The life of St. Ignatius, founder of the Society of Jesus written in French by the Reverend Father Dominick Bouhours of the same society ; translated into English by a person of quality.

THE LIFE OF St. IGNATIƲS. The First BOOK.

THE providence of God never appear'd more visibly in the preservation of his Church, then in the last Century; so fatal to Germany, to England, and to France; by the Apostacy of Luther, by the Schism of Henry the Eighth, and by the pretended Reforma∣tion of Calvin: As the manners of Men generally grow corrupt, by the same degrees that they loose their Faith; so were these new Heresies followed by a general licentiousness. The People, after they had revolted from the common Pastor of the Faith∣ful, Rebelled also against their Lawful Princes; and having shaken off the Yoke of Ecclesiastical Obedi∣ence, and of Allegiance to their Soveraigns, they abandoned themselves to all those disorders, which Men are capable of, when they are govern'd by the

Spirit of Lying. Thus did Impiety ravage the King∣dom of Jesus Christ, and in those places, where Re∣ligion had been most flourishing, Altars were pro∣phan'd, the use of Sacraments abolish'd, the Evan∣gelical Councils contemn'd, and all Laws, both Hu∣mane, and Divine, trampl'd under foot.

Then it was, that Heaven rais'd up Ignatius of Loyola, to serve, and relieve the pressing necessities of the Christian World; and it looks, as if the Divine wisdom had intended specially to declare that very purpose, by a concourse of Accidents then happen∣ing, which could not be the product of meer chance: For in the same year, that Luther publickly main∣tain'd his Apostacy in the Dyet of Worms, and re∣tiring himself into his solitude of Alstat, wrote a Book against Monastical Vows, which made an in∣finity of Apostates, Did Ignatius consecrate himself to God, in the Church of Montserrat, and in his re∣treat of Manreze, write his spiritual Exercises, which serv'd to form, and model his own, and to re-people all other Religious Orders.

At the very time that Calvin began to Dogmatize, and gather Disciples in Paris; Ignatius, who was come thither to Study, did in like manner assemble his company, to declare War against the Enemies of the Catholick Faith. And Lastly, When Henry the Eighth first assum'd the Title of Head of the Church, and Commanded all his Subjects under pain of Death, to raze out the Name of the Pope from all their Papers and Books: Did our new Patriark (whose life I now write) lay the Foundation of a Society, devoted to the service of the Holy See.

Ignatius was born in the year 1491. in the Reign of Ferdinand and Isabella,* 1.1 and in that part of the Spanish Biscay, which reacheth towards the Pyre∣neans, and is at this day called Guipuscoa; Don Ber∣tram

his Father, Lord of Ognez, and Loyola, was of the Ancient Nobility in that Country, and Head of a Family, which had always enjoy'd the first charges, and had produc'd many eminent Persons. His Mother Marina Saez de Balde, was of no less Illustrious an Extraction. He was the last born of three Daughters, and Eight Sons; well shap'd, of a temper inclining to choller, his Aire and his Genius lofty, and above all he had an ardent passion for Glo∣ry: Tho he seemed outwardly something violent, and haughty, he was nevertheless in his conversa∣tion affable, and obliging. He was naturally Wise; and in his first years a certain discretion was observ'd in him, which had nothing of Childishness.

His Father,* 1.2 who judged him proper for the Court, sent him thither betimes, and made him Page to the Catholick King. Ferdinand took pleasure to see a Child so lively and rational, and upon occa∣sions gave him Marks of his good liking. But young Ignatius was not of a humor to lead so unactive a life; the Love of Glory, and the Example of his Brothers, who had signaliz'd themselves in the Army of Naples, soon gave him a disgust of the Court, and put thoughts of War in his head, at an Age, in which others only mind the plays of Children. He declar'd his intentions to the Duke of Naiare, Don Antonio Manrique, Grandee of Spain, his Kins∣man, and a particular friend to his Family; The Duke, who had a Martial Soul, and was esteem'd one of the most accomplish'd Gentlemen of his time, did not oppose the design of Ignatius. He took care to have him well taught his Exercises, and de∣lighted himself in forming and instructing him in them. Ignatius under so good a Master, became in a short time capable of serving his Prince; He pas'd through all the degrees of Soldiery; In all

occasions he shew'd great Bravery, and was extream∣ly intent, and sedulous in the Service, whether he Obey'd or Commanded.

He was not so exact in the Duties of Christianity, as in the Discipline of War; those ill habits he had contracted at Court, were increas'd in him by the Licentiousness of the Camp; nor did the toils of War lessen in him his propension to Love and Plea∣sure. Perhaps there never was a Cavalier more hardned to Labour, and at the same time so polite, and addicted to Gallantry; and yet as Worldly as Ignatius then was, he had in him those principles of Morality and Religion, which made him keep a kind of decency even in his Irregularities. He was never heard to utter any thing, that was impious or immodest; he had a Reverence for Holy Places, and Sacred Persons. Although he were very nice in the point of Honour, and his Natural promptness incited him to revenge the least Injury, yet he easily Pardon'd, and was perfectly reconcil'd, upon the least submission, and acknowledgement. He had a particular Talent to accommodate, and recon∣cile quarrels amongst Soldiers, and also to appease popular commotions; in so much, that he has been seen more then once, with a word only to make in∣censed Parties lay down their Arms, when they were upon the point of falling on.

How generous and disinteress'd he was, appear'd at the taking of Naiare, a Town situated upon the Frontiers of Biscay, which being left to the pillage of the Soldiers, Ignatius (who had the greatest part in the Victory, and therefore ought to have no little share in the booty) was content to have for his por∣tion, only the glory of the Action: For he judg'd, that a Man of Honour ought not to Enrich himself with the spoils of miserable people. He wanted

not dexterity in the management of Affairs; and as young as he then was, he very well understood, how to humor both Men, and Occasions; He hated Gaming, but lov'd Poetry, and tho he had no tin∣cture of Learning, he made very good Verses in Spanish, and sometimes upon pious Subjects, among which, one Poem is particularly mentioned, com∣pos'd by him in the praise of St. Peter.

This notwithstanding, his conduct was never the more Christian, or regular, his fancy was wholly fill'd with Gallantry and Vanity, and in all his Actions he only follow'd the false maxims of the World. In this sort he liv'd to the Age of Nine and twenty, at which time God was pleas'd to open his Eyes, in the way and manner, I am now to relate.

Charles the Fifth, who succeeded Ferdinand, and was newly elected Emperor, being gone into Ger∣many, to take possession of the Imperial Crown, the people of Spain, irritated by the exactions of the Lord des Cheures, made an Insurrection in Castile, and the greatest part of the Castilean Lords, jealous of the Authority of the Flemings, who Govern'd all in Spain, put themselves at the head of the Re∣bels.

Don Frederick Henriques, Viceroy and Admiral of Castile, being faithful to his Prince, made it his business to secure and fortifie the strong Holds, and to that end, drew out of Navarre into Castile, both Troops and Ammunition.

Francis the First of France, who having been a pretender to the Empire, was now become an Ene∣my to the Emperor, understanding that Navarre was unprovided, resolv'd to make use of the occa∣sion to recover that Kingdom, of which Ferdinand had lately Dispossess'd John d'Albert, and which Charles the Fifth still held, contrary to the treaty

of Noyon, which oblig'd him to restore it in Six Months. Francis therefore sent a great Army thi∣ther in the year 1521, under the Conduct of An∣drew de Foix, Lord of Esparre, and Brother to the Famous Lautrec.

At the noise of this March, Don Manrique, Vice∣roy of Navarre, went in person to demand succours from Don Frederick, who had newly routed the par∣ty of the Rebels; but in this while, the French Army passed the Pyreneans, and were entred into Navarre, through the Province of Guypuscoa, and having taken several places of less Importance, laid Seige to Pampelona, the Capital of that Kingdom. The Viceroy had left behind Don Ignatius of Loyola, not to Command, but to Encourage the Garison, and keep the people in their Duty, under the Authority of an old Officer.

The Soldiers and Inhabitants, affrighted at the sight of the Enemy, were resolv'd to open their Gates, notwithstanding all the Remonstrances of Ignatius. He promis'd them Relief, he threatned them with the Indignation of the Viceroy, and of the Emperor. He reproch'd them for their Cowar∣dize, and perfidiousness; but he gain'd nothing upon a sort of people, possess'd with a Panick fright, and who gave themselves for lost. To revenge himself of them, and to save his own Honour, he left them to their fears, and retir'd into the Cittadel, with one only Soldier, who had the heart to follow him.

The Governour of the Cittadel himself, was in no very good assurance, being ill provided with Victuals, and Men; his Spirit began to fail him, when he saw the French, Masters of the Town. But he was somewhat recover'd, when they offer'd him an Interview to Capitulate. The Ancient Officers

were of opinion, that they should accept the offer, made by the Enemy: Ignatius oppos'd it, but with∣out success: Not being able therefore to hinder this Interview, he would at least be of it, so to hinder (if possible) the shameful consequence it might have. The Besiegers confident of their Forces, and Suc∣cess, propos'd very hard conditions to the Besieged. Ignatius with disdain rejected them; and finding that his companions were upon the point of making a dishonourable composition, on set purpose he fell into sharp, and provoking Language with the Ene∣my, whereupon the conference broke off. And then raising the Courage of the Officers, who were come forth to Capitulate, he shut himself up with them, resolv'd to defend the place to the last drop of his Blood, at least to die like a Man of Honor. The French incensed at the transport, and fierceness of the young Spaniard, Attack'd the Castle with great Fury. They planted all their Artillery a∣gainst it, and where the breach was widest, they made their Approches, and in conclusion their As∣sault. Ignatius appear'd upon the breach, at the head of the bravest, and receiv'd the Enemy with his Sword in his hand. On both sides it was obstinately Fought, and in a little time a great Slaughter was made. In the heat of the Combat Ignatius was wounded with a Splinter in his left Leg, and almost in the same instant,* 1.3 his right was broken with a Cannon bullet. The Soldiers, who had been ani∣mated by his Courage, lost Heart when they saw him thus disabled, and rendred upon discretion.

But the French used their Victory with modera∣tion, they carried off Ignatius to the Generals quar∣ter, treated him very civilly, and had all the care of him that was due to his Valour and Quality. When his Leg was set, and the condition of his wound

would permit his removal, they caus'd him to be carried in a Litter to the Castle of Loyola, which is not far distant from Pampelona.

Where he was scarce arriv'd, but he felt extraor∣dinary pain. The Chirurgeons were of opinion, that some of the Bones were out of their places, either through the ignorance of him, who first set them, or by reason of the moving, and jogging too soon after the setting: And that to replace the Bones in their Natural scituation, they must break the Leg again. Ignatius readily believ'd them, and being un∣der their hand, he suffered the painful operation with∣out the least concern. But in these occasions Courage cannot always support Nature, and he was forc'd to yield to a violent Fever, which seising him with dangerous symptoms, cast him down into a lan∣guishing weakness. The Physitians declar'd to him his danger, and that he had not many days to live. He receiv'd the Sacraments upon the Eve of the Apo∣stles St. Peter and St. Paul, and then grew so much weaker and weaker, that it was not believ'd he would pass that night.

But God, who had his designs upon him, pre∣serv'd him, contrary to all humane appearance; and so order'd it, that he should be cur'd by the means, and intercession of St. Peter; either because Ignatius had from his youth a special veneration for the Prince of the Apostles, or in regard that St. Peter had an Interest in the cure of a Man destin'd by Hea∣ven, to maintain against Hereticks the Authority of the Holy See. However it were, the sick Man saw in his dream the Blessed Apostle, who toucht him, and cur'd him, and the event did shew, that this dream was no illusion; for Ignatius, as soon as he awaked, found himself out of danger; his pains left him, and his strength suddenly return'd. Tho he recover'd

Miraculously his health, he did not lose the spirit of the World; his Leg, which had been ill set at first, was not so well re-set the second time but that there remain'd a visible deformity, caus'd by the standing out of a Bone under the Knee, which hin∣dred the Cavalier from wearing a Boot with a good Grace; He passionately affecting to appear every way compleat, without the least blemish, resolv'd to have this Bone cut off. The Chirurgions told him, the operation would be extreamly dolorous: He reckon'd pain for nothing, and would neither be bound nor held; The Bone was cut off, and Ignatius, whilst it was doing, hardly chang'd his counte∣nance.

This was not the only torment, which he endur'd, that he might have nothing of deformity in his per∣son; one of his Thighs being shrunk, by reason of his wound, he was in mighty apprehension, least any lameness should appear in his Gate, which to prevent, he put himself for many days together up∣on a kind of Rack, and with an Engine of Iron he violently stretch't, and drew out his Leg: But with all his pains and endeavours, he could never extend it, but that ever after his right Leg remain'd short∣er then his left.

The Posture Ignatius was now in, did not very well agree with his Active and Ardent nature; he was restrain'd from Walking, and confin'd to his Bed. Having nothing to do, it appear'd the more irksom to him, in regard he found himself perfect∣ly in health, bating only the cure of his Knee, which requir'd time; He therefore to divert himself, call'd for a Romance; Amadis de Gaule, and such Books of Knight Errantry, were at that time in great vogue with all Persons of Quality; and he above the rest, was most particularly affected with the Adven∣tures,

and feats of Arms, in such Books related. Altho the Castle of Loyola did not use to be unpro∣vided of such Fabulous Histories, yet, at that time, they could not light upon any; so that instead of a Romance, they brought him the Life of our Sa∣viour, and of the Saints.

These Books he read with no other design,* 1.4 but to wear away the time, and at first, without any gust, or pleasure; But after a while, he began in∣sensibly to relish them, and by degrees took such delight in them, that he past whole days in reading. The first effect which this produc'd in him, was to admire in the Saints their love for Solitude, and for the Cross. He considered with Astonishment, among the Anchorets of Palestine and Aegypt, Men that had been of quality, and condition in the World, cover'd with Hair-shirts, macerated with Fastings, and buried alive in Caves and Dens: He thereupon said within himself, These Men, so much at enmity with their own flesh, and so dead to the vanities of the Earth, were of the same nature that I am of: Why therefore should not I do, what they have done? Here∣upon he took a resolution to imitate them, and thought nothing too great for his courage, nor too hard for his undertaking. He propos'd to himself, to visit the Holy Sepulchre, and to shut himself up in an Hermitage: But these good motions lasted but for a while, and he quickly relaps'd into his former weakness. Besides his innate passion for Glory, he had a secret inclination for a certain Lady of great Quality in the Court of Castile, and now instead of thinking upon his Retreat, his head was full of I know not what, Military exploits, to make himself worthy of the Ladies favour, as he himself has afterwards confest to Father Lewis Gonzales, giving him an accompt of his Conversion. He

was possest to that degree with these fond Ideas, that it would not enter into him, how any Man of Ho∣nour could be happy without a strong passion for Glory, and the softer entertainments of Love. When his thoughts were tired with thus tumbling about, for his diversion he set himself again to read; and falling into fresh admiration of the vertues he found in the Saints, there did appear to him some∣thing more wonderful in their Actions, then in all the exploits of those Romantick Heroes, which had formerly fill'd his imagination. And by reading on, and reflecting upon what he read, he came at length to understand, that nothing was more frivo∣lous then that Worldly Glory, which had so possest his fancy; that God only was capable to content the Soul of Man, and that he ought to renounce all things, to make his Salvation sure.

These considerations did by degrees re-kindle in him the desire of solitude, and that, which former∣ly appear'd impossible to him, consulting his nature and inclinations, now seem'd feasible and easie, ha∣ving the example of the Saints before his Eyes. But still when he was just upon the point of taking a good Resolution, the World with all its Charms so powerfully assaulted him, that he fell back, and soon became the old Man again.

Many days he spent in this fluctuation of mind, unresolv'd which way to determine himself; still at∣tracted by God, and still held fast by the World. But these his various thoughts, as they were very Heterogenious in their origine, so were they no less different in their effects. Those, which came from God, fill'd him with consolation, and caus'd within him a profound peace and tranquility of mind; But the others, though at first they brought with them a more sensible delight, yet after some con∣tinuance,

he found, they left behind them a certain bitterness, and heaviness at Heart. He reflected upon it, and (as Carnal and Worldly as he then was) he began to reason and discourse with himself upon the nature of spiritual things; for God Almighty, who had resolv'd to settle in him a great fund of Sanctity, and to shew in his person, how far Chri∣stian Wisdom can advance, when accompani'd with great Natural parts, would not have his conver∣sion too easily, or suddenly made.

He observ'd that there were two kinds of Spirits, diametrically opposite, the one of God, the other of the World; He took notice by what he found with∣in himself, that a solid joy which penetrates the Soul, does infinitely surpass that light and flashy pleasure, which only gratifies the senses: Where∣upon it was easie for him to conclude, what advan∣tage the things of Heaven have over those of the Earth, in order to the contenting and satiating the Heart of Man. These first Rudiments, which Ignatius had of interior motions, were the Ground and Foundation of those Rules, which he gives us in the Book of his Exercises, for the discernment of those Spirits, which are in us the principles of Good and Evil.

These great Truths having taken full possession of his Soul, and being fortified with Divine Grace against all the suggestion of Hell; He made now a final Resolution to change his Life, and quite to break off with the World. His first purpose was, to use his Body with all the rigor it was able to bear; and this he did, either through a lively apprehen∣sion of the torments of Hell, with intent to appease the Divine justice, or else, as being yet but of small experience in a Spiritual life, he imagin'd that all Christian perfection consisted in the maceration of the Body.

He resolv'd therefore to go bare-foot to the Holy Land, to cloth himself with Sackcloth, to fast with Bread and Water, not to sleep but on the bare Ground, and to choose a wild Desert for his aboad; But whereas his Leg was not yet perfectly cur'd, he could not immediately execute what his love of Pennance inspir'd him to do.

So that for the present, to satisfie in some mea∣sure his fervour, he constantly rose up at midnight, and being throughly toucht with a Remorse of his sins, he spent that time, which was free from the di∣sturbance of company, in weeping for them. One night among the rest, being up according to his custom, and prostrating himself before an Image of the Blessed Virgin, with extraordinary sentiments of Piety, he offered up himself to Jesus Christ, by her means, and intercession, and Consecrated himself to the Service of the Son and the Mother, vowing to them both an inviolable fidelity. When he had ended his Prayer, he heard a mighty noise, the House trembled, all the windows of his Chamber were broken, and there was made a great rent in the Wall, which remains at this day to be seen. It is probable, that God did thereby make it appear, that the Sacrifice of his new Servant was agreeable to him; for Heaven sometimes declares it self by such surprizing signs in favour of the Saints; witness, what we read in the Acts of the Apostles, of the place where the Faithful were Congregated to make their Prayers; and of the Prison where St. Paul and Silas sung Hymns together. It may also be, that this Earthquake was caus'd by the Devils, who inrag'd to see their prey ravish'd from them, and foreseeing, what Ignatius would one day become, did their endeavour, by the fall of the Castle of Loyola, to put a Period to his life, and to his future progress.

Thus, whilst his Leg was still in cure, he conti∣nued reading the lives of our Saviour and the Saints; not as formerly, for amuzement sake, and to pass away the time, but to the end of forming his own life according to those great Models, and of corro∣borating his Holy Resolutions. Nor did he only read them, but he made them the subject of his Meditation, and wrote down what he found most sensibly to affect him.

It is farther said of him, that having Learn'd in his Youth to design, he took delight with Crayons of several Colours to draw the most sig∣nal Actions of the Saints, and to write down their remarkable sayings; to the intent of Printing them deeper in his memory.

Whilst he was thus imploy'd, the great Truths of Christianity took such deep root in him, that he himself was astonish'd at his own transformation into another Man, so that the conversion of Ignatius was finished, and brought to perfection, by the same means, which first gave the rise, and entrance to it. And the reading of good Books work'd that in him, which neither a mortal Disease, nor the ter∣rors of Death, nor an apparition from Heaven, with a miraculous cure could effect: So much it imports Worldly persons, and even the most obdu∣rate sinners, some times to read Books of Piety.

The Favours he receiv'd from Heaven, did not a little serve him to forget the Vanities of the World: The blessed Virgin all inviron'd with light appear'd to him one Night, holding little Jesus in her Arms. At this Vision Ignatius felt his Soul replenish'd with such a spiritual Unction, as ever after rendred all pleasures of the Senses insipid to him. During this Apparition, which lasted a con∣siderable time, it seem'd to him that his Heart was

purifi'd within him, and that all images of sensual Delights were quite raz'd out of his Mind. These happy effects did not end with the Apparition; for from that time forward he was never subject to the rebellion of carnal concupiscence, nor even to those thoughts with which sometimes the most chast Per∣sons use to be tormented. But the disappearing of Je∣sus and Mary left him in great trouble: Wherefore to comfort himself, he often with flaming Aspirations look'd up to Heaven; and when he did so, all that was charming and tempting in the World, he be∣held with horror. His Leg being throughly cur'd, he prepar'd himself in good earnest to follow the Voice of Heaven, but did it with all possible secre∣sie; being even then perswaded, that the Affairs of God are to be carry'd on without noise; and that no ostentation should be us'd in leaving the World. And yet, to see him so different from himself, plun∣ged in profound Meditations, speaking little, and speaking only of the vanity of worldly things, al∣ways Reading, and Writing; it was easie to imagine, that he was disgusted with the World, and that he projected something very extraordinary. Don Martino Garsias, his eldest Brother, who since the death of Don Bertram was become Lord of the Castle of Loyola, one who did not live over-much according to the Maxims of the Gospel, did all that he could to discover and break his Design. Taking him one Day aside, he began to praise the good Qualities that Nature had bestow'd upon him, and above all, his Warlike Genius, which from his Childhood had made him embrace the Profession of Arms; and the maturity of his Judgment, which appear'd so early in his Conduct: After this he con∣jur'd him not to give way to his Melancholly Di∣stemper, nor rashly to run upon any extravagant

Courses. He said to him, You have gain'd no little Glory at the Siege of Pampelona, and you are now reckon'd among the most illustrious Warriors of Spain, do not destroy your own Reputation, nor dishonor your Fa∣mily by a Folly unworthy of your Name; at least hide not from me those Thoughts, with which of late you are so fill'd, and alter'd; and put confidence in a Brother, who tenderly loves you.

When God speaks efficaciously to the Heart, the words of Men, be they never so flattering, make little impression. Ignatius, who thought nothing so truly Great, as the contempt of worldly Great∣ness, and apprehending the danger which a Confe∣rence with his Brother might expose him to, an∣swer'd him in two words; That he was very far from doing any foolish thing, and that he would en∣deavour always to live like a Man of Honor. Al∣though so short and general an Answer did not content Don Garsias, however it made him hope, that Ignatius would make sober Reflections upon what he had said, and so in time would come again to himself.

Soon after this,* 1.5 Ignatius, who had taken his mea∣sures for his departure from Loyola, got on Horse∣back, without any other design in appearance, then to visit the Duke of Naiare, who liv'd at Navarret, a small neighbouring Town, and who during his Sickness had often sent to see him. From this Place he took some occasion to send home his two Ser∣vants which attended him; and having ended his Visit, he went without any Company onwards in the way to Montserrat, a Monastery of St. Bennet's Order, distant a days Journey from Barcelona. This Place is famous for the Devotion of Pilgrims, who come thither from all parts of the World, to implore the succour, and to honor a miraculous Image of

the Virgin Mary. At his coming out of Navarret, he made a Vow of perpetual Chastity; and this he did, not only to render himself more agreable to the high pattern of Purity, the Holy Virgin, before whom he was shortly to present himself, but also, as it were, to put a Seal (never to be broken) upon the grace and gift of Chastity, which he had re∣ceiv'd in the Apparition we formerly mention'd. For altho he found himself free from all the as∣saults of concupiscence, yet he thought he could never be too severe, and therefore resolv'd always to be upon his guard, lest those extinguish'd flames should kindle again.

The Zeal which he then conceiv'd for the honor of the Mother of God, had almost transported him too far, for want of light and experience in spiri∣tual matters, in which he was yet but a Novice. Ferdinand, who had conquer'd the Moors, and en∣deavour'd to root them out of Spain, so to abolish Mahometism, of which they made profession, could not so wholly purge them out of his Kingdom, but that many remain'd after the Conquest of Granada: That Prince being deceas'd, some Reliques of those Infidels were scatter'd even in the Kingdoms of Va∣lentia and Arragon.

One of these Mahometan Moors happen'd to joyn Ignatius on the Road, and as Travellers com∣monly ask Questions of the Places from whence, and whither they come, and go; Montserrat being nam'd, they fell into Argument about the immacu∣late Purity of the Blessed Virgin. The Moor a∣gree'd, that till the Birth of Christ, Mary preserv'd her Virginity; but he maintain'd, that when she became a Mother, she ceas'd to be a Virgin. Igna∣tius could not hear this Blasphemy without horror; he took great pains to disabuse the Moor, and his

Devotion instructed him with Reasons far surpas∣sing the capacity of a Soldier; but his Arguments were lost upon the Infidel, whose Understanding was poison'd, and prepossess'd against Christian Truth. The Moor slighted his Reasons, and fell to railly his Religion; but perceiving that his Raile∣ries began to stir the choller of Ignatius, and judg∣ing by his Physiognomy that he would take his Sa∣tisfaction, not in words only, the Infidel very wisely set Spurs to his Horse, and made his way with all the speed he could. Ignatius transported both with anger and zeal, was in doubt with himself, whether his Faith did not oblige him to revenge the Honor of the Blessed Virgin, by the death of the Maho∣metan: Nor are we much to wonder, that such a Doubt should come into the Head of a Man brought up in Arms, accustom'd to Combats, and but little instructed in the Rules of Conscience.

Not being able to resolve his Doubt, and fearing on the other side to be wanting in his Duty, he re∣solv'd at least to follow the Moor, and then to do what God should inspire him. Thus riding on, he came where the Road parted, one Way leading to Montserrat, and the other to a Village, whither the Moor was gone; he stopt short with his Horse, and resolv'd on the sudden to leave himself to the gui∣dance of his Beast, which of the Ways to take, pur∣posing to kill the Moor, if Providence directed his Horse that Way which leads to the Village; con∣sequently he slacken'd his Reins, and altho the Road to the Village was very plain and wide, the Horse of his own accord took the other leading to Mont∣serrat, which was both narrow and rugged; Where∣upon Ignatius concluded, that God did not require at his hands, that he should revenge the Blasphemies of the Moor.

Being come to the Village, lying at the foot of a Mountain, on which stands the Monastery of Mont∣serrat, he bought for his Voyage of Jerusalem a long Coat of course Cloth, a Girdle, a pair of Sandals, with a Pilgrims Staff, and a Wallet: This Equi∣page of a Pilgrim he took along with him up to the Monastery, where his first thoughts were, to begin the Reformation of his Life, by a general Confes∣sion of all his Sins, tho at that time such Confessions were not much in use. For the well performing so important an Action, he made it his business to find out some very able spiritual Director, to in∣struct him in the Duties of a Penitent, and to set him right in the way of saving his Soul.

There was in the Monastery a Religious Man of eminent Sanctity, call'd Don John Chanones, of the French Nation, a Man of great Sence, and who before his retreat had sometime been Grand Vicar of Mirapoix. Ignatius had the good fortune to light into the hands of this good Religious Man, who was chief Confessor of the Pilgrims. He wrote down his Sins with all possible exactness: but he confess'd them with so lively a Sorrow, and such abundance of Tears, that he was forc'd several times to inter∣rupt his Confession; so that it lasted three days. He discover'd to his Confessor all his Intentions, and chiefly that Form of an austere Life which he was resolv'd to lead. The good Father, who was him∣self a very mortifi'd Person, confirm'd Ignatius in his Design; and withal gave him Rules for his con∣duct, discovering to him those snares which the evil Spirit might possibly lay for him in his first Fer∣vours.

The Sentiments of Pennance which Ignatius then had, went farther then bare Sighs and Tears. In the Evening he went forth to find out a poor Man, to

whom, stripping himself to his Shirt, he privately gave all his Clothes; then putting on his long Weed, and girt with a Cord, which he had bought by the way, he return'd back to the Church of the Monastery: Entring in, there came into his thoughts what he had formerly read in Amadis, and such other Books of Chivalry, that those Knights, be∣fore they were receiv'd into the Order, did watch a whole Night in their Arms. He to convert into a holy usage this profane Ceremony, in like man∣ner made his Vigil before the Altar of our Lady, sometimes standing, sometimes kneeling, but al∣ways praying and devoting himself to Jesus and Mary, in quality of their Knight, according to those Warlike Idea's which were still in him, and by which he represented to himself the things of God.

He hung up his Sword upon a Pillar near the Al∣tar, in testimony of his renouncing secular Warfare. Very early in the Morning he Receiv'd the Com∣munion, and then departed from Montserrat, fear∣ing lest he should be discover'd by some of those persons who came from Biscay and Navarr: For that Day happen'd to be the Feast of the Annunci∣ation, which is Celebrated in that holy Place with much Solemnity, and great concourse of Pilgrims from all Spain. He left his Horse to the Monastery, and carry'd away nothing with him but some peni∣tential Instruments, which (at his request) were be∣stow'd upon him by his Ghostly Father.

He march'd with his Staff in his Hand,* 1.6 his Scrip by his Side, bare-headed, one Foot bare, for the other, which had still a weakness since his hurt, and swell'd every Night, he thought necessary to be shod; but he march'd with such vigor and speed, as well shew'd what Spirit mov'd him; mightily

comforted, in having cast off the Liveries of the World, and put on those of Jesus Christ.

He was scarce advanc'd a League, when he heard the noise of a Horseman riding with full speed after him: He was an Officer of the Justice, belonging to Montserrat. Is it true (says he being come up to him) that you have bestow'd rich Clothes upon a Beggar? Notwithstanding the poor Man's protest∣ing the contrary, he is not believ'd; he is suspected of theft, and clapt in Prison. At these words Igna∣tius was sensibly griev'd, and could not refrain tears. To deliver the innocent he confess'd the truth; but would not declare (tho press'd to it) neither his Quality, nor his Name. He pursu'd his Journey with some trouble of mind, for the Misfor∣tune of the poor Man, which he reckon'd his own, in that he could not assist his Neighbour, without bringing him into trouble. With these thoughts he went on towards Manreze, where he resolv'd to conceal himself, and to wait till the Plague did cease at Barcelona, and till the Port was open, that he might proceed in his Journey to the Holy Land.

Manreze is a little Town, three Leagues distant from Montserrat; a Place famous at this day, for the exemplary Pennance of the Saint, whose Hi∣story I write, and for Devotion of the People, who resort thither in Pilgrimage from all Parts; but at that time hardly taken notice of, having nothing in it considerable, but a Monastery of Dominicans, and an Hospital for Pilgrims, and sick Persons. Igna∣tius went straight to the Hospital, which stood with∣out the Walls of the Town, and was call'd the Hospi∣tal of St. Lucius. He took great content, to see himself in the number of the Poor, and in a condi∣tion of doing Pennance witout being known.

Which he began by Fasting the whole Week

with Bread and Water,* 1.7 excepting the Sunday, when he eat a few boil'd Herbs, but sprinkled over with Ashes; he girded his Reins with an iron Chain; under his course Habit he wore a Hair Shirt; thrice a day he Disciplin'd himself, slept little, and lay up∣on the Ground.

In this ill treatment of himself, he had at first no other aim, but to imitate those holy Penitents, whose Lives he had read, and to expiate the Disorders of his Life past. Afterwards he conceiv'd an ardent desire of pursuing the Glory of God in all his Acti∣ons; and this desire render'd the Motive of his Pen∣nance more pure and noble. The truth is, he had always his sins before his eyes, and always he had a horror of them: But after some time his own con∣cern did not touch him, and in those rigours which he us'd upon his Person, instead of minding to satisfie for the pains which his sins deserv'd, he only thought of revenging the injury, and repairing the Honor of the Divine Majesty.

He was every day present at the whole Service of the Church, and spent seven hours in Prayer upon his Knees; and tho he had not as yet the Rules of Mental Prayer, yet he was so recollected, that he many times continued several hours together with∣out any motion. He often visited the Church of our Lady at Villa Dordis, which is but half a League from Manreze, and when he perform'd these little Pilgrimages, he commonly added to his Hair Shirt and his Chain, a Girdle of certain Herbs, full of little Thorns and Prickles.

Reflecting upon his own conduct, he rightly judg'd, that the macerations of the Flesh would little advance him in the ways of Heaven, if he did not make it his business to stifle in himself all motions of pride and self-love. To this end he begg'd his Bread

from Door to Door, endeavouring to appear a real Beggar; and lest any should guess at his Quality, ei∣ther by his Countenance or by his Behaviour, he af∣fected clownishness in his Carriage, so to liken him∣self to the meanest sort of People. And the better to disguise himself, he entirely neglected his Person, and studied how to deform himself; he, who formerly made it his chief happiness to appear graceful and comely in the eyes of the World. His Face all co∣ver'd with Dirt, his Hair clodded and uncomb'd, his Beard and his Nails grown out to a fearful length, made such a Figure of him, as seem'd at once both frightful and ridiculous; so that whenever he appear'd in the Town of Manreze, the Children pointed at him, threw Stones at him, and follow'd him in the Streets with shouts and outcries. Most part of the People of whom he ask'd Alms, instead of giving him any thing, laught at him; and one there was more brutal then the rest, who not con∣tent to abuse him only when he met him in the Street, would often go on purpose to the Hospital to revile him, and to insult over him. Ignatius suffer'd all these outrages and scorns without saying a word, as if he had been a stupid Ideot, but rejoyc'd in his heart that he had his share in the reproches of the Cross.

The Devil could not endure these Christian Sen∣timents, in a Man naturally haughty, and who was but a beginner in the Service of God; therefore he took his time to tempt him with such thoughts as these; What do you do in an Hospital? Heaven, who has bestow'd upon you a noble Extraction, and generous Inclinations, would have you to be a holy Cavalier, not a counterfeit Beggar. Were you at Court, or in the Army, your Example alone would reform all the Couriers and the Soldiers.

At the same time the nastiness of the Hospital grew strangely noisom and disgustful to him; and he felt an inward shame to see himself in the company of Beggars. But he soon discover'd the suggestion of the malignant Spirit, who under the pretence of a specious and plausible Good, would have drawn him out of that way in which God had plac'd him. To vanquish the Enemy, and to over∣come himself, he now us'd more familiarity then before with his poor Companions, and apply'd him∣self to the tending of those sick Persons whose Dis∣eases were most loathsom.

In the mean time a report was spread in Man∣reze, That the poor Beggar, whom no body knew what he was, or whence he came, and who was mock'd and scorn'd by every body, was a Man of Quality, disguis'd upon the score of Pennance. The above-mention'd Adventure of the Beggar of Montserrat was the ground of this suspicion: It had made a noise in the Country, and by the cir∣cumstances of the Face, and the marks of the Per∣son, they judg'd that this unknown Pilgrim might well be the same Cavalier who stript himself to his Shirt. The Modesty, the Patience, and the Devo∣tion of Ignatius, made this conjecture very proba∣ble: so that the Inhabitants of Manreze began to look upon him with other eyes; and by how much they were conscious of their Indignities against him, by so much more they now did reverence and ad∣mire him. He perceiv'd it, and to avoid this new snare, which he imagin'd the Devil had laid for him, he sought out a Retreat, where he might be more conceal'd then in the Hospital.

At the foot of a Hill,* 1.8 about half a mile from the Town, he found a Place fit for his purpose; it was a dark and deep Cave, in the hollow of a Rock,

which open'd into a solitary Valley, commonly call'd, The Vale of Paradice. This Cave was known to few, and it appear'd so hideous, that none would ever venture into it. Ignatius made his way through the over-grown Bushes and Brambles, which stopt up the passage and entrance into it. And in this gloomy Cavern, which had no light but what came in by a small cleft in the Rock, he fix'd his abode.

The horror of the Place inspir'd him with a new spirit of Pennance, and the liberty he had in so great solitude, gave scope to his fervour, to proceed there∣in without restraint. He chastis'd his Body four or five times a day with an iron Chain; three or four Days together he remain'd without taking any Nou∣rishment; and when he could hold out no longer, he reliev'd himself with a few Roots which he found in the Valley, and some Bread which he brought from the Hospital. The seven hours of Prayer, which was his former stint, did not now satisfie him; he did nothing but Pray, or rather he employ'd both Night and Day to lament the Transgressions of his Youth, and to praise the Mercies of our Lord. Sometimes he went out of his Cave, and whatever his Eyes beheld, serv'd to entertain his penitential Sentiments. When he beheld a rapid Torrent run∣ning at the foot of a Hill, he consider'd with plea∣sure, that all the things of this World pass and pe∣rish, and are unworthy the care and esteem of an immortal Soul.

Tho Ignatius were of a very strong Constituti∣on, yet these Excesses had mightily ruin'd his Health; he had great pains in his Stomach, ac∣companied with continual faintings; and some who had made search after him, and had discover'd the Place of his Retreat, found him one Day in a

Swoon at the entrance of the Cave; When he was brought to himself, and had recover'd a little strength by the Nourishment which his Friends made him take, he would have retir'd again to his dark Cell; but they would not suffer it, and car∣ry'd him against his will to the Hospital of Man∣reze.

The malignant Spirit took hold of this occasion to assault Ignatius with a temptation of Despon∣dency;* 1.9 How will you be able to endure so austere a Life for fifty years together, which you are yet to live? said the Tempter to him. Ignatius, who well understood whence this suggestion came, answer'd within his soul, You that talk at this rate, can you insure me only one day of life? Is not God the Master of our days? And were I yet to live fifty years, what are so many years to Eternity?

But in the mean time Ignatius was seis'd with a violent Feaver; which finding a Body so wasted and broken, soon got the upper hand of Nature; so that his life was despaired of. Lying in this ex∣tremity, he heard another inward voice often re∣peating to him, That he need not be troubled to die, because he dy'd a Saint; and that, being arriv'd to so high a degree of perfection in so short a time, he had no reason to fear either the temptation of the Devil, or the Judgment of God. After this, there appear'd (as it were) plac'd before his Eyes, his Sackcloth, his Chains of iron, his Hair-Shirt, and all the Instruments of his Pennance. There also was represented to him, on one side his Cave, be∣dew'd with his tears, and sprinkl'd with his blood; on the other, Heaven open, where the Angels with Palms and Crowns in their Hands, invited him to come in. Tho these imaginations caus'd horror in him (as well knowing whence they came) yet so

strongly were they impress'd in his Fancy, that he had great difficulty to put them by: For a pre∣servative against them, he call'd into his memory the most shameful and enormous sins of his life; he made to himself a lively representation of the pains of Hell, which he had so often merited, and then ask'd himself this Question, Whether there were any proportion between one Month of Pennance, and an Eternity of Torments? These Considerations humbl'd him in the sight of God, and made him clearly to understand that he ought to fear, and not to presume. In conclusion, he vanquish'd the tem∣ptation; but he remain'd so terrifi'd with it, that when he came to be a little recover'd, he desir'd some devout Persons who tended him in his Sick∣ness, often to tell him in his Ear, Remember your sins, and think not that Heaven was made for such Sinners as you.

But this was not the rudest assault which Ignatius sustain'd in his Retreat of Manreze;* 1.10 Since he first gave himself up to God, he for a while enjoy'd a perfect tranquillity, he often tasted that healing joy which the Holy Ghost doth usually pour into the Souls of newly converted Sinners, so to give them a disgust of the Pleasures of the World, and to sweet∣en to them the labour of Pennance. This interior calm, and these spiritual joys were now taken from him, insomuch that in the times of his Prayer, and in his Mortifications, he found nothing but anxiety and dryness; sometimes ('tis true) serenity of mind all on the sudden would return, and with such a flood of consolations, that he was even overwhelm'd and transported out of himself. But these delicious moments had no continuance; and he found him∣self often, as it were, precipitated from an illumina∣ted state, into desolation and darkness. Having not

had any experience of these different states, and not knowing that Souls at their entrance into a Christian Life are often treated after that manner, lest they should attribute the fervour they feel, to their own forces, and should more adhere to the Favours of God, then to God himself. In these sudden changes he us'd to cry out, What new war is this? Into what unknown Lists do we enter?

God Almighty also put him upon other trials; Tho Ignatius had made a very exact Confession, and was none of those weak Heads that are troubled with vain appearances, yet was he now cruelly in∣fested with the torment of Scruples. Sometimes he doubted whether he had duly explicated all the Circumstances of such and such Sins; sometimes he was afraid that some he had conceal'd, or at least had not clearly exprest them, to cover his shame. To clear himself of these doubts, and to dissipate his fears, he had recourse to Prayer; but the more he pray'd, the more his doubts and fears grew upon him. Every step he made he thought he stumbled and offended God, imagining there to be sin where there was not the least shadow of it, and always dis∣puting with himself about the state of his Consci∣ence, not being able to decide what was sin, and what was not. In these continual conflicts and agi∣tations of Mind, sometimes he broke out into sighs, into outcries, and threw himself upon the Ground, like a Man tormented with pain; but for the most part he kept a mournful silence, as if the sadness which oppress'd him, had made him insensible and stupid.

Amidst all these spiritual convulsions, he had no relief but from the Holy Sacrament of the Altar, which he receiv'd every Sunday: It happen'd also to him more then once, that being ready to Com∣municate,

his troubles of Mind so redoubled upon him, that fearing to commit a Sacriledge, he retir'd from the Holy Table full of confusion and desola∣tion. After a great many unprofitable debates with∣in himself, in which his Understanding was lost, and could see no day, it entred into his thoughts, that Obedience only could cure him, and that his pains would cease, if his Confessor did command him en∣tirely to forget what was past. But he had a difficulty to propose to his Confessor an Expedient of his own finding out. True it is, he had been forbid to heark∣en to Scruples; but he had no certain Rule whereby to know what was a Scruple, and what not; And to decide this matter, was to him a new subject of disquiet.

He did not fail to continue his practices of Piety and Pennance, judging that the more he was in trouble, the more exact and sedulous he ought to be. But finding no relief, neither from Earth nor from Heaven, he believ'd that God had forsaken him, and that his damnation was certain. No body can tell the torment which he then suffer'd; and none but those Persons who are afflicted with this sort of Crosses, are able to conceive how heavy they are.

The Religious of St. Dominick in the Monastery of Manreze, who govern'd his Conscience, had pity of him, and out of charity took him into their House. Instead of having there any comfort, he was more tormented then at the Hospital. He fell into a dark Melancholly, and being one day in his Cell, he had the thought of throwing himself out of the Win∣dow, to end his misery: But he was withheld from yielding to this motion of Despair, by the same Hand which struck him. Tho Heaven seem'd wholly shut upon him, he notwithstanding with an ardent Faith rais'd up his Eyes thither, and with a flood of

tears, cry'd out, Succour me, O Lord, my support and my strength, succour me; 'Tis in you only that I hope, nor do I seek comfort but in you. Hide not your face from me; and since you are my God, shew me the way by which you will have me come to you.

Soon after he remembred to have read, that an an∣cient Hermit not being able to obtain a favour from God which he had long pray'd for, set himself to Fasting, and resolv'd to eat nothing till God had heard him. By this Example of the Hermit, he pur∣pos'd to take no Nourishment till he had recover'd the peace of his Soul; He purpos'd (I say) to Fast in this manner, as far as he could go without danger of death. Accordingly he Fasted seven whole days without eating or drinking, but not without conti∣nuing his accustom'd Exercise of Devotion. But his trouble of Mind still continuing; and whereas by a kind of miracle his strength was not much im∣pair'd, he would have still held on his Fast, if his Confessor had not absolutely commanded him to break it. Heaven did accept both of the fervour which made him undertake so extraordinary a thing, and of the obedience which made him lay it down again; for his former tranquility was restor'd to him, and his interior crosses were chang'd into such spiritual delights, as hitherto he had not tasted. But a new tempest was rais'd in his Heart three days after: His Scruples, his Dejections, his Despairings took him again with so much violence, that he would certainly have sunk under them, if he had not been in his hands whose Trials are Favours: And it was not without great meaning, that he was try'd in so many different manners: For being design'd by the Providence of God for the direction of Souls, it was necessary that his own experience should teach him the several ways by which God doth lead them.

Here ended all his troubles of this kind;* 1.11 and Ig∣natius was not only deliver'd from all his scruples, but had the gift bestowed upon him of curing scru∣pulous Consciences. And as God doth usually be∣stow comforts on pious Souls, in proportion to their sufferings, and fidelity, so now, having freed his Servant out of his desolate state, he rewarded him with many singular graces.

One day, as he was saying the Office of our Lady upon the Stairs of the Dominicans Church, he was elevated in Spirit, and in a most lively manner there was represented to him the Mystery of the Holy Trinity. This vision so sensibly affected him, and fill'd him with such inward consolation, that going afterwards in a solemn Procession, he could not hold back his Tears before all the company. All his thoughts were fix'd upon that Mystery, he could not speak but of the Trinity; but he spoke with so much unction, and light, and in such proper, and sub∣lime expressions, that the most Learned admir'd him, and the most ignorant were instructed by him. He wrote down the conceptions he had of that Adorable Mystery, and his writing (which since) by, I know not by what misfortune has been lost, contain'd no less, then fourscore Leaves; if notwithstanding we may call that his writing, which had something in it of the Language of the Prophets, and wherein the Spirit of God had a greater share, then the Spi∣rit of Man. For Ignatius could only Read, and Write; and an ignorant Cavalier, without being inspir'd, could not possibly treat of so high a sub∣ject. From hence he conceiv'd a most tender devo∣tion to the Trinity, and had a custom many times in the day, to make his Prayers to the Three Divine Persons, sometimes to them altogether, sometimes to each in particular, according to the different dis∣positions he felt within himself.

A little after this, by another illumination was represented to him the order, which God held in the Creation of the World, and the motives which induced the Divine wisdom to that outward com∣munication of himself. Once, in time of Mass at the Elevation he had an intuitive knowledge, that the Body and Blood of the Son of God were truly under the Elements; and in what manner they were there. One day, as he went to visit the Church of St. Paul, lying a quarter of a Mile out of the Town, setting himself down on the banks of the Cardenero, which runs along the plain of Manreze, he had a profound knowledge of all the Mysteries together; and at another time, when he pray'd before a Cross, upon the way to Barcelona, all that he had formerly learn'd, was set before his Eyes, in so full a light, that the verities of Faith seem'd to him to have no∣thing obscure in them: And he remain'd so en∣lightned, and so convinc'd of them, that he has been heard to say, that had they never been Record∣ed in the Scriptures, he should still have maintain'd them to the last drop of his Blood; and that, had the Scriptures been lost, no part of his Faith had been diminish'd.

But of all the favours, he at that time receiv'd, the most remarkable was an Extasie, which lasted Eight days; A thing hardly to be believed, if ma∣ny Persons of credit, had not been witnesses of it. This began upon a Saturday about the Evening, in the Hospital of St. Lucy, where Ignatius had again taken up his Lodging, and it ended upon the Sa∣turday following, just at the same hour: He had no use of his senses all that time; they thought him dead, and would have bury'd him, if those who came to visit his Body, had not perceiv'd something of motion about his Heart. He came to himself,

as out of a sweet sleep, and opening his Eyes, he said with a tender and devout voice, Ah Jesus! No body ever knew the secrets, which were reveal'd to him in this long Rapture, for he would never discover them to any body. And all that they could draw out of him was, that the graces with which God Almighty favour'd him, could not be exprest.

These divine illustrations did not hinder him from consulting the Religious of St. Dominick,* 1.12 and of St. Benet, about the state of his Soul, nor from punctu∣ally following their directions. Many times he went to his Confessor of Montserrat, to render him an accompt of his interior, and to ask advice for his Spiritual advancement. Altho this holy old Man did the office of an instructor to Ignatius, yet he look'd upon his Disciple with great veneration, and said to the Religious of his Monastery, That this Pe∣nitent of Manreza would one day be the Support, and Ornament of the Church; that he should be a Reformer of the Christian World, a successor of St. Paul, an Apostle, who should transmit the light of Faith into Idolatrous Nations.

But Ignatius open'd himself only to his Directors, and no farther to them then was necessary for his conduct; otherwise he kept a profound silence, and shut up all his secret favours from Heaven within himself. Yet notwithstanding his care to be con∣ceal'd from the Eyes of Men, he miss'd of his aime, either because God would recompence the humility of his Servant, or in regard, that vertue has marks, which discover her against her will. His Austerities, and his Extacies grew famous round the Country; And that, which added Luster to them, was, that no body doubted of his being a Person of Quality, who had disguis'd himself upon the account of doing Pennance. A certain Religious Woman, esteemed

a Saint in those parts, spoke of him with great Ad∣miration, and pronounced him a Saint; This is the same person, who at that time was Celebrated all over Spain, and who was often consulted by the Ca∣tholick King in matters of Conscience, and was call'd the Beata of Manreza.

They had in fine so great an opinion of Ignatius, that falling sick again, and being remov'd to the House of a rich Burgess, who was a good Man, and would not suffer the Servant of God to continue in the Hospital, the people hereupon commonly call'd this Burgess by the Name of Symon, and his Wife by the Name of Martha, as if, in receiving Igna∣tius within their walls, they had received Jesus Christ.

His reputation drew every body to him, some only to behold him, others to hear him; And when he went to Pray before the Crosses, which are set up about Manreza, or when he went in Pilgrimage to our Lady at Villa-Dordis, and to other places of Devotion, the people usually crowded after him.

Hitherto in all his practices of Piety,* 1.13 he only propos'd to himself his own perfection. But pro∣vidence, which design'd him for the Evangelical Ministery, and had already prepar'd him for it, without his knowledge, by contempt of the World, by retirement, and mortification, gave him now other lights, and measures. He began to consider, that Souls having cost our Saviour so dear, nothing could be done more acceptable to him, then to hinder their loss; He comprehended that the glory of Gods Majesty did most shine in the Salvation of Souls, purchas'd with the Blood of his Son. These were the notions which kindled in him his Zeal for Souls. It is not enough (said he) that I serve our Lord; all Hearts must love him, and all Tongues must praise him.

As soon as he had turn'd his thoughts towards his Neighbour, how dear soever solitude was to him, he gave it over, and least he should fright those from him, whom he design'd to bring to God, he chang'd his austere penitential Dress, into a more decent Attire. Moreover, knowing that the Mi∣nistery, to which he was call'd, requir'd health and vigour, he moderated his Austerites, and put on a Garment of course Cloth, because the Winter was very sharp, and the pains of his Stomack still con∣tinued.

He spoke in publick of the things of Heaven; and to be better heard by the people, which came about him, he got up upon a Stone (which is at this day expos'd to view) before the Antient Ho∣spital of St. Lucy. His mortified Countenance, his modest Aire, his words animated with the Spirit of Truth, inspired into his Auditors the love of Vertue, and a horror of Vice. But his private en∣tertainments produc'd wonderful effects: He con∣verted the most obstinate sinners, by laying before them the Maxims and Duties of Christianity, and by causing them to meditate upon them in retirement. Some were so toucht, that they renounced the World, and changed at the same time both manners and state.

The many reflections, which Ignatius made up∣on the force and power of these Evangelical Maxims, and the many tryals of their Operation both in him∣self, and others, mov'd him to write a Book of Spi∣ritual Exercises, for the good of their Souls that live in the World. This Book has so great a part in the life, which I now write, and is so little known in the World, that it will not be unprofitable in this place to give an accompt of it.

The Spiritual Exercises of St. Ignatius are some∣thing more then a bare collection of Meditations and of Christian considerations; if they were that, and no more, there would be nothing in them parti∣cular, and new.

St. Ignatius is not the first,* 1.14 who has taught us the way of raising our minds to God, and of looking down into our own infirmities, by the means of mental Prayer. Before him, were known the seve∣ral heads of Meditation; concerning the end for which we were Created, the Enormity of Sin, the Pains of Hell, the Life and Death of our Saviour; but this we may say, that, before him, there was not a certain, and prefix'd method for the reforma∣tion of manners. To him we owe this method; and he it was, who enlightned by God, after a manner, altogether new, in a methodical way re∣duc'd (as it were) into a holy Art, the conversion of a sinner. Knowing of one side the perverse in∣clinations of the Heart of Man, and on the other, the power and vertue which such particular truths of Christianity duly appli'd, have to rectifie them, he has set down a way, by which Man, with the suc∣cour of grace, may recover out of his sin, and climb to the highest degree of perfection. In effect, if we look near into the matter, there is as much dif∣ference between the common Meditations, and these Exercises, as between the knowledge only of simples, and the entire Art of Physick; which has its prin∣ciples, and aphorisms for the cure of Diseases, ac∣cording to the constitution of Bodies, the nature of the Distempers, and the quality of the Remedies. But to the end, the reality of what I say, may appear, I will here set down the whole Order and Scheme of St. Ignatius his Spiritual Exercises.

They begin by a very important Meditation,* 1.15 which is the ground work, on which the whole Frame is built, and therefore is called the Beginning or Foundation of the Exercises. The scope of this Fundamental Meditation, is to weigh and duly consider, the end for which we are born and plac'd here upon Earth; Whether it be, to enjoy the plea∣sure of our Senses, to grow Rich, to acquire Glory, learn unprofitable Sciences; or whether it be, to Serve and Obey our Lord and God, whose Creatures we are: And when our understanding is fully pos∣sest of this Truth, that our Eternal Salvation wholly and solely depends upon loving and serving him, we must then draw this consequence, That the things of this World, are no otherwise to be sought or enjoy'd, then as they conduce to the honoring and serving God.

Moreover, whereas such things, as are only means to some end, are to be considered and valued, not by their own intrinsick worth, but for their fit∣ness and tendency to such End: It necessarily fol∣lows, that we ought to judge of Riches and Poverty, of a High and a Low Condition, of Health and Sick∣ness, not according to the Good or Evil, which they bring us in this present Life, but according to the Advantages, or Hindrances we receive from them, in order to Eternity.

Hence again it will follow, That we ought to be perfectly indifferent, in reference to these things; so that we are not to desire Health more then Sick∣ness, to prefer Riches above Poverty, Honour above Contempt, nor a long Life above a short one.

And in the Last place, we are to conclude, That if we must determine our Choice, on the one side more then on the other, we must choose that, which most directly leads to our End.

It is hardly credible, how much this grand veri∣ty well weigh'd, and comprehended, doth enlighten and stir up the Soul of a sinner, be he never so blind and obstinate: For, provided he be a little remov'd out of the noise and hurry of company and bu∣siness, it makes him look upon the World with other Eyes then he did, and shews him the fatal mistake of Worldlings, who place their happiness in Creatures; and thereby throughly awakes him out of his for∣mer Lethargy.

Being possest and convinc'd, of this Essential Principle, we are next to consider, what it is, that puts us out of the way to our End: In order to this, St. Ignatius proposeth to us Meditations upon sin; And first, of the fall of the Angels, who were cast down from Heaven, into the bottom of Hell, for one sin of Pride; next, of the Transgression of the first Man, who was banish'd out of Paradice, He and his Posterity condemn'd to so many Evils, for his Disobedience; and Lastly, of so many Millions, that are Eternally lost, and doom'd to the Torments of Hell, for sins, less Enormous then our own.

But in regard, our main business is to remedy our own disorders, it is necessary for us, to have a sufficient knowledge of them; Wherefore the Saint leads us, from the general consideration of sin, to a particular Discussion and Examination of our own Conscience; To the End, that looking throughly into the state of our whole Life, we may find out all our enormities and deviations, which have set us at distance and at enmity with God; but further, because the knowledge of our Trangres∣sions would have no great effect upon us, if we did not rightly apprehend, how shameful and criminal they are; St. Ignatius directs, that in the Second

Meditation of Sins, we should consider how ugly and infamous in their own Nature they are, and would be, altho they were not forbid: And to the end, this consideration may have its full force, to shew us, how infinitly Heinous they are; He bids us set before our Eyes the Immense distance between the Greatness and Glory of God, and our Wretch∣edness and Lowness.

These past Considerations (tho Powerful and Weighty) are not yet sufficient to inspire into a worldly Soul, all the Compunction that is necessa∣ry; There must be somthing us'd, more Corrosive and Penetrating: And because her adhering to the World was that, which made her leave and forget God, she must be made sensible how Vain and Transitory, are all those objects of her Passions; and also of the certain and speedy end, of the Plea∣sures, Riches and Greatness of this present Life; She must also have before her Eyes the severe Ac∣count, which will be one day taken of the bad use of the Creatures; and what those pains are, which are reserv'd for Impenitent sinners: Hence follow in order those Meditations, which expose the fright∣ful Images of Death, Judgment, and Hell. The contemplation of Hell, which is very useful to make us comprehend the deplorable effects of sin, is best made by an application of our interior senses, to draw lively Images of the Torments of the Dam∣ned, Howlings, Blasphemies, &c.

These First Exercises tend (as may be seen) to purge the Heart of those corrupt Passions, which make it incapable of conceiving an efficatious de∣sire of Salvation, but in regard that these vicious affections are ordinarily very deeply rooted; and are of no less difficulty to be removed, then the bad humours, which have been long settled and habi∣tuated

in the Body, we must therefore more then once use the same Medicine, by repeating the same Meditation. In the repetition of them are added some fervent Prayers, which the Saint calls Col∣loquies, and are addrest to the Eternal Father, to our Saviour, and to the Blessed Virgin: These Prayers which close the Repeated Meditations, re∣double their virtue and efficacy. Thus ends the First week; for St. Ignatius divides the whole Body of his Exercises into Four weeks, or rather Parts, which he calls weeks, and which are not so well distinguish'd by the number of the days, as by the diversity of the Matters.

The Soul when she is thus purg'd, and her Cor∣rupt Passions carry'd off, will now be in a temper and disposition to receive and follow the motions of Grace, which lead her into the ways of Heaven; And for this reason, the Second week begins with the Contemplation of the Kingdom of Jesus Christ. This contemplation represents to us our Saviour, as a King most Perfect and Amiable, who invites his Subjects to accompany him in a Military Expedi∣tion, in which he designs to make himself Master of the whole Earth, and who invites them upon these most advantagious Conditions; that they shall be every way Treated like himself; That in his Service they shall do and suffer nothing, but what he in person shall First give them an Example of; And in conclusion, that they shall have a share in the Booty and Glory of his Conquest, in proportion to the Fatigues they endure in the War.

So ingaging an invitation makes her take the Resolution of marching after Jesus Christ, in the observation of the Divine Law, and in the Exercise of Evangelical Vertues. But in regard, that it doth not suffice to form in general the design of a Chri∣stian

Life, but that we must come to particulars; the following Meditations, which are of the Incar∣nation, the Nativity, the Circumcision, the Pre∣sentation in the Temple, the Flight into Aegypt, the conceal'd Life of the Son of God, represent him to us in these several States and Conditions, as a Pattern and Model of Humility, of Poverty, of Mortification, of Piety, of Retirement, according to which we are to regulate our conduct.

It is not enough to be the Disciples and followers of Jesus Christ, unless we make a publick profession of it, which may Edifie our Neighbour, and in∣duce him to Imitate us, according to the word of St. Paul, Be you Imitators of me, as I am of Jesus Christ. And this is the Aym and Design of the Meditation of the two Standards, which was com∣pos'd by St. Ignatius according to his Military Ideas, but very congruous to the expressions of the Holy Ghost, who calls our life a warfare, and by conse∣quence makes all Christians to be Soldiers.

Here is represented the Son of God, coming forth from his retreat and concealment, to Preach his Doctrine to the World; but he is Represented with the Devil standing in front before him, and both under the semblance of Generals, who raise Troops, spread their Ensigns, take the Feild, and Ex∣hort their Men to follow them.

At the sight of so many Generous Souls, who in all Ages have rang'd themselves under the Standard of Jesus Christ, a penitent sinner declares himself for Vertue, and far from being asham'd of the Gos∣pel, He makes it his Glory, to Combat the Maxims and the Practices of the World.

Being once ingag'd on the right side, he is not content with a bare desire of Christian Perfection, he seeks, and embraces all the means which are capa∣ble

to bring him to it, and renounces all things that may hinder him from it, and desires nothing, but what may contribute to his perfection. From this disposition he goes on to another, and so wholly sub∣mits himself to the Orders of God, that he would ra∣ther lose all the Goods of the World, then delibe∣rately commit, I will not say a Sin that wholly de∣prives him of Divine Grace, but the least fault, that should make him less acceptable in the Eyes of God.

His submission goes farther yet; and not only content to avoid the lightest sins, he will also in a manner express in himself a perfect Image of our Saviour, so that in case it were equal to the Interest of Gods Glory, whether he be placed in a state of Honor, or of Contempt, of Riches or of Poverty, he would prefer Contempt before Honor, Poverty be∣fore Riches, without any other motive, but of re∣sembling the Son of God. These generous Senti∣ments are to be learnt in two Meditations, of which one is Entituled Of the Three Classes, or Three sorts of Persons; and the other, Of the Three Degrees of Humility. And for the well Rooting and Establish∣ing these Sentiments, are the Meditations upon the Baptism, the Tempting in the Desert, and upon the other Mysteries of our Saviours Life to his Passion.

All these Premises are necessary Preparatives for the last Meditation of the Second week, which is that of the choice of a State and Form of Life. This being a matter equally important and difficult, on which our Salvation doth much depend, and in which we may be easily deceiv'd. St. Ignatius therefore useth all the precautions Imaginable, so to direct us in it, that we may never repent of the choice we make.

First he consider the Matter, next the Time, and lastly the manner of this Election. As to the

Matter of our Choice, it is certain, that it must be good, or at least there must be nothing ill or sinful in it. Moreover it is evident, that of those things to be chosen, some are fix'd and immutable, as Priesthood and Marriage, others may be changed, as Offices and Imployments Ecclesiastical or Secu∣lar. If we be already ingaged in the former con∣ditions of Life, there is no more room for delibe∣ration and choice, altho our first Ingagement were made upon Humane and Worldly Motives; What we have then to do, is to use our endeavour to ac∣quire all that Perfection, which such a state re∣quires: Nor are we to relinquish the second, when we are once ingaged in such state; I say we are not to relinquish it, unless it contains in its self, or ob∣ligeth us to, any thing against the duties of Chri∣stianity; or unless we leave it to put our selves in a more perfect state.

As to the Times and Seasons, that are proper for the making such Election, the most apposite are these; First, When God touches the Heart in such a manner, that there is no possibility of a doubt, that the Call comes not from Heaven; as in the case of St. Matthew, St. Paul, and some others. Secondly, When the Impression of Grace is at least so strong in us, as to give us a kind of assurance that our Vocation comes from the Holy Ghost; And Thirdly, when the Soul Illuminated by Faith and undistracted by outward objects, which may mislead her into false judgements, is in a fit disposi∣tion to elect, what is most conducible to her Salva∣tion.

As for the Manner of the Choice, thus it ought to proceed. First, the Condition, the Office, the Imployment, the form of life, whatever it be, is laid before us. Secondly we are to recall into our

Consideration the End, for which we were Crea∣ted, and according to the Rules of the Fundamen∣tal Meditation, we must Endeavour to put our selves into an absolute Indifferency towards all the things of the World, and to make no reckoning of them any otherwise, then as they Serve to our End. Thirdly we are humbly to beg of God, that he will enlighten our understanding, and not suffer us to deviate from that way, by which he would conduct us. After this, we are to find out all the Reasons, for, or against such a Course, and to weigh them, one against the other, and those must preponderate, which in our Aym to Eternity, and our last End seem to tend most directly thi∣ther. When it appears evidently to us, upon Ex∣amination so made, that one calling has the Advan∣tage over the other, there we must fix, and firm∣ly resolve to embrace it with out delay. If after∣wards we should find any wavering and irresolute∣ness in our selves, and should desire to be confirm'd and settled in our choice, we are then to use the same Reasons to our selves, as we should do to our best Friend, upon the like occasion. Moreover, we ought to do that, which we shall wish were done at the hour of Death, and at the day of Judge∣ment, when we are to render an Account of all our Actions. Lastly, we ought to choose that way, which shall seem best to us, according to these So∣lide, and evident Principles. This in short is the whole Oeconomy of this matter of Choice; and the Conclusion of this Important affair makes an End of the Second week.

It will be hard for a Soul to tread all those steps, we have now markt out, without much labour and pain; and it is natural, that a new state, and form of life should find great contradictions, either be∣cause

the world doth usually rise in opposition against those, who embrace a true Christian life; or for that God doth commonly try the fidelity of his new Servants. The Soul therefore hath great need of strength and of Love to be supported; and where can she find more powerful Succour, then in the wounds of Jesus Christ Crucify'd, who has Consummated by his sufferings the work of our Redemption, and so lov'd us, as to dye for us up∣on the Cross? 'Tis in the Contemplating the Pas∣sion and Death of our Saviour, that the Soul en∣flam'd with his Love, takes Resolution to Suffer all things to please him, and constantly to persist in the Practice of Christian vertues, in defyance of the world and the Devil.

