Of the Birth of S. Ignatius and of his Conuersion to a good life.
CHAPTER I.

SAINT Ignatius was borne in that part of Spaine (ad­ioyning to the Pyrenan [Page 2]hills) which beareth the name of Biscay, in the yeare 1461. His Father was Ber­trand Iannez Lord of Ognez and Loyola, of an ancient & noble Family: His Mother, no way inferiour to her Husband in worth and Nobility, was Mary Sāchez, descended of noble Parēts, Lords of Balda. Both which families in Biscay are of the number of them, to which the Spaniards giue the name and title of Great Ones. These were the pa­rents from whom S. Igna­tius descended; who, being himself endowed with ad­mirable parts of soule and [Page 3]body, & hauing been bred a Page some tyme in the Court of King Ferdinand the Catholike, desirous now to gaine himselfe a re­putation by the warres, be­tooke himself to Don An­tonio Manriquez Duke of Naiara and Vice-Roy of Nauarre one who had been anciently allied with the family of Loyolaes; & began to apply himselfe wholy to the warres. But the Castle of P [...]plona, the principall Citty of Nauarre (the defē ­ce of which was cōmitted to the charge of Ignatius) chancing to be besieged by the French Army, a sto­ne [Page 4]driuen out of the wall, by the force of the Artil­lery, wounded him in his left thigh, as he was ser­uing brauely at the head of his troupes, and so vtterly broke his right leg, that with the blow he fell halfe dead vpon the place, which hapned vpon whitson: Munday, the 26. of May, in the yeare 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, demaunding some propha­ne Bookes to passe his ty­me, [Page 5]two Bookes were brought vnto him; one, of the life of Christ, the other of his Saints; with the pe­rusall of which, he found himselfe so touched, that to follow the stepps of Christ, he resolued to leaue the world, and take a iour­ney to Hierusalem; there to confirme the Christians in matters of spirit, and to conuert the Infidels to the Faith of Christ.

The memorable things done by S. Ignatius, from the tyme of his conuersion till his death.
CHAPTER II.

SAint Ignatius now cured of his hurts, bids adieu to his Parēts, & all world­ly distractions, notwith­standing the strong oppo­sition of his Brother; and, being to serue from then­ce-forth vnder the colours of Christ, tooke his iour­ney to the Monastery of the Benedictin Monks of Mont-serrata, where making [Page 7]a generall confession of his sinnes (a thing in those dayes almost out of vse) offering vp his sword and dagger with which he ser­ued the world, in the Church of that Monastery he watched that whole night, being the Eue of the Saluation of our B. Lady, before the Altar of that sa­cred Virgin, bare-headed, clad in a course long Cas­sacke, girt with a Cord, dedicating himselfe there to the seruice of God, in the yeare 1522. from whē ­ce he departed conti­nuing to yeild worthy fruits of pennance, in the [Page 8]Hospital of Manresa, and in a Caue neare the Riuer which washeth the feilds therabouts, and arriued at last at Rome, in the yeare 1523. where, hauing had the blessing of Pope Adriā the 4. he trauelled fore­ward towards Hierusalem. But, not being able, for the imminent daunger and feare of the Turks, to re­mayne there, and employ his endeauours in the gai­ning of soules, he returned into Spaine: where, that he might the better assist his neighbour in affayres of spirit, being now thirty yeares of age, he put him­self [Page 9]to the Grammer-scho­le at Bercelona, spending afterwards, at Alcala a yea­re and a halfe in the studies of Philosophy and Diui­nity; and lastly, in the space of almost eight yeares, ma­de a repetition of these stu­dies at Paris, liuing vpon Almes, in cōtinuall works of Charity, Humility and Pennance; where by the example of his holy life, by his prayers & spirituall discourses, he gained to himselfe Nine other Com­panions, and amōght them S. Francis Xauerius: Men fa­mous for their vertues, dis­cretion, and learning: And, [Page 10]togeather with them made a vowe, that their course of studies being ended, and all other respects set aside, they would take their iourney to Hierusalem, and wholy apply themselues there to the gaining of sou­les: but if, within a yeares space, they should light v­pon no commodity of ship­ping, or should not be per­mitted to remayne at Hie­rusalem; that then, their vowe being dispēsed with, they should repaire to Rome offering their seruice to his Holines, for the spiri­tuall good of their neigh­bours. But he himselfe ha­uing [Page 11]contracted a grieuous payne in his stomacke, by his continuall & laborious watchings and studies, and hauing (with the, rest of his Companions, after a strict examen, demaunded by themselues, and graun­ted them) been honoured with the degree of Doctor in that Vniuersity; at last, by the counsell of his Cō ­panions, and aduise of Phi­sitians, he returned to his natiue Country: Where, after the working of many miracles, when he had re­couered his health, he too­ke his iourney towards Venice, whether the rest of [Page 12]his Companiōs, by agree­ment, were likewise to re­paire, and in that Citty was preferred to the dignity of Preisthood. But the yeare aboue mentioned being now expired, and their embarquing for Palestin cut off by reason of the warres broken fort betwixt the Turke and the Venetians, he, with his Companions came to Rome, in the yeare 1537. At Rome, he presen­ted his seruice to his Holi­nes, for the gaining of his neighbour. The Pope ap­proued the pious resolu­tions of these Fathers, re­claming many soules by [Page 13]the industry of S. Ignatius, and his spirituall exercises; and placed two of Ignatius, his Companions in the Roman Vniuersity (com­monly knowne by the na­me of Sapientia) there to read the publike lectures of Scripture and schoole Diuinity. Meane while S. Ignatius instituted the So­ciety of IESVS, for the defence and propagation of the Faith, and the gai­ning of soules; and procu­red to haue it ratified by the Sea Apostolike, in the yeare 1540. in which So­ciety, besides the three vowes common to it with [Page 14]other Orders, he added a fourth vowe, by which, promise is made to obey his Holines, in vnderta­king iourneyes to the Turks and Infidels, for the gaining of soules, without demaunding any stipend or prouision for that iour­ney. Which done, he com­posed the Constitutions of the Society, directed by ad­mirable Diuine inspiratiōs (as shall hereafter be de­clared) And being himself, by the vniforme consent of his Companions, chosen General of the Order, after he had gouerned it with an admirable reputation of [Page 15]wisdome and sanctity, for the space of fifteene yeares, three monethes and nine dayes, and dispersed wel­neare a thousand of his So­ciety, in almost a hundred seuerall Colledges, ouer the whole world; not only in Italy, Spaine, France, and Germany, but euen in the East and vvest Indies, Iapo­nia, Brasil, Ethiopia & Persia; infinite multitudes of peo­ple being conuerted by him, and his, to the true Faith, and good life; ha­uing instituted many [...]gs for the good of t [...] [...]oly Church; brought to a c [...] ­stome the often frequen­ting [Page 16]of Sermons, Lectures, Masses, Confession and Communion, in Rome first, and afterwards in other places of the world; ha­uing, by these meanes, dis­couered the subtility of the Diuell, and set a new lustre vpon the face of the Church: he ended his dayes of a gentle ague, full of merites, strengthned with the Popes blessing, and the Sacraments, accor­ding to the rites of the Church and gaue vp his Ghost most peaceably, into the hands of his Creatour, inuoking the name of IESVS, in the yeare 1556. [Page 17]the last day of Iuly, the 65. yeare of his age, famous for his holy life, and miracles, as wel in his life tyme, as after his decease; and for other rare endowments (of which we now treate.)

The gift of Prophecy in S. Ignatius most perfect.
CHAP. III.

BEcause the gift of Pro­phecy, in comparison of supernaturall vertues, is esteemed one of the ordi­nary or meanest ornaments of Sanctity, and therfore to be attained without gra­ce, [Page 18]or Gods friēdship, from thence I thought good to begin the prayses of S. Ignatius. And for as much as by the Spirit of Prophe­cy, many things not subiect to our senses are discoue­red, and things yet to come are infallibly foretould, the secrets of mens harts are layd open, and, which is more admirable & rare, the very secrets of Almigh­ty God, surpassing human vnderstanding, are perfe­ctly vnderstood; all these things were in S. Ignatius in as eminent degree. The very first yeare, immedia­tely after his conuersion, [Page 19]Almighty God began ad­mirably to enlighten his vnderstanding: for going for deuotion sake to visit a Church of S. Paul the A­postle, without the Towne of Manresa, & resting him­selfe in his iourney neare the Riuer Rubricate, which rūnes through that Towne vpon a suddaine, a certaine diuine light shined so clea­re vpon him, that by that, without the helpe of any Master, he perfectly vn­derstood many things, not only of the mysteries of Christian beliefe, but of the most subtile questions and opinions of Philoso­phy, [Page 20]as perfectly as if they had been presented to his view in some curious loo­king glasse; mysteryes, which other me, after long reading and paynes, hard­ly comprehend. In which celestiall vision he remay­ned a long space, not with­out infinite comfort and consolation of mynd. Ar other tymes also, by cer­tayne secret signes and my­sticall examples, the order, that great workeman ob­serued in the Frame of this world, was represented vnto him, which myste­ryes, as in themselues they surpasse the forces of hu­man [Page 21]vnderstanding, so S. Ignatius afterwards affir­med, that it was a thing not possible to ghesse at them, much lesse to expres­se and make them vnder­stood to life. And of this kind, about the same tyme, he miraculously came to to the knowledge many other things. By which di­uine fauours he was so far forth confirmed in Faith, that though no other mo­numents had been extant of Christian Religion, yet by these only mysteryes, miraculously reuealed to him, he would haue been most ready to giue his life [Page 22]for the Catholike truth. In which respect S. Ignatius may well apply to him sel­fe those words of S. Paul: For neither haue I receaued it from men, neither haue I lear­ned it, but by the reuelation of Christ Iesus. Which extraor­dinary manner of faith in­fused in S. Ignatius whilst yet he was vnlearned, as well the Auditours of the holy Rote, as the Cardi­nalls of the holy Rites, par­ticularly noted in their re­lations to his Holines. His course of studies being en­ded, at Venice, in his retire­ment to Vicenza, and in his iourney to Rome, he often [Page 23]receaued so many diuine reuelations, and so absolu­te and perfect content and consolation, that he see­med not only to be resto­red againe, but to be resto­red with aduantage to the state, in which he had for­merly found himselfe at Manresa (which place for the singular fauours shew­ed him there by Almighty God, he was wont, in a re­ligious merriment, to stile his primatiue Church) At such tyme as he composed the Constitutions of the Society, amongst other things, he principally re­ceaued reuelations of the [Page 24]mystery of the B. Trinity, of the diuine Essence, of the distinction & proprie­ty of the persons; and this in a way of vnderstanding so plaine, so perfect, and so beyond the iudgement of the senses, that as he him­selfe confesseth, in a little treatise found after his death, of his owne hand writing, it had been im­possible for him, in many yeares study to haue attai­ned the like knowledge. And, in an other booke he left writtē, that he though it impossible in this life, to arriue to a more perfect knowledge and vnderstan­ding [Page 25]of mysteries, then Al­mighty God, in a certaine vision, had been pleased to reueale to him; Which of­ten reuelations, intermin­gled with a kind of vn­speakeable delectation, were wont to possesse his vnderstanding, not for a short space, but often-ty­mes for many dayes togea­ther; so that, whether-soe­uer he went, whether he were in his chamber, in the Refectory, whether at home, or abroad, they euer accompanied, and as it we­re, watched with him; with the vehemency of which he was often so trāsported, [Page 26]and did so loose himselfe, that he seemed in spirit euer to be in Heauen, in body only vpon Earth. Moreover, the very first yeare after his conuersion, whilst he liued at Manresa, the principall points of the Society he was to Institute, and such things especially, by which the Society dif­fereth from other Orders, were reuealed to him by Almighty God, as he him­selfe acknowledged to Fa­ther Iames Laynez, one of the first of his Society, and other graue Fathers: who, when they demaunded of him, for what cause he or­dained [Page 27]some things in the Society, differing from the customes of other Orders; he yeelding them a parti­cular reason for each thing they demaunded; in con­clusion was wont to place the force of all his reasons, in those admirable inspira­tions, miraculously be­stowed vpon him at Man­resa, and the recollection he made there, in which Almighty God sealed and imprinted in his mind most manifest and euident notions of all these things. At his departure out of Spaine, giuing some good precepts to one Iohn Pascall [Page 28]at that tyme 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 haue thy share of many troubles, which shall hinder thee from beīg trāsported with pleasures, or being slack in imploring the assistance of God: And so it fell out. It was mira­culously reuealed to him, that one of his companiōs, taken with a solitary life, casting with himselfe how to forsake the Society, was affrighted, by Gods per­mission, [Page 29]with an ill Spirit. One Peter Ferrus, a Patauian borne, liyng sick, past hu­man hope of recouery, was certainely foretould by S. Ignatius that by the helpe of the Mother of God; he should shortly recouer: the night following the sick man; expecting with deuo­tion, what would become of him, the Mother of God, accompained with a glorious traine of Virgins, presented her selfe to him, and by giuing him her pi­cture, restored him his health: The day following, Ignatius returning, with a countenance more chere­full [Page 30]thē ordinary, not being ignorant of what had pas­sed, found Peter recouered and said vnto him: Did not I tell thee that the Mother of God would recouer thee? The death of Agnes Paschalis, who ended her dayes most holily at Berce­lona, was miraculously re­uealed to him at Rome; so that the letters of Antony Araozius, one who was present at that widdowes death, brought him after­wards no newes of it. At Antvverp, long before the founding of the Society of IESVS, he foretould one Peter Quadratus, a Spaniard, [Page 31]that he should one day be the founder of a Colledge of the Society: and so it fell out: for he afterwards, with Francis Manionia his wife, foūded the Colledge of Medina del Campo. He fo­retould one Simon Rodriguez that infallibly he should re­couer and escape that sick­nes. It was miraculously discouered to S. Ignatius that a certaine person, not long before admitted into the Society, being so mole­sted with an office imposed vpon him, that he could not take his rest, or sleep in the night tyme, & therfore began to thinke of retur­ning [Page 32]back into the world the Saint commaunded the party to be called to him in the night tyme out of his bed, discouering to him, by little and little his most se­cret & cōcealed 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 knowne their diseases, he discoue­red the nature & causes of them prescribing remedies for them. He foretould one Stephen Baroellus lying dan­gerously [Page 33]sick, that he should not dye of that disease, who presently after recouered to the admiration of all mē. His Companions at Venice finding strong opposition by many powerfull ene­myes, and being halfe re­solued to let their busines 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 busines to their desired issuë: which promise did not faile them; for within eight dayes af­ter, a sentence was giuen to [Page 32]their aduantage, almost by the vniforme consent of the Senate: a thing estee­med no small miracle by men of vnderstanding, that two strange and vnkown Fathers of the Society, and they of the Spanish nation, should be able to contest with the fauour and riches of the most eminent Citti­zens of that Citty. He fore­tould Don Fracisco de Borgia, whilst he was yet Duke of Gandia, and F. Iames Laynez, that they should one day be Generalls of the Society of Iesus▪ He discouered to Michael Arrouira, whilst he was yet a youth, the most [Page 33]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. IV.

FOR as much as cele­stiall visions haue a de­pendency of the Spirit of prophecy, this is a fit place to make mention of them: not that the Sanctity of [Page 36]Gods seruants is diriued from them, seeing it may be, & is often tymes found without them, but because they are also certaine orna­ments of Sanctity: & ther­fore some rehearsall is to be made of them: for with these also, in as eminent a degree as may be attayned 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 Phisicians had giuen him ouer: for, it pleased his Diuine Maiesty to haue him restored to health by the cheife Pa­stour [Page 37](vnder Christ) and Prince of his Church, whom, in a manner pro­portionable to his diuine prouidence, he had chosen for a speciall Champion & enlarger of the same. Lying awake one night, sick in his Fathers house, the B. Virgin Mary, appeared to him, with her little Infant IESVS, in a bright and glorious māner: not shewīg her selfe slightly, but re­mayning long in his pre­sence: with which he was so taken, that immediately he conceaued a sensible hatred of all such things, as blind mortall men [Page 36]hould most in esteeme, and of those things especially, which carry with them any shew of vnlawfull delight: so that frō thence-forward, the remembrance of them, how deeply soeuer, by long vse and custome, rooted in his imagination, was vtter­ly extinct in him, & washed away.

At other tymes, in like manner, the Mother of God often shewed her selfe to S. Ignatius, but principal­ly whilst he composed the Constitutions of the Socie­ty, either offering vp her prayers, and comforting him with her presence, or [Page 37]confirming the Constitu­tions he wrote of the So­ciety. Besides, Christ our Sauiour himselfe vouchsa­fed often to comfort him with his desired presence, at Manresa, and other pla­ces. In his iourney to Veni­ce, being left behind by his fellow-trauellers, in certai­ne meddowes neare the Riuer Po, not being able, through weakenes, to hould on his iourney with them; our Sauiour Christ (as he had often done) ap­peared vnto him the next night, and hauing excee­dingly encouraged him, conducted him, the direct [Page 52]way, to the Towne of Padua first, and after wards to Venter.

In his sea-voyage to Hie­rusalem, our B. Sauiour of­ten appeared to him, to his infinite incouragement, and conducted him at last to a safe Hauen in Palestine. At Hierusalem, being reuiled with opprobrious words, by a certayne Armenian, who laying violent hands vpon him, dragged him, in an iniurious manner to his Inne: in the midst of these affronts, he behold our Sauiour present with him, accompanying him, in his iniuryes, to his great [Page 39]contentment.

