden Coffin, which was put within the other wooden one, under the step of S. Sebastian's Altar, which is in the same Church. And although care was taken, that these things excepting those that laboured in the work itself, should be carried very closely from all others; notwithstanding such was the pious diligence of the people in searching, that they found, where that sacred treasure was of late bestowed. At last the fame of his sanctity increasing throughout the whole world, and by his intercession unto God many miracles being wrought, at the request of Francis Gonzaga the Marquis of Castilion, the Emperor's Ambassador, a most excellent Prince, who thought that place too mean for him, Father General commanded again that the Coffin should be taken up, and it being by order from the Superiors opened, the Marquis made choice of some of the Relics for himself and the Duke of Mantua. His head by command from Fa. General, was carried into the Church of the name of JESUS, the rest of his body, was the 13. of May the year 1605. with many torches, curious music attending upon it, brought by the hands of the priests, to the chapel of our Lady of the same Church wherein before it lay, and placed there in the wall upon the Gospel's side somewhat near to the Altar. They laboured indeed to transport it very secretly; but the Embasladour, together with his wife had no sooner entered the Church; as in like manner the Duke of Poli, and other chief men, but that there flocked in so great a multitude, that it began presently to be filled. And a long business it was to diverse Fathers, to yield those sacred relics to them that importunately begged to kiss them, to honour them, and to touch them with their beads, before they were buried in the place appointed. There to this very day do those holy bones rest, and are adorned, with the picture of the Blessed young man set over them, hung about with many Votive Tablets, with a lamp continually burning, & frequently honoured by the people.  
In the mean while we humbly beseech his happy soul, to obtain for us the mercy of God in heaven, who here upon earth prosecute with honour the sacred shroud of his body: and that he would vouchsafe to procure for us his grace, that in time to come we may be so enriched with merits, that in respect of them we may be worthy of those wards, proposed by God's son after he had taken upon him humane nature: unto whom together with the Father, and the Holy Ghost be given all honour and glory world without end.   
Amen.   

THE THIRD BOOK OF THE LIFE OF B. ALOYSIUS Gonzaga.  

CHAP. I. Of the Letters written by diverse after his death.  
AFTER B. Aloysius had passed to a better life, many Letters were sent to his mother, that most Honourable Lady, which declared how great an opinion of Sanctity he left in the minds of men after his death. Before others Fa. Claudius Aquavina the General, did assure her that from henceforward, she might have recourse to him as to a dear & faithful patron in heaven, for so much as it was confidently thought, that that happy, & divinely fortunate soul, did even then enjoy eternal felicity; neither would he ever cease to help and comfort him, together with the rest of his companions in Religion.  
Father rector of the Roman College certified her, that Aloysius was passed to a more blessed life, not only in his soul, but even in his countenance, and whole body so quiet and composed, that he had excited a desire in all to imitate his death, which was correspondent to his life, most holily lead, and endowed with all kind of virtues. And that therefore she and the rest of the same family should not so much grieve for his loss, as rejoice that one of their kindred was transferred to the number of the Saints.  
The self same testimony have many most Illustrious men given by their letters. And especially Hieronymus Roboreus that most Illustrious Cardinal wrote to the same Noble Lady in this manner. The last thursday in the night was our good Father Aloysius transported to a more happy life; and such a hearty affection of him, and opinion of his egregious sanctimony hath he left unto others, that those Fathers his companions being confident, that he shineth gloriously in heaven, have attended his death with no less admiration than tears. This verily aught to be a great comfort unto you, and hope, that he will negotiate with Almighty God for the concord and welfare of his brothers, and the prosperous fortune of all those of his family. Again I beseech you leave off to grieve, for so much as your son resideth now in the Court of Heaven, who as I hope will assist us with his recommendation.  
To the same effect were the letters of Cardinal Scipio Gonzaga, which he sent to the Bishop of Mantua his brother, and to Aloysius his mother. In these he declareth that Aloysius had now entered into a more blessed life, and that his end was of so wholesome example, that he is rather to be honoured with joys, then bewailed with tears.  
Moreover, how great the opinion of this same Cardinal was of the sanctity of Aloysius, Pope Clement the 8. gave a most remarkable testimony. For he upon the 5. of August, the year 1604. of his own accord entering into discourse with the Marquis of Castition the Emperor's Ambassador of his praises, testified that Scipio Gonzaga had often had speech with him of the singular sanctity of this young man, and that withal he had confessed, that with even looking upon him only, his mind had been transfixed with a wholesome grief, and that in respect of a certain celestial innocency that he beheld in him, he was so much stirred up unto piety, that he was not able to withhold himself from tears, Furthermore his Holiness when he recounted these things, and heard other likewise of his sanctity of life, and miracles, even as it were weeping, spoke with a sensible vehemency these words: Blessed is he whom I now verily believe to enjoy immortal glory with God. Often have I wondered, when it came into my mind, how possibly you could escape so great dangers as you have done; but surely this is he that hath preserved you, and brought peace to his▪ family. You have a friend in Heaven in whose faithful tuition you may confide, and who will defend you from all harm.  
And conformable to this likewise, was the judgement, of that most renowned and most holy Lady El●onora Archduchesse of Austria, and Duchess of Mantua, as it appeareth by her letter which at that time she sent to Aloysius his mother, which after this manner we read in the printed book of her life. When I consider with myself (most Illustrious Lady) how bitter grief you must of necessity conceive, for the l●ss● of your son, and when I measure it by my own, who although I was not his mother, nevertheless loved him always with a motherly affection, I cannot but take compassion of you. And verity not of you only, but in like manner of our whole family, the groans of which, speaking morally, by any force of ours, without divine help, we cannot appease. But if with more sound judgement we consider, that this most happy soul, having rend her way through the blind veil of her body, is soared up to eternal splendour, to that fuid period of glory, unto which, whilst she lived in this wretched vale of miseries, she did with so full course hasten, where being more nearly accommodated, she may with easier access, recommend our prayers to our benign Lord, verily let us render praises and thanks unto our good God, that having delivered him out of this rerrestriall m●d, he hath bestowed him in that his glorious City of Jerusalem: and reflecting upon our own commodity let us mitigate our grief, for so much as of a mortal, we see him become a heavenly man. etc. To this her letter the Author of her life adeth these words which follow. The above named Aloysius Gonzaga, was the eldest son of Ferdinand, Marquis of Castilion, who from his very cradle lived an Angelical life here on earth. Rendering up his title and dominion of Marquis to his younger brother, and betaking himself to the Society of JESUS, ended his life, about the 24. year of his age. Well may that be verified in him which the wise man wrote, Consummatus in brevi, explenit tempora multa, placita enim erat Deo anima illius, propter hoc proper a●it illum educere de medio iniquitatum. (Sap. 4.) Being soon ripe, he was equivalent to those that are afforded a longer time, for his soul was acceptable unto God. For this respect did he hasten to deliver him from the midst of iniquity: Eleonor a having had notice given her of this young man's death, both spoke many things tending to his praise, and often had this speech in her mouth: A Saintlike young man he lived, and like a Saint he died. There are also those that recount that she moreover added this, that this man should be the first who of the family of the Gonzaga's should be canonised for a Saint.  
Let us end this chapter with the letters of Thomas Mancinus a Noble gentleman who for so much as he was present, when Aloysius his funeral Rites were performed, he giveth particular testimony of some things that happened therein. For he saith in this manner.  
Most Illustrious and Excellent Lady. At this very instant do I rest doubtful, whether I should compassionate your grief, or congratulate Aloysius that Blessed Fathers happy departure to a far better kind of life. For I cannot sufficiently discern, whether should make a greater impression in a mother's mind, this your particular loss of him, or that his inestimable and most plentiful gain. Velily I grieve that we are bereft of the aspect of so eminent a man, and that you must be liable to a grief, than which I make a question whether any can be greater, for that in this his last sickness you had no opportunity to see him, no not so much as once in the last closing up of his life. But him surely I congratulate, as having with his excellent offices of sanctity whilst he lived, merited heaven, whither, by the constant opinion of all he did rather fly than go, so remarkable a feeling of his accomplished virtue, did he leave behind him both to Rome, and the whole world beside. Therefore being a young man, not passing 23. years of age, he arrived to that degree of perfection, that if he had lived till Nöe his age, he could not have hoped for a higher.  
Upon Thursday in the evening about the second hour of the night he rendered up his soul to God, and yesterday in the afternoon in the College Church of the Society of JESUS, which is called that of the Annunciata, his funeral was solemnised, at the performance whereof I was present. Neither will I spare to relate this, that there was not only great honour exhibited to his relics by the Fathers of the Society themselves, but even the people who were present, for veneration sake cut his garments: neither ought I to be accounted vain, if I should add more also, whereof I hope you shall be certified, and perhaps even by the Fathers themselves, who better know the matter. There is truly as yet no miracle of his published, either for that there is none, or for that, if there be, it is hitherto concealed; but nevertheless his veneration is celebrated publicly, as if it were of some holy man that had shined with miracles. And this day, which is Saturday, about 3. hours before sunset I am told, that very many Illustrious men, request some one thing, or other of his which he made use of in his life time. These merrily are the causes, which make me doubtful, whether or no we ought to grieve for his end.  
There is some one who hath begun to set dow●● his life in writing, and so soon as it is finished, is to give a copy thereof to a certain Cardinal. He, as at the news of his death he was very much strooken with grief: so was the same very much ●●tigated upon the hearing of this his so great honour. Wherefore the same Cardinal for both respects very earnestly desireth some one thing or other ●f this most happy Father.  
This also I think good to certify you of, what Aloysius the very next week before this, when we visited him, did with great joy foretell his own death, and gave unto me two letters, which eight days since I directed unto you, he entreating me that I would do my best endeavour, that they might certainly be delivered; for so much as these would be the last that he should write to you (Most Exc. Lady) and to his brother the Marquis.  
To conclude, this did I resolve how soever to impart unto you by my letters, to the intent that by this means I might both speak unto you, and comfort you; with which solace maintain yourself so long, till, as I desire some other may write unto you more at large of 〈◊〉 things. In the mean white set a limit, I pray you, to your grief, & recommend unto this blessed Father (no one of whose prayers can be in vain) the peace and quiet of your most Excellent family. From Rome this 22. of June the year 1591.  
And by these letters which hitherto we have alleged, we may easily conjecture, with how great a Name of sanctity he flourished at that time when he departed out of this life.   

CHAP. II. The notable testimony which Robert Bellarmine, that most renowned Cardinal, gave of B. Aloysius.  
UNTO the letters of these grave men, which confirm the diuulged fame of his most excellent virtue, I will now annex the testimony of Robert Bellarmine, that most Illustrious Cardinal, so often commended in this my history, of his interior virtues. For he who had long time in the Roman College, governed this B. young man's conscience, and had well experienced with how great endowments his mind was enriched by God, at my request, under his own hand, hath set down in writing, whatsoever things he could call to mind of him, and sent it unto me to the College of the Professed at Rome, from his house that he had in the palace of the Vatican. And although even the single testimony of any one Cardinal (such is the high estimation of that dignity) be of itself in the Roman Court of judicature of sufficient authority and credit, as Panormi●anus, and other learned in the law have confirmed; and verily for my own satisfaction, I would never require any more, than the hand-writing of such a man, remarkable all the world over for excellency of learning & integrity of life: notwithstanding to the intent that I might confirm this truth, and clear each one from any the least scruple herein, I have prevailed so far with this most Illustrious Cardinal, that he himself made open profession thereof before the Notary of the Apostolical chamber, and by oath confirmed the same. And it was in this manner verbatim.  
Right Reverend Fa. I will truly very willingly conde seen● to you in all that which you require at my hands, supposing that it is to the glory of God, that those his gifts which he bestoweth upon his servants, should not be concealed from the knowledge of men. I have often taken the particular confessions of our most sweet, and holy brother Aloysius Gonzaga, and one general one in like manner. which contained the particulars of his whole life, and he took great contentment, to sorue me at Mass, to converse with me, and discourse of Divine matters. Out of those his confessions, and that his conversation, I do verily persuade myself, that I may very truly affirm these things which follow.  
First, that he did never admit any mortal▪ sin, which truly for the whole course of his life from the very first seaventh year of his age I am certainly assured of: of those first seven years (wherein he had neither that knowledge of God which afterward he had, nor consequently could not follow it in his life) I only go● by probable conjecture. For neither is it likely that a child either of so tender age, or designed for so great purity, did ever spot himself with any mortal sin.  
Secondly that he from the first seaventh year of his age (at which time, as he related unto me he bade convert himself from the world unto God) he lead a perfect life.  
Thirdly that he never at any time found any provocation to lust.  
Fourthly, that he never for the most part, in his prayers and contemplation (unto which he applied him s●●fe most commonly upon his knees nover leaning upon any thing) found any distraction.  
Fifthly, that he was for obedience, humility, mortification, abstinence, prudence, piety, and purity, even a mirror.  
In the last days of his life, by seeing a certain representation of the eternal glory of the Blessed, he was replenished with so excessive delight, that whereas he had been vouchsafed the same for the space of a whole night, he had not thought that it had amounted to the space of a quarter of an hour.  
At the same time, Fa. Ludovicus Corbinellus being newly dead, when I asked him what he thought of his soul, verily he answered me very confidently in these words: He had passed Purgatory without making any stay there. I who very well knew his disposition to be very considerate in speaking, and affirming doubtful matters, assuredly persuaded myself that he had understanding thereof from God. Nevertheless I abstained to press him any farther, lest I might minister unto him some occasion of vainglory. Many other things which I could speak of, I omit, for that I am some what diffident of remembering the direct particulars of them.  
To conclude, I am verily of an opinion, that he went directly to participate inglory with the Blessed, and I had always a scruple to pray for his soul, fearing lest I might offer injury to that grace of God which I knew to be in him. But contrariwise I made no conscience of recommending myself unto his prayers, in which I repose much confidence. Pray for me most R. F.  
From my house at the Palace this 17. of October 1601. Your Reverences most loving brother in Christ. Robertus Card. Bellarminus.   