The Soul being now in such a Scituation, what she has more to do, is to elevate her Thoughts and her desires towards Heaven; And this she doth in the Fourth week, which represents to her, the Glorious Mysteries of the Resurrection, of the Ap∣paritions, and of the Ascention of the Son of God, as being most proper to enliven her Faith, to streng∣then her Hope, and to purify her Love. In con∣clusion, the contemplation of Spiritual Love, or of the Benefits and perfections of the God, consum∣mates the whole work, by closely uniting her to God, and making her taste the sweetness of Divine Union. Thus ends our Saint his spiritual Exer∣cises, with a Prayer full of Unction and fervour, in which after having intirely given himself up to Jesus Christ, he asks nothing of him, but his Grace and his Love, protesting that there is no∣thing in the world besides, that he desires; and that he is rich enough, if he can but Love, and be Loved.

It is easie to perceive the Connection of the four

parts, and how all the Meditations have such a dependance one on the other, that the First is still the foundation of the Second, the former still sup∣porting and giving strength to the latter, and all of them together work the intended effect, which is, to raise a Soul into a State of perfect charity, af∣ter having disingaged her from the Love of the world.

Here you have the Character and the Spirit of the Exercises which Ignatius compos'd at Manreza, and which in process of time he digested into that order and form in which now we see them, then adding to them divers Rules concerning Catholick Faith, Prayer, Alms deeds, Temperance, Scru∣ples, and Discernment of spirits; Besides those, which he sets down under the Title of Annotations and Additions, to make the exercises, both easily and profitably; and which are so Essential, accord∣ing to the Judgement of one of the most Eminent Sons of our Saint that we can expect no fruit from our Retirement, if we neglect them.

For, amongst other things, they Import, that he, who desires profitably to make the Exercises, must enter into them with great Courage, and with a Resolution, to give himself up wholly to the Dictates and Conduct of the Holy Ghost, and be ready to go what way soever the voice of Heaven shall call him; That being so dispos'd at his en∣trance into them, he must not only forget for a time, all the affairs of the World, but also must apply himself singly and Solely to the Meditation of each Present day; not permitting his thoughts to make any excursion into the Meditations, that are to follow; That it is not Sufficient to read Ho∣ly and Good Books, but the matter of them must be agreeable to the Subject of his Meditations, least the

understanding being dissipated and scatter'd upon divers Objects, should have less force to Penetrate those Truths, of which it is to be convinc'd; That the way of Living, the Solitude, the Silence, the Austerities, ought to be apply'd and directed to the matter and Subject of the Meditations of each week, as much as prudence may require; That if he feels Devotion upon any Article, he should not pass on to another, till such time, as that Pious affection be fully satisfyed; That if he falls into a dryness and Irksomness, far from shortning the time prefixt for his Prayer, he should somewhat lengthen it be∣yond the usual bounds: So to master his Reluctan∣cy, and to overcome himself, waiting with silence and Humility the comfortable visit of the Holy Spirit. That if on the contrary, he be fill'd with Spiritual Gusts and consolations, at that moment he should not engage himself in any vow, especi∣ally if the vow be Perpetual, and such as obligeth to a change of State of life: That in conclusion, he should open himself to his director in these Ex∣ercises, and give him an exact Account of all that passes in his Interior, to the end, that such Director may treat the Penitent conformably to his dispositi∣ons, and necessity; and that he may not instil too much fear into a pusillanimous soul nor too much Confidence into a Soul inclining to presump∣tion; and least he should mistake, and aim to bring a Sinner to the height of perfection, before he is Purg'd of his vicious habits.

It follows from all, that I have now set down, that the Spiritual Exercises of St. Ignatius exactly perform, what they promise in the beginning of the Book; which is to conduct a Soul in such man∣ner, that she may overcome her self, and choose a state of Life, tending best to her Salvation; after

she has cleans'd her self from those deprav'd incli∣nations, which may corrupt her Judgement in making her Choice.

In this Book, which I now speak of, St. Ignatius has also inserted the particular Examen of the Con∣science, not to say any thing of the General Examen with the five points so common at present, and so little us'd before him; This particular Examen, which he has invented, and which he reckon'd a∣mong the surest means, to reform a worldly Soul, consists in taming that Vice, which most raigns in us, and in setting upon it singly by its self, and in continual fighting against it by a Constant watch upon our selves, that we may at no time yeild to it; by a contrite returning to God, as often as we fall by it; By an exact computation of our Falls, even to the setting them down, by making little Marks upon so many Lines, which are drawn to Corres∣pond with every day in the week (as may be seen in the Book it self) to the end, that comparing day to day, and week to week, we may easily see the Progress we have made. We are not to disconti∣nue this practise, till the bad Habit, which we pro∣pose to overcome, be quite destroy'd, and when we have compass'd it, we are then to undertake a∣nother Vice in the same way.

I will not stop here, to confute the Imaginati∣ons of a certain unknown Writer, who fancying that the Founder of the Jesuits had taken his Exercises, out of a Book of Don Garcias de Cisneros, Religi∣ous of St. Benets Order, and Abbot of Montserrat, has Printed on the Subject a Libel, under the Name of Don Constantine Cayetan, Abbot of Mont Cassin. For besides that the Congregation of Mont Cassin has disavow'd the Author and the writing, in a General Chapter of the Order, held at Ravenna in

the Year 1644, and that the same was done, in the Year following by the Benedictines of Portugal; the two Books themselves are every where to be seen, and they will best decide the Point, that Bating the Titles, there is no resemblance at all of one with the other.

But to return to our History, the Fruits of Ig∣natius his Apostolical Discourses, and of his Spiri∣tual Exercises, were so great in Manreza that they more and more drew upon him the praises and admiration of the People. He could not en∣dure, that they should so esteem him in a place, whither he had retir'd only to avoid the esteem of men; Wherefore he resolv'd to Leave Manre∣za, after more then a ten months continuance there: Besides, the Plague being now abated at Barcelona and the Commerce of the Sea beginning to be open, he had an extreme Impatience to pro∣ceed towards the Holy Land. At the beginning of his Conversion, he only intended by this Pil∣grimage, to honor those places, consecrated by the Presence, and Blood of Jesus Christ; But now he undertook it with an ardent desire, to procure, ac∣cording to his ability, the conversion of the Scismaticks and Infidels.

He did not leave Manreza with so much Priva∣cy,* 1.16 as he did Montserrat, he declar'd his journey to his Friends, but did not tell them what he de∣sign'd to do in Palestine. It cannot be Imagin'd, how much this news did trouble them: They con∣jur'd him with tears in their Eyes, not to abandon them; They represented to him the Fatigue and the danger of so long a journey: But neither their Intreaties, nor their reasons could stop him a mo∣ment. Many offer'd to accompany him; all pre∣sented him their Purse; He would take neither Com∣panion,

nor money; that he might have no com∣fort, but from God, and no dependance but on Providence: And he said to those, who were instant with him to make some Provision of necessa∣ries for his Journey, that a perfect relyance upon Heaven was all things; that we are not Christi∣ans only by Faith and by Charity, but also by Hope; which vertue could not be perfectly exer∣cis'd but in the want of all things.

THE LIFE OF St. IGNATIVS. The Second BOOK.

IGnatius being come to Barce∣lona,* 1.17 found in the Haven a Brigantine, and a great Ship, both which prepared for their Voyage into Italy. He was upon the point of Imbarquing in the Brigantine, because that Vessel was likely to part soonest: but God, who had a care of his Servant, chang'd his Design; which happen'd in this manner.

A very vertuous Lady, call'd Isabella Rosella, hearing one day a Sermon, chanc'd to cast her eyes upon Ignatius, who was placed at the foot of the Altar amongst the Children; she thought she saw his Countenance inviron'd with light, and heard a Voice, which cry'd; Call him, call him. However she contain'd her self at that time from saying any thing, fearing it might be an Illusion. But when

she came home, she spake to her Husband of it: both of them were of opinion to examine what it might be; wherefore they immediately sent to find out the Pilgrim, who was still in the Church. In design of honoring our Saviour in the person of a poor Man, they oblig'd him to eat with them at their Table; and to sound him, they put him upon a Discourse of Piety. Ignatius, who was ignorant of their Design, spoke of the things of Heaven so feelingly, and so sublimely, that they were convinc'd he was a Man of God. Fain they would have had him make his abode with them; but he declar'd, that he was call'd by Heaven to another Place, and that he only waited the departure of the Vessels, to leave Spain. The Lady, who understood by him, that he had taken a Place in the Brigantine, conjur'd him not to go in that Vessel, and told him more then once, by some secret instinct, that his life would be in dan∣ger if he went in the Brigantine. The same Spirit that mov'd her so to speak, mov'd him to believe her.

He would not engage in the Ship, but upon con∣dition that the Master would give him free Passage for Charity sake. In the interim the Brigantine put forth to Sea, and she was hardly out of the Haven, but there rose a furious Tempest, in which she was cast away, and all the Passengers and Mariners drown'd.

The Master of the Ship gave Ignatius his Pas∣sage free, but withal oblig'd him to make his own Provision for the Voyage. This Condition appear'd very hard to him; for having thrown himself whol∣ly upon Providence, he thought it would be a kind of retracting, and diffiding, to provide for himself; and whereas he should only want a little Bread, which he might beg in the Ship, he was afraid he

should deviate from Evangelical Poverty, in carry∣ing any thing along with him. To ease himself of this scruple, he had recourse to his Confessor, and being order'd by him to accept of the Condition as it was propos'd by the Master, he boldly did that out of Obedience, which he durst not do of himself: He would not accept of any thing from the Lady, that by her counsel had sav'd his life, who offer'd him all Necessaries for his Journey; but he would beg from Door to Door for what might suffice him; whereupon an Adventure befell him very remark∣able.

There was in the Town a Woman of Quality, call'd Zepiglia, who had a Son extravagantly lewd, and a Libertine, that lately had thrown himself into a Troop of wandring Beggars, with whom he ran up and down the World. Ignatius saw this Woman coming out of her House, and pray'd her for God's sake to give him a piece of Bread. Looking upon him, she presently thought of her Son; and judg∣ing by his Carriage, and the Ayre of his Counte∣nance, that he who asked the Alms was a Counter∣feit, and not truly poor, she began to rate him, and treat him as an idle Vagabond, threatning withal to have him punish'd. Ignatius very peaceably heard all she said, and at last told her, That indeed he was a great deal worse then she had made him, and so went away. She remain'd surpris'd at his Patience and his Answer: But understanding afterwards, that the Pilgrim she had so ill treated, was a holy Man, she was extreamly confounded at what she had done: she employ'd some persons to ask his pardon, and upon the Day of his departure sent him a good provision of Bread. He would not carry with him the Money which some devout people had forc'd him to take against his will, nor would he give it to

the Seamen, who would have used him the better for it in his Voyage; and being to enter the Ship, not finding any Poor to bestow it upon, he laid it down upon the Shore, for the first Comer to take.

The Voyage was dangerous, but short; a vio∣lent wind carried the Ship in Five days to Gayeta in the year 1523. Ignatius being Landed, took up his Lodging at night in the Stable of an Inn, when he began to sleep, he heard a great cry, as it were of a person who call'd for help, in some ex∣tremity. He presently ran towards the place from whence the noise came; and finding a young Wo∣man in the hands of Soldiers, who would have forc'd her, he spoke to them with so much Courage and Resolution, that they left her; For upon this occasion his Zeal stir'd in him his Natural fierceness, and made him speak in that Imperious tone, which Officers of War commonly use to stop the Insolence of the Soldiers; He took his way towards Rome, alone, and a Foot, Fasting the whole Day, and Begging according to his Custom. He arrived there on Palm Sunday, and Eight days after Easter, he parted for Venice, having first received the Be∣nediction of the Pope (who was Adrian the Sixth) and obtain'd leave of his Holiness to make the Pil∣grimage of Jerusalem. Some Spaniards gave him Seven or Eight Crowns, and told him, it would be madness to go without Money, or Language, into a Country, which was infected with the Plague. But afterwards he had a trouble upon his Conscience, for having taken this Money, and he accus'd him∣self of it to God in his Prayer; And often said to himself, that it was better to pass for a Fool in the judgment of Men, then in the least to distrust the Care and Providence of God.

To make amends for his fault, he gave to the first

poor that he met, all the Money he had. By this means he was brought to extream necessity, not finding almost any thing to live upon in the Villages, and not being able to enter into the Towns; For by reason of the Plague then raging, and of his pale and extenuated Countenance, the Guards at the Gates deny'd him entrance: So that he was often ne∣cessitated to lie whole Nights abroad in the open Air. But these great hardships, which his Body endur'd, were abundantly recompenced by Divine Consola∣tions in his Soul. Being one Day quite spent, and not able to keep company with those, that Travelled with him, he was left alone, in an open Desert. The solitude invited him to Pray, in which Jesus Christ appeared to him, gave him inward strength, and promised him, that he should have entrance into Padua, and Venice.

The event confirm'd the Apparition. His Com∣pany, that had left him, and were gone before, could not with their Tickets of health gain admission into the Town; but he coming after, went quietly in without the least questioning of the Guards. It was late when he came to Venice▪ and not knowing where to lodge, he laid himself under a porch in the great square of St. Mark, to take a little rest: But God would not have his Servant pass the Night in that place.

There was amongst the Senators of the Repub∣lick, a Man of extraordinary Merit, called Marc Antonio Trevisani. Of that wise Senate, he was one of the best heads, and moreover a perfect Christian, disingaged from the World, in the midst of the World, and such an enemy to Luxury, that he al∣ways wore a Hair shurt. His tenderness for the poor had in a manner chang'd his House into an Hospital; and indeed he himself would have

been a poor Man, if the Marcelli his Nephews had not oblig'd him to regulate his Charities. He ac∣quitted himself in his Imployments after such a Christian manner, that they call'd him the Saint of Cyprus, where he had Exercis'd the charge of Pro∣veditor. His Vertue afterwards rais'd him to the Digni∣ty of Doge, which he would absolutely have refus'd, and renounc'd, if Lorenzo Massa, and Antonio Mille∣donne, both Secretaries of the Republick, had not diverted him from it, for reasons which he could not oppose. Having liv'd to a great Age, one day be∣ing present at the Divine Mysteries, with a lively and ardent Faith, which even shin'd in his Counte∣nance, he fell into a sound, and expir'd at the foot of the Altar.

This Senator, who lived in the Square of St. Mark, whither Ignatius was retir'd, heard in his sleep a voice, which seem'd to say, that whilst he slept at ease in his Bed, the Servant of God lay upon the Stones in the Porch: He waked, and immediately went him∣self to find out the person signifi'd by the Voice. He sound him, and with great humanity brought him into his House, and there paid him all the Cha∣ritable respects, due to a Pilgrim sent by God.

Ignatius, who thought himself very unworthy to be so treated, left the Palace of the Senator, up∣on pretence of Lodging with a Biscay Merchant of his Acquaintance. Both the Senator, and the Mer∣chant, offered him all manner of supplies for his Voyage of the Holy Land. But the only Courtesie he asked of them, was, to be introduc'd by their means to the Doge Andrea Gristi, one of the Sagest Politicians, and greatest Men of his time. The Ship being gone some days before, which car∣ried the Jerusalem Pilgrims, Ignatius had no means left of proceeding in his Journey, but by getting a

Passage in the Admiral, which was ready to set Sail for the Island of Cyprus, whither the Common∣wealth was sending a new Governor. This was his business with the Doge which he effected at the Au∣dience procur'd him.

Notwithstanding all the Instances of the Spanish Merchant, he would not be brought to see the Em∣bassador of Charles the Fifth. He had renounced all Interests in the Courts of Princes, and his Am∣bition and Desires were now Converted to Holy Places. It made no Impression upon him when they told him, that since the taking of Rhodes (of which Solyman made himself Master the year before) the Turkish Rovers infested the Coasts of Syria, and that the danger of being made Salves had oblig'd the greatest part of the Pilgrims to return back to Venice. All this did not Discourage him, and the reliance which he had on God, made him tell those, who endeavour'd to fright him from the Journey, that if he could not get a Ship, he would pass the Sea upon a Plank, with the succour of Heaven. He had a burning Feaver a little before his departure, and tho he had been purg'd that very day, when they put to Sea, he would not be hindred from go∣ing, against the advice of his Physicians who thought it would cost his Life, if he then went: But far from dying by doing so, he found himself very much amended, and the Sea-sickness perfectly cur'd him.

There was on board the Vessel, a profligate crew, which almost in open view, committed the most enormous Sins: There was nothing of Prayer, nothing of Religion among the Mariners, But all, that came from them, was Impious, or Obscene. These Disorders highly afflicted, and irritated Ig∣natius: He indeavoured to remedy them by Chri∣stian

instructions, and Charitable advertisments; But finding that the ways of Mildness were unpro∣fitable, he fell to severe reprehensions, and menac'd the guilty with the vengeance of Divine Justice: This liberty of the Spanish Pilgrim did not please the Italians. To be rid of so incommodious a Reprover, they Conspir'd together to touch upon a Desert Island, and there to leave him: The notice, which was given him of it by a Passenger, who had some∣thing more of humanity then the rest, did not at all abate his Zeal. But the design of the Italians took no effect: For coming near the Coast, where they meant to Land him, a sudden gust of Wind came from the Land, with so much violence that it carri'd them off in spite of their teeth, and brought them in a few hours to the Island of Cyprus.

They found in the Port, the Ship, which carri'd the Pilgrims, quite ready to hoist Sail, as if they had only staid for Ignatius. He immediately went on Board, and after Forty days Sail since his departure from Venice, he arriv'd at the Port of Jaffa, on the last day of August in the year 1523. He took the way of Jerusalem by Land, and came thither the Fourth of September, with the rest of the Pil∣grims.

Seeing the Town at a distance,* 1.18 he wept for Joy, and was seiz'd with a certain Religious horror, which has nothing in it, but sweet and comfortable. He vi∣sited the Holy places several times, and always with a profound Reverence, and most sensible Piety; for he did lively represent to himself, what had past in each place for the Redemption of Man; even to the imagining, that he saw Jesus Christ, Born in the Grotte of Bethlem, Teaching in the Temple of Jerusalem, Praying in the Garden of Olives, and dying upon Mount Calvary.

Upon this Mountain it was, that his Heart was toucht with the most tender Devotion; He kiss'd ten thousand times over the Earth which had been dy'd with the Blood of our Crucify'd Saviour, and bath'd it with his tears; making most fervent Acts of Love. The Sentiments he then had, we receive from his own Relation, and he set them down in a short Memoire, which he writ concerning the Particulars of his Journey.

But in regard, that according to the best man∣ner of meditating upon the Mysteries of our Reli∣gion, we should frame a lively Image of the place, where the Mystery was perform'd, by so apply∣ing our Interior senses, as if we heard and saw what was said, and done; He therefore fill'd his Imagination as much as he could, with the Scheme, and Scituation of those Holy Places.

He came with a design into Palestine, to labour in the Conversion of those Eastern People, and it seem'd to him, that God almighty had call'd him to it. In truth, it was made known to him in his Contemplations of Manreza, that Provi∣dence had Ordain'd him for the service of his Neigh∣bour, and there was shew'd to him a rough draught of his Institute, in the Meditation of the two Stan∣dards; But he did not precisely know, in what Countrey, or in what manner, that was to be exe∣cuted, so that, being guided by the light of his natural Reason, where that of the Holy Ghost did not evidently appear, he imagin'd, that his Voca∣tion did lead to Palestine, because upon his first Conversion he had an inward motion, which prom∣pted him to the voyage of Jerusalem, which motion always continu'd in him.

To proceed orderly,* 1.19 he went to the Guardian of the Franciscans, who reside in Jerusalem, and

look to the Holy Sepulchre, having delivered to him his Letters of Recommendation, which he brought out of Italy, he declar'd to him his thoughts of remaining in the Holy Land, but he did not open himself to him concerning his intended Employ∣ment there; He only said, that he did not intend to put them to any Charge, and that all the Cha∣rity he asked of them, was to direct his Conscience. The Guardian treated him Civilly, but for his An∣swer he remitted him to the Father Provincial, who was then at Bethlem, and dayly look'd for.

The Provincial being come, he Councel'd Igna∣tius to return into Europe, not only because Alms were very scarce in those parts, for they themselves had much adoe to Subsist; but also, because there was no security for Pilgrims in a Country, where the Grand Signior was Master; And that, not long since, some had been made Slaves and some kill'd that were found walking in the Neighbour∣hood of the Town.

Ignatius, who as yet thought of nothing, but of Converting the Barbarous people, did not relish this Councel; He answered, that he neither fear'd Slavery nor Death; and that nothing, but the fear of displeasing God, should make him leave the Ho∣ly Land. Why then says the Provincial, with an Ayre and tone of Authority, you shall be gone to Morrow; for you cannot resist me without offending God: I have Power from the Holy See, to send back what Pilgrims I please, and moreover to Ex∣communicate those, who will not Obey. As St▪ Ignatius insisted upon his Staying, for fear of going against his Conscience, so he no sooner heard the power of the Holy See injoyning his Return, but he instantly submitted; taking the words of the Pro∣vinical, as of an Oracle from Heaven, without so

much as staying to see the Popes Bull, which the Religious man offer'd to shew him.

At the same moment an extream desire took him, once more to see the Print of our Saviours feet, which he left upon the stone, when he Ascend∣ed into Heaven. To this end he Privately slipt out, and went alone to Mount Olivet, and for want of Money, giving his Pen knife to the Turk, that kept the Mosque, where the Footsteps are to be seen, he entred in, and fully satisfy'd his Devotion. When he was come back as far as Betfage, it came in∣to his mind, that he had not observ'd, to what quarter of the Heaven the impression of those Sa∣cred Feet was directed, he therefore comes back a∣gain (so much Curiosity there is sometimes in Piety it self!) and to procure his Entrance the second time, he presented the keeper with a little pair of Sizzers, and having made his Observations and fi∣nish'd his Devotions, he return'd.

In the mean time the good Religious of the Franciscan Convent, understanding that the Spa∣nish Pilgrim was gone towards Mount Olivet, and fearing least he should be ill treated by the Turks, sent after him a Servant of the Convent, an Ar∣menian, who was known to the Guards. The Ar∣menian met Ignatius coming down the Hill, and with great Choler held up his stick at him, and taking him by the Arm drew him along with him to the Monastery. But Ignatius did not feel, nor scarce know, what he did to him. He was whol∣ly rapt with an interior joy, caus'd in him by the Presence of our Saviour, who appear'd to him in the Air, shining with Glory, and marching, as a Guide before him.

He parted the day following from Jerusalem, and embark'd in a ship, which carryed him to

the Isle of Cyprus: Coming there, he found three Vessels in the Port ready to set Sail for Italy, one was a Turkish Gallion, the other a great ship of Venice, and the third a little Bark very weak, and ill Equipp'd. They who came with Ignatius, de∣sir'd the Venetian Captain to receive him on board upon the Score of Charity, telling him, that he was a Saint. The Captain who being very Covetous, but not very Religious, did not care for the Compa∣ny of a poor Saint, answer'd in raillery, that if the Pilgrim were so great a Saint, as they said, he had no need of a Ship, he might go into the Sea, and the waves would carry him whither he pleas'd. The Master of the little Bark was more Civil and Chari∣table, he receiv'd him Gratis. The three Vessels made Sail together, and had at first a favourable wind; but the weather changing all on a sudden, there rose a furious Tempest: The Turkish Galli∣on sunk with all her company; the Venetian ship endeavouring to get to land, and to recover the Is∣land, was dash'd in pieces upon the Rocks: The little Bark, which carry'd Ignatius, was very ill treated, but all in disorder as she was, she sav'd her self by the favour of a good wind, which seem'd to rise on purpose, to bring her on the Coast of the Kingdom of Naples, where having gain'd a Port, she refitted: And thence she put a∣gain to sea, and happily arriv'd at Venice, about the end of January in the year 1524, after a voyage of more then two months. Whence may be seen, that Saints are under the Protection of Heaven, and that Providence doth Conduct them, even when to outward appearance it seems to abandon them.

During this Voyage, Ignatius had leasure to make a great many refflections. He consider'd, that to work Profitably in the Conversion of Souls,

some parts were requir'd, which were wanting in him, and that without the foundation of humane Learning, nothing could be solidly perform'd. He was every day more and more convinc'd of this Truth; which made him resolve to return to Bar∣celona, where he had acquaintance with the Mast∣er of the School, and where he hop'd to find where∣withall to subsist during his Studies. So that, with∣out making any stay at Venice he began his Jour∣ney in the deep of Winter, and very ill clad for the season. The Spanish Merchant, who knew him, would have cloath'd him; but he could not make him accept of any more, then a little Piece of Course cloth to cover his stomack, which the Air of the Sea had extreamly weakened: The Merchant also forc'd him to take fifteen or sixteen Reales, but he took them only to part with them again; of doing which, he soon had the opportunity.

Being come to Ferrara, he went to pray in the great Church. A poor man immediately came to him, and held out his hand; He gave him a Real; another came after, and he gave him as much: These Liberalities drew all the Beggers to him, and he refus'd none of them, as long as his money lasted. When he had done his Prayers, they fol∣low'd him out of the Church, and seeing him beg there himself, they all cry'd out a Saint a Saint.

He needed no more, to make him leave the place, he continued his Journey through Lombardy, and took the way of Genova. There being War at that time between the French and the Spaniard, and the two Armies spreading all over the Countrey, made the ways exceeding dangerous: Every body adviz'd him not to venture forwards: But being under the Protection of God, he conceiv'd, he ought not to fear any thing: He moreover believ'd,

that if he did not go the strait Road, he should go out of the way in which Providence design'd to Conduct him. He took up his Lodging every night in some Cottage, where he could hardly lye dry, in a season of Rain, and Snow. He travel'd all the day in the bad weather, both through the French and Spanish Armies; coming near a Village, where the Spaniards were entrench'd, some of the out Guards took him: His Habit and Figure made them believe, he was a Spie. They examin'd him, but not being able to draw a word out of him, they stript him, and carryed him in his shirt to their Captain.

The Remembrance of Jesus Christ, expos'd naked to the Eyes of the Jews, fortify'd Ignatius in an exigence of so great Humilitation: But the fear of being tortur'd did a little terrifie him. He began to think that if he did make himself known, he could get clearly off; at least, that by speak∣ing fairly and rationally to the officers, they might hear reason, and not treat him as a Spie. But up∣on Reflection, Judging these thoughts to be sug∣gestions of a bad Spirit, and Illusions of self Love, he affected and immitated more then before, the Stupidity of an Ideot. He remain'd without motion in presence of the Captain, casting down his Eyes, and answering nothing to the Questions, which the Officiers put to him: He never spoke, but when they ask'd him, if he were a Spie; then he readily answer'd, No, the Officer taking him to be a silly Poor Wretch, was angry with the Soldiers, that they could not distinguish a Spie from a natu∣ral Fool; and Commanded them to give him his Cloaths again. So that the semblance of an Ideot, which out of the Love of Suffering and humilita∣tion, he took upon him, was that which sav'd him, and brought him off.

But the Souldiers, before they parted with him, us'd him very roughly both in words and blows, being enrag'd for having had a Reprimand from the Captain, upon his account. The joy which Ignatius had, in being us'd in the Camp of the Spaniards, much after the same rate of Jesus Christ his usage, in the Court of Herod, hindred him almost from feeling the rude treatment of the Souldiers. Yet among them, there was one less Barbarous then the rest, who out of Com∣passion lodg'd him that night, and gave him meat.

Following on his way, he fell into the Quar∣ters of the French; the officer, to whom he was brought was a Basque, a neighbour to the Pro∣vince of Gypuscoa, and a very Gallant Man: He judg'd favourably of the Pilgrim, by his Physiog∣nomy: And having learnt his Country, he treat∣ed him very Civilly. This diversity of entertainment confirm'd Ignatius in his relyance upon the Provi∣dence of God, and in his resolution, to receive from the hands of God, with the same Equality, comforts, and Crosses.

At Genova he met Roderigues Portundo, Ge∣neral of the Spanish Galleys, who knew him. They had seen one another at the Court of the Catholick King, and were both of the same Country: That which pleas'd Ignatius most, was to meet a Ship ready to go for Spain, in which he easily procur'd his passage, by the Favour of Portundo. The Pi∣rates, which haunt the Coasts of Genova, gave chase to the Vessel; and the Galleys of Andrea Doria, who had embrac'd the French Interest, did also pursue her; but she scap'd both the one, and the other, and happily gain'd the Port of Barcelona.

Ignatius went immediately to see Jeronimo Ardebale, who taught in the Grammar School,

and he Communicated to him his new design: He imparted it also to Isabella Rosella, who was infi∣nitely glad to see him again, and promis'd to sup∣ply him with all necessaries. He was then thirty years old, and had no natural propension for study; for he had been train'd to Military Exercises from his Childhood, as we have already seen; and the love of Arms, which before his Conversion had wholly possest him, gave him a disgust to Latine, in an Age, when People of quality took Pride in their Ignorance. There was little appearance of Suc∣cess, in beginning to Learn at that time of day a Language, which is only well learnt in the years of Childhood. On the other side, a man wholly apply'd to the Practice of an interior life, must find a great deal of difficulty to interrupt it, with beating his brains about the Rules of Grammar. However, Ignatius fell to study the first Rudiments of the Latine Tongue, and went every day to School with the little Children. The desire he had of making himself useful to his Neighbour, and the aim he took of Gods greater glory, which he now Propos'd to himself for his only Rule, made easie to him that Crabbed Task, and over∣came in him all his disgusts and repugnances. But the enemy of the salvation of Mankind, who foresaw where the Science of Ignatius would one day end, us'd his Artifice to defeat the Pious de∣sign.

That Spirit of darkness, which is sometimes transform'd into an Angel of Light, continually instigated our new Schollar to Practices of Piety, fill'd him with Consolations, raised in him such tender sentiments for God, that all the time of his study was spent in devout Aspirations: Instead of conjugating the Verb Amo he made Acts of Love,

I Love thee my God (said he), you Love me; to Love, to be Lov'd, and nothing more. When he was in the School his thoughts flew up to Heaven, and while his Master explicated the Rules of Grammar, he was attentive to another Master within him, who open'd to him the difficulties of Scripture, and the Mysteries of Faith.

So that he learnt nothing; or the little which he did learn, was soon rub'd out of his Memory by other more lively and strong Idea's, which he could not be rid of; Had he stopt at appear∣ances, or follow'd the motions of self love, he would have believ'd, that God had only call'd him to the repose of a contemplative life, and that study had been an Obstacle to perfection. But consider∣ing the Matter according to that light, which he had for the discernment of Spirits, and regulating all things by the greater glory of God, he had no difficulty to comprehend, that the Malignant Spi∣rit deceiv'd him.

He discover'd the temptation to Ardebale, and carrying him one day along with him to the Church of St Mary of the Sea, he fell down upon his knees, ask'd him Pardon for his negligence, and made a vow at the foot of the Altar, to con∣tinue his studies with greater application. He also in∣treated his Master to use him with severity, when he did not perform his Task, and to spare him no more, then the least of his Schollars. Tis very marvilous, that after Ignatius had in this manner combated the illusions of Hell, they so absolutely vanish'd, that they never return'd more.

Some Learned men counsel'd him to read the books of Erasmus (Famous at that time over all Europe) and amongst the rest the Christian Souldi∣er, as most proper for Piety, and for the Purity

of the Latine tongue. He read him, and also markt the Phrases, and best ways of expression: but he perceiv'd, that the Reading this Author diminish'd in him his Devotion, and that the more he read, the less fervour he had in his Exercises of Piety. By often experience finding this to be so, he threw away the Book, and conceiv'd so much horror of it, that he would never read it more; and when he came to be General of the Society, he ordered, that they should not read the Books of Erasmus, or at least, not without great precaution. To keep alive his first fervour, he often read the Imitation of Christ, Looking upon it to be a book, next to the Gospel, most full of the Spirit of God.

But if sometimes divine Consolations, with which God often favour'd him, were lessen'd in him, he comforted himself with the fruit which he expected from his studies; and well distinguishing between Driness, and Tepidity, he was wont to say, that the loss of spiritual gusts, caus'd by study, purely follow'd for the Glory of God, was better worth, then all the delights of sensible Devotion; provided the heart be replenisht with the Love of God. In this manner, it twas his Principle care, to maintain the interior Spirit, which grows slack, and is dissipated by study, when it is not establisht upon solid vertue.

For this reason, his health being now mended, since his return from the Holy Land, he renew'd his Austerities, which the weakness of his stomack, and the hardships of the Journey had caus'd him to intermit. But he did nothing without the advice of his Confessor; and far from permitting him∣self to be transported by his Devotion, he retrencht part of his seven hours of prayer, to have more leasure for his study; Following the light, which

he then had, that we may, and ought in some occasions leave God for God.

Whereas he had now form'd a Model of out∣ward Conversation, conformable to that of Jesus Christ, not to scare or estrange the People from him, nor to distinguish himself by any extraordi∣nary Habit, he would not take to his Sackcloth again, nor to his Iron chain, but was contented to wear a hair shirt, under a very poor Cassock; of the Alms, which Isabella Rosella, and other devout persons bestow'd upon him, he reserv'd to himself no more, then was precisely necessary to live, and parted the rest among the poor, to whom he al∣ways gave the best of every thing: Insomuch, that Agnes Pascal a devout woman, with whom he lodg'd, and where probably he was placed by Isabella Rosella, astonisht at the little Care, which Ignatius took of himself, reprehended him one day for keeping still the worst for his own use. And what would you do (Reply'd Ignatius) If Jesus Christ should ask of you an Alms? Could you find in your heart to give him the worst?

The Son of Agnes, call'd John Pascal, a So∣ber and devout Youth, would rise sometimes in the night to observe what Ignatius did in his cham∣ber; and sometimes he saw him upon his knees, sometimes prostrate upon the ground, his Counte∣nance always inflam'd, and often in tears; He thought once, that he saw him elevated from the ground, and surrounded with Light. He often heard him deeply to sigh, and in the heat of his Prayer, these words usually came from him, O God, my Love, and the delight of my Soul, if men did know thee, they would never offend thee! my God, how good art thou, to bear with such a sin∣ner, as I am!

This is that Pascal, who being afterwards Mar∣ry'd, told his Children, that if they knew what he had seen of Ignatius, they would never leave kis∣sing the Floor and the Walls of the Chamber where the Servant of God did Lodge. And in say∣ing this, Tears would come from his Eyes; he would knock his Breast, and accuse himself for ha∣ving so little profited by the Company of so holy a Man.

Ignatius, while he endeavour'd his own perfecti∣on, did not neglect that of his Neighbour. At those hours which were not employ'd in Study, he made it his Business to withdraw Souls from Vice, by Examples, or by edifying Discourses: This his Zeal did very much appear upon an important Oc∣casion. There was out of the Town, between the new Gate, and the Gate of St. Daniel, a famous Monastery of Nuns, call'd The Monastery of the Angels; this Name did not very well agree with those Religious: They liv'd in a great libertinage, and abating their Habit, were perfect Curtisans. Ignatius could not without horror see such abomi∣nation in a holy Place; notwithstanding he judg'd, that how violent soever the Disease was, violent Remedies would have no good effect; and that whereas Religious Persons who have forsaken God, are more difficult to be Converted then those of the World, they are to be manag'd with greater caution and tenderness.

In order hereunto he frequented the Church of the Monastery of the Angels, making it the con∣stant Place of his Devotions, where he every day made his four or five hours of Prayer upon his Knees, and receiv'd the Sacrament of the Priest who Serv'd that Church, call'd Puygalte, who was a Man of good life, and to whom he communica∣ted

his Design. The regular and constant Devo∣tions of Ignatius, with his great modesty and recol∣lection, rais'd a curiosity in the Nuns to know who he was: Wherefore they desir'd to speak with him; and after many idle Questions concerning his Coun∣try, his Condition, and the like, which Ignatius endeavour'd to elude by general Answers, as well as he could. He at last turn'd his Discourse upon the Excellency and the Duties of a Religious state of Life. He much insisted upon the Purity which Jesus Christ requires in his Spouses, and represented to them the dishonor done him by their Infidelity. But he spoke to them with such energy and sweet∣ness together, and gain'd upon them so much in this first Conference, that they desir'd to hear him again. He came to them many days together, and finding them dispos'd to follow his Advice, he engag'd them by degrees to meditate upon the first Verities of his spiritual Exercises. In process of time they were so touch'd with Compunction, that changing their Conduct, they shut up their Doors, and quite broke off the scandalous Commerce which they for∣merly had with the Men of the Town.

This change enrag'd some of the Youngsters who most us'd to haunt the Monastery, and they resolv'd to revenge themselves on him whom they found out to be the Author of it. One day, when Igna∣tius return'd from the Monastery with the Priest Puygalte, two Moorish Slaves set upon them near the Gate of St. Daniel, and Bastinado'd them al∣most to death. In effect, Puygalte dy'd few days after, and Ignatius was left in a manner dead upon the place: But coming a little to himself, after the Assassins were gone, and not being able to stand upon his Legs, he was reliev'd by a charitable Pas∣senger, who set him upon his Horse.

His Bruises and Pains had so weaken'd him, that his Friends despair'd of his life. Many Persons of Quality, who honor'd him as the Apostle of Bar∣celona (according to the Testimony of John Pascal) came to see him as soon as they heard of his Disaster, and among the rest a Daughter of the Conde de Palamos, who was Wife to Don John de Riquesens. This Lady, no less illustrious for her Piety then for her Birth, who had a particular affection for the Servant of God, was afflicted in the highest man∣ner to see him in that condition; at all times, and in all places she wept for him. But Ignatius, who esteem'd himself happy in suffering upon such an account, blam'd her Tears, telling her, that she ought to rejoyce, and not to grieve for him.

He had his Hair-Shirt upon him when he was assaulted by the Slaves, and he could not be induc'd to leave it off in the height of his Pains, but by the Command of his Confessor, Diego d' Alcantara, of the Order of St. Francis. John Pascal lock'd up the Hair-Shirt, and would not let him have it any more; he charily kept it all his life, and left it to his Children as a precious Legacy, with a Writing under his Hand to attest the truth of it: But in the Year 1606, the Duke of Mont-Leon, Vice-Roy of Catalonia, with great entreaty got it of the Family, who had kept it as a Relique.

God in the mean time, who had destin'd Ignatius to greater Enterprises then this, which cost him so dear, restor'd his Health after Three and fifty days of Sickness and Pain. As soon as he was able to walk, he visited the Monastery of the Angels, to finish the Work he had begun; and when they told him, that he should take heed of a second As∣sassination, he answer'd, How glad should I be to die for so good a Cause? But his Enemies, far from

enterprising any thing more upon his Person, re∣pented of their Crime, and the most furious amongst them, call'd Ribera, came and threw himself at Ignatius's Feet, begging his pardon.

Two Brothers,* 1.20 call'd Lisani, had a Law-Suit one with the other for a Matter of concern, and there was a mortal hatred between them, as commonly it happens, when nearest Relations go to Law. One of these being overthrown, was in such affliction and rage, that he hang'd himself upon one of the Beams of his House. All the Neighborhood came in at the outcries of the Family, upon finding their Master hang'd. Ignatius, who was coming back from the Monastery of the Angels, went into the House with the rest, and made them cut the Rope: they found the unfortunate Man without motion or Pulse, and notwithstanding all they could do to him, he shew'd no signs of life.

Ignatius, concern'd at the deplorable state of the poor Man, fell upon his Knees close to the Body, and by a strong inspiration begg'd of God with a loud and distinct voice, so much life for this miserable wretch, as might serve him to make his Confession. He is heard, and in presence of all the Company, who astonish'd at his Prayer, waited with impatience the success, Lisano immediately came to life. In this manner it is, that the three Auditors of the Rota speak of this matter;* 1.21 and to the end it may not be doubted, that Heaven did restore life to the dead Man at the Prayer of Ignatius, the resuscitated Per∣son immediately dy'd, after he had Confess'd.

Ignatius had now continu'd almost two years at Barcelona, in which time he had so well profited in the Latine Tongue, that his Master judg'd him ca∣pable to proceed to the higher Sciences. Though he did not believe that Ardebale would flatter him,

yet for greater security, he would be Examin'd by a Person who was a Doctor of Divinity, and had little acquaintance with him. The Doctor was of the same opinion with Ardebale, and counsell'd him to Study his Course of Philosophy in the Uni∣versity of Alcala, which had been newly Founded by the Cardinal Ximenes, and was at that time very flourishing.

Many young Men,* 1.22 whom Ignatius had brought into the way of Vertue, desir'd to accompany him; but he would take with him only three, of which one was call'd Caliste, another Artiaga, and the third Cazieres. He also chose a fourth Disciple in the Hospital of Alcala; where Ignatius took up his Quarter at his arrival in that Town. This fourth Disciple was a Frenchman, Page to Don Martin de Cordova, Vice-Roy of Navarr. The young French∣man, who had been wounded in a Quarrel, as his Master pass'd through Alcala, was carry'd to the Hospital to be cur'd of his Wounds. While the Chy∣rurgeons had care of his Body, Ignatius undertook the Cure of his Soul; and he labour'd so successfully in it, that the Page resolv'd to reform his Life, left the Service of the Vice-Roy, and his Hopes in the World. They were all five Habited alike, wearing a long Garment of gray Cloth, with a Hat of the same colour; and they liv'd only upon Aims, but they did not reside together in one House: Ferdinando de Para, and Andrea d' Arze, each of them Lodg'd two out of Charity. As for Ignatius, he had his Lodging in the Hospital of Dantezana, where he had no difficulty to get a Chamber, notwithstand∣ing the great multitude of Poor there; for that which they let him have, had been a long while empty, and no body durst lie in it, having the repu∣tation of being haunted with Spirits; and perhaps

not without reason: for the first Night that Igna∣tius lay there, he heard a terrible noise, and even saw some hideous Spectres, which, as bold as he was, did a little frighten him; but having recourse to Prayer, he never saw nor heard more of them.

The impatience which he had to give himself entirely to the Conversion of Souls, made him fol∣low his Study with extream earnestness; and be∣lieving that he should make a quick dispatch, by applying himself to several Sciences at once, he had scarce learn'd his Terms of Logick, but he fell upon Natural Philosophy, and also undertook Scholasti∣cal Divinity. They read in the Schools of that University, the Logick of Soto, the Physick of Al∣bertus Magnus, and the Theology of the Master of the Sentences. He took all these three Lessons one after another, and Study'd Night and Day without intermission. But so many different Notions so con∣founded his Understanding, that all his labour ended in learning nothing; as it always happens when one Study's without Method, and would grasp all at once. Thus it was, that Providence, designing Ig∣natius to teach Jesus Christ in the University of Alcala, instead of learning Aristotle and S. Thomas, gave him not any light to see the disorder in his way of Studying, nor even permitted that his own natural Reason should serve to redress it.

Wherefore being disheartned with the little pro∣gress which he had made in the Sciences,* 1.23 he, with his four Disciples, apply'd himself wholly to good Works. All the time which he did not spend in Prayer, he employ'd in Catechising Children, in serving the Sick of the Hospital, and in procuring Relief for poor People asham'd to beg. But most particularly he apply'd himself to reform the Man∣ners of dissolute Schollars, for which he had a spe∣cial Talent from Heaven.

This zeal for the reformation of Youth, made him undertake the Conversion of a Man much gi∣ven to liberty, who held one of the first Digni∣ties in the Church of Spain, and who by his ill Example, by his Liberalities, and by his Caresses, corrupted almost all the young Men in the Univer∣sity of Alcala. After having begg'd of God the Light and Forces which he should have need of in so hard an Enterprize, he go's to the Lodging of the Prelate; and to obtain Audience, he sends up word, that an unknown Person had things of great importance to tell him. When he was brought up to him, he said, It is the greatest Concern you have in the World which obliges me to wait upon you, for it is the Concern of your eternal Salvation. And what? (he added in a Tone of Assurance, and yet of Respect) d'ye think that God has plac'd you in this World to live as if there were neither Heaven nor Hell? Is a happy Eternity of so little value, that it doth not deserve your care? If at this moment that I speak to you Death should surprize you, where would you be? What Account could you give, I do not say of so much Riches so sinfully employ'd, but of so many Souls which you have destroy'd, and do every day destroy?

Ignatius would have still continu'd in the same Tone, but the Prelate took him short, call'd him an insolent Fool, and a Mad-man, and in a great rage threatned to have him thrown out of the Window, if he did not presently depart; and in order thereunto, call'd up his Servants. For all this Ignatius did not cease to follow on his Point with the same liberty as before; and God gave such a Blessing upon his Words, that the incensed Pre∣late grew suddenly calm, and so much an alter'd Man, that with great Civility he invited Ignatius

to Sup with him. Ignatius would not balk so fair an occasion of going on with his Work; but made such good use of his time, that before he left him, what with his modest Comportment, and with the force of his Reasons, he gain'd him to that degree, that he wholly chang'd the loose course of his life.

This Conversion made a great noise in the Coun∣try, and had a very good effect upon the young Students of the University, in order to the reforma∣tion of their Manners: The Prelate himself be∣coming zealous to reclaim those by his good Exam∣ple, whom his bad had corrupted. But that which most serv'd to reform the Youth of Alcala, was the Assemblies of Devotion which Ignatius held in the Hospital, whither great Crowds of Schollars came to him, and seldom went away, but with a horror and detestation of Vice.

The common People were struck with these ex∣traordinary Changes,* 1.24 and following their natural malignity, they entertain'd strange Fancies con∣cerning Ignatius. Some said he was a Conjurer, and that without Art-Magick he could not do what he had done: Others, that he was an Heretick, and that under pretence of bringing the young Fry to Piety he instill'd false Doctrine into them.

These Rumors quickly came to the Ears of the Inquisitors at Toledo. They had lately condemn'd in Spain certain Visionaries, who were call'd the Illuminated, or Men of new Lights. The Heresie of Luther began to desolate Germany, and there was reason to fear that it would spread it self abroad like the Plague, which seldom doth rage in a Coun∣try without infecting the Neighbouring Parts. Wherefore the Inquisitors being very zealous and watchful, were induced to believe, that possibly the Person so much talk'd of, might either be an

Illuminato or a Lutheran; and to be throughly in∣form'd of the matter, they came themselves to Al∣cala, to take Examinations upon the Place.

After an exact Enquiry into the Manners and Doctrine of Ignatius,* 1.25 not finding any thing that might render him suspected, and not judging it expedient to make him appear before them, they were contented to refer the Matter to John Roderi∣ques Figueroa, Grand Vicar of Alcala, and to De∣legate to him all their Authority, in case any new Matter should happen. As soon as the Inquisitors were gone, the Grand Vicar call'd Ignatius before him, and declar'd to him, that the Juridical Infor∣mation which had been made, was much in his fa∣vour, and that he might continue his Functions for the service of his Neighbour. He only admonish'd him, that it was not approv'd of, that he and his Companions, not being Religious, should go in Ha∣bits alike. Ignatius, to take away all ground of Complaint, Cloth'd himself and Artiaga in Black, left his gray Habit to the Frenchman, and made Caliste and Cazeres go into a Russet Colour. But in regard the Grand Vicar had forbidden him to go bare-foot, he put on Shoes, and ever after wore them.

The Testimony of the Inquisition justifi'd Igna∣tius, and gave him a great deal of Credit among the People. He was no more now an Illuminato or a Lu∣theran, but a Man fill'd with the Spirit of God, and a Successor of the Apostles; and Alphonso Sanchez, Canon of St. Juste, commonly call'd him The holy Man. This is the Canon who before he had disco∣ver'd the true Piety which was in Ignatius, and in his Disciples, did one day publickly refuse them the Communion, upon supposition that they were Hy∣pocrites, if not worse.

Martin Saez, a rich and principal Man of the Town of Aspetia, which lies near to the Castle of Loyola, being come to Alcala for some Business of Consequence, heard them speak much of Ignatius, which made him desire his Acquaintance. Being shew'd to him one day in the Street, he follow'd him to a little House whither he us'd to go every Morning upon a Charitable account: Having seen him go in, and come out of the House, he went in himself, and there found a poor sick Wo∣man, whom he ask'd who that Person was that last went from her; She answer'd, that she did not know the Man, but that he brought her every day some∣thing to live upon, and that without his assistance she must have starv'd. Tell him (says the Man of As∣petia) that you know a Person that will furnish him with Money for all the Charities which he will do. The sick Woman fail'd not to advertise Ignatius of it, and to tell him the Lodging, the Name, and the Country of this Man, according to the Order she had receiv'd from him. The very Name of Aspe∣tia did much affright Ignatius, who fear'd nothing more then the meeting of any Persons of his own Country: On the other side he was mortifi'd to be so discover'd; so that without saying any thing far∣ther to the poor Woman, he only told her, Sister, I have succour'd you hitherto, according to my ability; hereafter Providence will assist you by some other means. After which he departed, and came no more.

In this while the Grand Vicar caus'd new Infor∣mations to be taken of Ignatius and his Disciples; either incited thereunto by ill-minded People, or else imagining with himself, that Men of small Learning might be apt to teach false Doctrine in their Catechisms; and that being young, how ver∣tuous now soever they appear'd, they might easily

fall into the frailties of Youth. Upon this fresh En∣quiry he still found their Doctrine sound, and their Manners irreprehensible. But there fell out an Ac∣cident which gave him ill impressions of their Con∣duct, and even did exasperate him against them.

Amongst the Persons that follow'd Ignatius, there were two Women of Quality, the Mother and the Daughter, and both Widows: The Mother was call'd Maria de Vado, and the Daughter Lovisa Velasquez, They had both been great Worldlings, especially the Daughter, whose Beauty and Youth had drawn more Courtship. From the beginning of their Conversion they resolv'd to undertake something extraordinary for the love of God. As Women commonly run to Extreams, and the Spa∣nish having more fire then the rest, they imagin'd that nothing could be finer, nor more edifying, then to Clothe themselves like Beggars, and to tra∣vel about begging their Bread, visiting Hospitals, and serving the Sick. However, they would not set forth till they had consulted Ignatius, whom they took for their spiritual Director. He told them the folly of their Design, and that without an evident Inspiration of the Holy Ghost, they must not take such extraordinary Courses to advance in Perfecti∣on; That Sanctity did not consist in running a∣bout; That Women, who were not too secure even within their own Walls, had a great deal to fear in a wandring Life; That in Alcàla there were Hos∣pitals where they might exercise their Charity; That being rich, they should employ themselves in helping the Necessitous, and not counterfeit them by an affected Beggery; In conclusion, That they should either renounce the World for good-and-all, or else live in it like reasonable Persons, regulating their Vertue according to their Condition, and not

attempting to be Saints in any other way then God would have them.

These Devotes, by Profession, do not always be∣lieve Counsel, nor have deference to the Judgment of their Directors, unless it jump with their own sense. These its true did lay down the thoughts of rambling every where about, but they could not be hinder'd from making a Pilgrimage in their own fashion, to our Ladies of Guadeloupe, and to the Holy Syndon of Jaen. These are two Celebrated Devotions in Spain, the one in new Castille, the other in Andalousia.

They set forwards with great Secresie,* 1.26 without saying any thing to Ignatius, Habited like pene∣tent Pilgrims, and went all the way on Foot beg∣ging Alms. As soon as the thing was known, all the World fell foul upon Ignatius, and among others, Doctor Cirol, who was a particular friend of these Ladies. He complained against the suffering an illiterate Lay-man to tamper in the Direction of Consciences; He said openly, that a Director, who advis'd mad things, ought himself to be shut up. Whereas this Doctor was in great Credit with Car∣dinal Ximenes, who had bestow'd on him the first Chair of Divinity in the new University of Alcala, he had no great difficulty to make the Grand Vicar enter into his sentiments. Ignatius is Arrested, and publickly carried to Prison.

Don Francisco de Borgia, Son to the Duke of Gandia, who at that time was but Seventeen years old, happen'd then to pass in the Street with a Mag∣nificent Train. The Modesty and Mildness of Ig∣natius, in the midst of the shouts and clamor of the People, mightily struck the young Lord, and made those impressions in him, of which he did not com∣prehend the meaning, till afterwards. It is probable,

that Heaven, designing Borgia to be one day a Son of Ignatius, purposely expos'd him to his view in this suffering condition; and that this sight of him was the first seed of his Vocation.

The news of Ignatius's Imprisonment was no sooner spread about the Town, but people of all sorts flock'd to him: According to his Custom, he spoke to them of Heaven, and the things of God; and he spoke with greater liberty then ever. George Naver, who was the first Professor of Holy Scrip∣ture in the Vniversity of Alcala, and who pass'd for a Man of great Sense, was one day so charm'd with the Discourse of Ignatius, that he forgot the hour of his Lesson. Going afterwards to the School, and meeting his Scholars, who had waited for him; I have seen St. Paul in Prison (said he) quite transported.

Some Ladies of Quality, who knew the Inno∣cency of the Prisoner, sent to him, to offer their Mediation for getting him out of Prison. The most considerable were Theresa Henriquez, Mother of the Duke of Maqueda, and Elinor Mascaregnas, at that time Lady of Honor to the Empress, and afterwards Governant to the Prince of Spain, Philip the Second. Both the one, and the other, were of that sort of Vertuous Women, whom the World doth not corrupt, and who have the secret to be Saints at Court. They had never convers'd with Ignatius but once, and that only Conference had given them a great opinion of his Sanctity.

He did not accept of their offers, and would not so much as retain an Advocate; whether it were, that he confided in the goodness of his Cause, or that he believ'd, he ought to leave himself to Pro∣vidence, not to lose, through his own fault, so fair an occasion of partaking in the Ignominies of the Cross. And besides, he desir'd nothing more

then to be set right by Eccelesiastical Superiors, in, case he had err'd in any thing; and declar'd, that he was dispos'd and resolv'd blindly to obey them.

Ignatius had been seventeen days in Prison, when the Grand Vicar came thither to examine him. The stress of the Examination was concerning the two Pilgrim Ladies. He confest that he knew them, but at the same time declar'd, that far from coun∣selling them to so unbecoming an expedition, he had endeavor'd, what in him lay, to suppress in them such rambling thoughts. And yet for that only matter are you put into Prison, said the Grand Vicar.

While strict enquiries were made upon this Sub∣ject, as also upon the Life and Conversation of Ig∣natius, the wandring Ladies came back, after a two and forty days ramble; who being Juridically interrogated, confirm'd what Ignatius had said, and their Testimony was believ'd, in this matter, where they accus'd themselves; so that he was fully acquitted on that side; and nothing more being found to charge him withall, he was absolutely dis∣charg'd, and enlarg'd by a publick Sentence, the first day of June in the year 1527.

This Sentence had two Clauses in it not very fa∣vorable, That he, and his Companions should wear the ordinary Habit of Scholars; That not being Divines, they should abstain from explicating to the People the Mysteries of Religion, till such time, as they had studied Four years in Divinity: Moreover the Grand Vicar forbad them all manner of teaching or instructing in Religious matters, under pain of Excommunication and Banishment.

For what regarded their Clothing, Ignatius an∣swered, it was not in their power to obey, unless they had the means of doing it; upon the other point of instructing the People, he did not declare himself,

because he doubted, whether it were a lawful Com∣mand. The ground of his doubt was, that their work in Catechizing did not require a pro∣found knowledge of the Mysteries; and that in not doing it, they should be wanting to their Call and Vocation. To clear this Scruple, and above all to take certain measures in the doing it, he re∣solv'd to apply himself to the Arch-bishop of Toledo, who was at Vallidolid.

The Grand Vicar made him, and his Disciples be cloth'd after the manner of the Scholars; he moreover told him a little harshly, that they would not have brought so much trouble upon themselves if their Discourses had less of Novelty in them. I did not think, Ignatius repli'd with a grave and modest Aire, that it had been a novelty amongst Christians, to speak of Jesus Christ.

Some few days before his Departure, passing through a Street, where the People were assembl'd to see some play at long Tennis, before the House of Lopez Mendoze, he ask'd an Alms from some of the People there. Lopez had no sooner cast his Eyes upon him, but pointing at him with his finger, he cry'd out, I will be burnt, if that Man does not de∣serve to be so. The same day the news was brought of the Birth of the Prince of Spain, Philip the Se∣cond; and at night Bonefires were made over all the Town. Lopez being on the top of his House, to cause some little pieces of Cannon to be discharg'd, it chanc'd, that a spark fell upon his pro∣vision of Powder, which taking Fire, inclos'd him, and burnt him alive: As if God, to declare the innocence, and to repair the honor of Ignatius, had design'd to take Lopez at his word, in punishing him, according to his own Imprecation.

Ignatius was very well receiv'd by Don Alphonso

de Fonseca, Arch-bishop of Toledo. This Prelate, having heard his reasons, and knowing how much those of Alcala were prepossest against him, coun∣sel'd him to go and Study at Salamanca, and very much exhorted him to continue his functions of piety towards his Neighbour. He promis'd him all the protection that he and his Companions should want, and gave them wherewithal to make their journey.

Notwithstanding Ignatius his earnestness to pro∣secute his Studies,* 1.27 when he should be at quiet, yet when he came to Salamanca, he made it his first business to Labour in the gaining of Souls; and he did it with the greater Fervour and Liberty, be∣cause now his Mission seem'd to be Authoriz'd by the Arch-bishop of Toledo. The fruits of his Evan∣gelical Labour first appear'd in the Conversion of many among the ordinary People; and in a little time his Reputation so spread it self, that the most considerable of the Town desir'd to learn of him the Maxims of Salvation.

And yet there were some good People, who did not well relish all that Ignatius did, either out of a secret Jealousie, that so many good works should be done by him, in which they had no part, or else be∣ing perswaded, that in a time in which Heresie did very much spring up, every new thing ought to be suspected. They said, it was a thing unheard of, that a simple Lay-man should instruct the People, and in a manner execute the Office of a Pastor, in directing Consciences.

The Religious of St. Dominick in the Monastery of St. Stephen were of this opinion, and took upon them to Examine the Matter to the Bottom; altho they had no Jurisdiction, nor Order given them, for their so doing. Ignatius had his Confessor in this Monastery, who one day invited him to Dinner

by order of the Sub-Prior, who at that time, in the absence of the Prior, govern'd the House: This Religious Man had a great Curiosity to know what kind of Man this new Apostle was, of whom the World so much talk'd. After dinner the Sub-Prior, accompani'd with the Confessor, and another Father, carri'd Ignatius and his Disciple Calisto into a private Chappel; where putting on an open free Counte∣nance, he thus spoke to him, I am very glad, that according to the Example of the Apostles, you go about every where Teaching the People the things of Heaven, and I can assure you, that all of this Con∣vent are no less satisfi'd with it. But I would fain know (he added) what ability of Learning you have, and to what Sciences you are most appli'd. We are not Learned Men, nor do we pretend to be so (an∣swer'd Ignatius) nor have we Studied much. How then comes it to pass, that you take upon you the Ministery of Preaching? (repli'd the Sub-Prior.) We neither undertake the Office of Preaching, nor do we Preach (said Ignatius) We only Catechize, and make familiar Discourses. But what do you speak of (reply'd the Sub-Prior) in those familiar Discourses? We speak of Vertue, and Vice (Answer'd Ignatius) and we endeavour the best we can, to represent the Beauty of the one, and the Deformity of the other. Truly you are pleasant Men (said the Sub-Prior) that you dare Discourse to the People of Vertue, and Vice, without being either Philosophers, or Divines. You have therefore infus'd Knowledges (he added, in a tone of Derision) since they are not acquir'd by study, and you would do me a kindness to tell me, what those Revelations are, that you have had.

Ignatius judg'd, that such a Question did not de∣serve an Answer. He held his peace, and tho often urg'd by the Sub-Prior to give him an Answer, he

only said, Father 'tis enough; if you please let us stop here, I will Answer no farther, till my Eccle∣siastical Superiors, to whom I owe Obedience, shall Command me. But I will make you speak (said the angry Sub-Prior) your silence sufficiently shews, that there is something very unwarrantable in your Doctrine. And then looking upon Calisto, who was at that time a little odly drest, We need but look upon you (said he) to Judge, that you affect singu∣larity, and that Novelties please you. This Com∣panion of Ignatius coming to Salamanca, met a Pilgrim upon the Road extreamly poor, to whom he gave his new Cloths in Exchange of the Pilgrims old ones, which consisted of a pitiful Jacket too short for him, and a Hat with broad brims all worn out, all which together made but a ridiculous Figure of him: He truly confes'd what had hap∣pen'd, to take away the suspicion conceiv'd against them. But the Sub-Prior, no more satisfi'd with the Answer of Calisto, then with the silence of Ig∣natius, had them both conducted into a Cell, and there lockt them up.

Three days after, they were carri'd to Prison by the Order of Frias, Grand Vicar of the Church of Salamanca, and a friend of the Sub-Prior. They put them into a dark Dungeon, as seditious persons, and Hereticks, and fetter'd them together with a great Iron Chain. All the night they spent in singing Hymns, and giving Thanks to Heaven, for having been judg'd worthy to suffer contumely for the Name of Jesus Christ.

Upon the first noise of the Imprisonment of Ig∣natius, all the Town was in an uprore, from all parts they flock'd to the Prison, some to see the Pri∣soners, others to relieve them. Don Francisco Mendoza (who was afterwards Bishop of Burgos

and a Cardinal,) going thither, and Condoling Igna∣tius's misfortune, he ask'd him, if his Imprisonment was not painful to him. D'ye think (said Ignatius smiling) 'tis any great matter to be in Prison, and in Chains? for my part I confess truly to you, that there are not so many Dungeons, nor Fetters in Salamanca, but that I should be glad of more, for the love of my Saviour Jesus Christ.

He made almost the same Answer to some Nuns, who mightily compasionating his Condition, wrote to him Letters full of tenderness and grief on his behalf, and of Resentment against those, who had made him be arrested. But he condemn'd these Sentiments of Nature in them, and told them, it was a sign, that they did not know the Treasures, which are hid under the Crosses we suffer, for the Service of God. This Advertisement had such an effect upon these Religious Women, that they be∣came enflam'd with the desire of Humiliations and Sufferings.

In the mean time Frias, who had much the Character and Spirit of Figneroa, came to inter∣rogate the Prisoners; Ignatius deliver'd into his hands the Book of his Spiritual Exercises, and told him the Lodging of his other Three Disciples, to the end they might be Examin'd. Immediately they were apprehended, and put into a Dungeon apart, where they could have no Communication with Ignatius or Calisto.

The Grand Vicar took the pains himself to read the Book of the Exercises, and afterwards gave it to three Doctors to read, of which one of his own Name was call'd Frias, the other Paravignas, and the third Isidoro. After they had all four throughly examin'd it, they sent for Ignatius to come before them, and propos'd to him divers Questions, not

only upon the Matters contain'd in his Book of Exercises, but also upon many Theological Points, treated of in the Schools. Ignatius acknowledged to them, that he was no Learned Man: However he answer'd so to the purpose, that the Doctors were surpriz'd. One of them, to puzzel him, pro∣pos'd a crabbed and difficult Question to him out of the Canon Law; He answer'd, he did not know what the Canonists had determin'd upon that Point, but in Obedience to them he told them his own Opi∣nion of it, which prov'd to be exactly right and true. They commanded him to explicate to them the first Precept of the Decalogue, in the same man∣ner, as he usually did to the People. He did it, but like a man inspir'd, and in such a way, as perswad∣ed them that the Holy Ghost spake by his mouth. This notwithstanding, they again told him, that they much wonder'd, that he, being no Schollar, as he confest himself, should undertake in the be∣ginning of his Exercises to determine the difference between a Venial, and a Mortal Sin. To which he plainly answer'd that they were his Judges; And if he had advanc'd any thing contrary to Faith, they ought to condemn him: But if his Doctrine of the distinction between a Venial and a Mortal Sin had nothing in it but what was Catholick, he humbly hoped, that they would approve of it.