As he trauelled to Rome, with his two Compa­nions, to found the Socie­ty, he entred into a certai­ne Church) of which the­re are many standing v­pon the high way not far from the Citty) to perfor­me some deuotiōs; & being (as he was accustomed rapt into an Extasie. and trāspor­ted in Contemplation, God the Father appeared to him in a glo­rious light, with his B. sonne bearing his Crosse, making shew of the bitter pangs and torments he endured who commending S. Ignatius with his Companions to [Page 40]his Father; God the Father, when he had graciously re­ceaued them to his prote­ction, turning to the Saint, with a cherefull browe, wouchsafed to vtter these comfortable words: Ego vobis Romae propitius ero: And this was the cheife cause, that, after the Confirma­tion of te Society, S. Igna­tius imposed vpon it the soueraigne name of Iesus. Besides, the writers of his life affirme, that he had of­ten visions of the Diuine persons, sometymes all to­geather, at other tymes only some one of the alone, and of the diuine Essence it [Page 41]selfe; and these things espe­cially at the sacrifice of the Masse, and at such tyme, as being busy with compo­sing the Constitutions of the Society, he implored the light and approbation of the diuine Wisdome. This appeareth euidently, by a large volume of his visions, which, for piety and memory sake, himselfe tooke the paynes to reduce to a methode: which vi­sions in him were so admi­rable, and so penetrating the profoundest mysteries of the diuine Essence, that the most learned and fa­mous Doctours of mysti­call [Page 42]and schole-Diuinity of our age, doubt not to pro­fesse in their printed books that if that opinion be true, which, with Saint Thomas and other Fathers of the Church, many men fol­low, that Moyses and S. Paul the Apostle, euen in this life, though for a short ty­me, beheld perfectly, and not in a figure, (as the Saints in the next life do) the diuine Essence, and as other moderne writers be­leiue of S. Ausien, S. Bennet, and S Giles, Companion to S. F [...]ancis; the like perfect vision of God, euen in this life, may probably be be­leiued [Page 43]to haue been seene by S. Ignatius, who hath left behind him, of him­selfe, with his owne hand writing, that at such tyme as he wrote the Rules of the Society, he often be­held the diuine Essence, and Be [...]. And, before he had studied, being yet vtterly vnlearned, he was in so ad­mirable a manner, instru­cted, by intellectuall vi [...]s, in matters of the Vnity of the Essence, and Trinity of the Persons, that in that Nonage of his conuersion, he was able to compose a Booke of the B. Trinity.

That famous vision of [Page 44]the holy Ghost is not to be omitted, who appeared to S. Ignatius whilst he com­posed the Constitutions of the Society, sometymes in that admirable fashion of fiery flames, as heretofore to the Apostles, sometymes in other shapes. Besides all which, it was a thing vsual to this glorious Saint, to be comforted with frequent visions of Saints & Angels.

At such tyme as he mini­stred the Spirituall exerci­se, in Mont Cassino, to one Peter Ortizius an Agent of the Emperours, praiyng earnestly for the health of B. Hosius his Companion [Page 45](whom he knew to ly grieuously sick) he suddai­nely saw (a thing reported to haue hapned to S. Bennet, in the same place, at the ty­me of the decease of German the Bishop) the soule of his Cōpanion, shining woūd­rous bright, carried vp by Angels, & enter into Hea­uen.

And not long after, going one day to the Altar; in the very Introite of his Masse, imploring the aide of all the Saints a glorious Squa­dron of Saints appeared before him, amōgst whom he perfectly saw B. Hosius, in a most glorious manner. [Page 46]With which two visions he was so ouerioyed, that for many dayes after, he could not containe himsel­fe from weeping.

When Father Iohn Co­durius, one of the first Fa­thers, lay in daunger of his life, with a violent sicknes, S. Ignatius intending to offer vp the holy Sacrifice of the Masse for him, at S. Peters in Mo [...]te Aure [...]; in his iourney thither, being almost halfe way ouer the bridge [...]a [...]iculus common­ly knowen now by the name of Po [...]e Six [...]) he cast vp and fixed his eyes vpon the heauens, and behold [Page 47]the soule of F. Iohn Codu­rius gloriously carried vp amongst the Quires of An­gels; & turning afterwards to F Baptista Viola his Cō ­panion: let vs, quot he, re­turne home, for our Codurius is deceased. At an other tyme, whilst he was writing the Rules of the Society, he behold the Saints, in their glory, in so Maiesticall 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 eares of his vndestanding only, but with the eares [Page 48]of his body, most harmo­nious musicke from Hea­uen, with which he was enflamed with diuine loue, and melted into teares.

The yeare after his con­uersion, being present at Masse, in the Dominicans Church; at the eleuation of the sacred Host, he perfect­ly saw, that vnder that figu­re, true God and man was really contained.

At such tyme as hee com­posed the Constitutions of his Society, hauing one day consecrated the holy Host, and offered to Almighty God the Rules of his Socie­ty; God the Father appea­red [Page 49]most graciously vnto him, insinuating by some mysticall signification, that it would be a thing plea­sing to his diuine Maiesty, that the Mother of God should offer vp her prayers vnto him, for him: Where­vpon the B. Virgin suddai­nely appeared, recommen­ding S. Ignatius to the eter­nall Father, and demon­strating that her owne flesh was there present in the Eucharist, in the flesh of her sonne.

The Books vvhich S, Ignatius composed, by diuine inspiration.
CHAPTER V.

IT seemeth not imperti­nent to make mention, in this place, of certaine books of S. Ignatius, writ­ten, out of doubt, by diui­ne inspiration, as things depending and belonging to the Spirit of prophecy. For though al the writings and Epistles of S. Ignatius, carry with them a more then ordinary relish of di­uine wisdome, yet some of them in particular, haue a [Page 51]more perfect tast of it.

The first booke he wrot, in the first yeare of his Conuersion, whilst yet he was ignorant of his Gram­mer-rules, was that of the B. Trinity, consisting wel­neare of eight hundred lea­ues. In which, after that glorious vision, mentioned in the former Chapter, he expresseth this great miste­ry, (how soeuer in a home­ly stile) with such admira­ble variety of similies and exāples, that all men, with whom afterwards he dis­coursed of that subiect, stood in admiration, and astonishement of it.

[Page 52]About the same tyme, in like manner, whilst he was yet vnlearned, by the reue­lations of Almighty God, and instructions of the B. Virgin, he wrot an other booke of Spirituall Exer­cises: in which, besides other excellent admoni­tions, he prescribeth, with admirable dexterity and methode, diuers manners of prayer and contempla­tion, fit for reformation of manners, and progresse in vertue; he giueth Rules for the Examination of the cō ­science; and rooting out of vice: for distinguishing be­twixt great and lesse offen­ces: [Page 53]for restraining the vn­bridled passiōs of the mīd; for discerning the motions of the good, from them of the bad Spirit: for the good choise of a state of life, and directing that choise by the rule of Gods will: for the expulsion of scruples: and in conclusion, giueth nota­ble precepts for the discer­ning of Spirits. This was that booke which gained those first Fathers of the Society, and amongst them S. Francis Xauerius; which hath stored many Monaste­ryes with famous men; cō ­firmed many Religious persons wauering in their [Page 54]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 liues, and ad­uancement of their good; amongst whom, to omit many of lesse remarke, one of the cheife is, that great light of the Church, and patterne of Pastours, S. Charles Borom [...]us, Cardinall and Arch-Bishop of Millay, who drew those first be­ginnings of his vertuous life, from these Excerci­ses [Page 55]of S. Ignatius, which all his life tyme after, he so reuerenced and estee­med, that at first once a yeare, afterwards, till his dying day, twice euery yeare, [...]e was wont to ma­ke vse of them; so to stir himselfe vp to vertue, and a holy gouernment of his Church; and with them lastly he prepared himsel­fe for his last agony and death. No marueile them, if euen in the life tyme of S. Ignatius, these Exerci­ses were wonderfully ad­mitted by all such, as had the charge of reuiewing them, & confirmed by the [Page 56]Bull of Paulus tertius supre­me Pastour of the Church, without altering a tittle of them; and, recommended by him for a worke full of piety and Religion, and most profitable and vsefull for the spirituall good of soules; & by the Auditours of the holy Rote, and Car­dinalls of the holy [...]i [...]es, acknowledged for things not proceeding from the art, or inuention of any man, but from some super­naturall light infused from Heauen.

The third Booke S. Igna­tius published, which whilst he wrote, he was so admi­rably [Page 57]enlightned, and ho­noured with such glorious celestiall apparitiōs, as hath been said, was that of his Constitutions of the Socie­ty of Iesus, diuided into ten parts; a worke much larger then any of the rest: which euen in the iudgement of some Heretiks, into whose hands it often falleth, set­ting a side the doctrine of Faith, and Ecclesiasticall ceremonies contained in it, is esteemed a rate Peece, and a thing surpassing human wisdome, being a liuely patterne of a perfect and well gouerned Common­wealth, And of many holy [Page 58]and learned men, it is held a peece of work, deseruing high esteeme, for the depth of diuine wisdome contayned in it, and for the excellent doctrine, full of Christian and Religious perfections; and therfore, with good cause, appro­ued by many Popes.

The guifts of a glorisied Bo­dy miraculously bestovved vppon S. Ignatius, in his life tyme.
CHAP. 6.

AMongst the infallible signes of the true [Page 59]Church of Christ, some graue Eclesiasticall wri­ters, learnedly and piously recken t [...]e endowments of glorified bodyes, in a pro­portion befitting the state of this life, miraculously bestowed vpon some children of the Church, famous for their holy liues: amongst whom they name B S [...]gnatius.

It is euident, by the te­stimonyes of many graue witnesses, that his body, in this life, was endowed with the guist of Clarity: for his head and face was of­ten seene shining in a glo­rious māner: so he was sene [Page 60]by one Isabel Rosella, at Ber­celona, whilst he was hea­ring a Sermon in the Church, amongst the vul­gar sort of people: so one Iohn Paschall saw him: & so he was beheld by them of the hospitall whilst he liued amongst them. And at Rome. by Alexander Pe­tronius, by Father Oliuier Manare, and Father Levvis Gonzaluo; who, whensoeuer he came to Saint Ignatius, praying in his chamber (which he had often occa­sion to do) he euer beheld him shining with most glo­rious beames. And S. Philip­pus Nerius, a man of won­derful [Page 61]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 interiour beauty of his soule shewed it selfe exte­riourly in him; from whose eyes and countenance he professeth often to haue seene glorious beames, and rayes of brightnes to pro­ceed.

Concerning the guift of Impassibility, his seauen dayes fasts, without taking any sustinance, accompa­nied, either with a violent extasie (a thing which much impaireth the forces of the [Page 62]body) or with a cruelle whipping of his body thri­ce a day, and many howers spent vpon his knees in prayer, without any wea­rines, or tiring of his bo­dy, do euidently shew it.

The guift of Subtility was miraculously graun­ted to him, when in his life tyme, at the selfe same mo­ment or instant of tyme, he was perfectly seene in bo­dy, at Rome and at Coller, two places aboue nine hundred miles distant from each other, as shalbe rela­ted in the six teēth chapter.

And that he was often in his prayers lifted from the [Page 63]ground, was an euident si­gne in him of the guift of Agility.

Of the wrtues, and supernatu­rall guifts of S. Ignatius, in generall.
CHAP. 7.

BEfore our abridge­ment of the vertues of S. Ignatius in particular, some what is to be said of his supernaturall guifts in generall, by which it will appeare, that he was rai­sed, by the hand of God, to th [...] rate and eminent degree of Sanctity so to [Page 64]proue a fitter instrument to communicate so great be­nefits to the vniuersall Church of Christ. And, as to the comfort and profit of the Church, the diuine prouidence hath moued other great Saints, for some particular good end, to de­clare ingenuously, though with submission, to their dearest friends, their most concealed and most nota­ble supernaturall endow­ments, as we read in their liues; so the same prouiden­ce hath wrought out of the secrets of S. Ignatius, and procured from his owne vnquestionable, and won­derfull [Page 65]circumspect rela­tion, many arguments and tokens of the great fauours of God. He was earnestly wont to labour, dayly to make some new step in the way of vertue, with this only ayme, that he might euer present his diuine Ma­iesty with some encrease of glory. To which purpo­se, following the Counsell of S. Iohn Chrisostome and S. Iohn Climacus, like a proui­dent 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 [Page 66]life, not to loose of their first seruour; and more admirable, by respires, if not vvithout in­termission to aduaunce in the vvay of vertue, and most of all to be admired, continually and vvithout pauses o [...] [...]terims to profit: yet S. Ignatius did not only not make a dayly increase in vertue, but comparing the profit of the day present vvith that of the day past, found and confessed that he dayly aduan­ced, & vvas more and more en­flamed vvith desire of Gods ser­uice: so far-forth, that in his old age, he vvas vvont to terme the state he found himselfe in, at [...] [in vvhich place he had the [...] to [...] so many glorious fauours, as [...] been said before] his first Rudi­ments, & as it vvere, his rough­casting, vvhich Almighty God [Page 67]dayly polished & perfected in him. So that in S. Ignatius, that vnquestionable doctrine of S. Thomas hath place, vvho affir­meth 2.2 q. 161. art. 3. That they vvho principate of the guifts of God, knovv they are endovved vvith them; according to that of the A­postle 1. Cor. 2 That vve may knovv that of God they are bestovved vpō vs. In vvhich respect S. Vertha, in the tēth Chapter of her life, vvith good cause termeth it an adulterate humility, vvhich doth not acknovvledge the [...]a­uours of God. And this doth e­uidētly shevv the excellency of S. Ignatius his vertues, that he found the mercy and fauours of Almighty God tovvards him to be such, that by hovv much the more he seemed to vvan [...], and desire amendment, by so much more liberall Almighty God vvas vvith him, and cast [Page 68]vpon him more boūtifully the treasures of his sweet­nes. Wherfore he professed ingenuously, that he could not perswade himself, that such a conionction of ex­treames was to be found in any man, as in himselfe; to be so vngratefull to his di­uine Maiesty, and dayly to receaue so many, and so notable fauours at his hands. To which may be added that which Andreas Frusius (an intimate friend of S. Ignatius, and one whō, for his admirable wisdome and innocency of life, S. Ignatius himselfe and others of his acquaintance, were [Page 69]wont to compare and re­semble to some Angell) was accustomed to say, that in S. Ignatius, superna­turall grace appeared to be in-bred, and connaturall to him: with such constancy and facility, at all tymes & places, he held a straight hand ouer his proceedings. And other iudicious men, with whom he dayly con­uersed, taking a long and curious account of all his actions, euen to the least gesture or motion of his body, being taken them­selues with admiration of his Sanctity, affirmed, that all the perfections contay­ned, [Page 70]either in his booke of the Constitutions of the Society, or in that golden treatise of Thomas de Kempis of the imitation of Christ, or in his booke of Spiri­tuall Exercises, were per­fectly, and to life expressed in himselfe: Whence Fa­ther Levvis Gon [...]alez, Con­fessour to the King of Por­tugall, a graue and discreet man, was wont to say, that to conuerse with Ig­natius, was nothing els but to see the booke of Thomas de Kempis (by others thought to be the booke of Gerson) liuely and per­fectly acted in him.

[Page 71] S. Ignatius relating vpon occasion to F. Iohn Polanco (a man of great wisdome, one whose helpe he made vse of for the dispatch of letters) some passages con­cerning himselfe, for the better instruction of the other; and being demaun­ded of Father Polanco, in a kind of freedome, whet­her he ranne not a hazard of vaine glory, in the rela­tion of such passages, con­cerning himselfe? the B. Father made answere, that he stood in feare of no vice lesse thē of vaine glory ad­ding besides theses words you may rest cōsidēt Father [Page 72]Polanco, that amōgst a thou­sand of Gods fauours be­stowed vpon me, many ty­mes I reueale not any, and that merely for the incapa­city of them who should heare me. And yet it is cer­taine that S. Ignatius, had the Company and acquain­tance of men of rare parts, endowed with great [...]it, iudgement, experience, learning, and Sanctity, and men of deepe insight and knowledge, as well of the theoricke, as Practicke of matters of Spirit; who if they were not capable of vnderstanding the graces of God, infused in Saint [Page 73] Ignatius, questionlesse they were of a pitch higher then ordinary, far surpassing the ordinary course of other Saints. Which is an admirable token of rare Sanctity.

S. Ignatius had euer a great opinion of the holines of the Church, and of the Saints which florished eue­ry age of the Church: be­leeuing they were adorned with many more admira­ble ornaments of diuine grace, then is left written of them in their liues, & Ecclesiasticall historyes: in which respect he held them in great veneration, [Page 74]taking a speciall care that their honour should be ad­uanced, and spred by them of his Society, with all pos­sible diligence, against all endeauours of any here­tickes to the contrary: of which his opinion of their admirable Sanctity, dis­coursing vpon occasion with a freind of his he af­firmed; that, for his parti­cular, he would not chan­ge the supernaturall gui [...]s which he himself, without any desert of his, had ai­ready, or was in hope to diriue from that diuine fountaine, with any one of the Saints, whose liues [Page 75]were then extant, if they were not endowed with greater graces and guifts, then any he had read, or were written of them.

Moreouer, the B F. affir­med of himselfe, that he should not be able to liue, if his brest did nourish any human affection, or any thing which did not who­ly relish of heauen. In his actions he was not guided by blind affectiō, 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 [Page 76]from beasts. He had a spe­ciall care that his actions should be intended purely for Gods sake, not for feare 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 reflexion of his soule, that they might redound to Gods greatest honour and glory. Whence it came to passe, that all his Epistles and Sermons, and each leafe of his booke of Constitutions, are full of those words: Ad maiorem Dei gloriam. Ad maius Dei & Creatoris nostri obsequium, [Page 77]the like: his hand and mouth vttering, what his hart was surcharged with: which sincerity of intētion he began to apply to his actions, from the first day of his Conuersion, obser­uing it religiously till his dying day. No marueile then if Pope Iulius tertius, in his Bull published the 19. of August 1550. not to affirme, euen in the life ty­me of the Saint: that there vvas nothing to be found in the exēplar life of ugnatius, which sauoured not vvholy of piety & Religion.