CHAP. III. Many miracles of B. Aloysius. He recovereth his mother from the point of death. He procureth a happy delivery to a noble woman much endangered in childbirth. He delivereth a certain man from danger of losing his sight.  
IT was not truly my intention, when first I applied my mind to the writing of this history, to make any collection of the miracles and benefits wrought by God in diverse places, through the merits and recommendation of B. Aloysius after his death, but only to relate his singular acts of piety and virtue, which with God's assistance, there is no one but may very well imitate. For verily out of the commendation of his miracles, there will result no great increase to the opinion of his sactity, especially in the minds of them, who had any commerce or familiaty with him in his life time. For in the estimation of intelligent and learned men, those celestial gifts wherewith living he was adorned, were of more account, than the power of working miracles. According unto which a certain priest of notable wisdom, who having read the acts and monuments of his sanctity, was entreated by the Superiors, that he would set down his opinion of them, wrote expressly in these words. My judgement is, that this your companion was a very holy man, and very worthy to be reduced into the number of the Saints. For those gifts given him from God, seem to me of more moment, then if he had raised the dead to life.  
But to the intent that this ornament also may not seem wanting unto him, I will here prosecute in some few chapters, those benefits of God, and miracles, which after his death by public authority, I found registered in tables, and confirmed by the oaths of sufficient witnesses. For those things which are said to have been done whilst he lived, I will of set-purpose conceal.  
The year 1593. when Marquis Rodulph (unto whom B. Aloysius had yielded up his dominion) being dead at Castle- Godfrey, the which a little before was by inheritance devolved to his dominion, the townsmen had entered into arms; the mother of the Marquis himself & of B. Aloysius, a most choice woman, apprehended so sharp a grief, by trouble of mind which she conceived thereby, that she fell into into a very grievous sickness. Which within a few days brought her into the utmost danger of her life. Therefore having received the heavenly Viaticum, and Extreme-unction, it was verily thought that she would shortly give-up her last breath, when behold being perfectly awake she seethe her Blessed son Aloysius, standing before her bed in a certain immortal habit, and illuminated with much light, with w●ose presence and aspect she was so much recreated, that whereas before being oppressed and utterly disheartened, she could not so much as sheed one tear; beholding now her delicious darling, she was so far forth moved, that she wept sweetly, and entertained a hope, not only to recover her health, but also to see again the flourishing state of her children. After he was vanished out of her sight, beyond the opinion of all men she recovered her health, and daily afterward became a happy spectator, of the successful increase of Marquis Francis his fortune, who at this day governeth the Marquisate. Therefore the first miracle done by this Blessed man after his death, was the tender of this pious office to his mother. This admirable vision, both the Marquis himself related unto me at Castilion, and the Countess Laura Gonzaga Martinenga at Brescia, and also it was afterward ratified by authentical writings.  
A certain Noble Lady, very remarkable for piety, being in Childbirth, oppressed with very sharp pangs, and having afterward wrestled with many bitter and mortal throbs, when at last she had voided forth a great quantity of blood, all her natural vigour and strength being exhausted, was no way able by any help of Physicians to yield birth to the child that now remained dead in her womb, therefore she betook herself rather to provide for the health of her soul then her body; when a certain girl in the house, much given to piety, being not ignorant how much power B. Aloysius had with Almighty God, imploreth his help, & voweth that if that Noble Woman, might escape that imminent danger of death, she would come, and present a votive Tablet at his sepulchre. This vow being made, the Noble Lady lying in her bed, without any detriment to herself, is delivered of the dead child, and at this very instant whilst I writ this, liveth in perfect health. In testimony of this matter the girl which I spoke of, brought a painted Tablet to this Blessed man's sepulchre, which first of all others was hung up there. All these particulars did I understand from the girl herself, whereof mention is made in the acts of Piacenza, & others.  
Anthony Urban of Sienna, a youth of sixteen years of age, by trade a Tailor, being distempered in his head, by the continual distillation of sharp and malignant humours, was swelled in the face, and in his eyes so weakened, that he could neither endure the air nor the light: moreover this young man afflicted with a fever, kept his bed, where when for the space of a month he had continually laid, there grew in his left eye a white waif or scum, or a little knob not unlike a pearl; which for so much as it began in the sight of his eye, dispersing by degrees round about the same, did so cover it, that taking away his whole sight, it made the young man stark blind of that eye; and for that much to his grief that acrimonious humour beginning to diffuse itself, he was constrained daily to groan & lament, it was much feared lest he might lose the use of the other eye like wise. The Physicians attempted diverse times to apply several medicines. But in respect either of the violence of the malady, or for that they were over late ministered to the young man, as being neglected in regard of his poverty, instead of ease, they added to his affliction. That being discovered, the Physician, when he had prescribed certain other remedies, which he found taken no effect, gave over the man as uncurable. Therefore this poor sick man being destitute of all humane help and assistance, lay languishing in his bed, with that hard knob fastened immovable upon the sight of his eye; the inflammation & pain of both his eyes, did daily increase, the sharp humour did so much abound, that from both his eyes it continually ran upon the bolster, and in the night that clammy and viscouse matter, did so gum-up his eyes, that it was very hard in the morning to get open either of them. Neither did any crisis, or purgation, or evacuation, or natural sweat, yield him any ease. And verily, having laid a side all hope of recovery, he was every day worfe handled then other. By chance it fell out that an uncle of his, being by his trade a potter, when as he saw in the hands of a certain boy, the lively picture; of B. Aloysius in paper, and asked of one that was in his company, whether he knew this Blessed man; was given by this means to understand of diverse of his miracles, and importuned to advice his sick Nephew to make some vow unto B. Aloysius. When he had condescended thereunto, he giveth order to a sister of his to borrow the picture of that boy, carry it to the sick person, and persuade him to make that vow. There this woman found herself immediately inflamed with piety toward this Blessed man, and conceived a certain hope, that through his merits, he should be cured, and that she seemed to have a foreknowledge, that it should be effected that very night. Having gotten the picture, setting aside all delay, late in the evening she bringeth it to the sick young man, & recounting what miracles he had wrought, exhorting him to make a vow to him, she departeth. When Anthony had with a pious mind received the picture, full of vehement zeal toward this Blessed man, and hope of recovering his former health, he raiseth himself upon his knees in his bed, and holding the picture in his hands he voweth, that if by his recommendation he might receive his sight, he would daily in honour of him, recite five Pator Nosters, and so many Aue-maries': and reposing great trust in that favour which he had with God, three times he signeth his blind eye there withal in the form of a cross, and setteth the same afterward behind his head. When he had slept for the space of five hours in the night, he thought in his sleep, that he was restored to his former health, and even returned to his shop. Wakening about the ninth hour, when he found his eyes void of their accustomed pain, throughly cleansed, and his eye-lyds opened, he began to imagine that he was perfectly recovered. But so suddenly, was he able to make no certain trial, by reason that he was in darkness. Therefore calling upon his Uncle, he proclaimed that he did verily think he was delivered out of his disease, for so much as neither his eyes did grieve him any more, and that his eye-lyds were opened, without any trouble. So soon as it was fair day Anthony when as he beheld the light, speaking to his Aunt, who by chance came unto him: I see (my good aunt) I see, said he, I am sound & whole. By this voice she together with her brother being called to his bed side, find Anthony's eyes clear, and freed from their accustomed humours and inflammation; & in like manner the hard knob which before did cover the sight of his eye, was removed to the left corner of the same, now extenuated and vanishing (and afterward wore a way absolutely) leaving no impediment in his sight. For this so manifest a favour showed unto them, with all the serious industry that they might they presently render thankes to God and B. Aloysius. The young man himself, who before could by no means brook neither the air, nor light, leapeth out of his bed safe and sound, goeth forth abroad, presenteth himself at Mass to give thankes unto God, and finally betaketh himself not long after to his tailors' trade. This miracle, after that, according to the custom, audience had been given unto witnesses by the authority of the Archbishop of Sienna, was registered, and many Physicians did testify upon their oaths, that he could not be cured, but by divine and supernatural force.   

CHAP. IU. A Gentleman of Rome, having made a vow to B. Aloysius, is cured of the stone. In like manner a Gentleman of Luca is delivered from a malignant fener, by hanging his relics at his neck.  
A GENTLEMAN of Rome, being one both pious and learned, as often as ●he kneeled upon his knees, was vexed with an incredible pain of the stone; neither could he find any remedy therefore, albeit he sought it with great diligence. When he had continued sotime in that infirmity, & one day applying himself upon his knees, to the solemnity in S. Marcell●s his Oratory, which is usually celebrated for the space of 40. hours, he felt that torment very sharply, & he found by inward suggestion to his mind, that he should for remedy thereof have recourse to B. Aloysius. Therefore earnestly petitioning him, that he would please to make intercession for him unto Almighty God, he voveth, that if he be freed from these griefs, he would hang at the sepulchre of this Blessed man, some monument of the miracle. The vow being made, immediately, much to his comfort, all his pain and trouble passeth away. But for so much as for the space of some months he deferred the execution of his vow, being surprised with the same malady, and fearing lest he might be thus punished for neglecting the same, getting a convenient time, when the festival day was celebrated in Rome in honour of him, he placed the miracle at his sepulchre, and was again speedily delivered of his pain. Neither was he ever after, (as he himself affirmed unto me and others, for the adding to the glory of this Beatus) vexed with those kind of torments.  
Laelius Guidi●●ionus a gentleman of Luca fell into a malignant fever at Rome; the same was accompanied with a very sharp pain in his head, and perpetual want of sleep, disquiet, languishing of his pulse, imbecility of his strength, mournful sighs, and those fetched from the very bottom of his hart, which he thought he felt pricked with a thousand needles; with the small pox also, which when they had but scarcely broken forth, seemed to threaten the striking in again, his hearing some what impaired, his ●oyce low & faint, & great difficulty of breathing: All which whereas neither inward nor outward remedies did mitigate, being held for desperate of the Physicians, making his confession and receiving the Eucharist, he prepareth himself for death. In the mean while he is visited by some of the Fathers of the Society of JESUS, who declaring the sanctity of B. Aloysius, & the benefits and admirable things which by his mediation Almighty God had performed, promised that they would bring unto him some part of his relics. He being excited with zeal towards him, and expectation of his relics, began to be as confidently persuaded of his own recovery, as if he had already received some pledge thereof from Almighty God, supposing that the relics being but once hung at his ●eek he should be cured presently. The next morning he of his own accord requested to have them. The same day they being brought he did with fervent devotion receive them, & when he had with them made upon himself the sign of the cross imploring with all the affection that he might the patronage of that Beatus, he hangeth them about his neck. Immediately his malady is appeased. The Physicians in the evening found the man well eased. The cruel fit, which they thought would have deprived him of his life, did afterward wholly forsake him, his torments ceased, his rest returned, in the night he slept sound, after he waked, he found himself free, and light-some. The Physicians the next morning returning unto him, found not in him so much as the least footstep of the fever, &, which caused them more to wonder, there remained even no dregs of so difficult a disease in him. The whole matter was by authority of the Magistrates registered, and placed in a painted tablet at the sepulchre of B. Aloysius.   

CHAP. V A Religion's Virgin at Florence, by the Relics of B. Aloysius, is cured of a very trouble some Canker.  
THE year 1599 when certain Religious women who live in Florence at S. Marry de Ang●lis, had read the life of Blessed Aloysius, as it was at first set down by me, they obtained some little piece of his bones, which to this hour they keep with singular piety and honour. There was in that Monastery amongst the younger Virgins, which being newly consecrated unto God, are held in more strict discipline than the rest, one who was called Angela Catharina Carlinia, who for four whole years, was tormented with a great grief over all her left side from the crown of her head, to the very sole of her foot, but especially her shoulders and arms were vexed with that pain. Doubtless that humour, or distillation oppressed her, from which she feared some great mischief might grow unto her, as afterward it came to pass. For in the year 1600. in the month of january, by night being waked out of her sleep with a vehement distillation and cough, under her left pap, she found as it were a certain heavy burden to lie upon her, with a sharp pain, and the part affected, after a certain sort gnawn: when she felt it with her hand, she found a thing as hard as marble, of the bigness of an egg, which afterward was discovered to be a Canker. Hardly, and with great grief did she move any part of her body, she went bowing her head, but nothing was more bitterly painful unto her then to lift up her arms. In the night she could by no means lie on that side, and if by chance she turned herself upon it in her sleep, transfixed with pain, she presently awaked. Oftentimes she was able to take no sleep, and whilst she was eating so great was her trouble, that scarcely durst she take that which sufficed nature. Nevertheless partly out of modest bashfulness, partly out of a desire to suffer some adversity for God's sake, ten whole weeks she entertained this new torment in secrecy. But when she began to take the spiritual Exercises of S. Ignatius, which the holy Virgins of that Monastery are accustomed every year to do; whereas in the midst of them her disease increased, she was moved in conscience to conceal it no longer. Therefore she discloseth to Maria Pacifica Tonalia, the governess of her, and the rest of the young Virgins there, the whole matter, who communicating the same with Euangelista lucundia, and with Maria Magdalena de Pazzi Mistress of the Novices, they presently visit the sick woman's grief, and by their handling thereof, discover that it was a Canker, which in like manner not very long before had occasioned the death of a certain other Virgin of the same Monastery. Her mistress reposing no confidence in natural remedies, betaketh herself to implore the help of God, and finding in her prayers a certain instinct, that by way of favour she should request of B. Aloysius to recommend this matter unto God, she exhorteth likewise the Virgin to do the same. Moreover so soon as she understood how much was attributed to the sanctity of B. Aloysius, for three days one after another, she with those Relics which I spoke of before, signed her with the sign of the cross. And the first time, all the pain went away, wherewith her flesh was outwardly tormented, the other incommodities of her disease remaining. Therefore they determine to commit the same to the charge of the Physicians, and to cure that by other remedies. Now they had certainly resolved the very next morning, to set in hand with the medicinal cure thereof, when this Virgin inflamed with a desire to see the glory of IESVS-Christ amplified with the honour of B. Aloysius, applieth herself with great ardour of mind to beseech him that he would not suffer that day to pass (which was the 8. of April, being Saturday in Albis, as they call it) without vouchsafing her this favour: that is to say; that she might be made partaker of her health, not through humane helps, but by his recommendation. And after that all the whole day, in her sacred meditations, she had implored that benefit, at last towards the evening respecting only the honour of God and his holy servant, she retireth herself secretly into her closet to her prayers. There whilst she reiterateth that her suit, & remaineth constanly fixed therein she sensibly perceived her mind to be replenished with confidence and certain hope to obtain that which she desired. and with all she found B. Aloysius inwardly speaking unto her mind these words: Prosiducia, quae tibi mei, patrocinijque mei fuit, proque ardenti desiderio●uo flagras ut hominibus Deus gloriam quam mihi contulit patefaciat, visum estei tui te voti compotem sacere. In regard of that confidence which thou hast had in me and my patronage, and in respect of that ardent desire wherewith thou art inflamed, that God would vouchsafe to manifest unto men the glory which he hath bestowed upon me, it hath pleased him to make thee partaker of thy desire. These words being said, a very great pain ceaseth upon that part of her body that was disaffected, which very cruelly tormented her. For it seemed unto her that even by strong hand the Canker & all her other indisposition, was violently torn from her naked breast. Having passed this sharp pang, all the trouble of her disease, and not only the Canker, but even the whole infirmity of her side, which had now held her for four years did so clearly forsake her, that she was altogether whole and in perfect health. But in receiving that her health, so violent was her pain, that she was found by the rest of the Virgins, fallen into a sound, & to their seeming, dead. Therefore she was of necessity to be laid in her bed. In the mean while with a low voice according as she was able, she called upon her governess often, and declared, that she was now wholly cured. Not long after being strengthened, she manifesteth the miracle, and the whole matter as it passed. The other Virgins when they saw her wholly cured, doubtless being very glad, render thankes unto God and B. Aloysius, who had made intercession for her. To the intent that they may retain the memory of so great a benefit, the holy Virgins of this Monastery, do keep fast the eve of that day every year which is consecrated unto him, and they celebrate his festival day by erecting an altar, & carrying about with pomp of those his humble suppliants, his picture and relics. The same of this so great a Miracle filled all Italy and the Duke of Mantua being certified thereof, rejoiced with extraordinary cheerfulness. But Marquis Francis, who at this day sustaineth that Dignity, gave unto a certain man of his Dominion, who first brought this news, a very handsome house at Castilion.  
Of all these things a public instrument was framed, those sacred Virgins of whom I spoke, being by the authority of the Archbishop of Florence sworn, & the testimony of two Physicians also interposed. The one of them was Hierome Mercurialis, that renowned Physician to the great Duke of Tuscany, a professor with great applause in all the principal Academies of Italy, as having published most famous monuments of his wit. The other, one Andrew Torsius, a Physician of great Name at Florence. They writ in this manner.  
I Hiero me Mercurial, when I took into my consideration the disease of this holy Virgin, was induced to be of an opinion, that it seemed to be a Canker, which by Hipocrates in his 38. Aphorism, is said to be hidden, and a disease impossible to be driven away with any the most effectual remedies. In testimony of these things shave written this under my own hand.  
I Andrew Torsius confirm whatsoever is before said, and that by natural operation, that sacred Virgin could not so suddenly be reduced to her health. For maladies of this kind (if truly ever they may be overcome) are not vanquished, without long time, and very effectual remedies. In testimony whereof I have written these lines with my own hand. This third of October 1600.   

