THE GLORY OF THE B. FATHER S. IGNATIUS OF LOYOLA, FOUNDER OF THE SOCIETY OF JESUS.  
PRINTED MDC.XXXII.  
At Roven by John ●ou●tu●er. 1●33.    

THE LIFE OF THE B. FATHER S. IGNATIUS OF LOYOLA FOUNDER OF THE SOCIETY OF JESUS.  
AND the glory he achieved, through God's assistance partly by his own admirable sanctity, confirmed by his miracles and Canonization; partly by the wonderful holy life of S. Francis Xaverius, his associate and spiritual child; partly by the many commendations of the Society he instituted, many ways diwlged by S. Teresia; partly by S. Philip ●●●erius his rare testimony of S. Ignatius: together with the correspondency held betwixt him and the Society: & partly by the known sanctity of S. Charles Borromeus, miraculously attained by the use of S. Ignatius his spiritual Exercises, with his affection and esteem of the Society.  
The heads from whence such things are derived as this treatise maketh mention of, in the selfsame words and phrases of the Authors.  
1. The many processes for the Canonization of the SS. Ignatius and Xaverius, containing the grave testimonies of six hundred threescore & fifteen witnesses, concerning the life and virtues of S. Ignatius alone.  
2. The relations of the Auditors of the holy Rote, delivered in writing to the Pope, and gathered out of sundry processes made by authority of his Holiness, for the Canonization of the Ss. Ignatius, Xaverius, Teresia & Philip Nerius; received and approved by the Lords Cardinals of the holy Rites (as they term them)  
3. The relations made in the name of the Congregation of Cardinals of the holy Rites (before our holy Father Pope Gregory the fifteenth, in a private Consistory) by the right Honourable Lord Cardinal a Monte Francisco Maria, Bishop of Portua, printed at Rome this present year, touching the life, sanctity and miracles of the S●. Ignatius, Xaverius, Teresia and Philip Nerius.  
4. The memorable things done by the SS. Ignatius, Xaverius, Teresia, Philip Nerius, & Charles Borromaeus, published at Rome, Naples, Salamanca, Venice, Madrid, Antwerp, Collen, Ingolstade, Dilinge, Ausbourg, & other places, by permission of superiors.  
Out of all which heads this treatise was compiled at Cracovia, printed by Andrew Petriconius, with licence of Superiors, and entitled: The glory of the B. Father Saint Ignatius of Loyola, Founder of the Society of JESUS. Which copy woe follow.   

APPROBATIO Cracoviensis.  
EGo Sebastianus Nucerinus Sanctae Theologiae Doctor, Ecclesiae Cathedralis Cracouien: Ordinarius Concionator, librorum in dioecesi Craco. In lucem prodeuntium Censor, fidem presentibus facio quia opusculum hoc, de Gloria S. Ignatii Loyola, Fundatoris Societatis jesu, à Patribus eiusdem Societatis prius relectum, vidi, ac devoto studio probavi: atque ut lucerna haec in candelabro, Ecclesiae typo poneretur potestatem feci.  
Crac. 6. julij, Anno 1622. Sebastianus Nucerinus.   

THE GLORY OF St. IGNATIUS OF LOYOLA. Founder of the Society of JESUS.  

Of the Birth of S. Ignatius and of his Conversion to a good life.  
CHAPTER I.  
SAINT Ignatius was borne in that part of Spain (adjoining to the Pyrenan hills) which beareth the name of Biscay, in the year 1461. His Father was Bertrand jannez Lord of Ognez and Loyola, of an ancient & noble Family: His Mother, no way inferior to her Husband in worth and Nobility, was Mary Sanchez, descended of noble Parents, Lords of Balda. Both which families in Biscay are of the number of them, to which the Spaniards give the name and title of Great Ones. These were the parents from whom S. Ignatius descended; who, being himself endowed with admirable parts of soul and body, & having been bred a Page some time in the Court of King Ferdinand the Catholic, desirous now to gain himself a reputation by the wars, betook himself to Don Antonio Manriquez Duke of Naiara and Viceroy of Navarre one who had been anciently allied with the family of Loyolaes'; & began to apply himself wholly to the wars. But the Castle of P●●plona, the principal City of Navarre (the defence of which was committed to the charge of Ignatius) chancing to be besieged by the French Army, a stone driven out of the wall, by the force of the Artillery, wounded him in his left thigh, as he was serving bravely at the head of his troops, and so utterly broke his right leg, that with the blow he fell half dead upon the place, which happened upon whitson: Monday, the 26. of May, in the year 1521. Ignatius being wounded, the Fort was taken by the French, by whom Ignatius was nobly treated, cured of his hurts, and sent home. But whilst yet he kept his bed, demanding some profane Books to pass his time, two Books were brought unto him; one, of the life of Christ, the other of his Saints; with the perusal of which, he found himself so touched, that to follow the steps of Christ, he resolved to leave the world, and take a journey to Jerusalem; there to confirm the Christians in matters of spirit, and to convert the Infidels to the Faith of Christ.   

The memorable things done by S. Ignatius, from the time of his conversion till his death.  
CHAPTER II.  
SAint Ignatius now cured of his hurts, bids adieu to his Parents, & all worldly distractions, notwithstanding the strong opposition of his Brother; and, being to serve from thenceforth under the colours of Christ, took his journey to the Monastery of the Benedictin Monks of Mont-serrata, where making a general confession of his sins (a thing in those days almost out of use) offering up his sword and dagger with which he served the world, in the Church of that Monastery he watched that whole night, being the Eve of the Salvation of our B. Lady, before the Altar of that sacred Virgin, bareheaded, clad in a course long Cassock, girt with a Cord, dedicating himself there to the service of God, in the year 1522. from whence he departed continuing to yield worthy fruits of penance, in the Hospital of Manresa, and in a Cave near the River which washeth the fields thereabouts, and arrived at last at Rome, in the year 1523. where, having had the blessing of Pope Adrian the 4. he traveled forward towards Jerusalem. But, not being able, for the imminent danger and fear of the Turks, to remain there, and employ his endeavours in the gaining of souls, he returned into Spain: where, that he might the better assist his neighbour in affairs of spirit, being now thirty years of age, he put himself to the Grammar-school at Bercelona, spending afterwards, at Alcala a year and a half in the studies of Philosophy and Divinity; and lastly, in the space of almost eight years, made a repetition of these studies at Paris, living upon Alms, in continual works of Charity, Humility and Penance; where by the example of his holy life, by his prayers & spiritual discourses, he gained to himself Nine other Companions, and amonght them S. Francis Xaverius: Men famous for their virtues, discretion, and learning: And, together with them made a vow, that their course of studies being ended, and all other respects set aside, they would take their journey to Jerusalem, and wholly apply themselves there to the gaining of souls: but if, within a years space, they should light upon no commodity of shipping, or should not be permitted to remain at Jerusalem; that then, their vow being dispensed with, they should repair to Rome offering their service to his Holiness, for the spiritual good of their neighbours. But he himself having contracted a grievous pain in his stomach, by his continual & laborious watchings and studies, and having (with the, rest of his Companions, after a strict examen, demanded by themselves, and granted them) been honoured with the degree of Doctor in that University; at last, by the counsel of his Companions, and advice of Physicians, he returned to his native Country: Where, after the working of many miracles, when he had recovered his health, he took his journey towards Venice, whether the rest of his Companions, by agreement, were likewise to repair, and in that City was preferred to the dignity of Preisthood. But the year above mentioned being now expired, and their embarquing for Palestin cut off by reason of the wars broken fort betwixt the Turk and the Venetians, he, with his Companions came to Rome, in the year 1537. At Rome, he presented his service to his Holiness, for the gaining of his neighbour. The Pope approved the pious resolutions of these Fathers, reclaiming many souls by the industry of S. Ignatius, and his spiritual exercises; and placed two of Ignatius, his Companions in the Roman University (commonly known by the name of Sapientia) there to read the public lectures of Scripture and school Divinity. Mean while S. Ignatius instituted the Society of JESUS, for the defence and propagation of the Faith, and the gaining of souls; and procured to have it ratified by the Sea Apostolic, in the year 1540 in which Society, besides the three vows common to it with other Orders, he added a fourth vow, by which, promise is made to obey his Holiness, in undertaking journeys to the Turks and Infidels, for the gaining of souls, without demanding any stipend or provision for that journey. Which done, he composed the Constitutions of the Society, directed by admirable Divine inspirations (as shall hereafter be declared) And being himself, by the uniform consent of his Companions, chosen General of the Order, after he had governed it with an admirable reputation of wisdom and sanctity, for the space of fifteen years, three months and nine days, and dispersed well-near a thousand of his Society, in almost a hundred several Colleges, over the whole world; not only in Italy, Spain, France, and Germany, but even in the East and west Indies, japonia, Brasil, Ethiopia & Persia; infinite multitudes of people being converted by him, and his, to the true Faith, and good life; having instituted many ●●●gs for the good of trifoly Church; brought to a c●stome the often frequenting of Sermons, Lectures, Masses, Confession and Communion, in Rome first, and afterwards in other places of the world; having, by these means, discovered the subtlety of the Devil, and set a new lustre upon the face of the Church: he ended his days of a gentle ague, full of merits, strengthened with the Pope's blessing, and the Sacraments, according to the rites of the Church and gave up his Ghost most peaceably, into the hands of his Creator, invoking the name of JESUS, in the year 1556. the last day of july, the 65. year of his age, famous for his holy life, and miracles, as well in his life time, as after his decease; and for other rare endowments (of which we now treat.)   

The gift of Prophecy in S. Ignatius most perfect.  
CHAP. III.  
BEcause the gift of Prophecy, in comparison of supernatural virtues, is esteemed one of the ordinary or meanest ornaments of Sanctity, and therefore to be attained without grace, or God's friendship, from thence I thought good to begin the praises of S. Ignatius. And for as much as by the Spirit of Prophecy, many things not subject to our senses are discovered, and things yet to come are infallibly foretold, the secrets of men's hearts are laid open, and, which is more admirable & rare, the very secrets of Almighty God, surpassing human understanding, are perfectly understood; all these things were in S. Ignatius in as eminent degree. The very first year, immediately after his conversion, Almighty God began admirably to enlighten his understanding: for going for devotion sake to visit a Church of S. Paul the Apostle, without the Town of Manresa, & resting himself in his journey near the River Rubricate, which runnes through that Town upon a sudden, a certain divine light shined so clear upon him, that by that, without the help of any Master, he perfectly understood many things, not only of the mysteries of Christian belief, but of the most subtle questions and opinions of Philosophy, as perfectly as if they had been presented to his view in some curious looking glass; mysteries, which other me, after long reading and pains, hardly comprehend. In which celestial vision he remained a long space, not without infinite comfort and consolation of mind. Are other times also, by certain secret signs and mystical examples, the order, that great workman observed in the Frame of this world, was represented unto him, which mysteries, as in themselves they surpass the forces of human understanding, so S. Ignatius afterwards affirmed, that it was a thing not possible to guess at them, much less to express and make them understood to life. And of this kind, about the same time, he miraculously came to to the knowledge many other things. By which divine favours he was so far forth confirmed in Faith, that though no other monuments had been extant of Christian Religion, yet by these only mysteries, miraculously revealed to him, he would have been most ready to give his life for the Catholic truth. In which respect S. Ignatius may well apply to him self those words of S. Paul: For neither have I received it from men, neither have I learned it, but by the revelation of Christ jesus. Which extraordinary manner of faith infused in S. Ignatius whilst yet he was unlearned, as well the Auditors of the holy Rote, as the Cardinals of the holy Rites, particularly noted in their relations to his Holiness. His course of studies being ended, at Venice, in his retirement to Vicenza, and in his journey to Rome, he often received so many divine revelations, and so absolute and perfect content and consolation, that he seemed not only to be restored again, but to be restored with advantage to the state, in which he had formerly found himself at Manresa (which place for the singular favours showed him there by Almighty God, he was wont, in a religious merriment, to style his primative Church) At such time as he composed the Constitutions of the Society, amongst other things, he principally received revelations of the mystery of the B. Trinity, of the divine Essence, of the distinction & propriety of the persons; and this in a way of understanding so plain, so perfect, and so beyond the judgement of the senses, that as he himself confesseth, in a little treatise found after his death, of his own hand writing, it had been impossible for him, in many years study to have attained the like knowledge. And, in an other book he left written, that he though it impossible in this life, to arrive to a more perfect knowledge and understanding of mysteries, then Almighty God, in a certain vision, had been pleased to reveal to him; Which often revelations, intermingled with a kind of unspeakable delectation, were wont to possess his understanding, not for a short space, but oftentimes for many days together; so that, whether-soever he went, whether he were in his chamber, in the Refectory, whether at home, or abroad, they ever accompanied, and as it were, watched with him; with the vehemency of which he was often so transported, and did so lose himself, that he seemed in spirit ever to be in Heaven, in body only upon Earth. Moreover, the very first year after his conversion, whilst he lived at Manresa, the principal points of the Society he was to Institute, and such things especially, by which the Society differeth from other Orders, were revealed to him by Almighty God, as he himself acknowledged to Father james Laynez, one of the first of his Society, and other grave Fathers: who, when they demanded of him, for what cause he ordained some things in the Society, differing from the customs of other Orders; he yielding them a particular reason for each thing they demanded; in conclusion was wont to place the force of all his reasons, in those admirable inspirations, miraculously bestowed upon him at Manresa, and the recollection he made there, in which Almighty God sealed and imprinted in his mind most manifest and evident notions of all these things. At his departure out of Spain, giving some good precepts to one john Pascall at that time but a youth, for the rest of his life to come; and being asked of the youth, what would become of him? take hart child, quoth he, when thou growest elder thou shalt marty, and have thy share of many troubles, which shall hinder thee from being transported with pleasures, or being slack in imploring the assistance of God: And so it fell out. It was miraculously revealed to him, that one of his companions, taken with a solitary life, casting with himself how to forsake the Society, was affrighted, by God's permission, with an ill Spirit. One Peter Ferrus, a Patavian borne, lying sick, past human hope of recovery, was certainly foretold by S. Ignatius that by the help of the Mother of God; he should shortly recover: the night following the sick man; expecting with devotion, what would become of him, the Mother of God, accompanied with a glorious train of Virgins, presented herself to him, and by giving him her picture, restored him his health: The day following, Ignatius returning, with a countenance more cheerful than ordinary, not being ignorant of what had passed, found Peter recovered and said unto him: Did not I tell thee that the Mother of God would recover thee? The death of Agnes Paschalis, who ended her days most holily at Bercelona, was miraculously revealed to him at Rome; so that the letters of Antony Araozius, one who was present at that widow's death, brought him afterwards no news of it. At Antwerp, long before the founding of the Society of JESUS, he foretold one Peter Quadratus, a Spaniard, that he should one day be the founder of a College of the Society: and so it fell out: for he afterwards, with Francis Manionia his wife, founded the College of Medina del Campo. He foretold one Simon Rodriguez that infallibly he should recover and escape that sickness. It was miraculously discovered to S. Ignatius that a certain person, not long before admitted into the Society, being so molested with an office imposed upon him, that he could not take his rest, or sleep in the night time, & therefore began to think of returning back into the world the Saint commanded the party to be called to him in the night time out of his bed, discovering to him, by little and little his most secret & concealed thoughts, & with an admirable dexterity quieted his troubled mind. The like charitable offices, with the like insight, he performed to many others, who not being able through their ignorance, to make known their diseases, he discovered the nature & causes of them prescribing remedies for them. He foretold one Stephen Baroellus lying dangerously sick, that he should not dye of that disease, who presently after recovered to the admiration of all men. His Companions at Venice finding strong opposition by many powerful enemies, and being half resolved to let their business dye, informed S. Ignatius of the danger they flood in; who returned answer, wishing them they should not forsake the cause of Christ, for by his assistance they should bring their business to their desired issuë: which promise did not fail them; for within eight days after, a sentence was given to their advantage, almost by the uniform consent of the Senate: a thing esteemed no small miracle by men of understanding, that two strange and unkown Fathers of the Society, and they of the Spanish nation, should be able to contest with the favour and riches of the most eminent Citizens of that City. He foretold Don Fracisco de Borgia, whilst he was yet Duke of Gandia, and F. james Laynez, that they should one day be Generals of the Society of jesus▪ He discovered to Michael Arrovira, whilst he was yet a youth, the most inward secrets of his hart about a marriage he then intended, with many miseries that were to befall him. I omit other examples of his spirit of prophecy, too long to be mentioned in this short abridgement.   