At this very time, while they were examining Ignatius, the Prisoners broke open the doors of the Prison, and having kill'd, or bound the Guards, all made their escape, except the Companions of Ignatius, who were found all alone in the Prison, with the Doors open. This did not a little serve to justify their Innocence. In conclusion after two and twenty days of Imprisonment, the Master and his Disciples were cited before the Judges, to

hear their Sentence read; by which they are de∣clar'd to be good Men, and their Doctrine to be Sound: They are farther permitted to speak of Heavenly things, and to Instruct the People, as much as they please: But, altho the difference which Ignatius had set down, between Venial and Mortal Sins, were allowed to be Orthodox by the Judges themselves, they forbad him to touch upon that Point in his Catechisms, or in his Exhortations, till such time, as he had studyed four years in Divinity.

Here we may wonder, that the Lords of Loyo∣la did not appear, during all these Storms, and that, since the Conversion of Ignatius, none of his Family did ever look after him. This possibly may be, either because Ignatius still made it his chief business to conceal his Family, and his Con∣dition, so that his Kindred were wholly Ignorant, what was become of him, or else God might per∣mit, for the greater Perfection of his Servant, that he who had absolutely abandon'd the World, should also be forgot by it.

Ignatius, who desir'd not his Liberty but for the Service of his Neighbour, was not well satisfy'd with the last Article of his Sentence. He look'd upon it as a Snare laid to catch him. He knew that his Enemies had caus'd this Article to be inser∣ted, with design of raising new Quarrels, and Complaints against him. Wherefore to avoid the ill Consequence of it, he resolv'd to leave Sala∣manca, and even Spain, it self. He had at the same time a strong Inspiration to go for France, to continue or rather to recommence his Studies in the University of Paris, which was at that time the most celebrated in all Europe.

Having found by Experience,* 1.28 that the little Progress which he had made in Learning at Alcala

and Salamanca, did much proceed from his losing time in begging about for his subsistance, he thought that before he entred into a strange Countrey, he might in Conscience raise a small Fund, where∣with to subsist during his Studies. Wherefore, when he past through Barcelona, he made no Scruple to accept of the Money, and Bills of Ex∣change, which his Friends offer'd him. He left his Companions there, whom he found not over dispos'd to follow him, and departed alone, about the end of December, however, with design that they should follow him, when he had made their way, and prepar'd accommodations for them. There was little Security upon the Frontiers of the two Kingdoms, where the Souldiers on both sides robb'd, and ill treated Passengers. It was be∣sides a severe Winter, and the Snow which co∣ver'd all the Ground, made the ways hardly passa∣ble. Notwithstanding he perform'd his Journey without any Disaster, and came to Paris in good health at the beginning of February. 1528.

The chief End, which Ignatius had in this Voy∣age, was to advance in Learning. He lodged in the University with some Spanish Students; And that he might be Master of the Latin Tongue, he put himself again to the Study of it in Montaigu College. Whereas he had no love for Money, and had no Inclination to keep it, out of the Prin∣ciple of Evangelical Poverty, he trusted all that he had with one of his Chamber Fellows: But this Companion of his prov'd very unfaithful to him; Part of the Money he riotously spent, and the rest he run away with. Ignatius who had no Recruit, was constrain'd to retire to the Hospital of St▪ James, where Spaniards are receiv'd, and which was found∣ed by Charlemain for the Pilgrims of St▪ James,

after he had freed Spain from the Yoke of the Sa∣racens.

He had only his Lodging in the Hospital, and for his Subsistance, he was forc'd to beg his Bread from Door to Door: This alteration did much pre∣judice his Studies, for he lost a great deal of time in procuring Alms about the Town; and Lodging far from the College, he could not be punctual at the Hours of School. He would gladly have been a Servitor to one of the Masters of the College; but with all his diligence and endeavour, he could not obtain so mean an Employment.

His Poverty however, did not hinder him from exciting to Vertue those of his Acquaintance, and his words made great Impression upon three Spa∣niards, of which, one was nam'd John de Castro, the other Peralta, and the last Amadore. Having all three made the Spiritual Exercises, they sold all that they had, and gave the Money to the Poor; after which, retiring themselves with Ignatius to the Hospital of St. James's, they liv'd as he did upon Alms.

The Friends of these young Men mightily blaim'd their Conduct, and told them, that their Devotion made them pass for Mad-men all over the Town. But seeing that they gain'd nothing that way upon them, they had recourse to Violence, and one day enter'd into the Hospital with Armed Men, and took away the three Spaniards against their Will.

This business made a great Noise.* 1.29 Ignatius is accus'd of concealing bad designs under a Mask of Piety; and two famous Doctors, Peter Ortiz a Spaniard, and James Govea a Portugues, who were Acquainted with Castro, Peralta, and Amedoer, so openly declaim'd, that such a Man, who seduc'd

young Scholars, should be well look'd after, that he was inform'd against to the Inquisitor Matthew Ori, Religious of the Order of St. Dominick, and Prior of the great Convent in St. James's Street.

Altho the Tribunal of the Inquisition was never establish't in France, in the same manner, as it is in Italy and Spain, yet there have been formerly for many years Inquisitors, delegated by the Pope, to conserve the purity of Faith, and to keep the People in Obedience to the Church: Twelve years after the death of St. Dominick, who was the first Inquisitor General, commissionated by Pope In∣nocent the Third, and by Honorius the Third, against the Albigenses, Gregory the Ninth, deputed two Religious of the same Order in the year 1233, to exercise the said Office. And this Apostolical Commission was not only continu'd in the Convent of Toulouze, but was also extended to many other Monasteries of the Kingdom. One of the Com∣missioners, named in the cause of the Templers, was the Inquisitor General of France; one of the Exa∣miners of the Doctrine of John Petit Doctor of the University of Paris, was also such: And the History of the Maid of Orleans tell us, that in the year 1430. John Magistri, Vice-Gerent of John Graverant Inquisitor of the Faith, was one of her Judges, that five and thirty years after, John Bre∣kal, he also being an Inquisitor, declar'd her In∣nocent, together with the Prelates thereunto de∣puted by Pope Calixtus. From that time to the Reign of Francis the First, it doth not appear, that in France there have been any of this sort of In∣quisitors, whether it were, that the Popes did not Judge them necessary in an Age, when Heresies were in a manner extinguish'd, or that the Princes then raigning, more jealous of their Royal Au∣thority

then their Predecessors, would not suffer any thing that seem'd to interfere with the Liberty of the Gallican Church.

Matthew Ori,* 1.30 who had receiv'd from Pope Cle∣ment the Seventh the Office of Inquisitor, by reason of the Heresies rising in Germany, and who was a zealous Man, would have Ignatius brought before him, that he might himself judge of his Doctrine. He caus'd him to be search'd for, but Ignatius was not to be found. At the same time that the three young Spaniards were taken by force out of the Hospital, he receiv'd Letters which told him, that he who had robb'd him, was fall'n sick at Rouen, in his return to Spain. The Thief himself wrote, that he was in great want in a Place where he had no Acquaintance; and that without a speedy Relief, he must certainly perish. Ignatius did not at all bal∣lance upon what he had to do: At that very mo∣ment he departed, hoping to assist, at least to com∣fort the sick Man, if he could not otherwise help him. His fervour made him go away without eat∣ing, and perswaded him, that he should march more nimbly, if he went bare-foot. He had gone but a little way, but he found a sadness at his Heart, and a heaviness all over him: However, he hal'd him∣self on to Argentevil, much asham'd of his weari∣ness, and reproching himself with want of Courage at every step that he made. When he had got to the top of the Hill, his sadness and weariness left him. He was fill'd with spiritual Joys; and without ta∣king any Nourishment, he follow'd on his way with so much vigour and cheerfulness, that he seem'd to flie. He was only necessitated sometimes to stop, that he might sigh at his ease, and give a little Li∣berty to those Flames of Love, with which his Heart did burn. At last he comes to Rouen, and ha∣ving

found out the sick Man, he embraces him, he comforts him, he serves him, he begs Alms for him, and puts him in a Condition of prosecuting his Journey; he moreover procures a place for him in a Merchants Ship, which was to go for Spain, and gives him Letters of Recommendation for Barcelona. Thus Saints revenge themselves.

While these things were doing, Ignatius receiv'd News from one of his Friends at Paris, to whom he had confided the design of his Journey, that the Inquisitor had caused search to be made after him, and that his absence had render'd him more suspect∣ed. This made him with all diligence return back to Paris, where in the first place he immediately presented himself before the Prior of the Domini∣cans: But the Prior having caus'd strict enquiry to be made, and not finding any thing amiss in his Doctrine or Conversation, dismiss'd him without any reproof.

In the mean time Ignatius suffer'd a great deal in a Town where the Poor, that are Strangers, have less share in the Charities then the rest, and where Spaniards were not very well look'd upon, tho' the Peace of Cambray had newly reconcil'd the two Crowns. Wherefore his necessity oblig'd him to follow the counsel of a holy Religious Man, to go into Flanders during the vacancies of Study, so to procure some Subsistance from the Spanish Merchants who Traded at Antwerp and Brussels.

The first time that he made this Journey, passing through Bruges, he ask'd an Alms of Ludovicus Vives. This Learned Man being none of those who are puffed up with Science, and who had in him an edifying Charity, made Ignatius eat with him at his Table, upon no other Motive, but of well treating a poor Man. But when he had heard

him discourse of Christian Verities, and of the Se∣crets of an interior Life, he admir'd the Wisdom more then Natural which appear'd in his Dis∣courses, and said by a kind of Inspiration, This man is a Saint: I am mistaken if one day he be not a Founder of some Religious Order.

This Supply out of Flanders gave him a Sub∣sistance for two years; after which time, not to importune the same People again, he went to seek Relief in England from the Spanish Merchants who resided at London. But in the years following he made no more of these Voyages: for, not only the Spanish Merchants of the Low-Countries, upon the knowledge of his Vertues, return'd him their Cha∣rities to Paris, but he moreover receiv'd a new Recruit from his Friends at Barcelona.

A Man of Biscay residing at Paris, call'd John Madera, discover'd, I know not by what means, who Ignatius was, and was mightily scandaliz'd at his proling and begging Life, which his poverty reduc'd him to. Taking him one day apart, he told him with freedom, that the Life he lead was a dishonor to the Illustrious Family of Loyola, and that a Man well born, and of rich Parentage, could not live upon begging Alms, without offending God.

Tho' Ignatius had no scruple upon it, yet he thought it expedient to consult the Sorbon upon the Point, both for his own security, and chiefly to un∣deceive Madera: He drew up the Case in these terms; Whether a Gentleman, who having renoun∣ced the World to follow Jesus Christ, going about in several Countries to beg Alms, doth any thing a∣gainst Conscience. The Doctors, to whom he pro∣pos'd the Case in Writing, all Answer'd, and put their Hands to it, That there was neither sin, nor the

shadow of a sin in it. He shew'd to Madera the Answer of the Doctors, not so much to justifie his own Conduct, as to vindicate the honor of Volun∣tary Poverty, which has been enobled by Jesus Christ himself.

Being thus at repose in the Matter of Subsistance, as well as of Conscience, he began now to advance very fast in Learning. After he had spent eighteen months in the Colledge of Montaign, he made his Course of Philosophy in the Colledge of St. Bar∣bara. His Study was now his principal Employ∣ment; and he apply'd himself to it the more, for that he knew the design which God Almighty had in it. It was upon this Consideration, that during the Course of his Philosophy, he would not give the Spiritual Exercises to several Persons of the Town, nor be engag'd in such other Works of Charity, which required much time, and would have distract∣ed his Studies. He even abstain'd to speak of heavenly things with his Chamber-Fellows in the Hours of Study, because he found, that if he enter'd upon a Discourse of Piety at those Hours, he had not the power of giving it over, nor of reassuming his Notions of Study.

But with all this, he no day omitted to take an account of the secret motions of his Heart; And to tame more and more his natural Inclinations, he constantly made the particular Examen of his Con∣science, according to the Method set down in the Book of his Spiritual Exercises.

Tho' the love of Science hindred him from com∣municating himself outwardly,* 1.31 and made him keep those Measures we now spoke of, yet upon good oc∣casions, and at spare hours, he ceas'd not to enter∣tain the Scholars with the Vanities of the World, the Horror of Sin, and the Pains of Hell.

Some of them, touch'd with his Discourses, left their bad Haunts and sinful Commerce, and enter'd into so Christian a Conduct, that they frequented the Sacraments every Sunday and Festival Day. It being the Custom in the Colledge of St. Barbara, to have Disputations upon those Days, for the Exer∣cise of the young Students, the Master, call'd John Pegna, soon found that his Scholars were more assi∣duous at the Church then in the School. He mighti∣ly complain'd of Ignatius; and finding that Devo∣tion did make Philosophy to be every day more and more neglected, he was sofar transported, as to call him the Disturber of the Colledge. But that which most provok'd him, was that many of his Scholars left him, to make themselves Religious Men.

This Professor, who found not his Account in all this, and who lean'd a little more to his own In∣terest then to the spiritual good of his Scholars, de∣manded Justice of the Principal of the Colledge a∣gainst Ignatius, declaring, that the Warning which had been given him, serv'd to no purpose; that the evil daily increas'd; and that the irregularity of one Scholar, which broke all Order in the Colledge, deserv'd an exemplary punishment.

Doctor Govea was Principal of St. Barbara: he had a grudge against Ignatius upon the account of the three Spaniards, and particularly for that Ama∣dor, for whom he was most concern'd, had resolv'd to embrace Religious Poverty before the end of his Studies. So that he easily suffer'd himself to be preposess'd by Pegna, and without any great Exa∣mination of the matter, he resolv'd to have Ignatius publickly Corrected. They had a Custom at that time for the punishing scandalous Scholars, who debauch'd their Companions, to assemble the whole Colledge in the great Hall, at the ringing of a Bell;

The Regents came with Rods in their Hands, and every one in their turn gave a Lash to the Delin∣quent, and this Correction was call'd The Hall.

The Design of Pegna was hereby to render Ig∣natius in a manner infamous, so to hinder young Men, that were of any Quality, from having Com∣munication with him. The Business could not be so secretly carry'd between the Professor and the Principal, but that Ignatius had intelligence of it from some of his Friends in the Colledge. The thought of so shameful a Punishment gave him at first som horror; But he instantly suppress'd this motion of Nature, and instead of disappearing, as his Friends advis'd him to do, or at least not to come that day to the Colledge, he came and openly pre∣sented himself, being glad of the occasion of suffer∣ing for a good Cause.

Yet for all this, he began to consider, that the young Men whom he had reclaim'd, might pos∣sibly take scandal at his disgrace, and thereupon leave their holy Practices out of humane Respects; that his words would no more have the efficacy of perswading them, and that they would avoid him as a Corrupter of Youth; that altho' this Chastise∣ment might conduce to his own perfection, yet he ought not to suffer any thing that might prejudice the spiritual good af his Neighbour. In fine, his zeal for Souls prevail'd above his love of Mortifica∣tion; so that while all things were prepar'd for this Execution, Ignatius went to the Principal, who was not yet come out of his Chamber, and following the inward Light which directed him, he modestly declared the Reasons of his Conduct to him, adding withall, by a Sentiment of Christian Generosity, that he was not afraid to suffer for the Cause of Jesus Christ, and that the Prisons of Alcala and Sa∣lamanca

had prepar'd him for the most ignominious Affronts.

Govea, without answering him any thing, took him by the Hand, and lead him into the Hall, where the whole Colledge was assembled: But when they all look'd for the Sign of falling on, he threw him∣self at the Feet of Ignatius, asking his pardon, for too lightly believing false Reports. Then rising up, he publickly declar'd that Ignatius was a Saint, who had no other aim but the good of Souls, and was dispos'd to suffer with joy the most infamous Punish∣ments.

So solemn a Reparation of Honor set all People right, and made the Name of Ignatius famous. The most considerable Persons of the University desir'd to see him, and among the rest a Doctor, call'd Martial, who contracted a great Friendship with him, and receiv'd from him such lights in the highest Mysteries of Religion, that ever after he call'd him his Master; not doubting, but that a Man so enlightned in the Matters of Faith, who was yet no Divine by Profession, had been instruct∣ed in another School then that of Men.

Pegna himself, who had rais'd this Storm, ever after lov'd Ignatius, and made it his business to im∣prove and advance him in his Studies. To this end he order'd a poor Youth of very good Parts, call'd Peter Faber, to explicate and repeat to him the Lessons which had been taken up at School. This Faber was a Savoyard, and liv'd in the Colledge of St. Rarbara, with a young Gentleman of Navarr, call'd Francis Xaverius, who was not very well accommodated with Means, but almost as poor as Faber himself. They had both ended their Course of Philosophy, and Lodg'd in the same Chamber. Ignatius, for the convenience of his Studies, came in

to them; and by the assistance of Faber made such progress, that his Course being ended, which was of Three years and a half, according to the Usage of that Time, he was judg'd, after a rigorous Exa∣men, fit to proceed Master of Arts, whereupon he began his Divinity at the Dominicans.

At this time his zeal for the Conversion of Souls mightily increas'd upon him, and he clearly saw, that God had appointed him to establish a Com∣pany of Apostolical Men to that end, and that he was to chuse them himself out of the University of Paris: for now he did not reckon upon those whom he had left at Barcelona. When he was robb'd by his Chamber-Fellow, he let them know the ill Con∣dition which that Robbery had put him into, and advis'd them to make an end of their Studies in Spain: But he had quickly news of them, that they had taken other Measures, and had no thoughts of following him. Three of the four betook them∣selves again to the World, and ended miserably.

Caliste, after he had made the Voyage of the Holy Land, went into the East-Indies to enrich him∣self, and dy'd a Beggar. Artiaga, who had got the promise of a Bishoprick in America, pass'd the Seas, and as soon as he was possess'd of his new Establish∣ment, for which he had travell'd so far, out of a Principle of Avarice and Ambition, he casually poyson'd himself. Cazeres returning to Segovia, where he was born, and leading there a Libertine life, at last took to the Trade of Soldiery, and Serv'd up and down all Europe. He was taken for a Spie in France and in England; and once he was so cruelly tortur'd, that he remain'd a lame Man all the rest of his days. The young Frenchman, who had been Page to the Vice-Roy of Navarr, had more Conduct, and better Fortune then the

rest: He became a Religious Man, and peaceably ended his days in a Cloyster.

The first Man upon whom Ignatius cast his Eyes,* 1.32 to fill up the places of his unfaithful Companions, was Peter Faber: He had excellent Qualities in him, a good Nature, a solid Wit, a great deal of Prudence and Learning, joyn'd with Humility and Modesty. He did not at first discover to him his whole Design; he only directed him in the way of Vertue, or rather seconded his Inclinations which lead him to it.

Faber, tho' perfectly chaste, had yet very violent Temptations, which were the more grievous to him, in regard that from his Childhood he had made a Vow of Chastity; so that the least shadow of a sin in that kind caus'd a horror in him. He endeavour'd to overcome these importunate Temptations by conti∣nual Fastings; but this did not make them cease, or if they diminished a little, he had in the room of them Sentiments of Vain-glory, as if by his own strength he had vanquish'd the Enemy. Whereupon a flood of Scruples broke in upon him. Not knowing one day on which side to turn himself, he made known his Condition to his dear Ignatius, and told him in confidence, that he had a great desire to hide himself in some wild Desart, where he might see nothing to make any impression upon his Senses, and where he might Night and Day mortifie his Body.

Ignatius was too well read in Scruples, not to discern, that so strange a Resolution was a new Temptation. In order to cure Faber, and in cu∣ring him to gain him, he made him understand, that the most solitary Places were not always San∣ctuaries against the Suggestions of the evil Spirit; that St. Jerome had met with Idea's of the Roman Ladies, even in the middle of the Desarts of Pale∣stine;

And that in leaving the World, we are not free from our greatest Enemy, because we always carry our Selves about us: On the other side, that the Macerations of the Body only, were not infal∣lible Remedies against such Temptations; And that there had been many Men extenuated with Fastings, who still were expos'd to those carnal Sug∣gestions.

Next he apply'd himself to conduct his Friend in the way which his practice of a Spiritual Life made him judge most sure and suitable for him. He taught him therefore the use of his particular Examen, so proper to extinguish those corrupt In∣clinations which cause a Rebellion of the Flesh a∣gainst the Spirit. He prescrib'd to him the Method of interior acts of Vertue, which were directly op∣posite to each particular Temptation. And this Me∣thod consists in humbling our selves, for example, in the prospect of our Nothingness and of our Sins, when a thought of Vain-glory assaults us. In the matter of Scruples, he so well quieted the Consci∣ence of Faber, that he put him in a Condition of making a General Confession, without any diffi∣culty.

Having cur'd in this manner his spiritual Infirmi∣ties, he form'd him by degrees to solid Vertue, by his Discourses and Lessons upon Christian Perfe∣ction: but he did it with some reserves; for tho' he had an earnest desire to make him his first Com∣panion, yet he would not touch upon that Point till after two years of trial; when one day entertaining him with the things of God, he said, (to sound him) that he had a desire to go into the Levant, as soon as he had ended his Divinity, and to employ him∣self wholly in the Conversion of Infidels. For Ig∣natius was not discourag'd by the bad success of his

Jerusalem Voyage, and he still imagin'd that God would be serv'd by him in the Holy Land.

Faber, who had been for some time deliberating upon the Course of life he should chuse, presently took fire; and, as if the Holy Ghost had at that mo∣ment determin'd his Choice, embracing Ignatius with great affection, he told him, I will follow you, and I will follow you even to death: Yet before he did absolutely engage himself, he resolv'd to go into his own Country. He was born in a Village call'd Villaret, which belongs to the Diocess of Geneva. When he was young, he was put to keep Sheep; but his strong inclination to learn the Latin Tongue made him leave those Country Employments. Af∣ter he had Studied a while in a small neighbouring Town under a Master who was a very holy Man, he was sent to Paris by the counsel of Don George Faber, his near Kinsman, and Prior of a Monastery of Carthusians in Savoy.

During the absence of Faber, Ignatius undertook to gain Xaverius, who then taught Philosophy. Xaverius had a spritely Wit, an agreeable Hu∣mour, a generous Soul, and a great purity of Man∣ners; but he was naturally vain, and lov'd osten∣tation. Whareas the Quality of his Birth, his natu∣tural Parts, and his progress in Learning, had rais'd his Expectations in the World (notwithstanding the ill Condition of his impoverish'd Family) he pretend∣ed to advance himself by Ecclesiastical Preferments; and according to the custom of ambitious Men, who feed themselves with Chimera's, he fram'd to him∣self the obtaining great Advantages, upon the least appearances. Ignatius believ'd, that a Genius of this Character and Mould, being turn'd the right way, might do great things in the Service of God, but that it would be a very hard matter to bring

him into a right temper to be wrought upon.

In effect,* 1.33 that innate Tumor of Vanity and Pride, made useless all the first Essays, and Dis∣courses of a Man, who only spoke of the Contempt of worldly Greatness. He would hardly give ear to him, and instead of believing him, civilly raillied him. This did not dishearten Ignatius. To insinu∣ate himself by degrees into the good liking of our young Professor, he commended his natural Ta∣lents, congratulated his Reputation, applauded in publick the ingenuity of his Answers, and made it his business to procure him Scholars.

But the zeal of Ignatius was not confin'd within the Walls of St. Barbara. He began to speak French, and was not now afraid that his Works of Piety would injure his Studies. It is not to be told, of how many Expedients he serv'd himself, for the Conversion of Sinners. A Man of his Acquaintance was desperately in Love with a Woman, who liv'd in a Village near Paris, with whom he held a sinful Commerce. Ignatius employ'd all Reasons, both Humane and Divine, to cure him of this shameful Passion: But his Remonstrances were lost upon a Man, absorpt in carnal Pleasures; and without the strange Remedy, which he invented, the Disease had been incurable.

Having learn'd out the way which this Person us'd to pass in going to this Woman, he waits for him near a Pond side, which the Cold of the Sea∣son had almost quite turn'd to Ice. As soon as he perceiv'd him coming at a distance, he stript him∣self, and stood up to the Neck in the Water; Whi∣ther do you go, unhappy Wretch? (cry'd he, when he saw him draw near) whither d'ye go? don't you hear the Thunder breaking over your Head? don't ye see the fiery Darts of Divine Justice ready to

strike you? Well then, (he continu'd with a terrible Voice) go, satisfie your brutal Passion, here will I suffer for you, till the wrath of Heaven be appeas'd. The lascivious Man, frighted with these Words, and at the same time confounded with the Charity of Ignatius, whose Voice he knew, began to open his Eyes, grew asham'd of his sin, and return'd back, with the design of wholly changing his Life.

Ignatius shew'd his Industry in another way, to reduce a Religious Man, who was a Priest, but who dishonor'd his Character and Profession by a scandalous Life. He went to him upon a Sunday Morning, desiring him to hear his Confession; and under pretence of quieting the Scruples of his Con∣science, he made a general Confession to him. While the Penitent accus'd himself of his ancient Disor∣ders with an extraordinary feeling and remorse, the Confessor began to feel an inward confusion, upon the account of his own dissolute Life, which now appear'd to him the more criminal, for that the Sins of a Religious Man are of greater guilt then those of Men in the World.

He also reproch'd to himself the hardness of his Heart, when he saw Ignatius lament with so many Tears his past Disorders: In conclusion, his Heart was mollifi'd, and before the Confession was ended, he found himself touch'd with a true Repentance. He communicated to Ignatius the state and condi∣tion of his Soul, and ask'd his advice and help, to raise him out of that dismal Gulf into which his Sins had cast him. Ignatius prescrib'd to this Religious Man his Spiritual Exercises so successfully, that in a little time he put him into the way of Perfection.

Going one day to see a certain Person upon a business of Charity, he found him playing at Billi∣ards: This was a Doctor of Divinity, eminent for

his Birth and for his Learning, regular enough in his Manners, but not very devout, and more taken up with secular Business then with his spiritual Advance∣ment. The Doctor invited Ignatius to play: He excus'd himself, because he knew not the Game; but the other still pressing him, and even his own Vertue inclining him to a complacence, What shall we play for? (said he pleasantly to the Doctor) a poor Man as I am cannot play for Money, and there is no pleasure in playing for nothing; I will tell you then (he added) what we must do: If I lose, I will Serve you for a whole Month, and do exactly all that you shall command me; and if you lose, you shall only do one thing that I will ask of you. The Doctor being in a merry humour, readily accepted the Condition: They play'd, and Ignatius wan, he who never before had play'd at Billiards. The Doctor thinking there might be something extraordinary and mysterious in this matter, resolv'd to obey Ignatius. According to, and under his Direction, he made the Spiritual Exercises a whole Month, and so profited by them, that he became an Interior Man.

Among those which Ignatius had brought into the way of Devotion, one there was who fell back, and was even upon the point of totally forgetting God: The Saint spar'd no Advertisements to resettle him in Vertue; but not being able to obtain any thing upon him, he Fasted three whole days without eat∣ing or drinking, weeping at the foot of the Altars, and praying without intermission. His Fasting, his Tears, and his Prayers obtain'd mercy from Heaven, and restor'd the spirit of compunction and fervour upon him for whom he did this Pennance.

Ignatius also at this time attended to Works of Charity in the Hospitals. One day he help'd to

dress the Sores of a poor Man, all cover'd with Ulcers, whose Disease had something of Contagi∣ous. Whereas in the Dressing him he was forc'd several times to touch the affected Parts, he was seiz'd with an apprehension, that his Hands might be infected; and this fear did somewhat cool his charity for such Employments: But upon reflecti∣on he condemn'd himself for his weakness, and with great remorse he clapt his Hand into his Mouth, saying, Since thou art so afraid for one part only, the whole Body shall take its share. From that time forwards he vanquish'd his fear, and return'd to those Actions of Charity with greater fervour then ever.

In this while Faber came back from Savoy, abso∣lutely dispos'd to have no other Father but Igna∣tius, having now disengag'd himself from the Ties of Flesh and Blood. Tho' Ignatius found in him a ripe Judgment, and solid Vertue, yet farther to trie and fortifie him, he resolv'd to give him the Spiritual Exercises, before he would communicate to him his whole purpose and design. Faber enter'd upon them in the middle of Winter, not in the Colledge of St. Barbara, but in a House where Ignatius had hir'd a Chamber for him, in the Street of St. James. The fervour which our Recluse felt in his Medita∣tions, oblig'd him often to go down into a little Court to take fresh Air: There he remain'd some∣times whole Hours together, and not seldom a good part of the Night. He Fasted six Days together, without any Nourishment but the Holy Eucharist, and would have still so continued, as long as his strength would have permitted, if Ignatius, seeing him brought very low, had not commanded him to eat.

Faber, in the time of his retirement, clearly saw that Heaven had ordain'd him to be a Companion of Ignatius: So that when he came back to the

Colledge, he led so holy and so exemplary a Life, that Ignatius made no farther difficulty of opening fully to him his whole Design. He then declar'd his Resolution of gathering together Evangelical Workmen to labour in the Vineyard, for the gain∣ing of Souls to God; and from that time forwards he look'd upon him as his beloved Son in Christ Jesus.

Now also had the Compliances of Ignatius, and the many good Offices he had done to Xaverius, wrought a greater tractableness and condescension in him. The great alteration in Faber's way of Living, did much run in his Head, and rais'd Re∣flections in him upon his own State, which did not a little stagger him. At the same time he came to understand the Quality and Birth of Ignatius; after which, his Discourse appear'd more rational to him then before, as if the Condition of the Person had given weight and authority to his Words.

Ignatius, who watch'd all the Motions of Xave∣rius, seeing him one day dispos'd to hearken to him, did thus press him more closely then before; Xa∣verius, what will it avail a man to gain the whole World, and to lose his soul? If there were no other Life but the present, and no other Glory but that of the World, you would have reason to take care only how to appear in it, and to raise your Fortunes among Men; But if there be an Eternity, as undoubtedly there is, with what sense can you place all your De∣sires here below, and prefer that which passes as a Dream, to that which never will have end? Believe me, (said he) the vain Honors of the Earth are too poor and inconsiderable for so generous a Heart as yours: The Kingdom of Heaven is only worthy of it. I do not pretend to exstinguish that noble Ardor which you have for Glory, nor to inspire you with

mean thoughts: Be Ambitious, be Magnanimous; but level your Ambition to a higher Mark, and shew the greatness of your Soul, by despising all that is beneath it.

Xaverius at that time was so dispos'd, that he could not hold out against the strength and kindness of these reasons. After some little strife within him∣self, at last he yielded, and made himself a Disciple of Ignatius. The School he then taught would not permit him to make the Spiritual Exercises before the Vacation; but the pious Entertainments he had with Ignatius and Faber, serv'd him instead of them.

A certain Spaniard of mean Birth, and worse Life, call'd Michael Navarr, who pretended a great concern for Xaverius, could not endure this Change, which broke all their Commerce: His rage fell upon the Author of it, and he believ'd, that by the death of Ignatius he might again possess the Friendship of Xaverius: He resolv'd therefore to kill him; and to that end he set up a Ladder one Night to the Window of Ignatius's Chamber: But while he was getting up, he heard a threatning Voice, which said to him, Whither dost thou go, thou wretched Man? what dost thou mean to do? At which he retir'd trembling and agast, and acknow∣ledg'd the horror of his Crime.

The late conquest which Ignatius made with so much industry and labour, was follow'd by another of less difficulty. Two young Men of extraordinary Parts, both at once came in unlook'd for to him; one of them, call'd James Laynez, born at Almazan in the Diocess of Siguents, was but One and twenty years old: The other, call'd Alphonso Salmeron, born near Toledo, and only Eighteen years of age; and yet he was Master of the Greek and Hebrew Tongues. They had both studied their Philosophy

at Alcala, where they had heard the Fame of Igna∣tius, as of a Saint. The desire of seeing him, and of putting themselves under his Conduct, no less in∣duc'd them to come to Paris, then their love and design of Learning.

It was an effect of Chance, or rather of Provi∣dence, that Ignatius was the first Man they met, entring into the Town. Such an Ayre of Prudence and of Holiness as appear'd in his Countenance, so struck Laynez, who had never seen him, that at first sight he doubted not but this was the Man. They both made their application to him, and were ravish'd with Joy, to find in him the Person for whose sake they had taken so long a Journey. Igna∣tius, who appear'd as if he had gone purposely out to meet them, embrac'd them as Angels sent from Heaven, and receiv'd them with great affection into the number of his Disciples. They pass'd the trial of the Spiritual Exercises, and came out of their Retirement so inspir'd with the zeal of Souls, that they long'd for nothing more then to labour in an Apostolick Life.

Another Spaniard, nam'd Nicholas Alphonso, and surnamed Bobadilla from the Place of his Birth, which is a Village near Palenza in the Kingdom of Leon, was call'd to the same Employment; but after a different manner. This was a poor young Man, of a very good Wit, who had taught Philosophy at Valladolid, before he came in to France. His Po∣verty more then once made him have recourse to Ignatius, who had wherewithal to live decently, upon the Charities which came in to him from all Parts, and who thereby was in a Condition to assist necessitous Scholars.

Ignatius discover'd rare Talents in Bobadilla, and remembring that the Poor had been chosen by

the Son of God to Preach his Gospel, he believ'd that this Person might prove a very fit Workman for that purpose. He drew him by degrees with spiritual Discourses, which he entertain'd him with before he gave him any Alms; and having try'd him in a Retirement, as the others, he made him his Fifth Companion.

The Sixth was a Portugueze Gentleman, call'd Simon Rodriguez d'Azevedo, a comely Person, and very ingenious; God had prevented him from his Infancy with the Gift of an Angelical Purity: and his Father at his Death-bed looking upon him in the Arms of his Mother, This Infant (he said) will one day do great Service to the Church of God.

Rodriguez had Studied some Years at Paris, and was maintain'd in his Studies by the King of Por∣tugal. He first knew Ignatius before Laynez, Sal∣meron, or Bobadilla, but after them he put himself under his Direction. He had always in him a cer∣tain zeal for the Conversion of Infidels, and a de∣sire of making the Voyage of the Holy Land. Ig∣natius observing these motions in him, so conform∣able to his own, without discovering himself wholly to him, intended to gain him: But finding that his Designs for Jerusalem hinder'd him from associa∣ting himself with them, he then declar'd to him, what he had done before to Faber, concerning his own Resolutions in that matter, and at the same in∣stant Rodriguez deliver'd himself up intirely to Ig∣natius.

Tho' the choice of these six Persons was very happy, and promis'd something extraordinary, yet Ignatius judg'd, that unless they did all propose to themselves the same End, nothing would be done. On the other side, remembring the inconstancy of

his first Companions, and making reflection upon the lightness and uncertainty of humane Resoluti∣ons, he perswaded himself, that how good soever the present Inclinations of his new Disciples were, it was expedient to fix them by some indispensable Engagements.

To which end,* 1.34 calling them one day together, after he had first caus'd each of them in particular to Pray and to Fast, and to beg of Almighty God his Light to direct them in the way they ought to serve him, he then told them, his design was to imi∣tate our Saviour Jesus Christ in the most perfect manner he could: That he (God and Man) had no other aim in the whole course of his Life, but the Redemption of Mankind: That to follow him close, he purpos'd to labour for his own Perfection, and for the saving his Neighbour's Soul; That he was not ignorant, that Solitude had something in it more delightful, but that all things must yield to the Interests of Gods Glory: That however, in losing a little repose, there was to be gain'd an in∣finity of Graces and Merits; and that after all, it did not import whether we gain'd or we lost, so that Souls might be sav'd; that the Apostles had liv'd in this sort, after the Example of their Master; and that, this kind of Life, was undoubtedly the most noble, and the most perfect.

He added, That having consider'd all the Coun∣tries in which the Glory of God, and the Salvation of our Neighbour might be procur'd, he knew none that offer'd a more plentiful Harvest, and that was more abandon'd, deserving least to be so, then Palestine; that having been himself upon the Place, he could not behold without extream grief, that Land where our Saviour had Redeem'd Humane Kind, lie under the Bondage of Infidels; that he was

inflam'd with a desire of returning thither, and that he should esteem himself most happy, in shedding his Blood for Religion, in a Country which had been Sanctified by that of God and Man. He said all this with such a fervency of Spirit, that the flame even appear'd in his Countenance. His whole Discourse he clos'd, with telling them, that in ex∣pectation of a proper season to execute this his de∣sign, he would at present oblige himself by a Vow, to make the Voyage of Jerusalem, and wholly to re∣nounce all things of this World.

Scarce had he ended speaking, when they all, as one Man, declar'd, that they had the same thoughts, and the same intentions; whether it were, that his Discourse had wrought them to that unanimity, or that they were all at the same time alike Inspir'd by God. After which, Recognizing him for their Father, and cordially embracing one the other, they interchangably promis'd never to seperate.

Before this meeting broke up, a Question was mov'd, whether in case they could have no means to pass into the Holy Land, they should be obliged to Preach the Gospel in other parts. The matter be∣ing Examin'd and Debated, they Agreed, accord∣ing to the Advice propos'd by Ignatius, that when they were at Venice, if they could not in a years time procure any Accommodation for that Journey, they should then be releas'd from that part of their Vow, which concern'd Palestine; but that, in lieu thereof, they should go to Rome, and offer their Services to the Vicar of Jesus Christ, to be sent into what part of the World, he pleas'd.

In the interim, for that the greatest part of them had not finished their Divinity, Ignatius was of opinion, that they ought not to shorten their Stu∣dies; being perswaded, that great Enterprizes must

be estabish't upon solid Foundations, and that there would be temerity in taking upon them the Evangelical Ministry, without an Exact knowledg of the Mysteries, and Principles of Religion.

And to the End, that all of them might adjust their measures, he judged it expedient to prefix a certain term for the ending of their Studies, which was, from that present July of the year 1534, to the Twenty fifth of January of the year 1537. He Judg'd it also necessary, that their fervor might not cool in them, to expedite the making of that Vow, which they had agreed upon; for which doing, he appointed the Fifteenth of August following,* 1.35 being the Feast of the Assumption of our Blessed Lady: But, that this might be perform'd with the Solemnity and Devotion, which such an Action requires, he chose Montmartyr for the place of the Ceremony. This is a Monastery near Paris, upon a Hill, made Holy by the Blood of Martyrs, whence it derives its Name.

At the appointed time, and place, they all met. Peter Faber, who since his Exercises had receiv'd the order of Priesthood, said Mass to them, and gave them the Holy Communion in a Chappel un∣der. Ground, where it is believ'd, that the Apo∣stle of France, St. Denis was beheaded, which is therefore call'd in Ancient Records the Chappel of the Holy Martyr.

After they had Receiv'd the Holy Communion, they all made their Vows, with a loud and distinct Voice, of undertaking, within the time prescrib'd, their Journey to Jerusalem, for the Conversion of the Infidels in those parts; of leaving all things, which they possest in this World, excepting only, what was necessary for their Journey thither; and, in case they could not enter into, or remain in that place, of going to cast themselves at the Feet of

the Pope, as it had been agreed upon. They farther oblig'd themselves to ask nothing for performing their Functions; not only to the end of being more free and disentangled in their Ministry, but also to stop the Mouths of the Lutherans, who reproach'd Ecclesiastical Ministers with enriching themselves by the Dispensation of Holy things.

Nor was it without a particular design of Pro∣vidence, that among so many places of Piety, which are in and about Paris, this new Patriark should choose Montmartyr, there to lay the Foundation of his Order: Heaven, who Inspir'd that thought into him, made him without doubt, comprehend, that a So∣ciety, which should one day shed their Blood for the Honor of Jesus Christ, and was to be persecuted in all the different ways, in which the Church of God had formerly been, ought to be born in the Sepulchre of Martyrs.

Nor was it again without Mystery, that they chose the Feast of our Blessed Lady for so Important an Action. It was necessary, that a Society wearing the Name and Livery of Jesus, should be born un∣der the Auspitious Patronage of Mary; and that the Queen of Virgins should be the Protectress of an Order, which makes profession of Angelical Purity.

This business being over,* 1.36 Ignatius made it his chiefest care to keep up the fervor of his Compa∣nions, and to maintain a perfect union among them. He prescrib'd to them all, the same practices of Pi∣ety; of making every day the same Meditations, and of doing the same Penances; of having Con∣ferences together about Spiritual matters; of dili∣gently reading the Book of the Imitation of Christ; of Examining their Conscience often in the day; of Confessing and Communicating every Sunday and Holiday. But least their Devotions and Stu∣dies

should interfere one with the other, to the prejudice of either, he himself regulated the times of each Imployment. And least, notwithstanding all these precautions, their first fervor might insensibly relax, he adviz'd himself of an expedient, altogether new, which was to make them reiterate their Vows every year, upon the same day of the Assumption, and with the same Ceremony.

He continually exhorted them to love one another, and to live like Brothers; and because they did not lodge all in one House, he obliged them often to intervisit, and to walk abroad together, and some∣times to make little Repasts, which might breed a kindness and familiarity among them, conformably to the Agapes, or Commessations of the Primitive Christians, in which he would sometimes himself be of the Party, when his other occasions gave him leave.

There were many persons at this time in Paris, leaning towards the new sprung Heresies. Francis the First designing to re-establish Learning in France, invited Learned Men thither from all parts. Some of them, coming out of Germany to be Pro∣fessors of the Greek and Hebrew Tongues, insinuat∣ed Lutheranism into many of the University: The Queen of Navarr, who had been seduced by Roussel, Bishop of Oleron, a secret Partizan of Lu∣ther, favoured the Lutherans at Court, and gave countenance to their Errors. On the other side, the Sacramentarians, who also endeavour'd to intro∣duce themselves into France, scatter'd about their Libels in all places, against the holy Sacrament, and such was their Impudence, that they fixed some of them upon the Gates of the Louvre: Calvin also, being return'd from Bourges, where during his Study of the Law, he had learnt of Volmar, a German,

his First Notions of a New Gospel, had now pub∣lished, and spread abroad the Doctrine of Luther, and of Zuinglius.

Altho' the King were a great hater of Heresie, as he made it appear, in publickly protesting, that if his right Arm were infected with that Plague, he would immediately cut it off, and also in con∣demning to the Fire the Authors of Sacrilegious Libels, yet those Novelties ceased not to spread, and to gain Ground by degrees.

The principal employment of Ignatius at that time was to confirm Catholicks in their Ancient Belief, and to make Hereticks sensible of their Errors. He caus'd many to return; who had ab∣jured their Faith, and he brought them to the In∣quisitor, to be reconcil'd to the Church.

But while Ignatius labour'd to stifle these growing Errors, he did not forget his dear Sons in Christ Jesus; he offer'd them every day to God, and of∣fer'd himself in Sacrifice for them. He had a custom of retiring himself to the Church of our Lady in the Fields, which is at present the Church of the Carmelites, in the Suburbs of St. James; and there he spent whole days in the contemplation of Divine Mysteries. He also sometimes withdrew himself into a deep and dark Grotte at Montmartyr, which represented to him his Cave of Manreza; And in this place it was, that he used his severest Au∣sterities.

These new Rigors mightily abated his Natural Strength, and augmented the pains of his Stomack, which were now return'd upon him again; so that he fell by degrees into so languishing a weakness, as hinder'd him from applying himself to the Ex∣ercises either of Piety or Study. His health not having been very good, since his coming into

France, and not having found any benefit from the Remedies he used, the Physicians were of opini∣on, that the Air of Paris was noxious to him, and that nothing but his own Country Air would re∣cover him. His Companions, who had so much the more care, and disquiet for his weakness, by how much the less he minded himself, joyned all together in conjuring him to follow the advice of the Physicians; and they importun'd him so much, that notwithstanding his great difficulty in being seperated from them, he at last submitted. But there were other reasons, besides those of his health, which contributed to that Resolution.

Xaverius, Salmeron, and Laynez had some Do∣mestick affairs, which oblig'd them to go into Spain, before they could absolutely renounce all their Worldly goods. He was afraid least this Voyage might slacken their Vocation, and that, as fervent as they were, they might want strength to resist the Caresses, and the Tears of their Families; So that, not to expose the Vertue of these three young Men, from whom he expected great matters, he thought it expedient to charge himself with their several Affairs, and to do their business for them. On the other side, it occurr'd to him, that having in his youth given so much bad example in his own Country, it would be proper to repair that scandal, and shew, at least to his own Kindred, how much through the mercy of God, he contemn'd Worldly Greatness.

While he was making ready for his Journey,* 1.37 some ill-minded people publish't about the Town, that Ignatius and his Companions were suspected of being a little infected with the Novelties of Germany; that so Austere a kind of Life in young Men, did denote a headiness and singularity, peculiar to He∣resie; and that so strait a League between Persons,

so different in condition, could not proceed, but from a Spirit of Faction. Ignatius was advertis'd of the rumour, which went about, and knew more∣over, that they had accus'd him a fresh, before the Inquisitor, Matthew Ori. The principle Accu∣sation fell upon the Book of Exercises, where his Enemies pretended the whole venom of his Doctrine lay, and which they call'd the Mysterious Book.

Judging, that a good Reputation was necessary to the Preachers of the Gospel, and fearing least his Departure should be taken for a kind of Flight, if he left France without justifying himself, he went in person to the Inquisitor, and pray'd him not only to examine his cause, but to pronounce sentence therein in due form. When I was single (said he) the words of Men did not affect me; but now that I have Companions, and am call'd with them, to Evangelical Functions, I must take care of their ho∣nor, and my own.

The Inquisitor, who knew by former experience, how much Ignatius abhor'd Heresie, and not find∣ing any thing in his Conduct that was irregular, told him, that he did not so much as give ear to his Ac∣cusers, knowing that their Accusations had neither Foundation nor appearance. However he desir'd to see his Book of Exercises, not so much to examin it, as to read it. He read it through, and was so Edified with it, that he desir'd Ignatius's leave to transcribe it for his own particular profit, and for the Spiritual advancement of those Persons, whom he directed. Ignatius gave way to it; but not contenting himself with these Testimonies, which were not Authentick, and desiring to leave a clear Reputation behind him to his Disciples, he appear'd one day before the Inquisitor, with a Notary, and two or three Doctors of Sorbon. He pray'd him, in

their presence to give him an Attestation in writing, to certifie, that he had been unjustly Accused, and that the Book of Exercises contain'd in it no unsound Doctrine. The Inquisitor made no difficulty of doing what Ignatius desir'd; But he set forth his Attestation with so many Elogies and Commenda∣tions, that Ignatius was much confounded at them.

There being nothing now to hinder his Journey, he took leave of his Companions,* 1.38 after having more then once Exhorted them to Constancy, and com∣manded them to obey Peter Faber, who was the only Priest among them, and whom they all honor'd as their Senior. He Agreed with them before his Departure, which was in the beginning of the year 1535. that when he had recover'd his health, and ended his business, he would go and stay for them at Venice; and that they should come away upon the five and twentieth of January of the year 1537, and meet him there. His weakness would not permit him to make his Journey a Foot. He rod on a Horse, which his Companions had bought for him; but he had scarcely past the Pyreneans, and breath'd the Air of Guypuscoa, when he found a great amendment in his health.

Being at two Leagues distance from Loyola, he was known by John d'Equibar, who had formerly seen him there, and used to frequent the place: This person arrived at the Inn a little after Ignatius, and asked the Host what company he had: He told him that there was only one Horse-man, not very well accoutred, but who had a good Meen, and by his Accent seem'd to be one of the Country, Equibar had the Curiosity to see him: They told him that the Cavalier was lockt up in his Chamber: He look'd upon him through the chink of the Door, and saw him at his Prayers upon his Knees, with a profound

Recollection. He presently began to call him to mind, and having well viewed him, he no longer doubted, but that he was the Brother of Don Gar∣cias, Lord of Loyola: For altho' Ignatius were very much changed by his Sicknesses and Austerities, yet he had in his Countenance so particular an Aire, and such distinguishing Features, that he was easie to be known.

Equibar instantly took Horse, to carry the sur∣prizing new to Loyola. Don Garcias, who lately had heard that his Brother Ignatius lead a very holy Life in France, was over-joy'd at his coming. He had thoughts of going forth to meet him with all his Retinue, and to make him a magnificent Re∣ception; but fearing, least it might discompose him, he was content to send him an Ecclesiastick of great Reputation, to give him joy of his return. Ignatius kindly receiv'd the Complement from his Brother, but he sent back the Church-man, who would have waited upon him to Loyola; and in∣stead of going thither, he took his way over the Hills to the Town of Azpetia, which lies near it. They of the Town had some incling of Ignatius's coming, and all the Clergy was assembled to pay him their Devoirs, and meet him with Ceremony: So that, coming near the Town, he met this Pro∣cession, which waited for him. He got off, as well as he could, from this Ceremonious Complement, and retired to the Magdalen Hospital. His Bro∣ther, and his Nephews, instantly came to him, and conjur'd him to take his Lodging in the Castle, telling him, it was his home, and that he should be Master there. He Answer'd them, that since he had changed his course of Life, he did not reckon upon having any home in this World, and that in∣stead of being Master, he only pretended to be a Servant of the Poor.

Not being able to draw him out of the Hospital,* 1.39 they sent him a very handsom Bed, and furni∣ture for his Table: But far from lying in it, he lodged upon the Ground, till such time, as they had provided him one of the poor mens Beds: But to conceal this from his Relations, he every Morning tumbled and disorder'd the fine Bed, of which he made no other use. As for the dishes of Meat, which came every day from the Castle, he treated the poor and the sick persons with them, without touching them himself, and beg'd his own Bread about the Town. Thus he lived amongst the Poor, and like a poor Man, those three Months, he remain'd at Azpetia, and in all that time, he went but once to see his friends at Loyola, nor would he then have gone, had it not been to satisfie the extream Importunity of his Sister in Law, who beg'd it of him upon her Knees, for the Passion of our Saviour Jesus Christ. During his Visit, his whole Discourse was of the Vanity of the World, and of the blindness of World∣ly Men. Whereas he came thither in the Evening, he lodged in the Castle; But he lay upon the Ground all that part of the Night which he did not spend in Prayer, and return'd to the Hospital very early in the Morning.

The sight of those Places, where he had lead a Sen∣sual Life, Inspired him with the thought of renew∣ing his former Austerities. He put on a sharp hair Shirt, girded himself with a great chain of Iron, disciplin'd himself every Night, so much the more rigorously, by how much he found himself better recover'd in his health: But withall this, not to be unprofitable to his Neighbour, he every day taught poor Children the Christian Doctrine.

Don Garcias, who was a wise Worldling, and who look'd upon all these Actions of his Brother

with Carnal Eyes, could not endure, that any of the Name of Loyola, should lead so abject a Life, which he several times reproached to him. It mightily disgusted him; to see his Brother constant∣ly with a Troop of little Children about him; and once when Ignatius was going out to Catechise, to disswade him from it, he told him, that no body would come to hear him. If I have but one Child at my Catechism (reply'd Ignatius) I shall be very well content with my Auditory.

Besides this, he Preached every Sunday, and two or three days in the Week. The Churches not be∣ing able to contain the great Crouds which flock't to him, he was forced to instruct them in the open Fields. An infinite of People, from all the Neigh∣bouring Towns came to hear him, and many got upon the Trees to see him.

The first time that he Preached, he told his Au∣ditors, that one of the reasons, which mov'd him to return into his Country, after an absence of so many years, was to quiet his Conscience, concern∣ing a sin of his youth, and to make satisfaction to an Inhabitant of those parts. The Person, of whom he spoke, was there present, and he had found him out in the Croud. He told them therefore, that on a certain time, breaking into a Garden with other young Boys, as mad as himself, they stole and spoiled a great quantity of Fruit; that a poor Man was accus'd of the Theft, put in prison for it, and condemn'd to pay the Dammages. Then he rais'd his Voice, saying, Be it known to all this Assembly, that in satisfaction of the injustice, and the loss, which that Innocent man has sustain'd, I do here give and grant to him two Farms, which belong to me. He then called him aloud by his Name, and asked him Pardon before all the People.

The words of a Preacher, whose Actions are of this sort, will easily perswade. After he had Preach∣ed against the Costly and Immodest Attire of Wo∣men, it was presently seen, that the richness of their Habits, their undecent Fashions, and naked throats (so common in Spain) did all disappear. The same day, that he spoke against Play, all the Gamesters threw away their Cards and Dice into the River, and not a Man in the Town touched them any more in three years time. When he Explicated the Ten Commandements, during the ten Days between the Ascention and Pentecost, to prepare the Faithful for receiving the Holy Ghost, he so well acquitted himself, that in the Second day he quite abolish't, and exterminated all Blasphemies, and false Oaths, which were too frequent in that Country. The sixth Day made a great Conversion of Curtezans, of which some made long Pilgrimages a foot, and the most famous among them, bound her self to serve the Sick in the Hospital, all the days of her Life, so to Expiate their former sins.

But Ignatius was in nothing more successful, then in reforming the manners of Church-men, who thereabouts were great Libertines, and for the most part lived in open Concubinage. He made them change their Conduct, by laying open to them the Holiness of their Profession; and to the end, that temporal punishments might restrain them, if the principles of Christianity would not, he engaged the Magistrates, and all Governors rigorously to execute the Laws against Scandalous Priests.

He did some other good works, which still last, and will last to the end of the World: For he in∣stituted a Confraternity of the Holy Sacrament, for the relief of the Poor, that are not Beggars, and he founded it with a part of his Estate, which he

had not yet renounounc'd; he Introduced the Custom of Praying at Mid-day for such as were in Mor∣tal sin; and least time should wear out this practice, he gave something in perpetuity to the daily Ring∣er of the Bell for this Prayer. He establish't also the Prayer commonly called the Angelus Domini. He renewed the ancient Custom of the Country, of Praying every Night for the Dead. He engaged his own Family at Loyola, to give every Sunday, in the great Church, twelve Loaves of Bread to so many poor People, in Honor of the twelve Apostles; In conclusion, he did what he pleas'd in Azpetia; These were the very Words of the Witnesses, who were heard after his Death, in the Process of his Canonization, and who had seen with their own Eyes, what they deposed.

While Ignatius labour'd in this manner at home,* 1.40 his Companions follow'd their Studies at Paris, without intermitting their Works of Piety. They were all animated with his Spirit, and Faber, who Govern'd in his absence, had so well learn'd his Maxims, that they all liv'd as if Ignatius himself had Govern'd them.

Their number was then increas'd by three other Divines, whom Faber found to be very proper to be their Fellow-Labourers, after a due trial made of them in the Spiritual Exercises of their common Father. The First was Claude l' Jay, who was of Anessy, a Man of an extraordinary Genius, and of an excellent Disposition. The Second John Co∣dure, and the Third Pasquier Brouet, both of them Learned Men, and both Frenchmen, one of the Diocess of Ambrun, and the other of Amiens.

So that the first Fathers of the Society of Jesus, were Ten in number: Upon which Subject a cer∣tain Hugonot Writer strains hard for a Conceit, tel∣ling

us (a little nonsensically) that among the Pytha∣goreans the number of Ten is surnamed Atlas, and that it is not without Mystery, that Ten Men made up the Foundation of a Society, which up∣holds the See of Rome, as Atlas doth the Heavens.

These three last made their first Vow at Mont martyr, when the other six renew'd theirs the se∣cond time; And they were all so united together, that notwithstanding the difference of Nation and of Humor, they all seem'd to have but one Heart and one Soul.

Such happy News much comforted Ignatius in the absence of his beloved Disciples:* 1.41 But the Re∣putation which he had gain'd in Biscay did sensibly mortifie him; and this was that which made him resolve to hasten his Journey to Venice. He pass'd every where for a Saint, and the People believ'd he could do Miracles: Whereupon they brought to him a Woman who had been four years possess'd, and had all the signs in her of a true Possession. He re∣manded her to the Exorcisms of the Church, saying that he was no Priest, and that a Sinner, like him∣self, had no command over the Devils. But they still press'd him at least to make the Sign of the Cross over the possess'd Person, which he could not refuse them to do, and immediately she was deli∣ver'd.

Some few days after they brought him a Maid whom the People would needs have to be also Pos∣sess'd; she was very raging, with violent Contor∣tions over all her Body; Ignatius, when he had be∣held her, said she was not Possess'd, and that those extraordinary Motions proceeded from a natural Cause; and that if the Devil had any part in it, 'twas only in troubling the Imagination of the sick Person. He made the Sign of the Cross upon her, and her fury presently ceased.

There was in the Hospital of St. Mary Magda∣len, a poor Man call'd Bastida, who for many years had the Falling-sickness: He had once a long and violent Fit in the presence of Ignatius; the Saint touch'd with Compassion, lifted his Eyes to Heaven, made an ardent Prayer for the poor Man, and laid his Hand upon his Head; Bastida instantly recover'd of his Fit, and was so perfectly cur'd of his Disease, that it never came more.

But God, who gives his Servants the power of curing Diseases, for the Glory of his Name, per∣mits them at the same time to be diseased themselves; so to humble them, and to try their patience. Igna∣tius accordingly had then a great Sickness: He would not be carry'd to Loyola; but he could not hinder his Kindreds taking care of him. Two Wo∣men of Quality, his Cousin-germans, one call'd Maria Doriola, and the other Simona d' Alzaga, tended him, and continually watch'd with him.

One Night, when they were retir'd into the next Chamber to take a little rest, they heard him sigh in an extraordinary manner. Going in to him, they found him with his Hands joyn'd, his Eyes lifted to Heaven, his Countenance otherwise enflam'd then with his Feaver; for it shin'd with such a light, that it dazled their Eyes. Ignatius was in Confusion to be so found by them, and he earnestly pray'd his two Kinswomen to keep it secret.

As soon as he was cur'd, he parted from Azpetia, with the great regret of his Family, and of all the Inhabitants. He accepted of a Horse, of Money, and of Servants, to content his Brother, and to part fairly with him; but he had no sooner got to the Confines of Biscay and Navarr, when he rid himself of his Attendance. He went by the Way of Pam∣pelona to the Castle of Xavier, to dispatch the Busi∣ness

of his Disciple Francis Xavier, and afteward to Almazon, and to Toledo, for the Concerns of Salme∣ron and Laynez.

Having dispatch'd all these Affairs,* 1.42 he took the Way of Valentia, where he hop'd to find the op∣portunity of a Ship for Venice: While he was wait∣ing for it, he went to Visit Don John de Castro at Segorbe, who had lately made himself a Carthusian in the Charter-House of Val-Christ, and had not yet ended his Noviceship. This was one of the three Spanish Gentlemen, who at Paris being mov'd with the Discourses and Example of Ignatius, retir'd themselves into the Hospital of St. James.

This Novice having a very mature Judgment, and being moreover a great Servant of God, Igna∣tius told him in confidence his most secret thoughts; That he intended to go into Italy, in order to make a Voyage to the Holy Land; and that there, or elsewhere, he intended to Institute a Society, whose only Aim and Business should be, to perfect their own, and to save their Neighbours Souls. He set down to him the Scheme and Drift of that So∣ciety, in the manner he had then fram'd it within himself, according to the present light he recei∣ved from God. He farther told him what Com∣panions he had chosen for executing this Design, a Xaverius, a Laynez, and others not unknown to Castro; and then he asked his counsel in that important Business.

Casto did not immediately tell him his judgment upon it; but having spent the Night following wholly in Prayer, he came out of his Cell at Break-of-day with a transport of Joy, which he could not moderate, and went in great haste to tell Ignatius, that his Undertaking was the Work of God, and that it should succeed in spite of all the Contradictions

of Men, and that all Christendom should receive great Advantages by it: And (said he) to let you see that I do not speak at random, I offer my self to be your Companion and Disciple; for being only a Novice, I am not yet under any Engagement.

Ignatius receiv'd this Testimony of Castro as an Oracle of the Holy Ghost; but far from consenting that this Recluse should leave the Solitude to which God had call'd him, he exhorted him to persist in so holy a Vocation as his was, and made him under∣stand, that a contemplative Life was his Lot. The thought which this Novice had of changing his State, lets us see, that Persons inspir'd from Heaven in the behalf of others, are not always so for them∣selves; and that God made use of Ignatius to re∣settle Castro, as he did of Castro to fortifie Ignatius. The Records of the Charter-House of Val-Christ mention this whole Passage between these two; of which there are besides Juridical Attestations of Don Antonio Martin d' Atarriba, and of Don An∣drea Soler, both Carthusians, who deposed that they heard this Transaction from Castro's own Mouth.

Ignatius more settled then ever in his Design,* 1.43 went immediately to Valentia, and there went on Board a Merchants Ship, which parted for Genoua. The famous Pirate Barbarossa, who had driven Mulyassen out of the Kingdom of Tunis, was abroad upon the Mediterranean Sea with a Fleet of an hundred Gal∣lies, pillaging the Coasts, seizing all Ships, and every where making Slaves: But so it happens sometimes, that one Evil is the cure of another.

The most furious Tempest that perhaps ever was known upon the Coasts of Spain, brought this poor Merchants Ship to the last extremity: The Rudder was carried away with the stress of the Weather, the Masts were broken, the Pilot and Mariners in

despair. Among the Cries of so many People, who look'd for nothing but present death, Ignatius was the only Person not discompos'd, and so acquiescing in the Orders of Heaven, that he had not the least trouble upon him, to see all his holy Projects over∣thrown: His only sensible grief was for not having corresponded with the Graces of Heaven with that fidelity he ought. But when nothing but Ship∣wrack was look'd for, the Wind, by a miracu∣lous Providence, carry'd on the Ship to the Port of Genoua.

This was not the only Danger which Ignatius pass'd through in this Journey: Going from Ge∣noua to Bologna, he lost his Way upon the Apennine. After having a great while wander'd through dif∣ficult Passages, he came at last to a Way wide and even at the entring, but growing by degrees nar∣row and craggy, which brought him in the end to a steep and upright Mountain, which had at the bottom a great Torrent of Water gushing out of the Rocks.

Being insensibly engag'd into so dangerous a Passage, he stopt with some terror at the sight of Precipices, which were on all sides of him; but after he had implor'd the succor of Heaven, he took heart again, and not knowing how to go back, he resolv'd to adventure forwards: Wherefore he crawl'd up along the Rock, sometimes hanging upon the Shrubs, sometimes upon the Stones, that stood out, always in hazard of rowling down to the Bottom of the Precipice which he saw under him. This adventure was the most perilous of his whole Life, and he was us'd to say, that without a kind of Miracle, he could never have come out of so great a danger.

The Rains then falling, did almost drown the

ways, by which he so much suffer'd, that he came very sick to Bologna: Entring into that Town, as he past over a narrow Bridg, his foot slipt, and he fell into a Ditch full of Mire, out of which he came forth so cover'd with dirt, that he was a frightful spectacle. However, he was not nice to shew him∣self about the Town, as dirty as he was, and to beg Alms: But whether it were, that his figure made him less acceptable, or that Charity was very cold, he could not all that day get one piece of Bread, and he must have starv'd, if the Spaniards who in that Town have a rich Colledg, had not taken pity of him. As soon as he had a little re∣cover'd his strength, he went forwards on his Jour∣ney, and came to Venice about the end of the year 1535.

From his first coming thither, he employed him∣self in the Service of his Neighbour, following the Spirit of his Vocation.* 1.44 Two Brothers, Gentlemen of Navarre, the one called Stephen, the other James d'Eguia, were newly return'd from the Holy Land. They both had sentiments of Piety, and some thought of quitting the World, but were held back by other humane motives. Ignatius, who had seen them at Alcala, engaged them to make the Spiritual Exercises, that so they might be well directed in chusing their course of Life. They found, during their retirement, that God had design'd them one day to be the Children of Ignatius: They promis'd to follow in due time the Grace which cal∣led them, and they were so true to their engage∣ment, that as soon as the Society of Jesus was form'd, they both enter'd into it.

There was in the Town another Spaniard of Malaga, of an Ancient Family, that came out of Cordova, and was called James Hozez: He was

Batchelor of Divinity, a Man of good Life, and a declared enemy of the Novelties of Germany. The desire of his Spiritual profit made him seek out Igna∣tius, who had been represented to him, as a great Master in the Science of the Saints: But having learnt that he had been suspected of Heresie, in Spain and in France, he durst not wholly rely upon his Con∣duct. However he one day, resolv'd to begin the Spi∣ritual Exercises, first Arming himself with preserva∣tives against any Poyson, that he might find in them. He took therefore along with him an Abridgment of the Councels, some of the Holy Fathers, and a great many Books of Divinity, to examin the Doctrine of the Exercises by solid and certain Rules.