But that is more remar­kable, which, as well the [Page 78]Auditours of the holy Ro­te, as the Cardinalls of the holy Rites testify in their relations giuen to his Ho­lines, of S. Ignatius, in these words: He vvas so i [...]stamed vvith the loue of God, that from morning to night, he nei­ther sought, thought, spake nor desired any thing, but to please God, and obey [...]as com­maunds: & therfore he commit­ted himselfe vvholy to him, re­solued absolutely to fellovv him, though the losse of Heauen and earth had gon vpon it: he dire­cted all his thoughts, vvords and deeds to God, as his aym [...]; and imended them only for [Page 79]him and his honour. Thus they Which rare and extra­ordinary commendations of all S. Ignatius his inward and out ward actions, pro­ceeding from these Iudges Apostolicall, and the vn­questionable assertions of so many sworne witnesses, how rare and eminent a degree of excellēcy in ver­tue is sheweth in S. Ignatius and vnpartiall man will ea­sily determine. Moreouer, the Deuills incredible ha­tred and indignation of the Saint, which he failed not often to expresse in his life tyme, is no slight te­stimony [Page 80]vertue. Whence it came to passe, that he often appea­red in horrid and gastly shapes, endeauoring to fright and distract him in his prayers, and was often, with a little sticke, chased away by him, in contempt. At Rome the Deuill attem­pted to haue strangled him in the night tyme, stopping his wind-pipe with such force, that the Saint for­cing his woice to inuoke aloud the holy name of Ie­sus, became hoarse, and remayned so, many dayes after. At other tymes, in like manner, as heretofore S. Antony, and S. Catharine S, [Page 81]of Siena, he was also ill in­treated, and soarely, be a­ten by the Deuill. And, as well during his life tyme, as since his decease, the Deuill hath often cōfessed, in the bodyes of possessed persons, that he had no greater enemy then S Igna­tius. All which excellencies of vertues, & guifts of this Saint, & some remarkable passages in particular, which shalbe breifly tou­ched, were cōfirmed by the Oathes of six hūdred thre­score and fifeene witnesses, in the processe of his Cano­nization, iudicially 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 Souldier, to sall into so me wanton and lasci­uious loues; but after that mortall wound receaued in the assault of Pamplena, being by the reading of good books, conuerted to the Warre [...]are of Christ, he neuer offended mo [...]al­ly his diuine Maiesty; but [Page 83]the very first moneth after his conuertion, and reco­uery of health, he made an irreuocable vowe of perpetuall Chastity: which Sacrifice and Obla­tion of his deuout mind. Almighty God was plea­sed to allow of, and accept in so good part; that from that tyme to his dying day, howbeit he was other wise of a complexion fiery and hot, and by nature and custome enclined to fall into those lasciuious­nesses, to which the often errours of his youth past had invred him, yet he was vtterly freed from all such [Page 84]sensualityes. Which, how rare excellent a guift it is of Almighty God, in such a man especially as S. Ignatius professed himselfe, before his conuersion, those vio­lent tentations may wit­nesse, which many innocēt and holy men haue suffe­red, in matters of the flesh, ordinarily wont to be resi­sted, by casting themselues into snow, nettles, thornes, and the like austerityes.

But how he farther ex­celled in purity of mind, appeareth by this. He kept a perpetuall watch against all alluremēts of the world and the idle and vnnecessa­ry, [Page 85]wandring of his mind, preseruing his soule, with as great care from vice, as curious mē, in dirty wayes, are carefull to preserue their most sumptuous and rich apparell. And how­beit he euer kept a com­maund of himselfe, and ac­cording to S. Bernards Counsell, gaue himselfe not to businesses, but lent himselfe to them; yet he howerly made an exami­nation of his conscience. He carried a seuere hand ouer his senses; he dayly confessed all his omissions; he held euer in remem­brance the fauours of God, [Page 86]taking a strict account of his thoughts, words, and deeds. But this sufficed not him, whose ayme lay so high; he inuented an other manner of Examen, which he called Particular Examen; and this he made vse of, not only for obtay­ning victory of his lesser vices, but for the vtter sup­pression, and supplantation of them, and for his aduan­cement and increase in ver­tue: concerning which he hath prescribed certayne Rules to his Society, in his booke of Spiritual Exerci­ses. He curiously obserued all things, which he knew [Page 87]any wayes tended to the maintayning or increasing of the grace of Christ. If he chanced to heare any thing, which might iustly moue a man to passion or choller, he presently recol­lected and betooke himself to God, casting seriously with himselfe what ans­were to make. Here-hen­ce it hapned, that neuer any impertinacy outranne his reason, nor he neuer lost the peace of his mind. Which course he obser­ued, not in affayres of this nature only, but in all his other discourses he like­wise had a care to speake [Page 88]nothing vnaduisedly, but with premeditation; so that he vttered no word, not well digested. And it is certayne, that more then thirty yeares before he de­ceased, he neuer miscalled any man by the names of foole or so [...], or gaue any o­ther reproachfull language to any. When he had iust occasion to reprehend any man, he did it without bitternes, or any pi [...]quant word. And euen in his most seuere reprehensions, he forebore to giue any man the epithite of disobe­dient, proud, sottish, or lazy; reprehending men [Page 89]for their faults, by opening and vnfoulding the nature of them to them. He neuer vsed any words of exagge­ration. He neuer detracted from any mans fame, nor lent any eare 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 fevv, or no men at all, vvho out of leuity, at some tyme or other, vtter not some thing, in vvhich an other mans good name, hovv lightly soeuer dothnot suffer, be­cause at it is said Iacob 3. If any man offend not in vvord, he is a perfect man.

He neuer discoursed of [Page 90]other mens imperfections, how publicke soeuer they were, or obuious to all men; nor permitted other men to speake of them, in his presence. And if an other man by chance had cōmitted 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 transgressiōs of them of his househould, his silence was admirable; neuer disclosing any mans offence, but for his amend­ment; and then also with such modesty & sweetnes, and with such a regard of [Page 91]the delinquēts good name, that, if the discouery of the fault to one man, were suf­ficient to redresse it, he ne­uer opened it to a second person; discouering only the truth of it, without any vehemency or heate of words. He went once to Confession only for this sinne, that he had made knowne the fault of a cer­taine person to three of his Fathers, whereas two of them could sufficiētly haue applied a remedy: And yet the delinquent was such an one, that notwithstanding the discouery of this fault of his, his reputation could [Page 92]not suffer, by that third parties knowledge. He spake so of all men, that each man might beleiue he ftood in his good opinion, and might seeme to claime a particular interest in his soue. He was of behauiour so compleate and well fashioned, that he neuer discomposed either his hands or eyes; preseruing a decorum in his gesture, his gate, his feeding, & sitting. No maruaile therfore if the perfection and c [...]cumspe­ction of S. Ionati [...]s euen in his least actions, were such, and so inseperably conioy­ned with an internal purity [Page 93]that be tooke all men with admiration that conuersed with him; in somuch, that by how much the oftner 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, vvho is euer present, looseth the respects due from them that Keepe him Company. And that of Tacitus: That things farth­est off are most held in esteeme. Certaine it is, that the B. Fathers Cōfessour, F. Iames Eguia (of whom S. Ignatius himself is reported to haue said, that he was equally [Page 94]to be reuerenced with the greatest Saints in heauen) did not only acknowledge S. Ignatius to be greater then a Saint, but could not be restrayned, notwithstā ­ding any pēnances inflicted vpon him by the Saint, from extolling, & speaking infinitely in his prayse: Be­getting wonder in all men, with the intimatiō of what he would publish, if it were his fortune to suruiue S. Ignatius, but one hower.

The guift of Prayer, in S. Igna­tius most excellent.
CHAP. IX.

AFter S. Ignatius was cō ­uerted to a better life, he presently betooke him­self to the refuge of Praier, the better to appease the wrath of Almighty God, & implore his diuine grace. He dayly bestowed seauen howers, vpon his knees, in Prayer: besides that, he had a speciall care euer to be present at the Sacrifice of Masse, Euensong, & Com­pline. And beīg afterwards [Page 96]preferred to the dignity of Preist-hood, and Gouerne­ment of the Society; euer after he had offered the Sa­crifice of the Masse, he spent two howers in Con­templation; to omit his pre­paration to Masse, 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 actiōs with the salt of Medita­tion, according to the pre­cept of S. Basill. When and as often as he pleased, he conioyned himself with ease, by contemplation to [Page 97]God, not only by casting his eyes vpon the heauens and starrs, with which he was most taken, but euen so, that with the behoul­ding of any herbs or flow­ers, or any thing of lesse reckning, he was suddain­ly transported with the sweet conceit of the loue of God. In the reciting of his Office, he was often sur­prised with such aboun­dance of consolation, and flouds of teares; that he was forced, almost at euery word, to make a pause, and interrupt his prayers, spen­ding great part of the day in repeating the Psalmes; [Page 98]So that through the abun­dance of teares, his eyes oft suffered much, not without great daunger of­ten tymes of falling blind, and his body, by meanes of his often Exrasies was infi­nitely trauelled. For which cause, his Companions ob­tayned licence of his Holi­nes, that it might be lawful for him to omit his Office, in lieu of which, notwith­standing, he would dayly performe a certaine taske of Beades, so soone as he awaked out of his sleep. And because in performing his other deuotions, and particularly in the Sacrifice [Page 99]of the Masse, he likewise ranne the same hazard of being blind, through the importunity of his Com­panions, and Counsell of Phisicians he resolued to seek, at the handes of Al­mighty God, that he might haue power, now & then to moderate his teares; which also he obtayned. And from that tyme for­ward, he had so absolute a maistry and commaund of his teares, that he could in a manner restraine, & let loose the raynes of them at his pleasure; in so setled & quiet a manner, that the drines of his teares was not [Page 100]impeachment to the fruit of his deuotion, nor the re­straint of them was no hin­drance to the abundance of his diuine visitations. And whensoeuer at Masse he burst not out thrice at least into teares, he estee­med himself dry and inde­uout. He prayed with such feruour, that through the intention of his mind, he many tymes contracted some disease. And once he brought himself in daun­ger of death, by saying two Masses without intermis­sion vpon Christmas day: in [...]much, that except he were strong and perfectly [Page 101]in health, he could not well offer the Sacrifice of the Masse: and it was obserued by them with whom he cōuersed, that euen at such tymes as he was best in health, he often fell into some infirmity after Masse. And many times he became so faint at the Altar, that of necessity he was carried from thēce to his chamber, by the help of other men, not being able to stand vpon his leggs, for those diuine visitations. In his daily Masse (which alwaies, the night before, he put in readines in the Missal, rea­ding it ouer with attētion) [Page 102]he conceaued so much [...]oy, that his body being sur­charged with the greatnes of diuine comfort, he could not freely take his breath, nor pronounce or vtter any word, till that abundance and plenty of diuine sweet­nes did cease. And somety­mes it fell out, that betwixt the prayers and the Sacri­fice, his feruour was such, that his whole body was enflamed; his face waxed purple red, and all the vei­nes of his body beate, with the palpable beating and palpitation of his hart; and oftentymes also the very haire of his head stood an [Page 103]end. Neither was this ve­hement intention of his mind, in the Sacrifice of the Masse only, but euen in the least things which had any reference to God. In his Graces before meate and after, and in fine in all other things, he did so with-drawe his mind, and recollect himself, that he seemed to behould God present; not in Spirit only, but with his corporal eyes: his affection interiourly being so enkindled, that his face grew red with it, and (which his Cōpanions haue often stood amazed at) seemed wholy to be en­flamed. [Page 104]No noise whatsoe­uer, if it hapned not by his owne fault, was able to distract S. Ignatius whilst he prayed. In matters belon­ging to Almighty God, he carried himself (as the wri­ters of mysticall Diuinity terme it) rather passiuely then actiuely which by thē is esteemed the supreme & most perfect degree of con­templation. Oftentymes in his prayers he was abstra­cted from his senses; and once in particular, the very first yeare after his conuer­sion, he remained so in a perpetuall extasie, like a dead man, for the space of [Page 105]eight daies, without taking any sustinance. In which meane space, certaine pious people iudging him to be dead, had caused him to be buried, but that fee­ling his body, and cu­riously obseruing al things, they discouered by some little motion of his hart, that life lay hidden in him.

S. Ignatius his more then or­dinary austerity in the morti­fication of his body.
CHAP. X.

THe B. Father, knowing wel that the entrāce in­to the seruice of Almighty God, required some punish­ment or chastisement of the body, as the first Rudimēts of a spirituall life, and ap­prentiship of Christ, began by all possible means, as far forth as it was lawfull for him for his health, to pu­nish his body. Not that he found it, any wayes, rebel­lious [Page 107]to his Spirit (for frō the first beginnings of his better life, he was by the special fauour of Almighty God; freed from all sensua­lity, as hath been said be­fore) but that by the sharp­nes of pennance, he might wash away the corruption of his life past, and make the fauour of heauen more propitious to him. He fa­sted all the weeke, (exce­pting Sundayes) with wa­ter and dry bread giuen him in almes. He lodged amongst the refuse of Beg­gers, vpon the grownd, or bare boords, without any couerture. Of his meate [Page 108]and sleep he was most spa­ring. He punished his body with a sharpe haire-cloth, besides a chaine or Iron girdle. He went at the be­ginning, bare-footed and bare-headed, vsing after­wards, when he began to apply himselfe to studyes, the soules of shooes boared through. He trauelled in the dead of winter, naked­ly clad, notwithstanding the thick falling of the snow, or the freezing vp of all places, with the sharpnes of the frosts. Be­sides which, he continual­ly whipped his body thrice a day, with cruel Iron [Page 109]whipps; constantly auoi­ding all thīgs which might giue 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 soul­dier-like vigour, & beauty of youth was vtterly faded in him. And in his old age, broken now with the au­sterity of pennance, studies, labours, and other conti­nuall troubles, though his yeares required a compe­tent diet, he was yet so temperate in his meate and [Page 110]drinke, that they of his houshould stood amazed at it, & that he seemed vtterly to haue lost his tast in all things; sauing when now and then he fed vpon chest­nuts, which in Italy and Spaine is the food of poore people. His diet out of fasting dayes, was Lambe, or some other flesh of no greater value; Veale, Chi­kins or any such things as are accounted daynetyes, he would neuer tast, not though he had inuited straungers to eate with him. He neuer tooke gust in the tast of any meate, how hungry soeuer he [Page 111]He neuer found fault with any dish of meate, howsoe­uer, through the igno­rance or carelesnes of ser­uants, it were ill dressed or seasoned; nor though he were serued with ill and sower wine. And in fine, he himselfe would haue nothing peculiar to him­selfe: he imposed once a pennance vpon one who serued him at table, for bringing one bunch of gra­pes more to him then to the rest. Which circum­stances no vnpartiall man will esteeme triuiall, if he consider either the yeares of the man to which much [Page 112]is to be graunted; or the in­firmities of health, which in S. Ignatius, were fre­quent, and the almost con­tinuall indisposition and weaknes of his stomacke; or lastly, the authority he had amongst them he go­uerned, and liberty, as it were, to liue as he listed. He allotted himselfe but four howers sleepe, or the­reabouts. He euer lodged in a little, homely, low, & darke chamber, 29. pal­mes 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 sinne, but im­mediatly he employed all his endeauours to draw his neighbours out of the same mire: and spent his whole life-tyme after in those en­deauours, to the good of infinite multitudes of sou­les, and the notable benefit and profit of the Church. To which only end he ap­plied himselfe to his stu­dyes, [Page 114]for the spare of twelue yeares togeather, beginning them after he was 30. yeares of age; all which tyme he liued vpon almes, with great labour and paynes. At such tyme as he went to the Gram­mer-schole at Bercelona, he laboured by all meanes possible, to reduce a cer­tayne Monastery of Reli­gious women, who led at that tyme a dissolute and debauched life, to their an­cient and wonted state of holy life; and actually effe­cted, that many of them did pennance and amended their liues. Which when [Page 115]some prophane Louers of theirs perceaued, & found the way to their desired bestialityes more and more dayly blocked, they fel fu­riously at vnawarres, vpon Ignatius, beating him with cudgells, in so inhuman a manner, that he was for­ced, for some dayes after, to keepe his bed. But he had scarce recouered strength; when nothing at all dismaid with this ill vsage, he returned chere­fully to the same charita­ble office. And being war­ned by his frends, and de­sired for Gods sake, not to bring himself againe with­in [Page 116]the compasse of the like danger: What can there be, quoth he, more vvelcome to me, then to giue my life for Christ my Lord, and my neigh­bour? At Paris, hauing of­ten laboured, in vaine to reclaime a freind of his, from the familiarity of a certaine dishonest woman, & knowing well the street, through which he was to passe, for the accomplish­ment of this his wicked de­sire; howbeit in a wonder­ful cold season of the yeare, he cast himself naked, neck­deepe, into a water neare vnto the place, and when he perceaued his freind cō ­ming [Page 117]neare: Wheth [...]r, vvhe­ther, said he, miserable wretch dost thou hasten, dost thou not perceaue the svvord of diuine Iustice bent against thee? go on, go on, and satisfy thy detestable lust, I vvill here punish my self so long for thy sake, till vvith my sufferance, I haue diuerted the vengeāce of heauen frō thee. With which strange spe­ctacle the party was so stro­ken, and so taken with ad­miration of that great cha­rity of S. Ignatius, that he euer after refrained that dangerous familiarity. He fasted three dayes from all meate or drink, bestowing his prayers and teares to [Page 118]this only end, that he might reclaime an other person from his wicked purposes, who frō a vertuous course he had begun, was in the way of falling to his first lewd life: and in fine he obtained that that incon­stant person cōstantly per­seuered in his good course begun. During that tyme he applied himself to his studies, he dayly gaue him­self some tyme to employ for his neighbours good. He euer drew as many as was possible for him, by pious exercises and dis­courses, to a vertuous and pious life. He was a cheife [Page 119]actour in the institution of the B. Sacrament, in his owne Country: and pro­cured that at noone a bell should daily ring, to pray for such as were in mortall sinne, and for the soules in purgatory. He was the cause that the vse of dicing was left off, and that the li­ues and manners of the se­cular, and clergy people were reformed. He was wont to say, that he would be most ready to walke bare-foot, loaden with hornes about the streets, so it might proue for the good of soules, & that he would refuse no habit, how ridi­culous [Page 120]or contemptable soeuer ir were, so it might redound to the good of others: and he made his word good, whensoeuer any occasion presented it self to him. For this cause, with infinite labour and toile, and danger of his life, he made a iourney to Hieru­salem, there to conuert the Infidels, & assist the Faith­full: which to performe, hauing afterwards drawne to himselfe nine eminent persons for his associats, he made a vowe: and in case he would not be permitted [...] all this vowe, he pre­ [...] his and his Compa­nions [Page 122]endeauours: to the Popes Holines, for the good of soules. For the same pur­pose with infinite difficul­ties, and strong opposition of the Deuill, he instituted the Society of IESVS, the ayme of which he would haue to be this, that all they of that Society should labour, not only the safety and good of their owne soules, but seriously indea­uour the perfection of their neighbours: and he decla­red their vocation to be this, to trauell into diuers places, and liue in any part of the world, where the seruice of God, and safety [Page 122]of soules might best be ex­pected. And that they might the better serue and assist others, he would haue the exteriour comport­ment of them of the Socie­ty, not conformable to an Heremticall manner of li­uing, but fashioned to the life of Christ, and of his Apostles: that is, in feeding and cladding themselues, 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, worke by the chil­dren of it (who six yeares [Page 123]since were numbred to be 13112. distributed into 33. seuerall Prouinces, and 516 Colledges) all vpright and vnpartiall men knowe: and the enemyes of the holy Church, and they in parti­cular of the Society, con­fesse. He was not ashamed, when by that meanes he might withdraw any man from his wicked life, to reueale to him, with an vp right intention, some sinnes of his owne, com­mitted whilst yet he liued in the world: By which course he assisted many men, almost fallen despe­rate. And from the same de­sire [Page 124]of his neighbours good, proceeded admirable mo­numents of piety instituted by him. For to omit the many Scholes of the Socie­ty, for the bringing vp of youth, ouer the whole world, out of all which, in this later age multitudes of famous men haue, and do daily spring, endowed with singular parts of vertue and learning, and other rare ornaments of grace and nature. He was the cause that in Rome, the Mistris and soueraigne Citty of the world, the German Col­ledg was erected, for the [...]tirpation of heresy in [Page 125]Germany: He was likewise the author of the house of Orphanes, for children of both sexes, who had lost their Parents: Of the house of yong Christians, for the bringing vp of Ie­wes, and others newly conuerted to the faith: Of the Monastery of women, whose mariages are doubt­full or litigious, where it is lawfull for them to re­mayne, till such tyme, as all controuersyes being cleared, thy returne into grace and fauour of their husbands. For the begin­ning of which Monastery, be himselfe, howbeit his [Page 126]owne wants pressed him much, hauing gathered a sūme of too. Crownes out of the profit of certaine sto­nes which had been sould, digged out of the place where the Church belon­ging to his Colledge stood, was the first that contribu­ted. He in like manner, in­stituted an other Monaste­ry, commonly called now Sancta Catharina de Funarus, in which place certaine yong maydens, who for want of maintenāce liue in daunger of a dishonest life, are brought vp at great charges, either to be mar­ried, when they come to [Page 127]yeares, or els to betake themselues to some reli­gious course. Of which kind, to this day, some hudreds of such yong Vir­gins liue in the same place. He had also an intention to effect that, which before, in his owne Country, he had brought to passe, that all vlcerous poore people, miserably begging by the high waies; being gathered into one place, should be maintained by a common purse. He cōmaunded ma­ny prayers to be offered to Almighty God, through­out the Society, for a certai­ne person, whom threscore [Page 128]yeares before had not been at Confession, by which he reduced the party to a better life. In conclusion, he continually lay in wayt, and cast with himselfe, how he might drawe dis­solute people from their sinnes, to an amendment, willingly vndergoing any troubles, daungers, or incōueniences whatsoeuer without repining, for the gaining of soules. He brought to passe, in like manner, that the law of Innocentius tertius of not vn­dertaking the cure of sicke persons, from the first visi­tation of thē, till such time [Page 129]as they had duely confessed their sinnes, a custome, by conniuency almost quite abolished, was now many yeares after put in force againe. And lastly, a thing most of all beneficiall for the good of soules, the of­ten frequenting of holy ser­mōs, lectures, Masses, Con­fession & Cōmunion, being long before, through the negligence of Ecclesiastical Prelats, out of vse, S Igna­tius reduced it to a custome againe; in Rome first, and afterwards in many other places of the world, as an­cient historiographers tes­tify, and the Auditours of [Page 130]the holy Rote, first, and afterwards the Cardinalls of the holy Rites haue con­fessed, out of the testimo­nyes of many sworne wit­nesses, liuing in S. Ignatius his tyme. Whom, in their Relations to his Holines for his Canonization, they haue in plaine termes ac­knowledged truly to de­serue the title of Apostle of the Indians and Barbarians, & of other Nations (which by means of his missions, haue come to cōfesse Christ) for the conuersion of the many barbarous nations, by his Companions. By the same reason that S. Gregory the [Page 131]Great is stiled, by venerable Bede, the Apostle of England, for sending thithers A [...] ­sten and other Monks, to preach the Ghospell.