CHAP. VI He delivereth two of the Society, one of them from a malignant fever, the other from the Stone. The later benefit happened also to one of Turino.  
MArcus Gustonius a Gentleman of Venice. being at Milan admitted of the Society, when the year before he had passed his Noviship, in the end of the year 1603. falling into a malignant fever, accompanied with certain break forth, he was within few days so grievously handled, that his tongue being swel●ed, his mouth filled with putrified and thick matter, his teeth lose in his head, he could scarce either open his mouth o● speak: moreover his senses often failed him. His disease daily increasing, the Physicians began to despair of his health, & one evening, he was forewarned that the next morning he should receive his sacred Viaticum. It came into the mind of many Fathers that were then present and some absent, that it would not be amiss to advice him, to make some vow in honour of B. Aloysius. And one of them who lived elsewhere, by letters admonished the rector of the College of Milan of this matter. And another who resided in that same place, when about five of the clock at night, he had humbly offered up his prayers before certain relics of B. Aloysius, had a strong impulsion from Almighty God, to advertise the rector of the self same course, beingen kindled with a hope, that the sick person by God's help through the merits of this holy young man, should recover his health. Immediately breaking off his prayer for that time, he went to the rector, and declared unto him what was suggested to his mind. The rector gave his approbation, and withal commanded Fa. Minister, that the next day early in the morning he should bring to him that was sick, those relics were that in that Father's custody, and moreover advised that he should make some vow that might tend to his honour: but for so much as at that time the sepulchre of Aloysius was not as yet frequented, nor any accustomed pilgrimage made thereunto, he should give him leave, to go as an humble suppliant, either to our Lady's house of Loreto, or whither else he most commodiously might. The Minister not staying till the next day, presently went to the sick man's chamber with the relics, and according to the Rectours pleasure, advised him to make some vow. The sick man receiving the relics with singular sense of piety, and with fervent affection kissing them, being confident, that this should become the only remedy of his sickness, did with flagrant prayers invocate B. Aloysius, and made a vow according as he was counselled. And without any delay, he findeth himself eased, and so much better was he that night, that the next day after being by the judgement of the Physicians free from all danger, he stood in no need of his Viaticum, but for piety sake only, he was made partaker of the Eucharist. All these things were registered before the Bishop of Milan, and a votive tablet in testimony of the benefit, sent to Rome, to the Sepulchre of B. Aloysius.  
john Justinian, a Gentleman of Genua, of the Society of JESUS, when he lived in the Roman College, was the third of june the year 1●05. oppressed with cruel torments of the stone, in the right side of the reynes of his back, and not long after the whole passage of his urine being stopped, he asked Counsel of the whole College of Physicians. They prescribed him many remedies, medecines of diverse kinds to be taken by way of potion, fomentations, unguents, warm baths composed with oils, morning and evening to ride in coach, and other things both purgative, and lenitive. All which things when as they nothing availed him, and that now for ten whole days he had made no urine, his life began to be in danger, and the Physician's advice was that he should have ministered unto him the holy Viaticum. The tenth day of his sickness, in the evening, he putteth on a resolution to procure for himself the help of B. Aloysius. But for so much as he was not able to stand upon his feet, he requested that he might be carried between he hands of two men into the holy Church to the tomb of the Beatus. There kneeling upon his knees, often kissing the ground, reciting some prayers, most earnestly beseeching him, that he would obtain for him health at God hands, finally voweth, that if he be made partaker thereof, he would for one whole year, every day, in honour of his memory, say five Pater Nosters, and five A●● Maries: moreover that he would every day whilst he lived at Rome, visit his tomb, and hang there also a silver tablet. Being brought back into his chamber, he passed that night in very great distress, for so much as he now perceived his body wonderfully oppressed with the retention of his urine. The eleaveth day in the morning, he swollen in his feet, & likewise in all his body, his pulse discovered no motion, & his wind failed him. The Physician when he saw him, despaired of him. He was warned by the Infirmarian to prepare himself to receive the celestial Viaticum. Having this denounced unto him, the next night he reiterateth his vow, and taking into his hand certain relics of Aloysius, which he had received of the rector of the College, he kisseth them with reverence, & applieth them to the places where his pain was, upon his naked body, making upon them the sign of the cross. Immediately after, the stone parting from his side slippeth into his bladder, and afterward together with all that abundance of water, which he had now held for the space of eleven days, issueth out, and that vehement pain was mitigated, excepting that part only from which the stone was separated, which during the time of 3. days, somewhat grieved him, but mildly and scarce sensible. That very day beginning to perform his vow, the next morning he went to honour the Sepulchre of Aloysius, and to render thankes, being sound and in perfect health: and the 22. of june, which is celebrated as the glorious day of his entrance into heaven, he fastened at his Sepulchre a silver tablet, in memory of that health, which by God, and his good help he had recovered, and finally under his oath he caused all these things to be lawfully registered.  
The greatness of this miracle was increased, by that which happened to a certain man of Turino, Philibertus Baro, a very Noble Gentleman, who being one night vexed with bitter pains of the stone, as being one of singular piety, betook himself to divine help, and for obtaining of the same, addressed his prayers both to other Saints & especially to those Blessed men of the Society of JESUS S. Jgnatius, and S. Xanerius, and in like manner procured their pictures. But when as his pain from four hours after sunset, for the space of some nine hours, was so far from remitting that it even increased, it came into his mind, that he had heard, about a month before that time, that a certain young man at Rome was by the prayers of B. Aloysius admirably recovered from the like disease. Therefore putting on a hope, that he would likewise assist him, whereas he had none of his pictures, he commanded that certain letters written by the hand of the Beatus himself, which were of late given him by a certain Father, should be brought, to that intent, that he might apply them to himself for the mitigating of the grief of the stone. But when after much search they could not be found, lifting up his mind to Heaven, with as much fervour as he might, he invocateth Blessed Aloysius. After this, a light sleep stealeth upon him, wherein there seemed to appear unto him the shape of a young man of our Society, rather of a tall, then low stature, his face slender and lean, his nose aquiline, and somewhat long, who approaching near to his bed, girded his reines, and his whole body round about with a girdle. He who had never known Aloysius by his face, not withstanding suspecting that it was he, awaketh. But whereas he vanished out of his sight, whilst he raised up himself, and endeavoured with veneration to embrace him in his arms, he left a certain force and effect of his presence. For at the very same instant he sensibly perceived the stone falling from his reines into his bladder, for which immediately he gave thankes to God and B. Aloysius. And some ten hours before sunset, he voided a sharp bloody stone, of the bigness of a bean, and afterward, all his grief and disease wholly forsook him. Whereupon he chose B. Aloysius to himself and his whole family as a proper patron, and intercessor unto God, and is very confident, that in all fortunes he is unto him a help and solace. And to the intent that he might give an open remonstrance, that he ascribeth this receipt of his health to the extraordinary power of God, he sent as a guise to the Sepulchre of Aloysius a silver tablet, and upon his oath declared all these things before the Archbishop of Turino.   

CHAP. VII. Upon an Child, twice forsaken of the Physicians, twice he bestoweth health. He bringeth back to his senses a man raging-mad in a malignant fever.  
THERE was one johannes Baptista Philipinus a Roman, who had a son a very young child, whose name was johannes Franciscus. He being both miserably consumed, and afflicted with a fever Hectic, of which he had been sick for the space of one whole year, and in like manner with a certain disease like to a leprosy, which seizing upon his skin, and dispersing throughout his whole body, night and day disquieting him, brought him to the utmost hazard of his life. He took no other sustenace but milk, neither did any medicine of so many which Physicians had ministered unto him, ever succeed with him. There was added unto these things, so dangerous a flux, that the Physician casting of all hope of ever repairing that damage which his patiented received by the same, supposing his death to be unavoidable, forbore to come any more unto him. The Father of this child being destitute of all Natural helps, flieth for refuge to Divine. Therefore having ready at hand a certain tooth of B. Aloysius, he hanged it about the child's neck, who the self same day began to eat a little meat, his disease to remit, & the swelling of his breast to fall, and finally his fever, and all his other infirmity being driven away, to the Physician's admiration, health succeeded.  
Moreover, to the intent that this might be so much the more remarkable, it was the pleasure of God that another miracle should happen to the same child. For some two months after this, he fell again into a malignant fever, his neck swelled, his throat was stopped with the smallpox, in his legs there grow two carbuncles, so pestilent ones, in so much that the Physician viewing them, presently gave over the Child as desperate, and counselled his mother, to separate him from her as far as well she might, for so much as in them was contained such vehement contagion, that they might deprive of life, within in the space of 24. hours, whatsoever the most healthful man living. The Father of the child betaking himself to the propitious assistance whereunto heretofore he had recourse and making together with his wife, a vow for the health of their child, made use again of those sacred relics. The next day in the morning the Physician returned, enquired whether he were yet living: the parents smited, he visited the boy, found that his fever had altogether left him, and that the malice of his other disease was dissipated. Being astonished with the strangeness of the matter, having signed himself with the sign of the cross, departed, being of this opinion, that there was now no more any cause to return again to this cure. In like manner an expert Apothecary who the day before together with this Physician had beheld the sick child, stricken with admiration, when he had lifted his hand to his forehead, put it even as low as the very ground, to wit, (as he said) that by the proportion of that cross, he might design the greatness of the miracle. But after understanding being had of the vow that was made, no one doubted but the glory of so great a matter was to be attributed to B. Aloysius. The child being brought to his comb, the rablet according to their vow was placed there. Of which things an instrumental register was made, unto which two Physicians, and that Apothecary gave their testimony.  
Franciseus' Crottus a Gentleman of Brescia, being grievously assaulted with a sharp fever, within few days in a vehement fit, began to be distracted & outrageous; now the Curate was speedily sent for, that he might annoyle him as a man whose state was lamented of all, and if truly he returned to his senses, he might purge him with the sacrament of penance. When the Curate came with all expedition bringing the sacred oil, he found him not only besides his senses, and speaking all things extravagantly, but also by the violence of the disease, agitated with such furious exorbitancies, that it was scarce possible to keep him in his bed. Now his son persuaded his mother, that in the behalf of his Father, she would be pleased to make a vow to B. Aloysius. She falling down upon her knees vowed that if her husband might obtain his perfect health, she would procure that Mass should be said in honour of the said Beatus. She had scarcely pronounced all the words of her vow, but his frenzy remitted. the sick person returned into his senses, with integrity of mind confessed his sins, and so much afterward was his fever mitigated, that the next day, he was found by the Physicians in good health neither did he ever after fall into any relapse of the same. This vow being performed, there were in like manner made thereof authentical writings, at Brescia.   

CHAP. VIII. A woman of Brescia is delivered from a fever, & from a bloody flux: another in like manner, from a fever, & a great lax. A certain man is preserved in failing from a great precipice.  
IVlia Marinia of Brescia, an old woman of 75. years of age, after three years of a menstruous bloody flux from her womb, being utterly exhausted, was also set upon with death-threatning fits of a scorching fever. Two Physicians of principal account in that city namely Bettera, and Grillus, being informed of her disease, first by hear say, after they themselves being there of eye-witnesses, concluded her malady, both of it own nature, and also in respect of the woman's great years, to be incurable: for so much as her flux of blood bursting forth with pain, was a certain sign of some ulcer lying secretly in her womb, and that no remedy could prevent, but that a very trouble some droply (whereof she already gave very manifest signs) would at last, with swelling her feet & legs, be her end. But she by the advice of her Son, that was Mansionary of the chief Church of Brescia, upon that day which was solemnised as festival at Brescia, in the honour of B. Aloysius, making a vow, imploreth his help, & within the space of three days, was delivered of her fever, flux of blood, and all her griefes● her feet in like manner & her thighs in a few days their is swelling being assuaged, recover their former strength. This thing, being testified at Breseia was registered, and her vow performed.  
A poor man at Rome was surprised with a fever, and the tenth day after, with so violent a fit, together with so great a looseness and scouring, that he did verily think his life was at an end. And for so much as he had nothing, either to sustain his life, ●●●●couer his health, having in vain peritioned two Hospitals to receive him into them for Christ's love, he took his journey to that Insirmary, which is in Mont Celio not for from the Church of S. John Lateran. In his journey he turned out of the way to the Church of the Annuntiata, where the body of B. Aloysius lieth, and casting himself prostrate before his tomb, with a most servant mind: Behold me, B. Aloysius (said he) if thou ●ilt vouchsafe me the favour that this my fever and flux may be appeased, although I am but a beggon hither do I vaw to bring the gift of one Crown. Having gone out of the Church, whilst he holdeth on his way, a little after he perceived that both his fever & his la●e had for soaken him, and all his other hodily informities beside; neither did any of these ever return again. Therefore after that by begging he had gathered together the sum of a Crown, he performed his vow.  
Franciscus Fabrinus, a Citizen of Rome, w●● upon S. Matthews Eve he heard a certain ●oyse in the night that was made upon the roof of his house, to discover what the matter was, he mounted up upon a certain wall two perches & a half high from whence he might take a view of the same. Where he found his feet violently carried from under him, as it were by some one that endeavoured to strike at him, and his foothold failing him, he fell head long with his head downward into the gutter of his house: And if he had fallen directly downward, he must of necessity have strooken his head, upon a great and broad stone, which lay before a certain gate, for upon that his hat, that was upon his head, fallen. But whereas in his fall he called upon B. Aloysius to help him, being sustained with a certain force, even as ●f some one had put his shoulder under him, he was carried some certain paces from thence, into a large earthen vessel, in such sort, that his head falling into the mouth, without ever striking himself upon the brim thereof, the rest of his body hung in the air. And so great was the head long force of his downfall, that being violently pitched into the vessel, he was not able, to wring himself forth, nor so much as stir therein: neither cold any one hear him when he called for help. Being environed with that distress, again he invocateth B. Aloysius, and upon the sudden it is wonderful strange, with how little ●●oble, without any wo●d without swelling, without any pain at all▪ he crept out from thence. Therefore ascribing his preservation, next under God, to B. Aloysius, immediately throwing himself prostrate upon the ground, he honoured, and thanked him, and afterward as a monument of his grateful mind, and that benefit received, he carried to his sepulchre a Picture representing how the thing passed.   

CHAP. IX The very touching of his relics driveth away from the Earl of Montemeline a fever: and from the Duke of Mantua another grievous disease. The like favour was done to the Marshal of Polonia, praying before his picture.  
ADRIAN the Earl of Montemeline, being sick at Perugia of a long and difficult fever, could find no ease neither by the da●ly diligence of Physicians, nor by any remedy whatsoever, though he took many & those very excellent ones. After that he had been very sick for the space of fifty days, one of the College of the Society, which is at Perugia, gave unto the rector of that College, to carry to the Earie a little piece of skin, which he had cut off from the body of B. Aloysius that night which he departed. Being brought, it was hanged about his neck. And strait way his fever ceased, and never after returned. This was registered in diverse Records.  
When Vincent the Duke of Mantua came to Rome, according to the custom of his ancestors, to kiss the Pope's feet, he came likewise himself with great reverence to the sepulchre of B. Aloysius his cousin, and accepted as a gift from the Marquis of Castilion (than the Emperor's Ambassador) a great piece of his relics. And in his return towards his own dominion, he was first, detained at Florence, and after at Mantua with a certain sickness, which he was wont often to be troubled withal, lying whole weeks and months, continually in his bed, vexed with most bitter torment. In his delinery from that, how much favour he found from B. Aloysius, may well be understood by those letters which within a few days after he returned home, he sent to the same Marquis. And they were after this so●t as followeth.  
Most Illustrious and Excellent Lord.  
Having gotten this occasion, of certifiing you of my prosperous return home, which news I assuredly know (in respect of your great love towards me) will bring no small contentment unto you, I cannot conceal this, that by the recommendation of our B. F. Aloysius Gonzaga, I have at this time received some favour. For being at Florence surprised with my accustomed infirmity in my knee, so soon as I had made a certain vow to the self same Bearus, & had with his relics, which I received of you, touched the place disaffected in the figure of a cross, my grief seemed after an admirable 〈◊〉, to be mitigated, and my 〈◊〉 to ●ere ●●●y, ●or● speedily them usually it was 〈◊〉 〈◊〉 ●fter I ●rri●●d here, the same pai●● seized 〈◊〉 〈◊〉 my side, which was a token of some ●at the 〈◊〉 danger. Having reiterated, & confirmed my 〈◊〉, and having again orderly applied the relics, I am not able in words to express, in how ●●●suall a manner it departed. Therefore I, who heretofore was accustomed to be vexed whole weeks together with very sharp pains, and afterward to spend many days in confirming my health, am now wholly cleared from all this. Which I do altogether attribute to the prayers of our Beatus, by the mediation of which I do verily think, that God for his greater glory, did as a fa●●●● bestow them upon me. I was wi●●ing speedily to give you notice hereof, and to communicate with you this my celestial joy, which I 〈◊〉 well assured will be ●●to you exceedingly comfortable. So soon ●s it shall seem good unto his Holiness, our Sovereign Lord, to give way to the setting-up of Altars unto him, and making of vows, I beseech you give ●e understanding thereof, to the intent that I may perform my vow, and may engraft & propagate, in the minds of those 〈◊〉 that are within my dominion, piety towards him full of sanctity. With all my hart do I recommend myself unto you, and withal kiss your hand.  
From Mantu● this last day of September 1605. Your Excellency's Co●●●, and Servant The D. of Mantua.  
Sigi●m●nd of Miseow●ki Gonzaga, Marque● of Mir●●●, Great Marshal of the Kingdom of ●o●onia, Captain etc. ●●most Illustrious man, some years since addotted by the Duke of Mantua into the house of the ●onzaga's, was sent by the King of Polan● into Hungary, that from thence he might b●ing his new Spouse the Queen of Polonia. He; when he came to the Emperor at prague, received from Guilie●mus San-clementius, Embastadour to him from the Catholic King (being a very Excellent man) a short discourse written of the virtues, sanctimony, and miracles of B. Aloysius Gonzaga, and likewise his printed picture in black and white. When he continuing his journey through Bo●emia was present by break of day at Mass in a rowne called Budroas, was oppressed with so sharp and sudden a pain, and so grievous a disease, that he was compelled to betake himself to his bed, and this was so much the more doubtful, for that the force and nature thereof was unknown to the Physicians. This same extremity of pain continued with him all that day even till the midst of the night. And then seeing himself not able to take any sleep or rest, there came into his mind that writing, which I made mention of; and somewhat recollecting his mind, he began to peruse it, and now and then casting his eyes upon B. Aloysius his picture, to implore his aid, with a servant and forward mind. Scarcely had he finished his prayers, but there ceased upon him a sound sleep, which lasted till the next day was far spent Being awaked, he found his health wholly restored unto him. Giving thankes to God and B. Aloysius, determining to send a gift to his sepulchre at Rome, he holdeth on his journey prosperously. All this that Noble Gentleman himself did testify upon his oath at Crocovia, before the Bishop of that Diocese, and there the history of the thing, as it passed, was published in print, together with an oration which was made at Lubliu● in the praise of B. Aloysius.   