The manifold and often visions of S. Ignatius.  
CHAP. IU.  
FOR as much as celestial visions have a dependency of the Spirit of prophecy, this is a fit place to make mention of them: not that the Sanctity of God's servants is dirived from them, seeing it may be, & is often times found without them, but because they are also certain ornaments of Sanctity: & therefore some rehearsal is to be made of them: for with these also, in as eminent a degree as may be attained in this life, Blessed S. Ignatius was plentifully stored.  
The frist vision he had, was of S. Peter the Apostle, who restored him to health, when the Physicians had given him over: for, it pleased his Divine Majesty to have him restored to health by the chief Pastor (under Christ) and Prince of his Church, whom, in a manner proportionable to his divine providence, he had chosen for a special Champion & enlarger of the same. Lying awake one night, sick in his Father's house, the B. Virgin Mary, appeared to him, with her little Infant JESUS, in a bright and glorious manner: not showing herself slightly, but remaining long in his presence: with which he was so taken, that immediately he conceived a sensible hatred of all such things, as blind mortal men hold most in esteem, and of those things especially, which carry with them any show of unlawful delight: so that from thenceforward, the remembrance of them, how deeply soever, by long use and custom, rooted in his imagination, was utterly extinct in him, & washed away.  
At other times, in like manner, the Mother of God often shown herself to S. Ignatius, but principally whilst he composed the Constitutions of the Society, either offering up her prayers, and comforting him with her presence, or confirming the Constitutions he wrote of the Society. Besides, Christ our Saviour himself vouchsafed often to comfort him with his desired presence, at Manresa, and other places. In his journey to Venice, being left behind by his fellow-travellers, in certain meadows near the River Po, not being able, through weakness, to hold on his journey with them; our Saviour Christ (as he had often done) appeared unto him the next night, and having exceedingly encouraged him, conducted him, the direct way, to the Town of Milan first, and after wards to Venture.  
In his sea-voyage to Jerusalem, our B. Saviour often appeared to him, to his infinite encouragement, and conducted him at last to a safe Haven in Palestine. At Jerusalem, being reviled with opprobrious words, by a certain Armenian, who laying violent hands upon him, dragged him, in an injurious manner to his Inn: in the midst of these affronts, he behold our Saviour present with him, accompanying him, in his injuries, to his great contentment.  
As he traveled to Rome, with his two Companions, to found the Society, he entered into a certain Church) of which there are many standing upon the high way not far from the City) to perform some devotions; & being (as he was accustomed rapt into an Ecstasy. and transported in Contemplation, God the Father appeared to him in a glorious light, with his B. son bearing his Cross, making show of the bitter pangs and torments he endured who commending S. Ignatius with his Companions to his Father; God the Father, when he had graciously received them to his protection, turning to the Saint, with a cheerful brow, wouchsafed to utter these comfortable words: Ego vobis Romae propitius ero: And this was the chief cause, that, after the Confirmation of te Society, S. Ignatius imposed upon it the sovereign name of jesus. Besides, the writers of his life affirm, that he had often visions of the Divine persons, sometimes all together, at other times only some one of the alone, and of the divine Essence it self; and these things especially at the sacrifice of the Mass, and at such time, as being busy with composing the Constitutions of the Society, he implored the light and approbation of the divine Wisdom. This appeareth evidently, by a large volume of his visions, which, for piety and memory sake, himself took the pains to reduce to a method: which visions in him were so admirable, and so penetrating the profoundest mysteries of the divine Essence, that the most learned and famous Doctors of mystical and schole-divinity of our age, doubt not to profess in their printed books that if that opinion be true, which, with Saint Thomas and other Fathers of the Church, many men follow, that Moses and S. Paul the Apostle, even in this life, though for a short time, beheld perfectly, and not in a figure, (as the Saints in the next life do) the divine Essence, and as other modern writers believe of S. Ausien, S. Bennet, and S Giles, Companion to S. F●ancis; the like perfect vision of God, even in this life, may probably be believed to have been seen by S. Ignatius, who hath left behind him, of himself, with his own hand writing, that at such time as he wrote the Rules of the Society, he often beheld the divine Essence, and Be●●●. And, before he had studied, being yet utterly unlearned, he was in so admirable a manner, instructed, by intellectual vi●●●s, in matters of the Unity of the Essence, and Trinity of the Persons, that in that Nonage of his conversion, he was able to compose a Book of the B. Trinity.  
That famous vision of the holy Ghost is not to be omitted, who appeared to S. Ignatius whilst he composed the Constitutions of the Society, sometimes in that admirable fashion of fiery flames, as heretofore to the Apostles, sometimes in other shapes. Besides all which, it was a thing usual to this glorious Saint, to be comforted with frequent visions of Saints & Angels.  
At such time as he ministered the Spiritual exercise, in Mont Cassino, to one Peter Ortizius an Agent of the Emperors, praying earnestly for the health of B. Hosius his Companion (whom he knew to lie grievously sick) he suddenly saw (a thing reported to have happened to S. Bennet, in the same place, at the time of the decease of Germane the Bishop) the soul of his Companion, shining wondrous bright, carried up by Angels, & enter into Heaven.  
And not long after, going one day to the Altar; in the very Introite of his Mass, imploring the aid of all the Saints a glorious Squadron of Saints appeared before him, amongst whom he perfectly saw B. Hosius, in a most glorious manner. With which two visions he was so overioyed, that for many days after, he could not contain himself from weeping.  
When Father john Codurius, one of the first Fathers, lay in danger of his life, with a violent sickness, S. Ignatius intending to offer up the holy Sacrifice of the Mass for him, at S. Peter's in Mo●te Aure●; in his journey thither, being almost half way over the bridge ●a●iculus commonly known now by the name of Po●●e Six●●) he cast up and fixed his eyes upon the heavens, and behold the soul of F. john Codurius gloriously carried up amongst the Quires of Angels; & turning afterwards to F Baptista Viola his Companion: let us, quot he, return home, for our Codurius is deceased. At an other time, whilst he was writing the Rules of the Society, he behold the Saints, in their glory, in so Majestical a fashion, as he confessed, was not to be expressed. And whilst he was busy with the same Rules, he often heard, not with the ears of his understanding only, but with the ears of his body, most harmonious music from Heaven, with which he was inflamed with divine love, and melted into tears.  
The year after his conversion, being present at Mass, in the Dominicans Church; at the elevation of the sacred Host, he perfectly saw, that under that figure, true God and man was really contained.  
At such time as he composed the Constitutions of his Society, having one day consecrated the holy Host, and offered to Almighty God the Rules of his Society; God the Father appeared most graciously unto him, insinuating by some mystical signification, that it would be a thing pleasing to his divine Majesty, that the Mother of God should offer up her prayers unto him, for him: Whereupon the B. Virgin suddenly appeared, recommending S. Ignatius to the eternal Father, and demonstrating that her own flesh was there present in the Eucharist, in the flesh of her son.   

The Books which S, Ignatius composed, by divine inspiration.  
CHAPTER V.  
IT seemeth not impertinent to make mention, in this place, of certain books of S. Ignatius, written, out of doubt, by divine inspiration, as things depending and belonging to the Spirit of prophecy. For though all the writings and Epistles of S. Ignatius, carry with them a more than ordinary relish of divine wisdom, yet some of them in particular, have a more perfect taste of it.  
The first book he wrote, in the first year of his Conversion, whilst yet he was ignorant of his Grammer-rules, was that of the B. Trinity, consisting well-near of eight hundred leaves. In which, after that glorious vision, mentioned in the former Chapter, he expresseth this great mystery, (how soever in a homely style) with such admirable variety of similes and examples, that all men, with whom afterwards he discoursed of that subject, stood in admiration, and astonishment of it.  
About the same time, in like manner, whilst he was yet unlearned, by the revelations of Almighty God, and instructions of the B. Virgin, he wrote an other book of Spiritual Exercises: in which, besides other excellent admonitions, he prescribeth, with admirable dexterity and method, diverse manners of prayer and contemplation, fit for reformation of manners, and progress in virtue; he giveth Rules for the Examination of the conscience; and rooting out of vice: for distinguishing betwixt great and less offences: for restraining the unbridled passions of the mind; for discerning the motions of the good, from them of the bad Spirit: for the good choice of a state of life, and directing that choice by the rule of Gods will: for the expulsion of scruples: and in conclusion, giveth notable precepts for the discerning of Spirits. This was that book which gained those first Fathers of the Society, and amongst them S. Francis Xaverius; which hath stored many Monasteryes with famous men; confirmed many Religious persons wavering in their good purposes; reclaimed many dissolute people to a reformed discipline; and in fine, brought infinite multitudes of secular and Ecclesisticall persons, through the Christian world, to a reformation of their lewd lives, and advancement of their good; amongst whom, to omit many of less remark, one of the chief is, that great light of the Church, and pattern of Pastors, S. Charles Borom●us, Cardinal and Archbishop of Millay, who drew those first beginnings of his virtuous life, from these Exercises of S. Ignatius, which all his life time after, he so reverenced and esteemed, that at first once a year, afterwards, till his dying day, twice every year, ●e was wont to make use of them; so to stir himself up to virtue, and a holy government of his Church; and with them lastly he prepared himself for his last agony and death. No marvel them, if even in the life time of S. Ignatius, these Exercises were wonderfully admitted by all such, as had the charge of reviewing them, & confirmed by the Bull of Paulus tertius supreme Pastor of the Church, without altering a tittle of them; and, recommended by him for a work full of piety and Religion, and most profitable and useful for the spiritual good of souls; & by the Auditors of the holy Rote, and Cardinals of the holy ●●i●es, acknowledged for things not proceeding from the art, or invention of any man, but from some supernatural light infused from Heaven.  
The third Book S. Ignatius published, which whilst he wrote, he was so admirably enlightened, and honoured with such glorious celestial apparitions, as hath been said, was that of his Constitutions of the Society of jesus, divided into ten parts; a work much larger than any of the rest: which even in the judgement of some Heretics, into whose hands it often falleth, setting a side the doctrine of Faith, and Ecclesiastical ceremonies contained in it, is esteemed a rate Piece, and a thing surpassing human wisdom, being a lively pattern of a perfect and well governed Commonwealth, And of many holy and learned men, it is held a piece of work, deserving high esteem, for the depth of divine wisdom contained in it, and for the excellent doctrine, full of Christian and Religious perfections; and therefore, with good cause, approved by many Popes.   

The gifts of a glorified Body miraculously bestowed upon S. Ignatius, in his life tyme.  
CHAP. 6.  
AMongst the infallible signs of the true Church of Christ, some grave eclesiastical writers, learnedly and piously reckon t●e endowments of glorified bodies, in a proportion befitting the state of this life, miraculously bestowed upon some children of the Church, famous for their holy lives: amongst whom they name B S●●gnatius.  
It is evident, by the testimonies of many grave witnesses, that his body, in this life, was endowed with the gift of Clarity: for his head and face was often seen shining in a glorious manner: so he was seen by one Isabel Rosella, at Bercelona, whilst he was hearing a Sermon in the Church, amongst the vulgar sort of people: so one john Paschall saw him: & so he was beheld by them of the hospital whilst he lived amongst them. And at Rome. by Alexander Petronius, by Father Olivier Manare, and Father Lewis Gonzaluo; who, whensoever he came to Saint Ignatius, praying in his chamber (which he had often occasion to do) he ever beheld him shining with most glorious beams. And S. Philippus Nerius, a man of wonderful holy life, and a familiar acquaintance of S. Ignatius, was a customed to say, that S. Ignatius was a man of that Sanctity, that the interior beauty of his soul shown itself exteriorly in him; from whose eyes and countenance he professeth often to have seen glorious beams, and rays of brightness to proceed.  
Concerning the gift of Impassibility, his seven days fasts, without taking any sustenance, accompanied, either with a violent ecstasy (a thing which much impaireth the forces of the body) or with a cruelle whipping of his body thrice a day, and many hours spent upon his knees in prayer, without any weariness, or tiring of his body, do evidently show it.  
The gift of Subtlety was miraculously granted to him, when in his life time, at the self same moment or instant of time, he was perfectly seen in body, at Rome and at Choler, two places above nine hundred miles distant from each other, as shallbe related in the six teenth chapter.  
And that he was often in his prayers lifted from the ground, was an evident sign in him of the gift of Agility.   

Of the wrtues, and supernatural gifts of S. Ignatius, in general.  
CHAP. 7.  
BEfore our abridgement of the virtues of S. Ignatius in particular, some what is to be said of his supernatural gifts in general, by which it will appear, that he was raised, by the hand of God, to th●● rate and eminent degree of Sanctity so to prove a fit instrument to communicate so great benefits to the universal Church of Christ. And, as to the comfort and profit of the Church, the divine providence hath moved other great Saints, for some particular good end, to declare ingenuously, though with submission, to their dearest friends, their most concealed and most notable supernatural endowments, as we read in their lives; so the same providence hath wrought out of the secrets of S. Ignatius, and procured from his own unquestionable, and wonderful circumspect relation, many arguments and tokens of the great favours of God. He was earnestly wont to labour, daily to make some new step in the way of virtue, with this only aim, that he might ever present his divine Majesty with some increase of glory. To which purpose, following the Counsel of S. john Chrisostome and S. john Climacus, like a provident Banker, he compared the day present with the day past, and the profit of one day with that of the other. And, howbeit it is a rare thing for men of holy life, not to lose of their first fervor; and more admirable, by respires, if not without intermission to advance in the way of virtue, and most of all to be admired, continually and without pauses o●●●terims to profit: yet S. Ignatius did not only not make a daily increase in virtue, but comparing the profit of the day present with that of the day past, found and confessed that he daily advanced, & was more and more inflamed with desire of God's service: so farforth, that in his old age, he was want to term the state he found himself in, at 〈…〉 [in which place he had the 〈…〉 to 〈◊〉 so many glorious favours, as 〈…〉 been said before] his first Rudiments, & as it were, his roughcasting, which Almighty God daily polished & perfected in him. So that in S. Ignatius, that unquestionable doctrine of S. Thomas hath place, who affirmeth 2.2 q. 161. art. 3. That they who principate of the gifts of God, know they are endowed with them; according to that of the Apostle 1. Cor. 2 That we may know that of God they are bestowed upon us. In which respect S. Vertha, in the tenth Chapter of her life, with good cause termeth it an adulterate humility, which doth not acknowledge the ●auours of God. And this doth evidently show the excellency of S. Ignatius his virtues, that he found the mercy and favours of Almighty God towards him to be such, that by how much the more he seemed to wan●, and desire amendment, by so much more liberal Almighty God was with him, and cast upon him more bountifully the treasures of his sweetness. Wherefore he professed ingenuously, that he could not persuade himself, that such a conionction of extremes was to be found in any man, as in himself; to be so ungrateful to his divine Majesty, and daily to receive so many, and so notable favours at his hands. To which may be added that which Andreas Frusius (an intimate friend of S. Ignatius, and one whom, for his admirable wisdom and innocency of life, S. Ignatius himself and others of his acquaintance, were wont to compare and resemble to some Angel) was accustomed to say, that in S. Ignatius, supernatural grace appeared to be inbred, and connatural to him: with such constancy and facility, at all times & places, he held a strait hand over his proceed. And other judicious men, with whom he daily conversed, taking a long and curious account of all his actions, even to the least gesture or motion of his body, being taken themselves with admiration of his Sanctity, affirmed, that all the perfections contained, either in his book of the Constitutions of the Society, or in that golden treatise of Thomas de Kempis of the imitation of Christ, or in his book of Spiritual Exercises, were perfectly, and to life expressed in himself: Whence Father Lewis Gon●alez, Confessor to the King of Portugal, a grave and discreet man, was wont to say, that to converse with Ignatius, was nothing else but to see the book of Thomas de Kempis (by others thought to be the book of Gerson) lively and perfectly acted in him.  
S. Ignatius relating upon occasion to F. john Polanco (a man of great wisdom, one whose help he made use of for the dispatch of letters) some passages concerning himself, for the better instruction of the other; and being demanded of Father Polanco, in a kind of freedom, whether he ran not a hazard of vain glory, in the relation of such passages, concerning himself? the B. Father made answer, that he stood in fear of no vice less than of vain glory adding beside theses words you may rest confident Father Polanco, that amongst a thousand of God's favours bestowed upon me, many times I reveal not any, and that merely for the incapacity of them who should hear me. And yet it is certain that S. Ignatius, had the Company and acquaintance of men of rare parts, endowed with great ●●it, judgement, experience, learning, and Sanctity, and men of deep insight and knowledge, as well of the theoric, as Practice of matters of Spirit; who if they were not capable of understanding the graces of God, infused in Saint Ignatius, questionless they were of a pitch higher than ordinary, far surpassing the ordinary course of other Saints. Which is an admirable token of rare Sanctity.  
S. Ignatius had ever a great opinion of the holiness of the Church, and of the Saints which flourished every age of the Church: believing they were adorned with many more admirable ornaments of divine grace, then is left written of them in their lives, & Ecclesiastical histories: in which respect he held them in great veneration, taking a special care that their honour should be advanced, and spread by them of his Society, with all possible diligence, against all endeavours of any heretics to the contrary: of which his opinion of their admirable Sanctity, discoursing upon occasion with a friend of his he affirmed; that, for his particular, he would not change the supernatural gui●s which he himself, without any desert of his, had aiready, or was in hope to dirive from that divine fountain, with any one of the Saints, whose lives were then extant, if they were not endowed with greater graces and gifts, than any he had read, or were written of them.  
Moreover, the B F. affirmed of himself, that he should not be able to live, if his breast did nourish any human affection, or any thing which did not wholly relish of heaven. In his actions he was not guided by blind affection, by which for the most part, men are led to their destruction, but by the square and direction of reason; often rep●●ting, that by reason men are distinguished from beasts. He had a special care that his actions should be intended purely for God's sake, not for fear of chastisement, or hope, of reward: not contented that each action should only be directed to the glory of God, but labouring, with an act of reflection of his soul, that they might redound to God's greatest honour and glory. Whence it came to pass, that all his Epistles and Sermons, and each leaf of his book of Constitutions, are full of those words: Ad maiorem Dei gloriam. Ad maius Dei & Creatoris nostri obsequium, the like: his hand and mouth uttering, what his hart was surcharged with: which sincerity of intention he began to apply to his actions, from the first day of his Conversion, observing it religiously till his dying day. No marvel then if Pope julius tertius, in his Bull published the 19 of August 1550. not to affirm, even in the life time of the Saint: that there was nothing to be found in the exemplar life of ugnatius, which savoured not wholly of piety & Religion.  
But that is more remarkable, which, as well the Auditors of the holy Rote, as the Cardinals of the holy Rites testify in their relations given to his Holiness, of S. Ignatius, in these words: He was so i●stamed with the love of God, that from morning to night, he neither sought, thought, spoke nor desired any thing, but to please God, and obey ●as commands: & therefore he committed himself wholly to him, resolved absolutely to fellow him, though the loss of Heaven and earth had gone upon it: he directed all his thoughts, words and deeds to God, as his aim; and imended them only for him and his honour. Thus they Which rare and extraordinary commendations of all S. Ignatius his inward and out ward actions, proceeding from these judges Apostolical, and the unquestionable assertions of so many sworn witnesses, how rare and eminent a degree of excellency in virtue is showeth in S. Ignatius and unpartial man will easily determine. Moreover, the Devil's incredible hatred and indignation of the Saint, which he failed not often to express in his life time, is no slight testimony virtue. Whence it came to pass, that he often appeared in horrid and ghastly shapes, endeavouring to fright and distract him in his prayers, and was often, with a little stick, chased away by him, in contempt. At Rome the Devil attempted to have strangled him in the night time, stopping his windpipe with such force, that the Saint forcing his woice to invoke aloud the holy name of jesus, became hoarse, and remained so, many days after. At other times, in like manner, as heretofore S. Antony, and S. Catharine S, of Sienna, he was also ill entreated, and soarely, be aten by the Devil. And, as well during his life time, as since his decease, the Devil hath often confessed, in the bodies of possessed persons, that he had no greater enemy than S Ignatius. All which excellencies of virtues, & gifts of this Saint, & some remarkable passages in particular, which shallbe briefly touched, were confirmed by the Oaths of six hundred four and fifeene witnesses, in the process of his Canonization, judicially examined.   