But the charity of S Igna­tius was not satisfied with the spirituall good of his neighbour only, for it extended it selfe, in a plen­tifull manner, to their tem­porall commodities also. Immediatly after he had left the seruice of the world, and recouered his health, he gaue continuall attēdance to poore sick per­sons, seruing thē in the ho­spital, with great humility, [Page 132]and Charity: curing their hurts; and sucking many tymes their soares. And though he himselfe, ha­uing forsaken for Christs cause, all he had in this world, liued vpon the Charity of other pious people, yet he dayly de­maunded Almes, not only for himselfe, but for other poore also: which when he had, he was most libe­rall in the distribution of it, reseruing to himselfe the hardest & stalest crusts of bread, and bestowing the newest, vpon the poore of Christ, not without the shedding of many teares [Page 123]for ioy, in expression of the loue of his neighbour, for the loue of God. He was the cause that in his owne Country, they of the Sodality of the B. Sa­crament, demaunded Al­mes euery Sunday, for the vnknowne poore, or such as were ashamed to aske Almes themselues; causing it to be distributed faith­fully amongst them. He perswaded his owne Bro­ther, euery Sunday in like manner, to bestow twelue loaues of bread, in honour of the 12. Apostles. In visi­ting and conforting such as were any way afflicted, [Page 124]whether they were priso­ners or free men, his cha­rity was admirable: and that he euer obserued, euen then when he execu­ted that toilsome function of Generall of the-Society. But in his feruent loue of his enemyes, his charity was more eminent then in any thing whatsoeuer. He neuer repaied any man ill turnes, for ill: he did not only proportion equally his good turnes for bad, but went beyond ill offices done him, in his propor­tion of good. Being diuers tymes, prouoked by di­uers, and iustly moued [Page 125]to indignation, he neuer not withstanding made the least shew of passion, or tooke any reuenge of any man when he might, how greiueously soeuer he were prouoked to it. Which might be shewed by many notable examples, but that the promised breuity of his treatise wil not beare it.

The loue of God in S. Ignatius most perfect.
CHAP. XII.

SAint Ignatius, himselfe, by his punctuall obser­uation of the commaund­ments [Page 126]of God, and his ma­nifold charityes towards his neighbour, hath giuen abundant testimony of his high esteeme, & true loue of Almighty God: But yet there are other infallible arguments of it, sollidly, not Rhetorician like, ex­pressed by the Auditours of the holy Rote, and Car­dinalls of the holy Rites, in their relations for his Canonization, and confir­med by their iudiciall sen­tence, after curious inqui­ry made, and the examina­tions of many sworne wit­nesses: It appeareth (say those Comissaries and, Iudges [Page 127]Apostolicall) how sincerely he loued God, out of the care and diligence he euer vsed, to do good to his neighbour, for Gods cause in all things, spiri­tuall and temporall, and out of the especiall regard he had to keepe his hart vndefiled. For, he did not only preserue his af­fection from all such things as are opposite to the loue of God, but absolutely renounced the loue of all creatures, which were nor God; vtterly conuer­ting his affection into the loue of God, and labouring to apply his desires to him. This loue towards God (say the same Iudges and Commissaries Apostolicall) he preserued so [Page 128]without mixture in his brest, that he had viterly bannished all loue of himselfe: for he said sometymes of himselfe, that he would rather be contented if it were in his choise, to liue in doubt of his saluation, and in the meane tyme serue God, then dye at that instant with assu­rance of saluation: and that if it should please God to confine him to hell, he beleeued that the hearing of Gods name blasphe­med would be more hard and painefull to him, then the suffe­rāce of the tormēts of hell it self. In conclusion, he was so infla­med with the loue of God, that from morning to night he nei­ther sought, thought, spake, nor [Page 129]desired any thing, but to please God and obey his com­maunds: and therfore he com­mitted himself wholy to him, resolued absolutely to follow him, though the losse of Hea­uen and earth had go [...] vpon it: he directed all his thoughts, words and deedes to God, as his ayme, intended them only for him, and his honour: euer carrying those words in his mouth, as his deuise, AD MAIOREM DEI GLO­RIAM. Hence proceed that spirituall ioy with which this seruant of God was euer reple­nished, that cherefulnes of coun­tenance he euer enioyed, and that interiour peace of mind. [Page 130]Thus they. Besides, these are notable argumēts of his admirable loue of God; that howsoeuer he were surcharged with care, or tired out with businesses, with the only calling to mind, or imbracing as it were of Almighty God, he found himselfe refreshed, to his infinite content­ment. He was so inflamed with the desire of behoul­ding Christ our Sauiour, 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 soules, did not longer exact his endea­uours.) [Page 131]In so much that, if at any tyme, he chanced to fall into agreat sicknes, in hope of deceasing, he was presently abstracted from his senses, not with­out the infinite impai­ring of his health. For which cause his Phisicians enioyned him seriously to with-draw his mind at such tymes, from the thought of heauēly things. In the midst of his most se­rious and important affai­res, he was so zealous of withdrawing dishonest women from their lewd liues; that if any such, at any tyme chanced to re­pent [Page 132]& desired to retire her selfe into some Monastery, he himselfe being now a graue old man, and execu­ting the Office of Generall of the Society, would not stick, for Gods honour, to conduct, and as it were, to vsher her on. And being warned by some freinds of his, that it was but labour lost, vpon such kind of people, who within short tyme after would returne to their vomit: I (quoth he) should esteeme it a plentifull reward for all my labours and paynes taken in this life, if I could be a meanes to hinder any one of them, but from one nights [Page 133]transgressing and offending of God. Calling often tymes vpon God, he cryed out, in a kind of tendernes of hart. VVhat I desire but thee, o Lord, that I desire but ther, or what is there els that I can desire? As often as casting his eyes vpon the heauens, he beheld the starrs, which he was often and long ac­customed to do, all earthly things appeared contem­ptible in his eye, and he himselfe was taken with a vehement desire of heauen. In his prayers to the B. Trinity, which were fre­quent and long, he concea­ued admirable diuine con­solations. [Page 134]Though in Spaine it be generally esteemed a foule taint in bloud, and a blemish to any family, to haue had ancesters descen­ded from a Iewish race: yet S. Ignatius, howbeit his fa­mily were neuer touched with that infamy, was ouer-heard, by many men, to say to F. Ribadeneira, that he should haue estee­med it a singular fauour of Almighty God to haue descended from a Iewish race; that by that meanes at least, he might in some sort, though farre off haue been allied according to flesh, to Christ our Lord, [Page 135]and his B. Mother. Which words he vttered with such a sense of piety, out of his feruent loue of piety; out of his feruent loue of Christ, that he could not forbeare weeping.

At Rome when he instru­cted children, and other ignorant Auditors, in mat­ters of Christian doctrine, he was euer wōt to cōclud his exhortations in such sort: Loue God with all your harts, with all your soules with al your powe [...]s. Which words he vttered with such fer­uour, that he seemed to send forth flames, and set on fire the harts of his hea­rers. [Page 136]The B. Father in his latter tyme, was much cra­sed in his health, and trou­bled with an almost conti­nuall weakenes and yrke­somnesse of his stomacke, for which, he found no better nor more ready re [...] medy, then the simple and plaine Church song, dayly vsed in Churches; so that not only his hart, but his body reioyced in the liuing God, and was strengthned, and recouered with the prayses of its best be­loued. Wherfore if he had been led by his owne pri­uate affection, he would haue instituted in the So­ciety, the keeping of the [Page 137] Quier. as in other Orders it is kept yet because he saw that, they of the Society, might propagate no lesse the glory of God by other meanes, then by the Quier, and perfect themselues and others, in the seruice of God, he iudged it most ex­pedient that the Society should forbeare the Quier; commending notwithstan­ding the vse of it (as he did all things els, 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 especiall fauour of God, and his owne 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 vtter­ly voyd of passion, or any other turbulent motions [Page 139]of the mind. And therfore, as well the Auditours of the holy Roman Rote, as the Cardinalls of the holy Rites, in their relations to his Holines, for the Cano­nization of S. Ignatius, wi [...] ­nes in plaine termes, that he had an absolute maistry of all his turbulent passions and affections. Which how rare and eminent a thing it is in this mortall life, all men find by experience, and the learned are best able to di­stinguish, who know what power the inclination to sinne hath, in our human nature corrupted by Adam. So that although there are [Page 140]dry affections in men, of hatred, of desire, of flight, of ioy, of sorrow, of hope, of despaire, of feare, of audacity, of an­ger; yet S Ignatius had so conquered them all, that he made vse of them, ac­cording to the rule of rea­son, and square of Gods Lawes, not in any vicious manner, but in the way of necessity. Whence it came to passe, that though he were naturally of a chol­lerike & fiery disposition, yet for the wonderfull mildnes he vsed in all his words and actions, he see­med euen to the Phisicians themselues, to be of a cold, [Page 181]and (as they terme it) of a phlegmatike cōplexion. When at any tyme he was discoursing of any subiect of merriment, if any of his, in the meane tyme had committed a fault repre­hensible, at his first be­houlding of the delinquent he altered his countenance, and putting on a seuere browe, wa [...] s [...]ri [...], in his reprehension, and suddai­nely again aft [...] the party was departed, [...] same instant of tyme, [...] [...]urned to his former caime and pleasantnes of dis [...]ours, with as cherefull and quiet a countenance as if he had [Page 142]had no cause to reproue any man: so that he appea­red not to haue been mo­ued at all, but at his plea­sure, to haue taken vpon him, and laid downe againe that seuerity requisite. He alwayes obserued the same method in his businesses, being euer constant to himselfe; and how beit in body he was diuersly dis­posed, and through his frequent infirmityes, more o [...] [...] fit for the dispatch of businesses, his mind notwithstanding was euer the same, so that to obtaine or effect any busines with him, it was not necessary [Page 143]to obserue tymes or occa­sions. For, whether you tooke him after Masse, or after dinner, as soone as he arose out of his bed or after his prayers, to him it was the same, or whether his businesses went crosse, or to his mind: in fine, he was neuer altered with any change or alteration of businesses, but was euer himself. In all crosse acci­dents & vicissitudes of this life, he was so present to himself, that he neuer 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 mencioned were in S. Ignatius, by so much more glorious was his hu­mility: which as the foun­dation of vertue, from the beginning of his conuer­sion was eminent in him. So that in those first yeares, he went barely and naked­ly clad, he lodged (how­beit in honest places) with the ordinary sort of Beg­gers; [Page 145]he curiously concea­led the nobility of his birth, and those diuine visions which were so fre­quent with him. He was wont to say, that he found matter and example of ver­tue in all such as he con­uersed with, and that he was not offended with any man but himselfe. He desired that his dead body might be exposed to the wild beasts, or birds of the ayre, to be de­uoured, or cast vpon some dung-hill. In matters which were not otherwise euident and cleare, he [Page 146]easily suffered himselfe to be led by the opinions of others, and being himselfe Superiour, accommodated himselfe to his inferiours. 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 vp-hold him­selfe, and his authority) he would haue walked the streets halfe naked, in a contemptible manner, that so he might haue been held and reputed a mad man. He vsed all the power he had, not to be chosen Ge­nerall of the Society, [Page 147]taking that charge vpon him, by the commaund of his Ghostly Father, and importunity of his Com­panions: which he himself, ten yeares after, in a Ge­nerall congregation of the Society, desired by all mea­nes possible to haue resig­ned: he neuer discoursed of his owne affaires, except he were moued to it, by some important occasion (according to the custome of other Saints) for the recouery of the defeased minds of others, or for the comforting of deiected persons, who came to seek counsell & remedyes [Page 148]at his hands, or els for the encouragement or strēgth­ning of them, by his exam­ple, against all crosse en­counters, and being forced to speake of himselfe, he did it sparingly, and that in the tender and growing yeares of the Society, ac­cording to the example of S. Paul the Apostle, who, as S. Gregory saith, concea­led his good deeds, for his owne safegard, and published the ap­parent wenders of God, for the profit of others. He concea­ued so humble an opinion of himselfe, that he valued himselfe the basest of all mortall men, and thought [Page 149]he stood most in need of Gods fauour. Whensoeuer any discourse hapned of the propagation of the Society, or the fruit it rea­ped in the Church of God, ouer the Christian world, or of any other subiect whatsoeuer which might redound to his praise, he suddainly recollected him­selfe; and melting into tea­res, was surprised with a modest blush. He would not permit himselfe to be praised by any man, and hauing vnderstood that F. Iames Eguia, his Ghostly Father, aman of wel-neare threscore and ten yeares of [Page 150]age, had spoken many things in his praise, sur­passing the ordinary prai­ses of other great Saints, he imposed vpon him for his pennance, that he should, thrice a day, whipp him­selfe, for three dayes to­geather. But no pennances being afterwards able to restraine him from spea­king his praises, S. Ignatius refused, at last, to vse him for his Ghostly Father, and commaunded him be­sides, vpon paine of ex­communication, and di­mission out of the Society, that from thence-forward he should forbeare to [Page 151]speake any thing in his prayse. S. Ignatius, being newly conuerted, before the performance of his vo­yage to Hierusalem, was much molested with ten­tations of vaine-glory, against which making bra­ue resistance, and being surprised with them, in the midst of a daungerous sicknes he had contracted, he was more molested with the conceit of offen­ding his diuine Maiesty, then with the vehemency of his desease growing vio­lent vpon him; and at last through the fauour of Al­mighty God, he so absolu­tely [Page 152]conquered, & vtterly rooted out that vice (and this the very first yeare after his conuersion) that afterwards whensoeuer the glory of God, or good of soules required it, he could as easily discours of his owne vertues, as of his vi­ces, without any touch, or feeling of vaine glory. Though many men desired much the true picture of S Ignatius, he would neuer suffer it to be drawne, or other wayes taken by any. To which purpose Cardinal Pacieco, comming once to visit S Ignatius lying sick in bed, intending to steale [Page 153]his picture by a reli­gious stratageme, hauing brought secretely, for that end, a Painter in his Company, who through certaine crannies had a full view of the Saint, and so might drawe his picture, as he lay. But the Cardinals obseruancie could not pre­uaile against the Saints hu­mility; for his countenance did so cōtinually alter from one fauour to an other, that the Painter, standing amazed, was forced to de­part, without doing any thing. The humility of S. Ignatius was the cause, that though he acknow­ledged [Page 154]the guifts of God to be admirable in him, and found that he was miracu­lously fauoured by him, yet being preferred to the di­gnity of Preisthood, he durst not presently offer vp 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 di­uine lights, prepared him­self day and night to it, for the space of eighteene mo­nethes. But his humility appeared most in his suffe­ring all things for Gods cause patiently and willin­gly, [Page 155]with a peaceable and humble mind, iudging him­selfe worthily to haue de­serued all crosses, and not to haue merited any thing that was good. He be­sought them earnestly to forbeare, who went about to hinder iniuries and af­fronts done him; returning them may thanks, who did him apparent wrongs, doing them all fauours & curtesyes in his power. A certaine heards-mans boy, casting his eyes in con­tempt vpon the Saint, ash passed by him, brake out into a scornefull laughter, heaping iniuries vpon him: [Page 156]at which whilst he with a cherefull countenance, re­mained in the place, his Cōpanion turning towards him: Wherfore Father, quoth he, make you not hast from hence to auoid these insolenc [...]es of this vngracious boy? To which the Saint replied: Rather▪ quoth he, why should we depriue the poore boy of this contentment, which, contrary to his expe­ctation he hath [...]hus encoun­tred. So that he purposely remained in that place offe­ring himselfe in a curteous manner, to that impudent fellow to be beheld, & cu­riously obserued; cōceauing more contentment in this [Page 157]scorne and reproach, then other men in the popular applause and acclamations of the vulgar.