CHAP. X. Baccius a Doctor of Rome is recovered of diverse diseases.  
FLAMINIUS Baccius a Doctor of Rome, and Companion to the Master of Ceremonies, had fallen into a double quotidian fever; and withal a grievous disquiet, and ringing in his ears, depriving him of all sleep, very much molested him. When by no help of Physicians he any thing at all mended in his health, and that in his 21. fit, he began to be infested with such torment that made him incapable of any rest; after that the Physicians had prescribed many medicines in vain, about the fourth hour of that night wherein he had the 24. fit of his fever, all his servants being dismissed out of his chamber, his bloudy-flux increasing with new violence, he often, and that in great quantity, purged from his belly a bloody 〈◊〉 stance. Upon this occasion being very much terrified, despay ring of any help by natural means, and fearing least that night would be the last of his life, he began carefully to consider with himself of many cures both of his body and soul: the seaventh hour of that same night, he remembered himself of B. Aloysius, whose life and miracles briefly set down, Joannes Paulus M 〈…〉 tius a very Noble Gentleman (chief Secretary to the Po●e, one of the Council of the sacred ●ites and Ceremonies, unto whom his Holiness bade given order to consult about his canonisation) had read unto him some three days before. Him doth he earnestly invocate, that he would vouchsafe in his behalf to appease Almighty God, and for so much as the pain of his head, and weakness of his whole body, compelled him to lie upon his back, spreading both his hands before his face, and covering the same, with as loud a voice and as much remonstrance of piety as he could bewailing his own estate, he invocateth him in these words: O Bl. Aloysius Gonzaga, whom God hath advanced to so great glory, vouchsafe to put thy hands upon me, for from thence do I assuredly expect health! O most happy young man, that art so great a favourite with God, I most humbly beseech thee, in respect of that favour, to grant this my petition, that seriously I may perform unto thee those divine honours, which so fervently I have wi●●●● to do. Scarcely had he uttered these words, ●ut that he felt his face pressed down (as it were with the hands of Aloysius) and in such sort crushed, that even his nose bended to his face. In the mean while endeavouring to draw in his breath, he smelled a certain subtle odour very grateful & sweet unto him, with which he was so much recreated, that presently he slept, and waked not till the next day at twelve of the clock, when he was called by a certain maid of his. And then he found himself pleasured from God with that benefit which he desired. He had slept five whole hours, he felt no head ache he was vexed with no tormets', the humours that were congested were dispersed and dissolved, his belly being now bound gave him case, his fever was gone, finally there was nothing in him disaffected but was confirmed. Therefore it was his pleasure, that it should be diuulged to his whole house-hould, that by God's help he was recovered, he called for his , and left his bed. In the mean● time the Physician came, & found him cleared from his fever, and his disease removed, & taking knowledge of that which had happened that night, verily he was astonished; and more certainly to discover the matter, he porused his water, wherein he said, that there was no sign of his fore passed m●●●●y to be discerned, wherefore together with the rest he rendered thankes unto God. The p●tient himself truly was willing to go 〈◊〉 mediately to honour that famous body▪ of B. Aloysius, but the Physician, that he might make trial whether his fever would return, willed him to stay two days at home, which being passed, he gave way to his piety: and all these things being confirmed by his testimony, were registered.   

CHAP. XI. A Gentleman of Florence is, delivered from an evil spirit by the only touching of his relics. A certain young woman praying before the picture of B. Aloysius, is recovered of lameness.  
BENEDICT Rodulph a Gentleman of Florence, when for the space of seventeen months, he had been bewitched, was by all probability thought to be obsessed, by a wicked spirit, and supposed to be in the power of the same, even till the eleventh year of his age. Therefore whereas before he was of a good babit of body, fresh & beautiful, afterward he was pale, lean, maimed, crookbacked, low, and moreover froward; and subject to anger beyond all measure. As often as his mother gave him corection, his eyes would glow in a horrible manner: he would often beat himself: knock his own head against the wall: wallow upon the earth● importune his mother ro kill him: throw himself headlong into the water, and go about by the other means to take away his own life: although he was of a wit docible enough, y●● very hardly would he learn the points of Christian doctrine: whilst they passed by in solemn procession carrying, the Relics of Saints, he could not be contained in the windows, he was troubled, and when he grew somewhat bigger he would withdraw himself. Often he would utter speeches above the capacity of his age: Sometimes likewise, being but a little boy, he was thrust forward to obscene speeches and gestures. At the first, knowing not the nature of his malady, he was put into the hands of Physicians to be cured; but all this nothing availed him. After it was discovered that he was agitated with the furies of the Devil, sacred prayers for his dispossessing were often used, and he was brought to the Church of the Bl. Virgin Mother, which is of great fame at Sumano, not far from Pistorio, by the concourse of many Communicants: but both these courses were in vain.  
The year 1605▪ in the month of December, when he was vexed extraordinarily with that wicked spirit, he recounted unto, his mother, that there manifestly appeared unto him a representation of Christ crucified, two priests standing upon both sides thereof, which wished him to be of good chee●e for that shortly he should be delivered. His mother interpreting that those two priests were those BB. men of the Society of IESV● ●●na●ius & Xa●erius, sought the●● relics, and could not find them. But so soon as she understood that a noble Woman of great esteem, called Violanti of the house of Medici's, had some little part of the relics of B. Aloysius, she borrowed them, and hung them about the neck of the child. Scarcely did they come near him, but he found himself tormented with great violence, & with a loud voice cried out to have them taken away, for that he said he found himself, all about burned with touching them. But they that were present, held him by force, till a certain priest, that was skilful in matters of exorcism was sent for: whom they entreated amongst his exorcisms to make use of those relics; by which means he was dispossessed. For when the Priest amongst the ceremonies of exorcism, had with the relics of B. Aloysius at several times touched diverse parts of the boy, and found no sign of the Devils being present in any of them, he imagined that he had been cast forth; at last when he found him lying secretly in his left arm near to his hand, laying the relics upon it, he compelled him to departed, leaving the child as it were half-dead. Notwithstanding he rested in great quiet and tranquillity, which in like manner he always after continued, and doth to this very day, whilst I writ this. The child remained marvelous devout to B. Aloysius, and besought his mother that he might betake himself to his study, therefore she bringeth him up, that hereafter being adjoined to the Society; he may become as an adopted son of B. Aloysius. Of all these things, writings were made, and signed by the authority of the Archbishop of Florence.  
Angel● Bo●ho●●a a young maid of Bresci● of the age of 21. years, was lame of bot● her thighs, in such sort, that her right thigh had seven sores in it, her left was disenabled with a gross swelling even to her very foot. Therefore she could not move herself, or go without two wooden crutches, set under both her armpits. And even then very hardly, for so much as she was not able to se● her right foot upon the ground, and her shoulders with continual use of them were strained in their joints. She had now halted in this manner some two years and a half, when upon the Anniversary day of B. Aloysius, by the advice of a certain pious Gentlewoman, she betook herself to the Church of S. Antony, in which the Fathers of the Society have a house of Residence, in which was set up the picture of Aloysius, & scarcely was she come to the entrance of the Church, when being not able for weariness to go any further, she fell to the ground upon her knees, and turning towards the picture of the Beatus, saying five Pater Nosters, & five Aves, she desired of him to be recovered of her lameness. Moreover she made a vow that if she might be recovered of her health▪ seeing that in respect of her poverty she had nothing else but her crutches, she would in testimony of her health, by his mediation, received from Almighty God, hang up the same at his picture. She went home again▪ that very night those issues of her rig●t thigh began to fill up, and the swelling to assuage: Therefore the next morning, finding herself somewhat recovered, she went with one crutch only, the third and fourth day ●he stood in need of neither. And not long after ●●e was so wholly recovered, that her right thigh, which was before shrunk with the violence of her disease, extended to its just length: wherefore she was of necessity to leave of her  which she wore some three fingers thicker than the other. To perpetuate the memory of this benefit bestowed upon her by God, she hung up her crutches in that Church, near to the Picture of B. Aloysius.   

CHAP. XII. Many miracles wrought in the Marquisate of Castilion by the merits of B. Aloysius: whenupon many votive Tabiets were hung at his Picture.  
NEITHER was B Aloysius less co●iou● in pouring our his bounty upon the inhabitants of Castilion, that were once the subjects of his dominion, which is apparent by that public instrument, that very lately was made there, wherein those benefits & miracles are expressed at large, which was abridged by the Bishop of Castilion in these words  
1. Celsus ●o●●urrus, a man infirm, who was not able to go otherwise then upon a crutch, and that with great difficulty, that day which every year is celebrated for the happy departure of B. Aloysius out of this world, took a journey of three miles, upon horseback, to that holy Church, where his picture is openly to be seen, There when he had vowed to offer up upon a certain day, a burning lamp, thereupon he cast away his crutch, and departed as a man sound about his business, & in short time was absolutely confirmed, which he, not without very good cause did willingly attribute to the prayers of B. Aloysius.  
2. Antonia wife to Joannes Baptist a Marmentinus a Notary, who was employed i● drawing the instruments of the life of B. Aloysius, being one night oppressed with sudden and very grievous pains of one of her legs, vowed that night, that she would offer up a wax taper, and the form of a leg to the Beatus. Presently she fell a sleep, and afterward waking was freed from all grief. And made no doubt, but by the mediation of the merits of B. Aloysius it departed.  
3. Margarite the wife of Alexander Melino, a very honest man, fell into a very great swelling both of her hip and thigh, & was daily vexed with an intolerable pain. And there appeared some arguments of breaking into an issue, so that it seemed altogether to stand in need of lancing. She vowed to carry unto Aloysius the form of a sil●er thigh: immediately her pain by God's help went away, and her swelling by little & little dispersing, without any part being either broken or lanced, she was absolutely cured. Which she attributed to the merits of B. Aloysius.  
4. Camilla, the wife of Jacobus Ferrarius who had brought up B. Aloysius, when as she had been held eight whole years with a Hectic fever, visiting his picture, she vowed to offer unto him his portraiture in silver, & without delay, found herself recovered; her fever slaked, she became very well, and so acknowledgeth herself bound to B. Aloysius.  
5. The son of Joannes Jacobus Ferrarius was tormented with a very scorching fever. He vowed thereupon a Statue to B. Aloysius, & presently he was wholly recovered, & extolled the benignity of the Beatus.  
6. Magdalen the wife of Anthony G●●latins, being tormented with a pain about his hart, was very near her death. She made a vow to the Beatus, and strait way as it were with a certain hand, she perceived all pain to be taken from her hart, neither was she ever after sensible of that grief. She rendered thankes to God, & B. Aloysius, whose patronage he had used.  
7. Thaddens Sigurtadus, a Notary, wher●● being surprised with an intolerable grief in his right thigh, he was not able to move himself: in the night he vowed unto. B. Aloysius the semblance of a thigh of silver. The next morning he rose out of his bed in a manner freed of all his pain, and within two days after wholly recovered.  
8. One Andrew Stolen, was become deaf. About some eight days after, when he had obliged himself by vow unto B. Aloysius, in the morning he found himself healed, through his merits.  
9 The same man when as being wounded in his breast with many blows of stones, he vomited blood, made a vow to B. Aloysius, immediately the blood staunched, & within two days he was confirmed, & professed himself to be beholding to the Beatus.  
10. Bartholomeus Melliarinus had in the night a certain sudden swelling of the bigness of a man's fist that grew under his ear, which hindered him from swallowing any thing, & almost from drawing his breath. He made a vow to B. Aloysius, and at the very same moment his pain intermitted, his swelling assuaged, by break of day he came to me without any sign of disease, and rendered thankes to the Beatus.  
11. Franciscus Smarallius having a troublesome pain in his knee, was grievously tormented, and in respect of the feebleness of his sinews not able to move himself out of his bed, he obliged himself by vow unto B. Aloysius. Forth with his knee breaking, he leapt out of his bed; and the day after being altogether recovered, made a journey of 7. miles to Desenzano.  
12. A little son of one Petrus Pilou● being an infant of no more than 30. months old, was towly deformed by the shrincking of his sinews in the one side of his body, & being troubled with a frothy foam in his mouth, was given over by the Physician. His Father made a vow B. Aloysius, & straightway it manifestly appeared that he was much better, and shortly recovered.  
13. The daughter of one Dominicus Ferrarius, by reason of a swelling that was in her throat, was able to take no sustenance. When afterward her Father had in the night made a vow in her behalf to B. Alnysius, his daughter before day rose out of her bed, & took meat without any sensible difficulty.  
14. Lelia the wife of Franciseus Ghirddus, was so grievously handled, that having no ability to take meat, she was in evident danger of death. But she, about seven of the clock in the night, making a vow to B. Aloysius, found herself about the tenth hour, wholly restored to her health.  
15. Stephen Benedict a Doctor, being Oppressed with a troublesome distillation, which no humane medicine was able to remedy, promising by vow an offering of silver, by the recommendation of B. Aloysius obtained help, and good health.  
16. Hortensius Bonus seized with a redious disease, moreover being seized upon with a bloody flux, was by the Physician deplored. He vowed unto B. Alaysius a silu●● statue, and presently was wonderfully eased: His disease ceased, his flux diminished, he came forward very much in his health, and in a short time wholly recovered it.  
17. Gothardus Alexandrinus, having been troubled 3. months with a Tertian ague. that very day which ic was to come, made a vow to B. Aloysius. And he afterward never having any more fits thereof, was well.  
18. Angelus the wife of Franeiscus Ceradello, being continually for 22. whole days together, tormented with intolerable griefs about her hart, was in fear of her life. Scarcely had she made a vow to B. Aloysius, but that her pain remitted, and vanished.  
19 A child of one Peter Bosius being of the age of 3. years, surprised with sickless lay at the very point of death. His Father obliged him by vow unto B. Aloysius, the next morning he took his meat, no otherwise then if he had been in perfect health.  
20. A child of one Bartholome● 〈◊〉 being but one year old, falling out of his bed, was reputed little less than dead. His Father devoutly invocated B. Aloysius: In a moment the infant was well, laughed, and made means for the pap.  
21. Antony Ferronius had bruised his back and stomach with a grievous burden, neither was he capable of any rest at all. He went to the holy Church, and making a vow to B. Aloysius, contrary to all expeotation departed from thence perfectly recovered.  
22. Joannes Lacobus Giroldus, being afflicted with a long and tedious fever, so soon as he found the same increased, made a vow to B. Aloysius, and without all delay it departed, and never after returned.  
23. Joannes Antonius Morattus. having usualiy been tormented with a pain and swelling in his right tigh, knee, and foot, after he perceived the same pain once or twice to be renewed, he offered up his prayers to B. Aloysius for his favour, and presently found ease.  
24. The wife of Julius Fainus, being not able to be delivered of her child, was supposed by the midwife to be at the point of death. Having made a vow to B. Aloysius, she was presently delivered both of the child and from all danger.  
25. The wife of one Valerius Factorius, being sick of a difficult disease in her throat, was recovered thereof the very day that she with her prayers invocated B. Aloysius.  
26. Catharine the wife of one Ambrose Notarius, was very much tormented with a Sciatica, and had attempted all humane helps in vain. She made a vow to B. Aloysius, and began to mend: she performed her vow, and yet notwithstanding was not absolutely cured. To conclude, the fourth day the obtained a perfect recovery.  
27. Christopher Saxius was continually for the space of a whole year sick of a fever. His mother one day made a vow for him to B. Aloysius: & the next night following he was freed.  
28. Baptista Fezzardus having his hand and arm disjointed and swelled, was likewise in a fever, not without pain and danger of convulsion of his sinews. Having made a vow to B. Aloysius, his pain was mitigated, his infirmity wore away, and shortly he was recovered.  
29. Martha the wife of Paulus Bettius, being in difficult labour of Childbirth invocated B. Aloysius, presently she was delivered, and obtained her safety.  
30. A child also of three years old of this Paulus Bettius, had been sick a whole month, his neck being sore and swollen like a wen; his Father making a vow to B. Aloysius, he was made sound within two days.  
31. Antonius' Serlius had been more than 3. years troblesomely afflicted in his thighs; making a vow to B. Aloysius he found case, and not long after was perfectly sound.  
32. The wife of one Andreas Pedercinus was not able to bring forth the child that she went with: she made a vow to B. Aloysius, and presently was delivered.  
33. Petrus Cattaneus a very reverend man, and Priest of a certain parish-Church, was incredibly tormented with a malignant fover, an inflamed frenzy, and a swelling pain and redness of his head, so that it seemed to be scorched round about, and was now quite distracted of his senses. But so soon as hi● mother had made a vow for him to B. Aloysius, he returned to himself, and enjoyed afterward good health.  
34. Martha the wife of joannes Iacobu● Fezzardus having been vexed for the space of four whole months, with pain and very sharp aches in her feet, had no sooner by vow rendered B. Aloysius propitious unto her, but that she began to amend, and perfectly to recover her sameness.  
35. Martha the wife of one joseph Balarinus, had both her own, and her child's life (which she was not able to be delivered of) very doubtful. But having besought the assistance of B. Aloysius, immediately she was brought to bed of her child, and that truly alive. Which was ascribed to the favour of the Beatus.  
36. Joannes Maria Bertasius, being now for four days so tormented with an exceeding great pain of his thigh, hip, and leg that he could scarcely go, at last as well as he might he went to the sacred Church, he vowed that he would supply the oil in the lamps, which burn before the picture of B. Aloysius; immediately he departed away sound, & altogether freed, and acknowledged the merits of the Beatus.  
37. A sickness of the continuance of some seven days had brought a certain young son of one Bartholomeus Castellinus so low, that it had left him no otherwise then a breathing anatomy. His Father vowed to erect a statue to B. Aloysius, and straightway his son (which hither to he had not been able to do) began to stand upon his feet, & walk of himself without help, and within eight or ten days his flesh being repaired, he became healthful and sound, and his Father performed his vow to Blessed Aloysius.  
38. Francisca the wife, of one Joannes Maria Past●r, being astonished with a certain fear, for the space of four whole days continued trembling and crying out, seeming also to hear continually a cumbersome multitude following her. She caused herself to be brought into the holy Church to the picture of B. Aloysius, and from then●● she departed free from all those troubles.  
39 A certain infant of 13. months old, being the son of Bernardinus Bosius, was seen by his mother falling with his face downward into the fire: she vowed unto B. Aloysius a waxed image of the infant, and took up her Child without any hurt of the fire, and this did she ascribe to the merits of B. Aloysius.  
40. The son of one Franciscus The odoldus, being a child of 4. years old, grievously wounded by a fall, and lying continually for the space of two whole days without any figue of life, in the night a vow was made for him unto B. Aloysius, and by break of day in the morning he was found perfectly recovered. Which his Father most willingly attributed to B. Aloysius.  
41. joannes Paulus Segala, lay for the space of 17. days so tormented with a pain in his back, that he was not able to move even the least part of his body, nor to drink otherwise then through a pipe. This man when he had vowed oil to the lamps of B. Aloysius, within 3. hours turned himself, his sinews were enabled, by break of day, he arose absolutely cured: not without very good cause he testifieth the same to have been bestowed upon him by the merits of B. Aloysius.  
42. Caecilia the wife of one Baptista Zelinus, had been for 6. months troubled with a pain in her thigh, which being swelled & broken, her foot was in like manner altogether weakened; wherefore she was not able to make so much as four steps forward. She vowed a thigh of wax unto B. Aloysius, and being within the space of four days recovered, she rendered thanks unto him.  
43. Dominica the wife of Antonius Desenzanus, was afflicted with the gout, which beginning from the very nails of her toes, by degrees creeping upward seized upon her throat. She having made a vow to B. Aloysius, was within the space of one hour, altogether delivered from that disease.  
44. Rigo Regazzolus, having received certain wounds both in his left arm, and under it upon the same side, had no disposal neither of his tongue, nor senses, & did spit blood. A vow was made in his behalf to B. Aloysius; immediately both his speech and senses returned, and waxing healthful by degrees, in a short time recovered a confirmed state of body.  
Infinite other benefits of diverse kinds, are received of many who come to offer up their humble prayers before the picture of B. Aloysius. Before the same, twelve lamps, maintained by the liberality of those people that resort thither, besides a great number of wax tapers and torches, which continually are brought, perpetually remain lighted. And at this hour there hang about the same no less than 40. Votive Offerings.   