The rare Chastity of S. Ignatius & purity of Conscience.  
CHAP. 8.  
A ●●ighty God, to exercise the Humility and Penance of Ignatius, permitted him, whilst he was a Soldier, to shall into so me wanton and lascivious loves; but after that mortal wound received in the assault of Pamplena, being by the reading of good books, converted to the Warre●are of Christ, he never offended mo●ally his divine Majesty; but the very first month after his conversion, and recovery of health, he made an irrevocable vow of perpetual Chastity: which Sacrifice and Oblation of his devout mind. Almighty God was pleased to allow of, and accept in so good part; that from that time to his dying day, howbeit he was other wise of a complexion fiery and hot, and by nature and custom inclined to fall into those lasciviousnesses, to which the often errors of his youth past had enured him, yet he was utterly freed from all such sensualityes. Which, how rare excellent a gift it is of Almighty God, in such a man especially as S. Ignatius professed himself, before his conversion, those violent tentations may witness, which many innocent and holy men have suffered, in matters of the flesh, ordinarily wont to be resisted, by casting themselves into snow, nettles, thorns, and the like austerityes.  
But how he farther excelled in purity of mind, appeareth by this. He kept a perpetual watch against all allurements of the world and the idle and unnecessary, wand'ring of his mind, preserving his soul, with as great care from vice, as curious men, in dirty ways, are careful to preserve their most sumptuous and rich apparel. And howbeit he ever kept a command of himself, and according to S. Bernard's Counsel, gave himself not to businesses, but lent himself to them; yet he hourly made an examination of his conscience. He carried a severe hand over his senses; he daily confessed all his omissions; he held ever in remembrance the favours of God, taking a strict account of his thoughts, words, and deeds. But this sufficed not him, whose aim lay so high; he invented an other manner of Examen, which he called Particular Examen; and this he made use of, not only for obtaining victory of his lesser vices, but for the utter suppression, and supplantation of them, and for his advancement and increase in virtue: concerning which he hath prescribed certain Rules to his Society, in his book of Spiritual Exercises. He curiously observed all things, which he knew any ways tended to the maintaining or increasing of the grace of Christ. If he chanced to hear any thing, which might justly move a man to passion or choler, he presently recollected and betook himself to God, casting seriously with himself what answer to make. Here-hence it happened, that never any impertinacy outran his reason, nor he never lost the peace of his mind. Which course he observed, not in affairs of this nature only, but in all his other discourses he likewise had a care to speak nothing unadvisedly, but with premeditation; so that he uttered no word, not well digested. And it is certain, that more than thirty years before he deceased, he never miscalled any man by the names of fool or so●, or gave any other reproachful language to any. When he had just occasion to reprehend any man, he did it without bitterness, or any piquant word. And even in his most severe reprehensions, he forebore to give any man the epithet of disobedient, proud, sottish, or lazy; reprehending men for their faults, by opening and unfoulding the nature of them to them. He never used any words of exaggeration. He never detracted from any man's fame, nor lent any ear to any detraction. Which how rare a thing it is, in this world, S. Thomas teacheth 2.2. q. 73. art. 2. ad 2. That there are few, or no men at all, who out of levity, at some time or other, utter not some thing, in which an other man's good name, how lightly soever dothnot suffer, because at it is said jacob 3. If any man offend not in word, he is a perfect man.  
He never discoursed of other men's imperfections, how public soever they were, or obvious to all men; nor permitted other men to speak of them, in his presence. And if an other man by chance had committed a fault, he either mitigated and excused the fact, or if that could not well be, at least he excused the intention of the party. Touching the transgressions of them of his househould, his silence was admirable; never disclosing any man's offence, but for his amendment; and then also with such modesty & sweetness, and with such a regard of the delinquents good name, that, if the discovery of the fault to one man, were sufficient to redress it, he never opened it to a second person; discovering only the truth of it, without any vehemency or heat of words. He went once to Confession only for this sin, that he had made known the fault of a certain person to three of his Fathers, whereas two of them could sufficiently have applied a remedy: And yet the delinquent was such an one, that notwithstanding the discovery of this fault of his, his reputation could not suffer, by that third party's knowledge. He spoke so of all men, that each man might believe he ftood in his good opinion, and might seem to claim a particular interest in his sove. He was of behaviour so complete and well fashioned, that he never discomposed either his hands or eyes; preserving a decorum in his gesture, his gate, his feeding, & sitting. No marvel therefore if the perfection and c●cumspection of S. Ionati●s even in his least actions, were such, and so inseparably conjoined with an internal purity that be taken all men with admiration that conversed with him; in somuch, that by how much the oftener and more familiarly men treated with him, by so much the more they stood affected to him, howbeit, ordinarily that saying of S. Cyrill be found true: That he, who is ever present, looseth the respects due from them that Keep him Company. And that of Tacitus: That things farthest off are most held in esteem. Certain it is, that the B. Father's Confessor, F. james Eguia (of whom S. Ignatius himself is reported to have said, that he was equally to be reverenced with the greatest Saints in heaven) did not only acknowledge S. Ignatius to be greater than a Saint, but could not be restrained, notwithstanding any pennances inflicted upon him by the Saint, from extolling, & speaking infinitely in his praise: Begetting wonder in all men, with the intimation of what he would publish, if it were his fortune to survive S. Ignatius, but one hour.   

The gift of Prayer, in S. Ignatius most excellent.  
CHAP. IX.  
AFter S. Ignatius was converted to a better life, he presently betook himself to the refuge of Prayer, the better to appease the wrath of Almighty God, & implore his divine grace. He daily bestowed seven hours, upon his knees, in Prayer: besides that, he had a special care ever to be present at the Sacrifice of Mass, Evensong, & Compline. And being afterwards preferred to the dignity of Preist-hood, and Government of the Society; ever after he had offered the Sacrifice of the Mass, he spent two hours in Contemplation; to omit his preparation to Mass, and that morning Prayer, which all they of the Society, according to their Rules, are obliged to make, when they awake out of their sleep.  
He seasoned all his actions with the salt of Meditation, according to the precept of S. Basill. When and as often as he pleased, he conjoined himself with ease, by contemplation to God, not only by casting his eyes upon the heavens and stars, with which he was most taken, but even so, that with the beholding of any herbs or flowers, or any thing of less reckoning, he was suddenly transported with the sweet conceit of the love of God. In the reciting of his Office, he was often surprised with such abundance of consolation, and floods of tears; that he was forced, almost at every word, to make a pause, and interrupt his prayers, spending great part of the day in repeating the Psalms; So that through the abundance of tears, his eyes oft suffered much, not without great danger often times of falling blind, and his body, by means of his often Exrasies' was infinitely traveled. For which cause, his Companions obtained licence of his Holiness, that it might be lawful for him to omit his Office, in lieu of which, notwithstanding, he would daily perform a certain task of Beads, so soon as he awaked out of his sleep. And because in performing his other devotions, and particularly in the Sacrifice of the Mass, he likewise ran the same hazard of being blind, through the importunity of his Companions, and Counsel of Physicians he resolved to seek, at the hands of Almighty God, that he might have power, now & then to moderate his tears; which also he obtained. And from that time forward, he had so absolute a mastery and command of his tears, that he could in a manner restrain, & let lose the raynes of them at his pleasure; in so settled & quiet a manner, that the dryness of his tears was not impeachment to the fruit of his devotion, nor the restraint of them was no hindrance to the abundance of his divine visitations. And whensoever at Mass he burst not out thrice at least into tears, he esteemed himself dry and indevout. He prayed with such fervour, that through the intention of his mind, he many times contracted some disease. And once he brought himself in danger of death, by saying two Masses without intermission upon Christmas day: in ●●much, that except he were strong and perfectly in health, he could not well offer the Sacrifice of the Mass: and it was observed by them with whom he conversed, that even at such times as he was best in health, he often fell into some infirmity after Mass. And many times he became so faint at the Altar, that of necessity he was carried from thence to his chamber, by the help of other men, not being able to stand upon his legs, for those divine visitations. In his daily Mass (which always, the night before, he put in readiness in the Missal, reading it over with attention) he conceived so much ●oy, that his body being surcharged with the greatness of divine comfort, he could not freely take his breath, nor pronounce or utter any word, till that abundance and plenty of divine sweetness did cease. And sometimes it fell out, that betwixt the prayers and the Sacrifice, his fervour was such, that his whole body was inflamed; his face waxed purple red, and all the veins of his body beat, with the palpable beating and palpitation of his hart; and oftentimes also the very hair of his head stood an end. Neither was this vehement intention of his mind, in the Sacrifice of the Mass only, but even in the least things which had any reference to God. In his Graces before meat and after, and in fine in all other things, he did so withdraw his mind, and recollect himself, that he seemed to behold God present; not in Spirit only, but with his corporal eyes: his affection interiorly being so enkindled, that his face grew red with it, and (which his Companions have often stood amazed at) seemed wholly to be inflamed. No noise whatsoever, if it happened not by his own fault, was able to distract S. Ignatius whilst he prayed. In matters belonging to Almighty God, he carried himself (as the writers of mystical Divinity term it) rather passively then actively which by them is esteemed the supreme & most perfect degree of contemplation. Oftentimes in his prayers he was abstracted from his senses; and once in particular, the very first year after his conversion, he remained so in a perpetual ecstasy, like a dead man, for the space of eight days, without taking any sustenance. In which mean space, certain pious people judging him to be dead, had caused him to be buried, but that feeling his body, and curiously observing all things, they discovered by some little motion of his hart, that life lay hidden in him.   

S. Ignatius his more than ordinary austerity in the mortification of his body.  
CHAP. X.  
THe B. Father, knowing well that the entrance into the service of Almighty God, required some punishment or chastisement of the body, as the first Rudiments of a spiritual life, and apprenticeship of Christ, began by all possible means, as far forth as it was lawful for him for his health, to punish his body. Not that he found it, any ways, rebellious to his Spirit (for from the first beginnings of his better life, he was by the special favour of Almighty God; freed from all sensuality, as hath been said before) but that by the sharpness of penance, he might wash away the corruption of his life past, and make the favour of heaven more propitious to him. He fasted all the week, (excepting Sundays) with water and dry bread given him in alms. He lodged amongst the refuse of Beggars, upon the ground, or bare boards, without any coverture. Of his meat and sleep he was most sparing. He punished his body with a sharp haircloth, besides a chain or Iron girdle. He went at the beginning,  and bareheaded, using afterwards, when he began to apply himself to studies, the souls of shoes boared through. He traveled in the dead of winter, nakedly clad, notwithstanding the thick falling of the snow, or the freezing up of all places, with the sharpness of the frosts. Besides which, he continually whipped his body thrice a day, with cruel Iron whips; constantly avoiding all things which might give his afflicted body any ease or contentment. So farforth, that though he were a man of a comely aspect, and admirable feature, yet the forces of his body being by little and little decayed, all that soldierlike vigour, & beauty of youth was utterly faded in him. And in his old age, broken now with the austerity of penance, studies, labours, and other continual troubles, though his years required a competent diet, he was yet so temperate in his meat and drink, that they of his household stood amazed at it, & that he seemed utterly to have lost his taste in all things; saving when now and then he fed upon chestnuts, which in Italy and Spain is the food of poor people. His diet out of fasting days, was Lamb, or some other flesh of no greater value; Veal, Chikins or any such things as are accounted daynetyes, he would never taste, not though he had invited strangers to eat with him. He never took gust in the taste of any meat, how hungry soever he He never found fault with any dish of meat, howsoever, through the ignorance or carelessness of servants, it were ill dressed or seasoned; nor though he were served with ill and sour wine. And in fine, he himself would have nothing peculiar to himself: he imposed once a penance upon one who served him at table, for bringing one bunch of grapes more to him then to the rest. Which circumstances no unpartial man will esteem trivial, if he consider either the years of the man to which much is to be granted; or the infirmities of health, which in S. Ignatius, were frequent, and the almost continual indisposition and weakness of his stomach; or lastly, the authority he had amongst them he governed, and liberty, as it were, to live as he listed. He allotted himself but four hour's sleep, or thereabouts. He ever lodged in a little, homely, low, & dark chamber, 29. palms long, 14. broad, and 10. high.   

The lone of his neighbour admirable in S. Ignatius.  
CHAP. XI.  
SAint Ignatius, had no sooner plunged out of the filth of sin, but immediately he employed all his endeavours to draw his neighbours out of the same mire: and spent his whole lifetyme after in those endeavours, to the good of infinite multitudes of souls, and the notable benefit and profit of the Church. To which only end he applied himself to his studies, for the spare of twelve years together, beginning them after he was 30. years of age; all which time he lived upon alms, with great labour and pains. At such time as he went to the Grammar-school at Bercelona, he laboured by all means possible, to reduce a certain Monastery of Religious women, who led at that time a dissolute and debauched life, to their ancient and wont state of holy life; and actually effected, that many of them did penance and amended their lives. Which when some profane Lovers of theirs perceived, & found the way to their desired bestialityes more and more daily blocked, they fell furiously at unawares, upon Ignatius, beating him with cudgels, in so inhuman a manner, that he was forced, for some days after, to keep his bed. But he had scarce recovered strength; when nothing at all dismayed with this ill usage, he returned cheerfully to the same charitable office. And being warned by his friends, and desired for God's sake, not to bring himself again within the compass of the like danger: What can there be, quoth he, more welcome to me, then to give my life for Christ my Lord, and my neighbour? At Paris, having often laboured, in vain to reclaim a friend of his, from the familiarity of a certain dishonest woman, & knowing well the street, through which he was to pass, for the accomplishment of this his wicked desire; howbeit in a wonderful cold season of the year, he cast himself naked, neckdeepe, into a water near unto the place, and when he perceived his friend coming near: Whether, whether, said he, miserable wretch dost thou hasten, dost thou not perceive the sword of divine justice bend against thee? go on, go on, and satisfy thy detestable lust, I will here punish myself so long for thy sake, till with my sufferance, I have diverted the vengeance of heaven from thee. With which strange spectacle the party was so strooken, and so taken with admiration of that great charity of S. Ignatius, that he ever after refrained that dangerous familiarity. He fasted three days from all meat or drink, bestowing his prayers and tears to this only end, that he might reclaim an other person from his wicked purposes, who from a virtuous course he had begun, was in the way of falling to his first lewd life: and in fine he obtained that that inconstant person constantly persevered in his good course begun. During that time he applied himself to his studies, he daily gave himself some time to employ for his neighbours good. He ever drew as many as was possible for him, by pious exercises and discourses, to a virtuous and pious life. He was a chief actor in the institution of the B. Sacrament, in his own Country: and procured that at noon a bell should daily ring, to pray for such as were in mortal sin, and for the souls in purgatory. He was the cause that the use of dicing was left off, and that the lives and manners of the secular, and clergy people were reform. He was wont to say, that he would be most ready to walk barefoot, loaden with horns about the streets, so it might prove for the good of souls, & that he would refuse no habit, how ridiculous or contemptible soever it were, so it might redound to the good of others: and he made his word good, whensoever any occasion presented itself to him. For this cause, with infinite labour and toil, and danger of his life, he made a journey to Jerusalem, there to convert the Infidels, & assist the Faithful: which to perform, having afterwards drawn to himself nine eminent persons for his associates, he made a vow: and in case he would not be permitted 〈…〉 all this vow, he pray 〈…〉 his and his Companions endeavours: to the Pope's Holiness, for the good of souls. For the same purpose with infinite difficulties, and strong opposition of the Devil, he instituted the Society of JESUS, the aim of which he would have to be this, that all they of that Society should labour, not only the safety and good of their own souls, but seriously endeavour the perfection of their neighbours: and he declared their vocation to be this, to travel into diverse places, and live in any part of the world, where the service of God, and safety of souls might best be expected. And that they might the better serve and assist others, he would have the exterior comportment of them of the Society, not conformable to an Heremticall manner of living, but fashioned to the life of Christ, and of his Apostles: that is, in feeding and cladding themselves, common with that of the most regular Clergy of the Country. By which Society what effects he hath wrought in the Church, and what he doth to this day, work by the children of it (who six years since were numbered to be 13112. distributed into 33. several Provinces, and 516 Colleges) all upright and unpartial men know: and the enemies of the holy Church, and they in particular of the Society, confess. He was not ashamed, when by that means he might withdraw any man from his wicked life, to reveal to him, with an up right intention, some sins of his own, committed whilst yet he lived in the world: By which course he assisted many men, almost fallen desperate. And from the same desire of his neighbours good, proceeded admirable monuments of piety instituted by him. For to omit the many Schools of the Society, for the bringing up of youth, over the whole world, out of all which, in this later age multitudes of famous men have, and do daily spring, endowed with singular parts of virtue and learning, and other rare ornaments of grace and nature. He was the cause that in Rome, the Mistress and sovereign City of the world, the Germane College was erected, for the extirpation of heresy in Germany: He was likewise the author of the house of Orphans, for children of both sexes, who had lost their Parents: Of the house of young Christians, for the bringing up of jews, and others newly converted to the faith: Of the Monastery of women, whose marriages are doubtful or litigious, where it is lawful for them to remain, till such time, as all controversyes being cleared, thy return into grace and favour of their husbands. For the beginning of which Monastery, be himself, howbeit his own wants pressed him much, having gathered a sum of too. Crowns out of the profit of certain stones which had been sold, digged out of the place where the Church belonging to his College stood, was the first that contributed. He in like manner, instituted an other Monastery, commonly called now Sancta Catharina de Funarus, in which place certain young maidens, who for want of maintenance live in danger of a dishonest life, are brought up at great charges, either to be married, when they come to years, or else to betake themselves to some religious course. Of which kind, to this day, some hudreds of such young Virgins live in the same place. He had also an intention to effect that, which before, in his own Country, he had brought to pass, that all ulcerous poor people, miserably begging by the high ways; being gathered into one place, should be maintained by a common purse. He commanded many prayers to be offered to Almighty God, throughout the Society, for a certain person, whom four years before had not been at Confession, by which he reduced the party to a better life. In conclusion, he continually lay in wait, and cast with himself, how he might draw dissolute people from their sins, to an amendment, willingly undergoing any troubles, dangers, or inconveniences whatsoever without repining, for the gaining of souls. He brought to pass, in like manner, that the law of Innocentius tertius of not undertaking the cure of sick persons, from the first visitation of them, till such time as they had duly confessed their sins, a custom, by connivency almost quite abolished, was now many years after put in force again. And lastly, a thing most of all beneficial for the good of souls, the often frequenting of holy sermons, lectures, Masses, Confession & Communion, being long before, through the negligence of Ecclesiastical Prelates, out of use, S Ignatius reduced it to a custom again; in Rome first, and afterwards in many other places of the world, as ancient historiographers testify, and the Auditors of the holy Rote, first, and afterwards the Cardinals of the holy Rites have confessed, out of the testimonies of many sworn witnesses, living in S. Ignatius his tyme. Whom, in their Relations to his Holiness for his Canonization, they have in plain terms acknowledged truly to deserve the title of Apostle of the Indians and Barbarians, & of other Nations (which by means of his missions, have come to confess Christ) for the conversion of the many barbarous nations, by his Companions. By the same reason that S. Gregory the Great is styled, by venerable Bede, the Apostle of England, for sending thithers A●sten and other Monks, to preach the Gospel.  
But the charity of S Ignatius was not satisfied with the spiritual good of his neighbour only, for it extended itself, in a plentiful manner, to their temporal commodities also. Immediately after he had left the service of the world, and recovered his health, he gave continual attendance to poor sick persons, serving them in the hospital, with great humility, and Charity: curing their hurts; and sucking many times their sores. And though he himself, having forsaken for Christ's cause, all he had in this world, lived upon the Charity of other pious people, yet he daily demanded Alms, not only for himself, but for other poor also: which when he had, he was most liberal in the distribution of it, reserving to himself the hardest & stalest crusts of bread, and bestowing the newest, upon the poor of Christ, not without the shedding of many tears for joy, in expression of the love of his neighbour, for the love of God. He was the cause that in his own Country, they of the Sodality of the B. Sacrament, demanded Alms every Sunday, for the unknown poor, or such as were ashamed to ask Alms themselves; causing it to be distributed faithfully amongst them. He persuaded his own Brother, every Sunday in like manner, to bestow twelve loaves of bread, in honour of the 12. Apostles. In visiting and comforting such as were any way afflicted, whether they were prisoners or free men, his charity was admirable: and that he ever observed, even then when he executed that toilsome function of General of the-Society. But in his fervent love of his enemies, his charity was more eminent then in any thing whatsoever. He never repaied any man ill turns, for ill: he did not only proportion equally his good turns for bad, but went beyond ill offices done him, in his proportion of good. Being diverse times, provoked by diverse, and justly moved to indignation, he never not withstanding made the least show of passion, or took any revenge of any man when he might, how greiveously soever he were provoked to it. Which might be showed by many notable examples, but that the promised brevity of his treatise will not bear it.   