At Rome, whilst he preached openly in the streets, and certaine roguish boyes, in contempt, threw apples at his head, he stood fixed like a statua, without any shew of anger. He was wont to say that the vio­lent persecutions he endu­red, before and after the foundation of the Society, were more deare and wel­come to him, then any ho­nours or commodities this world afforded. Being [Page 156]demaunded by a freind of his, at such tyme as for a false imputation layd to his charge, he was committed to prison in Salamanca, whe­ther that imprisonement, and those chaines did not much afflict him? And doth, quoth he, a prison appeare to you so fearefull? know then that the whole Towne of Sala­manca cannot furnish me with so many fetters or shackles, but that I would willingly desire more, for the loue of Christ my Lord. Neither did he only with humility, patience, and willingnes, embrace all aduersities, by which his honour, reputation, body, [Page 157]and affaires might suffer, but which is an eminent degree in these kind of vertues, he reioyced at any accident which hap­ned against himselfe, or his good name; as the Auditours of the holy Rote haue noted, and the Cardinalls of the holy Ri­tes, in their Relations to his Holines.

The life and reputation of S. [...] Ignatius, miraculously con­serued often tymes, and defended by Al­mighty God.
CHAP. XV.

VVHom the diuine Maiesty maketh choise 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 pre­serue, and by peculiar fa­uour and assistance defend. Of which in the life of S. [Page 161] Ignatius, there are notable and rare examples.

When S. Ignatius lay sick in his Fathers house of his mortall wound, in emmi­nent danger of death, to the great regret of the whole hous-hould, hauing receaued by the aduice of freinds, the holy Rites of the Church, S. Peter the Apostle appeared to him, vpon the Eue of his feast, restoring him miraculously to his desired health. In somuch, that immediately he was eased of his paines, and began with appetite, to fall to his meate. And it is a token [Page 160]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 inferiour Order, such as are ordinarily ap­pointed for our Guardians, but to an Arch-Angell of a high degree. That he pre­serued him in his seauen­dayes fast, without recea­uing any sustinance; in his extasies, and other prayers, without any infirmity, or [...]mpairing of his strength; with a cruell whipping of his body thrice a day, and the performance of seauen howers Prayer vpon his knees.

[Page 161]S. Ignatius hauing been left by his fellow-trauel­lers, and arriuing late in the euening at Venice, where knowing not the way to the publicke Hos­pitall, nor hauing any money to hire himselfe a guide; being now accusto­med by long vse to lodge ill; he found an empty Trades-mans stall, in an open publicke gallery, where the night drawing on, he might in some sort rest his wearied limmes. But whilst he passed thus the night, a neighbouring Senatour, Marco Antonio Treuisano: a man of knowne [Page 164]integrity, who afterwards came to be Dogue of Venice, was raised vp by a voice from Heauen, rebuking him for solacing in a soft bed and curious furniture, whilst in the meane tyme the seruant of God being a stranger, and destitute of all human comfort, lay poorely in an open place not farre from his porch. He therfore being stroken with infinite horrour and feare, arose suddainely, & finding S. Ignatius, gaue him noble entertainement. In his sea-voyage to Hieru­salem he discouered that many foule facts were [Page 165]committed, by some of the passengers, in the ship he passed; for which he in reprehending them freely, they conspired with the marriners, plotting to put ashoare this troublesome controller, in some desert Iland, out of their sight and fellowship. Which designe of theirs being dis­couered by some other Spanish passengers, they acquainted Ignatius with it counselling him with­all, to haue a care of himselfe. But he not­withstanding, when gentle admonitions would not [Page 164]serue, continued to repre­hend them sharply for their enormities, relying vpon the prouidence and helpe of Heauen: by the fauour of which it came to passe, that they approaching neare the Iland destined for their exploit, were violent­ly driuen backward with a contrary wind, and whe­ther they would or no, brought Ignatius to his de­sired Hauen.

Being to returne into Italy, he found by chance three Passage-boats bound for that place: two of which being tall, & strongly built ships, refused to admitt [Page 165] Ignatius: the third, a small and ill compacted vessell receaued him; and hauing put to sea togeather with a fauorable wind, the two which refused to receaue S. Ignatius were suddainely cast away; and the third only, which transported him being weake, & much beaten with tempest and foule weather, arriued the moneth following, safe in Apulia.

At Alcala, at the in­stance of the Suffragant of that place, one Iohn Lucena, made a gathering for the clothing of S. Ignatius in his Clergy garments: with [Page 168]whom comming to a cer­tayne person of quality, to demaund almes for that purpose, the noble man, rurning to. S. Ignatius: If this fellow, quoth he, poin­ting to the Saint, deserue not to be burnt, I will he con­tented to be burnt in his place. And the selfe same day (a thing worth obseruing) that noble personage was consumed by fire which by chance had taken hould on part of his house.

At Paris, one Mi­chael a Spaniard, being incensed against S. Igna­tius, for hauing drawne Saint Francis Xauerius, to [Page 169]the warrefare of Christ, from the midst of appa­rent worldly honours at­tending him, resolued to kill him, as the authour of this fact. And hauing violently entred his lod­ging, for that purpose, and in a rage rushed vp staires, with his naked sword, he was affrighted vpon a sud­daine, with this voice from Heauen. Whither goest thou miserable wretch? and retur­ned back againe, discoue­ring the whole busines himselfe, being afterwards conuicted, by the guilt of his owne conscience.

Not sar from Bassana li­ued [Page 168]a certaine Anchorite, a man of a faire reputation of sanctity, who obseruing curiously S. Ignatius, and finding nothing peculiar in his habit, differing from that of the ordinary sort of Clergy: and perceauing him to be of a pleasing & familiar behauiour, with­out any shew of an Ereme­ticall spirit: measuring his sanctity by the square of a solitary life, concluded there was nothing singular in him, or deseruing parti­cular note or remarke: and therfore began within him­selfe, to slight him, and cō ­ceaue a poore opinion of [Page 169]his worth. But Almighty God would not long per­mit the simplicity of the man to be misled by errour. For being in his prayers, more vehement then or­dinary, Almighty God was pleased to reueale vnto him, that the man of whom he had conceaued so slight an opinion, was a man full of Apostolicall spirit, and a vessell of election for the safety of many. From which tyme foreward the Anchorite condemning with sorrow his owne ras­hnes, resolued euer after, to reuerence S. Ignatius, & his followers.

[Page 170] F. Iames Fguia [...] a man of knowne Sanctity, and Ghostly father to S Ignatius was wont to say, in the life tyme of the Saint, that he liued more by miracle, then by the force of na­ture. And after the death of S. Ignatius: the most fa­mous and renowned Phisi­cians of that tyme, exami­ning the vitall parts of his body being opened, held it for a miracle, that he should liue so long, espe­cially vndergoing the charge of Generall of the Society, with so continuall and constant a pleasant face and countenance. For his [Page 171]stomacke, through his abstinence, sobriety, and continuall drines, appea­red strangely contracted. His liuer was so hardned and congealed, that it was almost become stonie. And Realdo Columbo, a famous Anatomist of that age, wit­nesseth in his booke of ana­temy, that he found three stones in his liuer veyne, or as they terme 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 graue Iudges, of­ten giuen in behalfe of the [Page 172]innocency of S. Ignatius, at Alcala, Salamanca, Venice, Paris & Rome, howsoeuer his aduersaries by foule slaunders and calumnies, employed all their art to traduce his innocency, and vtterly take a way his fame and good name. But of all others, the clearing of S. Ignatius at Rome, of that most iniurious imputation laid to his charge, by a Monke infected with the heresyes of Luther, was the most famous: For this Mōke hauing spred abroad that S. Ignatius, and his fol­lowers, as men guilty of grosse enormities, had been [Page 173]conuicted of heresy and other foule facts in Spaine and France, and of late also at Venice, and that hauing escaped the hāds of Iustice, they were come to Rome to debauch & corrupt youth, vnder the colour of pie­ty, with the like foppe­peries, broached by this Monke and his complices, it begat in short tyme, so violent a hatred against S. Ignatius & his Companiōs, that many men began to esteeme them runne-agate wandring Rogues, and to detest, and fly their Society and aquaintance. And the bruit had not only filled [Page 174]the mouthes of the vulgar in Rome but it spread it self, by meanes of the letters & messengers of their aduer­saries, into other Coūtries and adioyning Prouinces, that the IGNATIANS, with their ring leader, were esteemed branded men, & conuicted of heresy and other foule crimes. But our Sauiour Iesus, who had made a promise to S Igna­tius, in his iourney to Rome, that he would be sauorable to him, quickly deliuered him out of these calamities. For it came to passe miracu­lously, that almost all they who had been Iudges of S. [Page 175] Ignatius in Italy, France, and Spaine, arriued at Rome, about their seuerall occa­sions, at the selfe same time, when sentence was to be giuen there against S. Igna­tius. All who being called to Iudgement, discouered the fables and imposters of his aduersaries, giuing rare testimonies of the vertues and piety of S. Ignatius. Be­sides which, the letters of the seueral Citties of Italy, in which the Fathers had sometyme resided, being brought to Rome about the same tyme, added much to the reputation of their de­serts, and the refutation of [Page 176]the slaunders of their false accusers. By which, and by the expresse commaund of his Holines, the Gouer­nour of the Citty being moued, cleared S Ignatius, by his sentence in ample manner, not only of all fault, but of suspicion of fault. But it hapned far o­therwise to them that cons­pired against him, how­beit not at the instance of S. Ignatius: for Michaell, after the discouery of the imposter, was bannished: An other of them after Iudgement giuen against him, being surprised with a violent sicknes, ended [Page 177]his dayes of it: an other turned hereticke, leauing his picture behind him to be sentenced to the fire in his place: a fourth was condemned to perpetuall prison.

The like fauours of Al­mighty God to S. Ignatius may be farther confirmed by some domesticall exam­ples. One of his first fol­lowers, a man not yet truly marked with a perfect stampe of vertue, 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, [Page 178]and the dangers of this, with the safety of that (as he conceaued it) being thus distracted with many doubts, & dishartned with the greatnes of the Institu­tion of the Society, resol­ued to betake himselfe for counsel to an Anchorite of approued sanctity. But he had searse put his foot out of the house for that pur­pose, when a vision of an armed man was presented vnto him, threatning him with a naked sword and menacing aspect: which notwithstanding, when still he continued his way to the Anchorite, the ar­med [Page 179]man in a fury opposed himselfe, 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 himselfe to his heeles, but could not discouer any thing which might occasion his flight.

An other of his Fathers conceauing some grudge against S. Ignatius demeaned himselfe stubbernly and contumaciously towards him, for whom the B. Fa­ther praying earnestly in his Masse, and shedding [Page 180]many teares, cried out to our Sauiour: Pardon him, o Lord; forgiue him o Lord. To which our Sauiour replied: Let me alone; for I will vnder­take thy quarrell for thee; and [...] vergeance of him, if he do no [...] repent. And it came af­terwards to passe, that that Father (casting his eyes with deuotion vpon some reliques in a certaine Church, an armed man ap­peared, threatning him with a fearefull counte­nance, and whipp in his hand, if he became not obe­dient to S. Ignatius. After the sight of which though the Father humbled and [Page 181]submitted himselfe, yet he was diuersly afterwards af­flicted, in confirmation of the truth of that which Al­mighty God had reuealed to S. Ignatius.

The famous Miracles wrought by S Ignatius, in his life tyme.
CHAPTER XVI.

THough: the triall of san­ctity consist not in the wor­king of wonders, as S. Gregory the Pope noteth (whence it came to passe, that saint Iohn Baptist, a man so re­nowned in the holy writ, [Page 182]for his sanctity of life, is not reported in the Gho­spell, to haue wrought any miracle, whilst he liued) yet because the voice of the vulgar seemeth to exact miracles, at the hands of Saints, which, howbeit they are not merites, as S. Bernard teacheth, yet they are signes & tokens of me­rites; the sanctity of S. Ignatius was not voyd of this ornament of Miracles. For in the processes of his Canonization, are mentio­ned more then two hun­dred Miracles wrought by him, all confirmed by the vniforme and graue asser­tion [Page 183]of many sworne wit­nesses.

Here some few only, besides them often aboue mentioned, which hapned to S. Ignatius, in his life­tyme, shalbe 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 loose the sute, falling, with too vehement appre­hension, into despaire, hung himselfe, with a hal­ter, vpon a beame in his chamber. The bruite of which came no sooner to the eares of S. Ignatius, but [Page 184]suddainely he betooke himselfe to the place, and cutting a sunder the halter, from that vnfortu­nate rafter, gaue order that the dead body should be laide vpon a bed. Which done; falling a part vpon his knees, he began with many teares, to de­maund the safety of that miserable creature, at the hands of Almighty God. But whilst S. Ignatius (being at that tyme but a student in the Grammar schole) was thus earnest in his prayers, they who were there present, stan­ding in suspence, with their [Page 185]eyes fixed vpon the bed, (a thing full of miracle:) the dead man returned sud­dainly to life, and had the vse of his voyce so long till calling for a Ghostly Fa­ther, he had confessed his sinnes, and receaued abso­lution; and then at last gaue vp his ghost, lately redee­med from out the jawes of hell, into the hands of his Creatour.

He recouered immedia­tely a certaine man called Bastida, who had been many yeares sick of the falling sicknes, by casting vp his eyes and prayers for him to Heauen.

[Page 186]He often chased the De­uil out of possessed persons, by the signe of the crosse.

He restored a woman to health, who lay halfe dead of a Consumption.

He deliuered one Simon Rodriguez, being also at deaths dore, from his di­sease, by a pious embrace.

Iohn Baptista Coce, who by accident one euening, had so burnt his hand, that it became vtterly vnseruicea­ble, and disabled for any manuall function, the next day, by his prayers, had his hand healed and restored.

Returning sick, into his Country, of a quotidian [Page 187]ague, and preaching often in the open feilds (because the Churches were not ca­pable of the concurse of people) howbeit his wea­kenes would not permit him to raise his voyce a­loud, yet euery word of his sermon was perfectly and distinctly heatd, and vnderstood of all men, for the compasse of more then three hundred paces.

Comming once to visite one Alexander Petronio, who lay sick in a darke & close chamber and bed, in regard the windowes and dores were kept shut, to keep out the light, he replenished [Page 188]the chamber with superna­tural splendour of his face, and recouered the sick per­son.

He freed one Eleutherio Pomano, who had been greiuiously molested, for the space of more then two yeares, with certaine foule tentations of the Deuill, by his only seing, 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 exteriour but here the interiour man is restored to life.

The Colledge of Loreto being fearefully haunted [Page 189]with spirits, appearing in sundry foule shapes of men & beasts, and the ordinary exorcismes, and other cere­monies vsuall hauing been applied, and those fearefull apparitions neuerthelesse not ceasing: the Rector of the Colledge addressed himselfe, by letters, to Saint Ignatius, commen­ding the busines to his holy sacrifices & prayers. Who no sooner receaued newes of it, but he ab­solutely sreed the house, from those haunts of the ill spirit, by his prayers and letter, not for the pre­sent [Page 190]only, but for euer af­ter.

S. Ignatius his linnen, being washed with deuotion by a certayne deuout woman, restored life and motion to her withered and dead Arme.

One Isaac, a Iew, refusing, with a passionate obstinacy to become Christian, and contemning curtesyes and al other courses taken with him by others, was by S. Ignatius soone satisfed, ap­peased, and perswaded to be baptised, by the only vttering of these three words: Mane nobiseum Isaac. A certaine person of note, [Page 191]being of a more turbulent spirit then was fit longer to be endured, and S. Ignatius not being able by gentle persuasions, to cure his di­seased mind, changing at last his stile, and beginning to call vpon the Iustice of God, and represent vnto him the vengeance of Hea­uen, he did it with such a feeling, and expression of feruour, that the walls and house appeared to him to tremble and shake with horrour. With the sight of which the standers by beīg stroken, immediately fell vpon their knees, implo­ring the mercy of God, by [Page 192]their prayers and vowes. And the delinquent pro­strating himselfe at the feet of S. Ignatius, and with a voyce of confusion, beg­ging pardon for his of­fence, promised from then­ce-foreward an amēdment of himselfe.