Scarcely had he ended the first Meditations, but he found a Character of Truth, where he was afraid he should have met Errors. Going forwards, he clearly saw that nothing was more Orthodox then the Faith of Ignatius: But that, which most of all convinced him, was what Ignatius himself declared to him of his Sentiments about Religion: That true Christians ought to submit themselves to the decisions of the Church, with the simplicity of an Infant; that in order to this, we are bound to be∣lieve, that the Spirit of our Saviour Jesus Christ doth animate his Spouse the Church, and that the same God, who in former times gave the Precepts of the Decalogue, to the Israelites, doth govern at this day the Society of the Faithful: That far from disapproving the Customs in ure among Catholicks, we ought always to be provided with reasons to de∣fend them against Libertines, and Hereticks; that we must receive with profound submission the Ordi∣nances of Ecclesiastical Superiors; and, when their lives should not be so blameless, as they ought to be, to abstain from speaking against them, because such

Invectives always cause Scandal, and make the Sheep revolt from their Pastors; that we cannot too much esteem the Science of Theology, whether Scholastick, or Positive; That the chiefest aim of the Ancient Fathers, was to excite Mens hearts to the love of God, but that St. Thomas, and the other Doctors of the last Ages propos'd to themselves, to reduce the Principles of Faith, into an exact Me∣thod, for more surely confuting Heresies; that we cannot be too wary in speaking of Predistination, and of Grace; and that Preachers ought to be very circumspect, when they treat of those Mysteries, that they may not seem to take away the Power of our free will, and the Merit of good works, in ex∣alting Predestination, and Grace; nor on the other side, to undervalue Predestination and Grace, in raising the Power of our will, and the Merit of our works; that often by exagerating the Excellency of Faith, without any distinction or farther expli∣cations, the People are made prone to neglect the practice of Virtues. In conclusion, that tho' it be the part of a good Christian, to serve God out of a Principle of pure love, we must not neglect to recommend the fear of God, nor that only, which we call Filial, which is most Holy, but that also, which is called Servile, because it may help a sinner more readily to get out of his sinful state, and may dispose him to that other fear, which unites the Soul with God.

All these Articles and Rules of an Orthodox Be∣lief, as the Saint calls them in his Book of Exercises, into which he has inserted them, made Hozez asham∣ed of the distrust he had concerning the Doctrine of Ignatius, to whom he made a Confession of it, shewing him the Books he had Arm'd himself with∣all, by way of prevention, and now without any

fear, he so adheared to his Director, that he em∣braced the same form of life, with Ignatius, and his Companions.

Many Noble Venetians did put themselves under the Direction of Ignatius, as the three Spanish Gen∣tlemen had done, and among the rest, Peter Conta∣rini, Administrator of the Hospital of St. John and Paul, afterwards Bishop of Batto. He found great advantage for a Spiritual life in the Exercises, and if afterwards he did not embrace the institute of Ig∣natius, as some of the Venetian Nobility did, it was only, that he might be the Protector, and Fa∣ther of the whole Order.

The World,* 1.45 which commonly misconsters, what it doth not understand, could not look upon the good Actions of Ignatius, without Judging ill of them; They imagin'd him, to be an Heretick in Masque∣rade, and that, after he had infected Spain, and France, he was now come to do the same in Italy, some were so mad, as to say, that he had a Fami∣liar, which informed him of every thing, and that when he was discover'd in one place, he saved him∣self in another, before Justice could take hold of him.

As soon as Ignatius heard what Rumors were spread of him, he apply'd himself to Jerome Veralli, Nuncius of Paul the Third, with the Republick, humbly to request him, that if according to these Reports, he were culpable, his Process might be made. The Nuncius, having well examin'd the matter with Gaspar de Doctis his Assessor, and find∣ing no sufficient ground for these Calumnies, he past a Juridical sentence in favor of Ignatius.

The esteem, which John Peter Caraffa shewed for Ignatius, did not a little serve to dissipate these Slanders. This is that Caraffa, who was exalted

to the Soveraign Pontificate under the name of Paul the Fourth, and who before that, leaving the Arch∣bishoprick of Theate, to make himself a Colleague of Caietan Thyene, had Founded the Order of Re∣gular Clericks, call'd Theatins, from the name of the Arch-bishoprick, which by a Spirit of Humility and Penance he had quitted. He was at that time in Venice, and lived the life of an exact Religious man. The great correspondence with Ignatius held with Caraffa, made the World believe, that he was become a Disciple of Caraffa, and thence cer∣tainly it came, that the People in those times called Ignatius and his Companions, Theatins.

In this while, the War was kindled more fircely then ever, between Francis the First, and Charles the Fifth, by the Death of Francis Sforza, Duke of Mil∣lain; both these Princes had pretentions on that Dutchy. The Emperor, perswaded that in these occasions, dilligence and strength doth best decide matter of right, immediately took up Arms, and made an irruption into Provence, with the choice of his Troops.

Upon the First rumor of the War,* 1.46 the Compa∣nions of Ignatius, who were not to have departed from Paris, till the 25th. of January of the year ensuing, according to the first agreement, resolv'd to Anticipate the time of their Journey, and to go out of the Kingdom, before the Passages upon the Frontiers were stopt. They set forth the 15th. of November of the year 1536; with no other Equi∣page, but a staff in their Hands, and a little Valice on their Backs, in which they carried their Writings. To avoid Provence, they went by the way of Lorrain.

The whole Troop marched with great Recol∣lection, and modesty, sometimes Praying, some∣times

Discoursing of Heavenly things, other while singing Psalms, or Church Hymns. Faber, Le Gay, and Brouet, who were Priests, every day said Mass; the others also Communicated as often, to fortifie themselves with the Bread of Life, against all the hazards, and difficulties of their Journey, in so bad a season. They past through Germany with their Beads about their Necks, as it were to make a publick profession of their Faith in those places, where Heresie began to be Triumphant.

Coming one Night to a Burrough, near Constance, where they were all Hereticks, the Lutheran Mini∣ster, an Apostate Priest, and who before had been Curat of the Place, followed them into the Inn where they went to lodge: They having a plain and a simple outside, he thought he might deal very well with them, by way of disputation, and gain a signal Victory over nine Papists at once. He began with them by laughing at their Beads, and then fell to Argumentation about Religion. As weary, as they were they would not decline the en∣gagement; and Laynez was the person, who first undertook him; He disputed so vigorously and so solidly, and the Minister was so non-plus'd, that he cryed, Gentlemen, let us go to Supper, and let us Sup altogether, and afterwards we shall be better able to Dispute. They consented to renew the Dispute, but they would not eat with the Heretick. They made a sober Meal by themselves according to their custom, while the Dutchman, in another Room, eat and drank at his own rate. After Sup∣per they resumed the debate, and now a great many People were got together to hear the Disputation: But the Minister, who had drunk a little too plenti∣fully at Supper, not being able to Answer any one Argument of his Adversaries, fell a swearing in his

own Tongue, and in great fury went out of the Inn.

The next Morning they followed on their Jour∣ney to Constance, where the Heresie of Luther had been receiv'd, both by the Magistrates, and the People. Coming near the Town, hard by the Hospital for the infected of the Plague, they saw an old Woman, who seemed ravisht with Joy, at the sight of them and their Beads, and lifting up her hands to Heaven, she made the sign of the Cross. The Lutherans of Constance could not prevail upon her, neither by fair means, nor by foul, to change her Religion; whereupon they banisht her out of the Town. The good old Creature often kiss'd their Beads, and knowing no Language but her own, she made signs to them to stay a little while for her, in the place where they were. She presently went into the Hospital, where her aboad was, and returning again, she brought with her a great many pieces of broken Crucifixes, intimating to them, that those were the greatest Treasure she had. To make a kind of Reparation to the Honor of Jesus Christ, so ill treated in Effigies by the Lutherans, they prostrated themselves upon the Snow, which all covered the Ground, and devoutly kissing those broken Crucifixes, they ador'd the Crucified.

After which the Woman, returning back to the Hospital, and followed by our Catholick Troop, told those, whom she met; Look ye, you miscreants, what you say is not true, that all the World believes in Luther, and that the Roman Re∣ligion is quite extinct, Pray, whence came these Men with their Beads? Are not they of this World?

The nine Travellers pass'd out of Germany, not∣withstanding the great rigor of the Winter, and after much hardship endured, with their earnest de∣sire

of seeing Ignatius made less painful to them, at last they arrived at Venice, the 8th. of January, in the year 1537. Ignatius embrac'd them all, and wept for joy; he had with him James Hozez, who made the Eleventh of the Company, and was not less fervent, or less learned then the rest.

Having some leasure time before their going to Rome,* 1.47 to receive the Blessing of His Holiness, for their Voyage to Jerusalem, they advized to dispose and fit themselves for that enterprise by works of Charity, and Humility; for which purpose, they divided their Company into two Hospitals, some went into that of the Incurables, and the rest into that of St. John and St. Paul: They instructed the Ignorant, serv'd the Sick, assisted the Agonizing, and buried the Dead.

Thus they were employ'd till Mid-Lent,* 1.48 when they all parted for Rome, except Ignatius; who did not think it convenient to appear in a place, where his presence might possibly be of some prejudice to his Companions; for John Peter Caraffa, the The∣atine, who was at Rome, and whom Paul the Third had newly made a Cardinal, seem'd at that time very opposite to the designs of Ignatius; whether it were, that he had some resentment, that he, and Hozez, would not incorporate themselves with the Regular Clericks, Founded by him, or that he did a little believe those false reports, spread about in Venice concerning Ignatius.

The Companions of Ignatius being come to Rome, they were presented to the Pope by Peter Ortiz, that Spanish Doctor, who had received in France ill Impressions concerning Ignatius, but who after∣wards, upon better Information, had him in great esteem; He was deputed by the Emperor Charles the 5th. to maintain the Validity of the Marriage

of Catherine of Arragon, Queen of England, whom Henry the 8th. had repudiated, to Marry Ann of Bullen. He remembred Faber, Xaverius, and the rest, whom he had seen at Paris; And did them all sorts of good Offices, in consideration of Ignatius. He told the Pope, that they were very Learned men, disengaged from the World, lovers of Pover∣ty, very zealous for the Conversion of Souls, and that the only motive of Preaching the Gospel to Infidels, made them beg leave, to pass into the Ho∣ly Land.

Paul the Third, who loved Men of Learning, and had a custom in time of his Meals, to have the choicest Questions both of Humane, and Divine Sciences, Treated and Discoursed before him, had a mind to see these Persons, whom Ortiz had so com∣mended, and bad the Doctor bring them to him the day following. He propos'd to them himself a point of Divinity, upon which they spoke so Learnedly, and with so much respect and modestly, that Charm'd with their Discourses, he rose from his Chair, and said with a loud voice, We are Extreamly pleas'd to see so much Erudition, and so much modesty joyn'd together. He ask'd them, what it was they desired of him, and being told by them, that they only requested, what Otiz had already said, He gave them his Benediction, with all the Marks of a Pater∣nal kindness; telling them withall, that he did not believe, they would be able to make the Voyage of Jerusalem, by reason of the League which was upon making between the Emperor, the Republick of Venice, and the Holy See, against the Turk, and which would break out very suddenly.

He gave them Sixty crowns of Gold by the hands of Ortiz, and granted to those, who were not yet Priests, permission to receive Holy Orders from any

Bishop whatsoever. Ignatius was comprehended in this concession, upon the Testimony, which Ortiz gave his Holiness concerning him, and Car∣dinal Anthony Pucci Issued forth a Dispensation out of the Penitentiaria, for Alphonso Salmeron, that he might receive the Order of Priesthood, with the rest, at the Age of Twenty years.

After they had visited the Principal Churches of Rome, they took their way back again to Venice, living upon Alms, and keeping for their Palestine Journey the sixty Crowns of the Pope, with an Hun∣dred and forty more which other Charitable Per∣sons had bestowed upon them. Being come thither they made the Vow of Poverty, and of perpetual Chastity, in the presence of the Nuncius Veralli, and fell to their works of Charity in the Hospitals, which Ignatius had continued in their absence.

Upon the Nativity of St. John Baptist,* 1.49 they were Ordain'd Priests by Vincent Nigusanti, Bishop of Arbe, and during the Ceremony, they had such moving sentiments of Religion and Devotion, that the Bishop even with Tears protested, that he had never been so Edified in all the Ordinations, he had ever made.

In the mean time, the League was concluded; and the Venetians having declared War against the Turk, there was nothing but Armies and Fleets preparing on both sides. Tho' now there was no more Com∣merce between those two States, nor any hopes of passing into the Levant, yet Ignatius, and his Com∣panions would not go out of the Teritories of the Republick, to keep their Vow, which obliged them to expect there one whole year.

The new made Priests, made use of this time, to prepare and dispose themselves for saying their first Masses, and the better to do it, they went out of

Venice into some solitary Places, where nothing but Divine objects might enter into their thoughts; and they chose their quarters in such manner, that altho' they were separated, they might easily come toge∣ther, in case any opportunity should offer it self, of passing into the Holy Land.

Ignatius made choice of a forlorn Cottage,* 1.50 not far from Vicenza, which was ready to fall. He lived there much after the rate of the Ancient Her∣mites of Thebais, fasting every day, incessantly Pray∣ing, and never coming forth unless to get a little meat: But he received there such overflowing Con∣solations, that through the abundance of his Tears, he was in danger of losing his sight. and yet after forty Days of Retirement, and Penance, he would not presume to approach the Holy Altar; and tho' his Companions said their first Masses before the end of September, or October, he did not say his, before Christmass-day of the year following defering it from Month to Month, according to the light which he received from God; still judging himself more and more unworthy for executing that Holy Function: So profound was his Reverence of those Sacred Mysteries.

Waiting the end of the year, our new Priests, animated with a new Spirit and Fervor, were distri∣buted into the Towns, and Burroughs adjacent to their solitary Mansions, in company of the Antient standers, who had been formerly Ordain'd, to la∣bour in their Vocation of saving Souls. Ignatius, Faber, and Laynez, went to Vicenza, Xaverius and Salmeron to Montselioe, Codurus and Hozez to Tre∣vtsa, le Jay and Rodriguez to Bassano, Brouet and Bobadilla to Verona; they commonly got upon some Stone, in the middle of Market places, and in∣vited the Passengers to hear them. Whereas they

had the meen of Strangers, and spoke bad Italian, the People who took them for Mountebanks, come out of some far Country, flockt about them in great numbers. But God bestowed such power upon their words, that such as came thither only to laugh at them, went away weeping for their sins.

They only Preached Repentance and Penance, and to look upon their pale and mortifi'd Counte∣nance, they appear'd to be true Penitents themselves, who had newly come forth out of some Desert. After having labour'd the whole Day, without other sustenance then a little Bread beg'd from Door to Door; they past the Night in small Cottages or Huts, lodging on the Ground, with a little Straw under them.

They could not long hold out in so Austere a course of Life, the greatest part of them fell sick, and amongst the rest Simon Rodriguez was brought to Deaths door. He and le Jay were retired into an Hermitage, built on the top of an Hill, near Bassano. The Hermit, who was called Antonio, and was a Holy Man, spared no pains to assist and comfort him, but the Violence of the Disease did not yield to any remedies.

Upon the first news of this dangerous Sickness,* 1.51 Ig∣natius parted from Vicenza, which is a days Journey distant from Bassano. He had at that time a ling∣ring Feavor upon him, and yet walkt so fast, that Faber, who was strong and healthy, could not keep pace with him. Having always the Van of his Companion, he now and then staid for him, and in these pauses, he beg'd of God upon his Knees, the Recovery of his Disciple. Nor did he pray in vain, even in his Journey he had an assurance of being heard, and he told Faber, that Rodriguez would not die. However, they found him so ill, that the

Physitian, who visited him, and the Hermit both dispair'd of his Life. But Ignatius, embracing the sick Man, confidently told him, fear nothing, Bro∣ther, you shall recover. From that moment, Ro∣driduez began to mend, and in few days was quite recover'd.

But the evil Spirit endeavour'd to rob Ignatius of him, whom Heaven had newly restored to him: For Rodriguez, a while after, being charm'd with the delights of Solitude, and comparing the quiet life of the Hermit Antonio, with the restlesness and fatigues of Ignatius, was tempted to make himself an Hermit. Nothing unites us more to God (said he within himself) then the Exercises of an interior life: All these outward Employments dissipate the Spirit in Saints, tho' never so great, the Commerce of Men in the World cannot be but dangerous for him, who deals with them, tho' it be to save them, and it is always most secure, only to mind our own Soul.

These reasons much prevail'd upon him; but the remembrance of his Vow, and the consideration of Ignatius, held him in suspence: Not being able to resolve, it came into his thoughts to consult the holy Man Antonio, and implicityly to follow his Councel. For this end, stealing away from Igna∣tius, Faber, and le Jay, with whom he was at Bas∣sano, he went towards the Hermitage. He was hardly got out of the Town, when a Man of a terrible aspect, and of a Giants stature, appear∣ed before him, with a naked Sword in his hand; at first he was terrified: But after a while, think∣ing it might be only fancy, and that his Eyes de∣ceived him, he followed on his way. Immediately the same Man in a greater rage, then before, look'd dreadfully upon him, and threaten'd him with his

Sword, as if he meant to run him through; so that Rodriguez, trembling and frighted, ran back with full speed to the Town. Ignatius received him with open Arms, and with a smile, full of sweet∣ness, Thou man of little Faith (he said) why hast thou doubted? These words made Rodriguez asham∣ed, but they Confirm'd him in his Vocation, and at the same time gave him to understand, that God had reveal'd the whole matter to Ignatius.

The Charity, which the Hermit of Bassano had shewed to Rodriguez in the time of his Sickness, obliged Ignatius to take his leave of him, before he return'd to Vicenza. They had often seen one ano∣ther; the Recluse, who highly valued his own way of life, and to whom Ignatius did not much com∣municate himself, had no great esteem for a Man, in whom he saw nothing extraordinary, either in his outside, or in his discourse. This last time of seeing him, he undervalued him even more, then formerly: But when Ignatius was departed, he un∣derstood by a light from above, that he, of whom he made so little Reckoning, was a Vessel of Election, and a Man fill'd with the Spirit of God.

THE LIFE OF St. IGNATIƲS. The Third BOOK.

THE Year being run out,* 1.52 and no hopes appearing of a Pas∣sage into the Holy Land, Ig∣natius, who had call'd his Companions together at Vicen∣za, gave them to understand, that since the Entrance into Palestine was shut up, they ought not to defer the accomplishing of the other part of their Vow, which oblig'd them to offer their Service to the Pope.

Here we cannot too much admire the Conduct of Providence, which doth sometimes infuse Thoughts and Designs into the Minds of Saints, not intending that they should be executed, and yet expecting from them their Obedience and Dili∣gence, towards the Execution of them. It is a thing

moreover very remarkable, that the Ships Trans∣porting the Jerusalem Pilgrims, which in the fore∣going Years never fail'd to put to Sea, should only omit going in the Year 1537. Doubtless the Divine Wisdom, which conducted his Servants by secret ways to higher Enterprizes then they themselves imagin'd, did so dispose it for his own Glory.

It was resov'd, that Ignatius, Faber, and Laynez, should first go to Rome, and represent to his Holi∣ness the Intentions of the whole Company; that the rest, in the mean time, should be distributed into the most famous Universities of Italy, to plant and insinuate Piety among the young Students, and to increase their own number with such as God should call in to them. Before they separated, they esta∣blish'd a Form of Life, which they were all to fol∣low, and engag'd themselves to observe these en∣suing Rules.

1. That they should Lodge in Hospitals, and live only upon Alms. 2. That such as were of a Company, should be Superiours by turns, each in his Week, lest their fervour should carry them too far, if they did not prescribe Limits one to the other, for their Pennances and Labour. 3. That they should Preach in all publick Places, and in such other where they could be permitted to do it. That in their Sermons they should set forth the Beauty and Rewards of Vertue, with the Deformity and Punishments of Sin; and that they should do it in a plain Evangelical manner, without the vain Or∣naments of Eloquence. 4. That they should teach Children the Christian Doctine, and the Princi∣ples of good Manners. 5. That they should take no Money for executing their Functions, and that in serving their Neighbour, they should seek the Glory of God, and nothing else.

They all consented to these Articles:* 1.53 But in re∣gard they were often asked who they were, and what was their Institute, Ignatius declared to them in precise terms what they were to answer thereun∣to. He told them, That being united together to fight against Heresies and Vices, under the Stan∣dard of Jesus Christ, the only Name which an∣swer'd their Design, was, The Company of Jesus. He had this Name in his thoughts ever since his re∣tirement at Manreza; and it is believ'd, that God reveal'd it to him in his Meditation of the two Stan∣dards, in which was shew'd him the first Draught, and the general Scheme of his Order, by Military Representations.

But that which happen'd to him in his Journey to Rome, much confirm'd him in the thought, that this Name was inspir'd by Heaven. In his whole Voyage he every day receiv'd the Holy Commu∣nion from the Hands of Laynez or Faber. He was all the way in constant Meditation upon the My∣steries of our Saviour, with a feeling Devotion. Lighting upon a ruinous Chappel in the Road from Sienna to Rome, he went all alone into it, to recom∣mend that little Company to God, which he was now going to offer to the Vicar of Jesus Christ. Scarce had he begun his Prayer, when he was rapt in spirit. He saw the Eternal Father, who presented him to his Son; and he saw Jesus Christ loaden with a heavy Cross, who after receiving him from the hands of his Father, said to him these words, I will be propitious to you at Rome. The sight of the Cross astonish'd him; but the Promise of our Savi∣our fill'd him with assurance and strength.

Being come to himself, he went out of the Chap∣pel with a transported Countenance; and joyning his two Companions, I know not, Brethren (he

said) what is prepar'd for us at Rome, and whether we may not be ill treated there; but this I know, that whatever our treatment shall be, Jesus Christ will be propitious to us. After which, to fortifie them a∣gainst all that might happen, he told them what he had seen. This heavenly Visit is one of the most remarkable which St. Ignatius ever had, and is so well attested, that there is no ground for a doubt of it.

Laynez, when he was General of the Society, made a Relation of it to all the Fathers of Rome, in a Domestical Conference; and Ribadeneira, who first writ the Story of Ignatius, says he was present at it. When any body asked St. Ignatius concern∣ing the Particulars of it, he referr'd them to Father Laynez, to whom, he said, he had formerly given a true account of it. Nevertheless, at the time when he made the Rules and Constitutions of his Society, and set down the Sentiments which God inspir'd him with at the Altar,* 1.54 he once writ, that he found himself in the same inward disposition and state as he was when the Eternal Father appear'd to him, and recommended, or Put him with his Son, to use the Saint's own Term.

Ignatius, Faber, and Laynez, came to Rome a∣bout the end of the Year 1537. At their first arri∣val they had Audience of his Holiness, Paul the Third, by the means of Ortiz. His Holiness re∣ceiv'd with joy the Offers which Ignatius made him, and seem'd very well satisfi'd to see him. To try, and employ his new Workmen, he desir'd that Laynez and Faber might teach Divinity in the College of Sapienza, the first, Scholastick, and the other, the holy Scripture. Ignatius undertook, un∣der his Apostolical Authority, the reformation of Manners, by the means of his Spiritual Exercises,

and of Christian Instructions. He first restor'd all the Money that he and his Companions had recei∣ved for their Journey of Jerusalem, and he even sent back four Crowns of Gold as far as Valentia, which Martin Perez had given him.

Cardinal Jaspar Contarini, one of the most Learned Men, and most Ingenious of his Time, was so charm'd with the Disinteressedness and Wis∣dom of Ignatius, that he said he now had met with such a Director as he had long wish'd and sought for. He gave himself up wholly to him, and in his own Hand wrote out the Book of the Exercises.

According to the Example of Contarini,* 1.55 Ortiz put himself under the Direction of Ignatius; But that he might make the Exercises with more liberty, he went out of Rome, and took Ignatius with him to Monte-Cassino. This Place, equally solitary and Religious, seem'd to him very proper for his design of forgetting for a whole Month, all the Business of the World, and of minding no other but that of his Soul. As far advanc'd in years as he was, he made himself Ignatius's Scholar; and he said after his retirement, that the Divinity which he had learn'd at Monte-Cassino, in the space of Fourty days, was incomparably better then that which he had taught in so many years. He said also, there was a great deal of difference between studying to instruct others, and studying to perfect ones self; that in the first we only design to make our selves able Men, in the second to become Saints. In con∣clusion, he more valu'd one single Notion, gain'd in his Solitude, then all the curious Speculations of humane Sciences.

In this while Xaverius and Bobadilla were em∣ploy'd in Bologna about saving of Souls; Le Jay and Rodriguez were at the same Work in Ferara,

Pasquier and Salmeron in Sienna, Codurus and Ho∣zez in Padua. From Venice their Reputation was every where spread about; and the Marchioness of Pescara being at Ferara, desir'd to be acquainted with the two who Labour'd there. Meeting one of them by accident, she asked, if he were not one of those Priests come into Italy, to go into the Holy Land, and where he Lodg'd. She was inform'd by him, that their Journey to Jerusalem was disap∣pointed, and that they Lodg'd in the Hospital. She went thither the very same day; but before she call'd for them, she enquir'd in what manner they liv'd. She was told that they were great Saints; that they spent part of the Night in Prayer, and in say∣ing their Office together; that every day they begg'd their Bread about the Town, and would not eat in the Hospital what belong'd to the Poor; that, as thin clad as they were, they never came to the Fire in the coldest Weather; that they never spoke but of Heavenly things, and that they were conti∣nually employ'd in the Service of their Neigh∣bour.

The Marchioness, who had true Sentiments of Piety, was overjoy'd to find Directors of this Cha∣racter. She gave them an account of her Interior, and oblig'd them to come and Lodge for a time, near her Palace. It was she who first made them known in the Court of Ferara, and who induced the Duke Hercules d'Este to chuse Claude le Jay for his Confessor.

But of three other of Ignatius's Companions, God was pleas'd to try the Vertue, and to exercise their Patience. Xaverius had a great Sickness at Bologna, of which he was brought to Deaths-door. Codurus and Hozez were put in Prison at Padua, by order of the Bishops Suffragan, who suspected them of ill

Designs, and some Contrivances against the State of Venice: But the whole Town was concern'd in their behalf; so that they lay but one Night in Prison. As soon as they fell to their Employment again, Hozez was seiz'd with a most violent Feaver, which carry'd him off in few days. The Disease took him after he had newly Preach'd to the Peo∣ple upon these words of the Gospel, Watch and pray, because you know not the day nor the hour.

Ignatius, who had the News brought him to Monte-Cassino, of Hozez Sickness, knew it would be mortal.* 1.56 At the very instant of his Expiring the Saint saw his Soul, shining and glorious, enter into Heaven, in the same manner as St. Bennet in that Place had formerly seen the Soul of St. Germanus, Bishop of Padua, carry'd by Angels into Paradice, as it is related by St. Gregory. Ignatius had the same Vision more then once: for being one day hearing Mass, at those words of the Confiteor, Et omnibus Sanctis, he saw Heaven open'd, and among the numerous Troop of the Blessed, his Companion more resplendent then the rest; not that he was more holy, or more elevated in Glory, but because God, as Ignatius himself observ'd, would have him so distinguish'd, that he might take notice of him. This Vision so wrought upon him, that he wept for many days together. And that which made it ap∣pear that it was no Illusion, was, that the Body it self of the Deceased seem'd to give some assurance of the glorious state of his Soul: for Hozez, who, living, was of a swarthy Complexion, and very hard-featur'd, becaMe so handsom and well-colour'd after his Death, that Codurus, who never left him, could hardly know him for the same Man.

To increase his comfort,* 1.57 Ignatius stay'd not long without finding another Companion, to fill his room

whom he newly had lost, or rather whom it pleas'd God to take into his own Kingdom: Nor could he reckon it a loss to himself, that this holy Man should be the first to take possession of Heaven, out of that Society which was hardly yet well establish'd upon Earth, and from whom he hop'd for more pro∣tection (in that blessed State he had seen him) then he could have had service or assistance from him, if he had continu'd longer in the World.

Coming back from Monte-Cassino, he met a young Spaniard of his Acquaintance, call'd Francis Strada, who was come to Rome to make his For∣tune. Doctor Ortiz had plac'd him with Cardinal John Peter Caraffa. But Strada, who was full of spirit and fire, grew quickly weary of a Court, where all things go slowly on. He therefore re∣solv'd to turn Soldier, to advance himself that way; and he was then going to find Employment at Na∣ples. It is the custom for Men, uneasie in their For∣tunes, to be always complaining. He told Ignatius his Disgusts against the Court of Rome, call'd it Deceitful and Ungrateful; but still he comforted himself with the prospect of a freer Life, in which at least he should gain Reputation.

You have no reason to complain (said Ignatius to him). The World, in deceiving you, has only done what it useth to do: you have rather cause to rejoyce, then to complain; for it was rather a Kindness then a Deceit, to let you know at first what the Court is, and how ill-grounded all Hopes are there. This in∣grateful World, which has so ill recompenc'd your Services, doth in a manner it self admonish you to leave it: but you do like him, who suffers Shipwrack upon one Sea, and presently Embarques again upon another. You leave Rome for Naples, as if the Court were not still the Court as well at Naples as

at Rome. For my part I have pity of you, not so much for the Hopes you have already lost, as for those you have still before you. If you will not be de∣ceiv'd, renounce all your vain Pretensions upon Earth, and trust only to God, who is only faithful, and can only make you happy.

These words made such Impressions upon the young Soldier, that he laid down his new Professi∣on to make himself a Disciple of Ignatius. He went back with him to Rome, and in process of time be∣came one of the most famous Preachers of Europe. Other young Men, considerable for their natural Parts and for their Piety, almost at the same time, follow'd the Example of Strada.

At this time God bestow'd upon Ignatius more distinct Notions of the Institute of which he was to be the Founder,* 1.58 together with a strong desire of Establishing it out of hand. He conferr'd with Fa∣ber and Laynez about it, and he sent for the rest of his Companions, who were dispersed up and down Italy. Upon his first Order they came to Rome a∣bout the end of Lent, in the Year 1538. They Lodg'd all together with a Roman Gentleman, call'd Guirino Garzonio, whom Ignatius had brought into the Service of God, and whose House he accepted of, that he might Treat more commodiously with his Companions about the great Business in hand.

Having one day call'd them together, Can you think, Brethren (said he,) that Providence has ga∣ther'd us out of so many different Countries, and united us with so strait a band of perfect Charity, with intention, that after so long Studies, and such painful Voyages, every one should go home again at his pleasure? No, no, (he added) God would have us engag'd in his Service for ever; and even that we leave behind us Successors that shall embrace the

same manner of Life. Heaven has been pleas'd to stop our Entrance into Palestine, and yet I can say it to the glory of God, that our zeal for his Service has still increased from day to day. Ought we not to judge from thence, that we are call'd to enlarge the Kingdom of Jesus Christ, not with a single Nation or Country, but with all the Nations and Countries of the World?

The small number which we were at first, did not suffice for so vast an Enterprize. New Succours are now come in to us, and more are daily coming. But what benefit shall we receive from those who associ∣ate with us, if we all live in an Independency? and what great thing can we perform, if our Company be not Erected into a Religious Order, capable of multiplying it self in all Places, and subsisting to the end of the World?

I doubt not but this Design will meet with great opposition: The Contradiction of Men is a Character and Mark of the Works of God: But neither Earth nor Hell can prevail against the Decrees of the Eter∣nal Wisdom. Jesus Christ has promis'd us to be fa∣vourable to us; and what may we not hope upon his Word? and what can we fear with his Assistance? After all, I am if opinion, that you and I should take a little time to prepare our selves by Prayer, to make a farther discovery of his Divine Will, and faithfully to Execute it, when it shall appear to us.

This Discourse of Ignatius fully convinc'd the whole Company; yet in Obedience to him, they did not deliver their Opinions upon the Matter till they had taken some time to recommend it to God in the manner by him prescribed; which being done, they assembled a second time, and agree'd by a common consent, that their Society should be Erected into a Religious Order; that no time ought

to be lost in undertaking it; and that the first step to be made, should be to prepare the Mind of the Pope, which seem'd to be averse from these new Establishments.

While they sought out means to bring this to effect, Paul the Third parted from Rome for Nice, a Maritime Town in Provence, where there was to be an Interview between Francis the First, and Charles the Fifth. The Design of the Pope was to Compose the Differences of those two Princes, by a Treaty of Peace, or at least to obtain of them a long Truce: for he had reason to fear, that their Divisions would hinder the progress of the League made against Soliman.

It was a great pain to Ignatius,* 1.59 to see the Busi∣ness of God retarded: he drew his comfort only from him, who permitted this delay, and in the mean time he employ'd himself in the Service of his Neighbour. Having obtain'd leave of Cardinal Caraffa, whom the Pope had made his Legate in Rome, to Preach in what Places he would, he distri∣buted his Companions into several Churches of the Town. He chose for himself our Ladies of Mont∣serrat, out of the Devotion which he always con∣serv'd towards the miraculous Image, which is ho∣nor'd at the Place of Montserrat, where he made his Renunciation of secular Warfare.

He Preach'd very feelingly; and his Talent was to make the Truths of the Gospel enter into the Heart, by laying them forth in a plain manner, such as they are in themselves, and as he himself relish'd them: so that pious Persons, and of good sence, who us'd to hear his Sermons, were wont to say, That the Word of God, naked and plain, had in the Mouth of Ignatius its full Majesty and force. Faber, Xaverius, Laynez, and the rest, did also

Preach with great fervour, and with no other aim but the good of Souls.

From their first Sermons there was observ'd a remarkable change in the Manners of the People. The frequentation of the Sacraments, which was then little in use, was restor'd according to the Mo∣del of the first Ages of Christianity; and 'tis since that time, that so holy a Custom has been introdu∣ced into all Catholick Countries, as well as that of making Catechisms to the Children, and Sermons to the People every Sunday and Holy-day.

This Eavngelical Ministry did not hinder Igna∣tius from often Treating with his Companions con∣cerning the Project of his Institute:* 1.60 for tho' he had the Model of it within him, yet he would do no∣thing in it without their concurrence. Being em∣ploy'd all the day either in instructing the People in publick, or in directing Consciences in private, they took the Night for the time of their Consults. They resolv'd in one of their Assemblies, by the direction of Ignatius, that besides the Vows of Po∣verty and Chastity, which they had made at Venice, they should make another of perpetual Obedience; the more to conform themselves to the Son of God, who was obedient even to death; That to this end they should elect a Superior General, whom they must all obey, as God himself; That this Superior should be perpetual, and that his Authority should be absolute.

At another Meeting they agree'd, That such as were Profess'd in their Society, should add to the three Vows of Poverty, Chastity, and Obedience, an express Vow of going wheresoever the Vicar of Jesus Christ should send them, to labour in the Salva∣tion of Souls; and even to go without any Viaticum, and living upon Alms, if his Holiness should think it

fit. They had also other Conferences, where they re∣solv'd, That the Profess'd should possess nothing, nei∣ther in particular nor in common: but that in the U∣niversities they might have Colleges with Revenues and Rents, for the subsistence of those who Study.

After this manner they were employ'd,* 1.61 in expe∣ctation of the Pope's return; and the Blessing which God bestow'd upon their Labours, made them hope for a happy success in their grand Design; when on the sudden a Tempest was rais'd, which almost over-turn'd all their hopes. There was at Rome a famous Preacher, by Nation a Piemontese, and a Religious of the Order of the Augustine Hermits, a reform'd Man in appearance, but unworthy of the holy Habit which he wore, and a Lutheran in his heart. The absence of his Holiness gave him con∣fidence from his Pulpit, to vent the Errors of that Heresiarch. The better to surprize the People, he mightily lamented the relaxation of Discipline, and of Doctrine in point of Manners and Christian Mo∣rals: And thereupon he would insinuate some ambi∣guous Proposition, which he fail'd not seemingly to back with the Authority of holy Fathers, and with the Example of the first Ages.

Ignatius could not imagine, that a Religious Man should be capable of Preaching Heresie in the middle of Rome; and he believ'd at first that they had put a wrong sence upon the words of the Preacher, or that the Propositions which made so much noise, had negligently slipt from him without design. However, to be throughly inform'd of the truth, he order'd Salmeron and Laynez, who had formerly Disputed with the Hereticks in Germany, and knew the bottom of Lutheranism, to go at se∣veral times to hear him.

Being ascertain'd by them that he taught the

very Doctrine of Luther, under a specious pretence of teaching that of the Primitive Church, he procur'd him to be admonish'd in secret, that his Doctrine had caus'd a great deal of scandal; and this Advice was given him with all the precautions which Pru∣dence and Charity require.

But 'tis the nature of Heresie to affect Modera∣tion, when 'tis undisturb'd and let alone, and to be violent in the highest degree, upon any opposition made against it. The Preacher, (whom all Rome follow'd as an Oracle) made haughty by his Repu∣tation, and so much the more irritated by the Re∣monstrances which had been made him, by how much they were founded upon Truth; he vented his rage against those who suspected his Doctrine, and boldly maintain'd all those Propositions which he had advanced. Ignatius seeing that a secret Ad∣monition had been unprofitable, and that sweet Remedies increased the Disease, thought it his duty publickly to oppose the Enterprize of a Man, who made it his Business to corrupt the purity of Faith in the Capital City of Christendom.

Wherefore he and his Companions went into the Pulpit, and with all their might confuted his Er∣rors, by defending the necessity of Good-works, the Vows of Religion, the Authority of the Church, and such other Catholick Articles as are Impugned by the Lutherans. The ten Preachers did not Preach in vain; the Fryar became suspected of Heresie: but being a Man very dextrous and intriguing, he wanted neither Artifice to justifie himself, nor Cre∣dit to be supported.

His first Address was to retort upon Ignatius the suspicion of Heresie,* 1.62 saying aloud, That it was the custom of cunning Hereticks, to impute Errors to whom they pleas'd, that by raising a dust, they might

undiscover'd, and with Impunity vent worse them∣selves. But the better to corroborate what he would have believ'd, he drew into his Cabal three Spani∣ards, who had an honest and sober out-side, very proper to authorize a Calumny. One of them was call'd Mudarra, another Barrera, and the third Castilla.

They were not contented to defame Ignatius only as a Lutheran, and a wicked Man, but they suborn'd Michael Navarr, and engag'd him to depose some∣thing of a heinous nature against him. This is that Navarr who at Paris, being inrag'd at the Conver∣sion of Xaverius, made an attempt upon the Life of Ignatius. He was come to Rome, after he had run about the greatest part of Europe; and he hated Ignatius the more, for that having offer'd himself to be one of his Disciples, he was not judg'd worthy.

This Man then declar'd before the Governor of Rome, that the Ring-leader of certain Spanish Priests, was an Heretick and a Sorcerer, who had been burnt in Effigie at Alcala, at Paris, and at Venice. He protested upon Oath, That nothing but his Conscience forc'd him to accuse a Man of his own Nation: that he averr'd nothing but what he had seen with his own Eyes, and of which he could produce indisputable Proofs.

There needed no more with the People, incon∣stant of their own Nature, and prepossess'd in favour of the Fryar, to change their Sentiments in the be∣half of Ignatius. The Men whom lately they ad∣mir'd in the Pulpit, and whose Life seem'd to them so Apostolick, were now pointed at as Hypocrites and false Prophets. No body dar'd to appear in the Company of miserable Wretches, who they be∣liev'd would suddenly be brought to the Stake; and two Priests, whom the Cardinal Legat had assign'd

them, to be their Assistants in hearing Confessions fled out of the Town, for fear of being involv'd in their destruction.

The Fryar and his Confidents congratulated with one another the success of their Enterprize. But Ignatius, whose hopes were the stronger in the protection of God, by how much more desperate his Condition seem'd to be, encourag'd his Com∣panions, and excited himself to fear nothing. Be∣hold, O Lord, (he said) the accomplishment of that which the heavy Cross did prognosticate, when I saw you loaded with it in my Journey to Rome. Accom∣plish also the rest, and refuse us not the Assistance which you then promis'd us. His Prayer was heard; and to the end it might appear, that God only did lay the Tempest, the Calm ensu'd by those means, from which humanely it could not be expected.

Of all the Friends of Ignatius, there was none but Guirino Garzonio, who did not abandon him. The particular knowledge he had of the persecu∣ted Persons, by having Lodg'd them so long before their Persecution, had given him so high an Idea of their Vertue, that the Reports of Rome made no impression upon him. It being his Custom to speak in favour of them upon all occasions; Cardinal John Dominique de Cupis, Dean of the sacred Colledge, his Friend and Kinsman, one day reprehended him for it, and above all, advis'd him to avoid Ignatius, not onely for the dishonor which the Company of such infamous Persons always brings, but for the danger of being infected by keeping the Company of wicked and impious Persons. I assure you (an∣swer'd Garzonio) that if you knew him, as I do, in∣stead of forbidding me his Company, you would de∣sire and seek it your self. I see (reply'd the Cardi∣nal a little sharply) that this Wretch has disturb'd

your Reason, and that you are not less inchanted by him, then the Disciples that follow him; for they say he is a great Sorcerer.

Garzonio gave an account the very same day to Ignatius of the Conversation he had with the Dean of the sacred Colledge.* 1.63 Ignatius prais'd the zeal of the Cardinal, who since he had an ill opinion of the Manners and Doctrine of a Man, would not have him convers'd withal; he only added, that if he might be so happy as to wait upon the Cardinal, he did not doubt but he should undeceive him. Garzonio engag'd to procure him an Audience, and he easily obtain'd it; for the Cardinal had a mind to see a Man so much talk'd of, and to reproch him with his Crimes; so that when he granted the Audience, he said, Let your Ignatius come, and I will treat him as he deserves.

Ignatius appear'd before the Cardinal with a mo∣dest assurance, such as Innocence only can give. It is not precisely known what they said; but this is certain, that they were together about two hours, and that the Cardinal wholly disabus'd, threw him∣self at the Feet of Ignatius, to ask his pardon; that he brought him forth with great marks of esteem and good-will; and that from that time forwards he sent him every Week a large Alms.

Tho' Ignatius found that Heaven began to be favourable to him, yet he fail'd not to be very in∣dustrious on his part, according to his grand Maxim, That in difficult Occurrences we ought to relie wholly upon God with an intire assurance, as if the good success of the thing were to come from Heaven by a kind of Miracle; and nevertheless, that we must use our utmost endeavour on our parts to make it succeed, as if we were to receive no succour at all on the part of God.

His first step was to Present himself before Be∣nedict Conversin, Bishop of Bertinero, Governor of Rome, and to sollicit himself, that his Cause might come to a Hearing. The Governor having set a day, the two Parties, Ignatius and Navarr, who had accus'd him, appear'd in Court. The Accuser maintain'd all that he had before depos'd, and swore it over again by all that was sacred. In Answer to all this, Ignatius only produc'd a letter, and asked Navarr if he knew the Hand. 'Tis mine, said he, not mistrusting any thing. He said true, for he had writ that Letter to an Acquaintance some Months before. It contain'd, That Ignatius and his Com∣panions led an unblameable Life; That he had known them at Paris, and at Venice, and that they were truly Apostolical Men.

The Letter was read, and had all the effect which Ignatius promis'd to himself. The Accuser, who spoke with so much boldness, seeing himself convinc'd of falsity under his own Hand, was struck dumb; or what he spoke was so confus'd and incoherent, that it made his Perjury more noto∣rious.

But that which absolutely dissipated the Calumny, was, that the three Judges who had declar'd Igna∣tius's Innocence in the three Cities where Navarr maintain'd that he had been Condemn'd to be burnt, were all present in Rome at that time; Jas∣par de Doctis, Assessor of the Nuncius Veralli, was come thither from Venice; the Grand Vicar John Figueroa, from Alcala; and the Inquisitor Mat∣thew Ori, from Paris; each upon his private Con∣cerns, or rather for those of Ignatius, whose Inno∣cence God would have to be made authentically manifest in the Capital City of the Christian World. Of Judges, as they had been, they became Witnes∣ses,

and all three depos'd the Truth against the Per∣juries of Navarr.

The Impostor was condemn'd to a perpetual Ba∣nishment, and would have been more rigorously punish'd if Ignatius had not interpos'd in his be∣half. For the other three Spaniards, they all re∣tracted what they had said, in the presence of the Governor of Rome, and of the Cardinal Legat. There now remain'd nothing for the absolute Ju∣stification of the Master, but to vindicate also his Disciples. Upon the Reports which were spread out of Rome, that the Companions of Ignatius were Men of bad Lives, the Grand Vicars of Padua, of Bologna, of Ferara, and of Sienna, immediately sent of their own accords very ample Attestations of their holy Life. And Hercules d' Este, Duke of Ferara, gave order to his Ministers then with the Pope, to interpose his Authority and Testimony in behalf of the unspotted Lives of Le Jay and Rodriguez.

So many Proofs did not yet satisfie Ignatius,* 1.64 he would have a Sentence Juridically pass'd, to remain upon Record. He said, that in time the Banishment of his Accuser might be forgotten; and if there were no publick Act in favour of the Accused, it might hereafter be believ'd, that by their Intrigues and their Credit they had stopt the Course of Ju∣stice, as fearing a bad Issue of their Cause. That which the more induc'd him to sollicit for a Sen∣tence, was, that he might once-for-all justifie him∣self also of those Accusations at Alcala, Paris, and Venice. I know (said he, Writing to Signior Peter Contarini) that in so doing we shall not silence bad Tongues, nor am I so ill-advis'd as to pretend to it: We only intend to save the Honor of Religion, which is in some manner joyn'd with our own. It doth not much concern us, that they make us pass for Un∣learned,

or for Men of a bad Life: but that the Doctrine which we Preach should pass for Heterodox in the Minds of the People, and that the way in which we conduct Souls should be esteem'd the way of Perdition, is that which we cannot permit, with∣out betraying our Ministry, since it is the very Do∣ctrine, and the very way of Jesus Christ.

Tho' this Enterprize, which Ignatius laid so much to heart, was very just, and did not appear very difficult, yet he found Obstacles on all sides. The Governor, a just, but a weak Man, who was afraid of drawing Enemies upon himself, if he should shew too much favour to Ignatius, neither daring to grant nor to refuse his Request, spun out the matter in length. On the other side, the Cardi∣nal Legat was not of opinion that the Business should be farther prosecuted; and there wanted not those, even among the Companions of Ignatius, whose Sentiments did not agree with his upon this Matter. They said it was enough for them to be found innocent, and that any thing more would have an Ayre of Revenge, which might disedifie the People. These Oppositions did not startle Ig∣natius, no less jealous of his Honor, when the Inte∣rest of Religion requir'd it, then greedy of Reproch and Ignominy in other occasions.

Tir'd with the put-offs of the Governor, and de∣spairing of ever obtaining any thing from him, he thought the shortest and most secure way would be to address himself immediately to the Pope, who return'd to Rome while these things were transacted, and was gone to pass part of the Autumn at Fras∣cati, to rest himself after his Journey from Provence. Thither Ignatius went to him, and the Justice of his Cause gave him so much assurance, that he nei∣ther look'd out for a Mediator, nor an Introductor.

The Pope had no sooner heard the Reasons of Ignatius, but he order'd the Governor to give him content. The Governor obey'd; and after having caus'd the Book of Spiritual Exercises to be Exa∣min'd, he drew up a Sentence according to Form, which contain'd great Commendations of the Ac∣cused, and intirely clear'd them.

Ignatius sent Copies of the Sentence round a∣bout, even as far as Spain: but the unhappy De∣stiny of his Enimies, did yet farther vindicate him. Navarr liv'd miserably and agitated with remorse of his Conscience. Barrera dy'd a few days after of a violent Disease. Mudarra and Castilla were both accus'd of Heresie: the first was condemn'd to per∣petual Imprisonment; and the other, who appear'd more obstinate, to be burnt. As for the Piedmont Fryar, he fled from Rome to Geneva, and there declar'd himself openly an Heretick; and more∣over wrote a violent Book against the Church of Rome, Entitled, The Summary of Scripture. In conclusion, the Impieties of this Apostate came to such an excess, that falling at last into the hands of the Inquisition, he ended his life at the Stake.

Our ten holy Strangers having recover'd their Honor,* 1.65 began to appear again in publick; and there was presented to them an occasion of succour∣ing their Neighbour, which they were careful to take hold of. The Winter at Rome was at that time exceeding sharp, and there was so great a Dearth, that many of the Common People almost famish'd, lay up and down in the Streets, having hardly strength enough to ask for Relief. Tho' Ignatius and his Companions, who liv'd only upon Alms, felt their share of the Famine, however they under∣took, upon the Fund of Providence, to relieve these poor Wretches. They all set their hands to take

them up in the Streets, and carry'd them on their Backs into the House where of late they Lodg'd themselves. They give their Beds to the weakest among them, and accommodate the rest as well as they can, with Straw laid upon the Ground. The Providence on which they reckon'd, did not fail them: They receiv'd so great a Supply of Meat and Money all at a time, that they had where∣withal, not only to feed above Four hundred Per∣sons, but also to clothe the most necessitous, who were almost starv'd both with Cold and Hunger.

The Charity of Ignatius and his Companions, drew a great many Spectators. Some, who came only out of curiosity to see what they did, being mov'd at the sight, stript themselves of part of their Garments, to clothe the half-naked, who were not yet provided of Clothes: And many Persons of Quality rais'd a Stock for the subsistance of three or four thousand Persons, whom Famine had re∣duc'd to extreamest misery. But the care of Ignatius was not confin'd to the relief of their Bodies, he also instructed those poor Wretches in all the Duties of Christianity; he made them Pray orderly every day together, and engag'd them to make their Confessions.

While these things were doing,* 1.66 Ignatius, who had the Benedictions and Praises of all Rome, and was call'd the Father of the People, thought it ex∣pedient to make use of so favourable a Conjuncture for the Execution of his Design. Having made an Abstract of the Institute which he and his Compani∣ons had form'd, he Presented it to Paul the Third, by the Mediation of Cardinal Gaspar Contarini. The Pope receiv'd the Writing very satisfactorily, and gave it immediately to be Examined to Thomas Badia, then Magister Sacrae Palatiae, and after∣wards

made Cardinal of St. Silvester. Badia kept it by him two Months, after which time he brought it back to his Holiness, declaring that he found no∣thing in it, but what was very commendable. The Pope read it himself, and 'tis said, that after reading it, he cry'd, The Finger of God is here.

Ignatius at the same time besought his Holiness, that he would be pleas'd Authentically to Confirm what he had already vouchsafed to approve by word of Mouth. Tho' Paul the Third stood well enough inclin'd, yet he would do nothing in it without the advice of three Cardinals: Of whom the first and principal was Bartholomew Guidicci∣one, a Man of great merit, and so worthy of the Papacy, that when he dy'd, the Pope said, His Suc∣cessor was dead; but of so austere Vertue, and so much an Enemy to Novelties of all kinds, that far from approving new Religious Orders, he thought that some of the old ones should rather be supprest, and all of them reduc'd only to four. His zeal in this matter went so far, that he set out a Book with his Reasons for it, which were grounded upon the Decrees of the Councils of Lateran and of Lyons, under Innocent the Third, and Gregory the Tenth, concerning the multiplication of Religious Orders. With this disposition of Mind he would hardly look upon the Memorial that was put into his Hands; and he often said, That whatever the Institute were, the Church had no need of it. The Authority of Guidiccione, who was an able Divine, and a great Canonist, drew along with it the other two Cardi∣nals.

At the same time that Paul the Third nam'd these three Commissioners,* 1.67 he spoke to Ignatius for some of his Companions, to be employ'd in some necessary Occasions of the Church. This he did at the in∣stance

of some Princes, Bishops, and other conside∣rable Persons, who had knowledge of the Disciples and of the Master. Pasquier Brouet was sent to Sienna, to reform a Monastery of Religious Women, which was in great disorder; Claude le Jay to Brescia, to extirpate the Heresie which some Unca∣tholick Preachers had there sow'n; and Nicholas Bobadilla to the Island Ischia, upon the Coasts of Naples, to make Peace among the principal Inhabi∣tants, who had mortal Feuds among them. James Laynez and Peter Faber attended the Cardinal of St. Angelo, in his Legantine Voyage to Parma: Laynez was left at Placentia, and Faber at Parma; from whence he was afterwards recall'd, to accom∣pany Doctor Ortiz, who had receiv'd Orders from Charles the Fifth, to be present at Worms, where there was to be a Colloquie between the Catholicks and the Protestants. Lastly, Simon Rodriguez and Francis Xaverius parted towards the Indies, and the occasion of their Journey was this:

James Govea (that Portuguez Principal of the Colledge of St. Barbara, who penitently acknow∣ledg'd the Innocence of Ignatius, when he was upon the point of exposing him to publick shame) being yet at Paris, and hearing the great things which Ignatius and his Companions had done in Italy, judg'd, that Men of their Mould would be very useful in the East-Indies, which were newly con∣quer'd by the Portuguez. He writ about it to Fa∣ther Ignatius, whose Sentiment he would first know, before he made any Overture of it in the Court of Portugal. The Father prais'd God that he had open'd to him the Door of a new World, after shut∣ting that of the Holy Land; and he conceiv'd an ardent desire of going himself, to carry the Gospel into so many Idolatrous Nations. He answer'd

Govea, That he and his Companions were ready to go into any Place in the World, where the Vicar of Jesus Christ should please to send them; That they had devoted their Service to him upon the account of Missions, and that they could not dispose of them∣selves without the leave and good liking of his Ho∣liness.

Govea sent the Answer of Ignatius to John the Third, King of Portugal, together with his own Thoughts concerning the Conversion of the Indi∣ans. This Prince, who was very Religious, and no less careful of Establishing the Kingdom of Jesus Christ in those Countries newly discover'd, then of Enlarging the Dominion of Portugal, gave Order at the same time to Don Pedro Mascaregnas, his Am∣bassador at Rome, to obtain of his Holiness six at least of these Evangelical Labourers recommended to him by Govea, and to bring them along with him.

The Ambassador,* 1.68 who was particularly acquaint∣ed with Ignatius, and even made use of him for his Confessor, shew'd him the Order of his Master. The Father answer'd, That it belong'd to the Pope to determine upon the matter; but if he might speak his own thoughts, he was of opinion, that two of the Fathers were as many as could well be spar'd for the Indies. When Mascaregnas insisted upon the num∣ber prefix'd by the King, Good God! (reply'd Ig∣natius) if of ten that we are, six should go to the Indies, what would there remain for all the other Countries of the World. The Pope, to whom Mas∣caregnas made all possible instance, referr'd the Matter to Father Ignatius, who still adher'd to his first Sentiment: So that the Ambassador brought away no more with him but Simon Rodriguez and Francis Xaverius; a small Supply indeed, if we

look only upon the number, but very considerable in weight and value.

The two Missionaries being arriv'd at Lisbon, la∣bour'd there for the good of Souls, while they waited for the departure of the Admiral, in which they were to Embarque, in Company of Martin Alphonso Soza, who Commanded the Fleet. And their La∣bours from the very beginning gain'd them the Title of Apostles, which in that Kingdom remains at this day to their Successors. Some Lords of the Court, inamor'd with the zeal of Xaverius and Ro∣driguez, represented to the King, that perhaps it would be more advantageous to keep them both in Portugal, then to send them to the Indies.

The two Fathers, who had their Mission appoint∣ed for the new World, having some inkling of the Design of the Portuguez, wrote presently to Rome, and conjur'd their Father Ignatius to Interest his Holiness in behalf of their Mission. Paul the Third would not appear in it, but was of opinion the dis∣posal of it should be left to the King. Accordingly Father Ignatius sent to the two Fathers, that they should follow the Direction of the King of Portu∣gal, whom they were to obey in this Circumstance as God's Vicegerent. But he added, that if perchance the King should ask what his Opinion was of it, they might tell him his Judgment was, That Xave∣rius should go to the Indies, and that Simon Rodri∣guez should remain in Portugal. The King recei∣ved this Advice as an Oracle; and as Ignatius Pro∣pos'd, so it was Executed: Wherefore for this rea∣son alone we may in a manner attribute to him all those glorious things done by St. Xaverius in the Indies.

The Joy which Ignatius had to see his Compani∣ons preferr'd to be Apostles of a new World, was a

little allay'd by the opposition made to his chief-Design,* 1.69 by the three Cardinals. However he con∣tinu'd his Applications to the Pope with more warmth then ever. At the same time he redoubled his Prayers to the Divine Majesty with great con∣fidence; and, as if he were certain of success, he promis'd one day to God three thousand Masses, in acknowledgment of the Grace which he hoped to obtain.

His hopes were not deceiv'd; Cardinal Gui∣diccione found himself chang'd all in an instant, not knowing why: and this sudden change seem'd to himself so extraordinary, that he doubted not but God was the Author of it. Now he read the Me∣morial, which before he would not look upon; and after well Examining it, he said his Sentiment was still in general the same, that new Orders of Reli∣gion were not to be admitted; but for this, which was now Presented, he could not oppose it. He farther declar'd, that he even thought it necessary for the present State of Christendom, and above all, for stopping the Course of Heresies, which began to over-run all Europe.

In effect, there hardly appear'd any footsteps of the ancient Religion in the greatest part of Ger∣many, where the Lutherans and the Anabaptists (branch'd out into many contrary Sects) only agreed together to destroy the Catholick Faith. England separated from Rome, follow'd the Deviations of Henry the Eighth, whom she acknowledg'd for Head of the Anglicane Church. Switzerland, Pied∣mont, and Savoy, and all the Neighboring Parts, were infected with the Errors of Zuinglius and Oecolampadius. France was every where tainted with the Contagion of Geneva, even into Italy it self the Venom had crept, whither Calvin had sent

his Institutions Translated into French, and had so insinuated himself and his Doctrine into the good liking of Renée, Dutchess of Ferara, who was Daughter of Lewis the Twelfth, that she and part of her Court had embrac'd the Heresie.

The Pope judg'd, that in so fatal a Juncture the Church had need of extraordinary Succors. He understood at the same time, that the Disciples of Ignatius, who were employ'd out of Rome, did every where awaken and stir up the Spirit of Chri∣stianity; and that the most harden'd Sinners could not resist the force of their Exhortations. Among the remarkable Conversions, that of a Priest of Sienna was most admir'd by the Pope. This Priest had liv'd a very dissolute Life: He was not con∣tent only to compose Comedies to entertain the People, but he would sometimes Act in them him∣self, to the high scandal of all good Christians, who could not endure to see the same Man, some∣times at the Altar, and sometimes upon the Stage. Brouet and his Companion Strada (that young Spaniard, whom Ignatius had gain'd in his return from Monte-Cassino) had toucht him so to the quick with their Discourses, that after having made a Spi∣ritual Retirement, he (with the leave of the Grand Vicar) publickly asked pardon of the People with a Rope about his Neck, for the Scandal he had gi∣ven; and afterwards shut himself up in a Convent of Recollects, where he spent the rest of his days in rigorous Pennance.

The Pope,* 1.70 being mov'd with so many extra∣ordinary Actions, and more powerfully incited by an inward Impulse, confirm'd at last the Institute of Ignatius, under the Title of The Society of Jesus, by the Bull, Regimini Militantis Ecclesiae. This Bull which was Expedited the 27th of September,

in the year 1540, contains the Elogy of the first ten Fathers, and says in express words, that there is nothing but what is Good and Holy in this new Institute. The Pope, by the same Bull gave them leave to make Constitutions, such as they should think most proper for their own perfection, for the Good of their Neighbour, and for the Glory of God. It is true, that he limited the number of the Professed, and restrain'd them to Sixty; but this restriction he took away two years after by ano∣ther Bull; and it was the Interest of Christianity, which oblig'd him so to do, as he himself declares.

As soon, as the Holy See had approved the So∣ciety of Jesus, Ignatius judged it necessary to begin with chusing a Superior; and to this effect, he called to Rome, with leave of the Pope, such of his Com∣pany, as were free to come; For Xaverius and Ro∣driguez were at the Court of Portugal, Faber was at the Dyet of Worms, and Bobadilla had Order ex∣presly from the Pope not to leave the Kingdom of Naples, till the business committed to him was ended. So that these four Fathers assisted not at the Electi∣on: The two first left their suffrages behind them, when they left Rome; Faber sent his, and tho' Bo∣badilla did not do so, either for want of conveni∣ency, or for that he hoped from day to day to be back in Rome, yet at his return, he confirm'd the choice, which the others had made.

When le Jay,* 1.71 Brouet, and Laynex, were come, they took three Days seriously to consider, whom they should chuse, which time they past in Prayer and Recollection. The fourth Day they met, and all the Voices were for Ignatius, except his own, which he gave to him, who should have most Suf∣frages, but still excepting himself. He did not de∣clare for any body by Name, either because he could

not decide who was most worthy, or that he would not shew any partiality, but hold the ballance even.

Whereas some of these Suffrages, which every one gave in Writing, are still preserved, the Rea∣der perhaps may be curious to see them, as they are taken out of the Originals. I protest, says Francis Xaverius, in his own Tongue, that with∣out having been solicited by any Person, I judge ac∣cording to my Conscience, that we ought to chuse for Head of our Society, our antient Superior, and true Father, Don Ignatius, who after having gather'd us together with so great pains, will best know how to maintain, and govern us, as best knowing each of us in particular.

Our thrice honor'd Father, Don Ignatius de Loy∣ola (says John Codurus in Latin) is he, to whom I give my voice, as having always found him inflam'd with the Zeal of Gods Glory, and of the good of Souls. I farther believe, that he ought to be the Superior over the rest, because he has always made himself the least, and has ever been the servant of us all.

The Suffrage of Salmeron is the most in Form, and the Largest. In the Name of Jesus Christ (says he) I Alphonsus Salmeron, most unworthy of this Society, after having besought God, and duly examin'd the thing in question as far as I am capable, do hereby chuse, and declare, Don Ignatius of Loyola for my own, and the whole Societies Superior General. Where∣as by the wisdom, which has been Communicated to him from above, he hath ingender'd us all in Jesus Christ, and nourisht us with Milk in our Spiritual Infancy; now that we are grown more adult, and strong in our Lord, he will give us the Solid nourish∣ment of Obedience, will conduct us in the Celestial Pastures to the Fountain of life; to the end, that

when he shall give up this small Flock to the chief Pastor, Jesus Christ, we may truly say, We are his People, and the Sheep, which his hand has conducted, and that he, with joy, may also say, Lord, I have lost none of those, which you have given me. May the Good Pastor, Jesus, give us all this Grace. Amen.

Ignatius afflicted,* 1.72 and even surpriz'd to see him∣self chosen General, Brethren (said he) I am not worthy of this imployment; and I assure you, I shall not be able to discharge it; For how shall I con∣duct others, who am not able to conduct my self. I speak to you with all possible sincerity, when I consi∣der the disorders of my former life, and the weaknesses of my present life, I cannot resolve to accept of this charge of General, wherefore I conjure you, in the Name of God, not to take it ill, that I refuse it, and that you would again, for the space of three or four Days, implore the Divine assistance, so to enlighten us all, that we may chuse for our Father and Supe∣rior, him, who is most capable of well governing our Society.

Tho' this refusal serv'd only to confirm them in their first choice, yet in deference to him, they submitted to a new Election. After four Days of Fasting and Pennance, he was chosen the second time, but he made a second endeavor to wave the Im∣ployment; He said, that he would put the business into the hand of his Confessor, and if he, who knew all his bad inclinations, should command him, in the Name of Jesus Christ to submit, he would then blindly obey.

The Fathers had great difficulty to yield to him in it; They said, that the will of God was suffici∣ently manifested, and that it would be a kind of opposing it, any longer to ballance upon the mat∣ter.

But at last his Authority carry'd it, and he went to find out a Religious man of the Order of St. Francis, called Father Theodosius, to whom he ordinarily had used to Confess, and only left him, since the Holy See had confirm'd the Institute. Af∣ter exposing to him in a private conference both his Spiritual and Corporal Infirmities, he made his Confession to him of his whole life in the three last Days of the holy Week. Father Theodosius told him plainly, that he resisted the Holy Ghost in re∣sisting his Election, and commanded him, on the part of God, to accept of the charge of General.

Father Ignatius did then yield,* 1.73 and out of Obe∣dience took upon him the Government of the So∣ciety of Jesus, upon Easter-day in the year 1541. at which time they all agreed to make their solemn Profession the same Week, which they did upon the Friday following, being the 22th. of April. In this manner the Ceremony was perform'd; They all went to visit the Seven Churches, which are the principal Stations of Rome: Being come to St. Pauls, which is without the Walls of the Town, Father Ig∣natius said Mass at the Altar of our Lady. Before he took the Communion, he turn'd towards the People, and holding in one hand the Sacred Body of our Lord, and in the other, his Vows in Writing, he pro∣nounced them all, with a loud voice, and then took the Communion. After which, turning again to his Companions, who were upon their Knees at the Foot of the Altar, and holding five Hosts upon the Patten, he receiv'd their Professions, and then Communicated them. They all engaged, as he did, to observe perpetual Poverty, Chastity, and Obedience, according to the form of life contain'd in the Bull of their Institution. They promised moreover a special Obedience to the Pope, in re∣gard

of Missions, set down in the said Bull, and they obliged themselves to teach Children the Chri∣stian Doctrine.