CHAP. XIII. divers other favours, and graces conferred by B. Aloysius his intercession upon persons in sundry places.  
ANOVICE of the Society of JESUS at Cracovia, having been now 8. days held with a certain disease, at the persuasion of a companion of his, determined to implore the help of B. Aloysius in his sickness. Therefore in the evening he vowed, that he in the honour of him would be present at ten Masses, and would recite as many pair of beads. The next day in the morning, much to his own admiration, and of all those who lived in the same house with him, being wholly recovered of his health, he arose out of his bed. This did Fa. Provincial of Polonia solemnly confirm with his testimony, who was present when this matter happened. Of another miracle wrought in Lombardy: In like manner of many, who in the regions of his dominion found favour by his picture, the instruments extant at Milan sufficiently record.  
Of certain possessed persons, whom his relics helped, and how he appeared to a certain secular man at Rome, and did him a rare favour in a certain matter, we may read in the records of Venice.  
Of a certain girl that was afflicted with a soar breast, which was the next day to have been cut-of by the Surgeons, how by the assistance of B. Aloysius, unto whom she had made 〈◊〉 vow, she was found safe and sound by them that came to cut it of: Moreover of a man, that was delivered from a desperate fever by the only touching of his picture: In like manner of a Hectike fever which was cured in another girl who was exhorted to go thither for devotion, the records of Tivoli give testimony.  
It was diuulged even unto Italy that he appeared in Polonia accompanied with B. Jgua●ius and Stanislaus, to F. Stanislaus Oborschius at his death, with whom he had been conversant in his Noviship.  
Many others do recount his favours extended towards them, beyond all mortal power: all which it would be too long to recount in this place.   

CHAP. XIV. Certain favours of B. Aloysius done for the good of souls, by driving away Tentations.  
NEITHER truly is the number of them less, who by his mediation, and procuring of God to be propitious unto them, do profess themselves to have obtained very many helps of the interior and celestial safety of their minds. This may very well be understood by those things which it hath pleased Almighty God to Vouchsafe in this kind.  
A young man of Polonia, being even from his first childhood very much given to continual prayer, fasts, disciplinings, and other afflictions of himself, having lead a pious & entire life in the midst of secular liberty, had at C●aconia entered into the Noviship of the Society of JESUS. He in his very first entrance into a more holy life, began most grievously to be solicited to admit wicked cogitations against God, the Bl. Virgin, and other Saints, which truly, when he was most intent to the meditation of sacred things, & his prayers, and whilst he enjoyed celestial comforts, would arise, and disturb his mind with great conflicts, putting him suddenly out of all sense of piety. Often did he beseech Almighty God to help him; often did he implore the aid of the Virgin Mother, often the assistance of other Saints. But (for so much as perhaps they had rather have this benefit ascribed to B. Aloysius his intercession, whom with so devout a mind he had always served) his prayers deserved not to be heard. Being now for the space of two months infested with these troublesome suggestions of the Devil, when once by break of day he was according to his custom tempted with the same in his prayers, it came into his mind, to beseech Almighty God to help him, by the mediation of B. Aloysius Gonzaga, whom he had read in his life to have assisted others in the like danger. He offered up unto him his prayers, and besought him earnestly, that he would free him from this trouble. And without delay, he sensibly found his breast filled not only with hope, but even confidence, together with a certain cheerfulness, so far forth as if all that his dejection of mind had been taken away. Neither was he deceived in his opinion, for from thence forward he was always free from the same. This thing he himself (to the intent that he might propagate the glory of B. Aloysius) did of his own accord relate unto others, and under his oath publicly professed.  
A certain pious man dwelling in the Country beyond the Alps, had passed very many years in Religion, & service of God, secured from all lustful tentations, when by God's permission, with so great violence he began to be infested by an imp●re spirit, that he was compelled all the whole year to maintain battle, and combat with dishonest thoughts and imaginations, with unchaste incitements and sensual provocations; neither in the mean while had he any comfort or rest. He treated his poor body with hunger, stripes, haircloth, and other asperities both of diet and clothing. It availed him nothing: often would he withdraw himself from the table, often from the company of men, being constrained to be wail and bemoan his own infelicity. There throwing himself prostrate in the very dust, he persevered with humble prayers daily to petition Almighty God for mercy; finally finding no remedy whereby truly he could hope for any comfort, and perceauing his lustful desires to be nothing les●e enkindled, he was assaulted likewise violently with that execrable opinion of imagining, that neither God, nor any of his Saints took regard of our affairs, who being daily wearied with his importunate prayers, yielded notwithstanding no comfort or relief to his unfortunate state.  
In conclusion when he had so lingered out the whole year in this difficult conflict, that he found no succour at all, he remembered himself of the holy and innocent life of B. Aloysius Gonzaga, of which amongst other things he had heard this especially, that through a singular benefit of God, he had his body free from all unchaste motions, and his mind from all, even the least shadow, of sin. Therefore he determined to have recourse unto him as his last refuge, him he besought as earnestly as he might; finally he hung about his neck his relics which by chance he had in his custody: scarcely had they touched him, when upon the sudden, he was exempted from the fury of all those cogitations, and there was rendered unto him a very pleasing and quiet state of mind: and two years are now past, since that (being freed from all those manner of tentations) he ascribeth this so great a benefit to B. Aloysius, and by his assistance continueth it. Of all these things by public authority a Writing was made, & a Donary-offering of silver was sent to his tomb at Rome.  
I could rehearse others of like kind, which I have understood from very credible testimonies, who do constantly affirm, that whereas formerly they had been plunged habitually in a vice much opposite to chastity, after they began to make suit for Gods help by the mediation of this his servant, either by honouring his sepulchre, or carrying about them his relics or picture, or determining to do some pious thing in honour of him, or choosing him for their advocate and patron, those unclean ardours being as it were extinguished, they never after polluted their integrity with any such like blemish. But for so much as it is my purpose, to prosecute in this book those things only, which I found recommended to public monuments, and that I cannot declare these things, without drawing some note upon them unto whom they happened, I do willingly omit them.  
This only will I add, that if that saying of B. Aloysius be true, as very true it is, which in his life time he maintained, that the Saints of heaven do chief profess their help and assistance to us mortal men in acquiring those virtues, with which they in their life time were adorned: seeing that he did with so unusual a praise flourish, not only in purity and chastity, but even in very many other virtues, as heretofore we have declared; without all doubt, being now received into heaven, he will most willingly be exceeding propitious unto them, who have recourse unto him, with a desire to obtain or preserve those virtues.  
And by these that have been related in this chapter we may easily conjecture, that almighty God, who even now before his acts are as yet published, hath (by his prayers, 〈◊〉 to the intent that he may set forth the honour of his name) done so many admirable matters, and vouchsafed so many favours; will for his sake perform even many more, both in number, and in dignity more remarkable, after that his life shall be put in print, and that his fame and veneration shall more increase with the people, as ●●therto we see it doth.  

A MEDITATION OF THE HOL● Angels, and of those especially, who are deputed to the Custody of men. Written by B. Aloysius Gonzaga.  
WE have said in the course itself of this our History, that B. Aloysius committed to writing his meditation of the Blessed Angels, at the request of Fa. Vincentius Bruno, who for so much as he was not ignorant, how much he honoured those celestial Wights, and how singularly devout he was unto them, imposed that task upon him. To the intent that to the good of others, there might remain monuments of those so notable and sublime conceits, I thought good to place here, this meditation, so that together with his life it might be read by all. And thus it was.  THE GOSPEL. Matth. 18. 
There came unto JESUS his disciples, saying: whom dost thou think to be the greater in the Kingdom of heaven? And JESUS calling unto him a little child, placed him in the midst of them, and said: Amen I say unto you, unless you be converted and made as little ones, you shall not enter into the Kingdom of heaven. Whosoever therefore shall humble himself like this little one, he is greater in the Kingdom of heaven. Take heed that you contemn no● one of these little ones; for I say unto you, that their Angels in heaven do always behold the face of my Father, who is in heaven.  

THE PROPHECIES.  
1. Who is as our Lord God, who inhabiteth the depths, and beholdeth all things humbled under him, both in heaven and in earth? Psal. 112.  
2. Almighty God exalteth the humble. job. 5.  
3. I expected till the Thrones were placed, and the ancient of days did sit, his vestment was white as snow, and the hairs of his head like bright wool: a thousand thousands ministered unto him, and ten times ten hundred thousand assisted him. Dan. 7. Apoc. 5.  
4. He hath given command unto his Angels over thee, that they may keep thee in all thy ways. Psal. 90.  
5. The Angel of our Lord shall put in amongst them that fear him, and he shall deliver them. Psal. 33.  
6. Do not say before the Angel, there is no providence: lest perhaps God being angry against thy speeches, dissever all the works of thy hands. Eccl. 5.    