Father Leonard Kesselius residing at Collen, had a ve­hement desire to see S. Igna­tius, then at Rome, aboue 300. leagues distant from thence: And hauing be­sought the B. Father by letters, that it might be lawfull for him to trauell a foot to Rome, he made an­swer, that his presence was [Page 193]necessary at Collen, for the good of others; enjoyning him besides not to stir from thence, for that Almighty God peraduēture, by some other course, might so pro­uide that he might see him, without the paynes and toyle of so tedious a iour­ney. The Father therfore being one day at his praiers S. Ignatius appeared vnto him, being yet aline and breathing, and discoursed long with him, to his infi­nite contentment.

The B. Father, lying of­tē sick, if in the meane time, any difficulty hapned, for the soluīg of which his ver­tue [Page 194]and wisdome was re­quired, he seemed, in a manner, to be perfectly re­couered and his mind gui­ding his body, appeared a sound man. So that it be­came familiar to them of the houshould, as often as he fell sick, to desire that some busines of conse­quence might happen, for the facilitating of which S. Ignatius might rise, and be quit of his desease.

Diuers 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 Ordinaryes first, & afterwards by that of the Sea Apostolicke, more then two hundred miracles are related, wrought by the merits and intercession of S. Ignatius, after his decease: Besides which, there are diuers o­ther as authenticall, not yet [Page 196]published (because those former for his Canoniza­tion were more then suffi­cient) confirmed neuerthe­lesse by the graue testimo­nies of men beyond excep­tion, and printed at Rome and other parts of Italy; in Spaine and in Germany, and other places, by the appro­bation of them whom it concerneth to approue thē. Here only I wil relate some few, because my breuity promised will not permit many▪

When the body of S. Ignatius lay exposed vpon the Beere, for the perfor­mance of his funerall rites, [Page 197]one Bernadina a Romā, had a vehement desire to bring a daughter of hers, who had been lōg troubled with the Emerodes, so greiueou­sly that no art of phisicke could cure her, to kisse the hands of his dead body, assuring her selfe the reco­uery of her daughter, by that touch: but the daugh­ter, trāsported often tymes by the presse of people, not being able, for the throng, to approach neare the bo­dy, her mother layd hould of a piece of his garment, & had no sooner applied it to her daughters body, but she was quit of her disease. Father [Page 198]daughters body, but she was quit of her disease.

Father Nicolas B [...]hadilla, hauing been long sick of an ague, was recouered by lying in the bed of S. Igna­tius.

At Manresa, a certaine Lady of quality, feeling no liuing motion of her child in her wōbe, for the space of three howers before she was brought to bed, at last was deliuered of a dead child: the vnfortunate suc­cesse of which being much lamented by the standers, by, the rather because the child had not been christ­ned; the midwife, about [Page 199]halfe an hower after the deliuery of the woman, implored with confidence the help of S. Ignatius. And had scarse begun her pr [...]y­ers, 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 womās; restored the child to life.

He restored many blind men their sight, deafe men their hearing, lame men their limmes: cured men stroken with the palsey; others giuen ouer by the phisicians, and lying at deaths dore, he restored [Page 200]perfectly to their health. He appeared to many after his decease, either deliue­ring them from greiuious tentations, or freeing them from their diseases, or o­ther dangers, or giuing them good counsell, or fo­retelling them things to come, or comforting such as serued him with diuine consolations. And in his iourney to heauen, at the very instant of his decease at Rome (as afterward appe­ared by the computation of howers) he appeared in glory to that noble and Re­ligious Lady Margareta de Lilus, commending the So­ciety [Page 201]to her, as to a princi­pall benefactresse of the Colledge of Bolonia.

Many Deuils haue been cast out of possessed per­sons, and out of houses which they haunted, by the reliques of the holy Fa­ther, or by hanging vp his picture.

The oile of the lampe, which burneth before his body, hath wrought many strange cures.

He hath eased many wo­men who haue called vpon him, in the extreamity of their, child-bearing la­bours: and bestowed chil­dren vpon barren women.

At Carpentras a certaine [Page 202]woman being deliuered of a child without motion, & of the complexion of a black-moor; so that it was doubtfull what course was to be taken, in this prodi­gious accident, whether the child ought to be christned or no, or whether it were to be deferred till some motion were disco­uered in it. At last by the persuasion of a certaine Chanon, they implored the aide of S. Ignatius, by which the child was sud­dainely not recouered only but so recouered that his countenance became che­refull and faire,

[Page 203]He cured diuers of the pleurisie.

He protected many men from the fury of their ene­myes. Others being fallen head-long from some dan­gerous precipice, were de­fended from all hurt, by inuoking his name.

At Cesenza, one Angelo Lopez, vpon the Eue of S. Ignatius, in expression of his affection, had filled his windowes with many pa­per-lanterns, adding to each lanterne the picture of the Saint, and, with in­finite demonstrations of gratulation, repeated often these words: Io Loyola, B. [Page 204]Pater to! But, in the midst of this triumph, by chance it came to passe, that by the greatnes of the wind, the fire had taken hould of his lanterns; which when it was obserued by some ras­callity of the vulgar, they began to scoffe at this de­uotion, vpbraiding the man for his superstition, and with a bitter allusion to his Motto of triumph, in­uert the words of it thus: At, at, Beatus vritur: at, Lo­yola crematur! At which the man growing infinitely out of patience, out of his sense of this irreligion vsed to S. Ignatius; And I for [Page 205]my part, quoth he, haue so high an esteeme of the sanct [...]y of the B. Father, that I beleiue him to be able to protect his cin­ged picture from the fire Nei­ther was he deceaued in his beleife; for the flame ha­uing consumed the paper round about it, forbore to touch the picture, either in demonstration of the Sanctity of the B. Father, or in obseruancy of the zeale of him who desi­red it.

At Braga, a certaine womā hauing been lately brought a bed, was so much weake­ned, for many dayes after, with a continual flux of [Page 206]bloud, 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, hauing been wrapped im­mediatly before in the gar­ments of S. Ignatius, her flux suddainely stopped, and she recouered her ac­customed strength.

In the Towne of Gui­ [...]arent, a ceataine woman, hauing already lost the vse of her sight and hearing, and receaued the holy oile and other rites of the Church, lay vtterly out of her senses: and whilst some [Page 207]about her, out of deuotion, were endeauoring to put her in mind of her last words, a certayne woman, who in curtesy sate by to visite her, called to remem­brance that a little piece of the guirdle S. Ignatius vsed in his life tyme, had lately been sent to her, by a sonne of hers of the Society; which she with great con­fidence, and reuerence towards God, presently applied to the sick woman: which done, she began to recouer her senses by de­grees, to breath, to streatch out her hands, and make signes for meate; to the ad­miration [Page 208]of the Phisitians, for the suddainnesse of the cure: all which things were afterwards confir­med, by the attestations of sworne witnesses.

At Caglari a certaine el­der Brother snatching vp a knife at dinner tyme, hurt his yonger Brother in the eye: and at the same tyme, the daughter of a certayne Gentleman, car­uing at the table, was sore­ly hurt, in like manner, in one of her eyes. Both which, calling vpon the aide of S. Ignatius, were deliuered from daunger, beyond expectation.

[Page 209]An other woman had been so weakned, for the space of four monethes, with continuall paynes, that she was vtterly de­priued of the vse of her feete: But the feast of S. Ig­natius drawing neare, she, desirous to partake of the common iollity expressed that day in our Church, was not frustrated of her desire; for her paine ceasing and her feete beīg restored to their wonted strēgth, she came thither with ioy to haue a share in the deuotiō.

In the same place, vpon the Eue of S. Ignatius, the A [...]lltiery playing round, [...] infant who could [Page 210]not speake, and who had neuer heard the name of S. Ignatius, cryed 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 wounder, for experiment sake, de­maunded againe of the child, what was to be done to morrrow; who answe­red as before.

At Maiorca dwelt a cer­taine womā, who through the contraction of her si­newes, was become so lame, that she could not go without crutches: the whole towne therfore beīg, [Page 211]filled with the noises of trumpets, voyces, & other musicall instruments, Al­mighty God inspired her with a desire of visiting our Church, Who put her selfe in readines to go, not­withstanding the dissua­sions of her sister, who fea­red she might miscarry: by the presse of people. She neuerthelesse gaue no eare to her dissuasions, but put her selfe vpon the way, and was suddainely cured and recouered strength in her feet. And throwing a way her crutches, without any helpe betooke her selfe to the Church, where in [Page 212]thanks-giuing, she caused a Masse of the B. Sacra­ment to be said.

An other woman, who some yeares past had recea­ued her sight by the mea­nes of this B. Father, lying now againe desperately sick, and being giuen ouer by foure Phisicians, not forgetful by whom she had receaued light before, now againe reposed all her ho­pes and considence in the same Phisician. One night therfore she called out vpon one of the women, who were accustomed to watch with her: Make hast, quoth she, come hither with [Page 213]speed, and behould this glorious splendour: O if thou hadst come sooner thou shouldest haue be­held my S. Ignatius visiting me; for I am now recouered, and perfectly well. And the euent confirmed it to be true. For the Phisicians themselues could not deny, but that she was cured by some secret power.

At Monte in Gallicia, a great fire, raging for many dayes toagether, and con­suming a certaine wood, gathered still n [...]w forces, dispersing and spreading: it selfe far and neare, there being no human meanes to stop or restraine it; To [Page 214]which the wind rysing, vpon a suddaine, droue the flame towards the Barnes and bordering Towne, so that the fire was now ad­uanced within three or foure paces of the Corne and houses: a certaine 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 threatned greatest ruine: and imme­diatly the fury and rage of it ceased, the flames which flew highest descended and vanished, & the whole [Page 215]fire returned vpon a sud­daine from whence it be­gan. And which is worth admiration, a certaine wo­man who had obserued the throwing in of the picture, leaping into the midst of the smoaking brands, raked away the ashes with her fingers; and being vnhurt, brought away the picture from the midst of the burnīg coales.

At Friburg, a little child of three yeares of age, by chance had broaken his arme; the mother of whom searing the displeasure of her husband, being then absent, inuoketh the help [Page 216]of S. Ignatius: but she had scarse ended her prayers, when, to her infinite con­tentment, she found her child before her eyes, whole and without hurt.

S. Ignatius. being inuo­ked, wrought a present cure vpon diuers who had been sorely wounded: whose cure would other­wise haue exacted a long tyme.

Many men, by the pre­sence of S. Ignatius his pi­cture, or by the application or touch of his reliques, haue cured the plague, when it raged most sorely, and consumed multitudes.

[Page 217]A certaine Noble man at Plata perceauing the skie to be ouercast with thick clowds, and fearing a great spoile of his Corne; lying yet open in the feild, made a vowe to S Ignatius; for the preuenting of the tem­pest: so that when all the adioyning territoryes swelled with flouds of raine, not a drop had tou­ched; or fallen vpon his feilds.

At Naples, one Vincentio Pagano hauing prepared certayne artificiall fires for the celebration of the feast of S. Ignatius had daunge­rously through his owne, [Page 218]folly, scorched his hand. Vpon which accident, certayne women of his ac­quaintance began to flock about him, applying to his burnt hand a note or su­perscription of S. Ignatius his hand-writing; the touch of which presently eased his paine, and the raging of the burnt part, which vsually ceaseth not till a certayne day, was out of hand appeased.

At Catanzaro a certayne pious woman, hauing a sonne by one Gaspar Mari­scano her husband, out of her deuotion to S. Ignatius, [Page 219]had a desire to haue him christned by the name of Ignatius, how beit her hus­band (in regard the reli­ques of S. Ireneus were pre­serued in that Citty) had rather the child should haue been called Ireneus: but in conclusion, after much debate about the busines, they concluded the child should be named Ignatius Ireneus. But this contention occasioned many differences after­wards betwixt the man & wife: for the wife, euer after, called her child Igna­tius, and gaue a strict com­maund to them of her hous [Page 220]hould to do the like; and Gaspar, on the other side, commaunded them to call him Ireneus. The difference had cōtinued thus betwixt them, almost the space of three monethes, when ar­guing the busines, one morning, they both grew somewhat hot, till the Fa­ther, at last, in iest: VVell, quoth he, let the strife be put to the arbitrement of the child himselfe: to which the Mother was contented to agree; where vpon the Fa­ther, in merriment, de­maunded of his child, at that tyme but three mone­thes old, by what name he [Page 221]would haue himself called? when, behould, the child miraculously receaued the vse of his tongue, distinctly pronouncing the name of Ignatius. Which voyce so tooke his Father with ad­miration of the miracle, that from thence-foreward he gaue order his child should be called Ignatius, dedicating him to the ser­uice of S. Ignatius.

In the Territory of Peru, in the West Indies, one Chri­stopher Martinez de Peredes, for the space of foure yea­res togeather, was forced through the lamenesse of [Page 222]his feet, to make vse of one crutch in the beginning, & afterwards of two: who hearing vpon the feast of S. Ignatius the triumph of the people: And shall I, quoth he, vpon this day, when all men are in iollity, re­maine as it were an vnbidden guest [...]? shall I alone remaine destitute? Which words he had scarse vttered, when his feete recouered forces, and he found himselfe so strong, that early the next morning, without any other helpe, he betooke himselfe to the Colledge.

One Benedicto Lopez Pre­fect of the siluer mines, [Page 223]pursuing a certaine Ethio­pian fugitiue, was set vpon by fiue others at vnawar­res, 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 aide of S Ignatius, who pre­sently presented himselfe to him in these exigents, & laving hould of his Cloake, bore of, with both hands, the blowes of his enemyes, so that at last (his enemyes being depar­ted, and the B. Father va­nished (he found himselfe safe, and without hurt, sa­uing [Page 224]that his hat and other garments were pierced.

A certaine Lady at Auig­nion, had a sonne much af­flicted with a violent con­tinuall feauer, who besides the desease it selfe, with the violence of it, had one of his hands disiointed, and in a deformed manner, turned the wrong side out­ward; so that in the opinion of the Phisicians, he was in danger of the losse of his hand, if not of his life with it. Which la­mentable case, a certaine Religious woman, allied to the sick youth, compas­sionating, [Page 225]vowed three Masses, and as many waxe candles to S. Ignatius for the health of her kinsman. Which done, the youth im­mediately recouered; and in a more infallible con­firmation of the miracle, his hand was replaced in the right place.

At Bercelona, one Eliza­beth Rebelles a Religious woman, being in some high place busy about her worke, vpon a suddaine vnfortunately tumbled headlong to the ground, & receaued so sore a blow, that her thigh-bone, which is the sollidest bone [Page 226]of the body, was vtterly broken. The Phisician & Chirurgian were imme­diately called, who for more then fourty dayes to­geather, with what dili­gence was possible, applied all the remedyes their arts afforded, how beit to little purpose. In conclusion, the sick woman was brought to those termes, that in all mens iudgements, she was past recouery, and as it was conceaued, could not last longer then that day. Yet notwithstanding, as soone as a Relique of S Ignatius was applied to her hart, she presently recouered. [Page 227]One Hierome Humphrey; aboy of ten yeares of age: vpon one of his eye-browes, neare the tēples had recea­ued a mortal woūd, which occasioned an inflamma­tion in his eye, & cast him into a feauer. For which the Chirurgian had him in cure a moneth, not being able to helpe him; for the wound did not only not heale, but grew so deepe and wide, that it receaued a tent of a singer long, and voided so much filth as amazed the Chirurgian. The Mother of the child made a vow to S. Ignatius, commending her child to [Page 228]him; and behould, when (an other Chirurgian, in the meane tyme hauing been called, for the better consulting about the cure) the bands of the sore were vnfoulded, they found the wound perfectly healed, closed vp, and sound.

One Ferdinando Pertel ha­uing fallen into a Tercian ague, which afterwards proued a double Tercian, and at last a pestilēt feauer, with a kind of rauing and fearefull horrour of his senses, was forsaken by the Phisicians, and lay in his last extremity. Being ther­fore prepared with all the [Page 229]Rites of the Church, and inuoking S. Ignatius; whose picture he held in his had, he began suddainly to re­couer; and was cured of his disease.

One Anne Barzellona, a woman of threscore yea­res of age, hauing for aboue the space of two yeares, been so miserably stroken with the palsey, that she was vnfit for any labour, and vnable, with­out crutches, to go vp and downe staires, and with her crutches also seemed rather to creept then go; to which when the applica­tion of no remedyes would [Page 230]serue, and she besides was taken with an apoplexie in her other side, so that she became impotent, and was confined to her bed: Finding herselfe thus void of all human helpe, by the assistance of her crutches, and one Margaret her sister, she betooke herselfe to a Chappel of S Ignatius, two howers trauelling distant from her lodging. Where, making a vowe in honour of S. Ignatius, immediatly she began to find herselfe better, and was able to bow her knee, which be­fore was growne stiffe: And hauing ended her de­notions, [Page 231]arose full of con­tentment, and returned a ioyfull woman, nimbly to her lodging.

A bone and superscri­ption of S. Ignatius being applied to the eyes of a cer­taine Widdow of Matorca, called Iane Clara Noguera, who was blind, restored her her sight.

Diuers 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 yeare 1601. and translated by others into Latin, Greeke, Italian, the Poland and other langua­ges, [Page 232]and published in the cheife Cittyes of Italy, Spai­ne, France, Germany and other places, where such as are curious to peruse them, may find them.

Of the rare Sanctity of S. Fra­cis Xauerius, associate & spirituall child of S. Igna­tius; redounding to the, glory of S. Ignatius.
CHAP. XVIII.