There was this difference between the Profession of Father Ignatius, and that of the others; He made his Promise immediately to the Vicar of Jesus Christ, and the rest made theirs to him, as to their General and Chief. The Mass being done, they went altogether to the great Altar, where the Bones of the Blessed Apostles St. Peter and St. Paul are laid, and there embracing their common Father, they humbly kiss'd his hand, in token of their Submission and Obedience.

The General began his Office with Catechizing,* 1.74 in the Church of St. Mary de Strata, which Peter Codacius, an Officer of the Pope, and Powerful in Rome, caus'd to be given to the Fathers, when they yet dwelt in an hired House. This is he, who charm'd with their holy life, quitted great Benefices, and by a Spirit of retirement ranged himself among them, with no other intent but of taking care of their Temporals, and of procuring them Alms.

Tho' the new Superior made his Christian In∣structions principally for Children, according to his Vow; yet all sorts of People came to hear him, even Men and Women of Quality, Divines, and Canonists; He explicated in Italian the Mysteries of Faith, and the Commandments of God, in a plain, easie way, accomodated to the understand∣ing of the People. In these explications he ming∣led some lively touches, and incitements to Piety, and Devotion; and tho' his Language were a little Barbarous, he made such Impression upon their minds, that after having heard him, they went away in silence, with Tears in their Eyes, and Compuncti∣on in their Hearts: Their sorrow was sometimes

so excessive, that when, after the Catechism, they would go to Confession, they could not speak for sighing and weeping. He continued this Exercise forty Days together in the same Church; and 'tis according to this example, that the Superiors of the Society make forty Days of Catechism; when they enter into their Office.

But whereas nothing was more essential, then to regulate the Conduct of the Members of this newly born Society, before making any Constituti∣ons in exact form, he drew up, for the present, some general Regulations.

I. That as much,* 1.75 as possibly they can, they should always have God before their Eyes; and that they should propose the life of Jesus Christ for the Pat∣tern of their own.

II. That they should look upon God in their Superiors, to execute their Orders, and to honor their Dignity; and that they should be perswaded, that obedience is a Guide, which never misleads, an Oracle, which never deceives; That they should discover to their Superior the bottom of their Souls, that so they may be rightly directed; That they should abhor nothing more, then being their own Guide; and that they should wholly mistrust self-love, by so much more blind, by how much it thinks it self clear-sighted.

III. That in the Commerce of the World, they should use the circumspection of those, who succor Men that are drowning, and that they should take heed, not to lose themselves in the endeavoring to save others; That they should not only love all as their Brothers, but that every one should love his Brother, as himself; That they should never dis∣pute in words, with obstinacy and heat, which often cools Charity, if it doth not put it out, and

when they differ in opinion, that the love of truth should rule their dispute, and not the vain desire of getting the better.

IV. That silence be exactly kept among them, unless it be, when necessity obliges them to break it; and that when they must speak, they do it in a mo∣dest and Religious way; That what great things soever it should please God to work by their Ministry they should not think any thing better of themselves, nor Usurp the Glory of any good Action; for the Instrument is nothing by its self, but derives all its Vertue from the Arm, which Governs it; That they should reckon, Wit, Eloquence, Learning, as nothing in comparison of Vertue; and that they should never think themselves better rewarded, and paid for what they do, in behalf of their Nighbour, then when they shall receive affronts, and outrages, the only recompence which Jesus Christ receiv'd from the World for his Labours, and Sufferings.

V. That if they should fall into any publick fault, which might seem to dishonor them, far from losing courage, they should give thanks to God, for having made them know their own weakness, by permitting their fall, and for having undeceiv'd the World, which thought them to be greater Saints then they were; and that for the future, they should always have their fall before their Eyes, to make them more hum∣ble, and to walk more warily; that others also may learn by their example, to have a care of falling, even when they think themselves least in danger.

VI. That in the hour of Recreation after Meals, they should be mindful of that Modesty, which the Apostle requires in our conversation; to be chearful without Levity, and to be sober without fullenness; That in their exterior Functi∣ons, they should never let pass the occasions of a

present and certain good, out of imaginary hopes of some great good to come, which is uncertain. In conclusion, that they keep themselves firm in their Vocation, and continually upon their Guard, against the deceits of the malignant Spirit, who labors to draw every one out of his way, tempting Monasticks to outward Imployments,* 1.76 and Aposto∣lical men to the repose of Solitude.

Francis Xaverius, for whom the King of Por∣tugal had procured, without his knowledge, a Brief of Legate Apostolical in the Indies, parted about this time from Lisbon, and left there Simon Rodriguez. The same year Paul the Third sent Alphonso Salmeron, and Pasquir Brouet into Ireland with the Characters of Nuncius, to maintain the Catholick Faith among those People, who, notwith∣standing the Edicts of Henry the Eighth, still re∣main'd in Communion with the Holy See. The Common-wealth of Venice demanded James Laynez, Doctor Ortiz carry'd Peter Faber along with him to Madrid; Nicholas Bobadilla, and Claud le Jay, went to succeed in the place of Faber, at Vienna, and at Ratisbone.

While these Gospel Laborers, animated with the Spirit of Ignatius, were at work in so many different places, for the good of Souls, Ignatius upon the same account, was in his own person no less active at Rome. Assisting the sick in the Hospitals, and else∣where, he found that the greatest part of them went not to Confession, till almost at the hour of death, when for the most part Repentance is ineffectual. He represented this disorder to the Pope, and at first humbly propos'd to him, to renew the Decretal of Innocent the Third, which Ordains, that the Phy∣sician shall not visit the sick, till they have first been at Confession. But afterwards he judged, that to the

end such a Decree might be more duly observ'd, it ought to be a little moderated, so as it might be lawful for the Physitian to make two visits to a Pa∣tient, before Confession, but that the third should be forbidden under grievous Penalties. The Pope fol∣low'd the advice of Father Ignatius, and this Christian practice is exactly observ'd in Italy, even to this day.

Rome was at that time full of Jews,* 1.77 and some of them open'd their eyes to the Truth, since the new Society explicated the Mysteries of Faith; but the fear of Poverty hinder'd them from declaring them∣selves. Father Ignatius offer'd his house to those who would be made Christians, and many there were, who abjured Judaism: The number of the Converts daily increasing by the Conversion of some prime Men of the Synagogue, who disabus'd he rest; he undertook to found a House, where all such Jews should be instructed, who demanded Baptism; and he engag'd divers Persons of Piety to concur in so holy an Establishment. He obtain'd of the Pope, that the Jews who were Converted, should lose no part of their Goods, which were lawfully gain'd; that such Goods as had been gain'd by Usury, and of which restitution could not be made, for want of knowing to whom they belong'd, should be imploy'd towards the relief of the new Con∣verts, and that the Children, who embraced Chri∣stianity against the will of their Parents, should in∣herit, as if they had not chang'd their Religion.

There were also in the City, many Maids and Women, whom necessity had cast into evil courses; some of them, who had not quite lost the fear of God, had a horror of their infamous life, but yet they continu'd it, as not knowing whither to go, or how to live. There was indeed at that time a Monastery establish'd of the Magdalenists; but

they receiv'd only such, as would be Religious, and would pass the rest of their days in Solitude, and Penance. Father Ignatius considering, that the Grace, which excites sinners to leave Vice, doth not always carry them so far, as to leave the World, and that the state of Marriage is not consistent with that of Religion, Form'd the design of another House, where secular Maids, and Married Wo∣men might be indifferently admitted. He communi∣cated this Project to the principal Gentlemen of Rome, who all approv'd it, and promis'd to con∣tribute to so beneficial a Foundation, provided that some body would undertake to begin the Work. The Father finding that no body would be the first to embark in it, boldly began it himself.

Father Codatius, Procurator of the Casa Pro∣fessa, caus'd some great Stones to be drawn out of the ruins of Antient Buildings, in a place belong∣ing to the new Society, which stood before their Church. Father Ignatius order'd him to sell as much as came to a hundred Duckets, and having receiv'd the Mony, he carry'd it to those Roman Gentlemen, who durst not venture to lead the Dance, in so Pi∣ous an undertaking. If no body will be the first (he said smiling) at least let some body second me, and threw down his Mony before them. They all of them furnisht great Sums, and in less then a Month, a House was built for the Married, and Unmarried Penitents, called the Monastery of St. Martha. He carried them thither himself, and was not ashamed to appear about the Town in the company of Publick sinners. He was sometimes told that he lost his time, and that such Women were never heartily converted. If I did hinder them but one night from offending God (he reply'd) I should think my time, and my labour well imploy'd.

He also took great care of young Maids,* 1.78 that were expos'd to great hazard, either for want of Education, or for want of means; and for these he caus'd another Monastery to be Founded, by the name of St. Catharine. The method which he observ'd in this sort of good Works, was first to engage as many Rich and devout Persons, as he could; next to chuse some Cardinal of great Piety to be their Protector, and then to settle Trustees for the Temporal, and Directors for the Spiritual, who might prudently govern such Houses, accor∣ding to those Statutes, they should agree upon: But when the business was well Cemented, and went currantly on, it was his custom to withdraw himself, that he might not give jealousie to any body, and to betake himself to some other work, that might be profitable to the Publick.

The next affair that he chiefly labour'd in, was to procure a Fund for the subsistance of Orphans; in which he also succeeded, and two Houses were Erected in Rome, the one for Boys, and the other for Girls, and these two Establishments, which he regulated himself, have ever since subsisted; Lastly he endeavor'd to purge the Town of some enormous Vices, which the Corruption of the Age had in∣troduc'd, and which custom did in some manner countenance.

All these Actions of Charity did not so take him up,* 1.79 but that even then he apply'd himself to Model the Constitutions of his Order. He employ'd many hours of the day upon it, and some part of the Night. His Method was this, First he Examin'd every Article according to the Rules of good Sence, and set down all the Reasons Pro and Con. These Reasons were neither few in number, nor light in substance; for upon one only Point, which is none

of the most important, there have been found in his Papers written with his own Hand, Eight Reasons for one side, and Fifteen for the other; every one of them of weight, and capable of holding the Un∣derstanding in suspence. After this, laying aside all Self-love, and private Interest, he exactly weighed all the Reasons of each side, one against the other, the better to discern which were the weakest, and which the strongest.

After having done all that Prudence requir'd, he consulted God with the simplicity of an Infant; as if he had nothing to do, but to write down that which God should dictate to him. Viewing it there∣fore all over again by the light of eternal Verities, he supplicated Jesus Christ, by the Intercession of the Holy Virgin, to make him see what should be most conducing to the Service of his Divine Ma∣jesty, and to the good of the Society.

Tho' sometimes he found his Judgment so deter∣min'd to one side, as seemingly to exclude all man∣ner of doubt, he would nevertheless continue his Prayers, that he might more distinctly know what was best; insomuch that upon a certain occasion, when he had taken his last Resolution in a Matter before him, after ten days of Communication with God, he made his Prayer again upon the same Ar∣ticle, and Meditated farther upon it thirty days to∣gether. All this while the Matter was not very con∣siderable; it was only to determine, Whether the Churches of the Profess'd Houses should have Re∣venues, or whether they should be maintain'd by the Charity of the Faithful.

Besides, when he had written a Constitution, he laid it upon the Altar when he said Mass, and of∣fer'd it to God together with the Divine Sacrifice; to the end, that the Father of Lights would cast his

Eyes upon it, and make him know whether it were consonant to the Rules of Evangelical Perfection. He did this in imitation of the holy Pope St. Leo, who before he sent to the Bishop Flavian the Dog∣matical Epistle which he had written against the Heresie of Eutiches, laid it upon the Altar of the Apostle St. Peter, and there kept it Fourty days, Fasting all that time, and incessantly praying the Prince of the Apostles to Correct it himself, and with his own Hand to blot out all that should not be Orthodox.

The interior Answers which the Holy Ghost made to Father Ignatius, gave him at least an intire assurance, and a perfect quiet in his Understanding, concerning the Resolution he had made. Wherefore having one day asked Father Laynez, if he did not think that God had reveal'd to Founders of Orders the Form of their Institute; and Father Laynez ha∣ving answer'd him, That it seem'd very probable to him, at least in regard of the Essentials. I am of your opinion (reply'd the Saint); and it was, with∣out doubt, his own Experience that made him judge so.

He began the Platform of which we speak,* 1.80 with setting down the End of his Order, which he made to be not only (with the assistance of God's Grace) to save and cultivate their own Soul, but also, with the help of the same Grace, to employ all their might for the Salvation and Perfection of their Neighbour: For he would have it, that these two should make but one, and the only end of the So∣ciety, and should equally depend one on the other; being perswaded, that as nothing contributes more to our own sanctification, then to devote our selves intirely to the saving of Souls, so on the other side, nothing renders us more fit and proper to save

Souls,* 1.81 then the sanctifying of our selves.

Having establisht the End, he thought upon the Means which were necessary to obtain it; and he set before his Eyes the two different Forms of Life: the one of which, by the Model of Martha, is whol∣ly employ'd in the Service of our Neighbour; and the other, by that of Magdalen, is wholly taken up with the Repose of Contemplation. He easily discern'd, that the Functions of these two States, taken in several, and in the whole extent, did not agree with his Design; and that he ought to chuse that which was best out of them both, and so even∣ly to mingle them, that they should help, and not hinder one the other: for in conclusion, as little re∣semblance as there is between Martha and Mag∣dalen, they are still Sisters, and not Enemies.

He took therefore out of the Contemplative Life, Mental Prayer, the Examens of Conscience, the Reading of the Holy Scriptures, the Frequentation of Sacraments, Spiritual Retirements, the Exerci∣ses of the Presence of God, and such other Practices of Devotion.

He took out of the Active Life, all that might contribute to save, and bring to perfection our Neighbours Souls; Preaching, Catechising, Mis∣sions, as well amongst the Faithful, as amongst the Infidels, maintaining Controversies against Here∣ticks, Entertainments of Devotion with secular Persons, Visiting Prisons and Hospitals, the Directi∣on of Consciences, and the Instruction of Youth. But this last he most particularly regarded; for in that general Corruption which then reign'd, he thought he could no better way reform the World, then by infusing the love of Vertue into Children, before they had contracted evil Habits. He hoped that thee young Plants growing up with Christian

Impressions, would make Innocence flourish again in all States and Conditions of Civil Life: And he doubted not, but these first Seeds of Piety would continue in them as long as they liv'd, tho' possibly they might be smother'd for a time by those Passi∣ons which the heat of Youth doth commonly in∣gender.

It may be also, that being inform'd how the new Heresiarchs took the way of perverting Chil∣dren, and how one of their false Doctors of Geneva taught them Songs against the Roman Church, he would employ the same Means to maintain Religion, which they made use of to destroy it.

But foreseeing that there would be no great Concourse to the Schools of the Society, if only Piety, and nothing else should there be taught; and considering on the other side, that the Universities were daily infected with the Venom of Heresie, he conceived, that to draw Scholars, and to keep them from Error, it was necessary to hold publick Schools, where all Sciences proper for Religious Men to teach, might be taught gratis.

Indeed, for the first four or five years after the Confirmation of the Order, the Children were only instructed in their Catechism. The first Fa∣thers were so full of other Employments, that they could not keep Schools, and those who were asso∣ciated to them, had not ability at first to do it. The General would have them finish their own Studies in Philosophy, Divinity, and the Holy Scripture, before they were employ'd to Teach. And thence it comes, that the first Colledges of the Society were only for teaching the young Men of their own Body.

It was to facilitate the use of all these Means,* 1.82 so proportionate to the End of an Apostolical Calling, that Father Ignatius made choice of a common con∣versible

Life, according to the Model of that of Jesus Christ: Whereas he was a Priest, and that his Order was no other then a Congregation of Priests or Regular Clericks, he appointed no other Habit for his Religious, then what was us'd by Ecclesia∣stical Persons; nor did he prescribe to them any such Uniformity of Habit, as was us'd in other Re∣gular Societies: He only order'd in general, that theirs should be decent, according to the Usage of the Country, but such as should not be contrary to Religious Poverty. The Design which he had to Convert all Men, if it were possible, made him judge, that the Society having to treat often with Hereticks and Libertines, who are apt to deride the holy Habits of other Orders, it was most expedient for them, not to take any, that was remarkable and singular, that so they might have freer access every where.

He regulated the Lodging,* 1.83 Diet, and the rest, as he did the Habit, according to the Laws of Decen∣cy and Poverty. This Principle of a Communica∣tive Life, determin'd him also not to command in his Rule any Austerity by Obligation. He well knew, that Religious Societies are compos'd of Per∣sons who are not all of the same Constitution or Age; that when Austerities are of Obligation, they must have recourse to Dispensations, in favour of Persons infirm, or Aged; and that Dispensations, how legitimate soever they may be, have almost al∣ways troublesom Consequences.

On the other side, he foresaw that the Macerations of the Body, Establisht by the ancient Founders of Orders, according to the Form of their Institute, would be great Obstacles to the Functions and Bu∣siness of his. And yet, in not prescribing any set measure of Pennances for all in his Society, he doth

not pretend to exclude all Austerities; On the con∣trary, he will have every one mortifie his Body as much as his Health and his Employment will per∣mit. But lest Self-love should hold back, or Fervor should too much drive on, he appoints that Superi∣ors shall be Judges in these Matters, who consider∣ing on one side the End of the Institute, to which all the Means must be subordinate; and on the other side, the Constitution and Strength of the several Persons, are to keep a Mean between a Relaxation hurtful to the Soul, and an Excess ruinous to the Body.

Notwithstanding his Devotion to hear the Praises of God Sung,* 1.84 and his Veneration for those Religi∣ous Persons who Sing them Night and Day, yet the Injunction of keeping Quires he left out of his Or∣der, upon consideration that the Employments of his Institute, were incompatible with that pious Exer∣cise, which however is not essential to a Religious Profession; for the Military Orders, and those which are employ'd upon Works of Mercy, have no Quire; even the Order of St. Dominick it self had none at the beginning; and in the most reform'd Orders, Masters of Divinity, Preachers, and Missioners are therein dispenced. The Authority of the holy Pope St. Gregory, who in a Council at Rome forbids Deacons that are Preachers, to Sing: And that of St. Thomas, who teacheth, that it is better to raise mens Hearts to Heaven only by the Ministry of the Word of God, then by Singing and Musick, did not a little serve to confirm St. Ignatius in this Resolution. And it may be said, that in reserving himself wholly for Evangelical Functions, he fol∣low'd the Example of St. Paul, who says of himself, That Jesus Christ did not send him to Baptize, but to Preach. Not but that it was a holy and laudable

Action to Baptize, but in regard he had been cho∣sen to publish the Gospel, and there wanted not others to confer Baptism.

Whereas the divers Employments of a Society,* 1.85 devoted to the good of Souls, would require excel∣lent Workmen, the Founder did forecast all that was necessary thereunto. For in the first place he ordain'd, that good choice should be made of those who are received; and he sets down himself the principal Qualities which they ought to have; a∣mong others, a good Nature, a good Wit, a vigo∣rous Constitution, a Body well made, and a fair Car∣riage: As for Nobility, and the Advantages of Fortune, he reckons them as nothing, if the rest be wanting: But he would have them consider'd, when they are joyn'd with Talents requisite; and for this Reason, because Men of great Birth, and such as have been considerable in the World, are very proper to be hearkned to by the People, to speak to Great Men, and to maintain the Interest of the Church.

He excludes those, who having been born Chri∣stians, shall have abjured their Faith among Infi∣dels, or held publickly Heretical Opinions. To whom he adds Infamous Persons, and such as have been Convicted of enormous Crimes; all Persons subject to Lunacy, or Distempers of the Brain; Lastly, all those who have worn the Habit of an Hermit, or of any Religious Order, tho' but for a day. And all those Exclusions are grounded upon this, that St. Ignatius requir'd for his Institute, Prin∣ciples of Religion well settled in the Heart, and un∣tainted Reputation, a sound Judgment, and a Will constant in the good Course which once it hath em∣braced.

Besides these Impediments, which are not so Es∣sential, but that the Holy See may dispence with

them for just Causes, and in extraordinary Cases, there are others of less Consequence, which the Su∣periors themselves, according to discretion, may dispence withal; as being, for Example, under Fif∣teen years of age, or above Fifty; having violent Passions, bad Habits, indiscreet Devotions, &c.

To have a perfect knowledge of those who Pre∣sent themselves, the Founder requires, and directs a very exact Scrutiny, even to know whether they be born in lawful Wedlock; Whether they be only Sons; What their Family is; If they have any Engagement upon them, either by Holy Orders, or by Promise of Marriage, or by Vow.

Above all, he recommends, that their inward Dispositions should be narrowly look'd into, and chiefly that their Vocation should be well Exa∣min'd; Whether, since their being call'd, they had not chang'd their mind, or suffer'd their holy Desires to grow cold; Whether any of the Society had not allur'd them; And in such case, tho' it might have been done with good intention, he de∣clares, that a reasonable time ought to be given them, to re-consider upon so important an Affair, by the only Rule of Gods greater Glory, and as if no person had ever mention'd it to them.

But to draw out of this Examen the desir'd Effect, he requires from those who are Interrogated, a great openness and freedom, and prescribes to the Supe∣riors a profound Secrecy. Lastly, when after all these Interrogatories, the Persons are judg'd proper for the Institute, he will have them, before they are received, made to understand, that if they sincerely desire to be admitted, they must be ready wholly and intirely to Consecrate themselves to God. Moreover, he prescribes, that the most humiliating and painful part of a Religious Profession, should be

propos'd to them, and even that they should be ask'd whether they will be content to be admonish'd, not only of all the Faults that shall be observ'd in them, but that whoever shall know their Faults by any other way but by Confession, shall inform the Su∣perior, that he may correct them; and whether they themselves be dispos'd to inform him, with the spi∣rit of Charity, of the Faults of others, when he shall ask them, to the greater Glory of God.

The Choice being thus made,* 1.86 the Saint will have trial made of the Persons so chosen, after this manner. That upon receiving them into the House, they enter into the Spiritual Exercise, and that after a whole Month of retirement, without any Communication whatsoever, but with their Director, they shall make a general Confession of their whole Life.

After this, they shall take the ordinary Habit of the Society, unless it be judged expedient to con∣tinue them in their secular Attire, as the Saint him∣self order'd it, in the case of Antonio Araos, his Kinsman, and of a Neopolitan Gentleman, who had been Captain of the Castle of St. Elm.

That the Noviciate shall last two years, because a less time of tryal will not suffice for those, who being design'd for outward employments, have need of a great stock of Vertue.

That during the Noviceship, besides learning every day something without Book to cultivate the memory, which loseth its vigor for want of Ex∣ercise, they shall not study at all.

They shall serve the Sick in some Hospital for the space of a Month; the same space of time they shall also spend in making some Pilgrimage of De∣votion a Foot, without Viaticum, begging Alms. Inquiry shall be made of the Administrators of the

Hospital, how the Novices behave themselves, and also in the places, through which they pass, what their comportment was.

That being well instructed themselves, they shall teach the Christian Doctrine to Children, and to the meaner sort of People, that they may be∣times be accustom'd to it. Lastly, that they shall be only employ'd in the Practices of a Spiritual life, and that their whole care must be, to acquire solid Vertue, particularly Humility, and Self-abnegation.

Whereas Piety alone is not sufficient for Evange∣lical Functions,* 1.87 Learning being absolutely necessa∣ry for them, he Ordains that after the two years of Noviceship, they shall apply themselves to Study: He sets down the Sciences which they shall learn, viz. The Learned Tongues, Poetry, Rhetorick, Phylosophy, Divinity, Ecclesiastical History, the Holy Scripture: But he leaves it to the prudence of Superiors, to regulate the Studies of every one in particular, according to their Age and Talents; so that such Wits, as are capable of all, shall be train'd in all the Sciences, and such as are not so universal shall learn that in which they are likeliest to excel.

But some Rules he sets down, which are to be fix'd and universal; he will have them instructed in Grammar, Poetry, and Rhetorick, before they begin their Phylosophy; That they shall not Study Scholastical Divinity, before they have finish'd their courses in Logick, Physick, Metaphysick, and Moral Phylosophy, nor be apply'd to cases of Conscience, till they have had an entrance in Scho∣lastical Divinity. That they shall not proceed from one Science to another, till they have under∣gone a rigorous Examen; that in each Faculty, they follow the best grounded opinions, and the most approved Authors, that in studying the holy

Tongues, their aim must be, throughly to under∣stand the Scripture, and also to defend the version, Authoriz'd by the Church. The want of method, which Ignatius found so prejudicial in his Study at Alcala, and the danger, which the reading of a suspected Author expos'd him to, made him use all these Precautions.

He likewise remember'd, how his Exercises of Charity, and ill-tim'd Devotion, had hindred his progress in Learning; He therefore order'd that the Students of the Society should not be employ'd abroad; that the time of their Prayers should be limited, and that they should not receive the Order of Priesthood, till towards the latter end of their Studies.

Moreover whereas his Infirmities and Sickness had much obstructed his own advancement in the Sciences,* 1.88 he thought it very material to take great care of their Health, that their application should not be too violent, that they lost none of their sleep: That they should not Study at unseasonable hours, nor be longer at it then two hours together, with∣out interruption. He order'd for them days of Re∣creation, and even from that time, design'd to pro∣cure Houses in the Country; where they might go once every Week for their Diversion.

And in regard, that the extream Poverty, to which he had been reduc'd in the University at Paris, was one of the greatest obstacles in his Studies; He thought it not expedient to oblige those, who Study to live upon Alms, and therefore resolv'd, that such Colledges of the Society should have Foundations.

But if on one side, he hath so great consideration and Indulgence, for the young Men of his Order. He is no less strict on the other, to have them kept close to their business. He will have them take pains

and labour at it, always to be Exercised, either in private Conferences, or in publick Disputations. He chargeth the Rectors of Colledges to excite and spur on those, that are heavy and slothful, and to withdraw such from the Study of Sciences, who make no progress in them, either for want of wit, or application; Lastly, to have continually his Eye upon them, and even to observe whether their Ma∣sters do their duty.

But to prevent,* 1.89 least the love of Science should insensibly weaken the Spirit of Devotion, he fail'd not to prescribe divers means for the maintenance and increase of it; of which the Principal are, to frequent the Sacraments once a Week, to examin their Conscience twice a Day, to make every Year the Spiritual Exercise, and to renew their Vows twice in the Year, with great Preparatives, that is to say, during three days of Retirement, of Medi∣tations, of extraordinary Penance; of a sincere declaration of their inward state to their Superior, and a general Confession.

But judging it almost impossible, that much Stu∣dy and speculation should not in time cause some dissipation, and driness in that Unction, and Spi∣rit, which belongs to a Religious life, he advis'd of an expedient, altogether new, to reform the inward man, when their Studies were ended. To which purpose, he appointed a third year of Noviceship, in which they should wholly apply themselves to the Exer∣cises of a Spiritual life, without the least attention to human Learning. Whereas this second Novice∣ship is the last tryal of those that are admitted into the Society, the Saint would have them exercised more then ever, in all those things that may improve them in the contempt of the World, and of them∣selves: That, only minding Prayer, and the reading

of such Books, as may render them more Devout, and not more Learned, they should be employ'd to teach the Christian Doctrine, and perform their Missions in Towns and Villages.

These are the ways, by which the General of the new Society, intended to form Apostolical Men, that should be eminent in Science, and Vertue; So that his first intention was, to raise such accom∣plish'd Workmen; But Nature, which tends to perfection in all its works, doth not always arrive to it. He discern'd that of many Persons, who were admitted, some there would be, who for want of natural Talents, or of Qualities acquir'd, would not come up to that perfection, which the Institute requires: He also at the same time comprehended, that the productions of Nature, which are not the most perfect, ceas'd not however to be profitable; and that an indifferent Talent, well manag'd, might serve to great things; and that Workmen, who are not excelling, may aid and assist the great Masters.

To this end,* 1.90 he constituted two different degrees in his Order; one of the Profest, and the other of Spiritual Coadjutors. The Profest make publickly the three solemn Vows of Religion, and add there∣unto one of special Obedience to the Head of the Church, in regard of Missions among the Faithful, and Infidels. The Coadjutors also make in publick the Vows of Chastity, Poverty, and Obedience; But they make not the fourth concerning Missions. It fol∣lows from this constitution of several Degrees, that there are three states in the Society, not to speak of Lay Brothers, who are called Temporal Coadjutors. The first is of Scholars approv'd, so they are called who are in the Way, during their Studies; The second is of Spiritual Coadjutors; And the third of

Fathers Profest, both which last, are come to their Station.

Whereas the State of Tryal doth not imply a certain and fix'd Scituation, St. Ignatius judged, that the Society, proposing to themselves to try their Scholars, ought not to be oblig'd or bound to them, but under conditions; but, whereas it was incongruous that young Men should so long remain at liberty, and Masters of themselves, he judged, that for their particular good, and for that of the whole Body, they ought, on their part, to be ab∣solutely ingag'd to the Society, by promising to live and die there, in the observance of the Vows of Poverty, Chastity, and Obedience; and also by tying themselves in a Vow express, to accept of any such degree, as should afterwards be found to be suitable for them.

By the Vows of Chastity, of Poverty, and of Obedience, the Founder unites them to the Society, and makes them truly Religious men, since the Es∣sence of a Religious State consists in the Promise, which is made to God, of perpetually observing the Evangelical Councils, as much as lies in us. But in ordaining, that the Vows of the Scholars should be simple Vows, he leaves to the Society, under the good pleasure of the Pope, the Power of Dispensing with them. By this means, he leaves to the Scho∣lars themselves the right and property of their Goods, tho' he takes from them the power of using and disposing of them, independently of their Su∣periors: and this is an usage, receiv'd in Spain, in Italy, in Flanders, and in all other Countries, except in France, where the Parliaments have not thought fit to permit, what the Holy See, and the Council of Trent have granted, in approving the Institute.

As for the Fathers profest, who make the Essential part of the Society, the Saint obliges them to an exact observance of Evangelical Poverty; and or∣ders that the Profest Houses shall have no Revenue, tho' Noviciates, and Colledges ought to have them, in regard that it is not just for Novices, and Scholars to live at the charge of the publick, before they are in a condition of serving it; not to say any thing of the hindrance, which the care of a livelihood might bring to their Devotions and Studies.

On the other side, considering that Poverty is as it were the Bulwark of a Religious State, and that the most flourishing Orders, are almost fallen to Ruin, for not having well observ'd it, he ordains that the Profest shall make a particular Vow, never to con∣sent to change any thing in the Society, in relation to Poverty, unless it be, to make it stricter then be∣fore.

After having made so many Ordinances concern∣ing the Disposition and Form of the whole Body,* 1.91 he made others relating to the Head, and the Mem∣bers. He decreed in the first place, that the Gene∣ral should be Perpetual and Absolute, according to what he and his Companions had agreed upon, be∣fore the Society was approv'd by the Holy See; and many reasons determin'd him to it.

As to the perpetuity, he thought that the first Charge being once fill'd, and not to be vacant be∣fore the Death of the Incumbent, there would be no ground for a Temptation in any, to aspire to it; That it would be less difficult to find one Man, that was capable of the place, then to find many; That a General, who is only temporary, can un∣dertake no great thing in the Service of God, be∣cause great enterprizes require a considerable time to have them well executed; Lastly, That perpe∣tuity

draws Reverence and Submission from In∣feriors, by giving the Superior a Character in∣delible.

As to the Authority of the General, he will have it to be Absolute, and he leaves him the Power of making Provincials, Superiors of Profest Houses, and Rectors of Colledges, and Noviciates. The aim of the Saint was, to keep all the Members in a con∣tinual dependance of the Head, and to free the Body of the Society, as much as might be, from those Commotions, which almost always precede, and ac∣company Capitular Elections; and so to contrive it, that this first Superior, being at a distance from the greatest part of his Subjects, might Govern with∣out Passion, and without any other Interest, but that of the Order.

And to the end, that the General may have know∣ledge of so many Persons, whom he never sees, be∣sides that the Subordinate Superiors give him an Account in general every year of those, that are un∣der their charge, they also send him, from three years to three years, Catalogues of every Province, in which are set down the Age of every one, their Ability, their natural Tallents, their advancement in Learning and in Vertue, in a word, all their good or bad Qua∣lities: And least such faithful Memories should be lost, or should fall into the hands of Strangers, a Deputy, elected by the Provincial Congregation, which is held every three years in all the Provinces, and which is compos'd of the Rectors, and of the most Ancient Profest, carries these Catalogues to Rome, with Instructions to inform the General of the State and Condition of the Province, which de∣putes him.

Moreover there are extraordinary occasions, in which Informations are made, of the life and ca∣pacity

of particular Persons, the better to inform the General, and this is done when any are to be admit∣ted to Degrees, or to Superiorships in the Society. But to the end, that these Informations may be certain and true, or such at least, as that out of them, he may be able to collect the very Truth, they are made in great secrecy, by three different Persons, who are to have no Communication upon the matter, nor one to know what the other doth: So that the General, joyning all these Reports together, and confronting the particular Informations with the aforesaid Catalogues, may easily enough know, what his Inferiors are capable of.

This first Superior would not be able to fulfil his Office, if he had not Talents proportionable to a charge of so great extent. Wherefore St. Ignatius in his constitutions draws the Caracter of a General, by marking down all the Qualities, which he re∣quires in him; one may say that he drew himself to the life, not knowing what he did: But in re∣gard the Idea which he had of himself, was so far distant from that, which he fram'd of a General, we are not to wonder, if he judg'd himself so in∣capable of that Office.

The General therefore, according to the Saints Idea, ought to be in a close Union with God, in all his Exercises of Piety, and in all the Actions of his Life, to obtain from his Divine Majesty a plentiful supply of Grace for the whole Body of the Society, and that he would be graciously pleas'd to bless the means and endeavours of his Servants in the gaining of Souls. It is moreover necessary, that by his example, he should animate his Subjects to the practice of all sorts of Vertues; that Charity to our Neighbour should eminently appear in his Actions, with a true humility, to render him acceptable to God and to

Men; that he must have no irregular Passion; and that he be so compos'd in his exterior, so circum∣spect in his words, that nothing may be observ'd, neither in his Person, nor in his Conduct, but what is winning and edifying.

He ought so well to temper Severity with Mild∣ness, as never to relent, or to recede, from what he judges most conformable to the will of God; and that he shew such tenderness to his subjects, that even they, whom he reprehends, or punisheth, may be sensible of his Charity and Equity, how greivous soever his reprehension or punishment should be to them.

He had need of no common strength and cou∣rage, to bear with the Infirmities of his Inferiors; to undertake and execute the most difficult things for the Service of God, and to be Proof against the Menaces, or the Intreaties of the Powers of the Earth; neither to be dejected by cross Accidents, nor to be elevated with favourable; always Master of himself, and of his Business; and always ready to suffer death for the good of the Society, when the Honor of Jesus Christ shall require it.

It is moreover necessary, that there be joyn'd in him a solid Judgment with a clear-sighted Wit, that he may be able to carry himself equally well, in Matters of Speculation and of Practice. And tho' the Head of so many Learned Men must have no common share of Learning, yet the Science of the Saints is that which is most necessary for him, to discern the divers interior Spirits, and to cure the spiritual Diseases of those whom he Governs.

Yet there will be requir'd in him great Prudence and Sagacity, for the management of so many dif∣ferent Affairs, both within and without his Society; which Prudence must be accompanied with no less

Vigilance, to lay hold on all occasions of acting for the good of his Community, and for the Glory of God; and with equal Vigor to prosecute, and to finish what he undertakes.

For what concerns the Age, the Exterior, and the Health of a General, they must be such as may suit with the Authority, the Dignity, and with the Burden of his Office, that he may worthily perform all the Duties of it, to the greater Glory of God. Greatness of Birth, Titles of Honor, and Riches formerly enjoy'd in the World, are Qualities not to be neglected in him. But above all, regard must be had, that he who is elected, have a clear Repu∣tation, and not the least flaw in his past Conduct.

Lastly, he must be of the number of the Pro∣fess'd; and that, if he hath not all the Talents that were to be desir'd in him, he be at least furnish'd with an exact Probity, a good Judgment, a Capa∣city proportionable to his Employment, and a ten∣der Love for the Society.

But St. Ignatius judging that the most accom∣plisht Person could not suffice alone, to do all that was necessary in a Government of so great extent, assigns to the General four or five Persons of a con∣summated Experience, and of indefatigable Appli∣cation, to be his Coadjutors, whom he calls Assi∣stants; and they bear the Name of the Kingdom or Country from whence they come: for Example, of Italy, of Spain, of Germany, of France, and of Portugal. Each of these has the care of preparing the Matters of his Assistancy, and of putting them in such an order as may facilitate their Expedition. 'Tis by them that the Inferiors and the Superiors within their District, regularly make their Applica∣tion to the General; I say regularly, for if any of these Assistants be upon a just ground suspected,

they may Apply immediately to the Head.

Lastly,* 1.92 the Founder, upon reflection that the General might possibly at some time make ill use of his Sovereign Authority, thought fit to qualifie the Generalship with some Counterpoizes or Cor∣rectives. For which end, these Assistants are not cho∣sen by the General, but by a general Congregation of the whole Society, which also chuses the Gene∣ral: And tho' they be particularly establisht to ease and assist him in his Charge, yet they are also, in some sort, to observe his Conduct; so that in case he should commit a scandalous Fault, or should dis∣sipate the Revenue of Colledges, or should swerve from the sound Doctrine of the Faithful, they may against his Will call a general Congregation to de∣pose him, according to Form; or if the Evil be pres∣sing, and will not admit of so much delay, they have power to depose him themselves, after having first by Letters taken the Suffrages of the Provin∣ces.

So that, as absolute as the General of the Society is, his Power is no longer in assurance then his Con∣duct is regular. And upon this account it is, that St. Ignatius has order'd, That the Provincial Con∣gregations, which are held every three years, should in the first place deliberate, Whether there be a ne∣cessity of assembling a general Congregation; That the Deputies of each Province, when arriv'd at Rome, should confer together upon this nice Point, without the participation of the General; and that in the Assembly which is held upon this Subject, every one should give his Vote in Writing, to the end, that being secret, the Suffrages might be free.

Besides this, the General has always near him, as also the other Superiors have, a Person discreet and vertuous, from whom upon occasions he is to receive

Admonitions. This Person, who is chosen by the general Congregation, is to represent to the General, what he or the Assistants shall observe to be Irregu∣lar in his Government, or in his Person; but he must do it with all possible Respect and Moderation.

After all these Precautions and Preservatives a∣gainst the ill Consequences that possibly may attend the Absoluteness of a single Person,* 1.93 in a Religious Society, the Saint in the next place provides Means to preserve the necessary Union which the Members ought to have with their Head, and among them∣selves, without which no Body, whether Natural or Politick, can subsist; And these are many. 1. That the General should have a fix'd Habitation, and that his ordinary Residence should be at Rome, that so an easie Communication may be held with him from all the Parts of the World. 2. That the Provincials and Rectors should write very often to him, that is to say, every Week, if conveniently it might be done, or at the least every Month. 3. That every particular Person may Address to him when he plea∣ses, as a Child to his Parent, to open to him his Wants, or tell him his Grievances, and that he should treat him in a tender and Fatherly way. 4. That Obedience being the Bond which most of all unites the Members with the Head, it should be preserv'd in its full vigor; that a perfect depen∣dance should be exacted from the subordinate Su∣periors, upon those who are immediately above them; and that according to the Rules of Subordi∣nation, the Rectors should not be less subject to the Provincials, and the Provincials to the General, then each particular Person is to the one or to the other. 5. That notwithstanding the diversity of Climates, and the antipathy of Nations, they should observe every where the same form of Life; That every

one should prevent his Brother in good Offices, and kindly treat him upon all occasions; That they should express a particular affection to Strangers; and in conclusion, That all Breakers of Fraternal Charity should be rigorously punished.

But to hinder the Body from altering and decay∣ing with Time,* 1.94 he found out two Expedients very efficacious. The first consists in Expelling all scan∣dalous or incorrigible Persons, and such who make Dissention, or machinate, or contrive any thing a∣gainst the Order. And the Saint Ordains, That no regard should be had either to their Birth or to their Learning; nor that the General himself should be spared, if found guilty of such Misdemeanors. He also Wills, That such Persons, who through their Laziness are wholly useless; and such who have essential Impediments, which at first they did not discover, should be Discarded. But he will have Rules observ'd in the Dismission of all sorts of Peo∣ple; That no body should be put out without a manifest Cause, and mature Deliberation; That the Scholars approv'd, and the Spiritual Coadju∣tors, should in such Case have Dispensations from their Vows, which being only simple, are dispen∣sible; And if at their Entrance, or afterwards, they have given any thing to the Society, it should be punctually restor'd to them; That care be had to save the Reputation, as much as may be, of such as are Dismissed; and that if the Fault for which they are Excluded be not of it self notorious, it should be kept secret.

He will not have them Expell'd only for Corpo∣ral Infirmities, especially if they be contracted since their Admission. In conclusion, he Orders, That when any one is to be Dismiss'd, the Superiors should use the same Precautions which skilful Chy∣rurgeons

are wont to have, when a Leg or an Arm is to be cut off.

The Second extraordinary Means which St. Ig∣natius has contriv'd, to make his Order continue and flourish, is to Exclude all Ambition, and to keep their best Subjects within the Body, by obli∣ging the Profess'd to make a Vow, never to seek after any Superiority in the Society, nor any Pre∣ferment of Prelature out of it; but to inform the General of all such whom they shall know to be any ways engag'd in such Contrivances.

The Saint, not content only to charge the Con∣science of such as shall sollicit for any Office, also renders them incapable of ever possessing any, from the moment that they are found guilty of such Sol∣licitation. As for Ecclesiastical Dignities, they are not only forbid to seek them directly or indirectly, but they are moreover bound not to accept of them upon any account, unless the Supream Pastor by express Command, and under pain of Mortal sin, should oblige them to it. Thus the Founder of the Jesuits provides that his Religious, spending their days in the Service of their Neighbour, shall pro∣pose to themselves no other Emolument but the Glory of Jesus Christ. And to render their Disin∣teressedness more perfect, according to the Exam∣ple of the holy Apostle St. Paul, who testifies of himself, that he had rather die then Preach for Gain, St. Ignatius Ordains, That none of his Body shall receive any thing by way of Salary or Recom∣pence, for any of their Functions. This is the true Platform of an Institute, of which so many false Copies have been made, which have almost equally impos'd upon the Wise, and upon the Simple.

After he had traced out his Constitutions in the manner whith I have related,* 1.95 he afterwards gave

them a new Form, and divided them into Ten Parts, which have an essential Connection. The First Part contains what Qualities are necessary for Admission, and what hinder it, or make it void.

But in regard that all those who are received, do not always answer Expectation, and that it will be necessary to Dismiss some of them; the Second Part sets down the Reasons for which they are to be Dismiss'd, and the Manner of doing it. Whereas those who continue, and are upon trial, till such time as they are Incorporated into the Society, have need of help and assistance to become good Work∣men. The Third and Fourth Parts treat of De∣votion, of Health, and of Studies. These four Parts contain that which disposeth to the Profession of the four Vows. Wherefore the Fifth Explicates the Conditions of this eminent Degree, and also those of the inferior Degree. The Sixth and the Seventh prescribe Rules to the Profess'd, and to the Spiritual Coadjutors, for their Conduct in their Employ∣ments according to the Institute. These Seven Parts regard the whole Body of the Order; the Two following more nearly relate to the Head; how he is to be qualifi'd, the Form of his Election, his Authority, and all that which appertains to him. Lastly, the Tenth sets down several Means for the Preservation and Growth of the Society.

He wrote all his Constitutions in Spanish, and Father John Plancus, his Secretary, Translated them into Latin. They are fill'd with the Spiritual Unction of Grace, which an attentive Reader may easily feel; and an Apostolical Zeal is every where so diffus'd in them, that in every Page, and almost in every Line, these following Words are found: For the Good of Souls, For the Service of our Neigh∣bour, For the Honor of His Divine Majesty, For the greater Glory of God.

Whereas Laws do not always descend to Suc∣cessors with Explanations, but that they have often need to be interpreted, the Saint adds to his, in Form of a Gloss, Chapter by Chapter, certain De∣clarations which have the same Authority with the Constitutions, and have also the same Spirit.

Tho' before he wrote them, he had read the Rules and Histories of other Religious Orders, yet at the time of Writing them he never had in his Chamber any other Book but the New Testament, and Tho∣mas a Kempis. During that time there was often seen a Flame over his Head, not much unlike that which appear'd in Tongues of Fire over the Apo∣stles, when the Holy Ghost descended from Heaven: And his Hours were spent in Tears of Devotion, in holy Ardors, in Raptures, and in Celestial Appari∣tions, as we read in a Paper-Book written with his own Hand, which Providence hinder'd from being burnt with many other Papers of the same nature, which he caus'd to be cast into the Fire some few days before his Death.

THE LIFE OF St. IGNATIVS. The Fourth BOOK.

WHile Father Ignatius was thus Employ'd at Rome,* 1.96 in doing good Works, and in Writing the Constitutions of his Order, many Towns of Italy, Spain, Germany, and of the Low Coun∣tries, sent to him for Workmen of his own Training, and offer'd him Colledges for the Forming of more. They follow'd in this the Example of John thee Third, King of Portugal, who having sent Father Xaverius to the Indies, and intending to send from time to time fresh Succors to Second him in his Apostolical Labours, Founded the First Colledge of the Society in the University of Conimbria, to be a Nursery of Preachers, and of Apostles for the new World.

Alcala, Valentia, Gandia, Collen, Lovain, and Padua, were the first Cities which desir'd to have the Children of Ignatius. In a little time they were sought for by all Catholick Countries, excepting France, where the Society, tho' in that Place it had its Birth, made the least progress; whether it were that the Hereticks, who were then spread about in the Kingdom, made it their Business to render it odi∣ous; or that the War being renew'd between Charles the Fifth, and Francis the First, they did not love a Society, whose Head and principal Members were Natives of Spain: So that, far from being desir'd by the Towns of France, those of the Society who Studied at Paris, and were not Frenchmen, were oblig'd to leave the Kingdom, in Obedience to an Edict, which banish'd thence all Subjects of the Emperor.

At the same time many Learned Men of all Na∣tions,* 1.97 and even French, embraced the Institute of Ignatius; they came to Rome, to put themselves under the Direction of the Saint, and to learn of him the Science of Salvation. One of the most emi∣nent was William Postel, born at Barenton in Nor∣mandy, and Professor Royal in the University of Paris: He had in point of Learning the greatest Wit of his Age, vivacious, penetrating, and joyn'd with a prodigious Memory; an universal Genius, which was ignorant of nothing, and which excell'd particularly in the knowledge of Tongues: Besides the Latin, the Greek, the Hebrew, the Chaldaic, and the Syriack, he so perfectly knew all those that are now spoken, and are the living Languages, that he has been heard to say, he could go the whole Round of the Earth without an Interpreter. Francis the First, a Lover of Learning, and the Queen of Na∣varr his Sister, not unskill'd in Literature, look'd

upon Postel, as the Miracle of the Age. The greatest Persons, and among the rest, the Cardinals of Tour∣non, of Lorain, and of Armagnac, were greedy of his Company, and in a manner, made their Court to him. The most Learned admir'd him, and in speak∣ing of him, it was a common Saying, That there came out of his Mouth as many Oracles as Words.

The Reputation of the Society of Jesus all Eu∣rope over, rais'd a Curiosity in Postel, to see the Founder of this new Order, which made profession of Learning. Being come to Rome on this account, and having seen Father Ignatius more then once, he was so charm'd with his way of Proceeding, his Maxims, and with the Character of his Institute, that Visiting the Seven Churches, he made a Vow to enter into his Society. And afterwards with so much instance he press'd his Admission, and ex∣press'd so much zeal for the Conversion of Jews and Idolaters, that Father Ignatius, who well knew the Abilities of Postel, could not refuse to receive him.

But the Saint soon perceiv'd that a fair out-side had dazled his Eyes; whereas he knew that Science breeds Pride, and that without profound Humility, the greatest Wits are the least proper to do great things in the Service of God, he himself took the charge of the Conduct of Postel. This Novice, who was about Forty years old, and who before his Voyage into Italy, with much Reading of Rabbins, and Contemplating the Stars, had rais'd Visions in his Brain concerning a new Coming of Jesus Christ, could not so well contain himself, but that some∣times these Extravagancies would come from him. The Father, who found at first, that Rabbinism and Judicial Astrology had a little turn'd his Brain, us'd all possible means for Two years together, to set him

right in his Wits: After having try'd charitable Remonstrances, and severe Reprehensions, he put him into the hands of Laynez and Salmeron, who endeavor'd to undeceive him with solid Reasons, and advis'd him to read only St. Thomas. He more∣over Address'd him to the Pope's Vicar, a Man Learned, Prudent, and every way Accomplish'd for the curing a distemper'd Wit. But seeing that all these Remedies were unprofitable, and that Postel became every day more and more Visionary, to the degree of playing the Prophet, he Expell'd him from his Order, and forbad all those of the Society to have any Commerce with him.

The Event did justifie the Conduct of Ignatius. As soon as Postel was Dismiss'd, he set himself to Dog∣matize in Rome, saying, for a colour of his leaving the Order, That it was not to be wonder'd at, if he could not agree with the holy Man Ignatius, since even St. Paul, and St. Barnabas were not of the same mind. Afterwards retiring to Venice, where he thought he should be more in safety. He was so infatuated concerning a certain Religious Woman, call'd Mother Joan, as to hold forth, That in this Coming of Jesus Christ, which according to his Predictions was to happen in few years, she should be the Redeemeress of Women, as Jesus Christ was to be the Redeemer of Men; and he compos'd a Book on this Subject, Entituled, De Virgine Ve∣neta.

As we wander without end, when we leave the straight Line of Truth, and whereas Fanaticism borders upon Phrenzy, Postel publish'd in his o∣ther Books, That all Sects should be saved by Je∣sus Christ; That the greatest part of the Mysteries of Christianity were only Fables; That the Angel Raphael had reveal'd to him the Divine Secrets, and

that his Writings were the Dictates of Jesus Christ himself.

So many Impieties would perhaps have cost him his Life, if he had not been judg'd Distracted. He was shut up for his Extravagances, and remain'd several years in Prison; at last he made his escape, and after having a long while roam'd about, he return'd into France by the way of Geneva, more Li∣bertine, and more Extravagant then ever. Yet at last it pleas'd God to give him his Wits, and the Grace to acknowledge his Impieties, in an extream old Age, and to die in the Communion of the Church. It is said that he liv'd an hundred years, and that about the end of his days, he in a manner grew young a∣gain, so that his white Hairs return'd to be black.

About the time that Father Ignatius Expell'd Doctor Postel,* 1.98 his Holiness Paul the Third, who ever since his Promotion, still had it in his thoughts to remedy the Evils of Christendom, and who had lately made Peace between the Emperor and the King of France, demanded two Divines of the Society, who should Assist in his Name with his Legats, at the General Council to be held at Trent. The Father chose James Laynez and Alphonsus Salmeron; both of them indeed very young, the first being Four and thirty, and the other but Thirty years old, but both of them so Learned, and so In∣structed in the Matters of Religion, that the old Divines look'd upon them as their Masters.

Laynez, whom the Venetians obtain'd, from the time that the Institute was first Approv'd by the Holy See, was Employ'd over the whole State of the Signiory; and the chief of his Business was to preserve Venice, Padua, and the other Towns, from the Errors of Germany, where they had insensibly crept in▪ Salmeron did the same at Modena, whi∣ther

after his return from Ireland, he had been call'd by the Cardinal John Moron, Bishop of the Town; into which Place those new Heresies had also found their way.

Tho' Father Ignatius did much relie upon the Vertue both of the one and the other,* 1.99 yet the fear he had least the Title of The Pope's Divines, in the most August Assembly of the World, should a little dazle Men so young, oblig'd him to give them, be∣fore their departure, some Advertisements and In∣structions for their Conduct. After recommending to them in general, to seek in all things, during the Council, the greatest Glory of God, and the com∣mon Good of the Church, without neglecting their Neighbours Souls, and their own Perfection, he pre∣scribes to them in Particular these following Rules. Always to give their Opinions with modesty, and in those occasions to shew more Humility then Learning; To observe with great attention the Sentiments and Reasons of those who first Opine, that afterwards they may either speak or be silent, as the Matter requires; When any Points are De∣bated, always to set forth the Reasons on both sides, that they may not appear wedded to their own Judgment; and never to quote any living Author for a Guarrantie of their Opinions, that they may not seem to be ty'd up to any Man's Judgment; To Visit Hospitals at least every Fourth day, to Catechize Children, to Preach Pennance to the People; but without touching in their Sermons upon any Point of Controversie which may per∣plex their Understandings; but only in general exhorting them to submit their Judgments to the Decisions of the Church. Lastly, to excite their Auditors incessantly to pray for the good success of the Council. This farther Advertisement he gives

them, That as in the Assemblies where Questions of Faith are Treated, a moderate and concise Discourse is most suitable; so when they come into the Chair, they should be more diffuse and vehement.

He afterwards declar'd to them, that these Di∣rections did as well regard Claude le Jay, who was at that time in Germany, much employ'd in making head against the Hereticks, and whom Cardinal O∣tho Bishop of Ausburg, was upon sending to Trent in Quality of his Divine, and of his Legat. He added, That when they should be all three together, they should live in a perfect Concord, without interfering in Opinions and Judgments; That every Night they should confer upon what had pass'd that Day, and deliberate every Morning upon what they had to do the rest of the Day; That they should let slip no occasion of doing good Offices to every body, and to themselves, in admonishing one another of their Faults, in not leaving any thing uncorrected, and in mutually animating one another to lead an unblameable Life.

The satisfaction which Father Ignatius had to see the Council open'd at last,* 1.100 after so many Lets and Delays, was much allay'd by the Misunderstanding then happening between the Pope, and the King of Portugal, which arose upon the account of the famous Michael de Silva. This Portuguez, de∣scended from the Illustrious House of the Counts de Portalegre, and Son of Don Diego de Silva, who had been Governor to the King Don Emanuel, ha∣ving resided a long time with the Popes, Leo the Tenth, Adrian the Sixth, and Clement the Seventh, was call'd back from his Embassy of Italy by Don John the Third, Successor to Don Emanuel, and provided at his return, not only with the Bishoprick of Viseu, but also with the Office of Protonotury, of

Secretary of the Kingdom. He was afterwards no∣minated Cardinal by Paul the Third, who had known him in the former Pontificates.

Whereas his Promotion was properly the Work of Cardinal Alexander Farnesius, his Friend, and the Pope's Nephew. Portugal being wholly a Stranger to it, it shockt the King, who would not have his Sub∣jects owe their Preferment to any but himself: So that this Prince would never be induc'd to give way that the Bishop of Viseu should receive his Cap.

The Bishop, perswaded that Princes do not easily recede, and that having lost the good Graces of his Master, he had more yet to fear, departed secretly out of Portugal, and went into Italy, whither For∣tune seem'd to call him. Being come to Rome, he was made Cardinal with great Solemnity, and his Disgrace in Portugal, joyn'd with his great Merit, were the occasion of extraordinary Honors done him.

The King, irritated with the Flight, and with the Reception of the Bishop, began his Resentment by depriving him of the Revenue of his Bishop∣rick, and by forbidding his Subjects, under grievous Penalties, to have any Communication with him. He highly complain'd of the Court of Rome, and above all, against Cardinal Farnesius, who Em∣ploy'd Cardinal de Viseu in the most important Af∣fairs of the Church. That which gall'd him most, was, that Cardinal Contarini, Legat of Paul the Third with the Emperor Charles the Fifth, being dead in his Legatship of Spain, they sent Michael de Silva in his Place, with the Character, and the full Power of a Legat Apostolical.

The Pope no less displeas'd on his side, condemn'd the Proceedings of the King of Portugal, and upon occasions, made his Complaints to Father Ignatius,

who was wont to speak to him of this Prince, as of the most Religious Monarch in Europe. The Breach began to widen, and to produce ill effects in behalf of Religion, when the Father undertook to heal it. In the first place, he had his recourse to God, in whose hands are the Hearts of the Great ones of the Earth, and he order'd Prayers in his whole Society, to draw a Blessing from Heaven upon his undertaking. He wrote at the same time to Lisbon, where his Councels were well receiv'd: He treated with Cardinal Farnesius, and with the Pope, who both had confidence in him, and he so well manag'd the Parties, and the Business, on both sides, that so nice and so difficult a matter was easily compos'd. In testimony of a sincere Reconciliation, the King restor'd Cardinal de Viseu into Possession of the Re∣venues of his Bishoprick, and the Pope granted to the King considerable Priviledges, in favour of the Tribunal of the Inquisition, Establisht in Portugal.

These Forreign Imployments did not hinder Father Ignatius from discharging at home all the Duties of his Charge.* 1.101 He made divers Regulations, accord∣ing to the diversity of Occurrences; He gave all ne∣cessary Orders, but after a way, rather of Intreat∣ing, then Commanding. In distributing imploy∣ments, he had regard to the inclinations of those whom he imploy'd, tho' on their parts, he will have them indifferently dispos'd to any.

It was his custom to chuse persons of great expe∣rience, for Offices in the Society; And yet he would not stick sometimes to put in less experienc'd sub∣jects, to govern under him in Rome: This he did, to try their Talents, and to form them himself, by observing their deportments. But he never sent in laborious missions any but Men of try'd vertue. He spar'd the weak, and the less perfect, sometimes with

design of making them take notice of their own weak∣ness, and to the end, that shame should stir them up to become more Vigorous; or if he gave them Imploy∣ments of some hardship, it was at their own request, and upon condition, that if they found themselves over burden'd, they should freely declare it to him.

Nevertheless, when he met with those rough, in∣docible tempers, whose harshness of Nature was ac∣compani'd with a robust Constitution, he would load them with imployments, harder then the rest; and if peradventure they fell sick, he was not much troubl'd at it, as thinking, that the Infirmity of their Body, might tame their dispositions, and prove beneficial to their Souls.

When they ask'd him any thing of Consequence, he commonly told them the reasons he had to refuse it them, to the end, that he who obtain'd it not, should be the better content, and that he, who re∣ceiv'd a savour, should be more reserv'd in asking new ones. But for the most part, he never deny'd any, but when his Conscience would not permit him to grant it; and even his refusal he sweetened with such obliging terms, that they always went a∣way satisfi'd. His very reprehensions he season'd with so much civillity, or at least he so temper'd them, that altho' they were smart and penetrating, yet they were not harsh nor reflecting.

He had so good an opinion of his own, that he could not believe any thing, that was said against their Honor; and he lov'd them all so well, that every one thought himself to be the most beloved: He so accommodated himself to the humor of every one in particular, as if his own had been tranform'd into theirs, and this with an Air so plain, and natural, that one would have said, he was born that which he seem'd to be.

Tho' he would have the Novices well try'd,* 1.102 yet he treated them like tender Plants, newly transplanted, which still partake of the Soil, whence they came. A Rich man, who was receiv'd into the Society, had a Crucifix well wrought, and of great Prince, of which he was very fond; the General let him have it. In the mean time the Novice made great progress in Vertue, and particularly labour'd in the overcoming himself. As soon as the General perceiv'd it. This go's well, says he, since the Brother is not only disingag'd from the World, but also from himself, we may venture to take out of his hands the Image of Christ Crucifi'd, for now he has him in his Heart. And in effect he took away the Crucifix, and the Novice, who was now well wean'd, without difficul∣ty parted with it.

The Conduct, which he observ'd towards Persons Illustrious, by their Birth, or by their Learning, who embrac'd the Institute, is very remarkable. He shew'd great consideration for them in the begin∣ning, he call'd them Counts, Marquesses, Doctors, till such time as they grew asham'd to be call'd by those Names, and that they ask'd themselves not to be distinguish'd. But when he saw, that they began to relish the Maxims of the Gospel, and that they march'd in the way of Perfection, there were none whom he mortifi'd more. He took pleasure in making a Man of Quality stoop to the meanest Of∣fices, in humbling a Doctor, and he gave it not over, till he had quite made them forget what they had been. This he did, first to let the World know that among the Jesuits, advantages of Birth and of Knowledge, are of no reck'ning without Humility, and that, to be great among them, they must be little in their own Eyes; and in the second place, because a Religious Society always receives from

such sort of Persons, either a great deal of Honor, or a great deal of Confusion.

There was nothing which he would leave undone, to strengthen those, who began to grow weary of carrying the Yoke of Jesus Christ, and were in danger of falling from their Vocation. He went one night to the Chamber of a Father, who had resolv'd to return into the World, and after many remonstrances, both of the Rewards and Punish∣ments of the next Life, he made such impressions upon his Heart, that this Father fell at the feet of the General, and offer'd to undergo what Punish∣ment he would Impose upon him. One part of your Pennance (said Father Ignatius embracing him) shall be, never to repent you more of having serv'd God; for the other part, I will take it upon me, and per∣form it my self.

A young German, who had great Natural parts, was tempted to leave the Order. Father Ignatius, who had taken him in, and judged him very pro∣per for the Ministry of the Gospel, did what he could to keep him: But the German, so violent was his temptation, would harken to nothing. The Father seeming to yield to him, intreated the No∣vice to stay at least some few days in the House, and to live as he pleas'd, without being subject to any Rule. He accepted the offer, and liv'd at first with all the liberty of a Man, who had shaken off the Yoke of Discipline. But after a while, he grew asham'd of his way of living, when he consider'd, how mo∣dest and regular the rest were; and in conclusion he effectually repented of his inconstancy.

If the General discover'd, that this sort of Tem∣ptations came from any secret sin, or from a vicious habit, he endeavor'd to find out the root of the Dis∣ease, and exhorted the Culpable to make an exact

Confession. To ingage them to do it, he often made use of the same pious Artifice, which he had formerly try'd with success upon that Religious Man, whom he reclaim'd from Libertinism, and would recount to them at large the disorders of his own Worldly life. He would never permit them to be left alone; and whereas the night is commonly the time, in which the Devil, and Melancholly most torment those, who are so tempted, he order'd that some prudent, and agreeable Companion should lie near them, to entertain them when they wak'd, and with wholesome Discourses by little and little to dissipate those black Vapors, which so distemper'd them.

Lastly, If all this were unsuccesful, he call'd to∣gether all the Fathers, and desir'd him, who had a mind to depart, to tell them his reasons, hoping, that a publick Declaration from them all, would make the poor wretch sensible of his delusion, or that God would inspire the Fathers with such Argu∣ments, as might convince him.

The General in his Government was no less care∣ful of the Corporal Infirmities of his subjects,* 1.103 then of their Spiritual. He Ordain'd in the beginning of his Generalship, that as soon as any of them fell sick, they should advertise him of it, and that twice a day they should come to tell him, whether the Brother, that had care of the Provisions, did his part in furnishing them with all necessaries. He would have nothing spar'd in their behalf, and that if Money were wanting for it, they should sell their very Moveables, for the relief of the sick.

The Physician having one day prescrib'd some choice Meat for a Lay Brother, whose Stomack was very weak, and the General being told, that there was not two Shillings in the House; let them

be laid out, said he, for the Brother; we that are in health, and have good Stomacks, will content our selves to day only with bread. Two other Bro∣thers, who were disign'd for Domestick services, the one a Spaniard, and the other a Frenchman, were scarce enter'd into the Noviceship, but a Fever took them. There were at that time many sick in the House, and all the Chambers were full; besides Provisions at that time were very scanty in the Fa∣mily. Some advis'd Father Ignatius to send the two Brothers to the Hospital: By no means, said he, it would be a great shame, that we should have no place among us, for those, who have left all for God.

His business did never hinder him from often vi∣siting the sick, and when the Disease was dangerous, or very painful, he would many times rise in the night, to see the Patient, and to ease his pain with consolatory Discourses. Nor could he rest in his Bed, when any under his charge, had any Distem∣per extraordinary. A young Brother being upon some urgent occasion let Blood in the night, the General not content only with visiting him, and with leaving People to tend him, sent twice or thrice to see him. Such as know not, how tender and con∣descending Charity is, will perhaps be surpriz'd, that to divert and recreate a certain Father, whom Melancholly had made insupportable both to him∣self and others, Father Ignatius should cause some of the Novices, that had been train'd to Musick, to Sing and Play about his Bed.