THE FIRST PART OF THE Considerations, in common.  
1 CONSIDER, by what means Christ our Lord according to that great love wherewith he affecteth us his creatures, never ceaseth to minister new occasions unto v● of obtaining his grace, and proceeding forward in virtues, that we may at last arrive to that end, that is to say to eternal felicity, by him prepared for us. And therefore it was his pleasure, that in his Church all the mysteries of our Redemption should be celebrated, that by daily renewing the memory of all those things which our Lord either did, or suffered for our salvation, we might be excited to love and honour him, and in like manner to conform all our actions to that most holy example of his life, which he hath left us.  
And being not content with this thing alone, it was his will likewise, that in the same Church there should be made a peculiar memory, of his most holy and blessed Mother in particular, and of certain other Saints excelling before the rest, and selected from others of that celestial company, to the intent that they might be as our Patrons and Protectors, and might with their prayers assist us in all our necessities, both corporal and spiritual, and might withal minister occasion unto us of imitating their virtues and holy conversation.  
Moreover, he would also, that for so much as the Church, and all we, do daily by the ministry of Angels receive from his divine Majesty, so many and so great benefits, that there should be likewise had of them every year a solemn memory. And certainly it was very convenient, that men should exhibit towards them some signification of a graceful mind, seeing that they do so much desire, and procure our salvation. For that cause therefore, doth holy Church make a memory of the glorious S. Michael her Protector, and of all the other Angels, and Archangels of the celestial Hierarchy, because all of them (as testifieth the Apostle) are administr●torij spiritus, helping spirits, labouring after a certain sort for the salvation of all the Elect.  
Those Blessed spirits do not disdain to submit themselves to the ministry of men, being otherwise much their inferiors, in regard that they see that good and great God, whom with so great desire and fervour they serve, so far forth to have humbled himself, that even for man's salvation he took upon him the form of a man. Neither also do they disdain to adopt, and admit man into their own society, that of us, most base and vile dust-creeping worms, they might build the walls of the Celestial Jerusalem, & that their ruins might be repaired, because they adore as their superior, God himself, being made man.  
And consider here, with how great congruence holy Church doth read this present Gospel of the virtue of humility, upon the feast of this victorious Archangel. For as proud Lucifer attempting to usurp divine honour, was cast headlong from that ●igh throne of paradise into the bottomless pit of hell: so humble S. Michael with all that army of good Angels, subiecting themselves to their creator, and through their zeal of his glory opposing themselves to this proud serpent, were so much honoured, and exalted to so high dignity.  
This Gospel is likewise designed for the solemnity of all those Angels, who together with S. Michael, by the virtue of Humility, obtained the crown of glory; that men might understand that this is the ineffable and eternal decree of Almighty God, that no man should arrive to this glory which the Angels possess, but by the way of humility, which they first traced. Yea & Christ our Saviour by the benefit of this virtue, acquired the glory of his sacred body, as the Apostle saith. Humiliavit semetipsum fact us obediens usque ad mortem etc. propter quod & Deus exaltavit illum. (Phil. 2.) He hath humbled himself being made obedient even unto death etc. for which God hath also exalted him. Wherefore it were a prodigious thing, if his faithful would think to enter into the Kingdom of heaven any other way then by that which their head hath entered.  
2. Consider the excellency of these celestial Courtiers, the Princes of Paradise, which though our mind is not able perfectly to apprehend, notwithstanding according unto that small light communicated unto us by their ministry, we will endeavour in the honour of them to place before our eyes some part of that dignity and glory vouchsafed unto them by our Lord. Therefore 3. things there are which are wont to illustrate the Court, or Army of a great Prince. First, the Nobility of the persons. 2. their Number. 3. their Order. All these 3. are principally apparent in these Angelical spirits.  
First of all consider their Nature. For they challenge unto themselves the principal place amongst those works created by the omnipotent hand of God, that great artificer: they are spiritual substances: by their own nature incorruptible, and of all other creatures the most noble: of so great intelligence, that in the notion of natural things, they are exempted from all error and ignorance. Likewise to this their so great light of Understanding, they have their Will so firm and perfectly conformable, that it is not possible for it, either to be assaulted, or overcome with any perturbation. But if you contemplate their state, in which by the benefit of grace they now remain, they without ever admitting any sin have obtained glory, and eternal felicity. Moreover, they are essentially adorned with the habit of Divine grace, which rendereth them most fair and gracious in the sight of Almighty God.  
In their Understanding they are endowed with the clear light of glory, whereby face to face they behold their creator. And in their Will habituated with charity, wherewith loving God with the love of perfect friendship, they are made both the children and friends of the selfsame God. Now therefore my Soul, contemplate the beauty of these celestial Citizens, who like so many morning stars, yea even most clear suns, shine most gloriously in the City of God, in which as in most clear mirrors, are the perfections divine, as infinite power, eternal wisdom, ineffable goodness, and most ardent love of their creator. O how amiable, how pure, and innocent-white are these Blessed spirits! How zealous of setting forth the glory of their Lord, how desirous and solicitous of our salvation; and therefore most worthy to be by us peculiarly loved & worshipped. For if honour (as the Philosophers say) be a certain worship, which is due to some one in respect of the excellency or virtue which he hath in himself, and therefore (although all men according unto nature are equal one to another) we are wont to exhibit most honour unto them, who excel others in some kind of praise: how much rather ought we, being so vile and abject creatures, in comparison of these celestial spirits, to attribute unto them all honour and worship? seeing that every one of them, how little soever he be, doth far excel, the most noblest of us human creatures, in the abovenamed endowments & excellencies. Moreover, if these holy Angels, being creatures so much exalted above others in nature and grace, do submit themselves to the honour of mankind, in respect that God himself hath loved and honoured the same; surely much more convenient it is, that we (most contemptible worms) should with all honour and devotion prosecute those, whom God so much honoureth and exalteth in heaven. For these are the beloved children, who always contemplate the face of their Father. (Math. 18.) & those white and pure Lilies, amongst which be taketh his repast. (Cant. 2.) And those mountains replenished with aromatical odours, in which that heavenly spouse doth walk and recreate himself.  
Secondly, next to the dignity and excellency of this celestial Court, consider the number and order of the Courtiers thereof. And first as concerning their number, it is so great, that it doth not only exceed the number of all men now living, but even of all those that either have, or shall be extant even till the day of judgement. The multitude of these blessed spirits is resembled to the sands of the sea, and the stars of the firmament, which the Wiseman saith are impossible to be numbered. (Eccl. 1.) And as S. Dionyse of Areopagita (C●lest. hierar. c. 9) affirmeth, the number of every order of the Angels is greater, than any order of material things in the world. The Prophet said: Millia milli●● ministraban●●i, & decies millies cente●a milli● assisteba●● 〈◊〉. A thousand-thousand ministered unto him▪ and ten thousand hundred thousand assisted him. Where the Scripture according to her custom putteth a certain number, for an uncertain, and a number truly which may seem in the opinion of men the greatest; to give us to understand, that the number of them is only known unto God, and whereas with God they are numerable, with us they are infinite and innumerable. And therefore we read in job: Numquid est numerus militum ●ius? (Job. 25.) May their be found any number of his soldiers? Of the number of which the kingly Prophet also made mention, speaking of Angels: Currus Dei decem millibus multiplex, millia l●tantium: Dominus in eyes in Sina in sancto. (Psal. 67.) The Chariot of God is ten thousand fold, thousands of them that rejoice: our Lord in them, in Sina, in the holy place. The holy Evangelist likewise, as it is in the Apocalypse saith, that he saw a great multitude in the presence of God, of all people and ●ongu●s and nations, who were impossible to be numbered. I● this number of the Elect, which we know shall be but the least part of mankind, be so great, that it is not to be numbered; how great do we think that of Angels shall be, who are ten times beyond the number of all men put together? and most worthily hath this celestial Monarch so great a number of courtiers, for if as the wise man saith: In multitudine populi dignitas Regis, & in paucitate plebis ignominia Principis, Prou. 14. In the multitude of people consisteth the dignity of a King, and in the scarcity of subjects the ignominy of the Prince: s●ing that God is that most excellent Prince, Rex Regum, & dominus dominantium, the King of Kings, and Lord of Lords; it was a thing most congruous, that in that spacious Kingdom & immense palace of heaven he should have an ample Court, and a numerous family. O my Soul, how much joy and solace would it yield thee, if thou couldst but behold this multitude of so many noble creatures, so blessed in glory, and in nature and grace so excellent! O that so happy a chance may once befall thee, that thou mayest converse amongst those celestial troops, in the company of so great Princes, the children of God, yea and even thy brothers: for t●ose sublime and amiable spirits are not ashamed to acknowledge us men for their brothers, for so much as their Lord, did not only not fear to be called, but by taking upon him our flesh, certainly to become ou● brother. O with how hearty a good will wouldst thou, amongst those Angelical voices praise and bless thy Lord, for having received from him so great a benefit!  
Thirdly, consider the admirable order deputed and designed by the Divine providence to these Angelical spirits, either in respect of God, or of themselves, or in comparison of other creatures of this world. For if you consider them in respect of God, there is amongst them no difference▪ for all of them with one unanimous consent, adore and reverence him, as their sole Prince, and Lord of their celestial city. If amongst themselves, there is, in so great a multitude, no confusion, an order most exact, a distribution most admirable, agreeing to the diverse Orders of intelligences: One higher and more excellent than another, according as God revealeth unto them his secret mysteries, and maketh use of their ministry for the salvation of men.  
And that we may descend unto particulars, the whole multitude of those glorious spirits are contained under three Hierarchies, that is to say, the highest, middle, & lowest. And every Hierarchy is distinguished into three Quires, the highest, the middle and the lowest.  

OF THE FIRST HIERARCHY.  
The first of them containeth Seraphims, Cherubims, and Thrones. Where by their names you may easily conjecture the offices in which they are exercised: for it is the property of God to impose names to his creatures conformable to the offices committed to their charge.  
Contemplate therefore first, the Choir of Seraphims, who as the secret, and intimate chamberlains of the King of heaven, answerable unto their name, are not only replenished, and inflamed with charity, but like a spiritual fire, do always burn with divine love, and therewithal do like wise enkindle, and illustrate those Angels that are inferior unto them.  
Then contemplate the Cherubims, so called for their fullness of knowledge, & clearer light of understanding, wherewith they excel all other inferior spirits, in so much as they see God more clearly, and know more things in him. Wherefore they are as it were the Counsellors of the celestial King, excelling in knowledge & wisdom, which they also communicate to the inferior Angels.  
Contemplate after this, the Thrones, who as the familiar and intrinsical Secretaries of God, are adorned with this title, for so much as they are as it were the seats and thrones of the King, in which the Divine Majesty doth after a certain sort reside, and rest; which also they carry with them whithersoever they go, as it were in a Pontifical Chair.   

OF THE SECOND HIERARCHY.  
Descend then to the second Hierarchy, which containeth three other Quires of Angels, that is to say Dominations, Virtues, and Powers, who are severally designed to the universal government of these inferior things.  
And first, contemplate the Dominations, who representing the dominion of the supreme Prince, after the manner of Viceroys, have command over their inferiors, and in Divine mysteries send them forth for the government of the world.  
Secondly, contemplate the Virtues, who with their power and vigour, representing the infinite power of the Lord of Hosts, do manage all hard and difficult matters, & to the glory of God do work admirable effects in his creatures.  
Thirdly, contemplate the Powers, who like judges do represent the authority and power of the high and universal judge, and have the office to keep under all aerial powers, and to remove from men all impediments and hindrances, lest their way to their salvation be intercepted.   

OF THE THIRD HIERARCHY.  
To conclude, I descend to the third and last Hierarchy, in which there are contained three other Quires, that is to say of the Principalities, Archangels, and Angels. Contemplate first the Principalities, so called, for that like as this lowest Hierarchy is appointed by God for the execution of his Divine commaundments, towards his creatures; so the Principalities who are the Angels of the first Choir, for so much as they represent the prime Prince, are deputed to the government of diverse Provinces, and particular Kingdoms. These also even as they do in chief, receive commands immediately from God, so do they commit the same to other inferior Angels, and afford likewise assistance for the performance of them.  
There follow likewise two others, to wi● of archangels, and Angels, who according unto their names, are as it were Legates and messengers sent for diverse causes from God into the world, who are also designed for the keeping of certain places and men. Neither is there any other difference between these two quires, then that to the Archangels greater, to the Angels lesser matters are committed.  
And this is the sum of that little, which we are able to understand, of that divine architecture and order of the house of God. But if the conceit of our understanding were able to proceed any further, and inwardly to penetrate into the nature and function of every Angel, it would discover that they, as every one of them particularly have particular offices and employments in the heavenly Jerusalem, so likewise that they do with their peculiar order marvellously adorn that universal blessed multitude of the celestial Court. For even as we see that this our visible heaven adorned with so many stars, and distinguished into orbs, according to the number of the planets, is moved with admirable order, and exerciseth its influence upon the earth under it: so that spiritual and invisible heaven, is after an order more admirable and divine, adorned with the variety of so many Angels, as with stars, by which as through so many orbs of Planets, 〈◊〉 Lord of the uniurese, poureth upon humane kind the influence of all his spiritual gifts and graces.  
Therefore consider now my Soul, that if the Queen of Saba (3. Reg. 10.) hearing the wisdom of Solomon, and beholding the magnificence of his Kingly palace, together with the number, and equipage of his servants that attended him, being astonished with admiration, at the prudence of this most wise King, as the Scripture saith: Non habebat ultra spiritum, she had no longer spirit: and said: Beati viri tui, & beati ser●i tul, high qui stant coram te semper, & audiunt sapientiam tuam. Blessed are thy men, and blessed are thy servants, who stand always before thee, and hear thy wisdom: How much more occasion shouldest thou have, not only with that Queen to admire, but even with that good Prophet to faint, through the desire and love of this blessed habitation, if perfectly thou couldst understand, the dignity, excellency, & order of the Court of that true Solomon, which with his eternal wisdom and art he hath constituted & ordained? What consolation, what joy, I beseech you, would it be unto you, if after the course of this life, that felicity might likewise befall you, that together with those celestial spirits you might be honoured with the title of Courtier to so great a Lord, whom to serve is to reign? (Prospher ●p. ad Demet.)  
O most holy and pure Angels! O how truly blessed are you, who perpetually stand before the face of your God, & with such exceeding joy, contemplate the face of that celestial Solomon; by whom you are adorned with so great wisdom, enriched with so many prerogatives, and made worthy of so great glory▪  
You most resplendent stars, who so happily shine in the Imperial heaven, infuse likewise I beseech you, into my soul your blessed influences, preserve my faith unspotted, my hope firm, my manners blameless, my love entire towards God, and my neighbour. I humbly petition o Blessed Angels, that you would vouchsafe me your helping hand, to conduct me by that royal way of humility, which you first traced, that after this my life I may together with you deserve to contemplate the face of our eternal Father, and be bestowed in the place of some star, that heretofore through pride fell from Heaven.    

OF THE ANGELS IN PARTICULAR▪ The second Part. OF S. MICHAEL ARCHANGEL.  
BUT next to the contemplation of th● Angelical Hierarchies, it well befitteth us to contemplate something also, of that victorious captain of the celestial army S. Michael the Archangel, who in respect of his transcendent zeal, and fidelity, was by God constituted the Prince of all those Angels who are sent into the world for the performance of diverse ministeries.  
Moreover, this most Blessed Michael was honoured with this name, which is interpreted Quis ut Deus? who is as God? For when proud Lucifer was stirred up against God, & endeavouring to be esteemed equal unto him, this most courageous Archangel, not tolerating so great injury to be offered to his Lord, burning with most ardent zeal exclaimed, saying Quis ut Deus? Quis ut Deus? That is to say, Who is so bold, who so powerful that he should dare to compare himself with God? as if he should have said: there is neither in heaven, nor in the whole universe any Creature like unto our God. O most puissant Michael, most truly worthy of this name, blessed be thou among all Angels, and worthy of all praise, and honour among men, who wast so zealous and faithful in redeeming the glory of God.  
This glorious Archangel was by God, not only in the triumphant, but even in the militant Church endowed with many privileges. For first in the old Law, he was made the Protector and keeper of the Synagogue, and in the new the Prince and defend●r of the Church of God. This is that powerful leader and captain, whose brave courage & fidelity the whole army of the good Angels following, opposed themselves to the boldness of that virulent Serpent, and bruising his head, obtained the victory, and threw him headlong down from heaven, with all his confederates. Moreover, how often soever there was need of celestial aid, & that it was requisite to fight for the safety of the faithful people, victorious Michael was always ready at hand. For he in Egypt fought for the people of God, when by many signs and miracles they were delivered out of the servitude of Pharaoh. He it was who in that terrible night struck all the first borne of Egypt. He it was who for forty years together going before the people of Israel as their guide and Captain, drowned in the Red sea the army of Pharaoh pursuing them; afterward killed and defeated so many nations and armies that stood against them▪ finally brought them safe and found into that Land promised by God▪ Likewise, after the death of Moses, when the crafty devil went about to induce the people of God, out of their respect to his sacred body to idolatry, this courageous Archangel with an ardent zeal of the honour of God and the safety of his people, stoutly opposed himself against him, and put him to flight. To conclude, he it was that gave his helping hand to the people of Israel when they were lead captive into Babylon, and the time of their captivity being expired, removed from them all impediments of their liberty.  
And although in some places and actions the name of Michael is not always expressed, said, yet for so much as he was appointed by God as a Protector and Keeper over his people, it may certainly be beliued, that he himself, or at least some other Angels by commission from him did assist them.  
Moreover, this glorious Archangel, beside that general protection which he undertaketh of holy Church, hath also a special function deputed unto him, to receive all the souls of the just, who depart out of this life into the other, and delivering them from the deceits and oppositions of the devils, to present them before the tribunal of Christ, that they may receive their reward given them from God, in respect of their merits. Moreover, in the end and consummation of this world, this most puissant Archangel, shall appear, and combat with Antichrist, who by feigned miracles shall endeavour to pervert the faithful, that he may defend the Church of God against that terrible persecution. And after that he hath obtained the victory, and bound the Prince of darkness in the pit of the infernal abis●e, this self same Archangel shall sound that dreadful trumpet, at the sound whereof all the dead shall arise, and appear before that eternal judge, to hear their last sentence, where the just shall be adjudged to eternal glory, and the sinners to perpetual punishments. Then shall there be no further time nor place for mercy or grace, but only for the most severe justice of God▪ and all by the just judgement of God shall be adjudged to that place, which every one whilst he lived in this world deserved.  
O invincible Prince & faithful guardian of the Church of God, & of faithful souls, who always with so great charity & zeal, hast been present at so many battles, & obtained so many victories against thy enemies, not with intent to gain any fame or estimation to thyself (as is the custom of the Captains of this world) but to preserve and maintain that honour and glory which we all own unto God, and next to further the salvation of mankind; come I beseech thee, and help my soul, which continually, so much to her danger, is impugned with her enemies, the world, the flesh, & the devil; and as thou wast a guide to the people of Israel through the desert, so also vouchsafe to be a happy guide & companion unto me through the desert of this world, till that thou● hast brought me to that happy land of the living, to that blessed Country from which we are all banished.  
O my soul, I pray God, that when that last hour of thy departure shall arrive, that hour so full of danger and terror, when thou shalt be compelled to forsake this body of mine, so much of thee beloved, & all alone to pass that narrow gate of death, through so many hideous armies of those infernal dragons thy capital enemies, who will compass thee about, roaring like so many hungry Lions, ready to snatch at thee and devour thee: I pray God, I say, that at that very moment, this victorious Archangel, as he hath been always ready, in all dangers of faithful souls, may also vouchsafe to assist thee with his honourable garrison, and fight for thee, and bring to pass that under the strong shield of his protection, thou mayest pass securely through the midst of thy enemies, to thy celestial Country. And if he before that most severe judge would undertake thy patronage, answering for thee & by his prayers obtaining pardon for thy sins; and finally taking thee under his victorious standard, would bring thee to that holy and blessed light, wherein he together with all the Angels, and elected Children of the light, doth shine, in the everlasting joy and glory of their Creator; with how much solace & joy of hart wouldst thou departed out of this world?  