SAint Francis Xauerius was borne in the Castle of Xauere, the yeare 1497 of noble Parents, Iohn Lasso President of the kings [Page 233]Counsell, and Mary Apzi­leueta, Lord of the Towne of Xauere, and other adia­cent Territoryes; by whom he was vertuously brought vp and sent to Paris: where whilst he was enabling his vnderstanding by his studyes, he was wonne by the pious dis­courses and spirituall exer­cises of S. Ignatius to the warrefare of Christ, and with him eight other asso­ciates; men of rare parts of vertue & learning. And in conclusion, after he had spent some tyme in Venice, Bolonia and other Cittyes of Italy, as a matchlesse ex­ample [Page 234]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 Iohn the third king of Portugall, he was commaunded into India by S. Ignatius, there to conioyne those Easterne nations to Christ, being honoured for that purpose by Pope Paul the third, with the dignity and au­tority of Legate Apostolicall.

In India, by the foun­dation of many Churches and Colledges, of the So­ciety, he generally disper­sed [Page 235]and spred the faith of Christ. He gained first the kingdome of Trauancor to the faith, then the Iland of Zeilan, Aurea Chersonesus, the region of Maurica, and other barbarous Nations: afterwards Iaponia, the vt­termost climate of the East: where before the name of Christ had neuer been heard of, receaued by him the light of the Ghospell: a man of an vndainted spirit, contemning in his traueils of those vast Countryes, the imminent danger of death, the rauing & pyracyes of the Ocean, with the like discommo­dityes [Page 236]of his infinite naui­gation. And lastly, he in­tended a voyage into that vast kingdome of China, the more to disperse the name and glory of Christ. He conuerted and bapti­zed, in the ten yeares space of his residence in India, many hundred thousands of people: he assisted many deeply engaged in the filth of sinne, Domino cooperante, & sermonem confirmante, se­quentibus signis. For in his life tyme he raised more then fourteene dead per­sons.

Vpon the frontiers of Piscaria he raised a boy, [Page 237]who for many howers to­gether had layne drowned in a well. In the Towne of Mutan, in like manner he raised an other boy, who dying of a pestilent feauer, had remayned dead foure and twenty howers. At Comire he raised a third body, which had layne buried vnder the earth a whole day togeather. Nee­re the Promontory of Co­mori, he raised a Girle: not farre from, that place a cer­taine married woman. In the Iland of Vaccare. neare Zeilan, the sonne of a cer­taine Infidell. At Malaca the daughter of one who [Page 238]had beene lately conuerted. At Bembari a certayne boy: another at Comori: At Puni­cal he raised a man who had laine dead a whole day. Neare Manapar he raised one Antoni Miranda. At Malaca, a certaine mans daughter who had been three dayes buried and ouerwhelmed with earth. He restored to life in like manner, the sonne of one Mahomet Sarangio, who had layne three dayes vnder water, to omit others raised by him in his life tyme.

And after his death he restored almost as many [Page 239]to life. In the processes for his Canonization, mention is made of aboue fiue 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 giuen ouer by the Phi­sicians, healed lepars, cal­med tempestuous Seas, preserued ships frō wracks restored the lame to their limmes, and recouered men stroken with the pal­sey. He foretold infallibly many things to come, pe­netrated mens concealed thoughts, had a certayne [Page 240]knowledge of secrets, and things absent. He appea­red in diuers places farre distant, at one and the selfe same tyme. He spake seue­rall languages, which he had neuer learned, as rea­dily, congruously, and eloquently as if he had been borne and bred amongst those Nations. And it fell out oftentymes, that at such tymes as he preached to multitudes of people, men of seuerall Nations, at the same tyme, heard him vtter their owne language. And with one and the selfe same answer, he often satisfied the de­maunds [Page 241]of seuerall Infi­dells. He was so rauished and transported with the desire and loue of God, that he was often miracu­lously raised from the ground, with a countenan­ce inflamed, eyes spark­ling and fixed vpon the heauens, and being sur­charged with celestiall ioy, was forced to exclaime: Sat est, Domine, sat est. By the signe of the crosse he tur­ned saltwater into fresh, in seuerall vessells at Sea. Hauing dipped a brasen Crucifix, which he wore about his neck into the Sea, to appease a tempest, [Page 242]and by accident lost it; walking the next day, vpon the shoare, he espied a sea crab miraculously brin­ging him his crucifix in his clawes, which hauing de­liuered it, suddainely re­turned back into the Sea, from whence it came.

He ended his dayes in the Isle of Sancion, neare China, vpon the second day of De­cember, in the yeare 1552. famous for many miracles, and all ornaments of San­ctity. His body was found entire long after his death, how beit in was neither bowelled nor baulmed, but buried in quick lime: [Page 243]and it appeared, many mo­nothes after his decease, liuely, full of iuyce and fresh colour, soft and tra­ctable, sending forth an admirable sweet sauour, and many tymes bleeding. For whith he was honou­red and reputed a Saint im­mediatly after his death, not only amongst Chri­stians, but euen among the Infidells; the rather for the many miracles dayly wrought by him. It appea­reth by the processes for his Canonization that many dead bodyes were raised by him, after his death: that many lamps [Page 244]burned before his body, with water only put into them, as clearely as if they had been filled with oyle, which being often-tymes extinguished, tooke fire againe of themselues, with­out human helpe: that diuers were cured by him, or by his reliques, or pi­cture, of leprosy, palsey, blindnes, bloudy-fluxes, cankers, vlcers and other desperate and incurable diseases.

This so eminent man, deseruedly stiled the Apo­stle of the Indiaes, euer had Saint Ignatius in so great veneration, that as often [Page 245]as he named him before his familiar acquaintance, he gaue him the Epithet of Saint or Blessed; and when­soeuer he wrote to him, he did it with reuerence, vpon his knees: and in his Reli­quary he wore the name of S. Ignatius, cut out of a letter of his to him, as the relique, of some great Saint, whilst yet he was aliue. He suffered himselfe to be gui­ded like a child by S. Igna­tius, depending wholy of him, and euer cherishing in his brest an admirable opinion of his sanctity, which vpon all occasions, he desired to expresse. [Page 246] VVhich words (saith S. Chrisostome, in the like subiect, hom. 1. ad popu­lum) do sufficiently demon­strate and speake all his vertues. for the iudgments of Saints goe not either by fauour or disfa­uour, but are to be held vnque­stionable.

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 [Page 247]Foundresse of the Disealced Carmelites, a woman so fa­mous for her admirable and heroicall vertues; who by those eminent degrees of Contemplation, arriued to so fast a freindship with Christ, renowned for her writings of mysticall Diui­nity, glorious for her pa­tience and sufferance of la­bours, one so higly estee­med through the Christian world for her reformation of the Carmelytes, an elect spouse of Christ, who through her vehemency of diuine loue, was often sur­prised with extasies, a wo­man famous for that fiery [Page 248]Cherubins dart piercing her brest, one inflamed with an vnquencheable desire and thirst of soules, adorned with the flower of pure Virginity, glorious ouer the Christian world for her celestiall visions, her spirit of prophecy, her manifold guift of cures, in her life tyme and after: this sacred Virgin, I say, added much to the glory of S. Ignatius, as one who ac­knowledged herselfe a child of his Society; making vse of the Fathers of it for her confessions, and the whole manage of her spi­rituall affayres, and mira­culously [Page 249]came to the know­ledge of many things in praise of the Society, lea­uing testimonyes of it both by word and writing: and particularly in her Lise written by her selfe; by the commaund of a cer­tayne great Diuine of the Order of S. Dominick. Out of which Life, translated afterwards into Italian, printed at Rome in the yeare 1601. and dedicated to Po­pe Clement the eight, by the Arch-Bishop of Auig­nion. I will here relate some passages, translated word by word into Latin.

Of the glory deriued, to S. Ig­natius, from S. Philip Nerius.
CHAPTER XX.

BEfore we treat of the meanes by which S. Phi­lip Nerius increased the glory of S. Ignatius, we will breifely touch, who, and how eminent a man this S. [Page 275]Philip was. He was therfore the Founder of the Con­gregation of the Oratory, which as it hath begotten many famous mē, so amōgst others it produced that renowned writer of Eccle­siasticall Annales, Caesar Ba­ronius, and Thomas Bazius author of the two Tomes of the maker of the Church: whose spirituall Master and Father B. S. Philp was, amongst all other Christian vertues, in which he was eminent, he euer preserued his vir­ginity vntouched; besides which, he had a miraculous guift bestowed vpon him [Page 276]of discerning in chast per­sons, the perfume of cha­stity, and in others, the ranknes and stench of vn­chastity. He was famous for the guift, of Prophecy, he arriued to the know­ledge of many things con­cealed farre from him, and such as were the most in­timate secrets of mens harts; he foretould things to come, he was vsually comforted with the appa­ritions of Christ, and of his Angells and Saints: He appeared to many in his life tyme, releeuing them in their afflictions: he cu­red sick persons without [Page 277]number, and recouered men gasping at deaths dore: he restored one dead man to life, in his life ty­me, another after his owne decease, to omit many other glorious miracles wrought by him; he was seene raised from the ground, in the tyme of his Masses, and other deuo­tions: he reclaimed many men from their sinefull to a vertuous and religious life; he was euer held in great veneration of all men. In conclusion, he en­ded his dayes at Rome, full of merites, the 26. day of May, the yeare of our Lord [Page 278]1595. in the 80. yeare 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 haue beene admitted into the Society, as his familiar freinds the two Cardinalls Cusane and Bellarmine (to whom he himselfe had of­ten tould it) bore witnes­se of him after his decease: but he receaued a deniall from S. Ignatius, as a man designed, by the prouiden­ce of God, for some other Institution, beneficiall to [Page 279]the Church: howbeit he was euer a tender louer of the Society, as wel in the life tyme of S. Ignatius as after, of whom (as Gallonin, a­mongst other sworne 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 interiour beauty of his soule shewed it selfe in him exteriourly, professing to haue often seene rayes of brightnes to proceed from his eyes and countenancd: which thing as well the Auditours of the holy Rote, as Cardi­nalls [Page 280]of the holy Rites, vnderstood to be an euidēt token of his sanctity. No merueile then if S. Philip, being an eyewitnes of the sanctity of S Ignatius, was wont to haue recourse to him for counsell 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 euer cherished that freindship begun with the Society. Besides, when he changed his place of habitation, frō S. Hierom. to a place neare the Church of S. Maria in Valicella for many yeares af­ter, [Page 281]as long as he continued Gernerall of the Congre­gation of the Oratory; he vsed for his Ghostly Father F. Iohn Baptista Perusco of the Society of Iesus, a man of holy life, and well versed in affaires of spirit. And af­terwards, hauing resigned his Office of Generall to Ce­sar Baronius, one of the same Congregation, and begun to vse him for his Ghostly Father, which was two yeares before his death, beīg then worne out with yeares, & vnable to betake himselfe to F. Perusco, dwel­ling farre from him; he was often accustomed notwith­standing, [Page 282]at certaine tymes of the yeare, to addresse himselfe to him, and by a Generall Confession, to giue him an account of his conscience.

Of the gl [...]ry, accrewing to S. Ignatius by S. Char­les Borromeus.
CHAP. XXI.

THat matchlesse exam­ple of Sanctity S. Char­les Borromeus Cardinal, and Arch-Bishop of Milan, was not the least cause of S. Igna­tius his glory, of whom he euer bore a pious memory after his decease, & by the [Page 283]vse of his booke of Spiri­tuall Exercises, arriued to that eminēt degree of san­ctity notorious to the whole world, and as much as he could conueniently, perpetually made vse of his Society, as appeareth by many conuin [...]ing argu­ments, out of the memora­ble things done by S. Charles published by certaine do­mesticall Prelats of his, Iohn Peter Guissano, Grattarolio and others.

In the yeare. 1562. S. Char­les, being to receyue holy Orders, and desiring wor­thily to prepare himself to offer vp his first Sacrifice [Page 284]of the Masse to Almighty God, he made choise for that purpose of the house of the professed Fathers of the Society at [...], where he prepared himselfe with the Spirituall Exercise of S. Ignatius, Founder of the said Society. So writeth M. Aurelio Graitarolio in his I­talian Booke of the succes­ses of the veneration of S. Charles, and in an Oration made vpon his anniuersary day before an other Cardi­nall Borromeus, & the Clergy and people of Millan, the yeare 1601.

The same S. Charles, when he had with great [Page 285]pompe & ceremony, cele­brated his first Masse in pu­blike, to satisfy the deuo­tion of the people, that he might more freely comply with his owne priuate de­uotion, he would celebrate his second Masse, the next day in the house of the pro­fessed Fathers of the Socie­ty, and that in a priuate Chappell S. Ignatius was wōt to vse, where he wat­ched that whole night. Se Sachinus, in his history of the Society. part. 2. lib. 7. n. 11.

In the yeare 1562. In the first beginning of his Priest hood, he began also with [Page 286]more then ordinary auste­rity, and frequent prayers, to dedicate himselfe to the exercises of vertue. In which that he might walke the more secure from dan­ger, he entertained for guide of his Spirituall life, F. Iohn Baptista Ribera a Spa­nish Father of the Society; a man of long experience, great vertue and learning, who hauing prepared the B. Cardinall by the Spiri­tuall Exercises of S. Ignatius, directed him in the way of solid & true vertues, trai­ning him in the more per­fect exercises of them. For which purpose he daily [Page 287]went himselfe to the Car­dinall, who lodged in the Pallace, neare his vncle Po­pe Pius quartus, & discour­sed long with him. Which the enemy of man-kind perceauing, and fore-seing the great good like to en­sue of this Spirituall pro­gresse of S. Charles, stirred vp the principall kindred of the Cardinall against the Father, whom they con­ceaued to be the cause of this chāge of life in S. Charles whose auersion from a se­cular course they infinitely deplored: & therfore they began, by all opprobrious courses, iniuriously to de­ride [Page 288]& reuile the Father so to deterre him from his cō ­uersation with S. Charles, which when the Cardi­nall discouered, he gaue order that euer after, the Father should be brought in to him, by some secret way. So writeth Iohn Peter Guissano, in his Italian life of S. Charles, printed at Ve­nice, the yeare 1615. lib. 1. c. 5. pag. 14. col. 2.

In the yeare 1563. S. Char­les, now created Arch-Bis­hop of Millan, knowing the corrupt manners of the Clergy & laity there, where aswell the secular as regu­lar Clergy led liues more [Page 289]scandalous then lay-men, infamous for their publike 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 soules, knew not the forme of absolutiō, nor vnderstood not reserued cases, or censures, they themselues neuer frequen­ting the Sacrament of Cō ­fession, who because the charge of other mens Con­fessions was committed to them, cōceaued that them­selues were no wayes obli­ged to it, and committed many things ful of scādale: [Page 290]and that the lay men, on the other side, through their many vices, the la­mentable contempt of Sa­craments, and Ecclesiasti­call ceremonyes, and the grosse ignorance euen of our Lords Prayer it self, were in pittifull estate, desiring to rectify these de­uious courses of his owne comming to them, sent be­fore him out of the Court of Rome, one F. Benedicto Pal­mio of the Society of Iesus, an eloquent and zealous preacher, with some other his Companions of the same Society, to dispose the people, as his fore-run­ners, [Page 291]by preaching & Con­fessions, to forsake their lewd liues, and entertaine a new discipline and refor­mation designed, and infi­nitely desired by him. For which purpose he obtai­ned two Breues of Pius IV. his vncle, one to the Duke of Sessa, then Gouernour of the state of Millan, and an other to the Magistra­tes of the Citty, by which his Holines commended to them the prouiding of a house cōmodious for these Fathers to exercise their functions. Wher-vpon the Church of S. Vitus in Perta Ticin, was giuen to them, & [Page 292]a house commodious pur­chased for them. So writeth Guissano, in the place aboue mencioned l. 2. c. 9. p. 22. col 2. and l 2. c. 1.

In the yeare 1565. In the first Prouinciall Counsell he called at Millan for the reformation of the Clergy and people of that Citty, he caused M Benedicto Butinie, to make an Italian Sermon of the meanes and neces­sity of the reformation of the Church, in the presence of 4. Cardinalls & eleauen Bishops. So writeth Guissa­no, l. 1. c. 11. p. 26. col. 2.

In the yeare 1566. He caused the Fathers of the [Page 293]Society of Iesus to take the first charge of his Seminary instituted for the reforma­tion of the Clergy which Fathers he euer vsed in all the ministeryes of his Church. Se Guissano, l. 2. c. 5. p. 46. col. 1.

In the yeare 1566. S. Char­les perceauing his haruest great, and his labouring men but few, out of a vehe­ment desire he had to find many good ones, he trea­ted with F. Palmeo, Prouin­ciall of the Society of Iesus, about the foundation of a Colledge at Millan, and ob­tayned of the Generall of the Society a competent [Page 294]number of able men, of wounderfull exēplar liues, & infinitely zealous of the glory of God, and good of soules, to whom he gaue the parish Church of S. Fi­delis, with the adioyning houses, translating the Cure of that Church to another. And of these Fathers he af­terwards made vse for the training of his new Semi­nary, and for the assistance of soules, and diuers other vses. For (they are the words of Guissano) in their sermons they were feruent and mouing, diligent and laborious in Confessions, and all Ecclesiasticall fun­ctions, [Page 295]as men full of cha­rity and diuine spirit, being adorned besides with rare parts of wisdome and lear­ning, So Guissano l. 2. c. 7. p. 52. col. 1. & 2.

In the yeare 1569. S. Char­les yearely made the Spiri­tual exercises once, by which he euer encreased in fer­uour of spirit, & perfected himselfe in vertue. After­wards he made those Ex­cercises twice euery yeare, which custome he obser­ued till his dying day, per­swading many others, and principaly his owne Of­ficers, to the vse of those Exercises: and he ordayned that the Clergy of his Se­minary [Page 296]minary should make vse of them, at their first entrāce, & at their receauīg of holy Orders; For which purpose he built a house, with in the Canons quarter, calling it by the Greck name Ascete­rium, or place of Excercise. Se 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 aboue. mencioned. n. 1.

The B. Cardinall percea­uing the Church of S. Fide­lis, which he had giuen to the Fathers of the Society, not to be capable of the concourse of people, which [Page 297]for deuotion sake, resor­ting to it, gaue order that the designe of a new Church should be made, by a famous Architect, & laid the first stone himselfe, much furthering the fabri­cke of it, by his liberality. Se Guissano l. 2. c. 19. p. 9. col. 2. In the yeare 1572. At Millan he founded the Colledge of the Society, commonly called Brerano, in which, besides the Latin schooles, he ordained schooles of Philosophy & Diuinity, which schooles he would haue them of his Clergy frequent.