The love of God in S. Ignatius most perfect.  
CHAP. XII.  
SAint Ignatius, himself, by his punctual observation of the commaundments of God, and his manifold charityes towards his neighbour, hath given abundant testimony of his high esteem, & true love of Almighty God: But yet there are other infallible arguments of it, solidly, not Rhetorician like, expressed by the Auditors of the holy Rote, and Cardinals of the holy Rites, in their relations for his Canonization, and confirmed by their judicial sentence, after curious inquiry made, and the examinations of many sworn witnesses: It appeareth (say those Comissaries and, judges Apostolical) how sincerely he loved God, out of the care and diligence he ever used, to do good to his neighbour, for God's cause in all things, spiritual and temporal, and out of the especial regard he had to keep his hart undefiled. For, he did not only preserve his affection from all such things as are opposite to the love of God, but absolutely renounced the love of all creatures, which were nor God; utterly converting his affection into the love of God, and labouring to apply his desires to him. This love towards God (say the same judges and Commissaries Apostolical) he preserved so without mixture in his breast, that he had utterly banished all love of himself: for he said sometimes of himself, that he would rather be contented if it were in his choice, to live in doubt of his salvation, and in the mean time serve God, then die at that instant with assurance of salvation: and that if it should please God to confine him to hell, he believed that the hearing of God's name blasphemed would be more hard and painful to him, than the sufferance of the torments of hell itself. In conclusion, he was so inflamed with the love of God, that from morning to night he neither sought, thought, spoke, nor desired any thing, but to please God and obey his commands: and therefore he committed himself wholly to him, resolved absolutely to follow him, though the loss of Heaven and earth had go● upon it: he directed all his thoughts, words and deeds to God, as his aim, intended them only for him, and his honour: ever carrying those words in his mouth, as his devise, AD MAIOREM DEI GLORIAM. Hence proceed that spiritual joy with which this servant of God was ever replenished, that cheerfulness of countenance he ever enjoyed, and that interior peace of mind. Thus they. Besides, these are notable arguments of his admirable love of God; that howsoever he were surcharged with care, or tired out with businesses, with the only calling to mind, or embracing as it were of Almighty God, he found himself refreshed, to his infinite contentment. He was so inflamed with the desire of beholding Christ our Saviour, as he is, that for that only, he seriously begged from day to day, to be freed from the bonds of his flesh (if Almighty God, for the good of souls, did not longer exact his endeavours.) In so much that, if at any time, he chanced to fall into agreat sickness, in hope of deceasing, he was presently abstracted from his senses, not without the infinite impairing of his health. For which cause his Physicians enjoined him seriously to withdraw his mind at such times, from the thought of heavenly things. In the midst of his most serious and important affairs, he was so zealous of withdrawing dishonest women from their lewd lives; that if any such, at any time chanced to repent & desired to retire herself into some Monastery, he himself being now a grave old man, and executing the Office of General of the Society, would not stick, for God's honour, to conduct, and as it were, to usher her on. And being warned by some friends of his, that it was but labour lost, upon such kind of people, who within short time after would return to their vomit: I (quoth he) should esteem it a plentiful reward for all my labours and pains taken in this life, if I could be a means to hinder any one of them, but from one nights transgressing and offending of God. Calling often times upon God, he cried out, in a kind of tenderness of hart. What I desire but thee, o Lord, that I desire but there, or what is there else that I can desire? As often as casting his eyes upon the heavens, he beheld the stars, which he was often and long accustomed to do, all earthly things appeared contemptible in his eye, and he himself was taken with a vehement desire of heaven. In his prayers to the B. Trinity, which were frequent and long, he conceived admirable divine consolations. Though in Spain it be generally esteemed a foul taint in blood, and a blemish to any family, to have had ancestors descended from a jewish race: yet S. Ignatius, howbeit his family were never touched with that infamy, was overheard, by many men, to say to F. Ribadeneira, that he should have esteemed it a singular favour of Almighty God to have descended from a jewish race; that by that means at least, he might in some sort, though fare off have been allied according to flesh, to Christ our Lord, and his B. Mother. Which words he uttered with such a sense of piety, out of his fervent love of piety; out of his fervent love of Christ, that he could not forbear weeping.  
At Rome when he instructed children, and other ignorant Auditors, in matters of Christian doctrine, he was ever wont to conclude his exhortations in such sort: Love God with all your hearts, with all your souls with all your pours. Which words he uttered with such fervour, that he seemed to send forth flames, and set on fire the hearts of his hearers. The B. Father in his latter time, was much crazed in his health, and troubled with an almost continual weakness and irksomeness of his stomach, for which, he found no better nor more ready re● medy, than the simple and plain Church song, daily used in Churches; so that not only his hart, but his body rejoiced in the living God, and was strengthened, and recovered with the praises of its best beloved. Wherefore if he had been led by his own private affection, he would have instituted in the Society, the keeping of the Quire. as in other Orders it is kept yet because he saw that, they of the Society, might propagate no less the glory of God by other means, then by the Quire, and perfect themselves and others, in the service of God, he judged it most expedient that the Society should forbear the Quire; commending notwithstanding the use of it (as he did all things else, in other Orders) as a thing most proper to the Institution of them all.   

The admirable commaeund in S Ignatius, of all his passions.  
CHAPTER XIII.  
SAint Ignatius, through the especial favour of God, and his own labour ●nd industry, had so absolutely conquered all his passions and affections, and so subdued them to reason, that though he could not truly be said to be without them (for that is a thing repugnant to human nature) yet he appeared to be utterly void of passion, or any other turbulent motions of the mind. And therefore, as well the Auditors of the holy Roman Rote, as the Cardinals of the holy Rites, in their relations to his Holiness, for the Canonization of S. Ignatius, widnes in plain terms, that he had an absolute mastery of all his turbulent passions and affections. Which how rare and eminent a thing it is in this mortal life, all men find by experience, and the learned are best able to distinguish, who know what power the inclination to sin hath, in our human nature corrupted by Adam. So that although there are dry affections in men, of hatred, of desire, of flight, of joy, of sorrow, of hope, of despair, of fear, of audacity, of anger; yet S Ignatius had so conquered them all, that he made use of them, according to the rule of reason, and square of God's Laws, not in any vicious manner, but in the way of necessity. Whence it came to pass, that though he were naturally of a choleric & fiery disposition, yet for the wonderful mildness he used in all his words and actions, he seemed even to the Physicians themselves, to be of a cold, and (as they term it) of a phlegmatic complexion. When at any time he was discoursing of any subject of merriment, if any of his, in the mean time had committed a fault reprehensible, at his first beholding of the delinquent he altered his countenance, and putting on a severe brow, wa● s●ri●●●, in his reprehension, and suddenly again aft●● the party was departed, 〈…〉 same instant of time, 〈◊〉 ●urned to his former caime and pleasantness of discourse, with as cheerful and quiet a countenance as if he had had no cause to reprove any man: so that he appeared not to have been moved at all, but at his pleasure, to have taken upon him, and laid down again that severity requisite. He always observed the same method in his businesses, being ever constant to himself; and how be it in body he was diversely disposed, and through his frequent infirmities, more o● 〈◊〉 fit for the dispatch of businesses, his mind notwithstanding was ever the same, so that to obtain or effect any business with him, it was not necessary to observe times or occasions. For, whether you took him after Mass, or after dinner, as soon as he arose out of his bed or after his prayers, to him it was the same, or whether his businesses went cross, or to his mind: in fine, he was never altered with any change or alteration of businesses, but was ever himself. In all cross accidents & vicissitudes of this life, he was so present to himself, that he never seemed in any thing to alter his course, or derogate from the dignity of a Religious person.   

The rare patience and humility of S. Ignatius.  
CHAP. XIIII.  
BY how much more remarkable the supernatural gists mentioned were in S. Ignatius, by so much more glorious was his humility: which as the foundation of virtue, from the beginning of his conversion was eminent in him. So that in those first years, he went barely and nakedly clad, he lodged (howbeit in honest places) with the ordinary sort of Beggars; he curiously concealed the nobility of his birth, and those divine visions which were so frequent with him. He was wont to say, that he found matter and example of virtue in all such as he conversed with, and that he was not offended with any man but himself. He desired that his dead body might be exposed to the wild beasts, or birds of the air, to be devoured, or cast upon some dunghill. In matters which were not otherwise evident and clear, he easily suffered himself to be led by the opinions of others, and being himself Superior, accommodated himself to his inferiors. He desired to become contemptible to all men: and but that he had a regard to the good of his neighbour, (for which it was necessary for him to up-hold himself, and his authority) he would have walked the streets half naked, in a contemptible manner, that so he might have been held and reputed a mad man. He used all the power he had, not to be chosen General of the Society, taking that charge upon him, by the command of his Ghostly Father, and importunity of his Companions: which he himself, ten years after, in a General congregation of the Society, desired by all means possible to have resigned: he never discoursed of his own affairs, except he were moved to it, by some important occasion (according to the custom of other Saints) for the recovery of the defeased minds of others, or for the comforting of dejected persons, who came to seek counsel & remedies at his hands, or else for the encouragement or strengthening of them, by his example, against all cross encounters, and being forced to speak of himself, he did it sparingly, and that in the tender and growing years of the Society, according to the example of S. Paul the Apostle, who, as S. Gregory saith, concealed his good deeds, for his own safeguard, and published the apparent wenders of God, for the profit of others. He conceived so humble an opinion of himself, that he valued himself the basest of all mortal men, and thought he stood most in need of God's favour. Whensoever any discourse happened of the propagation of the Society, or the fruit it reaped in the Church of God, over the Christian world, or of any other subject whatsoever which might redound to his praise, he suddenly recollected himself; and melting into tears, was surprised with a modest blush. He would not permit himself to be praised by any man, and having understood that F. james Eguia, his Ghostly Father, aman of well-near four and ten years of age, had spoken many things in his praise, surpassing the ordinary praises of other great Saints, he imposed upon him for his penance, that he should, thrice a day, whip himself, for three days together. But no pennances being afterwards able to restrain him from speaking his praises, S. Ignatius refused, at last, to use him for his Ghostly Father, and commanded him beside, upon pain of excommunication, and dimission out of the Society, that from thenceforward he should forbear to speak any thing in his praise. S. Ignatius, being newly converted, before the performance of his voyage to Jerusalem, was much molested with tentations of vainglory, against which making brave resistance, and being surprised with them, in the midst of a dangerous sickness he had contracted, he was more molested with the conceit of offending his divine Majesty, then with the vehemency of his disease growing violent upon him; and at last through the favour of Almighty God, he so absolutely conquered, & utterly rooted out that vice (and this the very first year after his conversion) that afterwards whensoever the glory of God, or good of souls required it, he could as easily discourse of his own virtues, as of his vices, without any touch, or feeling of vain glory. Though many men desired much the true picture of S Ignatius, he would never suffer it to be drawn, or other ways taken by any. To which purpose Cardinal Pacieco, coming once to visit S Ignatius lying sick in bed, intending to steal his picture by a religious stratagem, having brought secretly, for that end, a Painter in his Company, who through certain crannies had a full view of the Saint, and so might draw his picture, as he lay. But the Cardinal's observancy could not prevail against the Saint's humility; for his countenance did so continually alter from one favour to an other, that the Painter, standing amazed, was forced to departed, without doing any thing. The humility of S. Ignatius was the cause, that though he acknowledged the gifts of God to be admirable in him, and found that he was miraculously favoured by him, yet being preferred to the dignity of Preisthood, he durst not presently offer up his first Host to God; but partly with a serious attention of his mind, partly with an inestimable comfort of spirit, replenished with abundance of new divine lights, prepared himself day and night to it, for the space of eighteen months. But his humility appeared most in his suffering all things for God's cause patiently and willingly, with a peaceable and humble mind, judging himself worthily to have deserved all crosses, and not to have merited any thing that was good. He besought them earnestly to forbear, who went about to hinder injuries and affronts done him; returning them may thanks, who did him apparent wrongs, doing them all favours & curtesyes in his power. A certain heards-mans' boy, casting his eyes in contempt upon the Saint, ash passed by him, broke out into a scornful laughter, heaping injuries upon him: at which whilst he with a cheerful countenance, remained in the place, his Companion turning towards him: Wherefore Father, quoth he, make you not haste from hence to avoid these insolences of this ungracious boy? To which the Saint replied: Rather▪ quoth he, why should we deprive the poor boy of this contentment, which, contrary to his expectation he hath ●hus encountered. So that he purposely remained in that place offering himself in a courteous manner, to that impudent fellow to be beheld, & curiously observed; conceaving more contentment in this scorn and reproach, than other men in the popular applause and acclamations of the vulgar.  
At Rome, whilst he preached openly in the streets, and certain roguish boys, in contempt, threw apples at his head, he stood fixed like a statue, without any show of anger. He was wont to say that the violent persecutions he endured, before and after the foundation of the Society, were more dear and welcome to him, than any honours or commodities this world afforded. Being demanded by a friend of his, at such time as for a false imputation laid to his charge, he was committed to prison in Salamanca, whether that imprisonment, and those chains did not much afflict him? And doth, quoth he, a prison appear to you so fearful? know then that the whole Town of Salamanca cannot furnish me with so many fetters or shackles, but that I would willingly desire more, for the love of Christ my Lord. Neither did he only with humility, patience, and willingness, embrace all adversities, by which his honour, reputation, body, and affairs might suffer, but which is an eminent degree in these kind of virtues, he rejoiced at any accident which happened against himself, or his good name; as the Auditors of the holy Rote have noted, and the Cardinals of the holy Rites, in their Relations to his Holiness.   