OF S. GABRIEL ARCHANGELS.  
Next to the glorious Prince Michael, consider the dignity and excellency of the prerogatives of the Archangel Gabriel, who though in the Scriptures he be called an Angel, we ought not therefore to think, that he was of the lowest order of Angels, who are peculiarly sent for the help and ministry of men, but that he was above those Angels, to wit, an Archangel, and amongst the archangels, one of the principal. For as the mystery of the Annunciation for which he came, was not common, but the most excellent, and most worthy amongst all those, which ever God did exhibit, so ought we to think that this divine legate was one of the most noblest contained in that Hierarchy. This is the faithful friend of the celestial spouse, who being made privy to that most high secret of his Incarnation, did first of all publish it to the world. This is that gracious Para-nymph who was mediator between that most high God, and this poor humble Virgin of Nazareth, between the Eternal word, and our humane Nature.  
Now the better to understand the dignity of this Archangel, consider severally the offices committed by our Lord unto him. And first of all, as some holy men affirm, it may piously be believed, that he was particularly assigned to the Blessed Virgin as her guardian. And as God had no other pure creature neither in heaven nor earth, that was more noble, or did more fervently love him then the Blessed Virgin Mary; so you may imagine, that as the Princes of this world are wont to commit those things that are most dear unto themselves, to the custody of those Courtiers that are most faithful, and most addicted unto them: even so in that celestial Court, this glorious Angel Gabriel was worthily accounted with the King of heaven, amongst his best and dearest.  
Consider moreover an other office of this Blessed Angel, which was to be a Legate sent from the most holy Trinity, about a supreme business, and of the greatest moment that may be, to wit, about the incarnation of the only begotten son of God, and the redemption and salvation of the whole world. Therefore very well befitteth him the name of Gabriel, a name full of mystery, which is by interpretation Vir Deus: Man God: for he denounced unto the world Christ, who was to be, both God and man. Furthermore this name of Gabriel more properly, is as much as to say Fortitudo Dei, the fortitude of God, and this to notify that mystery, which he denounced to the world, that is to say, a most strong and triple cord, to wit, the most strict union of the Divine nature, with the most holy body and soul of Christ, in one hypostasis, and person of the eternal word, as it is written: ●uniculus triplex difficile rumpitur. (Eccl. 4.) a threefould cord is hardly broken. He is called also Fortitudo Dei, the fortitude of God, because by the benefit of his Embassy he communicated unto us the divine fortitude, in this, that God together with humane nature, took upon him likewise our imbecility. Whereupon men through the benefit of this fortitude, became so valiant and courageous, that they did many things which exceeded all natural fortitude and humane strength.  
O Angel truly valiant, for so much as by thy Embassage thou didst bring unto men, not only Divine strength, but even Go● himself the most potent above all others, who taking away the spoils, and putting to flight, that strong armed Monster, who so long a time had cruelly tyranized over us, rescued us out of servitude, & restored us to the liberty of the Children of God.   

O● S. RAPHAEL THE ANGEL. Also of our Angel Guardian.  
IT remaineth now after that we have considered the zeal and illustrious facts of the Prince Michael, and the mystical fortitude of the Archangel Gabriel, that we consider likewise the officious charity of the Angel Raphael, who for so much as he is, as he himself witnesseth, one of those seven spirits which do continually assist in the fight of God, it is probable that he is one of the principal Angels of Paradise. And after this we will consider, the many benefits which every one receiveth from his angel-keeper, both in his body, and his soul. For this glorious Raphael both in respect of his name, and the offices of mercy, which he performed to both the Tobies, the elder and the younger, was altogether an express figure of those things which our Angell-keepers do toward us.  
And first of all, most fitly is the name of Raphael appropriated unto him, which is by interpretation, Medicina Dei, the Medicine of God, of the effect of that so spiritual a medicine which he gave to the younger Poby, as also of that corporal one whereby he restored unto the elder Toby his sight. And doth not thy angel-keeper perform the same office towards thee, both of a corporal and spiritual Physician, as shall be spoken of hereafter? Wherefore that thou mayest the better understand the same, consider that there are three states of humane life. The first is that in which a man liveth whilst he is yet i● his mother's womb. The second is from th● time of his nativity even till his death, & the particular judgement of his soul. The third is that which a man remaineth in, after his death. Therefore in every one of these states, contemplate all those peculiar offices which thy angel-keeper exerciseth towards thee, conformable to all those actions of the Angel Raphael. As concerning the first state, the Scripture recounteth, that the elder Toby when he was determined to send his son into a remote Country, he was solicitous how he might commit unto him a faith thfull companion. And behold before this good young man departed from his Father's house an Angel sent from God offered himself in humane shape as a companion, and likewise a guide in his whole journey.  
O immense charity, and more than Fatherly care of our benign creator, who before thou didst issue out of thy mother● womb, before thou hadst any notice of thy enemies, or the perils hanging over thy head, gave command to one of his blessed spirits, who always behold his divine face, and to that self same whom first he deputed as keeper to thy mother, that he should take thee into his charge, & should begin in that tender state when thou wert subject to many dangers, to preserve thee together with thy mother; to the intent that without any impediment thou mightest securely arrive to the grace of baptism, and be enrowled in the number of the Children of God.  
But what speak I here of that care and memory that God had of thee when thou wert but yet in thy mother's womb, yea from all eternity, before he had created either the Angels, or any thing else, when as yet, the Abysses were not, the foundations neither of heaven nor earth as yet placed, then (even then) O miserable man, was he mindful of thee, and solicitous about thy salvation.  
And although from all eternity he foresaw thy unworthiness and ingratitude, nevertheless out of his mere goodness, without any precedent merit of thine, he did not only determine to afford thee all that assistance, but even to bestow upon thee all those benefits, which hitherto from the very first moment of thy conception thou hast received; and moreover that, which at the last thou art to receive, which is the greatest of all other, to wit, thy eternal beatitude. Moreover as concerning the second state of thy life, when thou camest forth into the light of this life, the sacred Scripture addeth.  
First, even as the Angel Raphael going together with Toby out of the house of his Father, promised that he would be unto him a faithful companion, throughout all his journey, and that he would bring him safe to the place appointed: No otherwise did God, so soon, as thou wast borne, associate thee with one of these celestial Citizens, that as a singular guardian and tutor he might undertake the patronage over thee, and might become thy advocate to his Majesty in Heaven. For in this life we are all as Children, and have need of a Tutor and Schoolmaster, who may as it were, lead us and vphould us by the hand, least by chance our feet strike against some rock of sin, or that we fall into some grievous danger: who may also take us into his arms, that we may securely pass places of danger, and that we may no sooner observe a danger, then escape it.  
Secondly, as the Angel Raphaell guiding young Toby upon his way, suggested unto him good Counsel, and in particular, he instructed him how he might behave himself in marriage, to wit, not after the manner of carnal men, but with a holy fear of God, & frequent prayer: so thy angel-keeper doth continually instruct thee with good Counsel, and direct thee in all thy actions: for he exciteth and moveth thee to do many good works, which without his help thou couldst not do, and this sometimes by alluring thee by the examples of Christ our Lord and his Saints, sometimes by inflaming thy will out of the consideration of God's bounty & his infinite benefits, othersome times also quickening thy Understanding, by the memory of thy future judgement, and the pains of hell.  
Thirdly, the Scripture goeth forward to recount the benefits which Toby received from the Angel Raphael both according to his own person, as also in respect of hi● temporal goods. For when he came to the river Tigris, and was disposed to wash therein his feet, there rushed upon him a cruel fish to devour him: but his Angel defended him, and reschewed him from that danger, willing him that he should take the gall thereof for the restoring of his Father's sight, who was blind. Moreover the selfsame Angel did not only redeem for Toby, that sum of money for which he was sent, but made him also heir over all the wealth of his Father-in-law Raguel. Now what other thing do our Angel's guardians do, but watch connually, to yield us help in all our necessities, no otherwise then a mother, that hath always her eyes set upon her little child, lest it may perhaps fall, or incur some other mischief? Think therefore from how many corporal dangers he hath preserved you, which might as well have befallen you, as they have done unto others, and also how solicitous he hath been in procuring for you all temporal goods, as health, strength, and other necessary supplies, that you might according to your calling, conveniently maintain your life, and in that state which may be most accommodated to the gaining of your salvation.  
Fourthly, as the Angel Raphael (as he himself saith) did challenge unto himself as his proper office, to offer up unto God the prayers and good works of Toby; so our Angel-guardian, exerciseth in the behalf of us, the office of a Solicitor in the presence of God, offering up our prayers, and desires, and whatsoever good works we do, and is always bringing unto us some one gift or other of Divine grace. O that we could but see, with how great diligence the holy Angels sometimes ascend, sometimes descend for our sakes, as they did upon that ladder seen by jacob the Patriarch: they ascend declaring our necessities, and beseeching God that he would bestow upon us, his divine mercy: and they descend bringing back from our heavenly Father his holy inspirations, good thoughts, and other divine helps, and sometimes likewise some Fatherly correction, that he may excite us, and that we may examine ourselves, lest together with this world we be condemned.  
Fifthly, as the Angel Raphael taught Toby the means which he ought to observe in putting the Devil to flight, that he might have no more power over him, against whom also this Angel fought in defence of the young man: So our angel-keeper no otherwise then a faithful Captain, unto whose charge is committed some fortress to be defended against the enemy, doth watch diligently, lest either by force, or fraud it be surprised by them. For these Angels are those faithful watchmen, which our Lord saith are placed upon the walls of Jerusalem, to keep in the vigils of the night his flock, lest that infernal wolf our adversary, like a furious lion make prey upon our souls. In like manner to these Angell-keepers belong those words of the Apocalypses: Esto vigilans, & confirma. Be vigilant and confirm thyself, for the Angel-guardian watcheth for us against the devil, opposing against his incursions, breaking and weakening his forces, and repairing again the foil that is received, lest again he attempt to invade, with the like boldness and confidence. Likewise he strengtheneth us, sometimes by removing the occasions of sin, sometimes by terrifiing us from many sinne● & offences, into which we should easily fall if we were destitute of his help; sometimes also by corroborating & encouraging us in striving with tentations and afflictions, and finally obtaining of our Lord fortitude that we may go away with the victory.  
Sixthly, as the Angel Raphael apprehending the devil, bound him in the wilderness, lest he should kill Toby, as he had done all the other husbands of that woman: so our good Angel doth singularly assist us in the time of death, that at that hour he may defend us from the deceits and assaults of the devil, when he goeth about more greedily seeking whom he may devour, then at other times he is wonts moreover, that he may preferue us from those sins, unto which at that time we are wont to be most subject, as infidelity and desperation; and that so being delivered from the miseries of this world, we may pass freely to our celestial Country. Furthermore, after that the soul hath departed from the body, the same Angel accompanieth her, comforteth and encourageth her that she should confidently appear before the tribunal of God▪ setting before her eyes the most precious merits of IESVS-Christ, in which she ought confidently to trust at the time of her judgement. And if for the expiating of the relics of her sins she shall be adjudged to Purgatory, there he often visiteth her, comforteth her, certifieth her of the prayers of pious persons that are offered up for her in the world, and finally biddeth her be secure that she shall be delivered in time to come.  
As concerning thy third state, and that which shall be thy last, consider what in conclusion the Angel Raphael did: namely how when he had assigned a wife to young Toby, 〈◊〉 enriched him with all his Fathers-in-law goods, he brought him back unto his Father's house, loaded with many gifts and much riches, where he was received with so much the more joy, by how much the more sorrowful they were for the expecting of his return, all fearing least perhaps he had perished. Hear likewise contemplate the office of thy faithful guardian, who conducteth thy soul, after that having performed her long and perilous pilgrimage, she shall be clear purged from all spot, joined to her heavenly spouse, by the celestial Para●●●ph, and adorned with many gifts and divine graces, all cheerful, and exhilerated, to heaven, to that supernal Jerusalem our mother, and there with great joy and exultation of all the Angels and Saints of Paradise, of whom she had long since been expected, shall present her before the face of her celestial Father, that from his Divine hand● she may receive her crown of glory, and of that felicity which from before all eternity was prepared for her, and for which we, poor wretches, do groan and sigh in this vale of tears.  
O a thousand times happy soul, who after she hath been faithful to her Creator, and hath obeyed the good Counsels of her angel-keeper, after the laudable spending of the years of her life, shall by the same Angel be brought into those eternal taber●●cles of the just! There shall the true marriage of the lamb be celebrated, with 〈◊〉 rely beloved spouse, there shall be complete joy perfect peace, and rest without end.  
But thou, o my soul, that throughout the whole course of thy life hast been no otherwise employed, then in offending thy Creator, and contristating thy good Angel-guardian, what comfort shall he have to bring thee before the face of thy Father? and thou, with what countenance darest thou appear in his presence? Alas, o my God, and therefore shall I despair? No verily. For seeing that thy mercy is inexhaustible, and that in the person of that good Father in the Gospel, thou didst with so great charity rece have thy penitent son. I am altogether confident, that I, if grieving and doing penance for my life passed I shall return unto thee my Father, that I shall not be cast-off, but received of thee my most merciful Father, if not as an obedient, yet at least as a penitent child. But now what retribution are we able to make to our Lord for such, & so great benefits, received from his Majesty? For whatsoever we are indebted to the blessed spirits, by whose industry all these benefits have befallen us, all that do we owe to our Creator, who hath commanded his Angels, to keep us in all our ways. (Psal. 90.)  
Although in like manner, to the Angell-Guardians themselves we own very great thankes, for their immense charity, and the remonstrance of their most faithful ministry towards us. And first of all thou owest, honour, worship and reverence, to that Angel who continually assisteth thee, taking good heed that in his sight thou do not any thing, which thou would est not do in the presence of any man that is thy Superior. And 〈◊〉 be to thee, if this holy Angel, offended with thy fins and negligences, shall on●● think thee unworthy of his presence & Angelical visitation. Besides these things, there are many vortues, which are pleasing to the holy Angels, and which they desire to see in our souls, and worthily ought we to bestow all diligence in the obtaining of them. These are, sobriety, chastity, voluntary poverty, frequent sighs, joined with de●ou● tears and servant prayer: but above all union, peace, and brotherly charity: these are the virtues which principally the Angels of peace require of us.  
O my soul, o thou that art the beautiful image of thy Creator, would to God thou didst but know thy own dignity, how much thou art beloved of God, and how much esteemed of his Angels, no doubt but, not to offer injury any more to him who so much hath honoured thee, and not to contristrate thy most faithful guardian, thou wouldst no more so easily contaminate thyself, with the dregs and filth of sin. For if so great joy be in heaven fo● the conversion of one only sinner, think with how much grief thy good Angel is afflicted, when he seethe thee by sin spoilt of the grace of God. For if he were possessed of either life or blood, most willingly wou●● he in imitation of our Lord pour it forth● for thy salvation▪ Bring to pass therefore that thou mayest chief be adorned with those Virtues which exhilerate the Angels▪ and glorify thy Creator, that by these 〈◊〉 of most precious merits, thou mayst, correspondent to the Angelical virtues, 〈◊〉 fruit answerable to the reward of Angels 〈…〉   

THE COLLOOW.  
Thou shalt pray to our Lord God, that as he, after so admirable an order, distributeth the offices and ministeries of his Angels for man's sake; so would he likewise vouchsafe so grant unto thee, that by al● those blessed spirits, which are daily assisting● and serving his Divine Majesty in heaven thy life may evermore be preserved and 〈◊〉 ●ended from thy cruel enemies. And th●● as he hath to them granted that so copi 〈…〉 gift of grace, so would he by their 〈◊〉 er also grant thee grace, to imitate the i● humility, charity, & purity; that leading vp●● earth an Angelical life, thou mayest deserve one day to be made like to the Angel's 〈◊〉 heaven, and together with them enjoy 〈◊〉 nally the wished & glorious vision of God.   