But as tender as he was of his Children, he would have them in time of their sickness, to be under a perfect submission, and to look upon their Disease, as the gift of God. If any words of Impatience came from them, or if they were froward and peevish, as soon as they were recover'd, he faild not to punish them.

To speak in general, when any had committed a fault, which deserv'd Punishment, the first thing, which the Saint did, was to make the Offender sen∣sible of his Transgression, and then he engag'd him to set his own Penance, which if it were too rigorous, the Saint would always moderate it. When those, who had Transgress'd, did amend, he treated them afterwards in the same manner, as if they had never offended; he did not only forget the fault, but by his way of proceeding, he made the Offender him∣self in a manner forget it too, and lose part of that shame, which sticks after a fall, and which some∣times disheartens Men in the way of Vertue.

He often gave very great Penances for light faults,* 1.104 if they were against Religious Discipline, be∣ing perswaded, that if it were not rigorously main∣tain'd in a new founded Order, it would after a while be quite lost. He said, that what appear'd nothing in it self, might be the rise of greatest dis∣orders, and that small faults publickly committed, were at least bad examples, which lead to a disso∣lution of Government.

Nor would he suffer any innovation in the Society, but always vigorously oppos'd it, even to the treat∣ing those, as Enemies, and Rebels, who offer'd to change any thing in the Institute, tho' under pre∣tence of making it more perfect. He did not this, because he would have his subjects content them∣selves with a common degree of Sanctity; for he continually excited them to get up to the perfection of their State, proposing to them, what God requir'd from them, according to the Spirit of their Vocation; and this his Sollicitude, was not confin'd only to Rome, or to Italy, but extended it self over the whole body, which now did increase daily, and spread it self; and his principal care was, to banish out of it, the prophane Spirit of the World.

Being inform'd, that Antonio Araos, whose Spi∣ritual labors were very successful in the Court of Spain, seem'd a little too much to look after the conversation, and favor of great Persons, upon sup∣position of gaining Credit to his Ministry, he sent him a sharp reprimand, advertizing him, that the necessary Authority for Ministers of the word of God, was much better gain'd by the Exercises of Chri∣stian Humility, then by the Commerce of Great ones.

But it seems a little sttrange, that perceiving Simon Rodriguez to have a great interest in the King, and the Court of Portugal, he should have the thoughts of calling that holy Man back into Italy, fearing least the World might insensibly change him. And this he had done, if the King of Portugal had not himself oppos'd it, earnestly requesting Father Ig∣natius, that he would leave him Rodriguez to in∣struct and educate the Prince, his Son.

A young Portuguez, called Antonio Monis, who had been receiv'd into the Society about three or four years, fled out of the Colledge of Conimbria, upon the only motive of Libertinism. After having lurk'd some time at Lisbon, without daring to ap∣pear, he rambl'd about all Spain, and his curiosity led him to Montserrat. This holy Place put good thoughts into him: He grew sensible of his Apostacy, when he beheld the Sword of Ignatius, which still hung up near the Altar of our Lady; and his Heart being touch'd, he said, with the Prodigal Child, I will go to my Father. He did so, but being come to Rome, he had not the confidence to appear be∣fore Father Ignatius, who was inform'd of his de∣sertion; but he writ to him from the Hospital of St. Anthony of the Portuguez, whither his neces∣sities had forc'd him to retire.

The Father immediately took him out of the Hospital, and provided him with all necessaries; but he would not receive him into his House, he made him lodge close by, and so for twelve days kept him at a distance. Monis spent that time in bewailing his Crime, and the fervor of his Repentance went so far, that he visited the seven Churches of Rome, disciplining himself all the way. Father Ignatius at last receiv'd him again among his Children, and by divers marks of his kindness, gave him to under∣stand, that he no longer look'd upon him, as a Desertor: This Charitable Reception did not hin∣der the Portuguez, wounded with remorse of his sin, from falling into a lingering Feaver, which by degrees brought him to his end. But he conceiv'd no little comfort and joy, to die in the Arms of his good Father, and he ceas'd not from praising the Mercy of God, which had recall'd him into the Society.

In this while,* 1.105 Father Ignatius had news, that the three Divines, who were come to Trent, to assist in the Council which was now begun, did worthily maintain the Honor of the Society, and the Interest of the Church. Le Jay, who first arriv'd there, im∣mediately enter'd into the good opinion, and esteem of the Cardinal of Trent, who consulted with him upon the most difficult affairs. Salmeron pronounc'd before the Fathers of the Council a very Eloquent Oration in Latine, which gain'd the applause of the whole Assembly. Laynez made himself admir'd from the first time, that he spoke; and they all three made their profound Learning so eminently appear, that the Popes Legates gave them the Imployment, of making a Collection of all the errors of the An∣tient, and Modern Hereticks, with all the Autho∣rities of Scripture, Fathers, Councils, and Doctors, which directly oppose them.

But that, which most pleas'd Father Ignatius, was, that when they were not imploy'd upon the business of the Council, they visited Hospitals, Catechiz'd Children, and begg'd Alms, not only for poor Catholick Soldiers, who had serv'd in Germa∣ny, of whom the Town was full, but also for them∣selves. The Popes Legates seeing their Cassocks all worn out, caus'd new ones to be made for them, that they might appear more decently in the Coun∣cil; but they, when the Sessions were over, did still put on their old ones again.

Of all the Transactions they duly gave an Ac∣count to their General, and ask'd his Advice in difficult matters. Having once made their Appli∣cation to him, to know, how they were to carry themselves, upon the subject of certain new opini∣ons, propos'd by some of the Prelates, which did a little lean towards the Sentiments of Luther, tho' they seem'd not to be very unreasonable, he never∣theless expresly Commanded them, not to leave them unoppos'd, declaring to them, that in matter of Religion, the most plausible Novelties were often the most dangerous; that speculative Arguments did not render a Doctrine more Catholick, and that, till such time as the Church shall decide, what we are to believe of such suspected Opinions, we should have a care how we judge, or speak favorably of them. They took his Answers for Oracles; and Laynez did usually say, that if Father Ignatius were at the Council, he would do great Service to the Church.

In the mean time, the Emperor not being able to resist the Prayers of the Catholicks, declar'd War against the Protestants, who would not acknow∣ledge the Council. Frederick Duke of Saxony, and William Landgrave of Hesse, were at the Head of

an Army of fourscore thousand Men, who were in their March against the Emperor's Forces, so that, whereas the troubles of Germany for some time had interrupted the Council, Father Ignatius, who had need of Laynez at Florence, would have call'd him from Trent, during this Recess. But the Cardinal of Sancta Croce, the Popes Legate, stopt him; not by his absolute Authority, nor without writing to Father Ignatius: For after having represented to him, that they could not spare Laynez at Trent, because he was appointed to make an exact Collecti∣on of the Heresies, which regard the Sacraments, he intreated him not to take it amiss, that he detain'd the Father, at least till such time, as the Collection was finisht; adding withal, that if his reasons did not seem to him sufficient, he would dismiss him up∣on his next orders.

The Bishop of Trieste dying about that time,* 1.106 Ferdinand King of the Romans, who had Zeal for Religion, and to whom Trieste with its dependan∣cies belong'd, as being a Town within the Precincts of Istria, of which the Arch-Dukes of Austria are Supream, thought this Diocess, being a near Neigh∣bour to Germany, would require a very Learned, and Vigilant Pastor. He cast his eyes upon Claud le Jay, who was at Trent, and immediately wrote to him about it. The Prince had been inform'd, what this Missioner of the Society had done, at Ra∣tisbon, at Ingolstat, and at Nurenburg, in the Con∣version of Hereticks; and he had been himself a witness of the good effects, which his Sermons had wrought at Worms, among the Faithful.

The nomination of le Jay was a stroke of Thunder to him,* 1.107 and its said, that he was like to die with grief: He was a Man of the greatest modesty, and who had propos'd to himself all his life time, to shun Honor

and Dignity, according to the Spirit of his Father Ignatius. He answer'd the King of the Romans; that so heavy a charge was above his strength; that dignities did not suit with the Society of Jesus, and that Bishops were not thence to be chosen. At the same time he inform'd Father Ignatius of King Fer∣dinands design, and humbly requested him vigo∣rously to mediate with the Pope, to break it, protest∣ing withall, that if Obedience did not tie him to at∣tend the Council, he would hide himself where no body should find him.

This refusal serv'd only to confirm Ferdinand in the choice which he had made. He sent to Venice the Bishop of Labac, his Confessor, to prevail upon le Jay, whom the Popes Legates had made go thi∣ther, against his will. But understanding that the Bishop could work nothing upon a Man, whom principles of Conscience had render'd inflexible, he earnestly intreated the Pope, that he would lay his Commands upon Father le Jay, to accept of the Bishoprick of Trieste; and he order'd his Embassa∣dor to follow the business with all Vigor at Rome.

Father Ignatius,* 1.108 who had been allarm'd, when he first heard the nomination of le Jay, was much more so, when he saw, that the Pope and the Car∣dinals did approve it. Whereas he was perswaded, that the true interest of the Church requir'd, that his Society should be extempt from all Ecclesiastical Dignities, he spar'd no pains to convince the Sa∣cred Colledge of it. But finding that they were not of his sentiment, and that Ferdinand still per∣sisted in his, he took a course, which seem'd to him the most Natural, and it was, to write to Ferdinand himself. Having therefore according to his custom, implor'd the assistance of Heaven, and caus'd the business to be retarded by the entermise of Marga∣ret

of Austria, whose conscience he govern'd, after the death of Father Codurus, he writ in these terms to the King of the Romans.

We are not ignorant of your Majesties Zeal for the good of your People, nor of the affection, you are pleas'd to have for our Society. We praise God for both, and we humbly pray his Divine Majesty, to furnish you with means happily to accomplish, what your Piety undertakes.

But in rendring you our most humble thanks, for the Favors and Graces you vouchsafe to heap upon us, we must be bold to say, you cannot oblige us more, then by assisting us to march in the strait way of our Institute. Ecclesiastical Dignities are so contrary to it, that according to the Idea, which we have of it, nothing is more capable to alter and destroy it. For those, who form'd this Society, made it their prin∣cipal end, to Preach the Gospel in all parts of the World; and its true Spirit, is to seek the Salvation of Souls, and the Honor of God, without being con∣fin'd to imployments or places. Religius Societies no longer can subsist, then they preserve their primi∣tive Spirit; and if ours be lost, or taken from us, how can our Body be kept alive? We are but nine Profest, of which four or five have already refus'd Prelatures: If one of us now should accept a Bishop∣rick, will not the rest believe, they have right to do the same? And when the Members are thus sepa∣rated, what will become of the Community? This little Order since its Birth has made no small progress by the way of Humility, and of Poverty: If the People should come to see us Cloth'd with Honors and Dignity, will they not be scandaliz'd at the change of our Maxims, and of our Conduct? And will they not receive Impressions of us, which may render us useless in the Ministery of the Gospel? But what

need we offer our reasons to your Majesty, we implore your Goodness and your Wisdom: We lay our selves under your Royal Protection: We humbly supplicate for the service of Jesus Christ, and for the good of Souls, that you will vouchsafe to maintain, to the Honor of his Divine Majesty, this little new born Society. May it please the same Infinite Goodness, long to preserve your Sacred Person, and to pour on you all sorts of Benedictions.

The Letter of the General had all the effect that could be desir'd. Ferdinand laid down his thoughts of Father le Jay, for the Bishoprick of Trieste; and he charg'd his Embassador to inform the Pope of it. The occasion seem'd favorable to Father Ignatius fully to instruct the Pope upon this Subject. One day he represented to him,* 1.109 that this small So∣ciety, which in the whole number, did not con∣tain more then two hundred Persons, would in a little time grow weak, and be quite dissipated, if their ablest Subjects, which are the support of the rest, should be drawn from them; That the pro∣motion of one might cause great disorders, by stir∣ring up Ambition in the rest; That when Religious Persons have once pretentions of Greatness, they grow more Worldly then the very Men of the World; That those, who had embrac'd the Insti∣tute of the Society, out of a Spirit of Charity, and of Zeal, would easily fall off from their laborious Imployments, through the hope of Ecclesiastical Preferment, or at least, the prospect of it would make their motives less pure, and their intentions less direct; That Jealousie would not fail to insinuate it self among several Competitors, and that if all did not aspire to Honors, there would at least be but little union among those, who acted not by the same designs, and principles.

He added, that the Profest, being devoted to the Service of the Holy See, in regard of Missions, and having more access in the Court of Rome, they would be more in the occasion of seeking, and would have more opportunity of obtaining Pre∣ferments; That laboring in the Courts of Princes, they would be less free, and courageous in discharg∣ing the duty of their Ministery, if there were some∣thing for them to hope here below, and that the Princes themselves would perhaps make less use of them, if their services look'd for Recompence: Nor did he pretend herein to disapprove the accepting Ecclesiastical Dignities, nor to condemn those Re∣ligious, who are thereunto rais'd, for the good of Christianity, and who possess them, with the Edi∣fication of the Faithful; That there is great differ∣ence between this Society, and other Orders; That these, by their Antiquity, and long continuance, had acquir'd strength sufficient to bear the weightiest charges, but that the other, being newly enter'd into the world, was yet too weak for them. Holy Father (he said) recalling his Antient Idea's of the War) I consider all other Orders, in the Army of the Church Militant, as so many Squadrons of Cuirassiers, who are to remain in the Post assign'd them, who keep their Ranks, and face the Enemy, always in the same Order, and with the same manner of fighting. But for us (he continu'd) we are as so many Light Horsemen, who must be always ready upon occasion of Alarms, and Surpizes, to Attack, or make a Stand, according to different conjunctures; to go every where, and to Skirmish on all sides.

He concluded, that Missioners, such as they were who must not only go from Town to Town, from Province to Province, but must fly from one Pole to the other, at the least beck of the Vicar of Jesus Christ, could not be fixt any where.

With these reasons the Pope did acquiesce, and was perswaded, that their refusal of Ecclesiastical Dignities would not be less beneficial to the Church, then to the Society. Some have believ'd, that the business of Trieste gave the first occasion to the Ge∣neral, of obliging the Profest, by Vow, not to seek after Prelatures, and to refuse them, when offer'd. But it is certain, that he had taken that Resolution before, and from the time, that he first came to Rome with Faber and Laynez. For going one day with them to see the Marquess d' Aquilar, then Embassa∣dor of Charles the Fifth, with Paul the Third, and their Discourse falling upon the reports, which were then spread against the new Society, the Marquess told him, that he was suspected to cover a great Ambition under an exterior Humility, and that it was publickly said, a Cap or a Miter was the mo∣tive of his Journey. The Father was so surpriz'd at this Discourse, that at first he only answer'd it by making the sign of the Cross. Afterwards, as if he had been inspir'd on the sudden by God, he made a Vow before the Marquess, never to accept any Ecclesiastical Dignity, unless he were oblig'd to it, under pain of Sin, by the Vicar of Christ; and some time after he renew'd this Vow in the pre∣sence of a Cardinal.

The affairs of the Society were in this Posture,* 1.110 when Father Ignatius thought it seasonable, that it should be imploy'd in the instruction of Youth. The Zeal of Francis de Borgia, Duke of Gandia, to whom the sight of the dead Body of the Empress had given a disgust of the things of this World, and who after the death of his Dutchess, gave himself wholly to God, was the first rise and occasion of beginning so profitable a work. There being within his Lordships a great number of Baptized

Moors, of which the greatest part had renounced Mahometanism only in appearance, he judged that to secure the Souls of the younger Brood, and wholly to extirpate that pernicious Sect, he ought to pro∣vide for the Education of their youth: and in order thereunto, to Found a Colledge of the Society in his Town of Gandia, where the Children of all his Vassals should be Educated in Vertue and Learn∣ing.

This design he communicated to Father Ignatius, and asked his advice, and assistance for the Execu∣tion of it: Who immediately gave order to Father Faber, then at Valladolid, to wait upon the Duke, and to serve him in the Establishment of this Col∣ledge, before he came to Trent, whither Paul the Third had call'd him, to be joyn'd with Salmeron and Laynez. As soon as the Duke and Father Fa∣ber had regulated matters, according to the Instructi∣ons of the General, there were presently sent thither Professors out of five or six different Nations, all able Men, and chosen by Father Ignatius himself, and each of them open'd his School with a Latin Harangue before the Duke, and all his Court.

It was therefore in the year 1546, and six years after the Confirmation of the Institute, that the Jesuits first open'd their Schools in Europe, I say in Europe, because in the year preceding, those of the Society, whom Father Ignatius had sent out of Italy, and out of Portugal to Father Xaverius, having been put into possession of the Seminary of Goa, Founded some few years before by King John the Third, for Educating the Indian youth, Nicholas Lancillotti an Italian, had begun to teach the Chil∣dren the Principles of the Latin Tongue.

But at Gandia they did not only teach these first Elements of Sciences,* 1.111 for besides Grammar, there were Schools of Poetry, Rhetorick, Philosophy, and Divinity; and to give the greater Credit to the Colledge, the Duke obtain'd from the Pope, and from the Emperor, to have it Erected into an University, and that the Scholars who there took Degrees, should have all the Priviledges which are injoy'd by the Graduats of Alcala, and of Salaman∣ca. Father Ignatius Ordain'd, for the good order of the Colledge, that the Professors should be very careful in their Method of teaching, that in each faculty they should follow the most received Authors, as in Philosophy Aristotle, and in Divinity St. Tho∣mas: He recommended, that they should often ex∣ercise the memories of those young Scholars, who were not yet come to ripeness of judgment, and that in making them recite, what they had got with∣out book, they should accustom them betimes to pronounce well: That they should stir up young Wits by frequent Disputations, quickening them with emulation, and sometimes setting the more forward and capable, against those, who were be∣hind them, that so both one and the other, might either be animated with Glory, or excited by Shame; that the Slothful and the Libertines should be pu∣nish'd, but that the Masters themselves should not Chastize their Scholars; This last Order he made, both to observe the Decency of a Religious state, and to prevent all passion in Corrections.

Besides this, insomuch as it was his principal De∣sign to form the Manners of Youth, he expresly forbad the reading any Author, either Latin or Greek, that might corrupt their Innocence; unless such Authors be first purg'd of all that is obscene. He order'd that the Scholars should every Day hear

Mass; That every Month they should go to Con∣fession; That when they begin School, they should all together say some short Prayer, to ask God's assistance in their Studies; And that once a Week, by Catechisms and Exhortations, they should be Instructed in the Verities of Faith, and in the Rules of good Life. He also prescrib'd to the Masters, that upon every fit occasion, both in School and out of School, in their familiar Discourses, they should speak to them of Heavenly things. These Rules observ'd, made Doctrine and Piety flourish at Gandia, under the Conduct of Father Andrew Oviedo, Rector of the Colledge.

About this time it was, that Isabella Rosella co∣ming to Rome to see Father Ignatius took a Reso∣lution of leaving the World, and of living accord∣ing to the Evangelical Counsels under the Obedi∣ence of the Society. Two Roman Ladies of great Vertue joyn'd with her in this Design, and they ob∣tain'd leave of the Pope to embrace this kind of Life. Tho' F. Ignatius well saw, that this sort of Di∣rections was not very agreeable to his Institute, yet his Gratitude towards his Benefactrix, and the small number of these new Religious prevail'd with him, to take upon him the care of them. But he soon repented of it, and was heard to say, That the Go∣vernment of three Devotes was more troublesom, then that of the whole Society: For in fine, there was no end with them; at all hours their Doubts must be resolv'd, their Scruples must be cur'd, their Grievances must be heard, and even their Quarrels must be reconcil'd.

This oblig'd him to represent to the Pope,* 1.112 how incongruous such an Employment would be to the Society, and how necessary it was that his Holiness should deliver them from it; For he judg'd, that

this small Community of Jesuitesses, which yet con∣sisted but of three Persons, would in time become numerous, and multiply in other Towns: but the Consideration which he had of the Catalonian Lady, from whom he had receiv'd so many good Offices, and who so earnestly requested him not to abandon her, made him manage the Matter with all possible fairness and condescendency. Here is the Copy of a Letter which he writ to her upon this Subject.

Right Venerable Dame Isabella Rosella, my Mother and my Sister in Jesus Christ.

TRuly I should be very glad, for the greater Glory of God, to satisfie your good Desires, and to procure your Spiritual Advancement, in keeping you still under my Direction, as you have been for the time past: but the continual Indispositions to which I am subject, and all my other Employments in the Service of God, and of his Vicar upon Earth, will no longer permit me so to do. On the other side, being perswaded, according to the light of my Conscience, that our little Society ought not to take upon them the particular Conduct of any Women, who are not engag'd in a Religious State by the Vows of Obedience, as I have fully declar'd to our Holy Father the Pope; it appears to the, that for the greater Glory of God, I ought not any longer to look upon as my Spiri∣tual Child, but only as my very good Mother, as you have been for many years, to the greater Glory of God. So that, for the greater Service, and the greater Honor of the Eternal Goodness, I Resign you, as much as in me lies, into the Hands of the Sove∣reign Bishop, to the end, that taking his Judgment and his good Pleasure for your Rule, you may find Repose and Consolation, to the greater Glory of his

Divine Majesty.

At Rome the First of October, 1549.

This Letter, which is so full of the Spirit of the Saint, and where those Words, which he had al∣ways in his Mouth, are so often repeated, dispos'd the Lady to receive with submission, what the Pope determin'd upon the Matter. For Paul the Third having well consider'd, that Missioners design'd over the whole World, should not be ty'd by par∣ticular Engagements, caus'd his Apostolical Letters to be expedited, by which he exempted the Jesuits from the Government of Women, who either in Community, or living singly, would put them∣selves under the Obedience of the Society.

The General rested not satisfi'd with these Let∣ters; The more to Confirm so Essential a Regula∣tion, he obtain'd the Year following from the Pope, that the Society should not be oblig'd to charge it self with the Direction of Religious Women, even tho' they should obtain Bulls, to put themselves un∣der whose Conduct they pleas'd, unless such Bulls made express mention of the Society. It is in virtue of these Exemptions granted by the Pope, that Ig∣natius in his Constitutions forbids his Order to Go∣vern Religious, or other Persons, with that Autho∣rity, which Confessors in Ordinary, and Ecclesia∣stical Superiors have. But he moderated this Pro∣hibition, by giving leave to assist them in their spi∣ritual Advancement, and sometimes to hear their Confessions, upon special Occasions.

But nothing more shews how his Judgment stood in reference to this Government and Direction,* 2.1 of which we last spoke, as did his Proceeding two or three Years after with Hercules d' Este, Duke of Ferara, a declar'd Protector, and faithful Friend

of the Society. This Prince, having built the Col∣ledge of Ferara, desir'd that the Jesuits should Go∣vern a Monastery of Women, of which the Prin∣cess his Mother had been the Foundress. But Father Ignatius could not consent to it; and notwithstand∣ing all the Intreaties of the Duke, he continu'd firm in his Resolution. According to the same Principle, he sent his Commands to the Fathers of Valladolid, to give over the Conduct of a Monastery which they had taken upon them, at the solicitation of several considerable Persons of the Town.

This Proceeding of the General of the Jesuits did not hinder Hercules d' Este, who had taken up the Resolution of a Christian Life, from having a Jesuit near his Person. Guidoni, the holy Archdeacon of Modena, to whom he had imparted his thoughts, very much approv'd the Design, and counsell'd him to take Father Le Jay. The refusal of the Bishop∣rick of Trieste had render'd him famous; and he was besides known to the Prince, who had seen him some Years before at Ferara, and had then Confidence in him. On the other side, being a Frenchman, he was less odious to the Dutchess of Ferara, who was Daughter to Lewis the Twelfth, and was unhap∣pily Engag'd in the new Heresie, as we have alrea∣dy said. The Duke made his Demand to the Ge∣neral, and to the Pope, for Father Le Jay. He was granted to him without difficulty; because the Troubles of Italy rais'd by the Murder of Peter Lewis Farnesius, caus'd a Cessation of the Council, which a contagious Sickness had made to be trans∣ferr'd from Trent to Bologna.

Le Jay, before he parted for Ferara, consulted Father Ignatius about the manner of his Deport∣ment with the Duke. The Father told him, That being appointed by the Vicar of Jesus Christ to

the Service of one of the most eminent Benefactors of the Society, he ought to Dedicate himself wholly to it, and not to employ himself in any Charitable Actions abroad, without the participation and good∣liking of the Prince, who was to be in a manner to him both Superior and General.

The Duke of Ferara in the first place made the Spiritual Exercises, under the Conduct of Father Le Jay, as the Duke of Gandia had done before, under that of Father Faber. It was the ordinary Method every where us'd by the Jesuits, for the reformation of Manners: And the Practice of these Retirements grew very common among Persons of the best Quality, after that many of the Fathers of the Tridentine Council, had themselves made the Exercises of the Society under Laynez, Le Jay, and Salmeron.

True it is,* 2.2 that Don John Martinez Siliceo, Archbishop of Toledo, would have abolish'd the Practice of them in Spain, upon pretence, that the Book of Exercises contain'd dangerous Doctrine. But besides that the Doctors by him appointed to Examine it found nothing in it but what was Ca∣tholick and Edifying, the Holy See approv'd it the Year following by an express Bull, at the Request of Don Francis de Borgia, Duke of Gandia. The Bull deserves to be recited, and the Reader will not perhaps be troubled to see it.

Paulus Papa Tertius, ad perpetuam rei Memoriam.

VVHereas the Duty of an Universal Pastor of the Flock of Jesus Christ, and the Zeal of the Glory of God, obligeth us to embrace all that concerns the good of Souls, and their Spiritual

Advancement, we cannot chuse but give ear to their Intreaties, who ask any thing of us, which tends to maintain the Piety and Fervor of the Faithful.

Our dearest Son, Francis de Borgia, Duke of Gandia, has lately represented to us, that Ignatius of Loyola, General of the Society of Jesus, by us Establish'd in our City of Rome, and Confirm'd by our Apostolical Authority, has Written certain In∣structions, or Spiritual Exercises, Extracted out of the holy Scriptures, and from the Experiences of a Spiritual Life, in such a Method and Form as is very proper to touch the Heart. He hath moreover declar'd, that he knows, not only by common Fame, that these Exercises are very useful for the Profit and Comfort of Souls, but more especially by what he himself has seen of the good done by them at Barce∣lona, and at Gandia. Whereupon he has made his Supplication to us, to have them Examin'd, and to Approve them, if we shall find them worthy of Ap∣probation, and Commendation; to the end, that the good Effects of them may be made more universal, and that the Faithful with greater Encouragement might make use of them.

We have accordingly caus'd them to be Examin'd, and upon the Testimony which has been given us by our dear Son John of the Title of St. Clement, Priest, Cardinal, Bishop of Burgos, and Inquisitor of the Faith; by our Venerable Brother Philip, Bishop of Saluzzo, our Vicar General in Spirituals within Rome; and by our dear Son Giles Foscarini, Ma∣ster of the Sacred Palace: We have found these Exercises to be fill'd with the Spirit of God, and to be very useful for the Edification, and the spiritual Profit of the Faithful.

Having also regard, as we ought to have, to the great good, which Ignatius, and the Society by him

Founded, cease not to do in the Church, among all sorts of Nations, and considering on the other side, how instrumental this Book of Exercises is thereun∣to, we of our own certain knowledge Approve by these Presents, Commend and Ratifie with our Apo∣stolical Authority, all that is contain'd in that Book. We moreover exhort all the Faithful of both Sexes, in what Place of the World soever they be, devoutly to practise such Christian Exercises; and we give leave that the Book be Printed by any such Book∣seller as shall best like the Author: Provided never∣theless, that after the first Edition, neither the Book∣seller whom he shall first chuse, nor any other, shall presume to Print the same the second time, without the Consent of Ignatius, or of his Successors, &c.

Given at Rome in the Palace of St. Mark, under the Seal of the Fisher, the last Day of July, in the Year of our Lord 1548, and the Fourteenth of our Pontificate.

The Approbation, and the Printing of the Book of the Exercises, which was Translated out of Spa∣nish into Latin, very much added to the Reputation of the Founder of the Society.

Since the Establishment of his Order,* 3.1 he always made his Abode in Rome, following therein his own Institution, that the General ought to have a fix'd Habitation: nevertheless, he went forth for a short time upon a Charitable Account, and his Journey had a happy Success. The Inhabitants of St. Angelo, and those of Tivoli their Neighbors, having a mor∣tal Feud one with the other, even to a kind of open War, Father Ignatius at the Pope's Desire, went over to the Places themselves. Having first Treated with Margaret of Austria, Wife to Octavius Duke of Parma, who was Lord of St. Angelo, and next

with the Magistrates of Tivoli, he brought those two Towns to this Agreement, That the Cardinal De la Cueva should be the Arbitrator of their Dif∣ferences, and that in the mean time they should lay down their Arms.

It was upon this Occasion that Signior Lewis Mendoza, who Lodg'd the Father at Tivoli, made the Offer to him of a commodious House, with very good Gardens, and a Chappel of our Lady's, which had been built out of the Walls near the stately Ruines of Moecenas's Villa. This new Establish∣ment Father Ignatius compleated upon the Na∣tivity of our Lady, which nevertheless came far short of those which about this time were made in Sicily.

Don John de Vega, Viceroy of Sicily, who had great Communication with the General of the Society, when he was Ambassador from Charles the Fifth at Rome, and who did nothing of Importance without consulting him, according to the Order which he had receiv'd, was no sooner at Messina, but he took the Resolution of Erecting there a Colledge for the Society. Palermo immediately fol∣low'd the Example of Messina: And these two Col∣ledges, whither the General sent Persons of great Vertue and Ability, were the first, after that of Gandia, where Schools were open'd.

At the departure of these excellent Workmen, of which the principal were Peter Canisius a German, Andrew Frusis a Frenchman, and Jerome Nadal a Spaniard, he told them what he usually said when he sent forth Missions: Go, Brethren, inflame, spread about that Fire which Jesus Christ came to kindle on the Earth. Before they went away, he would have those who were design'd to Teach Schools, make an Essay before him of their Method, and their Ability.

He also would have them all take leave of the Pope, to whom he himself conducted them. The Pope receiv'd them with kindness, and exhorted them in the first place to be very watchful against new Heresies.

But Father Ignatius,* 3.2 before he cull'd out the twelve which he sent into Sicily, gave himself the satisfaction of sounding the bottom of their Souls, and of trying the Temper, and the Obedience of his Subjects in Rome, by ordering every one of them to tell him in Writing, after three days of Prayer, First, Whether they were indifferent to go into Sicily, and whether that which the General should determine (who to them is in the place of God) would be most welcom to them? Secondly, Whe∣ther, in case they were sent into Sicily, they should be ready either to Teach, and perform such other Functions as require Learning and Ability, or to be employ'd in Domestical Offices? Thirdly, If it should so happen, that they were appointed for Study, and Regency, whether they would be dis∣pos'd to Study what Science, and to Teach what School it should please the Superior? Lastly, Whe∣ther they did believe, that what ever Obedience should prescribe to them, was most proper for them, and most conducible to their eternal good?

They every one brought in their Writing upon the Day assign'd, and there was not one of them in their whole number of Thirty six, who did not sin∣cerely declare, That he was ready to go not only into Sicily, but into the Indies; and that he would willingly employ his whole Life in the meanest Of∣fices, whenever their good Father, and their honor'd Master in Jesus Christ, should give them the least intimation of his Will.

It was not enough for a Man, who design'd to do

good to the whole Earth,* 3.3 to labor in Europe, and in Asia, for the gaining of Souls. John Nugnes, and Lewis Gonzales, were sent, almost at the same time, into the Kingdoms of Fez and Morocco, at the In∣stance of the King of Portugal, who concern'd at the Captivity of a great number of Christians, de∣manded some Fathers of the Society, to Negotiate the delivery of the Slaves, and to confirm them in their Faith.

A little time after, the Viceroy of Sicily having Orders from Charles the Fifth, to pass over into Africa with a good Army, to make War upon Dra∣gut, a famous Pirate, who was possess'd of a strong Place on the Coast of Barbary, from whence he made his Excursions as far as Naples; Father Igna∣tius was desirous that Laynez should leave Sicily, where he was Superior, and should follow Don John de Vega in his Expedition against the Moors, to at∣tend the Hospital of the Army.

Four other Jesuits before this time were gone into the Western Parts of Aethiopia, to the Kingdom of Congo, where the Gospel was quite extinguish'd, which Don Emanuel, King of Portugal, had for∣merly there caus'd to be Preach'd and Planted: And it was now, at the Instance of John the Third, Son and Successor of Emanuel, that Father Simon Ro∣driguez sent those Evangelical Laborers, in the Name of their common Father Ignatius. Lastly, under the auspicious Protection of that Prince, the Society enter'd also into the Southern Parts of Ame∣rica, when Don Soza, Captain General of the Por∣tugal Fleet, Landed in Brasile, to build a new Town in that new World.

God was not pleas'd to grant such happy Pro∣gress without some allay;* 3.4 and at the same time that the Society spread it self over the whole World, it

was his Divine Pleasure to exercise it at home with troublesom Accidents. After the Battel which the Protestants of Germany lost, and in which the Duke of Saxony was made Prisoner, the Emperor, seeing that the Assembly at Bologna was broken up, and that according to all appearances it would not be renew'd in a long time, undertook himself to Re∣gulate the Faith of his People, till such time as the Council should meet again to Decide about it.

Wherefore he caus'd to be publish'd in the Dyet of Auspurg a Formulary of Faith, which was call'd The Interim, and contain'd Articles altogether con∣trary to the Doctrine and Discipline of the Church; as for Example, the Marriage of Priests, and Com∣munion under both Kinds. Among all the Doctors, who oppos'd this Imperial Libel, Nicholas Boba∣dilla, whom Father Ignatius had still left in Ger∣many, was the most zealous and fervent. He was then at the Court of Charles the Fifth, cherish'd by the Catholick Lords, whose Consciences he Directed, and fear'd by the Protestants, whom he always vi∣gorously oppos'd. His resolute and untemporizing Humour was the cause, that declaiming against the Interim with great heat, he let fall some sharp words, which reflected upon the Person of the Em∣peror: He highly blam'd such Condescendence and Compliance with Hereticks, and warmly main∣tain'd, even in the Presence of Charles the Fifth, that nothing was more likely to keep Divisions still on foot, then a false Peace.

Charles the Fifth, who thought his Honor con∣cern'd to justifie what he had done, and who look'd upon all as Rebels that did not concur with him, could not endure the liberty of Bobadilla: He not only forbad him the Court, but banish'd him out of all the Territories of the Empire. Bobadilla obey'd▪

ful of Glory for having suffer'd Reproch in the Cause of God, and immediately came to Rome, where the Agreement of Auspurg had but very lit∣tle approbation. But Father Ignatius did not think it expedient to receive, at his first coming, into the House of the Society, a Man whose Zeal had car∣ry'd him too far, and who in defending the Church, had not shewn due Respect to his Imperial Majesty. The Saint hereby design'd to make a publick Sa∣tisfaction to the Emperor, and moreover to teach the Religious of his Order how they ought to respect Princes,* 3.5 even when their Conduct is irregular.

The Indignation of Charles the Fifth gave occa∣sion in Spain to the Enemies of the Society to rise up against them. Melchior Cano, a Dominican, and Doctor of Salamanca, being possess'd, I know not how, with a Fancy that the end of the World drew near, and that Antichrist would quickly appear, to make up his Vision compleat, would needs have it, that the Jesuits were the Praecursors of Antichrist; the People call'd them Inigists from the Name of Inigo, which in Spanish signifies Ignatius. Some gave them the Title of Theatines, for the Reason former∣ly told; and this Appellation continu'd afterwards, as Palafox observes upon a Letter of St. Teresa:* 3.6 The Theatines of which she speaks (says he) are the Fathers of the Society of Jesus; and it appears, that the Spirit with which they acted, was holy, and great, since she compares them with the blessed Peter of Alcantara.

Cano grounded his Imaginations upon the new∣ness of the Institute, which had no resemblance with the ancient Orders; Their having no peculiar Habit seem'd to him a good cover for Libertinism: Their resort and Commerce with the People of the World, and in the Courts of Princes, made him be∣lieve

that they liv'd according to the Maxims of the World. Lastly, the Retirements which they caus'd their Proselytes to make, according to the Method and Spirit of their Founder, were no less then My∣steries of Abomination, in the Judgment of Cano.

He utter'd all he thought, and his great Reputa∣tion gave so much Credit to his Words, that the People now treated those as Impostors and Malefa∣ctors, whom before they look'd upon as Men dropt from Heaven.

Father Ignatius,* 3.7 when he heard of this Persecu∣tion, in the first place gave God thanks that the So∣ciety was judg'd worthy to suffer Contumely for the Name of Jesus Christ: In the next place he gave order to the Fathers of Spain, to shew the Bull to Cano which Confirm'd their Institute, and modestly to represent to him, that the Kingdom of God would be divided, if the Vicar of Jesus Christ should ap∣prove a Society opposite to Jesus Christ; That of these pretended Forerunners of Antichrist, Paul the Third had chosen two to be his Divines in the Coun∣cil of Trent, and that his Holiness had nominated another, to be his Legat Apostolical in the Indies. He sent at the same time into Spain a new Copy of the Sentence, pronounc'd by the Governor of Rome, Benedict Conversino, in favour of the Society against false Accusations, and he joyn'd thereunto a Brief from the Pope, which constituted the Bishop of Sa∣lamanca Protector of the Reputation of an Order Confirm'd by the Holy See. The General of the Dominicans himself writ a Circular Letter, in which after having magnifi'd the Advantages which the Church receiv'd from the Regular Priests, Esta∣blish'd under the Title of The Name of Jesus, he commanded all his Religious to love that Holy Order, and did forbid them, in vertue of holy Obe∣dience,

to speak ill of them, under any pretence whatsoever.

Cano's Imaginations were so deeply rooted in him, that he had no regard, either to the Pope's Bull, or to the Letter of his General; for he con∣tinu'd his Invectives with an Animosity, which border'd upon Fury. But such was his Extrava∣gancy, that it only serv'd to undeceive those Men whom his Authority had misled. All the World took the Society's part; there were none, even among the Religious of St. Dominick, who did not declare in their behalf, against one of their own Bre∣thren. F. John Penna, a Doctor of Salamanca, and no less eminent in Vertue then in Learning, was he who signaliz'd himself most: for, not content to refute the Visions of Melchior Cano in the Pulpit, he publish'd an Apologetick Manifesto in behalf of the new Order, and his Writing stopt the Mouth of Calumny.

Don Francisco de Borgia,* 3.8 on his part, highly fa∣vour'd and protected the Children of Ignatius: yet notwithstanding his Affection for them, he plac'd great confidence in a Religious Man of the Order of St. Francis, call'd John Texeda, whom he had known at Barcelona, and brought with him to Gandia: He was a Man of austere Life, and of high Contemplation, wholly given to Solitude; and he liv'd at Court, as the ancient Anchorites did in the Desert. Father Andrew Oviedo, Rector of the Colledge of Gandia, who had great Acquaintance with this holy Man, being introduc'd to him by the Duke, enter'd by Degrees into his Sentiments, and became so enamour'd with Solitude, that withdraw∣ing himself sometimes from the Company of his Brethren, he would abscond in some Wilderness of a neighboring Forest, to attend the Exercises of an

interior Life. This new Spirit carry'd him so far, that he asked leave of his General to give over the Government of the Colledge, and to pass five or six years in an Hermitage. His Motive was, that he might arrive to Evangelical Perfection, by flying from so many dangerous Occasions, which are ine∣vitable in the Commerce of the World.

Father Ignatius,* 3.9 by his great Talent in discern∣ing Spirits, and by his long experience in a spiritual Life, easily found out, that this new Project of Oviedo was an Illusion. He made it manifest to him, by shewing him, that when God had once set out our way to us, we ought faithfully to follow it, and not to turn aside into any other, under pretence that it seems to us the straiter and the surer; That a solitary Life has its dangers no less then the Apostolical Life; That indeed we ought not to commit the least Fault with a deliberate purpose for the whole World, but we must not renounce the Employments of Charity through the fear of small Faults, which human frail∣ty is subject to; That on the other side, nothing is more generous, nothing more divine, then to sacri∣fice our Repose, and all our Concerns, to the good of Souls.

As much enamor'd as Oviedo was with his second Vocation, he quite lost the thought of it, as soon as he receiv'd the Answer of Father Ignatius. Don Francis de Borgia, to whom Oviedo had imparted his Designs of Retirement, profited no less then he by the Advice of the Saint.

This Duke had made a Vow at Granada to em∣brace a Religious State,* 3.10 if he should happen to out∣live his Dutchess: yet in making of his Vow he was not determin'd to any Religious Order in parti∣cular; and it was after that the Holy See had Ap∣prov'd the Book of Exercises, that he made his choice

of the Society, against his natural Inclination, which inclin'd him to Solitude. He open'd his mind to Father Ignatius, and he had no great difficulty to make him believe that his Vocation was a true one; for when Peter Faber dy'd at Rome, God did then reveal to him, that a Grandee of Spain should supply his Place, and that this Grandee was the Duke of Gandia. Wherefore the Father approv'd the De∣sign of the Duke, and writ to him in these Terms.

Most Illustrious Lord,

THE Resolution, which you have taken, and which God has been pleas'd to inspire you with, fills me with unspeakable joy. May the Angels, and all the Saints praise his holy Name, and render him Eternal thanks in Heaven, for we on Earth are not able to make any condign Acknowledgement of the transcendent Blessing, which his Divine Goodness has bestow'd upon his small Society, in calling you to it.

I hope his Providence designs hereby considerable Advantages of Spiritual Advancement, not only to your self, but to an infinity of Persons, who will pro∣fit by so great an Example. For us, who are al∣ready in the Society of Jesus, (we shall) excited by your fervor, begin a fresh to serve the Divine Father of the Family, who gives us such a Brother, and who has made choice of such a Workman for his new Vineyard, of which it has been his Pleasure, that I (tho' unworthy) should have the Care.

Wherefore, from this time forward, I receive you, in the Name of our Lord, for our Brother; and in this Quality, you shall always be most dear to me, as such a Person ought to be, who enters into the House of God with so much generosity, as you do, only, and perfectly to serve him.

For what you desire to know of me, concerning the time, and the manner of your publick Reception, af∣ter having seriously recommended the matter to God, both in my own, and in the Prayers of many besides, it appears to me, that to the end you may the better ac∣quit your self of all your obligations, this change ought to be made leisurely, and with a great deal of Circumspection, to the greater Glory of our Lord. Thus you may by little and little settle your affairs in such sort that without disclosing your self to any Secu∣lar Person, you may in a short time find your self free, and disingag'd from all, that may retard the accom∣plishment of your holy Desires.

And the better to explicate my self, in coming to particulars, I am of opinion, that since your Daugh∣ters are at an Age of being Married, you should in the first place provide for them, according to their Quality; and also dispose of the Marquess your Son, if a convenient Match be offer'd. For your other Sons, it will not be sufficient for them to have their reliance upon their Elder Brother, to whom the Dukedom will fall: You must leave them wherewith∣al to go through their Studies in one of the princi∣pal Universities, and to subsist honorably in the World: And you may reasonably expect, that if they prove such, as they ought to be, and such as I hope they will be, the Emperor will bestow his favors upon them in some proportion to your services, and to that good will, which he has always manifested towards you.

I think it would be also convenient for you to dis∣patch those Buildings which you have begun: For I would have all the business of your Family fully ended, before you publish to the World your change of life. In the mean time, whereas you are already well grounded in Learning, I should desire, that you

would seriously apply your self to the Study of Divi∣nity, which Science will be most useful to you for the service of God; nor would it be amiss, if it might be done, that you took the Degree of Doctor in your University of Gandia: but in regard that the World is not yet prepar'd for news of this nature, I would have it done without any noise, and that it should be kept secret, until time, and your occasions shall, with Gods permission, give you an entire Li∣berty.

Other matters we may settle, and determin from time to time, according to the diversity of occurrences; wherefore, intending to keep a regular Correspondency with you, I shall say no more at present. Be pleas'd to answer me at your first leisure, and I shall always continue my Prayers to the Sovereign Goodness, more and more to strengthen you with his Grace.

Tho' Don Francisco was very well inclin'd to follow the Councils of Father Ignatius, yet still he found a Byas in himsel, which made his affecti∣ons lean towards Solitude; such resistance doth Grace find, even in the most holy Souls, when it doth not comply with the natural temper. But what the Father had writ to Ovideo, to confirm and fix him in his Vocation, did so strike the Duke, that a holy Impatience took him of entring into the So∣ciety, before those things were done which were prescribed to him. To this end he writ to Rome so pressingly, that Father Ignatius, having obtain'd leave for him from the Holy See, to make his Vows of Profession, without leaving the World, consented, that he should make use of the Pri∣viledge.

The Duke of Gandia therefore consecrated him∣self to God, by the Solemn Vows of the Society, in the Chappel of his Pallace, in the presence of

few persons, retaining still his outward Grandeur, and the power of Possessing his estate for three years, as may be seen more at large in his Life, which has been set forth by one of our best Writers in a very moving and elegant Stile.

Father Ignatius,* 4.1 who from that time, call'd Don Francisco de Borgia by the Name of Father Francis, and who look'd upon him, as one of his own Chil∣dren, began to direct him in the ways of God, and to exercise the Authority of General upon him. The Duke, who liv'd like a Religious man, before he had made the Vows of Religion, thought himself oblig'd after his Profession to redouble his practices of Piety and Pennance: But his fervor led him in∣to excesses, which were neither convenient for a Man in the World, nor for a Member of the Society. Father Ignatius thought it not fit to leave him to the transports of his Devotion: He gave him to understand, that such as are destin'd by Heaven to instruct the Ignorant, and to oppose Heresies, must not always be at the Foot of Altars; and that some∣times they must leave Prayer for Study. The Fa∣ther also declar'd to him, that a Person like him, who had a weak Stomach, and a tender Complexi∣on, ought to moderate his Fasting, and in a rea∣sonable manner to nourish himself for the support of his health. You have receiv'd from God a Body, as well as a Soul, (said the Saint in express terms,) and you must equally give an Account to God, both of the one, and the other. But because the Duke did every day discipline himself to Blood, in manner of the flagellation of the Son of God, he forbad him these extremities, which might render him uncapa∣ble of performing the Functions of the Society.

It was one of the principal cares of Father Ignatius, to moderate the fervor of his Children; and he was

forc'd sometimes to make use of all his Authority to restrain them, as he did towards Simon Rodriguez, whom the King of Portugal had intrusted with the Education of the Prince Don John. Rodriguez, who passionately desir'd to be imploy'd in Foreign Missions, sought all occasions to remove himself from Court. He would fain have accompani'd the Missioners, who parted from Portugal into Aethi∣opia: Afterwards he desir'd to go to Brasile; he was many times upon the point of embarking for the Indies; and he would certainly have satisfi'd his Zeal, if the General, to whom he communicated his designs, had not absolutely forbad him to leave his Post, telling him withal, that the Educating in the fear of God the Children of Kings, was vir∣tually the saving a great many People; and that the Court was a place of greater merit to us, then either Aethiopia, or Brasile, when we staid there in Vertue of holy Obedience.

The Casa Professa was at that time reduc'd to great necessity,* 4.2 by the death of Paul the Third, who constantly bestow'd great Alms upon it, and by that of Father Codacius, who had care of their temporals. However, the General ceas'd not to re∣ceive those Novices, who presented themselves; and God seem'd to recompence his reliance on him, with miraculous assistance. For, besides that the Cardinals in the Conclave were mindful of him, and sent him a good supply of Money, Brother John de la Croce, who manag'd their houshold Provisions, coming one Evening from St. John Laterans, and passing by the Colizeum, met a Man, who without saying a word to him, gave him an hundred Crowns in Gold.

Another time the same Brother, going out very early in the Morning, receiv'd from an unknown

Person a Purse full of pieces of Gold, newly Coin'd. It not being quite day, so as to distinguish the Counte∣nance of the Person, that put the Purse into his hands, he began to fear, that it was an Illusion. The Fathers, on their side, believ'd that the Pieces were Counter∣feit, and that some body had put a trick upon them; but at last they found, that the Gold was very good. Near the same time, and when they were in great straits, Father Polancus, Secretary of the Society, looking for some Papers in an open Chest, found there a quantity of Crowns of Gold, which seem'd to him to have been newly stampt.

All these Miraculous recruits, as they very much confirm'd Father Ignatius in his reliance upon Pro∣vidence, so they did not at all diminish in him his prudential care for the subsistance of his Body. The houshold Affairs he put into the hands of Father Pontius Gogordan, a very able Man, but without leaving the Conduct wholly to him: For he himself would supervize, both to observe his demeanor in that Office, and to assist him in so painful an Im∣ployment. In gratitude to the Memory of Father Codacius, for procuring a subsistence to the House in difficult times, and for having spent himself in the service of his Brethren, he caus'd the same Ho∣nors to be done him after his death, which are usual∣ly given to the Benefactors of the Society, and or∣der'd a Marble stone to be laid over his Grave, with an honorable Inscription.

The concern,* 4.3 which Father Ignatius had for the livelihood of his subjects, did not distract him in his care of promoting Study, and of making Sciences to florish in his Order. He oblig'd the Professors of Messina, and Palermo, to send him an Account every Week of their labors, and he caus'd to be sent to him from the farther end of Spain, the Thesis of

Philosophy and Divinity, together with the Com∣positions both in Prose and Verse of the young Regents: And he expresly Order'd, that they should be sent him, just as they came out of their hands, without being toucht over, or lookt upon by any body else: Nor did the great Affairs of his Govern∣ment hinder him from reading them, and having them examin'd in his presence, by the best judging Persons. Above all, he solicitously inform'd himself of the progress, which the Scholars of the Society made, who Studied at Paris, because he look'd upon that University, as the principal Seminary of his Order.

But if he understood, that any of the Professors of Spain, Italy, and Sicily, did follow singular Opi∣nions, in opposition to those commonly receiv'd in Schools, he presently remov'd them, how great Wits soever they were; and he said, that if he liv'd a thousand years, he would never give over crying down all Novelties in Divinity, in Philosophy, and even in Grammar. After the same fashion he treat∣ed those, whom their Learning had made self-con∣ceited, or less devout. And he was wont to say, that Science is lost upon him, who makes ill use of it. By devotion he did not mean Spiritual Gusts, and Interior Consolations, but a steady and faithful performance of Devout Exer∣cises, and of Religious Vertues: For he well knew, that the time of Studies, was not the proper season of those Celestial Favors, which require a Spirit of Recollection; and we read in one of his Letters, that we are not to be startled at it, if speculative Sciences, and human Learning, should diminish in us that kind of sensible Devotion; That provided in Studying, we only seek God, our Studies are good Devotions; and that if we allot to Prayer the whole time, which the Rule prescribes, we ought

not to concern our selves, whether we find in it sweetness or driness. So that, there was nothing, which he recommended more, both to the Professors and to the Scholars of his Order, then to Dedicate all their Labours to the greater Glory of God, and to perswade themselves, that Study, with so noble an intention, was more agreeable to Heaven, then continual Prayer.

The Zeal of William Duke of Bavaria furnisht Fa∣ther Ignatius with a fair occasion of shewing the Abi∣lities of three Learned Persons.* 4.4 This most Catholick Prince, who was the support of the Ancient Religion in Germany, demanded of the General some able Di∣vines, that might raise up the Honor of Theology in the University of Ingolstadt, where the Hereticks had render'd Divine Sciences very contemptible. The Father chose Salmeron, and Canisius, to whom he joyn'd le Jay, whom the Duke by name requir'd, and who was spar'd for a time by the Duke of Fe∣rara, at the instance of Cardinal Farnesius.

But to the end, that these three Divines might have a Character to Authorize their Doctrine, he would have them, as they past through Bologna, to receive the Degree of Doctor, after the usual Ex∣amens; And this was solemnly done by the order of Cardinal John Maria de Monte, who was then Nun∣cius Apostolicus, and was afterwards chosen Pope, by the Name of Julius the Third. With this Ti∣tle of Doctors, of which the Germans are very fond, and which by the Protestants was so much magnifi'd in the Person of Luther, Le Jay, Canisius, and Salmeron were well receiv'd at Ingolstadt. Salmeron undertook to explicate the Epistles of St. Paul; le Jay the Psalms of David; and Canisius the Master of the Sentences. Each of them perform'd their Read∣ings with so much Credit, and Fruit, that Duke

William resolv'd to Build for them a magnificent Colledge. His death disappointed the design, but he recommended to his Son Albert the care of these Children of Ignatius.

Tho' the Saint extreamly desir'd,* 4.5 that the Society, which was born in France, should also grow and have Credit there, as it had in Germany, and in many other places, yet in that Kingdom it still re∣main'd obscure, without making any progress. The Jesuits of Paris were shut up in the Colledge of the Lombards where they lodg'd, applying themselves only to Study, and to good works. True it is, that William de Prat, Bishop of Clermont, who had known the new Society at the Council of Trent, very much favor'd them: But the Bishop of Paris, who had receiv'd doubtful impressions of them, was not their Friend; and a certain Doctor, who had the Bishops friendship, declar'd War openly against them, every where saying, that this newly born Society, had something of the Monster in it, and that it could not be long liv'd; that he who had set it on foot, was a little Spanish Visionary; that it was better to relieve Beggers, and Vagabonds, then these Jesuits; and that it would not be ill done, to have them driven out of the Kingdom.

While this Doctor was so violent at Paris against Ignatius,* 4.6 and his Order, the Father Master John Avila, that famous, and fervent Preacher, and that enlightned Director, publisht in Spain, that the So∣ciety of Jesus was the work of God; and that if his Age would have permitted it, he should have em∣brac'd the Institute of Ignatius: He added, that he knew no man more interior, and fill'd with more supernatural wisdom: That he had conceiv'd for∣merly within himself the same design, which this new Founder had executed; but that he was in re∣spect

of Ignatius, but as a Child compar'd to a Giant, or to a Man of great Strength, who carries a burden, without feeling it, which the Child can∣not lift up.

This Doctor very much approv'd, what Father Ig∣natius had writ to him, concerning the invectives of Melchior Cano; That according to the Authori∣ties of the Doctors, and Fathers of the Church, we ought not to suffer the Reputation of Evangelical Ministers to be run down; And that, when ill mean∣ing, prepossest Persons would bring suspicion, and infamy upon them, it was necessary to implore the Assistance of the Holy See, to stop the career of Ca∣lumny, or at least to shew the injustice of it.

On the other side, Lewis de Granada, so famous for his Piety, and for his Writings, one of the Chiefest Ornaments of the holy Order of St. Dominick, highly exalted the Society in Portugal, and Preaching one day in the Town of Ebora before Cardinal Henry, he said, that the new Society was an Assembly of Apostolical men, chosen by God to renew in these latter times the sanctity of the first Ages. He said upon another occasion, that he had receiv'd so much light from the Spiritual Exercises of Father Ignatius, that his whole life would not suffice to write down what God had communicated to him in the Practice of those Exercises.

The affection which the Carthusians testifi'd in all places to the Society,* 4.7 did it no small Honor. This holy Order, which has always preserv'd its primi∣tive Spirit, and which respresents on Earth the life, which the Angels lead in Heaven, not content to Favor the Jesuits upon all occasions, would farther contract with them a strait Alliance, in making them participate of their Prayers, their Sacrifices, and Abstinences, requiring the like from them, to be made partakers of their Works of Charity.

To this effect the whole Order writ to Father Ignatius, in the time of their General Chapter; and the Letter which was sign'd by Don Peter de Sardis, Prior of the Grande Chartreuse, mentions, that he and his Religious, being edifi'd with the innocent Life, the holy Doctrine, and the Aposto∣lical labours of the Society of Jesus, had given thanks to God for having rais'd it in so corrupt an Age; And that they desir'd to aid and assist it, ac∣cording to their Power, to continue their Holy Ministery, notwithstanding all Contradictions, and Persecutions, which inseperably attend the life of perfect Christians. Thus these two Religious Or∣ders, which seem to have the least of similitude in their Institutes, were the most united by the Spirit of Charity; And after this, we are not to wonder, if the Jesuits at this day have a particular friendship and veneration for the Carthusians: They have in∣herited these sentiments from their first Fathers, and they are glad of the Occasion to manifest them.

But that,* 4.8 which gave the greatest Credit to the Society, was that Pope Julius the Third, who had taken particular notice of it at the Council of Trent, being now chosen in the room of Paul the Third, gave to Father Ignatius publick marks of his good Will. This was about the beginning of the Jubile year 1550. The Father went to do his Homage to the Pope, and to beg of his Holiness, that the Labourers of the Society, who were in Africa, in Brasile, in the Indies, and in Japan, might toge∣ther with their Neophits, gain the Jubile, without coming to Rome. The Pope embrac'd him, and after having declar'd to him, how much he lov'd his Order; As to the Favor which you ask of me, he said smiling, I grant it with this restriction, that you shall have all my Power in that particular, and

that, for your Brethrens gaining the Indulgences of the holy Year, you shall Prescribe them to do what you think fit. He granted him the same Favor, not only for several persons in Messina, in Venice, and in Paris, but also for the Troops, which Don John de Vega, Viceroy of Sicily, had carry'd into Africk, and for the whole Town of Gandia, which in con∣sideration of Don Francis de Borgia, had this Pre∣heminence above all the Towns in the World.

Besides this, Julius the Third, gave permission to Father Ignatius, and to all the Priests of the Society, to exercise in the Jubile year all those Privileges, which Paul the Third had granted them; Tho', according to the usage of the Church, Religious Orders, who have Power from the Holy See to ab∣solve in reserv'd Cases, are not to use their Power in the time of the grand Jubile. To crown all his Favors, he again confirm'd the Institute, and by an express Bull, in which all things are clear'd and explain'd. His Liberalites were also very considerable to the Jesuites of Rome, and, what is worthy of re∣mark, he commanded the General, in vertue of holy Obedience, to come and tell him as often as the profest House should be in any necessity.

In the mean time,* 4.9 Father Ignatius, having finish'd his Constitutions, had it in his thoughts to Print them, but he would first submit them to the Judgment and Censure of the chief among the Fathers, and the opportunity of the Jubile year favor'd his design. Wherefore he summon'd to Rome all that were emi∣nent in Merit, and Authority, and they all came, except Simon Rodriguez, whom the King of Por∣tugal detain'd at Lisbon.

He put the Constitutions into their hands, pray∣ing them strictly to examin and weigh them; and to tell him freely what they thought might need

amendment, or alteration. Intending that the De∣sign and Spirit of the Society, should be uniform in all places, and that the Rules of Government should be suitable to different Nations, and Tempers; he was very glad that the Fathers Assembled, who were of several Countries, and of unlike Consti∣tutions, should be themselves Judges of these Rules. He sent a Copy of the Constitutions to Rodriguez, upon whose Judgment he much reli'd; he also sent one for the same reason, to some of the Spiritual Coadjutors, who tho' not so Learn'd, were Men of great Prudence.

After having heard the Opinions of those who were present, and receiv'd the Answers of the absent, he toucht over his work again, and joyning their lights with his own, he finisht the Piece. Never∣theless, being perswaded that only time and expe∣rience can demonstrate the Perfection of Laws, he would have no absolute obligation laid upon the Society, of observing the Constitutions, until the whole Order assembl'd in a Body, should approve them; and this did not happen till after his death, un∣der the Generalship of Laynez. They were not only Review'd, and Authoriz'd by the first general Con∣gregation, but they were also confirm'd by the Holy Apostolick See, after an exact discussion, which four Cardinals made of them, without changing one word.

As the year of the Jubile seem'd very proper to Father Ignatius for convening the Fathers in Rome,* 4.10 so the Opportunity of their being there appear'd no less favorable to him, to execute a design, which he had long in his thoughts. He at first took the charge of Government upon him with great repug∣nancy, as we have already seen; and when it was laid upon him against his will, he made account, that he should be one day freed from it, to enjoy

the ease of Obeying, and the merit of Obedience. He did believe that the happy day was now come, and his continual Infirmities, in an Age far advanc'd, seem'd to promise him that, which he so passionately desir'd. To this end, he call'd all the Fathers to∣gether; but remembring the opposition they had made him, when he refus'd to receive the charge of General, instead of being present at the Assembly, he sent them a Letter, writ with his own hand, and couch't in these terms.

To my dearest Brethren in Christ, my Brethren of the Society of Jesus.

AFter divers Reflections, which I have made at leisure, not being mov'd thereunto by any Pas∣sion, I will tell you sincerly, as in the presence of my Creator, and my God, who must judge me for an Eternity, what I believe to be most for the Glory of his Divine Majesty.

Considering my Sins, my Defects, and all my In∣firmities, Corporal and Spiritual, I have often thought, that I was very far from having those Qualities, which are requisite to sustain the Burden, which you have laid upon me. I desire therefore, in the Name of our Lord, that you would find out, and chuse some Body, by whom this Office may be better, or at least not so ill discharg'd; and tho' another should not do better, then I have done, yet I desire to leave the Place.

After due consideration had upon it, in the Name of the Father, of the Son, and of the Holy Ghost, I depose my self, and simply and absolutely, I re∣nounce all pretentions to the Generalship. I Conjure, in the Name of our Lord, and with all my Soul, the Fathers profest, and those, with whom they shall

please to consult, I Conjure them, I say, to receive my Demission, which I make in the presence of God, for Causes so just. But if there should be diversity of Opi∣nions among you, I beseech you for the love of our Saviour Jesus Christ, well to recommend the matter to God, to the end his most holy Will may be done in all things, to his greater Glory, and to the greater good of Souls, and of the whole Society.

The Reading of this Letter did very much Sur∣prize and Contristate the Assembly; some with admiration extol'd the humility of their Father, others more astonisht and inwardly toucht, kept a profound silence; but in conclusion, they all op∣pos'd his laying down his Office, Father Ovidoe only excepted, who was a man, that had the plain∣ness and candor of the first Ages. When it came to his turn, he said, that to him it appear'd, that Father Ignatius ought not to be resisted; and when the Fa∣thers asked him his reason, because (he repli'd) he who is a Saint, has lights, which we have not. But opening his eyes, and finding that Saints are some∣times unjust to themselves, he condemn'd his first thoughts, and came in to the rest. They sent to declare the Resolution of the Assembly to the General; which was, that as long as God should please to preserve his life, they would have no other Head nor Superior.

So that, notwithstanding all his endeavors to the contrary, they would not hearken to him, and he was forc'd to submit. This Submission lay heavy at the bottom of his Heart, and was probably the cause of a great Sickness, which soon after siez'd up∣on him. He fell ill upon Christmas-day, after he had said two of the Masses. His Disease growing dangerous, he did believe, that God was pleas'd by

taking his Life, to free him from that Load of which Men would not discharge him. This thought fill'd him with joy; and his hopes of being quickly loosed from the Fetters of his Body, fill'd his Soul with the most sensible Delights which Saints can taste in this World. He now desir'd nothing but to see his God; and the approaches of Eternity did so enflame his Desires, that he was in a continual Transport. The Physicians order'd him to moderate those ardent Af∣fections, least they should hasten his Death. Whe∣ther it were that he obey'd them, or that they were deceiv'd in their Conjectures, he by degrees reco∣ver'd, and entred again upon the Exercise of his Charge.

Don Francisco de Borgia,* 5.1 who was a Member of the Society, under the outward appearance of a Grandee of Spain, and whom Father Ignatius had invited to Rome, was now arriv'd there, with the Spanish and the Portuguez Fathers, after having Marry'd his eldest Son and his Daughters. He was Lodg'd in an Apartment of the Casa Professa, sepa∣rated from the Community; and all his delight was to entertain Father Ignatius. He gave him an exact Account of his Interior, and he often conferr'd with him about his manner of Prayer, his Pennances, and the whole Conduct of his Life.

During these Entertainments, it came into the thoughts of the Duke of Gandia, to do something which might make the Society more flourishing in Rome▪ which was to Establish a Colledge there. He gave Six thousand Crowns in Gold towards the Foundation; whereupon Father Ignatius offering him the Title of a Founder, he refus'd it, saying, That Honor was to be reserv'd for some other Person, who should give a Foundation worthy of the Metro∣polis of the World: As if he had foreseen that Pope

Gregory the Thirteenth was one day magnificently to Erect the Roman Colledge.