The life and reputation of S. ● Ignatius, miraculously conserved often times, and defended by Almighty God.  
CHAP. XV.  
Whom the divine Majesty maketh choice of to exploit great actions in his Church, and to raise the glory of Christ, in some eminent degree, them and their reputation he is accustomed to preserve, and by peculiar favour and assistance defend. Of which in the life of S. Ignatius, there are notable and rare examples.  
When S. Ignatius lay sick in his Father's house of his mortal wound, in eminent danger of death, to the great regret of the whole household, having received by the advice of friends, the holy Rites of the Church, S. Peter the Apostle appeared to him, upon the Eve of his feast, restoring him miraculously to his desired health. In somuch, that immediately he was eased of his pains, and began with appetite, to fall to his meat. And it is a token of a peculiar care Almighty God had of S. Ignatius his life, that he committed the custody of him, not to any Augel of an inferior Order, such as are ordinarily appointed for our Guardians, but to an Archangel of a high degree. That he preserved him in his seavendayes fast, without receiving any sustenance; in his ecstasies, and other prayers, without any infirmity, or impairing of his strength; with a cruel whipping of his body thrice a day, and the performance of seven hour's Prayer upon his knees.  
S. Ignatius having been left by his fellow-travellers, and arriving late in the evening at Venice, where knowing not the way to the public Hospital, nor having any money to hire himself a guide; being now accustomed by long use to lodge ill; he found an empty Tradesman's stall, in an open public gallery, where the night drawing on, he might in some sort rest his wearied limbs. But whilst he passed thus the night, a neighbouring Senator, Marco Antonio Trevisano: a man of known integrity, who afterwards came to be Dogue of Venice, was raised up by a voice from Heaven, rebuking him for solacing in a soft bed and curious furniture, whilst in the mean time the servant of God being a stranger, and destitute of all human comfort, lay poorly in an open place not fare from his porch. He therefore being strooken with infinite horror and fear, arose suddenly, & finding S. Ignatius, gave him noble entertainment. In his sea-voyage to Jerusalem he discovered that many foul facts were committed, by some of the passengers, in the ship he passed; for which he in reprehending them freely, they conspired with the mariners, plotting to put ashore this troublesome controller, in some desert Island, out of their sight and fellowship. Which design of theirs being discovered by some other Spanish passengers, they acquainted Ignatius with it counselling him withal, to have a care of himself. But he notwithstanding, when gentle admonitions would not serve, continued to reprehend them sharply for their enormities, relying upon the providence and help of Heaven: by the favour of which it came to pass, that they approaching near the Island destined for their exploit, were violently driven backward with a contrary wind, and whether they would or no, brought Ignatius to his desired Haven.  
Being to return into Italy, he found by chance three Passage-boats bound for that place: two of which being tall, & strongly built ships, refused to admit Ignatius: the third, a small and ill compacted vessel received him; and having put to sea together with a favourable wind, the two which refused to receive S. Ignatius were suddenly cast away; and the third only, which transported him being weak, & much beaten with tempest and foul weather, arrived the month following, safe in Apulia.  
At Alcala, at the instance of the Suffragant of that place, one john Lucena, made a gathering for the clothing of S. Ignatius in his Clergy garments: with whom coming to a certain person of quality, to demand alms for that purpose, the noble man, rurning to. S. Ignatius: If this fellow, quoth he, pointing to the Saint, deserve not to be burnt, I will he contented to be burnt in his place. And the self same day (a thing worth observing) that noble personage was consumed by fire which by chance had taken hold on part of his house.  
At Paris, one Michael a Spaniard, being incensed against S. Ignatius, for having drawn Saint Francis Xaverius, to the warfare of Christ, from the midst of apparent worldly honours attending him, resolved to kill him, as the author of this fact. And having violently entered his lodging, for that purpose, and in a rage rushed up stairs, with his naked sword, he was affrighted upon a sudden, with this voice from Heaven. Whither goest thou miserable wretch? and returned back again, discovering the whole business himself, being afterwards convicted, by the guilt of his own conscience.  
Not far from Bassana lived a certain Anchorite, a man of a fair reputation of sanctity, who observing curiously S. Ignatius, and finding nothing peculiar in his habit, differing from that of the ordinary sort of Clergy: and perceaving him to be of a pleasing & familiar behaviour, without any show of an eremetical spirit: measuring his sanctity by the square of a solitary life, concluded there was nothing singular in him, or deserving particular note or remark: and therefore began within himself, to slight him, and conceive a poor opinion of his worth. But Almighty God would not long permit the simplicity of the man to be misled by error. For being in his prayers, more vehement than ordinary, Almighty God was pleased to reveal unto him, that the man of whom he had conceived so slight an opinion, was a man full of Apostolical spirit, and a vessel of election for the safety of many. From which time forward the Anchorite condemning with sorrow his own rashness, resolved ever after, to reverence S. Ignatius, & his followers.  
F. james Fguia● a man of known Sanctity, and Ghostly father to S Ignatius was wont to say, in the life time of the Saint, that he lived more by miracle, then by the force of nature. And after the death of S. Ignatius: the most famous and renowned Physicians of that time, examining the vital parts of his body being opened, held it for a miracle, that he should live so long, especially undergoing the charge of General of the Society, with so continual and constant a pleasant face and countenance. For his stomach, through his abstinence, sobriety, and continual dryness, appeared strangely contracted. His liver was so hardened and congealed, that it was almost become stony. And Realdo Columbo, a famous Anatomist of that age, witnesseth in his book of anatemy, that he found three stones in his liver vein, or as they term it, in his Vena Porta.  
This extraordinary care God had of the life and reputation of S. Ignatius, is confirmed by the sentences of many grave judges, often given in behalf of the innocency of S. Ignatius, at Alcala, Salamanca, Venice, Paris & Rome, howsoever his adversaries by foul slanders and calumnies, employed all their art to traduce his innocency, and utterly take a way his fame and good name. But of all others, the clearing of S. Ignatius at Rome, of that most injurious imputation laid to his charge, by a Monk infected with the heresies of Luther, was the most famous: For this Monk having spread abroad that S. Ignatius, and his followers, as men guilty of gross enormities, had been convicted of heresy and other foul facts in Spain and France, and of late also at Venice, and that having escaped the hands of justice, they were come to Rome to debauch & corrupt youth, under the colour of piety, with the like foppeperies, broached by this Monk and his complices, it begat in short time, so violent a hatred against S. Ignatius & his Companions, that many men began to esteem them runneagate wand'ring Rogues, and to detest, and fly their Society and acquaintance. And the bruit had not only filled the mouths of the vulgar in Rome but it spread itself, by means of the letters & messengers of their adversaries, into other Countries and adjoining Provinces, that the IGNATIANS, with their ring leader, were esteemed branded men, & convicted of heresy and other foul crimes. But our Saviour jesus, who had made a promise to S Ignatius, in his journey to Rome, that he would be savorable to him, quickly delivered him out of these calamities. For it came to pass miraculously, that almost all they who had been judges of S. Ignatius in Italy, France, and Spain, arrived at Rome, about their several occasions, at the self same time, when sentence was to be given there against S. Ignatius. All who being called to judgement, discovered the fables and impostors of his adversaries, giving rare testimonies of the virtues and piety of S. Ignatius. Besides which, the letters of the several Cities of Italy, in which the Fathers had sometime resided, being brought to Rome about the same time, added much to the reputation of their deserts, and the refutation of the slanders of their false accusers. By which, and by the express command of his Holiness, the Governor of the City being moved, cleared S Ignatius, by his sentence in ample manner, not only of all fault, but of suspicion of fault. But it happened far otherwise to them that conspired against him, howbeit not at the instance of S. Ignatius: for Michael, after the discovery of the imposter, was banished: An other of them after judgement given against him, being surprised with a violent sickness, ended his days of it: an other turned heretic, leaving his picture behind him to be sentenced to the fire in his place: a fourth was condemned to perpetual prison.  
The like favours of Almighty God to S. Ignatius may be farther confirmed by some domestical examples. One of his first followers, a man not yet truly marked with a perfect stamp of virtue, being transported with an affection of a solitary life, and comparing the labour of S. Ignatius his life, with the rest and ease of the other, and the dangers of this, with the safety of that (as he conceived it) being thus distracted with many doubts, & disheartened with the greatness of the Institution of the Society, resolved to betake himself for counsel to an Anchorite of approved sanctity. But he had searse put his foot out of the house for that purpose, when a vision of an armed man was presented unto him, threatening him with a naked sword and menacing aspect: which notwithstanding, when still he continued his way to the Anchorite, the armed man in a fury opposed himself, not ceasing to pursue him, till he turning with speed, had sought his refuge in the embraces of S. Ignatius: to the admiration of all the neighbours, who saw the party affrighted betake himself to his heels, but could not discover any thing which might occasion his flight.  
An other of his Father's conceiving some grudge against S. Ignatius demeaned himself stubbornly and contumaciously towards him, for whom the B. Father praying earnestly in his Mass, and shedding many tears, cried out to our Saviour: Pardon him, o Lord; forgive him o Lord. To which our Saviour replied: Let me alone; for I will undertake thy quarrel for thee; and 〈◊〉 vergeance of him, if he do no● repent. And it came afterwards to pass, that that Father (casting his eyes with devotion upon some relics in a certain Church, an armed man appeared, threatening him with a fearful countenance, and whip in his hand, if he became not obedient to S. Ignatius. After the sight of which though the Father humbled and submitted himself, yet he was diversely afterwards afflicted, in confirmation of the truth of that which Almighty God had revealed to S. Ignatius.   

The famous Miracles wrought by S Ignatius, in his life tyme.  
CHAPTER XVI.  
THough: the trial of sanctity consist not in the working of wonders, as S. Gregory the Pope noteth (whence it came to pass, that saint john Baptist, a man so renowned in the holy writ, for his sanctity of life, is not reported in the Gospel, to have wrought any miracle, whilst he lived) yet because the voice of the vulgar seemeth to exact miracles, at the hands of Saints, which, howbeit they are not merits, as S. Bernard teacheth, yet they are signs & tokens of merits; the sanctity of S. Ignatius was not void of this ornament of Miracles. For in the processes of his Canonization, are mentioned more than two hundred Miracles wrought by him, all confirmed by the uniform and grave assertion of many sworn witnesses.  
Here some few only, besides them often above mentioned, which happened to S. Ignatius, in his lifetyme, shallbe touched.  
It fell out at Bercelona, that two Brothers, about their Patrimony, had long sued one another. And he, in fine whose fortune it was to lose the suit, falling, with too vehement apprehension, into despair, hung himself, with a halter, upon a beam in his chamber. The bruit of which came no sooner to the ears of S. Ignatius, but suddenly he betook himself to the place, and cutting a sunder the halter, from that unfortunate rafter, gave order that the dead body should be laid upon a bed. Which done; falling a part upon his knees, he began with many tears, to demand the safety of that miserable creature, at the hands of Almighty God. But whilst S. Ignatius (being at that time but a student in the Grammar school) was thus earnest in his prayers, they who were there present, standing in suspense, with their eyes fixed upon the bed, (a thing full of miracle:) the dead man returned suddenly to life, and had the use of his voice so long till calling for a Ghostly Father, he had confessed his sins, and received absolution; and then at last gave up his ghost, lately redeemed from out the jaws of hell, into the hands of his Creator.  
He recovered immediately a certain man called Bastida, who had been many years sick of the falling sickness, by casting up his eyes and prayers for him to Heaven.  
He often chased the Devil out of possessed persons, by the sign of the cross.  
He restored a woman to health, who lay half dead of a Consumption.  
He delivered one Simon Rodriguez, being also at death's door, from his disease, by a pious embrace.  
john Baptista Coce, who by accident one evening, had so burnt his hand, that it became utterly unserviceable, and disabled for any manual function, the next day, by his prayers, had his hand healed and restored.  
Returning sick, into his Country, of a quotidian ague, and preaching often in the open fields (because the Churches were not capable of the concourse of people) howbeit his weakness would not permit him to raise his voice aloud, yet every word of his sermon was perfectly and distinctly heatd, and understood of all men, for the compass of more than three hundred paces.  
Coming once to visit one Alexander Petronio, who lay sick in a dark & close chamber and bed, in regard the windows and doors were kept shut, to keep out the light, he replenished the chamber with supernatural splendour of his face, and recovered the sick person.  
He freed one Eleutherio Pomano, who had been greiviously molested, for the space of more than two years, with certain foul tentations of the Devil, by his only seeing, and discoursing with the party. Which (saith S. Bernard in the like case) I prefer before the miracle of raising a dead body: because there only the exterior but here the interior man is restored to life.  
The College of Loreto being fearfully haunted with spirits, appearing in sundry foul shapes of men & beasts, and the ordinary exorcisms, and other ceremonies usual having been applied, and those fearful apparitions nevertheless not ceasing: the Rector of the College addressed himself, by letters, to Saint Ignatius, commending the business to his holy sacrifices & prayers. Who no sooner received news of it, but he absolutely sreed the house, from those haunts of the ill spirit, by his prayers and letter, not for the present only, but for ever after.  
S. Ignatius his linen, being washed with devotion by a certain devout woman, restored life and motion to her withered and dead Arme.  
One Isaac, a jew, refusing, with a passionate obstinacy to become Christian, and contemning curtesyes and all other courses taken with him by others, was by S. Ignatius soon satisfed, appeased, and persuaded to be baptised, by the only uttering of these three words: Mane nobiseum Isaac. A certain person of note, being of a more turbulent spirit than was fit longer to be endured, and S. Ignatius not being able by gentle persuasions, to cure his diseased mind, changing at last his style, and beginning to call upon the justice of God, and represent unto him the vengeance of Heaven, he did it with such a feeling, and expression of fervour, that the walls and house appeared to him to tremble and shake with horror. With the sight of which the standers by being strooken, immediately fell upon their knees, imploring the mercy of God, by their prayers and vows. And the delinquent prostrating himself at the feet of S. Ignatius, and with a voice of confusion, begging pardon for his offence, promised from thenceforeward an amendment of himself.  
Father Leonard Kesselius residing at Collen, had a vehement desire to see S. Ignatius, then at Rome, above 300. leagues distant from thence: And having besought the B. Father by letters, that it might be lawful for him to travel a foot to Rome, he made answer, that his presence was necessary at Collen, for the good of others; enjoining him beside not to stir from thence, for that Almighty God peradventure, by some other course, might so provide that he might see him, without the pains and toil of so tedious a journey. The Father therefore being one day at his prayers S. Ignatius appeared unto him, being yet aline and breathing, and discoursed long with him, to his infinite contentment.  
The B. Father, lying often sick, if in the mean time, any difficulty happened, for the soluing of which his virtue and wisdom was required, he seemed, in a manner, to be perfectly recovered and his mind guiding his body, appeared a sound man. So that it became familiar to them of the household, as often as he fell sick, to desire that some business of consequence might happen, for the facilitating of which S. Ignatius might rise, and be quit of his disease.   