DOCUMENTS.  
1. OUR Lord saith, that unless we be made as little ones▪ we shall not enter into heaven: for as he saith in another plate: Tali●menim est regn●● caelorum, Mot●●● 19▪ of such is the Kingdom of Heave. Wherefore if we will be ●aued, it behooveth us to have the properties of little children, and to practise such manners, as they in that their small age use. Little children are simple, void of malice and deceit, they are pure both in mind and body, they set light by either honour or disgrace, they put no injury upon any one, and when any is offered them, they revenge it not, they contend not with any one, they give place unto all, finally they are in awe of their betters, and easily submit themselves unto them. And these are the Christian virtues which Christ himself professed and taught others to imitate, when he said, Discite a me, quia mitis sum & humilis cor●●, Matth. 11. Learn of me, because I am mild and humble of hart▪ in which two virtues all the forsai● properties are contained.  
2. Moreover our Lord said: Qui humiliaverit se, sicut paruulus iste, erit maior inregno celorum, Matth. 18. He that shall humble himself, like this little child, shall be the greater in the kingdom of heaven. Very well therefore said the Apostle, that the wisdom of the flesh was an enemy, and contrary to the wisdom of God: for in the world they are thought to be the greatest, who diligently vphould the state and degree of their honour and estimation, whom God maketh no account of at all. But on the contrary part, they that have no regard at all of their honour, and endeavour to humble themselves, even under the feet of all others, these are truly great in the sight of God, and shall be likewise in heaven more great than others, according to the saying of the wise man: Quanto maior es, humilia te in omnibus: & coram Deo invenies gratiam. Eccl. 3. The greater thou art, humble thyself in all things: and thou shalt find grace before God.  
3. How much the less a man shall make himself then others, so much the greater shall he be made, because how much the humbler every one is, so much the liker and more allied he is unto Christ, who is superior unto all. Which if it be so, Christians and spiritual men should not contend for any precedence, or prerogative of honour but rather for the last place; for he that armeth at the first place upon earth, shall find himself disgraced in heaven. Let us not therefore endeavour to seem greater than others, but rather let us make ourselves inferior to all, for he is never awhit the juster or the better, who is more honourable; but rather how much the more just a man is, so much the more honour is he worthy of.  
4. If so much reverence be to be exhibited to the Angell-keepers, that, as our Lord recommendeth it unto us, for their respect we ought not to contemn one of these little ones. And in like manner the Apostle counselled women, that they should cover their heads, lest perhaps they might with their vanity or indecency, offend those Angels that were desirous of the helping forward of humane salvation: how much more ought we to be wary, least by injury or some other more grievous hurt we offend our neighbours, for by offeding them we offend their Angels, who as the friends and inward domesticals of God, will require revenge against us, and without all doubt obtain it.  
5. And if the Angels employ so great care and industry in the custody of men, and yet notwithstanding cease not, from beholding the face of their heavenly Father, ●or are estranged from Divine love (for the care and solicitude with which they are moved in our behalf, is subordinate to that love, and undertaken by them, for the love of God:) so pious & spiritual men, whilst they are interessed in external cares and occupations, aught to procure, that they may not only be any impediment to their internal exercises, but even help them forward to spiritual fruit, and the contemplation of Divine matters. Which shall come to pass, when according to the example of the holy Angels, they shall effect, that the external actions may proceed, and take their efficacy from the internal, that is to say, that they may be undertaken for no other end, then for the pure love of God.  
6. They who take the care to bring men to Penance, ought never to desist from their enterprise, out of tediousness of labour, or for that they fear this labour shall not have that wished success in them, whom they are willing to yield this spiritual help unto as the Angel-keepers have taught us by this example, who never forsake the care or custody of sinners, yea they do not forsake them, although from God they have it revealed unto them, that they, over whom they have that charge, shall never be converted. Wherefore they do not cease as long as they are in this life & in state that they may return to God by Penance to excite them to amedment. Seneca a Pagan Philosopher, writing to a certain friend of his admonisheth him, that if in his actions & speeches he would not departed from a right decorum, that he should always imagine there was present with him Cato, as his severe censurer. Of which document much more we Christians ought to make use, and to imagine that in all our actions our good Angel-keepers are always present, as our severe censurers, to the end, that this cogitation may make us mindful of ourselves, and that we may carefully weigh whatsoever we would say or do: for if we shall do otherwise, we may justly fear, lest they that are now our advocates with God, may afterward, at the day of judgement, become our accusers.     
FINIS.   

A TABLE▪ Of the Chapters.  

THE FIRST BOOK.  

CHap. I. Of his Lineage. pag. 1.  
Chap. II. Of his Nativity. pag. 5.  
Chap III. Of his Education till the seaventh year● of his Age. pag. 10.  
Chap. IU. How he behaved himself from the s●a●en●h, till the eight year of his age. pa. 16.  
Chap. V. He is brought by his Father to Florence, to apply his studies. pag. 21.  
Chap. VI He voweth to God his virginity in his childhood, and flieth the company of women. pag. 25.  
Chap. VII. At Florence he maketh great progress in a more holy course of life. pag. 31.  
Chap. VIII. Being recalled back to Mantua, he determineth to renounce the Marquisate, and to lead an Ecclesiastic all life. pag. 35.  
Chap. IX. Returning to Castilion he obtains from God an excellent hability in mental prayer. pag. 38.  
Chap. X. The beginning of his love 〈◊〉 the Society of JESUS, and of his 〈◊〉 〈◊〉 souls. pag. 〈◊〉.  
Chap. XI. By the exhortation of Cardinal Borromeus, he beginneth to frequent the sacred mysteries. pag. 45.  
Chap. XII. Going to Monte-Ferrato, he undergoeth a great hazard of his life: there he convorseth with Religious men. pag. 50.  
Chap. XIII. He giveth his mind to Religion. pag. 54.  
Chap. XIV. Being returned to Castilion with his Father, he leadeth his life in great austerity, being very much addicted to Prayer. pa. 61.  
Chap. XV. By God's assistance, he escaping burning. His confidence in God, & contempt of the world. pag. 6●.  
Chap. XVI. The testimony of the R. Fa. Claudius Finus Doctor of Divinity, of the Or●●● of S. Dominicke, of the sanctity of Aloysius. pag. 7●.  
Chap. XVII. He goeth with the Marquis into Spain, and is made Page of Honour 〈◊〉 james the Prince. And of the life which h● lead in that Court. pag. 76.  
Chap. XVIII. He determineth to enter into the Society of JESUS. pag. 85.  
Chap. XIX. For four causes he made cho●●● of the Society of JESUS. pag. 90.  
Chap. XX. He discloseth his vocation unto his Confessarius, and after to his Mother, and his Father. pag. 93.  
Chap. XXI. He returneth into Italy, & ●eeteth by way of Compliment with all t●●●ri●ces thereof. pag. 102.  
Chap. XXII. His purpose is oppugned by diverse 〈◊〉. pag. 108.  
Chap. XXIII. The Marquis strongly opposeth the vocation of his son: at last he yieldeth. pag. 113.  
Chap. XXIV. Aloysius ●rgeth the renuntiation of the Marquisate. pag. 118.  
Chap. XXV. He is sent to Milan for th● dispatch of certain business: and what th' 〈…〉 ges were done there. pag. 120.  
Chap. XXVI. The Marquis oppugueth hi● with new practices. pag. 126.  
Chap. XXVII. Blessed Aloysius going first to Mantua, retireth himself to the spiritual Exercises. pag. 134.  
Chap. XXVIII. Aloysius being returned to Castilion, maketh earnest suit to have leave to enter into Religion. His course of life there. pag. 139.  
Chap. XXIX. Another hindrance, and delay of the Marquis. pag. 143.  
Chap. XXX. He mitigateth, and ●●erc●●e●● the mind of his Father, with a vehement protestation. pag. 146.  
Chap. XXXI. The grief which they of Castilion conceived for the departure of Aloysius. pag. 151.  
Chap. XXXII. He reno●●ceth the Marquisate, and all his other Fortunes. pag. 154.  
Chap. XXXIII. Ha●ing obtained to be sen● to Rome, he goeth by Loreto, 〈◊〉 his pious exercises in that journey. pag. 159.  
Chap. XXXIV. At Rome having visited the Churches of greatest fa●●e, having sa●ut●● the Pope and Cardinals, he is adjoined to the Society of JESUS. pag. 16●.    

THE SECOND BOOK.  

CHap. I. How excellently he performed the Noviship of his Religious lyf●. pa. 171.  
Chap. II. He is ex●rc●see● by G 〈…〉 a certain pensiveness; an● in like manner by the Diue●●. pag. 17●.  
Chap. III. His constancy of mind in the death of his Father the Marquis. pag. 178.  
Chap. IU. Of his mortification in the time of his Noviship; the custody of his senses. pa. 184.  
Chap. V. He refraineth from the desire of honour; he explicateth wholesome precepts to the poor; he earnestly desireth to be reprehended publicly. pag▪ 191.  
Chap. VI The Master of the Novices maketh trial of his virtue. For many rar● virtues he is reputed holy by his fellows. pag. 194.  
Chap. VII. Of the things done by him at Rome in the house of the Professed Fathers, whilst ●e continued there; his preparation to the Eucharist, and his sensible piety towards the same. pag. 196.  
Chap. VIII. The letters of F●. Hieronymu● Platus, whereby is described Aloysius his vocation to Religion, and his virtues. pag. 201.  
Chap. IX. The rest of his acts in the house of the professed Fathers: the custody of his eyes▪ and of his obedience. pag. 208.  
Chap. X. How he spent the rest of the time of his Noviship: The purity of his mind; and moderation of his Affections. pag. 216.  
Chap. XI. Of his singular hability in Prayer, and familiarity with God. pag. 219.  
Chap. XII. Of the notable Sanctity of th●● Master, under whom he made his Noviship, and whom he did seriously imitate. pag. 233.  
Chap. XIII. Aloysius goeth with the same Father to Naples, and giveth excellent documents of virtue, whilst he remaineth there. pag. 240.  
Chap. XIV. Of his course of life, when he applied himself to the study of learning in the Roman college. He publicly defendeth certain positions in the whole course of Philosophy. He applieth himself to the study of Divinity. pag. 248.  
Chap. XV. He maketh his vows of Religion. He receiveth the lesser Orders. pag. 260.  
Chap. XVI. Of his humility: and his exercises for the obtaining thereof. pag. 261.  
Chap. XVII. Of his Obedience, and observance of the Rules. pag. 27●.  
Chap. XVIII. Of his Poverty, Chastity, Speech, and Conversation. pag. 285.  
Chap. XIX. Of his Mortification, and the Afflictions of his body. pag. 287.  
Chap. XX. What he thought of the Spiritual Exercises of Bl. F. Ignatius: & how he exercised himself in them. pag. 294.  
Chap. XXI. His love towards God, his zeal towards his neighbour, his desire of spiritual discourses. pag. 296.  
Chap. XXII. He is sent into his Country for the appeasing of certain grievous discords▪ which were between the Duke of Mantua, and the Marquis his brother. How he behaved himself in this his journey. pag. 306.  
Chap. XXIII. What he did at Mantua, what at Castilion, how dexterously he carried himself in the business, that he negotiated. pag. 314.  
Chap. XXIV. He persuadeth his brother the Marquis, to disclose his secret marriage, to the intent that he might avoid evil example. At Castilion with a Sermon he exciteth the people to piety. pag. 328.  
Chap. XXV. Of the excellent examples of virtue which he shown forth of himself that short time which he lived at Milan. pag. 335.  
Chap. XXVI. The letters of F. Bernardinus Medici's of the virtues of Aloysius observed at Milan. Also Fa. Achilles Galiardi his testimony of his manner of praying without distraction of mind. pag. 345.  
Chap. XXVII. Aloysius is foretold of his death by God. He is recalled by Fa. General from Milan to Rome. In his journey at Sienna he maketh a sermon to them of the Sodality of the Blessed Virgin. pag. 349.  
Chap. XXVIII. Of the accomplished Sanctity of B. Aloysius. pag. 354▪  
Chap. XXIX. With great Charity he serveth the sick in the Hospital. Thereby he i● infected with a deadly disease. pag. 6●.  
Chap. XXX. Aloysius his sickness groweth unto a Fever Hectic, by which he consumeth by degrees. His excellent sayings, and doings a● that time. pag. 370.  
Chap. XXXI. He sendeth unto his mother two letters in the time of his sickness, by the which he comforteth her, and intreateth her prayers. pag. 379.  
Chap. XXXII. Of the preparation which Blessed Aloysius made for his death; in a rapt he partaketh celestial joys, and foretelleth th● day of his death. pag. 384.  
Chap. XXXIII. Being fortified with his sacred Viaticum, and in like manner with a plenary Indulgence from the Pope, he resteth quietly in our Lord. pag. 393.  
Chap. XXXIV. Of the obsequies, burial, and such things which happened to the body of B. Aloysius. pag. 40●▪    

THE THIRD BOOK.  

CHap. I. Of the Letters written by di●●●● after his death. pag. 411.  
Chap. II. The notable testimony whi●h Robert Bellarmine, that most renown●● 〈…〉 dinall, gave of B. Aloysius. pag. 〈◊〉.  
Chap. III. Many miracles of B. Aloysius. He recovereth his mother from the point of death. He procureth a happy delivery to a noble woman much endangered in childbirth. He delivereth a certain manfrom danger of losing his sight. pag. 422.  
Chap. IU. A Gentleman of Rome, having made a vow to B. Aloysius, is cured of the stone. In like manner a Gentleman of Luca is delivered from a malignant fever, by hanging his relics at his neck. pag. 429.  
Chap. V. A Religious Virgin at Florence, by the Relics of B. Aloysius, is cured of a very troublesome Canker. pag. 432.  
Chap. VI He delivereth two of the Society, one of them from a malignant fever, the other from the Stone. The later benefit happened also to one of Turino. pag. 438.  
Chap. VII. Upon an Child, twice forsaken of the Physicians, twice he bestoweth hea●th. He bringeth back to his senses a man raging-mad in a malignant fever. pag. 444.  
Chap. VIII. A woman of Brescia is delivered from a fever, and from a bloody flux: another in like manner, from a fever, & a great lax▪ A certain man is preserved in falling from a great precipice. pag. 448.  
Chap. IX. The very touching of his relics arriveth away from the Earl of Montemelino a fever: and from the Duke of Mantua another grievous disease: The like favour was done to the Marshal of Polonia, praying before his picture. pag. 451.  
Chap. X. Baccius a Doctor of Rome is recovered of diverse diseases. pag. 455.  
Chap. XI. A Gentleman of Florence i● delivered from an evil spirit by the only touching of his relics. A certain young woman praying before the picture of B. Aloysius, is recovered of lameness. pag. 458.  
Chap. XII. Many miracles wrought in the Marquisate of Castilion, by the merits of B. Aloysius: whereupon many votive Tablets were hung at his Picture. pag. 462.  
Chap. XIII. divers others favours, and graces conferred by B. Aloysius his intercession, upon persons in sundry places. pag. 473.  
Chap. XIV. Certain favours of B. Aloysius done for the good of souls, by driving away Tentations. pag. 475.  
A MEDITATION OF THE HOLY Angels, and of those especially, who are deputed to the Custody of men. Written by B. Aloysius Gonzaga. pag. 480.    
FINIS.