The Society was not at Paris in the same Posture as at Rome.* 5.2 Many of the University, and of the Parliament, seem'd to make it their Business to dis∣credit the Order. They disputed every thing with them, even to their very Name. A certain Carme∣lite Preaching in the Church of St. Severin, took an occasion to inveigh against the new Society, up∣on these words of St. Paul, Brethren in Jesus Christ. Hereupon he was much offended, that they should arrogate to themselves the Name of The Society of Jesus, not considering, that the Sovereign Bishops, and the Fathers of the Council of Trent had nam'd them so. At the same time a Man of the long Robe, and of great Reputation and Credit, set upon them, by calumniating their Manners and Doctrine. This Enemy was so much the more to be fear'd, for that under the appearances of a holy Life, he conceal'd Heretical Sentiments, which afterwards he made manifest, when retiring to Francfort, he publickly profess'd Heresie.

These new Persecutions rais'd no small hopes in Ignatius, of a happy success in the conclusion, ac∣cording to the word of David, that God revives, after having mortifi'd. As his hopes at length did not fail him, so neither did these present difficulties deject him. The Bishop of Clermont still continu'd his good Offices to the Jesuits of Paris, who yet Lodg'd in the Colledge of the Lombards; His de∣sire was to bestow upon them Clermont House for their Habitation, with annual Rents for their Sub∣sistence. But there was no profess'd Father among them to take possession of the House, and to accept of the Foundation in the Name of the General. On the other side, there wanted the King's Letters

for their being receiv'd in the Kingdom, as Religi∣ous; and their Enemies, who were powerful at Court, hinder'd their obtaining them.

The first of these Obstacles was easily remov'd by Father Ignatius:* 5.3 He order'd John Baptista Viola to make the Vows of Profession according to the Form, which he sent him from Rome; and he hum∣bly requested the Bishop of Clermont to receive them. As to the King's Letters, which were look'd upon as impossible to be obtain'd, the General found an Expedient, which had effect.

The Cardinal of Guise, who after the death of his Uncle was call'd the Cardinal of Lorain, being come to Rome to Negotiate a League between the Pope, the Venetians, and the Duke of Ferara, against the Emperor, Father Ignatius went to see him, and took occasion to inform him particularly concerning the Institute of the Society, which had rais'd so much Jealousie in France. The Cardinal promis'd his assistance and protection of them at Court, and desir'd the Father to look out no farther for any other Intercessor or Patron. He kept his Word; for as soon as he was return'd to France, the first thing he did, was to introduce Ignatius and his Society into the knowledge of Henry the Second, and to obtain for them Letters of Reception, which had been formerly refus'd;

But since they could not procure these Letters to be Registred in Parliament, where the Jesuits found more Enemies then at Court, all the Protection of the Cardinal came to no more, then to give them Countenance for changing their Abode. John Ba∣ptista Viola, who was chosen Provisor of the Col∣ledge of the Lombards, and who had a Command from the General to quit a Title, so little suitable to a Person Profess'd of the Society, went to Lodge

with all his Brethren in Clermont House, of which the Bishop gave them the use, not being able to give them the Propriety, because their Letters were not Register'd. This House we may call the Ori∣gine, and as it were, the Cradle of the Colledge of Clermont, which came not to be open'd, till some years after, and which was render'd famous even at the beginning, by the Learned Men who came thither from all Parts to Teach; and is more so at this time then ever, by the great number of young Nobility, who are there Educated with so much care; and who have at the Head of them a young Prince of the Blood, the most Ingenious, and the most Amiable of the World.

Tho' this Business of Registring the Letters ap∣pear'd to be desperate, yet Father Ignatius did not doubt but the day would come, when it should take effect; and for this reason, that all Enterprizes which regard the good of Souls, commonly find Op∣position in the beginning; and that in great Affairs, when the first difficulties are made smooth, time will bring on the rest.

The News which he the same year receiv'd from the Indies,* 5.4 made some amends for what came out of France: Father Xaverius, who gave him a con∣stant Account of his Proceedings, as to his Superior, inform'd him of the great progress which the Gospel had made in those Parts, and how much Heaven had bless'd the Labors of the Society. By other Letters at the same time he understood, that with a a little too much precipitation Baptism was conferr'd upon the converted Pagans, and that it often happen'd, that these new Converts return'd to Paganism, or did not well observe the Rules of Christianity, for want of sufficient Instruction. To remedy this Disorder he gave Directions, that they should erect in the Indies

Houses for Catechumens, where the Idolaters that would embrace the Christian Faith, might be well Instructed and Try'd before they receiv'd Baptism. According to this Advice, one of these Houses was settled at Goa, which prov'd highly beneficial to all the Indies, and out of which came forth some young Indians so fervent, that being taken by the Turks, they animated and exhorted the Christian Slaves to Constancy.

These Nurseries were altogether according to the Spirit of Father Ignatius, as well as those of young Ecclesiasticks, who are design'd for Holy Orders. From the time that he sent Claude le Jay into Germany, he directed him to advise the Bishops, who desir'd to have good Priests, and good Curates, that they would Establish Seminaries in their Dio∣cesses, where young Catholicks, well chosen, might be perfectly Instructed in the true Religion, and in all the Duties of Men Consecrated to the Altar. Many Bishops, and amongst others, those of Aus∣burg and of Salspurg Erected Seminaries in their Towns; and if Father Ignatius might have had his Will, every Diocess should have had one.

While he thus labor'd to reform the World,* 5.5 the Hereticks, whom the Jesuits oppos'd in Germany and in France, not knowing how to revenge them∣selves otherways, enterpriz'd even to pervent Igna∣tius himself, and his Company: And to compass this, they found an Invention, which only the Fa∣ther of Lies could suggest. Philip Melancton, who after the death of Luther was Head of the Prote∣stants, together with another Heresiarch, sent to Rome one of their Disciples call'd Michel, with In∣structions to counterfeit himself a Catholick, and to present himself to the General of the Jesuits, to be receiv'd among them.

He was a Man in the flower of his Age, Ingeni∣ous, Modest, well shap'd, and had a promising Phy∣siognomy. Father Ignatius did not stick at receiving him, being led thereunto by such fair appearances. The counterfeit Novice did admirably well disguise himself. No body so regular, nor so fervent, as he was: He was the first at every thing; He Con∣fess'd, and Communicated several days in the week; He even chastis'd his Body with great Rigor; and that which is most wonderful, there did not appear in him any thing of Pride or of Self-love.

When Michel thought himself well settled, he began leisurely to disperse his Venom, and he did it with a great deal of subtilty. They gave him the care of the Refectory, and Oliver Manar for his Com∣panion in the Office. Having opportunity to speak to him alone, after having first insinuated himself into his Friendship by his Behaviour towards him, which was very civil, and also edifying, he under∣took by degrees to corrupt him. In several parts of the Refectory there were many Pictures of Saints: he asked Manar one day by way of Discourse, as if he meant no hurt, to what use those Pictures were, and whether it were well done to be uncover'd, or to kneel before them.

Manar, who had Learning, and had newly ended his Divinity, answer'd him not only like a good Ca∣tholick, but like a good Divine. Look ye (reply'd the Hypocrite) how different Mens Opinions are a∣bout the same Point. I knew a great many famous Doctors in Germany, who made a scruple of honor∣ing these Images, and who cited for it the Passage in St. John, Custodite vos a simulacris. Those Doctors (said Manar) were either inclining to Heresie, or not such able Men, as you believe. The Passage of S. John intends only the Images of false Gods; and you need

but read the preceding words to be convinc'd of what I say: for St. John in that place, shewing the opposi∣tion between the false Gods and the true God, says of Jesus Christ, It is he who is the true God, and life everlasting; Keep your selves from Idols.

Michel made shew of being satisfi'd with so clear an Explication, and drove the Matter no farther. But another time he desir'd his Companion to Ex∣plicate to him those Words of St. Peter, The Bre∣thren which are in Babylon salute you. Manar said, That the Apostle spoke there of Rome, which well deserv'd at that time to be call'd Babylon, in regard of that confusion of Errors, of which it was full. The Divines of Germany understood that Passage after the same manner (reply'd Michel, and smil'd); but they add, how truly I cannot tell, that St. Peter did chiefly give that Name to Rome, because Anti∣christ was to have there his Seat, which David calls the Chair of Pestilence. Manar was startled at such a Discourse, but he dissembled his Surprize, the bet∣ter to discover what he began to fear, and what he hardly dar'd to believe. He inform'd Father Igna∣tius of what had pass'd, and he receiv'd Orders from him to keep the Argument onfoot with Michel, and by a faint resistance to give him hopes of victory, the better to make him speak out, and to discover the bottom of his Soul.

In the very next Conference Manar clearly dis∣cover'd Michel to be an Heretick; and in few days there came from him above twenty Lutheran Pro∣positions. He enter'd into Argument with him upon three of them, which were the least impious, and having prevail'd upon him to set them down in Writing, he desir'd him that they might chuse an Umpire of their Controversie, and he nam'd to him Everard Mercurian, who was a Friend to both.

Michel, who thought Manar half gain'd, and had the vanity to believe that he might also pervert Mercurian, agreed to it in the presence of Mercu∣rian himself, whom Manar had preacquainted with the Matter; and so Michel left a Paper of the Pro∣positions in their hands, that they might Examine them at leisure: But instead of Examining them, they carry'd the Papers to Father Ignatius; where∣upon the Father doubting no longer, neither of the Doctrine, nor of the Intentions of Michel, inform'd the Grand Inquisitor, John Peter Caraffa, who was afterwards Pope, of the whole Matter, and at the same time Expell'd the Impostor. The Inquisitor caus'd him to be Arrested, and after he had been kept some Months in close Prison, which oblig'd him, tho' unwillingly, to confess the truth, he was con∣demn'd to the Galleys.

This Artifice not having succeeded with the Pro∣testants, they had recourse to another; which was to send to the Fathers at Rome two great Chests of Books, of which the greatest part were very proper to poison Youth. Oliver Manar, who open'd the Chests, found that those at the top were Catholick Books, and all the rest Heretical; he presently advertis'd Father Ignatius of it. The Father, at the very first, divin'd whence such an Alms should come, and order'd that all the Books should be burnt, and their Ashes to be thrown into the Wind, as if he were afraid they should infect the House; nor could he, according to his own Maxims, other∣wise do, being perswaded, that all that comes from Hereticks ought to be suspected, and not permit∣ting that any of their Books should be read in the Society, how good soever they might be: For (said he) when we read a good Book, writ by a bad Man, after having taken pleasure in the Book, we

grow insensibly affected to the Author, even some∣times to believe, that all that such an Author writes is reasonable. This he particularly apply'd to Eras∣mus, and to such like Authors, a great while before their Works were condemn'd. And he grounded his Opinion upon the Authority of S. Basil, who says in express terms, That a Religious Person ought not only to have in horror the Doctrine of Hereticks, but also not to read any Books but such as come from an Orthodox Pen, and are approv'd by the Church, be∣cause the Words of the Impious, according to the Sen∣timent of the Apostle, are like a Gangrene, which taints and corrupts by degrees all that is sound.

But Father Ignatius had yet more troublesom Ren∣counters,* 5.6 even with Catholicks, and with a principal Prelate of the Church. The Archbishop of Toledo newly declar'd himself again against the Society, notwithstanding the Bulls which Approv'd the In∣stitute and Exercises. His pretence was, that the Jesuits, whom they call'd Theatines, did intrench up∣on the Rights of Episcopacy, by the liberty which they took of Administring the Sacraments in all Places, under colour of their pretended Priviledges. There was but one Colledge of the Fathers in his Diocess, which was that of Alcala; He one day In∣terdicted them all, and thunder'd out a Sentence of Excommunication against all Persons that should Confess to them. He commanded at the same time all the Religious, and Curates within his Diocess, not to suffer any of the Society either to Preach, or to say Mass in their Churches; and that, which exceeds Imagination, he suspended all the Priests in Toledo from hearing Confessions, who had made the Spiritual Exercise.

The General, far from being afflicted at this violent Persecution, did in some manner rejoyce at

it. This new Tempest (said he to Ribadeneyra) is a good Omen: If I am not mistaken, it is an evident sign, that God will be serv'd by us in Toledo. For Experience has taught us, that to our Society, Con∣tradictions and Persecutions always prepare the way; and that the more it is oppos'd in any Place, the more fruit it there produceth. In the mean time he writ into Spain, that all Endeavors should be us'd to sa∣tisfie the Archbishop. Villanova, who was Rector of the Colledge of Alcala, a moderate and prudent Man, made to him all manner of Submission; but the Archbishop grew more inflexible, by how much the Rector was more submiss. All means were us'd to mollifie and appease him: The Friends of the Society, and especially Cardinal Francisco Men∣••za, who design'd to Erect a Colledge in the Town of Burgos, of which he was Bishop, left no means untry'd to procure their Peace.

When Father Ignatius understood that nothing could prevail with the Archbishop, he at last in∣form'd Julius the Third with what had pass'd at Toledo; and also order'd the Fathers of Alcala to ••••••sake their Complaints to the Privy-Council of Spain. The Pope caus'd a Letter to be writ to the Archbishop by Cardinal Matheo, Secretary of State, which imported, That it was much wonder'd at in Rome, that the Society of Jesus should be so ill treat∣ed at Toledo, since it was in so good Esteem, and so well receiv'd in all other Parts of the World.

On the other side, the King's Council having examin'd the Bulls, and the Priviledges of the order, and judging that the Conduct of the Arch∣bishop did directly oppose the Holy See, they made a Declaration in favour of the Fathers. The ••••••ter from Rome, and the Declaration of the Coun∣•••• brought the Prelate to reason: He presently

annull'd his former Acts, and re-establish'd the Je∣suits in all their Rights. As soon as Father Ignatius had news of it, he sent him his most humble thanks in a Letter, full of Acknowledgment and submissi∣on; and the more to gain him, he promis'd, that the Fathers of Alcala should make no use of their Pri∣viledges, nor receive any Person among them, without his Approbation.

At this time the Society had two great Losses: Claude le Jay dy'd at Vienna in Austria, and Fran∣cis Xaverius in the Island of Sancian, near China. They were also in danger the same year of losing Father Francis de Borgia, but after another man∣ner; and they would certainly have lost him, if Father Ignatius had not preserv'd him by such means as I shall now relate.

Borgia upon his return out of Italy, retir'd himself into Biscay, and made choice of the Colledge of Ogniate, to consummate his Sacrifice, by renoun∣cing the Dutchy of Gandia, and all the remainders of his Greatness. He chose that Place, in regard of its Neighborhood to Loyola, whether his Devotion led him before he came to Ogniate: And it is said, that entring into the Chamber where Father Igna∣tius was born, he fell down upon his Knees, and kiss'd the Ground with a Religious respect; and af∣ter having given thanks to the Divine Goodness for having brought such a Man into the World, he made it his Prayer, that since he had taken Ignatius for his Guide and his Master, he might have the Grace exactly to follow his Counsels and his Ex∣ample.

He departed from Loyola, animated with a new Spirit; and he liv'd so holily, that all admir'd to see in him, at his very entrance into Religion, consummated Sanctity. When the Emperor Charles

the Fifth understood that Don Francisco de Borgia, of a Grandee of Spain was thus transform'd into a Jesuit, he sent to the Pope to bestow upon him a Cardinal's Cap; for which his Holiness needed no great Solicitation, for he had seen Father Francis the Year before, and was so edified with his Vertue, that even then he had it in his thoughts to make him a Cardinal: So that now he resolv'd to comply with the Emperor, and the Matter was resolv'd with the general Approbation of the sacred Colledge.

Father Ignatius being inform'd of the Pope's Resolution,* 5.7 thought himself oblig'd to oppose it for the Interest of the Society, and for the Honor of Father Francis, whom the World would not fail to reproach with having resign'd his Dukedom of Gandia to his Son, in prospect of a Cardinal's Cap. But the better to find out the Will of Hea∣ven in a Matter so nice, and so important, he shut himself up three days together, and communicated only with God in Prayer. The first day he found himself altogether indifferent, without inclining more on one side then on the other. The second day he felt a propension in himself rather to break the Design, then to let it go on. But the third day he was so convinc'd, that it was not the Will of God to have Father Francis made a Cardinal, that he said to an intimate Friend, If all the World should throw themselves at my Feet, to beg of me not to oppose the Promotion of Father Francis, I would not desist.

In effect, notwithstanding all the Intreaties of the Emperor's Ministers, and of those who pre∣tended Zeal for the Honor of the House of Borgia, he would not relent. He began his Solicitation by interessing those Cardinals in the Matter, who were best instructed in the Nature of his Institute; but

finding that they more consider'd the Honor of the Sacred Colledge, then the Advantage of the So∣ciety, and the Reputation of Father Francis, he ap∣ply'd himself immediately to the Pope, and ply'd him with so many strong Arguments, that his Ho∣liness was forc'd to yield.

The truth is, that he found an Expedient to content the Court of Rome, and the Court of Spain, and also to do Honor to Father Francis, without do∣ing wrong to the Society: which was, That the Pope should offer him the Cap, but that if the Fa∣ther did refuse it, his Holiness should not compel him to take it. The thing was Executed as Igna∣tius had laid it: And the Cap, of which the Offer was sent to Father Francis in his Solitude at Ogni∣ate, no otherwise pleas'd him, then in giving him an occasion of Sacrificing to God the Dignities of the Church, after his having made a Sacrifice to him of the Grandeurs of the World.

The Conduct of Father Ignatius,* 5.8 and the Ex∣ample of Father Francis, caus'd a Resolution in Don Antonio de Cordoua to enter into the Society. He was the Son of Laurence Suarez de Figueroa, Conde de Feria, and of Catherine Fernandez de Cor∣doua: Being young, and very well accomplish'd, he made himself a Churchman, only upon the Mo∣tives of Piety. Philip Prince of Spain, who parti∣cularly lov'd him, desir'd the Emperor to procure for him a Cardinal's Cap. Charles the Fifth did what the Prince desir'd; but Don Antonio resolving wholly to leave the World, by the Example of his Cousin Borgia, thought the surest way to avoid the Honor which was prepar'd for him, would be to shelter himself in the Society of Jesus, as in a San∣ctuary. He writ a long Letter to Father Ignatius upon this Subject; in which, after having laid open

the Motives of his Vocation: Father, (he said to him) since God has placed you in his Church to be the Refuge of those who are out of their way, I de∣sire you to receive me into the number of your Chil∣dren. The young Lord was receiv'd, and in time became one of the greatest Men of the Society.

THE LIFE OF St. IGNATIƲS. The Fifth BOOK.

WHereas Father Ignatius secluded his Order from Ecclesiastical Dignities,* 5.9 upon the only Mo∣tive of better Serving the Church, accordingly his thoughts were always watch∣ful to observe, and relieve the Necessities of Christianity; and his Care extended it self even to the remotest Parts of the World. But his principal Consideration was of the Northern Countries, desolated by Heresie. The greatest part of Germany had in a manner quite lost their ancient Piety: the Books of Hereticks were every where scat∣ter'd, and every where read with Impunity. And the younger sort, out of those poyson'd Fountains, drew their first Principles of Religion. The greatest

part of the Catholicks could not endure the Name of Papist, given them by the Protestants, and grew al∣most asham'd of their Profession. The Priests and the Religious were in great disorder; and notwithstand∣ing the Zeal of many Bishops for the Reformation of their Diocesses, they could hardly find sufficient Cu∣rates, to whom they might confide the Care and Go∣vernment of Souls.

Father Ignatius Discoursing one day upon this Subject with Cardinal Moron, they were both of Opinion, that the only way to remedy so many Evils, was to place in all Churches Pastors found in their Doctrine, and unstain'd in their Life, which should be of the German Nation; but that it was necessary in the first place, to have them well Form'd and Train'd, which could not be done without Founding a Colledge, where the young Men of the Country might be Educated in Learning and Piety: That Germany being generally perverted, there could be no Security there for the Establishing such a Colledge; and that a properer Place could not be chosen then Rome, where, not to speak of the holiness of the Place, which would inspire Catholick Senti∣ments, the Presence, and the Liberality of Popes, would much conduce to the rise and support of so good a Work.

The Pope, to whom Cardinal Moron, and Car∣dinal Santa Croce first open'd this Matter, very much approv'd this Design, which he himself had for∣merly conceiv'd in his thoughts, and gave a begin∣ning to it, by assigning a Fund for the Maintenance of the Colledge: After which he order'd Father Ig∣natius, not only to seek out and chuse young Stu∣dents out of Germany, but also to Govern and to Instruct them. The Father immediately gather'd together Four and twenty out of several Provinces

of Germany, all of good Capacity and Education. He afterwards by the Pope's Order, drew up Rules and Statutes for their Government. He appointed Fathers out of the Casa Professa, and the Roman Colledge, to be their Directors and Masters, but with the management of their Revenue he would have nothing to do: He said that such Administra∣tions, besides the fatigue and trouble of them, often give occasion of suspicions and murmurings.

The principal Revenue of the German Colledge failing,* 5.10 upon the death of Julius the Third, Father Ignatius was in some apprehension, lest the Colledge should break, by reason of the Dearth then at Rome, and of the Disturbances in Italy, under the Pontifi∣cate of Paul the Fourth. He therefore distributed a part of these young Strangers into several Col∣ledges of the Society abroad, and the rest he main∣tain'd in Rome upon such Charities as he procur'd for them; and when those fail'd, he borrow'd Mo∣ney upon his own Security. Thus he made them subsist till the bad Years were over, and the noise of War did cease. It was observable in him, that when the Times were at the worst, he shew'd most cou∣rage, and was often heard to say, That the Ger∣man Colledge should one day have large Revenues. He sent word to the Cardinal of Auspurg, who was Protector of this Colledge, and who believ'd it would fall to ruine, That the Work would not fail, if those who undertook it did not fail in their Reso∣lution, and their Confidence in God: But that if the Cardinals and Princes would not go through with it, he, as poor as he was, would take it upon him, and sell himself, rather then not bring it to pass.

The Words of Father Ignatius were made good by the Event; for the German Colledge was plen∣tifully

supply'd by the Alms of Charitable Persons: and the same Spirit which mov'd Julius the Third to begin the Foundation, excited some years after Gregory the Thirteenth, to augment it, and to en∣large the Buildings with a Magnificency worthy of the Head of the Church; as if God who had made use of other Popes of the same Name, to Plant and to Propagate the Catholick Faith in Germany, would also employ a Gregory to make it reflourish there.

About the end of the Year 1552,* 5.11 an important Occasion presented it self, which oblig'd Father Ig∣natius to go out of Rome into the Kingdom of Na∣ples. The Duke Ascanio Colonna, and Jane of Ar∣ragon his Wife, were at variance upon some frivo∣lous Matter, according to the Custom of Great-ones; and their Differences growing wider and wider, they at last separated with noise and scandal. The Fa∣ther, who knew them both particularly well, could not endure that this Breach should continue, and undertook to make it up. Jane of Arragon was al∣ready retir'd to the Frontier of the Kingdom of Naples: He follow'd her thither, as infirm as he was, and in a very rigorous Season: for he thought it convenient to begin with the Dutchess, not doubting but that if she were gain'd, the Peace would be soon made. In conclusion he prevail'd with her, and he had no great difficulty afterwards to bring the Duke to reason; so that being brought again together, they liv'd more peaceably then ever.

During this little Voyage, which took up but Ten days, Father Ignatius, with his Companion John Polancus, did many other good Works under the Authority of Cardinal Burgos, who was in those Parts. They Confess'd the poor Country People, as they pass'd through the Villages; and they intro∣duc'd

into two or three Towns of the Kingdom of Naples, the Custom of Confessing and Communi∣cating every Month: And that so Christian a Pra∣ctice might not be discontinu'd, they engag'd the Pastors frequently to excite their Parishioners to the performance of it, and the principal Men of each Place to lead the rest by their Example.* 5.12

Upon his return to Rome he receiv'd Letters from the Archbishop of Genoa, who earnestly desir'd that the Congregation of the Barnabites of Milan might be Incorporated into the Society of Jesus. This Prelate, who had a very good meaning, but was ill instructed in the Institute of the Jesuits, represented to Father Ignatius, that these two Congregations of Regular Clerics making up but one Body, would be more beneficial to the Church; wherefore he very much exhorted him to this Union. The Father very greatly esteem'd the Vertue of the Barnabites, and moreover he had been oblig'd to them for their Charity shew'd to Father Emanuel Miona, when he fell sick at Milan, in his Journey from Paris to Rome. Nevertheless he could not consent to the Proposition of the Archbishop, and he answer'd him, That in his Judgment, the greatest Glory of God requir'd, that each Order should continue in their primitive Institution; That for their being all of them Regular Clerics, and their wearing almost the same Habit, they had never the more the same Rule, nor the same Design; and that nothing would be more serviceable to the Church, then for each Order to hold constantly to the Spirit of their first Vocation. He had made the same Answer some years before, in re∣ference to the Somasques, and the Theatines, upon a like Motion of having them Incorporated with the Society; but his Judgment was fix'd, and never to be alter'd in this Matter.

About the same time he disapprov'd the Conduct of two very eminent Fathers of his Order:* 5.13 One of them was Father James Miron of Valentia, who was the first Rector of the Colledge of Conimbria, and made so even before he was a Priest; The other was Father Lewis Gonzales, Son to the Go∣vernor of the Island of Madera, who was come out of Africk into Portugal, to Treat with the King for the Redemption of Slaves, and about the Means of advancing Religion among the Moors. They both Resided at Lisbon, and led there a very holy Life.

John the Third of Portugal, of whom we have so often spoken, having twice or thrice made use of Father Gonzales in Confession, resolv'd to chuse him for his Confessor in Ordinary, being at that time unprovided. But observing in him an extream aversion to the Court, and a great desire of return∣ing back into Africk, he would not force his Incli∣nations. He therefore cast his Eyes upon Father Miron, and sending for him upon the Octave of the Blessed Sacrament, he declar'd to him, that he had chosen him for his Confessor. The Father was so surpris'd, and so troubled at such a Declaration, that at first he remain'd speechless; but recovering himself again, he kneel'd down to the King; and after having humbly thank'd his Majesty for the advantagious Opinion which he was pleas'd to en∣tertain of the Jesuits, he Protested, that as to his own Person, his Majesty, if duly inform'd, could not make choice of him. I have neither (said he) the Talents, nor the Age, which such an Office requires, and besides this, I am a Stranger.

None of your Body are Strangers to me (reply'd the King), and on the other side, I see no necessity of such extraordinary Talents, to be my Confessor: for

by the Grace of God you shall always find me dis∣pos'd to follow your good Advice; but I am a little surpris'd, that you who are Confessors to all the World, should make such a difficulty of being mine.

It is not, Sir, that we have the least unwilling∣ness to Serve you in this manner (reply'd the Father), but only in regard that such Honorable Employments agree not with our Vocation; which is to Visit Hos∣pitals, to Instruct the Poor, and to Exercise the most abject Functions for the saving of Souls. We ought to fear nothing more then Worldly Esteem; and it is already laid to our charge, that we hunt after the Favour of Princes. Wherefore I humbly beseech your Majesty, upon this occasion, to moderate the Affection with which you are pleas'd to honor us.

The King made Answer, That he would do no∣thing contrary to their Institute; and that his Design was not to divert them from their Evangelical Functions; that they should take a Days time to de∣liberate, and that on the Morrow they should bring him their precise Answer. They fail'd not to do it, and deputed Father Gonzales, with all Respect to tell the King, That the Humility of which the So∣ciety made profession, was not consistent with the Honor which he intended them; wherefore they humbly pray'd his Majesty to excuse Father Miron from being his Confessor.

The King had been so pressing upon them for their Answer, that he gave them no time of first Writing to Rome about it; but they afterwards certifi'd Father Ignatius what Answer they had made. He absolutely condemn'd it, tho' it proceed∣ed from a good Principle; and gave them both to understand, that the Humility of Apostolical Men was not so straitly confin'd as they thought; That these Honorable Functions were not incompatible

with a Vocation which obligeth to Preach the Gospel both to the Little and the Great, and to Kings as well as to Subjects; That the Society must not refuse the meanest Functions, nor be afraid of the highest, when Providence, without their seeking, presented them; That they were not Mo∣nasticks, inclos'd within a Monastery; That as they ought to seek in Hospitals, in Cottages, in the Gal∣leys, and in Prisons, whereupon to exercise their Zeal; so on the other side, they were not to avoid the Palaces of Princes: and that being engag'd by their Institute to sanctifie all Conditions of Men, it would be a fault in them to abandon those who were at farthest distance from the Kingdom of God.

Thus St. Ignatius instructed his Children upon Occasions; and he sharply reproved them, even those of the greatest Merit, when he thought the Repre∣hension was necessary. We have a memorable Ex∣ample of this in the Person of Father Laynez. This Father assisted the second time at the Council of Trent, which Julius the Third immediately re∣assembled after his Promotion, according to one of the Articles Stipulated in the Conclave; and he there gain'd so great an Esteem, that having a Quartan Ague, the Congregations of the Divines and of the Cardinals, was never held upon the Days of his Fits.

Whereas the War of Germany, which the De∣tention of the Landgrave of Hesse had rais'd against the Emperor, and had put the whole Empire into disorder, did also suspend the sitting of the Council for two years; Father Ignatius recall'd Laynez to Padua, and named him Provincial of Italy in the room of Pasquir Brovet, whom he had sent into France, where the Affairs of the Society were in a reasonable good plight. Laynez refus'd the Pro∣vincialship,

and the reason alledg'd for his refusal was, that he was not yet perfect enough at Obey∣ing, and therefore unfit to Command: But he was told that it was the Will of his Superior, and con∣sequently of God, that he should accept it; where∣upon he was forc'd to yield. When he was in his Government of the Province of Italy, he was con∣cern'd, that all the best workmen were sent for to Rome, and he complain'd by Letters, that the Col∣ledges of Italy were left unfurnish'd.

Father Ignatius Answer'd him in short,* 5.14 that the Capital City of the World ought to be more con∣sider'd, then other Towns; and whereas Laynez re∣pli'd upon it, without taking due notice, as it seems, of what had been Answer'd him, Father Ignatius wrote to him in these words, I am displeas'd, that you continue to write to me upon the same Subject, after what I have already Answer'd, that a common good must be prefer'd to a particular one, and a great∣er concern to a less. Reflect a little upon your Pro∣ceeding, and then send me word, whether you find that you have transgres'd, and in case that you think your self Culpable, let me know what Penalty you are ready to undergo for your fault.

Laynez writ back from Florence to Father Igna∣tius, that he had read over his Letters several times; that he found matter in it to make him admire on one side his Paternal Charity, and to praise the mer∣cy of God; and on the other, to humble himself, and to acknowledge his fault. He beseech'd him never to be sparing towards him of such wholesom Reprehensions, and he acknowledg'd, that upon this occasion he had been guilty of several consider∣able Faults. 1. For having been so undiscreet, and so vain, as to oppose with his weak Reasons the Sence of a Person so prudent and clear-sighted.

2. For having caus'd Displeasure in his General. 3. For contradicting the Order of Providence, by endeavoring to proceed in a different way from that prescrib'd him by his Superior.

As to the Chastisement which I deserve (he said), considering with my self of late, that I have been now Twenty years under an Obligation of Serving God according to the Evangelical Counsels, that for the doing it I have had so much help and assistance, of which I have made so little use, and that the end of my Life may possibly be near at hand, I found an ardent desire within me of dying wholly to my self, and of living only to God; and it appear'd to me, that to be treated according to my Merits, I ought to be esteem'd a miserable Wretch, and as a meer Nothing.

Wherefore, my Reverend Father, upon the Receipt of your Letter, I fell down upon my Knees, and ha∣ving made my Prayer with many Tears, a thing not usual with me, this was the result of my Desires, which I now send to your Reverence, with Tears in my Eyes, for your Approbation. I humbly request you, into whose hands I wholly resign my self, I say, I humbly request, and ask it of you by the Bowels of our Saviour Jesus Christ, that to punish my Sins, and to tame my ill govern'd Passions, you would be pleas'd to withdraw me from Government, from Preaching, from Study, so as to leave me no other Book but my Breviary; to command me that I come to Rome upon Alms, and there to be employ'd in the meanest of Offices in the House; or if I am not fit for them, to spend the rest of my days in teaching Children the first Rudiments of the Latin Tongue, and that I may be laid aside as the outcast of the Body. This is that which I chuse in the first place for my Pennance.

Laynez fearing that Father Ignatius would not admit of all these Propositions, he qualifi'd them in a second Address, and submitted to the same Penal∣ties with a limitation of Time; that is, for two or three years, or so long as it should please the General. And lest this second Offer should not be receiv'd, he at last propos'd several Disciplines; A four-weeks Fast, and that as often as he writ to the General, he should first make his Prayer, and then meditate up∣on his Letter; and after he had writ it, he should read it with attention, taking great heed, not to say any thing which might cause in his good Father the least Displeasure, and even endeavoring to make use of no Expressions but what may give him com∣fort and satisfaction.

This only Example sheweth the Authority which Father Ignatius had in his Body, and after what manner he would have Superiors subject to their General. But hence we may also learn, how great the Humility was of a Man who had been admir'd in the Council of Trent, and how tractable the great∣est Wits are, when they have the true Spirit of Religion.

Father Ignatius was highly edifi'd at the proceed∣ing of Laynez; and so Religious a Submission made him better amends then any penal Satisfaction. Far from Interdicting Laynez his Study, or from hum∣bling him to Teach a Grammar School, he gave him Orders to write a Sum of Divinity, to serve as an Antidote against the Books of Heretical Contro∣vertists. And to the end that his Office of Provincial should afford him leisure to attend this Work, he nam'd two Fathers to ease him in his Visitation of the Colledges of Italy: One of them was Doctor Olavius, who before he was a Jesuit, was acquaint∣ed with Laynez at the Council of Trent, and whom

Father Ignatius Constituted Rector of the Roman Colledge presently after his Profession. The other was John Baptista Viola, a prudent and zealous Man, who had been Regent of the young Jesuits at Paris in the Colledge of the Lombards, and in Cler∣mont House.

This last, whom Zeal so transported, that to save the Provincial's trouble, he took too much of it up∣on himself, even to be disquieted at any Proceedings that were contrary to his Idea's, was once admonish'd by the General, that after he had done his Duty, he should keep himself in repose, and imitate our Guar∣dian-Angels, who continually watch over the Souls which God has given them in charge, but who lose nothing of their tranquility or happiness, when their care is unsuccessful.

Oviedo,* 5.15 whom Father Ignatius had recall'd from Gandia, Govern'd at that time the Colledge of Na∣ples, in Quality of Rector, and Bobadilla had the Charge there of Supervisor, according to the Pra∣ctice of the Society in the beginning. These two Men, as holy as they were, each in his way, did not very well agree together concerning the Conduct of the Colledge: For the last, being easie and con∣descending, was apt to let loose, what the other (more rigorous) held fast in point of Discipline. Bo∣badilla thought it less generous to regulate Sanctity by little outward Observances; and provided there were a serious Application to solid Vertue, he did not much concern himself for the rest. Oviedo on the contrary believ'd there was nothing to be reckon'd little, that tended to the Service of God; and that the best grounded Vertue could not long subsist, with the neglect of those lesser Duties, which in themselves appear not very considerable.

When Father Ignatius understood what past at

Naples, he took from Bobadilla the Office of Super∣intendent, and forbad him from giving any distur∣bance to the Government of Oviedo, to whom he gave the whole Authority; that so Domestical Di∣scipline might be maintain'd, which began insensi∣bly to relax, which is a matter of dangerous Conse∣quence to all Communities: For it was the Gene∣ral's Opinion, that these was less danger in the vio∣lation of the greater Rules, then in the neglect of the lesser; because the evil which the infraction of the first brings with it, is evident and palpable; whereas that which proceeds from the contempt of the second, is not for the most part seen nor felt, till it becomes incurable.

The Affairs of Portugal prov'd much more trou∣blesom and difficult to him,* 5.16 then those of Naples. The Colledge of Conimbria was in a flourishing Condition, both for the number of the Jesuits, and for the Reputation of Learning. More then a hun∣dred young Men of good Parts, and most of them of Quality, which Father Simon Rodriguez had re∣ceiv'd into the Body, follow'd the Study of Human Learning, and of higher Sciences, with incredible vigor and emulation. Some among them, too much intent upon their Study, and not enough dead to the World, began to neglect their Exercises of Piety, and by degrees degenerated into a Behaviour alto∣gether worldly. The mildness of Rodriguez's Go∣vernment was the principal cause of this Mischief. This holy Man, who had formerly cur'd a Leprous Person by lying in Bed with him, and who lately had restor'd Health to many sick People, with only embracing them, edifi'd all his Inferiors by the ex∣act regularity of his Life. But his natural Goodness permitted them to live according to their Inclinati∣ons; and if sometimes he reprehended them, he did

it in so soft a manner, that it signifi'd little, and serv'd rather to confirm them in their bad Customs.

Before these Disorders brake out, Father Igna∣tius had thoughts to remove Rodriguez out of Por∣tugal, where he had been twelve years Governor; and this he design'd upon the account of putting in practice what is set down in the Constitutions, con∣cerning the time to be limited in the Government of subaltern Superiors, and of letting Provincials understand that they were not perpetual, tho' the General might continue them for as long time as he pleas'd.

The bad Effects which the Indulgence of Rodri∣guez produced, absolutely determin'd Father Igna∣tius to this Removal; and that which oblig'd him to do it with speed, was, that the Jesuits of Portugal were so link'd to their Provincial, that they seem'd to know no other Superior. His Facility was plea∣sing to the Tepid, and his eminent Vertue charm'd the Fervent. Father Ignatius judg'd that this migh∣ty adhesion and fondness was against the perfection of Religious Obedience, which ought not so much to regard the Person of the Superior, as that of Jesus Christ in the Superior.

He resolv'd therefore to take from him the Charge of Provincial, and moreover to make him leave Portugal; both to the end that his Successor might have intire liberty in the Goverment of the Pro∣vince, and also that the Malecontents might not have recourse to their ancient Superior, and that they being all depriv'd of his Presence, their Obe∣dience might be more pure and free.

But to save the Reputation of Rodriguez, he thought it expedient to put him in Office elsewhere; for he believ'd, that when he should not have Por∣tuguez to Govern, his Conduct would not be so soft

and easie. And whereas the General well knew, that the Spanish Fathers had not much inclination to those of Portugal, by reason of the natural Antipa∣thy between the two Nations, and desiring nothing more then to unite them all in Jesus Christ, he de∣sign'd Rodriguez for the Province of Arragon, and Miron for that of Portugal. But he found great Obstacles in the Execution of this Project.

The King of Portugal,* 5.17 who did not permit that Rodriguez should go to Rome, to be present at the Assembly in the Jubile Year, and the Prince Don John, who still honor'd him as his Master, could not resolve to let him go from them. Of the same mind were Don Antonio d' Alencasire, Duke d' Aviro, Nephew to King John the Second, and Don An∣tonio d' Ataide, Conde de Castenheira, his particular Friends; besides a great many other Portuguez Lords, who had great confidence in him. Upon the first rumor of the Alteration which the General of the Society intended to make, the whole Court was in disorder. Some said, that the King should com∣mand Father Rodriguez not to depart the Kingdom. Others offer'd themselves to make the General change his Resolution. There wanted not those, who would have a Brief sent for from Rome to de∣tain him; and some advis'd the King to make the Father accept of the Bishoprick of Conimbria, which had formerly been several times offer'd him, and was yet vacant.

On the other side, the young Jesuits spoke it open∣ly, that they could obey none but Father Simon; and began to talk of leaving all, if he were taken from them. But Father Ignatius having foreseen these Stirs, writ to the King, to the Queen, and to the Prince of Portugal, to make them sensible of his Reasons; He did the same to Father Leon Henriquez,

and to Father Lewis Gonzales, who had great Cre∣dit in that Court: He conjur'd them, and com∣manded them to use all their Industry to facilitate the Business. And at the same time he writ to Father Rodriguez a Letter, in which his Expressions were very kind, but his Orders very positive.

All these Leters had their effect; and it is hardly conceivable, with what Reverence and Submission Rodriguez receiv'd the Order of his General: he several times kiss'd the Letter; and it is said, that he was in such a Transport of Joy, that sometimes he laid it to his Head, and sometimes to his Heart, as if he had been out of himself. He also earnestly so∣licited for his Departure with the Princes, whom the Reasons of Father Ignatius had convinc'd, but whom their Affection for Rodriguez made unwil∣ling.

As soon as he had obtain'd what he desir'd, he re∣treated to the farthest end of Portugal towards Ga∣licia, into a Country House, which belonged to the Colledge of Conimbria, call'd St. Felix, and is situa∣ted near Valenca de Mino, among the Rocks and Mountains: He retir'd, I say, after having resign'd the Government of the Province to Father Miron, and after having excus'd himself by Letters from the Provincialship of Arragon; so much was it his desire to live only to God, and to himself.

Miron, who was a clear-sighted Man, exact, reso∣lute, and severe, would also have been very proper to re-settle Discipline in a short time, if he had a little more consider'd Human weakness. Whereas he had high Idea's concerning Religious Perfection, especi∣ally concerning that of his Society, he was not satis∣fi'd, unless those under his Government were all per∣fect; not considering, that things in Practice will not rise so high as our Speculation, and that sometimes we

must content our selves with what is best to be had, tho' not best in it self.

A Conduct so severe, and so opposite to that of Rodriguez, which was fresh in their memory, gave a general disgust. And whereas Miron naturally active and restless, would see every thing done with his own Eyes, and in a manner do all himself, the domestick Officers, and the subordinate Superiors, were unsatisfi'd that he put no trust in them, and consequently grew negligent in their Employ∣ments.

Father Ignatius,* 5.18 whom the Provincial inform'd of the state of Affairs, and to whom the others made their Complaints of the Provincial, was upon the point of going himself into Portugal, to remedy these Disorders by his Presence; but after divers Reflecti∣ons, he contented himself with sending a Visitor; and he chose for so important a Commission, Father Michael de Torrez, Rector of the Colledge of Sala∣manca, and Doctor of Divinity in the University of Alcala, a Man of Authority and of good Sence, in whom was joyn'd the Mildness of Rodriguez with the Resolution of Miron.

The Visitor, according to his Instructions, in the first place paid his Duty to the King of Portugal, gratefully acknowledging him to be the principal Benefactor and Protector of the Society. After which he humbly besought him to give leave, that Father Rodriguez, who was appointed for the Government of the Province of Arragon, and whose absence from Portugal seem'd necessary for the quiet of the Col∣ledge of Conimbria, might not remain useless in a Desert, but might speedily repair to his Charge.

The King found great difficulty to consent to it; but at last he did consent, and thereupon writ to Fa∣ther Ignatius by Father Gonzales, who was call'd to

Rome when Father Rodriguez (who blindly obey'd his Orders) had left his Solitude to proceed towards Arragon. This is the Copy of the King's Letter.

FAther, Master Ignatius, I have receiv'd your Letters, and with them a great deal of Satis∣faction. I am perswaded that the Service of God requires of me to grant what you ask concerning the change of Father Master Simon, and that it should be done in the manner which Father Lewis Gonza∣les will tell you. You may rest assur'd, that I shall al∣ways be well pleas'd to favour your Society, in con∣sideration of the great good which God is pleas'd to do by it in all my States. And because I have told Father Lewis Gonzales, what in particular regards the Affection which I have for you, and the Con∣cerns of your Order in my Kingdom of Portugal, I refer my self to him, and you may give entire Credit to what he shall say to you on my part. At Lisbon the 30th of January 1553.

The departure of Rodriguez did not a little ad∣vantage the Visitor, to quiet the Minds of those whom the presence of their ancient Superior had render'd less tractable. But that which much con∣tributed to restore Order and Tranquility in the Province, was, that the new Provincial, according to the Directions which he receiv'd from Rome, chang'd the Method of his Conduct.

The General advertis'd him,* 5.19 that a new Admini∣stration doth never succeed well in the beginning, by using rigor; that at first some Faults must be dissembled, or pardon'd; that young Men cannot be perfect all on the sudden, and that there is no arriving to the heighth of Vertue, or of Vice, but by degrees.

But in regard that Miron was too much inclin'd to Motion, and would do all things himself, he told him, to allay his Activity, That it did not belong to Superiors in Chief to pry into every little matter themselves; That Men were made trusty by think∣ing them so; That it was better sometimes to be deceiv'd, then always to be in distrust; Lastly, that the first in Office should resemble the Primum Mo∣bile, which by its own steddy Motion regulates the Courses of other Celestial Bodies. Know all, order all (he said), but take heed of doing all your self. Act∣ing in this manner, you will do nothing unbecoming your Place; and you will have this advantage, that if your Orders be ill Executed, you may afterwards rectifie what you find amiss; whereas, if you make your self the Actor, and things should not at first succeed, it would not be very Honorable for you, that your Inferiors should mend your Faults.

All things being settled in this manner,* 5.20 it hap∣pen'd by a strange Revolution, that the Portuguez pass'd from one Extremity to the other, according to the nature of human things, which seldom rest in an even poize, and in their just situation. The Fer∣vor introduc'd into the Colledge of Conimbria, in∣creas'd so fast, that at last it exceeded all measure. Every one took upon him to be his own Director in Matters of Piety and Mortification, only consult∣ing his own Spirit, and following the heat of his Devotion. Some consum'd themselves with Auste∣rities, to a degree of wasting their Bodies and their Health; others, charm'd with the Delights of Con∣templation, spent whole Days and Nights in Prayer, hardly minding their Study.

Father Ignatius, to remedy this second Disorder, which was the more dangerous, in regard that it proceeded from an excess of Vertue, endeavor'd by

his Instructions to discover to them their Illusion: but finding that the Advice given them, had not its effect, and that an indiscreet Fervor reign'd not only in Portugal, but spread it self into Spain, he writ a long Discourse in form of an Epistle, to re∣duce those into a right way, whom a mistaken De∣votion had misled.

This Epistle,* 5.21 Entituled, Concerning the Vertue of Obedience, and Address'd to the Portuguez, be∣gins with making it appear, That Obedience is the only Vertue, which bringeth forth and nourisheth all other Vertues; That this, in a peculiar manner, is the Vertue of the Society of Jesus, and the di∣stinguishing Mark and Character of it: so that we may suffer our selves to be surpass'd by other Orders, in Fasting, in Watching, and in many other Pra∣ctices of Austerity, which each of them holily ob∣serves, according to the Spirit of their Vocation; but that in matter of Obedience we ought not to yield to any, as being oblig'd by our Vocation to be perfect in it.

The Saint in the next place, upon Reasons drawn out of Scripture and the Fathers, lays down these Degrees of Obedience. The First and lowest, con∣sists in doing what we are commanded. The Se∣cond is, not only to execute the Orders of a Super∣rior, but to conform our Will to his. The Third, to judge, that what he Orders is best and most rea∣sonable, and upon this ground alone, because the Superior doth judge it so. To arrive at this high degree, which is call'd the Obedience of the Under∣standing, he says, that we are not to take notice, whether he who Governs us be Wise or Imprudent, Holy or Imperfect; but only to consider in his Per∣son the Authority of Jesus Christ, Delegated to him for our Conduct, and that his infinite Wisdom can∣not permit his Delegate to deceive us.

The whole Letter, which may be call'd a Master∣piece in its kind, turns upon these grand Principles, which the Father supports by solid Reasons, and il∣lustrates by divers Examples. He particularly proves, in order to his present Design, That it is a strange Illusion to believe, that one may go against the Will of a Superior, in doing things which are good in themselves, as in Praying, and Fasting, &c. And he declares, That according to the Doctrine of the ancient Masters of a Spiritual Life, it is not a less Fault to break the Laws of Obedience in Watch∣ing then in Sleeping, in Laboring then in doing nothing.

Father Ignatius was not content to send this Let∣ter of Obedience only into Portugal and Spain, he transmitted it into all Parts, even to the Indies and Japony. The Society had enter'd the Year before into the Island of Corsica, and the two Workmen he sent thither by the Pope's Order, at the Request of the Commonwealth of Genoua, found work enough to do in their new Mission. One of them was call'd Silvester-Landino, and the other Emanuel de Monte-Mayor. The whole Island had much of the Barba∣rity of a Heathen Country, and tho' Religion for many Ages past had been planted there; yet in their manner of living there was little of Christianity to be seen. The Priests had not so much as a distin∣ction of Habit, and for the most part led not only a Secular, but a Libertine Life: There were among them, who neither knew how to say Mass, nor to Administer the Sacrament of Pennance. The Peo∣ple on their side liv'd in profound Ignorance, and many up and down the Country, even old Men, could not make the Sign of the Cross. This Igno∣rance was accompanied with all sorts of Vices; Su∣perstition, Sorcery, Incest, and Pligamy, did every

where reign with Impunity, and without Scruple.

No sooner had the two Missioners made their Circuit about the Island,* 5.22 but the face of it was wholly chang'd, so great was the Blessing which it pleas'd God to bestow upon their Labours: But this change drew upon them a terrible Persecution. An Ecclesiastick, considerable for his Office of Grand Vicar, and more famous for the Debauchery of his Life, could not endure the Zeal, and the good Success of Landino and Monte-Mayor. Besides his own Animosity against these Foreign Priests, whose Apostolical Conversation seem'd to reproch the Ir∣regularity of his Life, and whose Character of the Pope's Visitors appear'd to lessen his Authority: He was also instigated against them by some Apostates, who had taken Refuge in that Island; so that he sent an Accusation to Rome against the two Fathers. He likewise Dispatch'd and Deputed one of his Friends to maintain the Charge against them; viz. That Landino and Monte-Mayor were insupporta∣ble Persons, extreamly Arrogant, and outragiously severe; that they treated the Religious of St. Fran∣cis with the lowest degree of Contempt, and that they visibly abus'd the Authority of the Holy See.

This Deputy, who neither wanted Cunning, nor boldness, prevail'd upon many Cardinals to believe his false Suggestions against the Apostolical Visi∣tors: Insomuch that Cardinal Sancte Croce com∣plain'd of them to Father Ignatius. The Father, who perfectly well knew both Landino and Monte-Mayor, had difficulty to believe what was said of them, and imagin'd it was a Calumny. But to know the bottom of the Business, he sent into the Island of Corsica one of his own People, in whom he could confide, call'd Sebastian Romé, who was not yet a Priest; and he order'd him to disguise himself in

the Habit of a Cavalier, and narrowly to observe the Demeanor of the two Fathers, without making him∣self known to them.

Romé remain'd in the Island as long as was neces∣sary well to execute his Commission. When he had throughly observ'd the Conduct of Landino and Monte-Mayor, and had taken exact Informations of their manner of Life, he came back to Rome with Letters from the Governor of the Island, from the Magistrates and People, and from the Provincial himself of the Franciscans, so Advantagious and Honorable for the two Persons accus'd, that the Cardinals, who had been surpris'd, made their Ex∣cuses to Father Ignatius, for having too easily be∣liev'd false Reports.

He himself was newly again accus'd in Spain,* 5.23 for teaching Heretical Doctrine in his Book of Spi∣ritual Exercises; and his Accuser was an Ecclesia∣stick, instigated by Melchior Cano, who still had rancor in his Heart against the Society, but hid him∣self behind the Curtain, fearing the Displeasure of the Court of Spain, where the Jesuits had Credit.

Tho' the Book of Exercises, which was Printed with the Bull of Paul the Third, ought to have been protected from Calumny by the Bull it self, yet there were those who put it into the hands of the Inquisitors, and labour'd to get it Censur'd. Good Men thought this Proceeding neither Equitable, nor Catholick. The Doctors of Salamanca, who were consulted upon it, unanimously took upon them the Defence of the Holy See, and of Father Ignatius; and among the rest, Bartholomew Tor∣rez, so famous for his Learning and Vertue. He it was, who writ a very Learned Book upon the My∣stery of the Trinity, and who was made Bishop of Canary after his Return out of England, whither

Philip, Prince of Spain, going to Espouse Queen Mary, carry'd him, with other Divines, solidly to Establish among the English the Catholick Faith.

Torrez writ several Papers upon this Subject of the Exercises, the principal of which you have here Translated.

God is my Witness,* 5.24 that nothing could be asked of me more to my satisfaction, then to tell my Opinion concerning the Spiritual Exercises of the Society of Jesus: For I desire that all the World should know what I think of them, in the sincerity of my Heart, and in the Presence of God. And in the first place, lest any body should imagine that Interest makes me speak, I declare that I am no Jesuit, tho' I ought to have been of this Society, or of some other Holy Or∣der, if I had a true zeal for the good of my Soul. Next I declare, that altho' I may be perhaps the least capable of all the Doctors, yet I have knowledge enough to answer the Question propos'd to me: For besides that I have formerly Entertain'd Ignatius in Salamanca, I have since familiarly been acquainted with his Disciples: Moreover, I have attentively Examin'd the Tendency, and the Spirit of this Or∣der, continually observing their manner of Life, and judging of their Institute by their Actions, which cannot long deceive.

I say therefore, that from the time I first knew the Society of Jesus to this day, I never have perceiv'd any Error or Crime (truly such) in any one Person among them. I farther say, that for the Spiritual Exercises, no body can make a true Estimate of them, who has not himself made them. For whereas their Design is to establish Vertue in the Soul, and to purge it of Vices, they are not to be sensibly understood, but by the Practice and Experience of them. I have my self seen Learned Men, who could not comprehend them,

tho' the Matter contain'd in them be clear and Or∣thodox, and Extracted out of the Scriptures and holy Fathers: and yet all those who have try'd them, understand them without difficulty. So that there is great difference between the Sciences learnt in Schools, and the Science of the Saints, which besides acquir'd Knowledge, requires the Exercise of Prayer, and of interior Vertues.

I declare, that I have made these Exercises at Alcala, and I speak it in the Presence of God, that in the space of thirty years, all which time I have spent in the Study of Divine Sciences, and a good part of it in teaching Divinity, I never profited so much in true Knowledge, as I did in the few days of that Retirement. If this shall seem strange to any Learned person, who is not of my Opinion, I only de∣sire him to make Experience of it himself: Let him but do, what I have done, and he will think what I think. The Reason is clear for what I say of my self: I Studyed Divinity, that I might be able to teach others, but I made the Exercises, that I might live well my self. Now, there is a great deal of difference between knowing, how to explicate a Que∣stion, and how to practice a Vertue.

Moreover I have known many persons, that have made these Exercises, and I have ingag'd many of my Scholars both Religious and Secular, to make them, and I never knew one, that did not reap great Spi∣ritual advantages from them; and who did not open∣ly declare, that they infinitely valu'd that little Book. Might it please God, that such a Treasure were esteem'd by men as it deserves! for in fine, whereas Prayer and Meditation are of so high a price, we may in a short time advance more in them by the Me∣thod, which these Exercises prescribe, then we can in many years, and with great Labour, by any other way.

Now if any one desires to know precisely, what these Exercises are, they consist in Attentively and Sedately considering the verities of Faith, the Bene∣fits and Commandments of God; the Life and Death of Jesus Christ; and also in making an exact review of our Life past, and in well regulating our Conscience for the future. It is not to be wonder'd after all this, if the Enemy of Mankind doth his utmost en∣deavour to abolish so holy a practice; and we may judge by all these Contradictions, that the work it self is Divine.

I also declare, that the Holy See having approv'd the Exercises, and his Holiness having by his Bull Exhorted the Faithful to make them, no wise Man, no good Christian, can averr, that they contain Er∣rors: And I doubt not, but that if the Society, which suffers contumely with Joy for the love of Jesus Christ, should bring their Enemies before the Tribunal of the Inquisition, that Court would severely punish them. For my own part I declare, that it is not lawful for any person to charge a Book with Heresie, which is Printed with Approbation and Authority from the Holy See, nor to prosecute the Censure or condem∣nation of it. Such as shall find in it any thing, that is difficult and obscure to them, ought to content themselves with asking to have it explain'd and made clear to them. But for the Doctrine contain'd in it, I averr it to be Sound and Orthodox, and that such Propositions as are contrary to those laid down in the Book, are so many Errors.

The Testimony of Torrez, was of great weight and gave a check to the Prosecution; but the in∣direct proceeding of Cano finally concluded it. This Enemy, once so declar'd and now conceal'd, seeing that the Doctors of Salamanca oppos'd his designs, endeavor'd to ingage Mancio on his side, one of

the most famous Persons of his Order, who taught Divinity in the University of Alcala. That he might securely gain the suffrage of this Divine a∣gainst the Exercises of the Society, he put a Copy of them in Manuscript into his hands, where some∣thing was thrust in, which was not in the Printed Books. The Divine perus'd the written Copy ve∣ry exactly, and declar'd, that he found nothing in it, but what was Orthodox, one passage only ex∣cepted, which could not be excus'd from Heresie. This passage was further examin'd, and upon com∣paring the Printed Books with this Manuscript, there was a plain discovery made of Cano's foul deal∣ing. Thus Truth carry'd the cause against Forgery, and the Inquisitors, of Judges to Condemn, became Compurgators of the Spiritual Exercises.

While an Ecclesiastick,* 5.25 and a Religious Man, vainly endeavor to stain the Reputation of Father Ignatius, and to overthrow his Order; the King of Portugal Solicited the Pope to chuse for Aethiopia a Patri∣arch, and Bishop out of the Society of Jesus. The choice which was made, and the occasion of making it, cannot well be understood, unless we look a little back into the Affairs of that Country.

The People of Aethiopia, which are at this day call'd Abyssins, are the most Ancient Christians in the World; they receiv'd the Faith, in the very be∣ginning, from the Apostle St. Matthew, and from the Euenuch of Queen Candace, who was Baptiz'd by Philip the Deacon, as it is related in the Acts of the Apostles. But in process of time they left the law of Jesus Christ, for that of Moses; or rather they confounded these two Laws together, using both Circumcision and Baptism; so that, intending to be at once Christians and Jews, they were truly neither the one, nor the other. They acknow∣ledg'd

the Patriarch of Alexandria for their Head in matters of Religion, from whose hands they re∣ceiv'd their Abuna, or High Priest. They embrac'd with the Cophtes of Aegypt the Heresies of Dioscorus, and of Eutyches. On the other side, being mixt with Mahometans and Idolaters, they every day contracted something of Mahometanism and Paga∣nism: In this manner their Religion was a mixture of all Sects. But they had no Communication with Rome, both in regard of their great distance, and that the Greeks infus'd Hatred into them against the Latin Church.

When the Portuguez in their Navigation to the East-Indies discover'd that part of Aethiopia, which is under the Obedience of Prester John, or to speak properly, the Kingdom of the Abyssins, whose King we call Prester John, by a popular Error, which has prevail'd in Europe, of attributing to this African Potentate a Title Anciently us'd by the Monarchs of the Asian Tartars, he that then Reign'd among the Abyssins, was a young Prince, call'd David, naturally Wise, and Vertuous. He was instructed by the Portuguez in the Mysteries of Faith, and he so open'd his Eyes to Truth, that relinquishing the Patriarch of Alexandria, he writ to the Sovereign Bishop of Rome, Clement the Seventh, and by a solemn Embassy yeilded him Obedience in the Assem∣bly at Bologna, and in the Presence of Charles the Fifth, who was newly there Crown'd Emperor.

David being dead, his Son and Successor, nam'd Claude, who had been bread up in the Roman Re∣ligion, and was a Man of good sence, judg'd that the true Faith could not well be Propagated and Establish'd in his Kingdom, unless the Pope sent thither a Patriarch and Bishops. Whereas he had contracted an Amity with John the Third, King

of Portugal, who had assisted him with Money and Forces, against the King of Zeilan Gradamete; he requested him likewise to procure these Spiritual Succors for him from Rome. John the Third under∣took the business with a great deal of Zeal. But the troubles of the Church in those times retarded the effecting it; nor was it dispatch'd till under the Pontificate of Julius the Third, when it was brought to pass in this manner.

The King of Portugal writ to Father Ignatius to send him the Names of some of his Order, whom he might propose to the Pope for Patriarch, and Bishops of Aethiopia. These Titles of Dignity for any of his Subjects did at first very much startle the Father: But upon reflection, that a Patriarcate, and Bishopricks of this nature, were rather Crosses then Dignities, and that it was a single Case, not likely to be drawn into Example, he took courage, and consented to all, that the Prince requir'd of him. He nam'd to him three Fathers, of profound Capa∣city, and of eminent Vertue, John Nugnez, Andrew Oviedo, and Melchior Carnero, without determining which of them he would have chosen for Patriarch, tho 'his desire was, that Nugnez should be the per∣son which he only shew'd by recommending him with a little more advantage then the rest: He only declar'd himself upon this point, that those who were the Bishops might succeed the Patriarch, when the case should require it.

Nugnez,* 5.26 who had been imploy'd many years in Africa about the Redemption of Slaves, and the Conversion of Renegades, was then come to Lis∣bon, to procure Money to redeem those Christians, whom the King of Algiers had taken from the King of Fess, when he drove him out of his Kingdom. Upon the first rumor of his new employment, he

writ with all earnestness to Rome to break the design. He represented to Father Ignatius, that he did not refuse the Mission of Aethiopia, but that he could not yeild to go thither with a Miter, and that he had a great deal rather spend the rest of his days in a Chain, among the Slaves of Barbary. He conjur'd him by the precious wounds of our Crucifi'd Sa∣viour, to have consideration of his weakness, and not to charge him with a Load, which might possibly be the cause of his Damnation. He added, that if his good Father would not relent, he should at least send him his Will in writing; to the end, that an Order under his hand might be a comfort, and support to him in his difficulties.

Carnero, who was then at Rome, and Oviedo, who was call'd thither from Naples, made no less Resistance. They would themselves plead their cause before the Pope. As painful as their design'd Dignities seem'd to be, they still thought them more illustrious then painful, and the Luster gave them a Horror of them. Tho' Father Ignatius had other thoughts, yet he prais'd their modesty, and was well pleas'd, that all three upon this occasion had need of an absolute Command from the Vicar of Jesus Christ.

But he made them understand,* 5.27 that all the Ho∣nor, and all the Revenue of these Prelatures, con∣sisted in great Labors, in continual Dangers by Land and by Sea, in Poverty, and possibly in Mar∣tyrdom. Julius the Third was so well satisfi'd with the Conduct of the Father, and of his Sons, in this matter, that he said publickly before all the Car∣dinals, that now it might be seen, what the Jesuits pre∣tended to in this World, since they refus'd Miters, that were more splendid then burdensome, and ac∣cepted those, that had nothing belonging to them but Labors and Sufferings.

Tho' Father Ignatius did not fear, that any one of the three Fathers, was capable of abusing the Patriarchal Authority, yet he judg'd, that the more securely to oblige him, who should be Patriarch, to do his Duty, it was convenient that an Aposto∣lical Commissioner should reside at Goa, to make his Visitation from time to time, and to observe the Conduct of the Patriarch.

Don Alphonso d'Alencastre, Grand Commander of the Order de Christo, the Portugal Embassador, had receiv'd a Letter from the King his Master, in which he was Commanded to use his Interest with the Pope upon all occasions, in behalf of the Ge∣neral of the Jesuits; which Letter was brought by Father Lewis Gonzales, when he came to Rome; and in the same Letter the King declar'd to Don Al∣phonso how great his Confidence was in that Father. Whereas the General perceiv'd, that the Embassa∣dor was a little slow in the business of the Aethi∣opian Mission, he order'd Father Gonzales to quick∣en him in it, and for that end, to Visit him every third day; which the good Father so regularly per∣form'd for three Months together, that it was said in Rome, by the way of Raillery, that Gonzales visited the Portugal Embassador like a Tertian Ague.

These Solicitations of the Fathers were not un∣profitable, for Don Alphonso vigorously took the business in hand, and ended it in a short time, not∣withstanding all the delays of the Court of Rome. The Pope nam'd Nugnez Patriarch of Aethiopia, according to the demand of the King of Portugal, who had discover'd the inclination of Father Igna∣tius therein. He sent him a little after the Pall, with the Rights and Powers thereunto belonging, to be exercis'd not only in Aethiopia, but in all the

Neighbouring Provinces. He made Oviedo Bishop of Nice, Carnero Bishop of Hierapolis, and declar'd both the one, and the other Successors to the Patri∣arch. Lastly he gave the Title and Authority of Apostolical Commissary to Father Gasper Barzee, whom Father Ignatius nam'd to the Embassador, and who was then Rector of the Colledge of Goa. Father Ignatius chose for the Patriarch, and the Bishops, ten Companions; and when they all parted for Aethiopia, he writ to the King of the Abyssins this following Letter.

My Lord, in our Lord Jesus Christ.