divers miracles wrought by S. Ignatius, after his decease.  
CHAP. XVII.  
IN the processes for the Canonization of S. Ignatius, commenced by the authority of the Ordinaries first, & afterwards by that of the Sea Apostolic, more than two hundred miracles are related, wrought by the merits and intercession of S. Ignatius, after his decease: Besides which, there are diverse other as authentical, not yet published (because those former for his Canonization were more than sufficient) confirmed nevertheless by the grave testimonies of men beyond exception, and printed at Rome and other parts of Italy; in Spain and in Germany, and other places, by the approbation of them whom it concerneth to approve them. Here only I will relate some few, because my brevity promised will not permit many▪  
When the body of S. Ignatius lay exposed upon the Beer, for the performance of his funeral rites, one Bernadina a Roman, had a vehement desire to bring a daughter of hers, who had been long troubled with the Emeralds, so greiveously that no art of physic could cure her, to kiss the hands of his dead body, assuring herself the recovery of her daughter, by that touch: but the daughter, transported often times by the press of people, not being able, for the throng, to approach near the body, her mother laid hold of a piece of his garment, & had no sooner applied it to her daughter's body, but she was quit of her disease. Father daughter's body, but she was quit of her disease.  
Father Nicolas B●hadilla, having been long sick of an ague, was recovered by lying in the bed of S. Ignatius.  
At Manresa, a certain Lady of quality, feeling no living motion of her child in her womb, for the space of three hours before she was brought to bed, at last was delivered of a dead child: the unfortunate success of which being much lamented by the standers, by, the rather because the child had not been christened; the midwife, about half an hour after the delivery of the woman, implored with confidence the help of S. Ignatius. And had scarce begun her prayers, but the child, before pale and black, returned now to life.  
S. Ignatiu● being besought for the life of a little dead infant of an Indian women; restored the child to life.  
He restored many blind men their sight, deaf men their hearing, lame men their limbs: cured men strooken with the palsy; others given over by the physicians, and lying at death's door, he restored perfectly to their health. He appeared to many after his decease, either delivering them from greivious tentations, or freeing them from their diseases, or other dangers, or giving them good counsel, or foretelling them things to come, or comforting such as served him with divine consolations. And in his journey to heaven, at the very instant of his decease at Rome (as afterward appeared by the computation of hours) he appeared in glory to that noble and Religious Lady Margareta de Lilus, commending the Society to her, as to a principal benefactresse of the College of Bolonia.  
Many Devils have been cast out of possessed persons, and out of houses which they haunted, by the relics of the holy Father, or by hanging up his picture.  
The oil of the lamp, which burneth before his body, hath wrought many strange cures.  
He hath eased many women who have called upon him, in the extremity of their, childbearing labours: and bestowed children upon barren women.  
At Carpentras a certain woman being delivered of a child without motion, & of the complexion of a black-moor; so that it was doubtful what course was to be taken, in this prodigious accident, whether the child ought to be christened or no, or whether it were to be deferred till some motion were discovered in it. At last by the persuasion of a certain Cannon, they implored the aid of S. Ignatius, by which the child was suddenly not recovered only but so recovered that his countenance became cheerful and fair,  
He cured diverse of the pleurisy.  
He protected many men from the fury of their enemies. Others being fallen headlong from some dangerous precipice, were defended from all hurt, by invoking his name.  
At Cesenza, one Angelo Lopez, upon the Eve of S. Ignatius, in expression of his affection, had filled his windows with many paper-lanterns, adding to each lantern the picture of the Saint, and, with infinite demonstrations of gratulation, repeated often these words: Io Loyola, B. Pater to! But, in the midst of this triumph, by chance it came to pass, that by the greatness of the wind, the fire had taken hold of his lanterns; which when it was observed by some rascality of the vulgar, they began to scoff at this devotion, upbraiding the man for his superstition, and with a bitter allusion to his Motto of triumph, invert the words of it thus: At, at, Beatus uritur: at, Loyola crematur! At which the man growing infinitely out of patience, out of his sense of this irreligion used to S. Ignatius; And I for my part, quoth he, have so high an esteem of the sanct●●y of the B. Father, that I believe him to be able to protect his cinged picture from the fire Neither was he deceived in his belief; for the flame having consumed the paper round about it, forbore to touch the picture, either in demonstration of the Sanctity of the B. Father, or in observancy of the zeal of him who desired it.  
At Braga, a certain woman having been lately brought a bed, was so much weakened, for many days after, with a continual flux of blood, that life could hardly be kept in her from following the course of the flux: who drinking of the water into which her child had been dipped, having been wrapped immediately before in the garments of S. Ignatius, her flux suddenly stopped, and she recovered her accustomed strength.  
In the Town of Gui●●arent, a ceataine woman, having already lost the use of her sight and hearing, and received the holy oil and other rites of the Church, lay utterly out of her senses: and whilst some about her, out of devotion, were endeavouring to put her in mind of her last words, a certain woman, who in courtesy sat by to visit her, called to remembrance that a little piece of the guirdle S. Ignatius used in his life time, had lately been sent to her, by a son of hers of the Society; which she with great confidence, and reverence towards God, presently applied to the sick woman: which done, she began to recover her senses by degrees, to breath, to stretch out her hands, and make signs for meat; to the admiration of the Physicians, for the suddenness of the cure: all which things were afterwards confirmed, by the attestations of sworn witnesses.  
At Caglari a certain elder Brother snatching up a knife at dinner time, hurt his younger Brother in the eye: and at the same time, the daughter of a certain Gentleman, carving at the table, was sorely hurt, in like manner, in one of her eyes. Both which, calling upon the aid of S. Ignatius, were delivered from danger, beyond expectation.  
An other woman had been so weakened, for the space of four months, with continual pains, that she was utterly deprived of the use of her feet: But the feast of S. Ignatius drawing near, she, desirous to partake of the common jollity expressed that day in our Church, was not frustrated of her desire; for her pain ceasing and her feet being restored to their wont strength, she came thither with joy to have a share in the devotion.  
In the same place, upon the Eve of S. Ignatius, the A●lltiery playing round, 〈…〉 infant who could not speak, and who had never heard the name of S. Ignatius, cried out, to the admiration of all standers by: To morrow is the day of B. Ignatius. But they who were present, hearing a thing so full of wonder, for experiment sake, demanded again of the child, what was to be done to morrrow; who answered as before.  
At Maiorca dwelled a certain woman, who through the contraction of her sinews, was become so lame, that she could not go without crutches: the whole town therefore being, filled with the noises of trumpets, voices, & other musical instruments, Almighty God inspired her with a desire of visiting our Church, Who put herself in readiness to go, notwithstanding the dissuasions of her sister, who feared she might miscarry: by the press of people. She nevertheless gave no ear to her dissuasions, but put herself upon the way, and was suddenly cured and recovered strength in her feet. And throwing a way her crutches, without any help betook herself to the Church, where in thanksgiving, she caused a Mass of the B. Sacrament to be said.  
An other woman, who some years past had received her sight by the means of this B. Father, lying now again desperately sick, and being given over by four Physicians, not forgetful by whom she had received light before, now again reposed all her hopes and confidence in the same Physician. One night therefore she called out upon one of the women, who were accustomed to watch with her: Make haste, quoth she, come hither with speed, and behold this glorious splendour: O if thou hadst come sooner thou shouldest have beheld my S. Ignatius visiting me; for I am now recovered, and perfectly well. And the event confirmed it to be true. For the Physicians themselves could not deny, but that she was cured by some secret power.  
At Monte in Gallicia, a great fire, raging for many days toagether, and consuming a certain wood, gathered still n●w forces, dispersing and spreading: itself far and near, there being no human means to stop or restrain it; To which the wind rising, upon a sudden, driven the flame towards the Barns and bordering Town, so that the fire was now advanced within three or four paces of the Corn and houses: a certain person therefore, taking the picture of S. Ignatius, which he had about him, and falling to his prayers, threw it into the midst of the flames, there where the fire raged most, and threatened greatest ruin: and immediately the fury and rage of it ceased, the flames which flew highest descended and vanished, & the whole fire returned upon a sudden from whence it began. And which is worth admiration, a certain woman who had observed the throwing in of the picture, leaping into the midst of the smoking brands, raked away the ashes with her fingers; and being unhurt, brought away the picture from the midst of the burning coals.  
At Friburg, a little child of three years of age, by chance had broken his arm; the mother of whom searing the displeasure of her husband, being then absent, invoketh the help of S. Ignatius: but she had scarce ended her prayers, when, to her infinite contentment, she found her child before her eyes, whole and without hurt.  
S. Ignatius. being invoked, wrought a present cure upon diverse who had been sorely wounded: whose cure would otherwise have exacted a long tyme.  
Many men, by the presence of S. Ignatius his picture, or by the application or touch of his relics, have cured the plague, when it raged most sorely, and consumed multitudes.  
A certain Noble man at Plata perceaving the sky to be overcast with thick clouds, and fearing a great spoil of his Corn; lying yet open in the field, made a vow to S Ignatius; for the preventing of the tempest: so that when all the adjoining territoryes swelled with floods of rain, not a drop had touched; or fallen upon his fields.  
At Naples, one Vincentio Pagano having prepared certain artificial fires for the celebration of the feast of S. Ignatius had dangerously through his own, folly, scorched his hand. Upon which accident, certain women of his acquaintance began to flock about him, applying to his  hand a note or superscription of S. Ignatius his hand-writing; the touch of which presently eased his pain, and the raging of the  part, which usually ceaseth not till a certain day, was out of hand appeased.  
At Catanzaro a certain pious woman, having a son by one Gaspar Mariscano her husband, out of her devotion to S. Ignatius, had a desire to have him christened by the name of Ignatius, how beit her husband (in regard the relics of S. Ireneus were preserved in that City) had rather the child should have been called Ireneus: but in conclusion, after much debate about the business, they concluded the child should be named Ignatius Ireneus. But this contention occasioned many differences afterwards betwixt the man & wife: for the wife, ever after, called her child Ignatius, and gave a strict command to them of her house hold to do the like; and Gaspar, on the other side, commanded them to call him Ireneus. The difference had continued thus betwixt them, almost the space of three months, when arguing the business, one morning, they both grew somewhat hot, till the Father, at last, in jest: Well, quoth he, let the strife be put to the arbitrement of the child himself: to which the Mother was contented to agree; where upon the Father, in merriment, demanded of his child, at that time but three months old, by what name he would have himself called? when, behold, the child miraculously received the use of his tongue, distinctly pronouncing the name of Ignatius. Which voice so took his Father with admiration of the miracle, that from thenceforeward he gave order his child should be called Ignatius, dedicating him to the service of S. Ignatius.  
In the Territory of Peru, in the West Indies, one Christopher Martinez de Peredes, for the space of four years together, was forced through the lameness of his feet, to make use of one crutch in the beginning, & afterwards of two: who hearing upon the feast of S. Ignatius the triumph of the people: And shall I, quoth he, upon this day, when all men are in jollity, remain as it were an unbidden guest's? shall I alone remain destitute? Which words he had scarce uttered, when his feet recovered forces, and he found himself so strong, that early the next morning, without any other help, he betook himself to the College.  
One Benedicto Lopez Perfect of the silver mines, pursuing a certain Ethiopian fugitive, was set upon by five others at unawares, who stabbing and butchering him in sundry places, dragged him from his horse, in a most barbarous manner. In which his extremityes he implored the aid of S Ignatius, who presently presented himself to him in these exigents, & laving hold of his Cloak, bore of, with both hands, the blows of his enemies, so that at last (his enemies being departed, and the B. Father vanished (he found himself safe, and without hurt, saving that his hat and other garments were pierced.  
A certain Lady at avignon, had a son much afflicted with a violent continual fever, who besides the disease itself, with the violence of it, had one of his hands disjointed, and in a deformed manner, turned the wrong side outward; so that in the opinion of the Physicians, he was in danger of the loss of his hand, if not of his life with it. Which lamentable case, a certain Religious woman, allied to the sick youth, compassionating, vowed three Masses, and as many wax candles to S. Ignatius for the health of her kinsman. Which done, the youth immediately recovered; and in a more infallible confirmation of the miracle, his hand was replaced in the right place.  
At Bercelona, one Elizabeth Rebels a Religious woman, being in some high place busy about her work, upon a sudden unfortunately tumbled headlong to the ground, & received so sore a blow, that her thighbone, which is the sollidest bone of the body, was utterly broken. The Physician & Chirurgeon were immediately called, who for more than forty days together, with what diligence was possible, applied all the remedies their arts afforded, how be it to little purpose. In conclusion, the sick woman was brought to those terms, that in all men's judgements, she was past recovery, and as it was conceived, could not last longer than that day. Yet notwithstanding, as soon as a Relic of S Ignatius was applied to her hart, she presently recovered. One Hierome Humphrey; aboy of ten years of age: upon one of his eyebrows, near the temples had received a mortal wound, which occasioned an inflammation in his eye, & cast him into a fever. For which the Chirurgeon had him in cure a month, not being able to help him; for the wound did not only not heal, but grew so deep and wide, that it received a tent of a singer long, and voided so much filth as amazed the Chirurgeon. The Mother of the child made a vow to S. Ignatius, commending her child to him; and behold, when (an other Chirurgeon, in the mean time having been called, for the better consulting about the cure) the bands of the sore were unfolded, they found the wound perfectly healed, closed up, and sound.  
One Ferdinando Pertel having fallen into a Tercian ague, which afterwards proved a double Tercian, and at last a pestilent fever, with a kind of raving and fearful horror of his senses, was forsaken by the Physicians, and lay in his last extremity. Being therefore prepared with all the Rites of the Church, and invoking S. Ignatius; whose picture he held in his had, he began suddenly to recover; and was cured of his disease.  
One Anne Barzellona, a woman of four years of age, having for above the space of two years, been so miserably strooken with the palsy, that she was unfit for any labour, and unable, without crutches, to go up and down stairs, and with her crutches also seemed rather to crept then go; to which when the application of no remedies would serve, and she beside was taken with an apoplexy in her other side, so that she became impotent, and was confined to her bed: Finding herself thus void of all human help, by the assistance of her crutches, and one Margaret her sister, she betook herself to a Chapel of S Ignatius, two hours travelling distant from her lodging. Where, making a vow in honour of S. Ignatius, immediately she began to find herself better, and was able to bow her knee, which before was grown stiff: And having ended her denotions, arose full of contentment, and returned a joyful woman, nimbly to her lodging.  
A bone and superscription of S. Ignatius being applied to the eyes of a certain Widow of Matorca, called jane Clara Noguera, who was blind, restored her her sight.  
divers other Miracles of S. Ignatius are related in a late life of his, set forth by Father ●ed●o Ribadeneira in Spanish, printed at Madrid in the year 1601. and translated by others into Latin, Greek, Italian, the Poland and other languages, and published in the chief Cities of Italy, Spain, France, Germany and other places, where such as are curious to peruse them, may find them.   

Of the rare Sanctity of S. Fraces Xaverius, associate & spiritual child of S. Ignatius; redounding to the, glory of S. Ignatius.  
CHAP. XVIII.  
SAint Francis Xaverius was borne in the Castle of Xavere, the year 1497 of noble Parents, john Lasso Precedent of the king's Counsel, and Mary Apzileveta, Lord of the Town of Xavere, and other adjacent Territoryes; by whom he was virtuously brought up and sent to Paris: where whilst he was enabling his understanding by his studies, he was won by the pious discourses and spiritual exercises of S. Ignatius to the warfare of Christ, and with him eight other associates; men of rare parts of virtue & learning. And in conclusion, after he had spent some time in Venice, Bolonia and other Cities of Italy, as a matchless example of sanctity to those places, working rare effects by his Sermons and other offices of piety, being now preferred to the dignity of Preisthood, at the instance of john the third king of Portugal, he was commanded into India by S. Ignatius, there to conjoin those Eastern nations to Christ, being honoured for that purpose by Pope Paul the third, with the dignity and authority of Legate Apostolical.  
In India, by the foundation of many Churches and Colleges, of the Society, he generally dispersed and spread the faith of Christ. He gained first the kingdom of Travancor to the faith, than the Island of Zeilan, Aurea Chersonesus, the region of Maurica, and other barbarous Nations: afterwards japonia, the uttermost climate of the East: where before the name of Christ had never been heard of, received by him the light of the Gospel: a man of an undainted spirit, contemning in his traveils of those vast Countries, the imminent danger of death, the raving & pyracyes of the Ocean, with the like discommodities of his infinite navigation. And lastly, he intended a voyage into that vast kingdom of China, the more to disperse the name and glory of Christ. He converted and baptised, in the ten year's space of his residence in India, many hundred thousands of people: he assisted many deeply engaged in the filth of sin, Domino cooperante, & sermonem confirmante, sequentibus signis. For in his life time he raised more than fourteen dead persons.  
Upon the frontiers of Piscaria he raised a boy, who for many hours together had laid drowned in a well. In the Town of Mutan, in like manner he raised an other boy, who dying of a pestilent fever, had remained dead four and twenty hours. At Comire he raised a third body, which had laid buried under the earth a whole day together. near the Promontory of Comori, he raised a Girl: not fare from, that place a certain married woman. In the Island of Vaccare. near Zeilan, the son of a certain Infidel. At Malaca the daughter of one who had been lately converted. At Bembari a certain boy: another at Comori: At Punical he raised a man who had lain dead a whole day. Near Manapar he raised one Antoni Miranda. At Malaca, a certain man's daughter who had been three days buried and overwhelmed with earth. He restored to life in like manner, the son of one Mahomet Sarangio, who had laid three days under water, to omit others raised by him in his life tyme.  
And after his death he restored almost as many to life. In the processes for his Canonization, mention is made of above five and twenty persons raised by him from death to life. He often restored blind men to their sight. Dispossessed possessed persons: cured many lying desperate, and given over by the Physicians, healed lepars, calmed tempestuous Seas, preserved ships from wracks restored the lame to their limbs, and recovered men strooken with the palsy. He foretold infallibly many things to come, penetrated mens concealed thoughts, had a certain knowledge of secrets, and things absent. He appeared in diverse places fare distant, at one and the self same tyme. He spoke several languages, which he had never learned, as readily, congruously, and eloquently as if he had been borne and bred amongst those Nations. And it fell out oftentimes, that at such times as he preached to multitudes of people, men of several Nations, at the same time, heard him utter their own language. And with one and the self same answer, he often satisfied the demands of several Infidels. He was so ravished and transported with the desire and love of God, that he was often miraculously raised from the ground, with a countenance inflamed, eyes sparkling and fixed upon the heavens, and being surcharged with celestial joy, was forced to exclaim: Sat est, Domine, sat est. By the sign of the cross he turned salt-water into fresh, in several vessels at Sea. Having dipped a brazen Crucifix, which he wore about his neck into the Sea, to appease a tempest, and by accident lost it; walking the next day, upon the shore, he espied a sea crab miraculously bringing him his crucifix in his claws, which having delivered it, suddenly returned back into the Sea, from whence it came.  
He ended his days in the Isle of Santion, near China, upon the second day of December, in the year 1552. famous for many miracles, and all ornaments of Sanctity. His body was found entire long after his death, how be it in was neither bowelled nor baulmed, but buried in quick lime: and it appeared, many monothes after his decease, lively, full of juice and fresh colour, soft and tractable, sending forth an admirable sweet savour, and many times bleeding. For  he was honoured and reputed a Saint immediately after his death, not only amongst Christians, but even among the Infidels; the rather for the many miracles daily wrought by him. It appeareth by the processes for his Canonization that many dead bodies were raised by him, after his death: that many lamps burned before his body, with water only put into them, as clearly as if they had been filled with oil, which being oftentimes extinguished, took fire again of themselves, without human help: that diverse were cured by him, or by his relics, or picture, of leprosy, palsy, blindness, bloudy-fluxes, cankers, ulcers and other desperate and incurable diseases.  
This so eminent man, deservedly styled the Apostle of the Indias, ever had Saint Ignatius in so great veneration, that as often as he named him before his familiar acquaintance, he gave him the Epithet of Saint or Blessed; and whensoever he wrote to him, he did it with reverence, upon his knees: and in his Reliquary he wore the name of S. Ignatius, cut out of a letter of his to him, as the relic, of some great Saint, whilst yet he was alive. He suffered himself to be guided like a child by S. Ignatius, depending wholly of him, and ever cherishing in his breast an admirable opinion of his sanctity, which upon all occasions, he desired to express. Which words (saith S. Chrisostome, in the like subject, hom. 1. ad populum) do sufficiently demonstrate and speak all his virtues. for the judgements of Saints go not either by favour or disfavour, but are to be held unquestionable.   

The B. Virgin S. Teresia added much to the glory of S. Ignatius.  
CHAP. XIX.  
IF the glory of the Father be the wise child, as holy writ expresseth: the B. Virgin S. Teresia: that glorious Foundress of the Disealced Carmelites, a woman so famous for her admirable and heroical virtues; who by those eminent degrees of Contemplation, arrived to so fast a friendship with Christ, renowned for her writings of mystical Divinity, glorious for her patience and sufferance of labours, one so higly esteemed through the Christian world for her reformation of the carmelites, an elect spouse of Christ, who through her vehemency of divine love, was often surprised with ecstasies, a woman famous for that fiery Cherubins dart piercing her breast, one inflamed with an unquenchable desire and thirst of souls, adorned with the flower of pure Virginity, glorious over the Christian world for her celestial visions, her spirit of prophecy, her manifold gift of cures, in her life time and after: this sacred Virgin, I say, added much to the glory of S. Ignatius, as one who acknowledged herself a child of his Society; making use of the Fathers of it for her confessions, and the whole manage of her spiritual affairs, and miraculously came to the knowledge of many things in praise of the Society, leaving testimonies of it both by word and writing: and particularly in her Lise written by herself; by the command of a certain great Divine of the Order of S. Dominick. Out of which Life, translated afterwards into Italian, printed at Rome in the year 1601. and dedicated to Pope Clement the eight, by the Archbishop of Auignion. I will here relate some passages, translated word by word into Latin.  

In the 5. Chapter and 47. page of the said life, S. Teresia writeth thus.  
I Remained in this blindness above 17. years, as I remember, till a certain learned Father of the Order or S. Dominick opened my eyes in some things and they of the Society of jesus, possessed me intyrely with such fears (to w●, that certain sins were not to be esteemed trifles, which some ignorant Ghostly Fathers had taught her to be no sins) aggravating my ill conceived principles, as I will relate hereafter, etc.   

In the 23. Chapter and 236. page of the same life, S. Teresia writeht thus.  
When the Fathers of the Society of jesus arrived here, to whom I not knowing any of them, found myself much addicted, only because I had understood as well of their insight into matters of Spirit, as of their manner of Prayer: but I found not worth in myself to discourse with them, nor strength enough to obey them, etc.   