Moreouer, by permis­sion [Page 298]of his Holines, he resi­gned the Abbey of Arona to the Society, & founded in that place, a Nouitiate of that Order. So Guissano l. 3. c. 1. p. 23. and 124.

Hauing instituted a Col­ledge for the vertuous bree­ding of yong Gentlemen, in Christian māners, neere the Colledge of the Socie­ty, he committed the first Gouernment of it, to the Fathers of the same Society So Guissano l. 3. c. 4. p. 132. c. 1.

In the yeare 1575. Being called to Rome, for the yeare of Iubily, he prepared himselfe to gaine the said [Page 299] Iubily, by the Spirituall Ex­ercises of the Society. So Grattarolio in the place abo­ue mentioned n. 1. And Guissano l. 3. c. 6. p. 139. col. 2.

In the yeare 1576. Hauing obtained, of Pope Gregory the 13. a Iubily for the Citty of Millan, he employed F. Francis [...]erusco of the Socie­ty of Iesus to compile a trea­tise of the manner of gai­ning a Iubily, So Guissano l, 3. cap. 8. p. 146. c. 1.

In the yeare 1576. he translated the bodyes of S. Fidelis and S. Carpopho­ [...] Martyrs, from the Ab­bey of Arona, to the Col­ledge of the Society, not­withstanding [Page 300]the strong opposition of the inhabi­tants. Se G [...]issano, l. 3. cap. 8. p. 147. 148.

In the yeare 1578. Being to take a iourney into Sauoy to visite the sacred Sindon of Christ our Sauiour, he tooke to accompany him in his iourncy, F. Francis Adorno, of the Society of Iesus, and F. Iames Crucio, with intention to make vse of him for his directour in the Spirituall Exercises. which he intended to make in that iourney. Se Guissano l. 5. c. 5. p. 216. c. 1.

And in this iourney, he caused F. Adorno, ouer [Page 301]night, to propose points of meditation to all his follo­wers. Se Guissano in the same place c. 2.

Being to make an other pilgrimage to Monte Varal­lo, a place adorned with the mysteryes of the passion of our Sauiour, he would haue the same F. Ad [...] along with him, to be di­rected by him in the spiri­tuall mannage of his life. Se Guissano l. 5. cap. 6. p. 222. c. 2.

In which pilgrimage, whilst he visited those Chappels honoured with the memory of the passion of our Sauiour, meditating [Page 302]of the mysteryes of the pas­sion, he tooke his points of Meditation from F. Ader­no. So Guissano in the place aboue mēcioned p. 223 c. 1.

Hauing founded a Col­ledge of Suitzers, he ordai­ned that the schollers of it should frequent the schoo­les of the Society. So Guis­sano l. 5 c. 12. p. 238. col. 1.

In the yeare 1580. At Flo­rence, many men desiring to receaue the B. Sacrament, at his hāds, he made choice for that solemnity, of the Colledge of the Society. So Guissano l. 6. 3. p. 247. col 1.

At Venier, being requested to minister the Commu­nion [Page 303]in generall, for the sa­tisfaction of the deuotion of the people, who infini­tely desired it, he made choise for that purpose, of the Colledge of the Socie­ty, where also at the in­stance of the Popes Nun­cio, and the Patriarch of that Citty, he preached. So Guissano, in the place aboue mentioned.

Two Colledges of the Society were founded in Switzerland by the meane [...] of the B. Cardinall, one at Lu [...]erna, the other at [...] ­burg. Se Guissano l. 6. c. 8. p. 265. col. 2.

In the yeare 1583. Being [Page 304]made Visitour Apostolicall of the valleyes of the Grisons infected with heresy, a­mongst other assistants of so good a worke, famous for their liues & learning, he made choise of F. Achil­les Giliardo of the Society of Iesus to accompany him in this iourney, dayly em­ploying him in the expli­cation of Christian beliefe. Se Guissano l. 7. c. 4. p. 300. col. 2. And being to place some good men in lieu of other scandalous Priests, in those valleyes, for the spi­rituall profit of the inhabi­tants, he left behind him the Oblates of S. Ambrose, [Page 305]an Order instituted by him selfe, and highly esteemed by him, and some of the Society of Iesus. Se Guissa­no, p. 302. col. 1.

He caused a Catechisme to be made by the said F. A­chiles Galiardo for the help and instruction of them of that Country, printed in the yeare following. Se Guissano l. 7. c. 5. pag. 305. col. 1.

In the yeare 1584. Being sollicited by certaine of the Grisons, to send thither some pious Preists, to assist them in matters of faith, & good life, amongst three, he made choise of, F. Fran­cis [Page 306]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 custome was the spiri­tuall 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 affayres of spirit, and direction of soules, whose helpe he ordinarly vsed in the like cases. Se Guissano l. 7. c 11. p. 317 c. 1.

In this holy recollection, in which before his death; [Page 307]he made the spirituall Exer­cise, vnder the conduct of F. Adorno, he himselfe 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 sayd Exercises, in the same place. And S. Charles bore so much reuerence to F. Adorno, that he came with great silence into his cham­ber, least otherwise he might wake him, and pas­sing by him bowed with reuerence to him, notwith­standing that often tymes he perceaued him to be a sleepe. So Guissano lib. 7. col. 2.

[Page 308]Passing by Arona, in his returne to Millan, and being inuited to see hunting by one Count Renato a kins­man of his, who had pre­pared to shew him sport, he refused it, and tooke vp 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 Masse. Se Guissano, in the same place.

In the last howers of his life, he tooke counsell of F. Adorno, in all things, de­pending wholy of his obe­dience, as his spirituall Fa­ther and Confessour, who assisted him at his death, [Page 309]with a crucifix in his hand, putting him in mind of heauenly things. Se 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 Iesus, who assi­sted S. Charles at his death, in the quality of his Ghost­ly Father, was returned to his Colledge, after the de­cease of the saint, the same night S. Charles appeared to him, clad in his Bishops ro­bes, & with a countenance and face pleasant, and shi­ning with glory, spake to him thus: Our Lord sendeth [Page 310]death, and our Lord restored life. I am well, and you shall soone follow me. And it came to passe accordingly, that within few moneths after F. Adorno deceased at Genua with an opiniō 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 gouer­nement of the Society of Iesus, that as a familiar freind of the Society, and one who reuerenced that Order, he would haue his owne houshould, as neare as was possible, ordered ac­cording [Page 311]to the Rules and Institutions of the Society, giuing the names and epi­thetes vsuall in the Society to diuers Officers of his owne houshould, of which thing see Guissano in his se­cond booke, third, fourth and fifth Chapter, and els­where.

Certaine Spirituall admoni­tions of S. Ignatius.
CHAP. XXII.

IT would exact a great volume to include all these spiritual admonitiōs, with which, as with so many pretious stones, the [Page 312]Bookes and sundry Epi­stles of S. Ignatius are ador­ned. Some few of them therfore shall here be men­tioned and these in his owne words, that (omit­ting many others for bre­uity sake) these may cor­respond to those things which haue already been breifely related of his vir­tues and Miracles.

1. For as much as man is created to this end, that he may praise and reuerence his God, and by seruing of him, arriue at last to salua­tion, & that all other crea­tures, vpon the face of the [...]arth are created for mans [Page 213]vse, as meanes to assist him in the pursuit of this ayme of his creatiō, it followeth that they are so farre forth to be made vse of, or for­borne, as they further or hinder the prosecution of this end In which respect, we ought to carry our sel­ues with indifferency to­wards all things created (as they are permitted and not prohibited to the freedome of our will) so that (as much as lyeth in vs) we de­sire not health rather then sicknes, or prefer not riches before pouerty, honours before contempt, long life before short: for it standeth [Page 214]with reason, that in all things, we desire and make choise of such as lead vs to the end for which we were created.

2 Euery good Christian ought to be readier to in­terpret in a good sence any doubt full or obscure pro­position of an other mans then to condemne it: and if he find the words not to be excused, let him examine the intētion of the speaker, which if he find also to be [...], led him reprehend him with [...]eekenesse: and if that suffice not, let him then lay hould of all other oportunityes, by which he [Page 215]may rectify his vnderstan­ding, and secure him from errour.

3. The first step necessary to saluation is, that I abso­lutely submit my selfe to the obseruance of Gods lawes, and that I willingly transgresse not against any diuine or human precept, which obligeth vnder paine of mortall sinne, not though the gouernement of the whole world were proposed to me for it, or the vttermost extremity of my life went vpon it.

The second step is yet of greater perfection: that with a constant mind, I be [Page 216]equally inclined, where the honour of God, or oc­casiō of my good is equall, to riches, pouerty, ho­nours, contempt, shortnes or length of life. And that for no hope of human feli­city whatsoeuer or daun­ger of my owne life, I euer be induced to cōsent to the least sinne, though Veniall.

The third step is of most absolute and profund hu­mility: that hauing arriued to the other two degrees of perfection though the ho­nour of God were equall, without any aduantage, yet in more perfect imitation of Christ, that I rather choose [Page 217]with him, who was poore, contemned and scoffed at, to be poore, contemptible and esteemed a foole, then to enioy wealth, honours and the reputation of wis­dome.

4. For the good choise of any thing, it is our duty to consider, with a pure and sincere intention, wherfore we were created, to wit, for Gods honour and our owne saluation. Which being so, such things are only to be made choise of as leade vs to that end, for as much as the meanes euer ought to be subordinate to the end, not the end to the [Page 318]meanes. By which it appea­reth that they are in an er­rour, who resolue princi­pally to marry, or seeke af­ter some Ecclesiasticall of­fice or benefice, and then to serue God, preposterously confounding the end with the meanes, & not tending directly towards God, but labouring indirectly to wine him to their peruerse intentions. A quite contra­ry course is to be taken, by proposing first to our selues the honour of God, as our ayme, and then making choice of marriage or Preisthood, and all other thinges, as they are ordai­ned, [Page 319]or tend to that end. Wherfore nothing should moue vs to the vse or for­bearance of any meane, till first we haue had a particu­lar regard, as well of the honour of God, as of our owne saluation.

5. For the good choise of a state of life, or of any other course (whether it be matter of deliberation of bestowing money vpon my kindred, or others, to whom I haue any tyes of freindship, or any other thing, which by circum­stances may proue good or bed, it infinitely importeth me to consider, if a man [Page 320]whom I had neuer seene, & a mere stranger to me, yet one to whō I wish all kind of perfection, should oc­curre, with the like doubts concerning choise or ele­ction, what I would coun­sell him to do, and what choise to make, for the greater glory of God, and perfection of his soule. Which when I haue consi­dered, let me resolue to do my self what I would coun­sell an other.

I must likewise cast with my selfe, what course I would rather wish I had ta­ken, in the present action or deliberation, if I were [Page 321]now at the point of death; & accordingly now I ought to resolue vpon the same.

Moreouer I must consider what course, in this particu­lar I should desire to haue taken, when I shall stand at the tribunall of God to be iudged. Which, when I haue considered, let me re­solue now vpon the same, that I may then be more se­cure.

6. Nothing ought to be concluded or resolued in tyme of tentation or deso­lation, touching our state of life, or good purposes; but must be cōstant to that which we formerly deter­mined [Page 322]in tyme of diuine consolation. For as a soule when she e [...]oyeth diuine consolation, is not guided by her owne instinct, but by that of the good spirit, so in tyme of desolation she is ruled by the ill spirit, by whose instigation, nothing is right done.

7. A man enioying the consolation of God, ought to consider how he will af­terwards carry himselfe when he shall chance to fall againe into desolation, and then in tyme put on a reso­lution & strēgth to breake the force of it when it shall come.

[Page 323]8. Euen as a woman ray­ling or contesting with a man, if she perceaue him make resistance with a re­solute & constant browe, relenteth and quitteth him, but if she discouer him to be timerous or desirous to auoid her, setteth vpon him a fresh, with extreame inso­lency; so the Deuill is wont to loose hart and faile in his resolution, when he findeth a spirituall Champion, re­solutely and with a feare­lesse and vndaunted spirit, withstand his tentations. But if he discouer feare in the first brunt or encoūter, or argue want of courage, no sauage beast, vpon the [Page 324]face of the earth, is more barbarous or vntamed.

9. Our enemy imitateth the example of some volup­tuous louer, who intending to debauch a yong Maide or Wife, desireth to haue his words and counsells concealed, fearing, or di­strusting nothing more thē that the Maiden should discouer his designe to her Father, or the Wife to her Husband, because then he knoweth his labours and endeauours are in vayne. In the same sort the Deuill se­riously endeauoreth that the soule which he inten­deth to circumuent or in­trap, keepe his false sugge­stions [Page 325]vnder the seale of se­crecy: and taketh it for a foule affront to haue his designes reuealed, either to a Ghostly Father, or any spirituall man, for then he is assured to faile in his ex­pectation, and receaue an vtter ouerthrow.

10. He is wont, in like manner, to imitate a Gene­ral of an Army, who inten­ding to giue on, or assault a Fort besieged, maketh first his discouery of the strēgth of the place, falling on there, where he findeth it least fortified. In the same sort the Deuill laying siege to our soule, subtily en­quireth [Page 326]with what vertues morrall or Theologicall the soule is fortified, or voyde of, and in that place especially placeth the force of his assault, hoping there to ouerthrow vs, where he discouereth vs least proui­ded, and slightest guarded.

11. It is a custome of the ill spirit to transforme him­self into an Angell of light, and discouering the pious intentions of our soule, to seeme at first to approue thē, beginning afterwards to intice vs to his peruerse desires: for he seemeth to cherish, and comply with the pious intentions of the [Page 327]soule, 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 examinatiō, we discouer & follow any thing, which either in it self is ill, or draweth vs frō any good, or forceth vs to a lesse good then the soule in her first search, was re­solued [Page 328]to haue followed; or tireth, disturbeth, or affli­cteth our soule in lieu of the quiet, peace; and tran­quillity it enioyed, it is an euident signe 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 themselues, and by many degrees to be pre­ferred before all things whatsoeuer: but except they were seasoned with wisdome, & a certaine me­thod in treating with men, that they were lame & im­perfect, [Page 329]and not fit to guide others: & that in matter of gouernmēt, great wisdome conjoined with meane san­ctity, was of more force, then eminent sanctity con­ioyned with lesse wisdome.

14. He was wont to say that the familiarity of all women whatsoeuer ought to be auoided, euen of such women as appeared spiri­tuall, but especially of such whose yeares and cōdition might import greatest dan­ger [...] out of which, for the most part either smoke or flame followeth.

15. He said it was a thing full of daunger to direct all [Page 330]men the same way in a spi­ritual course, or to measure other mē by ones self; or to reduce others to the same method of liuing and pray­ing, which a man findeth profitable in himselfe.

16. He was wont to say, that the proficience a man made in the way of vertue, was not to be gathered out of the face or countenance, or out of the easines or good natural disposition of a mā, or out of continual prayers or often recollection, but out of the victory of ones self, & suppressing of disor­dinate passions rebelling against reason; & principal­ly [Page 331]out of the peace & equi­ty of the mind, immouea­ble in all suddaine & despe­rate affayres. Insomuch, that though he himselfe were eminent in the holy guift of prayer, yet he euer preferred the spirit of mor­tification as they terme it, before the spirit of specula­tion or prayer. For as in matter of eloquence, in which there is a necessity as wel of art as practise, mē of vnderstanding attribute much more to practise thē precept; so in the pursuit of vertues, in which as well speculation as action is re­quisite, much more profit [Page 332]is made by practise & exer­cise, thē by mere speculatiō.

17. He said it was infinite beneficial for the fortunate successe of businesses, that in the vnderstāding of pious actions, a man so much rely vpon the desired assistance of God, as if no human help were to be expected; and on the other side, so farre make vse of human reme­dyes, which are lawfull, as if no diuine helpe or assi­stance were requisite.

18. He said the Ghostly Fa­thers and Superiours of other men ought to imitate the Angells, who in preser­uing the soules committed [Page 333]to their charge, omit no ne­cessary diligence, yet what­soeuer happen, loose no­thing notwithstanding of their peace and happines.

19. He aduised men cho­lericke by nature, to haue a speciall care how they treate with collerick per­sons, in regard that dissen­tions easily arise. In which respect he counselled such mē often to premeditate & cast with thēselues, how to auoid that inconuenience: which course he held ne­cessary not in men of ha­sty dispositions only, but in all men for the conquest of all other vices.

[Page 334]20. He was wont to say, that if a man demaund any thing at thy hands vnbesee­mīg thy person, thou ough­test to moderate thy indi­gnation, & so to carry thy self, that thou both deny what is sought or demaun­ded at thy hands, and yet also part freinds with him who demaundeth it.

21. He said it was the Of­fice of a Religious man, ra­ther to gaine mē to Christ, by disswading them from a Courtiers life, then to be a meanes to bring any man to the Court.

22. The B. Father was wōt to say, that if Miracles were [Page 335]to be sought at the hāds of Almighty God, men ought to demaund more & more conuincing Miracles tou­ching the obseruance of the Commaunds only, then tou­ching the obseruāce & fol­lowing of the Counsells: be­cause Christ our Sauiour did plainely perswade vs to follow his Counsells, and on the other side, demōstrated the great difficulties, & eui­dent danger of saluation, in the enioyning & possessing of riches. Matth. 19. v. 23.24.

23. It is a thing infinitely beneficiall to the aduaunce­ment and proficience of a spirituall life, wholy, & not [Page 336]in part to abhorre al things which the world affecteth and embraceth, & to couet with all our powers, what­soeuer Christ our Sauiour loued & approued; to wit, cōtumelies, false witnesses, the sufferance of iniuries, to be reputed a foole: but this without any cause gi­uen on our parts.

24. That we may the bet­ter arriue to this degree of perfection, each man ought to employ his best indea­uours, to seek in our Lord, the greater abnegation and mortification of himself, as much as possible in al thīgs.