And again in the same Chapter page 239. the speaketh thus.  
IT was for my greater good that I came to know and deal with men so holy as they of the Society of jesus. It is here by the way to be noted, that one Antony Kerbeke an Augustin Friar, in his Latin version of the life of S. Teresia (published at Mentzes, the year 1603. and printed by john Albin) hath omitted this; & almost all things else written by S. Teresia in praise of the Society. But what his drift was in it, it is hard to judge.   

And in the 244. page.  
I Was afflicted, suspecting my own misery, that they of the household should see me deal with persons of such Sanctity as they of the Society, & I seemed to have the greater obligation not to become so miserable, and to deprive myself of my idle recreations.   

And again page 246. in the end of the Chapter, S. Teresia writeth.  
BLessed be God who gave me grace (howsoever unperfectly) to obey my ghostly Fathers, who for the most part, were those blessed men of the Society of jesus, and my soul afterwards began to perceive a manifest amendment, as now I will relate.   

In the 24. Chapter and 249. page, she writeth thus of the Society.  
I Dwelled not fare from them, rejoicing much that I could have often communication with them for my only knowing of the holiness of their conversation, was the cause of that great proficience, I discovered in my soul.   

In the 33. Chapter and 364. page, writing of a certain journey she made, with licence of her Provincial:  
I Was much comformed when I understood, that in that place there was a House of the Society of jesus.   

In the 38. Chapter and 421. page she writheth thus of the Society:  
(SAint Teresia here in her original manuscript, expresseth the name of the Society▪ and reported the same, by word of mouth: witness Ribera in his life of S. Teresia printed at Rome, in the 4. Book, 5. Chapter, and 207 page, which life the Reverend Father, Friar John a jesus Maria, discalced Carmelite, in his abridgement of S. Teresia's life, printed at Rome in the year 1609. and dedicated to Pope Paul the first, styleth a history most worthy to be credited, in his 1. Book, 1. Chapter and 4. page) thus, say S. Teresia writeth of the Society: I saw admirable things of some Religious persons of a certain Order, and of the whole Order in general; I oftentimes saw them in Heaven with white banners in their hands, and at other times I had the like visions full of admiration. In which respect I hold the said Order in great veneration, as one who have long conversed with them, and perceive their lives to be conformable to that which Almighty God hath revealed to me, of them. The same is to be read in the life of S. Teresia. pag. 303. published in Latin by Martin Martinez, and printed at Collen, by, john Kinckius, in the year 1620.   

And in the same Chapter, in the page 430. of her life, S. Teresia writeth thus:  
FInding myself thus much afflicted in soul and body, in a certain Church of the Society of jesus, where I was hearing the Mass which one of the Fathers said for a Brother of the Society lately deceased, I saw him enter into Heaven with great glory, and by a particular favour, accompany the Majesty of our Lord.   

In the 39 Chapter, and 447 page, towards the end.  
BEing, saith she, in a Church of a certain College of the Society, whilst the Brothers of that College were receiving the B. Sacrament, I saw a precious garment (or as the Italian translation styleth it Pallio) hang over their heads: and this I saw twice; but when other people communicated, I saw no such thing.   

In the. 40. Chapter, and 455. page of her life, she speaketh thus of the said Society of jesus, witness Ribera in her life written by him, in his 4. Book, and 5. Chapter.  
BEing upon a time, at my prayers, with great recollection, peace and quietness, I seemed to myself to be placed near God, and environed with Angels, where I besought his divine Majesty for the good of the Church. And it was revealed to me what profit should accrue to the Church, by a certain Religious Order in the later days, together with the fortitude with which that Order should uphold the Church. And Ribera, in the place above mentioned, expresseth these words spoken then by Christ, to S. Teresia, to have been understood of the Society of jesus, as Martin Martinez translateth them pag 307. Oh, if thou didst know what supplies those men shall bring to the decaying Church, in after ages! etc. Which vision she saith she often had. And howbeit in that life of S. Teresia which goeth about in print, the name of the Society is not particularly expressed, yet in the original life, and in all written copies I have seen of it, the name of the Society is particularly used. And these words of our Saviour she repeateth again in the 40. Chapter, howsoever not expressing the name of the Society which as I said, is apparent, and received from the mouth of S. Theresia herself. So Martinez.  
The said S. Teresia hearing one day the Mass of F. Balthasar Aluarez of the Society of jesus her Ghostly Father, saw him crowned with a Crown of wonderful brightness, all the time his Mass endured, as Lewis de la Puente recounteth in the life of F. Aluarez. c. 6. § 1. pag. 69.  
It was revealed to S. Teresia that the said F. Aluarez her Ghostly Father should be saved, and our Saviour shown her an eminent place in Heaven which he was to enjoy, adding, that he was at that present arrived to so high a degree of perfection in this world, as was not exceeded by any man then alive; that according to that degree his seat in Heaven was prepared, & that he was gone beyond the perfection of all creatures then upon the earth, and yet then the Church of God was well stored with men of rare Sanctity, as well in the Society as out of it. This revelation S. Teresia discovered to F. Baltazar himself, and other Fathers of the Society; and to some of her own Monastery, & other Religious persons who reported it as a truth infallible. She noted it also in her secret Notes which fell afterwards into the hands of Diego jepesio Bishop of Tarazona who set forth her life in Spanish, in the year 1606. and dedicated it to Pope Paul the fifth, amongst which Notes, he finding this revelation, imparted it to others as Lewis de la Puente writeth in the life of F. Aluarez §. 2. pag. 124. and 126.  
The said S. Teresia, being demanded by one of her Nuns, whether she thought it would any way avail her to be directed by F. Aluarez, replied that it were a great mercy of Almighty God to her, for, quoth she, he is one to whom my soul oweth more than to all others in this world, and who hath more assisted ●●d directed me in the way of perfection. So writeth Lewis de la Puente, in the life of F. Aluarez cap. 11. in the beginning of the page 117.  
The same S. Teresia appearing many years after her death to a certain servant of God of approved virtue & credit, and one particularly devoted to herself, and comforting her in her afflictions; amongst other things uttered these words: And I myself, quoth she, am a child of the Society, and had one of that Order for my Ghostly Father, whom now I see and honour in Heaven. Which she understood of F. Aluarez. for though she had other Ghostly Fathers also of the Society, yet he remained longest so, and with great industry assisted her to put in execution those her aspiring thoughts and of whom she boasted that he had been her Ghostly Father and Master, See Lewis de la Puente in the life of F. Aluarez cap. 58. §. 1. page 607.  
The same S. Teresia knew by revelation of the death of forty Fathers and Brothers of the Society, martyred by the heretics in their journey to Brasill, and as soon as they were put to death revealed it to F. Aluarez her Ghostly Father, that she had seen them with crowns of Martyrdom in Heaven. As Diego jepesio Bishop of Tarazona, writeth in the life of S. Theresia lib. 3. cap. 7. pag. 152.  
The same S. Theresia saw the soul of F. Gutierez of the Society of jesus, who died in France for the faith, by the miseries sustained in prison, carried in triumph into Heaven, with a Laurel of Martyrdom, as is to be read in the life of F. Suarez printed at Lions 1620. in the beginning of his first Tome de Gra●●a.  
But they of the Society who have either been Ghostly Fathers of S. Teresia, or else at her entreaty, have had the examination of her spirit or revelations, and have approved them, are these following as they are mentioned by the writers or translators of S. Teresia's life: B. Francis Borgia, F. Antony Araoz. F. Giles Gonzalez. F. Balthasar Aluarez, F Martin Gutiers. F. Salagar; F. Ripalda, F. Paul Hernandez, F. Rodorignez Aluarez, F. Santander. F. Francis Ribera, F. Henriquez F. Bartholomew Perez & others singularly expert in matters of spirit, whose names the Reader may find in the abridgement of the life of B. Mother Teresia set forth at Rome by the Rd. Father, Friar john discalced Carmelite, in his 1. book, 1. chapter, and 8. page: and 1. book 10. chapter and 51. page, and 4. book, 4. and 5. chapters 227. & 231 pag. And in Ribera. 4. book, 7. Chapter and 316. page of his Roman edition in Italian. And in the 8. page of the Italian abridgement published at Rome this present year. And in the preface of Cosmo Gacci, annexed to the Italian life of S. Tertsia. And in the Epistle dedicatory of the said life printed in Latin at Collen, by john Kinckius.  
And that S. Teresia drew those first beginnings of her more tender and entire friendship with Almighty God, from the advice and counsel of a Ghostly Father of hers of the Society, the R. Father john a jesus Maria, discalced Carmelite witnesseth in his abridgement of her life, lib. 1. c. 10. pag. 51. in these words: About that time, saith he, her Gh●stly Father deceased at Ab●●a, a thing which much afflicted her, because she conceived she should hardly find another to succeed him so answerable to her desire. Yet she chose another of the same Society, who discovering that out of a nobleness of disposition in her, she would not suffer herself to be behind hand with any person, who bore her any affection in the way of friendship, (in such things noverthelesse as lessened not her affection to heavenly subjects) counselled her utterly to retrench and renounce all such freindships': a thing which appeared some what rigorous in her eye, when she reflected upon the ingratitude if it. But the Father urged that she would have recours to prayer, enjoining her for some days, the hymn of the holy Ghost, for obtaining light in that particular which she seriously undertocks, and praying some what long, for that intention, upon a certain day, she was surprised with a sudden ecstasy, which till that time was a thing unusual with her, and being well-near deprived of her senses she heard these words within the centre of her soul: It is my will that now thou hold friendship with Angels, not with men. Which words added so strong a resolution to her breast, that in a moment she overcame herself in that, which for many years to gather by great industry, and much importunity, she could not conquer in herself. From this time forward our merciful God began to speak to her, and often converse with her. Thus he.    

Of the glory derived, to S. Ignatius, from S. Philip Nerius.  
CHAPTER XX.  
BEfore we treat of the means by which S. Philip Nerius increased the glory of S. Ignatius, we will briefly touch, who, and how eminent a man this S. Philip was. He was therefore the Founder of the Congregation of the Oratory, which as it hath begotten many famous men, so amongst others it produced that renowned writer of Ecclesiastical Annals, Caesar Baronius, and Thomas Bazius author of the two Tomes of the maker of the Church: whose spiritual Master and Father B. S. Philp was, amongst all other Christian virtues, in which he was eminent, he ever preserved his virginity untouched; besides which, he had a miraculous gift bestowed upon him of discerning in chaste persons, the perfume of chastity, and in others, the rankness and stench of unchastity. He was famous for the gift, of Prophecy, he arrived to the knowledge of many things concealed fare from him, and such as were the most intimate secrets of men's hearts; he foretold things to come, he was usually comforted with the apparitions of Christ, and of his Angels and Saints: He appeared to many in his life time, relieving them in their afflictions: he cured sick persons without number, and recovered men gasping at death's door: he restored one dead man to life, in his life time, another after his own decease, to omit many other glorious miracles wrought by him; he was seen raised from the ground, in the time of his Masses, and other devotions: he reclaimed many men from their sinefull to a virtuous and religious life; he was ever held in great veneration of all men. In conclusion, he ended his days at Rome, full of merits, the 26. day of May, the year of our Lord 1595. in the 80. year of his age.  
This eminent man was a familiar acquaintance of S. Ignatius, at whose hands he sought long before his institution of the Congregation of the Oratory, to have been admitted into the Society, as his familiar friends the two Cardinals Cusane and Bellarmine (to whom he himself had often told it) bore witness of him after his decease: but he received a denial from S. Ignatius, as a man designed, by the providence of God, for some other Institution, beneficial to the Church: howbeit he was ever a tender lover of the Society, as well in the life time of S. Ignatius as after, of whom (as Gallonin, amongst other sworn witnesses, testifieth in the 15. page of his life, published at Rome in Latin) S. Philip was wont to say, that S. Ignatius was a man of that sanctity, that the interior beauty of his soul shown itself in him exteriorly, professing to have often seen rays of brightness to proceed from his eyes and countenancd: which thing as well the Auditors of the holy Rote, as Cardinals of the holy Rites, understood to be an evident token of his sanctity. No marvel then if S. Philip, being an eyewitnes of the sanctity of S Ignatius, was wont to have recourse to him for counsel in his doubts, and was comforted with the only sight of him, when he was afflicted in mind; and that after the death of S. Ignatius, he ever cherished that friendship begun with the Society. Besides, when he changed his place of habitation, from S. Hierom. to a place near the Church of S. Maria in Valicella for many years after, as long as he continued Gernerall of the Congregation of the Oratory; he used for his Ghostly Father F. john Baptista Perusco of the Society of jesus, a man of holy life, and well versed in affairs of spirit. And afterwards, having resigned his Office of General to Cesar Baronius, one of the same Congregation, and begun to use him for his Ghostly Father, which was two years before his death, being then worn out with years, & unable to betake himself too F. Perusco, dwelling fare from him; he was often accustomed notwithstanding, at certain times of the year, to address himself to him, and by a General Confession, to give him an account of his conscience.   

Of the gl●ry, accrueing to S. Ignatius by S. Charles Borromeus.  
CHAP. XXI.  
THat matchless example of Sanctity S. Charles Borromeus Cardinal, and Archbishop of Milan, was not the least cause of S. Ignatius his glory, of whom he ever bore a pious memory after his decease, & by the use of his book of Spiritual Exercises, arrived to that eminent degree of sanctity notorious to the whole world, and as much as he could conveniently, perpetually made use of his Society, as appeareth by many convincing arguments, out of the memorable things done by S. Charles published by certain domestical Prelates of his, john Peter Guissano, Grattarolio and others.  
In the year. 1562. S. Charles, being to receive holy Orders, and desiring worthily to prepare himself to offer up his first Sacrifice of the Mass to Almighty God, he made choice for that purpose of the house of the professed Fathers of the Society at 〈◊〉, where he prepared himself with the Spiritual Exercise of S. Ignatius, Founder of the said Society. So writeth M. Aurelio Graitarolio in his Italian Book of the successes of the veneration of S. Charles, and in an Oration made upon his anniversary day before an other Cardinal Borromeus, & the Clergy and people of Milan, the year 1601.  
The same S. Charles, when he had with great pomp & ceremony, celebrated his first Mass in public, to satisfy the devotion of the people, that he might more freely comply with his own private devotion, he would celebrate his second Mass, the next day in the house of the professed Fathers of the Society, and that in a private Chapel S. Ignatius was wont to use, where he watched that whole night. See Sachinus, in his history of the Society. part. 2. lib. 7. n. 11.  
In the year 1562. In the first beginning of his Priest hood, he began also with more than ordinary austerity, and frequent prayers, to dedicate himself to the exercises of virtue. In which that he might walk the more secure from danger, he entertained for guide of his Spiritual life, F. john Baptista Ribera a Spanish Father of the Society; a man of long experience, great virtue and learning, who having prepared the B. Cardinal by the Spiritual Exercises of S. Ignatius, directed him in the way of solid & true virtues, training him in the more perfect exercises of them. For which purpose he daily went himself to the Cardinal, who lodged in the Palace, near his uncle Pope Pius quartus, & discoursed long with him. Which the enemy of mankind perceaving, and foreseeing the great good like to ensue of this Spiritual progress of S. Charles, stirred up the principal kindred of the Cardinal against the Father, whom they conceived to be the cause of this change of life in S. Charles whose aversion from a secular course they infinitely deplored: & therefore they began, by all opprobrious courses, injuriously to deride & revile the Father so to deter him from his conversation with S. Charles, which when the Cardinal discovered, he gave order that ever after, the Father should be brought in to him, by some secret way. So writeth john Peter Guissano, in his Italian life of S. Charles, printed at Venice, the year 1615. lib. 1. c. 5. pag. 14. col. 2.  
In the year 1563. S. Charles, now created Archbishop of Milan, knowing the corrupt manners of the Clergy & laity there, where aswell the secular as regular Clergy led life's more scandalous than lay-men, infamous for their public carnalities, putting on the sword in steed of the hood rude and indecent in the Church, and ignorant of things requisite; in somuch that they who had the charge of souls, knew not the form of absolution, nor understood not reserved cases, or censures, they themselves never frequenting the Sacrament of Confession, who because the charge of other men's Confessions was committed to them, conceived that themselves were no ways obliged to it, and committed many things full of scandal: and that the lay men, on the other side, through their many vices, the lamentable contempt of Sacraments, and Ecclesiastical ceremonies, and the gross ignorance even of our Lord's Prayer itself, were in pitiful estate, desiring to rectify these devious courses of his own coming to them, sent before him out of the Court of Rome, one F. Benedicto Palmio of the Society of jesus, an eloquent and zealous preacher, with some other his Companions of the same Society, to dispose the people, as his forerunners, by preaching & Confessions, to forsake their lewd lives, and entertain a new discipline and reformation designed, and infinitely desired by him. For which purpose he obtained two Breves of Pius IU. his uncle, one to the Duke of Sessa, then Governor of the state of Milan, and an other to the Magistrates of the City, by which his Holiness commended to them the providing of a house commodious for these Fathers to exercise their functions. Whereupon the Church of S. Vitus in Perta Ticin, was given to them, & a house commodious purchased for them. So writeth Guissano, in the place above mentioned l. 2. c. 9 p. 22. col 2. and l 2. c. 1.  
In the year 1565. In the first Provincial Counsel he called at Milan for the reformation of the Clergy and people of that City, he caused M Benedicto Butinie, to make an Italian Sermon of the means and necessity of the reformation of the Church, in the presence of 4. Cardinals & eleven Bishops. So writeth Guissano, l. 1. c. 11. p. 26. col. 2.  
In the year 1566. He caused the Fathers of the Society of jesus to take the first charge of his Seminary instituted for the reformation of the Clergy which Fathers he ever used in all the ministeryes of his Church. See Guissano, l. 2. c. 5. p. 46. col. 1.  
In the year 1566. S. Charles perceaving his harvest great, and his labouring men but few, out of a vehement desire he had to find many good ones, he treated with F. Palmeo, Provincial of the Society of jesus, about the foundation of a College at Milan, and obtained of the General of the Society a competent number of able men, of wonderful exemplar life's, & infinitely zealous of the glory of God, and good of souls, to whom he gave the parish Church of S. Fidelis, with the adjoining houses, translating the Cure of that Church to another. And of these Fathers he afterwards made use for the training of his new Seminary, and for the assistance of souls, and diverse other uses. For (they are the words of Guissano) in their sermons they were fervent and moving, diligent and laborious in Confessions, and all Ecclesiastical functions, as men full of charity and divine spirit, being adorned beside with rare parts of wisdom and learning, So Guissano l. 2. c. 7. p. 52. col. 1. & 2.  
In the year 1569. S. Charles yearly made the Spiritual exercises once, by which he ever increased in fervour of spirit, & perfected himself in virtue. Afterwards he made those Exercises twice every year, which custom he observed till his dying day, persuading many others, and principally his own Officers, to the use of those Exercises: and he ordained that the Clergy of his Seminary minary should make use of them, at their first entrance, & at their receiving of holy Orders; For which purpose he built a house, with in the Canon's quarter, calling it by the Greck name Asceterium, or place of Excercise. See Guissano, l. 2. c. 16 p. 78. col. 2. And l. 7. cap. 11. p. 317. col. 1. and l. 8. c. 5. & 23. And Greatorolia in the place above. mentioned. n. 1.  
The B. Cardinal perceaving the Church of S. Fidelis, which he had given to the Fathers of the Society, not to be capable of the concourse of people, which for devotion sake, resorting to it, gave order that the design of a new Church should be made, by a famous Architect, & laid the first stone himself, much furthering the fabric of it, by his liberality. See Guissano l. 2. c. 19 p. 9 col. 2. In the year 1572. At Milan he founded the College of the Society, commonly called Brerano, in which, besides the Latin schools, he ordained schools of Philosophy & Divinity, which schools he would have them of his Clergy frequent.  
Moreover, by permission of his Holiness, he resigned the Abbey of Arona to the Society, & founded in that place, a Novitiate of that Order. So Guissano l. 3. c. 1. p. 23. and 124.  
Having instituted a College for the virtuous breeding of young Gentlemen, in Christian manners, near the College of the Society, he committed the first Government of it, to the Fathers of the same Society So Guissano l. 3. c. 4. p. 132. c. 1.  
In the year 1575. Being called to Rome, for the year of jubily, he prepared himself to gain the said jubily, by the Spiritual Exercises of the Society. So Grattarolio in the place above mentioned n. 1. And Guissano l. 3. c. 6. p. 139. col. 2.  
In the year 1576. Having obtained, of Pope Gregory the 13. a jubily for the City of Milan, he employed F. Francis ●erusco of the Society of jesus to compile a treatise of the manner of gaining a jubily, So Guissano l, 3. cap. 8. p. 146. c. 1.  
In the year 1576. he translated the bodies of S. Fidelis and S. Carpopho●● Martyrs, from the Abbey of Arona, to the College of the Society, notwithstanding the strong opposition of the inhabitants. See G●issano, l. 3. cap. 8. p. 147. 148.  
In the year 1578. Being to take a journey into Savoy to visit the sacred Sindon of Christ our Saviour, he took to accompany him in his iourncy, F. Francis Adorno, of the Society of jesus, and F. james Crucio, with intention to make use of him for his director in the Spiritual Exercises. which he intended to make in that journey. See Guissano l. 5. c. 5. p. 216. c. 1.  
And in this journey, he caused F. Adorno, over night, to propose points of meditation to all his followers. See Guissano in the same place c. 2.  
Being to make an other pilgrimage to Monte Varallo, a place adorned with the mysteries of the passion of our Saviour, he would have the same F. Ad●●● along with him, to be directed by him in the spiritual manage of his life. See Guissano l. 5. cap. 6. p. 222. c. 2.  
In which pilgrimage, whilst he visited those Chapels honoured with the memory of the passion of our Saviour, meditating of the mysteries of the passion, he took his points of Meditation from F. Aderno. So Guissano in the place above mentioned p. 223 c. 1.  
Having founded a College of Suitzers, he ordained that the scholars of it should frequent the schools of the Society. So Guissano l. 5 c. 12. p. 238. col. 1.  
In the year 1580. At Florence, many men desiring to receive the B. Sacrament, at his hands, he made choice for that solemnity, of the College of the Society. So Guissano l. 6. 3. p. 247. col 1.  
At Venier, being requested to minister the Communion in general, for the satisfaction of the devotion of the people, who infinitely desired it, he made choice for that purpose, of the College of the Society, where also at the instance of the Pope's Nuncio, and the Patriarch of that City, he preached. So Guissano, in the place above mentioned.  
Two Colleges of the Society were founded in Switzerland by the meane● of the B. Cardinal, one at Lu●erna, the other at ●●●burg. See Guissano l. 6. c. 8. p. 265. col. 2.  
In the year 1583. Being made visitor Apostolical of the valleys of the Grisons infected with heresy, amongst other assistants of so good a work, famous for their lives & learning, he made choice of F. Achilles Giliardo of the Society of jesus to accompany him in this journey, daily employing him in the explication of Christian belief. See Guissano l. 7. c. 4. p. 300. col. 2. And being to place some good men in lieu of other scandalous Priests, in those valleys, for the spiritual profit of the inhabitants, he left behind him the Oblates of S. Ambrose, an Order instituted by himself, and highly esteemed by him, and some of the Society of jesus. See Guissano, p. 302. col. 1.  
He caused a Catechism to be made by the said F. Achilles Galiardo for the help and instruction of them of that Country, printed in the year following. See Guissano l. 7. c. 5. pag. 305. col. 1.  
In the year 1584. Being solicited by certain of the Grisons, to send thither some pious Priests, to assist them in matters of faith, & good life, amongst three, he made choice of, F. Francis Adorno was one, who, with the rest, wrought much good amongst them. So Guissano l. 7. cap 6 p. 307. c 2.  
The last month before his death, being to make, as his custom was the spiritual Exercises, he caused F. Franc●s Adorno to come to him, being directed, and obeying him, as a man of holy life, and long experience in affairs of spirit, and direction of souls, whose help he ordinarily used in the like cases. See Guissano l. 7. c 11. p. 317 c. 1.  
In this holy recollection, in which before his death; he made the spiritual Exercise, under the conduct of F. Adorno, he himself before day, brought a candle to the said Father, that he afterwards might raise the rest of his family, who by his order also made the said Exercises, in the same place. And S. Charles bore so much reverence to F. Adorno, that he came with great silence into his chamber, lest otherwise he might wake him, and passing by him bowed with reverence to him, notwithstanding that often times he perceived him to be a sleep. So Guissano lib. 7. col. 2.  
Passing by Arona, in his return to Milan, and being invited to see hunting by one Count Renato a kinsman of his, who had prepared to show him sport, he refused it, and took up his lodging with the Fathers of the Society (see Guissano l. 7. c. 11. p. 321 c. 1) And in that Church celebrated his last Mass. See Guissano, in the same place.  
In the last hours of his life, he took counsel of F. Adorno, in all things, depending wholly of his obedience, as his spiritual Father and Confessor, who assisted him at his death, with a crucifix in his hand, putting him in mind of heavenly things. See Guissano l. 7. c. 12. p. 322. c. 1. And 323. c. 2. And c. 14. p. 329. c. 1. And l. 8. c. 3. p. 359. col. 1.  
When F. Adorno of the Society of jesus, who assisted S. Charles at his death, in the quality of his Ghostly Father, was returned to his College, after the decease of the saint, the same night S. Charles appeared to him, clad in his Bishop's robes, & with a countenance and face pleasant, and shining with glory, spoke to him thus: Our Lord sendeth death, and our Lord restored life. I am well, and you shall soon follow me. And it came to pass accordingly, that within few months after F. Adorno deceased at Genua with an opinion of sanctity. So Guissano l. 9 cap. 14. p. 329 col. 1.  
And it is a great argument of the extraordinary opinion S. Charles had of the institution and government of the Society of jesus, that as a familiar friend of the Society, and one who reverenced that Order, he would have his own household, as near as was possible, ordered according to the Rules and Institutions of the Society, giving the names and epithets usual in the Society to diverse Officers of his own household, of which thing see Guissano in his second book, third, fourth and fifth Chapter, and elsewhere.   

Certain Spiritual admonitions of S. Ignatius.  
CHAP. XXII.  
IT would exact a great volume to include all these spiritual admonitions, with which, as with so many precious stones, the Books and sundry Epistles of S. Ignatius are adorned. Some few of them therefore shall here be mentioned and these in his own words, that (omitting many others for brevity sake) these may correspond to those things which have already been briefly related of his virtues and Miracles.  
1. For as much as man is created to this end, that he may praise and reverence his God, and by serving of him, arrive at last to salvation, & that all other creatures, upon the face of the ●arth are created for man's use, as means to assist him in the pursuit of this aim of his creation, it followeth that they are so fare forth to be made use of, or forborn, as they further or hinder the prosecution of this end In which respect, we ought to carry our selves with indifferency towards all things created (as they are permitted and not prohibited to the freedom of our will) so that (as much as lieth in us) we desire not health rather than sickness, or prefer not riches before poverty, honours before contempt, long life before short: for it standeth with reason, that in all things, we desire and make choice of such as lead us to the end for which we were created.  
2 Every good Christian ought to be readier to interpret in a good sense any doubt full or obscure proposition of an other man's then to condemn it: and if he find the words not to be excused, let him examine the intention of the speaker, which if he find also to be 〈◊〉, led him reprehend him with meekness: and if that suffice not, let him then lay hold of all other oportunityes, by which he may rectify his understanding, and secure him from error.  
3. The first step necessary to salvation is, that I absolutely submit myself to the observance of God's laws, and that I willingly transgress not against any divine or human precept, which obligeth under pain of mortal sin, not though the government of the whole world were proposed to me for it, or the uttermost extremity of my life went upon it.  
The second step is yet of greater perfection: that with a constant mind, I be equally inclined, where the honour of God, or occasion of my good is equal, to riches, poverty, honours, contempt, shortness or length of life. And that for no hope of human felicity whatsoever or danger of my own life, I ever be induced to consent to the least sin, though Venial.  
The third step is of most absolute and profund humility: that having arrived to the other two degrees of perfection though the honour of God were equal, without any advantage, yet in more perfect imitation of Christ, that I rather choose with him, who was poor, contemned and scoffed at, to be poor, contemptible and esteemed a fool, then to enjoy wealth, honours and the reputation of wisdom.  
4. For the good choice of any thing, it is our duty to consider, with a pure and sincere intention, wherefore we were created, to wit, for God's honour and our own salvation. Which being so, such things are only to be made choice of as lead us to that end, for as much as the means ever aught to be subordinate to the end, not the end to the means. By which it appeareth that they are in an error, who resolve principally to marry, or seek after some Ecclesiastical office or benefice, and then to serve God, preposterously confounding the end with the means, & not tending directly towards God, but labouring indirectly to wine him to their perverse intentions. A quite contrary course is to be taken, by proposing first to ourselves the honour of God, as our aim, and then making choice of marriage or Preisthood, and all other things, as they are ordained, or tend to that end. Wherefore nothing should move us to the use or forbearance of any mean, till first we have had a particular regard, as well of the honour of God, as of our own salvation.  
5. For the good choice of a state of life, or of any other course (whether it be matter of deliberation of bestowing money upon my kindred, or others, to whom I have any ties of friendship, or any other thing, which by circumstances may prove good or bed, it infinitely importeth me to consider, if a man whom I had never seen, & a mere stranger to me, yet one to whom I wish all kind of perfection, should occur, with the like doubts concerning choice or election, what I would counsel him to do, and what choice to make, for the greater glory of God, and perfection of his soul. Which when I have considered, let me resolve to do myself what I would counsel an other.  
I must likewise cast with myself, what course I would rather wish I had taken, in the present action or deliberation, if I were now at the point of death; & accordingly now I ought to resolve upon the same.  
Moreover I must consider what course, in this particular I should desire to have taken, when I shall stand at the tribunal of God to be judged. Which, when I have considered, let me resolve now upon the same, that I may then be more secure.  
6. Nothing ought to be concluded or resolved in time of tentation or desolation, touching our state of life, or good purposes; but must be constant to that which we formerly determined in time of divine consolation. For as a soul when she enjoyeth divine consolation, is not guided by her own instinct, but by that of the good spirit, so in time of desolation she is ruled by the ill spirit, by whose instigation, nothing is right done.  
7. A man enjoying the consolation of God, aught to consider how he will afterwards carry himself when he shall chance to fall again into desolation, and then in time put on a resolution & strength to break the force of it when it shall come.  
8. Even as a woman railing or contesting with a man, if she perceive him make resistance with a resolute & constant brow, relenteth and quitteth him, but if she discover him to be timorous or desirous to avoid her, setteth upon him a fresh, with extreme insolency; so the Devil is wont to lose hart and fail in his resolution, when he findeth a spiritual Champion, resolutely and with a fearless and undaunted spirit, withstand his tentations. But if he discover fear in the first brunt or encounter, or argue want of courage, no savage beast, upon the face of the earth, is more barbarous or untamed.  
9 Our enemy imitateth the example of some voluptuous lover, who intending to debauch a young Maid or Wife, desireth to have his words and counsels concealed, fearing, or distrusting nothing more than that the Maiden should discover his design to her Father, or the Wife to her Husband, because than he knoweth his labours and endeavours are in vain. In the same sort the Devil seriously endeavoreth that the soul which he intendeth to circumvent or entrap, keep his false suggestions under the seal of secrecy: and taketh it for a foul affront to have his designs revealed, either to a Ghostly Father, or any spiritual man, for than he is assured to fail in his expectation, and receive an utter overthrow.  
10. He is wont, in like manner, to imitate a General of an Army, who intending to give on, or assault a Fort besieged, maketh first his discovery of the strength of the place, falling on there, where he findeth it least fortified. In the same sort the Devil laying siege to our soul, subtly enquireth with what virtues moral or Theological the soul is fortified, or void of, and in that place especially placeth the force of his assault, hoping there to overthrew us, where he discovereth us least provided, and slightest guarded.  
11. It is a custom of the ill spirit to transform himself into an Angel of light, and discovering the pious intentions of our soul, to seem at first to approve them, beginning afterwards to entice us to his perverse desires: for he seemeth to cherish, and comply with the pious intentions of the soul, but in conclusion, engageth her by little and little, and entangleth her in his snares.  
12. We ought to take a curious account of our thoughts concerning the beginnings, the middle, and the end; which three circumstances if they be right, it is an argument that the good Angel inspireth those thoughts: but if by discourse and due examination, we discover & follow any thing, which either in itself is ill, or draweth us from any good, or forceth us to a less good than the soul in her first search, was resolved to have followed; or tireth, disturbeth, or afflicteth our soul in lieu of the quiet, peace; and tranquillity it enjoyed, it is an evident sign that the ill spirit is author of those thoughts, as an enemy to our good.  
13. S. Ignatius was wont to say that Innocency and Sanctity of life were rare things in themselves, and by many degrees to be preferred before all things whatsoever: but except they were seasoned with wisdom, & a certain method in treating with men, that they were lame & imperfect, and not fit to guide others: & that in matter of government, great wisdom conjoined with mean sanctity, was of more force, then eminent sanctity conjoined with less wisdom.  
14. He was wont to say that the familiarity of all women whatsoever ought to be avoided, even of such women as appeared spiritual, but especially of such whose years and condition might import greatest dangers out of which, for the most part either smoke or flame followeth.  
15. He said it was a thing full of danger to direct all men the same way in a spiritual course, or to measure other men by one's self; or to reduce others to the same method of living and praying, which a man findeth profitable in himself.  
16. He was wont to say, that the proficience a man made in the way of virtue, was not to be gathered out of the face or countenance, or out of the easiness or good natural disposition of a man, or out of continual prayers or often recollection, but out of the victory of ones self, & suppressing of disordinate passions rebelling against reason; & principally out of the peace & equity of the mind, immoveable in all sudden & desperate affairs. Insomuch, that though he himself were eminent in the holy gift of prayer, yet he ever preferred the spirit of mortification as they term it, before the spirit of speculation or prayer. For as in matter of eloquence, in which there is a necessity as well of art as practise, men of understanding attribute much more to practise than precept; so in the pursuit of virtues, in which as well speculation as action is requisite, much more profit is made by practice & exercise, them by mere speculation.  
17. He said it was infinite beneficial for the fortunate success of businesses, that in the understanding of pious actions, a man so much rely upon the desired assistance of God, as if no human help were to be expected; and on the other side, so fare make use of human remedies, which are lawful, as if no divine help or assistance were requisite.  
18. He said the Ghostly Fathers and Superiors of other men ought to imitate the Angels, who in preserving the souls committed to their charge, omit no necessary diligence, yet whatsoever happen, lose nothing notwithstanding of their peace and happiness.  
19 He advised men choleric by nature, to have a special care how they treat with choleric persons, in regard that dissensions easily arise. In which respect he counselled such men often to premeditate & cast with themselues, how to avoid that inconvenience: which course he held necessary not in men of hasty dispositions only, but in all men for the conquest of all other vices.  
20. He was wont to say, that if a man demand any thing at thy hands unbeseeming thy person, thou oughtest to moderate thy indignation, & so to carry thyself, that thou both deny what is sought or demanded at thy hands, and yet also part friends with him who demandeth it.  
21. He said it was the Office of a Religious man, rather to gain men to Christ, by dissuading them from a Courtier's life, then to be a means to bring any man to the Court.  
22. The B. Father was wont to say, that if Miracles were to be sought at the hands of Almighty God, men ought to demand more & more convincing Miracles touching the observance of the Commands only, then touching the observance & following of the Counsels: because Christ our Saviour did plainly persuade us to follow his Counsels, and on the other side, demonstrated the great difficulties, & evident danger of salvation, in the enjoining & possessing of riches. Matth. 19 v. 23.24.  
23. It is a thing infinitely beneficial to the advauncement and proficience of a spiritual life, wholly, & not in part to abhor all things which the world affecteth and embraceth, & to covet with all our powers, whatsoever Christ our Saviour loved & approved; to wit, contumelies, false witnesses, the sufferance of injuries, to be reputed a fool: but this without any cause given on our parts.  
24. That we may the better arrive to this degree of perfection, each man ought to employ his best endeavours, to seek in our Lord, the greater abnegation and mortification of himself, as much as possible in all things.   
Ad maiorem Dei gloriam.  
FINIS.