I Wish to your Highness,* 6.1 all Grace, Happiness, and abundance of Spiritual Gifts. The most Serene King of Portugal, nsov'd by his Zeal for the Glory of the holy Name of God, and for the Salvation of Souls, which Jesus Christ has Redeem'd with his precious Blood, has more then once signifi'd to me his Pleasure, that I should name twelve Persons of our small Society, which is Entituled of Jesus, for the Service of the States of your Highness; and that among them there should be a Patriarch and two Bishops. I have executed the Orders of that Prince, being oblig'd thereunto by the innumerable Favors, which our Society has receiv'd from his Highness, and by the due Veneration, which we all owe to the Commands of so great a King.

I have designedly imitated the Number of our bles∣sed Saviour and his Apostles, in chusing besides the Patriarch, twelve Priests of our Body, to Sacrifice their lives for the Salvation of your Subjects; and I have done it the more willingly, in regard that we cannot better imploy our selves, then in the service of a Prince, like your Highness, who in the mid'st

of so many Nations, that are Enemies to the Christi∣an Name, endeavor, by the Example of your An∣cestors, to maintain and augment within your Em∣pire, the Religion of Jesus Christ.

These Good intentions and Honorable endeavours of your Highness, did truly stand in need of such Spiritual Pastors, by whose Ministry the Church of Aethiopia might receive both Legitimate Power, deriv'd from the holy Apostolick See, and also the pure Doctrine of the Christian Faith: For those are the two Keys of the Kingdom of Heaven, which our Lord Jesus Christ first promis'd to St. Peter, and af∣terwards intrusted him with.

He did but promise them, when he said to him, as we read in the Gospel of St. Matthew, I say unto you that you are Peter, and upon this Rock I will build my Church, and I will give you the Keys of the Kingdom of Heaven, and whatsoever you shall bind upon Earth, shall be bound in Heaven, and whatsoever you shall loosen upon Earth shall be loosen'd in Heaven. He Actually gave them to him, when after his Resurrection, and before his Ascention, he said to him, as St. John tells us, Feed my sheep. By these words the Son of God committed to his charge not a part only, but the whole Flock, with a Pleni∣tude of Power, much more ample, then what he communicated to the rest of the Apostles. This is that which our Lord seems to have figuratively sig∣nifi'd by the Prophet Isaiah, when speaking of the High Priest Eliacim, he said, I will give you the Key of the House of David, that shall open, and no man shall shut, that shall shut, and no man shall open. This Symbole is the Figure of St. Peter, and of his Successors; and the Keys, which have the signification of a full and absolute Dominion, denote the Power of the See of Rome.

This being so, your Highness has great reason to give thanks to Heaven, for having vouchsafed, under your Reign, to send true Pastors, who have receiv'd their Power and Authority from the Vicar of Jesus Christ, to your People, who have stray'd from the Fold of the true Church. And it is not without great reason, that your Father and Grand-Father had difficulty to receive a National Patriarch from the hands of the Patriarch of Alexandria: A Mem∣ber separated from the Body, receives from it neither life nor motion; in like manner the Patriarch of Aegypt, whether he resides at Alexandria, or at Grand Cairo, being a Schismatick, separated from the Holy Apostolick See and from the Supream Bishop, Head of the Universal Church, can neither receive for himself, nor communicate to others, the life of Grace, or Pastoral Authority.

For in fine, as there is but one Catholick Church, so there cannot be one true Church depending upon the Bishop of Rome, and another upon him of Alexan∣dria. As the Bridegroom is one, so is the Bride, and 'tis of her that Solomon, representing the Person of Jesus Christ, says in the Canticles, My Dove is one. The Prophet Osee speaks to the same purpose: The Children of Israel and of Judah shall be assembled, and shall have but one Head. In the same Spirit St. John along time after said, there is but one Fold and one Shepherd. And as we read in Genesis, there was but one Ark of Noah, out of which none were sav'd from the Deluge; so there was but one Tabernacle built by Moses; but one Temple of Jeru∣salem built by Solomon, where they Sacrifiz'd and Ador'd; but one Synagogue, whose Judgments were legal.

All these things were Figures of the Unity of the Church, out of which nothing can avail: For who∣ever

ever is not United to this Mystical Body, shall not re∣ceive from the Head, who is Jesus Christ, Divine Grace, which gives life to the Soul, and disposeth it to Eternal happiness. To declare this Unity against cer∣tain Hereticks, it is Sung in the Creed, I Believe in the one Holy Catholick, and Apostolick Church; and the holy Councils have Condemn'd of Error the Opinion of those, who maintain'd, that the particular Churches of Alexandria, or of Constantinople, were true Churches, without being United to the Bishop of Rome, the common Head of the Catholick Church; out of which have descended in a continual Succession, all the Popes from St. Peter to this day, who, by the relation of St. Marcellus the Martyr, fix'd his Chair at Rome by order from Jesus Christ, and cemented it with his own Blood.

These Popes have been held, without Controversie to be the Vicars of Jesus Christ by innumerable holy Doctors, Greek and Latin, and of all Nations; they have been acknowledg'd by Anchortes, Bishops, and other Confessors, Illustrious for Sanctity: Lastly they have been Authenticated by an infinity of Miracles, and by innumerable Martyrs, who have dy'd in the Union, and for the Faith of the holy Roman Church.

It was therefore with good reason, that in the Council of Calcedon, all the Bishops cry'd with one Voice, in Saluting the holy Pope St. Leo, Most Holy, Apostolick, Universal; and that in the Council of Constance those were Anathematiz'd, who deny'd the Primacy and Authority of the Bishop of Rome over all the Churches of the World. These Decrees so Express, and so Authentick, are farther confirm'd by the Council of Florence, which was held under Eugenius the Fourth, and in which were present the Greeks, the Armenians, the Jacobites, and other

Nations, We Define, say the Fathers of this Coun∣cil, that the holy See Apostolick, and the Bishop of Rome hath the Primacy over all the Churches in the World; that he is Successor of St. Peter, the Vicar of Jesus Christ, the Head of the whole Church, the Father, and Doctor of all the Faithful, that our Lord Jesus Christ hath given him, in the person of St. Peter, a full power to instruct, to direct, and to govern the Universal Church.

Wherefore the most Serene King David, Father to your Highness, with great right did formerly ac∣knowledge, by a sollemn Embassy, the Church of Rome for the Mother, and Mistress of all Churches. And amongst the many illustrious Actions, by which both he and you have recommended your Names to Po∣sterity, two there are which will outshine all the rest, and for which your People ought to render immortal thanks to God. Your Father is the first King of the Abyssins, who put himself under the Obedience of him, who holds the place of Jesus Christ upon Earth; and you are the first who hath brought into your Do∣minions a true Patriarch, a Legitimate Son of the holy See, and deputed by the Vicar of Jesus Christ.

For if it ought to be reckon'd the highest Blessing, as in effect it is, to be United to the Mystical Body of the Catholick Church, which is enliven'd, and di∣rected by the Holy Ghost, teaching her all Truths, according to the Testimony of the Evangelist; If it be a great happiness to be enlightned with sound Do∣ctrine, to be settl'd, and to rest upon the Foundations of the Church, which the Apostle St. Paul writing to Timothy, calls the House of God, the Pillar and Basis of Truth, to which our Lord Jesus Christ hath promis'd an Everlasting Assistance, when he said to his Apostles, Behold I am always with you to the end of the World, as we read in the Gospel of

St. Matthew; These Nations have certainly great reason to thank their Saviour and Creator, whose merciful Providence has made use of your Father, and of your self, to bestow such benefits upon them; and their acknowledgment should the more shew it self, in regard also of the Temporal Advantages, which are likely to follow these Spiritual Blessings. For we may justly hope, that by the means of this Reunion with the Church, your Enemies will soon be vanquish'd, and your Empire enlarg'd.

The Priests, which are sent you, are indeed all, but principally the Patriarch and the two Bishops, of try'd Vertue, and selected out of our Society for so impor∣tant a Function, in regard of their eminent Learning, and of their perfect Charity. They want neither Cou∣rage nor Zeal well to acquit themselves of their Mi∣nistry, hoping that they shall Labour usefully for the Glory of God, for the Conversion of Souls, and for the Service of your Highness. Their only desire is, to imitate in some sort the Son of God, who willingly suffer'd death, to redeem Mankind from Eternal Damnation, and who saith, by the Mouth of the Evangelist, I am the good Shepherd, the good Shepherd gives his Life for his Sheep.

The Patriarch, and the rest, animated by the Ex∣ample of our Saviour, come dispos'd, to relieve and gain Souls, by their Counsels, by their Labours, and even by their Death, if need shall require. The more freely your Highness shall be pleas'd to open your mind, and to communicate your thoughts to them, the greater (I hope) your inward Consolation will be. And for what regards the Credit to be given to what they shall say, either in private or in publick, your High∣ness is not Ignorant, that the words of these Mis∣sioners, sent by the Holy See, and chiefly those of the Patriarch, have Apostolical Authority, and in some

sort are no less to be credited, then the voice of the Church, whose Interpreters they are.

And in regard, that all the Faithful ought to ad∣here to the Sentiments of the Church, obey her Decrees and consult her in doubtful Cases: I am perswaded that your Piety will lead you to make an Edict, which may oblige all your Subjects to follow, without re∣sistance, the Orders and Constitutions, both of the Pa∣triarch, and of those whom he shall substitute in his place. The Deuteronomy teaches us, that it was the Custom among the Jews, in the Controversies and Difficulties which occur'd, to have recourse to the Synagogue, which was the Figure and Forerunner of the Christian Church. For this reason it was that Jesus Christ said in the Gospel, the Scribes and Pharisees are seated on the Chair of Moses; the wise Man teaches the same thing in the Proverbs, Do not neglect the Precepts of your Mother; This Mother is the Church: And in another place, pass not the bounds which your Fathers have set; these Fathers are the Prelates of the Church. In conclu∣sion, Jesus Christ requires of us to have so great de∣ference to his Church, that he plainly tells us by the Evangelist St. Luke, He who hears you, hears me, and he who contemns you contemns me. And by St. Matthew, If he hears not the Church, let him be to you as a Heathen and a Publican.

Hence it follows, that we must not hearken to those who hold forth any thing, that is not conformable to the Sense, and the Interpretation of the Catholick Church; of which we are admonish'd by those words of St. Paul in his Epistle to the Galatians, But al∣tho' we, or any Angel from Heaven should Evan∣gelize to you, otherwise then we have Evangeliz'd to you, be he Anathema. In fine the Testimony of the Holy Doctors, the Canons of Councils, the Con∣sent

and Practice of all the Faithful, evidently prove this Truth.

The Patriarch, and his Companions are prepar'd to render to your Highness all due Honor and Sub∣mission, and in their Function to use all the In∣dulgence, which Piety and Religion will permit. For our parts who remain in these Countries of Europe, your Highness may be assur'd, that as many as we are in our Society, we shall ever be ready to serve you in Jesus Christ. We shall continue our Prayers and our Sacrifices, that Heaven may Pre∣serve your Royal Person, and your whole Empire, in the service of Jesus Christ, and bestow upon you all Temporal and Eternal Blessings. May it please his Divine Goodness to give us all, light clearly to know his Holy Will, and strength duly to Execute it.

From Rome the 28th. of February, 1555.

Before the Missioners went to meet the Patriarch Nugnez in Portugal,* 6.2 Simon Rodriguez, who upon the Order of his General, concerning his Provin∣cialship of Arragon, had made new instances to be discharg'd from it, and whose Excuses were finally receiv'd, came to Rome whither he was call'd. Where∣as good Men sometimes forget themselves, which God permits for their greater humiliation, Rodri∣guez had some resentment, that he was not sent into Portugal. He also complain'd, that they had laid at his dore, the troubles and disorders of the Pro∣vince, which he had Govern'd twelve Years; and his discontent led him so far, as to demand justice of the General; Father Ignatius, to content Ro∣driguez, appointed some of the Profest Fathers, that were of the greatest Prudence and Candor, to judge the matter, and according to the Forms of a Reli∣gious Tribunal, reserving to himself the appoint∣ment

of the Mulct, as the Case should deserve. The Judges nam'd, whose Choice Rodriguez approv'd, after having maturely Examin'd the Matter, upon the Informations receiv'd, and upon his Answers thereunto made, unanimously declar'd upon their Oaths, that they found him culpable upon two Points; First, for having been negligent in causing to be observ'd that Form and Manner of Living in Portugal which their common Father Ignatius had prescrib'd to the whole Society. Secondly, for having us'd too much Mildness and Indulgence in his Go∣vernment. Rodriguez, whom they caus'd to come before them, to signifie their Judgment to him, sub∣mitted to it with a profound Humility; and casting himself at their Feet, desir'd them to impose upon him a Pennance proportionable to the Scandal which he had given.

Father Ignatius, satisfi'd with the Submission of Rodriguez, whom he tenderly lov'd, as his Brother and Son in Christ Jesus, would inflict no Punish∣ment upon him. He only forbad him to return into Portugal, lest his presence should renew those Trou∣bles, which his Absence had quieted; and he rather chose to let him go into the Holy Land, whither his Inclination had led him ever since his entrance into the Order, and where there was some Design of set∣ting up a Colledge of the Society. Thus Rodriguez left Rome, and took the Way of Venice: but his want of Health hinder'd him from putting to Sea, and so long stopt him in Italy, till at last he was permitted to retire into Spain, where he led a very holy Life.

The care which Father Ignatius had to preserve the Vertue and the Reputation of his Children,* 6.3 in the midst of so many different Employments, in which they were engag'd for the good of Souls, caus'd him

to make a Regulation, which was publish'd over his whole Body, importing, That none should go to visit Women alone, not even those of the highest Quality, or those who were sick; That when they Discours'd with them, or heard their Confessions, it should be so order'd, that the Companion should see all that pass'd, without hearing what ought to be secret. And to the end that all the World might know how strictly he would have this Rule observ'd, being inform'd that a certain ancient Father, and of known Vertue, had upon some Occasion deviated from it, he caus'd eight Priests to be assembled, and order'd the Culpable to take a Discipline before them, during the space that each of them recited one of the Penitential Psalms.

Whereas the General left nothing unthought of,* 6.4 and well knew, that the modest Comportment of Religious Men did not only serve to edifie and gain Secular Persons, but also to contain the Religious themselves in their Duty, he had formerly com∣pos'd Rules in particular concerning exterior Behaviour. These Rules, which are Entituled Of Modesty, and which contain thirteen Articles, de∣scend into a great many Particulars, even to pre∣scribe how they ought to carry their Head, and to hold their Eyes. At this time he order'd Father Lewis Gonzales to publish them in the Casa Pro∣fessa, and earnestly to Recommend the observance of them all the World over. This Father, who had the care of Domestick Discipline, not having been so speedy in publishing them as he was order'd, the General reprehended him openly for his negligence, in these Terms; We take great pains in making Laws, and our Ministers are negligent in having them observ'd, as if they had cost us nothing; and yet these, of which I now treat, have cost me very

dear. I have consulted God many times in writing them, and my Prayers have been accompanied with great store of Tears.

He so much valu'd these Rules of Modesty, that to the end the practice of them might throughly be Establish'd, he one day commanded Laynez at the end of Dinner, to make an Explication of them be∣fore all the Fathers of the House, and to demon∣strate to them their Importance. While Laynez spake, and all attentively listned, a terrible noise was heard, which shook the Room: It mightily frighted both the Speaker and the Hearers, but did not break off the Conference. As soon as their Business was ended, they all had the curiosity to know the cause of it, which their own Eyes quickly manifested to them, upon their passing out of the Room where they were assembled. A Gallery, which look'd into the Garden, and in which the ancient Fathers al∣ways us'd to walk after Meals, was entirely fall'n down: So that if the General had not oblig'd all the Fathers to be present at the Conference, some of them had certainly perish'd under the Ruines of the Gallery. Father Ignatius ador'd the Providence of God over his Servants, and making use of the Occasion, he told them, It well appears, Brethren, that the Rules which have been Explicated to you, are not unpleasing to God.

These Rules were not ineffectual: Every one observ'd them so exactly, that those of the Society were known by their compos'd Behaviour; And the General being told that some of the World look'd upon the Jesuits as Hypocrites, by reason of this extream Modesty which was seen in their Coun∣tenance: I pray God (said he) that such an Hypo∣crisie may always increase among us. For my part, (he added smiling) I know but two Hypocrites in all

our Company; pointing at the same time to Bo∣badilla and Salmenon: and he explain'd himself to the rest that were about him, That altho' they both seem'd very vertuous, yet their inward Vertue was greater then it seem'd.

Not long after, Discoursing familiarly with Fa∣ther Lewis Gonzales, and upon the occasion of News lately come from the Indies, their Discourse falling upon the happy progress which the Society made in all Places, he said, That these Prosperities caus'd in him more fear then joy; That when Per∣secution ceased, he should be in apprehension, lest the Society should somewhere relax in the obser∣vance of their Duty; That good Fortune was ne∣ver to be trusted, and that we are then most to fear, when all things go according to our Desires. But this Calm which he so much fear'd, did not last long: A Storm arose, which was the more terrible, in re∣gard it proceeded from Pope Julius the Third, who had been so kind to Father Ignatius.

Charles the Fifth made an Order in Spain,* 6.5 ac∣cording to a Decree of the Council of Trent, That Priests, and such as were Benefic'd, should not ab∣sent themselves from their Diocess, nor from their Churches. The Spanish Ecclesiasticks, who were at Rome, and whom this Edict particularly regarded, made their Complaint to the Pope of the Emperor's Proceeding, as being derogatory to the Rights of the Holy See; and they stickled so much in it, that at last the Pope complain'd of it to the Emperor; Who briskly reply'd, That the Order came not from him, but from the National Council, which would have the Decrees of the Council of Trent observ'd; and that his Holiness, who assisted at the Council in Quality of Legat, ought rather to maintain Ordi∣naces of this nature, then to oppose them.

The Pope more irritated at the Answer of Charles the Fifth, then at the Thing it self in question, shew'd great Indignation at it. And because it was reported, that the Jesuits at the Court of Castile were the Authors of the Edict, or at least had a good share in it, his Holiness so chang'd his Countenance to∣wards them, that the Fathers at Rome were deny'd all access to the Pope's Palace; and no body dar'd speak a word in their behalf, not Cardinal de Carpi himself, who had great Credit with the Pope, and who was Protector of the Society.

What much agravated this Misfortune was, that Father Ignatius, who possibly might have found the Secret to appease his Holiness, lay dangerously sick in this unhappy Conjuncture. But when the Matter seem'd desperate, all was unexpectedly heal'd again. Ferninand, King of the Romans, writing to the Pope about some very important Affairs, desir'd him to give Credit to what the General of the Jesuits, who had his Secret, should say to him, and whom he had order'd to impart it to none but to his Holiness. The Pope, who had no less Concern in the Business then Ferdinand himself, sent for Father Ignatius the same Moment that he had receiv'd his Letters out of Ger∣many. But the Father was still sick, and in so bad a Condition, as would not permit him to hear any Business spoken of.

As soon as he began to recover,* 6.6 and was able to go abroad, he went straight to the Vatican, every body wondring what should carry him thither: All the Fathers were startled at it, that he should so little regard the Pope's Indignation, and no body could divine upon what account he expos'd himself to it. He had Audience immediately, and the Pope seeing him very weak, would not permit him to speak upon his Knees, nor Bare-headed. The Fa∣ther

imparted to the Pope what he had Order to say to him from the King of the Romans: After which, taking occasion to speak to him about the Edict of Spain; he so well justifi'd the Society from those Re∣ports that had been rais'd against them, that his Ho∣liness wholly changing his Sentiments, or rather re∣turning to his former Affection for the Jesuits, told Father Ignatius, that he would never more believe what was said against them; and at the same time made him a promise of Two thousand Crowns a year; or of the first vacant Abby, for the support of the Roman Colledge.

The Pope in the next place asked the Father, if the Casa Professa were in no want of Necessaries. The Father answer'd, That it wanted nothing, tho' all its Subsistence was upon Alms; and that they had nothing to desire, but the good Favour of his Holiness. Before the Father had ended his Audience, the Pope call'd for his Maistro di Camera, and in the presence of Ignatius, I Order you (he said), that as often as the Father shall demand Audience, you immediately admit him, and that you give me notice of it, tho' Cardinals, or any other Persons of Quality should be with me. The day following he sent to the Casa Professa an Alms of Five hundred Crowns in Gold.

This return, or rather this increase of the Pope's Kindness towards the Jesuits, enabled Father Igna∣tius to come off in a Business, which otherwise might have been of pernicious Consequence: A young Neapolitan, call'd Octavius Caesar, who was Son to the Duke of Mont-Leon, had been receiv'd into the Society with the Consent of his Father; and after his Noviceship, he had been sent to the Colledge of Messina; and about this time the General call'd him to Rome: His Father being also come thither about a Business of Importance, took a Resolution

of requiring his Son from the General, under pre∣tence that he had been taken from him against his Will; and he so well solicited the Matter with the Pope, by the Mediation of Cardinal Caraffa, Arch∣bishop of Naples, who was his Friend, and no lover of the Jesuits, that the Pope referr'd the Business to the Cardinal himself.

The Mother also came on purpose from Naples, to act her part in this Matter: And whereas Octa∣vius had been a great Darling, she made use of all those little Arts which Passion usually instructs Wo∣men withal. She went up and down the Town like a distracted Person, weeping, and calling for Justice from God and Men, against those who had Spirited a∣way her Son. The Cardinal, whether ill inform'd of the Business, or touch'd with the Lamentations of the Mother, gave Judgment, That the General should re∣store Octavius; and should be liable to Ecclesiastical Censure, if he did not immediately obey the Sen∣tence. Father Ignatius, who well knew what S. Je∣rome prescribes concerning Children call'd by God, and that such Orders are not to be submitted to, as contradict the Maxims of the Gospel, went himself to the Pope, to inform him of it. His Holiness an∣null'd the Sentence of Cardinal Caraffa, and de∣clar'd the Pretensions of the Father and Mother to be unjust: But in regard the same Case might often recur, to settle the Vocation of young Jesuits, a∣gainst the Assaults of Flesh and Blood, he appointed a Congregation of Cardinals, to Judge all Causes of this nature.

Julius the Third continu'd even to his Death,* 6.7 to protect the Society upon all Occasions. The Cardi∣nal De Sancta Croce, Marcellus Cervinus, a Man of extraordinary Vertue and Prudence, who succeeded Julius, and took the Name of Marcellus the Second,

had no less good-will for it, nor less esteem for the Founder. So that when Father Ignatius went the first time to do his Homage to the new Pope, his Holiness embracing him with great kindness, Con∣ferr'd a long time with him about the Means of Re-establishing the ancient Discipline of Manners, and to extinguish the new sprung Heresies. He more∣over charg'd him in his Name, to give the Apostoli∣cal Benediction to all the Fathers of Rome; and de∣clar'd to him, that when the Croud of the first Com∣plements was over, he would see them all in particu∣lar. But that which was most remarkable, was, that the Pope exhorting him to increase his Body with more Labourers, to cultivate the Vineyard of the Church, Chuse us but Workmen of your Trainining (he said to him), and we will find them Employment.

Besides this, he demanded of him two Divines, whom he might safely Consult in difficult Matters, and who might assist him in some manner to bear the heavy Charge which lay upon him; but he ad∣ded, out of great Humility, I ask this Succour of you upon condition, That you your self shall judge it necessary for me. Father Ignatius, charm'd and con∣founded with this Goodness of the Pope, chose for him two Men of the Society, whom he knew to be most agreeable to his Holiness, and most capable of filling that Post. The first was Father James Lay∣nez, with whom Marcellus had contracted a great Friendship at the Council of Trent, and often made use of him for his Confessor. The second was Fa∣ther Martin Olavius, whom the Pope, when he was Cardinal, took with him to his Bishoprick of Eugu∣bio the year before, and whom he ordinarily call'd his Master.

These good Intentions, and Marcellus himself, suddenly vanish'd. He dy'd in few days after his

Promotion; and Cardinal John Peter Caraffa, who was chosen in his Place, gave no hopes of so happy a Reign, at least for the Society. He was Dean of the Sacred Colledge, and wanted little of being Fourscore years old. He was thought an Enemy to the Jesuits, both in regard that Ignatius had refus'd to unite his Order to that of the Theatines, of which Caraffa was the Founder, and that Julius the Third had made void the Sentence given by Caraffa, in favour of the Mother of the Neapolitan Jesuit. The Fathers of Rome were all, except the General, a∣larm'd at his Election; but he, having made his Prayer, was sufficiently satisfi'd, that Paul the Fourth would be very favourable to the Society.

In effect, the Pope did not only the first time of his waiting upon him, treat Father Ignatius with great kindness, but in many other particular Audien∣ces, concerning the Affairs of his Order, and those of Ferdinand, he would not permit him to speak upon his Knees, or Bare-headed. The only thing which displeas'd the Father, was, that his Holiness declar'd to him his Resolution, as he did also in the Consi∣story, to make Laynez a Cardinal. Whereupon when he came home, he was heard to say, If God doth not prevent it, we shall see Laynez in few Months made a Cardinal. But that which comforts me (he added) is, that if his Holiness doth not change his Resolution, the World will see by the man∣ner of Laynez's receiving his Hat, whether the So∣ciety be covetous of Ecclesiastical Dignities.

Father Ignatius was not deceiv'd:* 6.8 He offer'd on his part many Vows to God, and shed great store of Tears at the foot of the Altars, to allay the Tem∣pest. Laynez no sooner knew the Design of the Pope, but, not content to implore night and day the Aid of Heaven against his Promotion, he ap∣ply'd

himself with all earnestness to his Friends in the Sacred Colledge, to save him from it; and he did it with such an Ayre of Sincerity, as caus'd in them both Belief and Admiration. The Pope understand∣ing the Reluctancy of Laynez, in order to qualifie, and a little to prepare him before he nam'd him Car∣dinal, caus'd him to Lodge in the Vatican, under pretence of Employing him to Reform the Datary, into which of late years had crept many Abuses. Laynez had scarce been one day in the Vatican, but he came back to the Casa Professa, pretending to look upon some Books, and to consult able Persons about the Affairs of the Datary; but his real De∣sign was to withdraw himself from the Eyes of the Court, and to flie into the Arms of his Father, to save himself from the danger: And it was according to the Principles, and by the Counsel of the General, that he made a solemn Protestation, Written and Sign'd by his own Hand, to make known to all the Society, and to the whole World, how much his Heart was averse from a Cardinalship.

All these Endeavors had their effect: for, whe∣ther it were that God heard the Prayers of his Ser∣vants, and so chang'd the Resolution of the Pope, or that, perswaded by the Reasons of Laynez, the Pope himself laid the Matter down, there was after∣wards no more talk of this Fathers Promotion. We cannot express the Joy which Father Ignatius con∣ceiv'd, to see the Society deliver'd from a Cardinal's Hat: He and his whole Family gave thanks to Heaven, and to his Holiness, acknowledging it to be the greatest Favor which could be done them. Paul the Fourth upon this Occasion came to under∣stand the Spirit of the Founder of the Jesuits; and the Esteem which he had for him did hereupon so much increase, that in all great Affairs he follow'd his Counsels.

The Credit of Ignatius grew so great at Court, that the Cardinal of Ausburg, then at Rome, was heard to say, That if he had any thing to ask of the Pope, he should use the Mediation of Ignatius; And the occasion of his so speaking was, that Car∣dinal John Michael Sarazin, who was chief Minister at the beginning of the Pontificate, having one day Presented a Memorial to Paul the Fourth, for ob∣taining some Graces, his Holiness referr'd the Petiti∣on to the General of the Jesuits.

Paul the Fourth was not content with these par∣ticular Marks of Honor and Kindness, but to give Ignatius and his Body more solid proofs of his good∣will, he resolv'd to compleat the Foundation of the Roman Colledge, to the Maintenance whereof, and for the Subsistence of Two hundred persons, which it contain'd, the Liberality of Borgia, and the Two thousand Crowns of Julius the Third, were not sufficient. But the War which broke out between the Pope and the Catholick King Philip the Second, to whom Charles the Fifth had newly Resign'd his Kingdoms, postpon'd, and afterwards quite defeated the Execution of this Design: for it put the Holy See to a vast Expence, to Resist the Power of Spain; and the Times grew so hard during the Wars of Italy, that the most Wealthy were put to it how to live.

In this while the Charity of the Faithful did not cool towards the Jesuits of Rome;* 6.9 they wanted nothing during the publick Calamities: And when a certain Father told the General, that this could not be done without a Miracle; What Miracle (reply'd the General, with a serious Countenance, and with a severe Tone)? It would be very strange, if things should go otherwise: for God has engag'd his Word upon it; let us Serve him, he will Conduct us, and we shall want nothing.

Whereas the War did every day augment the scarcity of Provisions, they advis'd him to send a∣way part of his Company into other Provinces. Far from following this Counsel, he sent for an excellent Architect to come to him to Rome, call'd Antonio Labaco, who had a Son in the Society, and caus'd him to draw Models for the Roman Colledge, and for the German Colledge, and to cast up the Charges of those two Buildings. So much he rely'd upon the Fund of Providence.

It was according to this Principle, that in the same Year he caus'd to be built out of Town, near S. Bal∣bina's Church, a pleasant and commodious House, where Convalescents might sometimes take fresh Air, and the young Scholars might once a Week Recre∣ate themselves after their Studies. Some there were who told him, it had been better to have laid up a Sum of Money; and that it was no time to Build, when there was so much difficulty to Live. I prefer (said he) the Health of the least in all the House, above all the Treasures in the World.

It pleas'd God to manifest, as formerly, by extra∣ordinary ways, how much his perfect Dependance, and his sincere Charity, were agreeable to his Di∣vine Majesty. For Father Polancus, who at that time manag'd the Temporals of the Roman Col∣ledge, and had charge of the Building, not having Money one day to pay the Workmen, and not knowing where to get it, went to the General, and told him in what Straits he was. The General lock'd himself up to make his Prayer, which being ended, he call'd for Father James Laynez, and Fa∣ther Christopher de Madrid, together with Father Polancus, and told them smiling, Tho' I am no Pro∣phet, nor the Son of a Prophet, yet I am assur'd, that our Lord will not abandon us. Then turning to Fa∣ther

Polancus, he said to him with a gay Counte∣nance, Make but the Colledge subsist for Six months, and afterwards I'le take care for it.

The Prediction of the General was verifi'd al∣most at the same instant, for it being then Night, yet as late as it was, two Persons of Quality sent him a considerable Sum, tho' unacquainted with his Necessities; and before the Six months were over, such plenty of Alms came in, as serv'd to pay off all the Debts of the Colledge.

These unexpected, and seasonable Supplies, did so affect Father Martin Olavius, that Writing to Father Ribadeneira, who was gone into Flanders, he told him, That to be convinc'd of the Sanctity of their common Father, he needed not to see the Sick cur'd, or the Dead rais'd; for what pass'd in Rome, in sight of all the World, sufficiently prov'd, that Ignatius was a Saint, without the help of any other Miracles.

The News receiv'd out of France did somewhat surprize Father Ignatius;* 6.10 but as bad as they were, they did not afflict him. When all things seem'd dispos'd for Registring the Letters which the Jesu∣its had obtain'd from the King, there was suddenly rais'd against them in Paris a furious Storm, occasi∣on'd in this manner.

Henry the Second, into whose Mind the Cardinal of Lorain had infus'd a good Opinion of the new Society, was inform'd by the Commissioners whom he appointed to inspect the Matter, that the Insti∣tute of the Jesuits was neither prejudicial to the Church, nor to the State; and being advertis'd that the Parliament still refus'd to Register his first Letters, he sent them new ones, with Order to pro∣ceed in Registring them, without having regard to the Remonstrances of his Attorney-General, who

pretended, that the new Jesuits destroy'd the Au∣thority Royal, and the Ecclesiastical Hierarchy.

The Parliament, not well pleas'd that the Jesuits should have so much Credit with the King, pro∣tracted the Business as long as they could. But not being able to avoid any longer, at least seemingly to obey so precise an Order, they past a Decree, That whereas the Business of the Jesuits did principally concern Religion, their Bulls should beshew'd to the Bishop of Paris, and to the Dean of the Faculty of Divinity, and that both the one and the other should give their Judgment of the Matter to the Court.

The Bishop, who was Eustace du Bellay, a de∣clar'd Enemy of the Jesuits, made his Report, that their Institute was repugnant to the Rights of Bi∣shops, and to the Concordates made between the Popes and the Kings of France. But the Dean of the Faculty, devoted to the Bishop, and animated by a Doctor, whose near Kinsman had, against his will, enter'd into the Society, drove the Matter a great deal farther: For not contenting himself to deliver his Opinion in a full Audience, with a great deal of passion and bitterness, he of his own head call'd together the Faculty of Divinity; and in this Assembly it was that a bloody Decree was Pass'd a∣gainst the Society, much like to that which the same Faculty in former days made against the Order of St. Dominick.

Tho' many Doctors of the Sorbon refus'd to Sub∣scribe this Decree, yet they fail'd not to publish it, and every where to disperse it; Pasquier Brouet, who was Superior of the Jesuits in Paris, sent a Copy of it to Rome.

The Decree Imports,* 6.11 That the new Society, which attributes to its self the Name of JESUS, receives into their Body, without distinction, all sorts

of People, how Criminal and infamous soever they are; That they of it differ in nothing from Secular Priests, having neither Habit nor Quire, nor Si∣lence, nor Fastings, nor any of those other Observan∣ces, which distinguish and constitute a Religious State; That it seems to violate the Modesty of Mo∣nastick Profession, by so many Immunities and Li∣berties, which they take in their Functions, chiefly in the Administration of the Sacraments of Pennance, and of the Holy Eucharist, without any distinction of Places or Persons, and in Dispensing the Word of God, and in the Instruction of Youth, to the prejudice of the Hierarchy, of other Religious Orders, and even of Princes and Temporal Lords, against the Priviledges of the Universities, and to the great Charge of the People; That it enervates the holy practice of Ver∣tues, of Pennances, and of the Ceremonies of the Church; That it gives occasion of Apostatizing from other Religious Societies; That it refuseth due Obe∣dience to the Ordinaries; That it unjustly deprives of their Rights, Ecclesiastical and Temporal Lords; That it brings every where Law-Suits, Divisions, Jealousies, Quarrels, and Schisms; Lastly, That for all these Reasons this Society seems Dangerous as to Faith, an Enemy to the Peace of the Church, De∣structive to Monastical Profession, and born more for the Ruine, then for the Edification of the Faithful.

The Fathers of Rome,* 6.12 to whom the General communicated this Decree, were all of Opinion, that it should be Answer'd in Form, to Disabuse the People of France, and to Instruct the Doctors of Paris, who seem'd to have little knowledge of the Institute of the Jesuits; but the General was of an∣other Opinion, as tender as he was of the Reputation of his Order. Besides his Veneration for the Sorbon, which he look'd upon as one of the strongest Pillars

of the Church, he believ'd that the Censure had too much Heat and Passion in it to do much hurt, and that an Answer, as modest as it could be drawn, would rather irritate then heal.

Being of this Mind, he said to them, Pray remem∣ber the Words which the Son of God spoke to his Apostles, when he was returning to his Father, Peace I leave to you, my Peace I give to you, and imagine with your selves, that our Saviour doth at this present address these Words to you. My good Fa∣thers, we must neither Print, nor Write any thing, which may either shew in us, or produce in others, the least bitterness. In many Occasions it is better to be silent then to speak; and there is no need to vin∣dicate and defend our selves by Writing, since Truth is strong enough alone to vindicate and defend her self. The Divines of Paris are undoubtedly very con∣siderable Persons, and for whom we ought to have much Respect: But as great as their Authority is in the World, we ought not much to fear it; for no∣thing can long prevail against Truth, which may be set upon, but will never be overcome. God is our De∣fence, let us put our Cause into his hands, and we shall triumph over Calumny.

After this general Discourse, he assur'd them in particular, that notwithstanding all these Obstacles, which seem'd to make their Reception in France desperate, the Society would be there Establish'd; and that the Colledge of Paris should be one of the most celebrated Colledges of Europe. However, he neglected not to write to all the Society in the several Parts of the World, where they had Houses, Ordering them to send him authentick Attestations of their Doctrines, of their Manners, and of their Course of Life, from Princes, Universities, Bishops, Magistrates, and Governors. His Design was, in

case of need, to set this Testimony of the whole Universe against the Judgment of a particular, and not well instructed Body.

In the mean time some Doctors of the Sorbon be∣ing come to Rome with the Cardinal of Lorain,* 6.13 Fa∣ther Ignatius, who never had open'd his Mouth a∣bout the Decrees of Paris, neither in the Town nor in the Vatican, thought it now convenient to Ex∣plicate himself upon it with these Doctors before the Cardinal. The Day being set, he took with him Laynez, Polancus, and Olavius; four Doctors were likewise present at the Conference: One of them, call'd Benet, who had been a principal Actor in the Censure, undertook to maintain it, Article by Article; But the Fathers so fully Answer'd all the Contents, that the Cardinal, being himself con∣vinc'd, oblig'd the Doctors to acknowledge, that they had condemn'd the Jesuits, without being well inform'd of their Institute. After this, he prais'd Father Ignatius for having made no Complaints, neither to the Pope, nor to the Cardinals; and Doctor Benet himself could do no less then com∣mend him for it.

The publication of the Decree stirr'd up all Paris against the Jesuits: The Professors, the Preachers, and the Curats, loudly declaim'd against their Insti∣tute, and made horrible Representations of it: In every corner of the Town were fix'd contumelious Papers, to decry their Doctrine and their Manners; And the incens'd Multitude treated them as Wretch∣es hated and despis'd.

But the Storm was too violent to last: The De∣cree of the Faculty of Divinity, according to the Destiny of false things, fell of it self. And tho' the Society was not receiv'd in France by publick Au∣thority till five or six years after, yet they liv'd

quietly, and had free Exercise of their Functions. It began to Teach even at that time, in the Town of Billon, where the Bishop of Clermont, William du Prat. Founded a Colledge, till that of Paris should be open'd.

About this time it was, that the King of Portugal desir'd to have Pensioners in the Colledge of Co∣nimbria, and that the Jesuits should have the Dire∣ction of their Manners, and of their Studies. The General consented to it, upon Condition that the Quarter of these Pensioners might be separated from that of the ancient Fathers: And this is the Original of Pensioners, which are now receiv'd by the Society in the principal Colledges of most Pro∣vinces.

Whereas Father Ignatius intended that the Ro∣man Colledge should be the Pattern of all other Colledges,* 6.14 he spar'd no Industry to make it com∣pleat. Besides Latin, Greek, and Hebrew, all Sci∣ences were also Taught, even to the Mathematicks; and great Care he had to get the best Masters. He continually inform'd himself how their Studies ad∣vanc'd; and to animate the Scholars and the Ma∣sters, he appointed frequent Disputations and Com∣bats of Wit in each School, where he would be of∣tentimes present himself, and bring with him Car∣dinals, and other Persons of Quality. The most so∣lemn of these Disputations was that which lasted eight days together, in which were maintain'd The∣ses of all the Sciences Taught by the Society; which Theses he caus'd to be Printed, and to be every where dispers'd.

And farther to give Reputation to the Colledge, he Order'd, That at the opening of the Schools, the Professors should every year make publick Ha∣rangues; and at the end of the year that Comedies

or Tragedies should be perform'd by the Scholars, to draw the Ingenious by the Beauty of the Com∣position, and the People by the Ornaments of the Theatre. And to give more Encouragement to Industry and Study, he obtain'd of the Pope, that the Scholars of the Roman Colledge should be re∣ceiv'd to the Degrees of Masters of Art, and of Doctors, after sufficient proofs had of their Capa∣city.

Moreover, tho' his greatest Concern was for the Learned Languages, yet he would not have the vulgar Tongue neglected; insomuch that he him∣self in the beginning of his Generalship, made it his Business to speak Italian correctly; and to that end he order'd young Ribadeneira, who was per∣fect in the Tongue, to note all the Faults he should commit in speaking: and he was so exact herein, that with his own Hand he would write down the improper Words or Expressions which were observ'd to come from him: So much it was his Judgment, that Religious Men, who by their Institute are to have Commerce with the World, ought to have an exact knowledge of the Language of the Country.

Upon this account it was that he then renew'd a Rule which he had formerly made, to maintain at Home an union of Hearts, and to make them abroad more capable and fit to Serve their Neighbor. The Rule Imports,* 6.15 That every one should Study the Lan∣guage of the Country where he lives. For the same Reason he order'd, that in the Roman Colledge there should be every day Lessons in the Italian Tongue. But nothing shews more how incongru∣ous to the Functions of his Order he esteem'd a Bar∣barity of Language, then that Passage of the Con∣stitutions,* 6.16 where he saith, That they should be Train'd to Preach, and to make Christian Exhorta∣tions,

in such a Way and Stile as may edifie the Peo∣ple, which Way is very different from the Stile and Terms of the School; And that, profitably to per∣form these Functions, they should endeavor to be per∣fect in the vulgar Tongue.

Hence it follows, that the Jesuit who neglects to speak correctly, neglects his Rule; and that those who pretend that it agrees not with the Character of their Profession, to study the purity of their na∣tive Language, do not well consider what they say. They should remember, that since Hereticks in all Ages have endeavor'd to excel in politeness of Lan∣guage, thereby to gain the People, and to insinuate their Poyson, the Society of Jesus, who are call'd and design'd by Heaven to oppose them, ought to employ their own Weapons against them in behalf of Truth, and not to permit that the Enemies of the Church should have the advantage of Speaking and Writing more elegantly then the Defenders of it.

Father Ignatius had all these Cares upon him,* 6.17 and Govern'd his whole Order with such bad Health, that he was often forc'd to keep his Bed. And whereas his Strength every day decay'd, and with the increase of the Society, his Business still increas'd upon him, he thought it necessary to asso∣ciate some Person, to ease him of part of the Bur∣den, or rather to Execute his Charge under him; but he did not judge it expedient to make the Choice himself. He assembled all the Fathers who were in Rome, except one or two, who had not yet ended their Noviceship, and declaring to them his weak Condition, he enjoyn'd them to nominate and assign him some Person capable to ease him of the weight of the Government.

After three days of continual Prayers, they all with one Voice nam'd Father Jerome Nadal, who

was lately come out of Spain, whither the General had sent him, and who had all the Qualities requi∣site for so important a Charge. Some of the Assem∣bly were of Opinion, that he should have the Title of Vicar, or Commissary-General; but it was his own Sentiment, to have no Title at all, lest it should seem to lessen the Authority of the General; and his Advice was follow'd.

The General approv'd the Choice which was made,* 6.18 and left the whole Care of Business to Na∣dal; he reserv'd only to himself that of the Sick, out of a charitable tenderness, which made him judge that a Superior was oblig'd in Person to pro∣vide for the Necessities of those who acknowledg'd him for their Father. So that he made this his whole Business, nor is it to be imagin'd how sensible he was of the least Indisposition of his Children. He said it was by a particular Order of Providence, that he himself had so little Health; and that the several Diseases to which he was subject, gave him a truer feeling of others Sufferings, and a due Com∣passion for all sick Persons. Notwithstanding his extraordinary Care in providing for them, he never thought he did enough; and he has been heard to say, That the Charge of the Sick made him trem∣ble, when he consider'd what the Obligations are of a good Superior.

This tenderness extended it self to all that were in Affliction, or in any sort of Misery. A certain French Father having been taken on the Coasts of Sicily by the Pirates of Algiers, upon his return out of Spain, we can hardly express the Concern and Solicitude of Father Ignatius in his behalf. He em∣ploy'd all his Credit with the Viceroy of Sicily; he writ in his own Hand to the Fathers of Messina and of Palermo, and charg'd them to spare, and to

omit nothing for the deliverance of the Captive; he charg'd them every Week to give him an Ac∣count what Course they took, and what Progress they had made in it.

Tho' his Infirmities,* 6.19 which together with his Age increas'd daily upon him, suffer'd him not to manage the Business of his Order, yet he would have an Account given him of all remarkable Actions perform'd in the Service of God, either in Italy or elsewhere. One day he was inform'd, that some young Men of Macerata having prepar'd a Comedy, not very modest, for the Diversion of the Carnivall, the Fathers who were sent in Mission from the Col∣ledge of Loretto, had expos'd the Blessed Sacrament in a Chappel magnificently Adorn'd, where Prayers of forty Hours were made during the three last Days of Shrovetide; and that the People, drawn by the newness of the Ceremony, had left the Theatre to Adore Jesus Christ upon the Altar.

This Devotion so pleas'd Father Ignatius, that he order'd the practice of it to be every year ob∣serv'd in the Houses of the Society. And to him we owe the Establishment of that solemn and seasonable Devotion, now universally practis'd, to withdraw the Faithful from the Follies and Debaucheries of the Carnivall Days.

Finding himself grown weaker then ordinary, and it being much in his thoughts, that Obedience was the Soul and Character of his Order, he caus'd the Secretary of his Companion to come to him; and after having told him, that he could not long hold out, Write (said he); I desire that the Society should know my last thoughts concerning the Vertue of Obedience: And he Dictated to him what fol∣lows.

I. WHen I enter into Religion, my first Busi∣ness must be to give my self up entirely to the Conduct of my Superior.

II. It were to be wish'd, that I might light into the Hands of a Superior, resolute and industrious in subduing my Judgment.

III. In all things, where no Sin lies, I must fol∣low the Judgment of my Superior, and not my own.

IV. There are three manners of Obeying. The First, When we do that which is Commanded us in vertue of Obedience; and this manner is good. The Second, which is better, When we obey such Orders as oblige not under mortal Sin. The Third, and most perfect of all, When, not waiting for the Superiors Order, yet knowing his Will, we prevent it by an antecedent Conformity.

V. I must indifferently obey Superiors of every Degree, without making any distinction between the highest and the lowest; but I must equally in all of them consider God, whose Place they hold, and remember, that the Authority is deriv'd to the last by gradation from the first.

VI. If the Superior judgeth, that the thing which he Commandeth me, is good, and I am of a different Opinion, without Evidence to the contrary, I ought to obey; but if I find difficulty upon a scruple of Conscience, I am to consult two or three intelligent Persons about it, and to rest upon their Judgments: but if they concur with my Superior, and I should adhere to my own Opinion, I am very remote from the Perfection and Excellency required in a Reli∣gious State.

VII. In short, I ought not to be at my own dis∣posal, but at my Creator's and at his under whose

Conduct he hath plac'd me. I ought to be in the Hands of my Superior, as soft Wax, which takes any Form, and to do what he shall please; for Ex∣ample, to write Letters, or not to write them; to speak to a Person, or not to speak to him, and the like.

VIII. I must look upon my self as a dead Body, which has no motion of it self, or like the Staff in a Man's Hand, which he takes or leaves as he finds convenient; so that the Order may make use of me in what manner, they shall judge me Serviceable.

IX. I must not desire or my Superior to put me into such a Place, or to give me such an Employ∣ment: I may notwithstanding declare to him my Thought, and my Inclination, provided that I refer my self wholly to him, and think that to be best which he shall Ordain.

X. This hinders not, but that we may ask things which are not of Consequence, as to visit Churches, or to do any Devotions for obtaining some Fa∣vour of God; but still provided we be equally con∣tent, whether our Superior grants or refuses what we ask.

XI. Above all, I must depend upon my Superior in what concerns Poverty, having nothing in Pro∣priety, and in the use of things, to be as a Statue, which you may cover or uncover without opposi∣tion or complaint.

This is the Will and Testament of Father Igna∣tius, and the last Action he did for the common good of his Order. His corporal Infirmities did not hinder him from his continual Mediation upon Divine Matters; and his Desire grew every day more ardent to be loosen'd from the Fetters of his Body, and more closely to be united with God.

Whereas in his Life-time he had desir'd three things, That his Society should be Confirm'd by the Popes, That the Book of Spiritual Exercises might be Ap∣prov'd by the Holy See, and That his Constitutions might be publish'd among his Children in all Parts of the World: He said, all this being done, he had nothing more to do, or to desire in this World; that he now was unprofitable, and ought to think of no∣thing but Heaven. In such Meditations as these he spent his Days and his Nights, longing and sighing for the sight of God; and in his Prayers so violent were his Affections, that they did not a little increase the Weakness of his Body.

Moreover,* 6.20 his Grief to see a War kindled be∣tween the Catholick King and the Pope, did not a little contribute to shorten his Life. To lament in quiet this new Calamity of the Church, and the bet∣ter to dispose himself for Death now coming on, he had a mind to leave Rome, where nothing was to be heard but the noise of Arms, and to retire himself to the Villa of the Roman Colledge, which he had built the year before. But the ancient Fathers represent∣ing to him, that a new Building might be unwholsom for him, and that removing in the great Heats of the the Month of July, would be dangerous; he caus'd the Physicians to be consulted about the Matter, that he might not seem to neglect the Counsel given him, and a due care of his Health: for as great, as his desire was to die, and as certain, as he was of his approaching Death, he always observ'd his ordinary Train and Way of Living, being a great Enemy of Singularity, and a lover of Conformity even to his last.

Alexander Petronius, the most famous Physician of Rome, gave him leave to go to the Country House, after having first been himself upon the

Place, to view the Situation and Condition of it. But the Father had not been there many days with∣out finding a sensible change to the worse; so that he was brought back again to the Town: and yet the Physician was not of Opinion that his Sickness was mortal, but that it was only a weakness of Na∣ture, without any bad Symptom, and almost without any Fever. Insomuch that no body was much alarm'd at it; and among the many that were sick in the Casa Professa, the General was thought to be the least in danger of Death.

Some there were, who hearing him speak of dy∣ing, ventur'd to tell him that his Fears were ground∣less. He went not about to undeceive them, but following his own insight, and silently leaving him∣self to the disposal of Heaven, he went to Confession, and receiv'd the Blessed Sacrament, as having Death before his Eyes. Two days after in the Evening he call'd for his Secretary Father Polancus, and causing the rest to void the Chamber, My Hour is come (said he), go and beg of the Pope his Benediction for me, and an Indulgence for my Sins, that my Soul may have more assurance in the dreadful Passage. And tell his Holiness, if I go into a Place where my Prayers may avail him, as through Gods Mercy I hope I shall, I will not fail to pray for him, as I have always done, even when I had most need to pray for my self.

And how, my dear Father! (reply'd Polancus) are we in any danger of losing you so soon? the Phy∣sicians do not judge that you are in danger, and I hope God will yet preserve you for his Service. Go, (reply'd the sick Man), and ask the Pope's Benedicti∣on also for another Father. Polancus believ'd that this Father was Laynez, who had receiv'd the last Sacraments; but the Event shew'd it to be F. Olavius

Polancus was in great trouble what to do. He could not take Advice, not daring to publish what Father Ignatius had told him in secret, nor could he believe him in so much danger; for his Strength seem'd to be increas'd, and every body thought the worst was past. On the other side, his Order to go to the Pope was positive, and reiterated. In this Anxiety he resolv'd to go back to Father Ignatius, and to ask him whether he might not defer going to his Holi∣ness till the Morrow. Do what you will, reply'd the Father, fearing, perhaps, lest he should have attribu∣ted a third Order to a certain Revelation. Polancus, who had Letters to write into Spain that Night, up∣on the Father's Answer, put off the performing his Commission to the Day following, and the rather, because the Physicians who Visited him that Even∣ing, said as formerly, that there was no danger.

Two or three of the principal Fathers stay'd with him till it was very late before they parted; they Discours'd with him about a Business relating to the Roman Colledge, and he told them his Judgment in it with his usual presence of Mind.

He pass'd that Night alone, his Communication being only with God; and when they came in the Morning to see in what Condition he was, they found him in his Agony. The Fathers came all about him full of Grief and Surprise. Polancus went immedi∣ately to the Pope, condemning himself for having not gone sooner. His Holiness granted all his Re∣quests with great Demonstrations of Good-will, and of Grief. In the mean time they press'd Father Ig∣natius to take something, in hope that it might be only some faint Fit upon him; but he told them in a dying Voice, that there was no more occasion for it: and with his Hands joyn'd, and his Eyes lifted up to Heaven, pronouncing the Name of JESUS,

he quietly Expir'd an hour after Sun-rising. It was upon a Friday the last of July, in the Year 1556.

He was Sixty five years old. He dy'd Thirty five years after his Conversion, and Sixteen after the Society was Founded. He saw it before his Death, spread over the whole World, and divided into twelve Provinces, which altogether contain'd above a hundred Colledges. He had the happiness to see it Crown'd with Martyrdom in the Persons of Father Antonio Criminale, and of the Lay-Bro∣thers, Peter Correa, and John de Sosa, who were all three put to death for Religion by the Barbarians.

He was of a middle Stature, rather low then tall; of a brown Complexion, Bald-headed, his Eyes deep set and full of Fire, his Forehead large, and his Nose aquiline; all Signs of Wisdom, according to the Physiognomists. He halted a little, by reason of the Wound he receiv'd at the Siege of Pampelona, but he so manag'd himself in walking, that it was hardly perceiv'd. His natural Temper was ardent and spritely in the highest degree; and yet the Physicians judg'd him to be of a Phlegmatick Con∣stitution; for he had labor'd so long to overcome himself, that he had quite suppress'd all the Propen∣sions and Motions of his Nature. In conclusion, in his Person there was an Ayre so grave and so winning, so noble and so modest, all together, that who only look'd upon him, must judge him to be a great Man, and a Saint.

THE LIFE OF St. IGNATIƲS. The Sixth BOOK.

AS dear, as Father Ignatius was to his Children,* 6.21 and as great need, as yet they had of him, his loss caus'd no trouble in them, nor gave them any dis∣couragement. In loosing him they felt a certain inward joy, springing from an assurance of his Eternal happi∣ness, which promis'd greater blessings to them, then ever.

The day that the Servant of God departed this life, Laynez was dangerously ill, and in a manner given over by the Physicians; yet he had his Sences perfect, and by some words let fall by those about him, he conjectur'd what they would have conceal'd from him: For when some of the Ancient Fathers came to see him, he said to them, The Saint then

is dead. They confess'd it to him, and the first thing that he did, was to lift up his Eyes, and his Hands to Heaven: Then he pray'd to God, by the Mediation of so Holy a Soul, to set his at liber∣ty, that he might accompany his blessed Father, and enjoy with him the happy repose, which he hoped from the Divine Mercy.

Instead of obtaining what he ask'd, he recover'd his health; and probably, by the means of the same Holy Saint, who some years before had foretold him, that he should be the second General of the Society.* 6.22 Nor are we to wonder, that Laynez in that manner did then recommend himself to Father Ignatius, since even he was alive, he always Honor'd him as a Saint, and when he saw the So∣ciety so increase in the World, in the mid'st of per∣secutions, and every where to bring forth such good Fruits; he us'd to say, that Christ was so in love with the Soul of his Servant Ignatius, that he could deny him nothing. He was also wont to say, that Father Faber, a Man of great Spirit and Illumina∣tion, was but a Novice, and a mear Child in re∣spect of Ignatius. Faber himself was much more of the same opinion: He always by his Letters open'd to him the state of his Soul, as to his Spiritual Ma∣ster, he had recourse to him to be resolv'd in all his doubts, and he propos'd him to all the World, as a Model of Christian perfection.

His other first Companions had no less veneration for him, then Laynez and Faber. But the Apostle of the Indies, and Japony, Francis Xaverius, a∣mongst the admirors of St. Ignatius seems to chal∣lenge the first place. His common way of writing to him was upon his Knees, he call'd him the Fa∣ther of his Soul, and one of his Letters he thus su∣perscib'd; To my Father in Jesus Christ, St. Ignatius.

All his discourse of him was in the same style; and with his Companions of the Mission in the Indies, the sanctity of Ignatius was the usual Theme of his Conversation: So that, whenever he did ingage them in any enterprize of difficulty, he excited them to it by the love, and reverence, which they ow'd to their Father Ignatius. In all his dangers by Sea and by Land, he implor'd the succor of Heaven by the Merits of the holy Man Ignatius; and in a Re∣liquary, which he always carry'd about him, he put the Signature of one of his Letters, together with a Relique of St. Thomas, the Apostle of the Indies. This is what was related before the death of Ignatius, by the Lay Brother, Bernard of Japony, who was the first Christian of that Island, Baptiz'd by Xaverius, and whom, after he had admitted him into the Society, he sent to Rome.

Father Lewis Gonzales, who had a long and in∣timate Conversation with Father Ignatius, constant∣ly us'd to say, that his Life was the Book of the Immitation of Christ, reduc'd into practice.

It was not only amongst his own,* 6.23 that the Foun∣der of the Society of Jesus was Honor'd, as a Saint, all Rome gave him that Title, and when his Death was known about the Town, and common saying was, The Saint is dead. When his Body lay ex∣pos'd, the People in crouds flock'd about it, and he thought himself happy, who could come near to see it, and to kiss his Hands. They all would have carry'd away with them some part of his Garment, but the Fathers would not permit it. He was bu∣ry'd in the Church of the Casa Professa, at the foot of the High Altar on the Gospel side. He had been open'd before he was laid forth, and his Bowels were found in a manner dry'd up, his Liver extreamly hard, with three petrifi'd Cores in it, which were marks, and

signs of an excessive Abstinence, by the report of the Chirurgions, that open'd him, and amongst the rest, of Realdus Columbus, the most famous Ana∣tomist of his time, who speaks of it in his Book of Anatomy.

Father Benedict Palmio,* 6.24 Preach'd his Funeral Ser∣mon. Amongst the Roman Ladies, who were pre∣sent, the Wife of Signior Andrea Nerucci was pos∣sest, during the Ceremony with a strong imagi∣nation, that her Daughter, who had the Kings-Evil, might be cur'd by the Intercession of the holy Man, whose Obsequies were then performing. The Physicians, after five Years fruitless endeavors, judg'd the Disease to be incurable, and the Lady was resolv'd to carry her Daughter into France, where the Kings have the gift of curing that Malady. She doubted not, but if she could bring her Daugh∣ter, who was with her, near enough to touch the Body of Father Ignatius, the cure would be effected.

But the crowd was so great, that it was not possible for them to get near the Body, before it was laid into the Grave. However they did not lose cou∣rage, and the Mother intreated the Fathers to ap∣ply something that had belong'd to the Saint, to the part affected of her Daughter. Father Cornelius Vischaven did what she desir'd, and in the same mo∣ment the Evil left her, with all the marks and ef∣fects of it.

His Body remain'd in the place where it was first laid,* 6.25 till the Year 1568, at which time it was re∣mov'd to another part of the Church, by reason of the Foundations, that were there to be laid for the new Church of the Giesu, built by Cardinal Alex∣ander Farnesius: But in the Year 1587, when that Church was finish'd, Father Claudius Aquaviva, then General, translated thither the Body of the

Holy Founder, upon the 19th. of November, and plac'd it on the right side of the High Altar, with this plain Epitaph upon a Marble stone,

Ignatio Societatis Jesû Fundatori.

The Blessed Institutor of the Congregation of the Oratory,* 6.26 Philip Nerius, who was at Rome when Father Ignatius dy'd, spoke of him after his death, as he did when he was alive. He said, that he was a Man fill'd with the Spirit of God; that he had often seen a Resplendency in his countenance; that he had learnt from him the way of mental Prayer, and that all Christendom was infinitly be∣holding to him.

As soon, as the news of the Fathers death was spread over Europe, many eminent Persons writ to the Society, and their Letters were so many Elo∣giums of the Saint. Cardinal de la Cueva in his, Extol'd his Christian prudence, and said that the Church had lost in him one of her ablest Subjects.

The Cardinal of Ausbourg writ in these terms. My very Reverend, and Religious Brethren in Jesus Christ; I cannot say, whether the Death of our most Holy Father Ignatius, has caus'd in me more joy or sadness. For on one side, if I consider, that God hath releast him out of this miserable World, to re∣compence his Labours, it would be a kind of Impiety, for our own interest, to grieve at his happiness: On the other side, we have great cause to be afflicted, seeing our selves become Orphans, by the loss of such a Father, who was a Refuge to us, and a safe Harbuor in all our Distresses. But in regard, that transitory things must not enter into Competition with Eternal, we comfort our selves by your Example, upon our assu∣rance, that this happy Soul is at this time our Advo∣cate with God.

Don John de Vega, Viceroy of Sicily, expres'd his Sentiments in the Language of a Soldier. The Servant of God (said he) has left behind him Tro∣phies of his Vertue, which time will never destroy, as it has destroy'd the proudest Monuments of Human Vanity. Me thinks, I have before my Eyes the So∣lemnity, with which a great and holy Captain is re∣ceiv'd into Heaven, loaded with the spoils of Hell, who has gain'd so many signal Victories upon the Ene∣my of Mankind, in reducing to the Christian Faith, by his Conduct, and the Valor of his Soldiers, so many Barbarous Nations, who before knew not the Name of Jesus Christ. It also appears to me, that upon a just account, his Standard may be rais'd in Heaven, with those of St. Dominick, of St. Francis, and of the other Saints, to whom God has given the strength to overcome the World, and to save a great number of Souls.

I must not omit the Letter, which the Regular Clericks of St. Paul, commonly call'd Barnabites, writ from Milan to Father Laynez, Vicar of the Society; And I think it worth the while to set it down, as it lies, faithfully Translated out of the Latin.

The news of the Decease of Venerable Father Ig∣natius, of happy memory, has caus'd great sorrow in us, both upon your account, and of all the holy Society of Jesus, who have lost such a Master, and such a Father, and upon our own, who also have always look'd upon him as our Father.

There is certainly great reason for us to be afflicted, to have him taken from us in a time, when good Men are so scarce; but his happiness ought to out ballance with us our own loss. For Jesus Christ is the life of the just, and their Death is their gain, because it brings them to their happiness, of being with Jesus

Christ, when they are loosn'd from the Fetters of the Body: Thus did this holy Soul, going out of Prison, together with St. Peter, upon the first day of August, take its place in Heaven. We only ought to fear, least our Sins may have been the cause of our losing him; and least his death, in our regard, may have been a punishment from God, like that of King Josias, who was taken out of the World, before the wrath of Heaven broke out upon the Jewish people.

However it were, such was the Will of God, and may his holy Name be prais'd: At least he is not wholly lost to us. This blessed Man, who has done so great service to Christendom, will always live in the memory of the Faithful, and his Name will be glori∣ous in all the parts of the Earth, where the Name of Jesus Christ is known. It was under the Conduct of this Governor, that the Christian Faith was car∣ry'd even to the Antipodes; and that in those un∣known Climates are at this time to be seen thousands of Souls Converted, and a new Church, every way resembling the Antient, Erected of new Apostles, and of new Martyrs.

He has sent his Children before him; and after having himself taken great pains in the Service of Jesus Christ, he follows them, worn out and consum'd like them, with Labour and Fatigue, opprest with the care of so many Churches, and to conclude a Martyr in Peace. He has been for several Years the support of your Family, and of many others; or ra∣ther a common Father of all good People. What sad Hearts has he not reliev'd by his Discourses, full of Sweetness and Charity? To whom has he not given profitable Counsel in difficult matters, and Relief in greatest necessities? He has been the Foot of the Lame, the Eye of the Blind, the Refuge of the Poor, and the Comfort of the sorrowful.

May Heaven reward him for all his good Works! On our parts, we cease not to offer to God the holy Sacrifice of the Altar for so holy a Soul, which as we verily believe, at this present enjoys the Beatifick sight of God. Let others strew Flowers upon his Tomb, the proper Offerings of Priests, are the holy Myste∣ries. At least, in paying him these last duties, now that he is deliver'd from the miseries of corrupt Mortality, we shall testifie to the end, the affection we bore him, whilst he liv'd amongst us. To con∣clude, we desire you to receive these Tears of Brother∣ly love, as most certain marks of our Friendship, and respects, to return us love for love, and to remember us in your Prayers. May our Lord Jesus Christ be for ever with you. Amen. From our Monastery in Milan, the first of September, 1556.

They were not only some particular Persons, or some Societies who beheld Father Ignatius after his Death,* 6.27 as a Saint; In many Nations the People had so great an opinion of his Sanctity, that they implor'd his succour for obtaining Favours from Heaven. This was principally done in Spain, and the Honor given to his memory, was spred into the places Inhabited by him in his Life. The Ca∣stle of Loyola grew venerable to the whole Coun∣try, and the Chamber where in his Sickness he was Converted, was reverenc'd by all Spain, as a kind of Sanctuary: Those who Lodg'd in it, felt in them∣selves a horror of Sin, and their Hearts turn'd to Vertue. Nevertheless, it once happen'd, that a certain Gentleman, was came to visit the Lord of Loyola, and was Lodg'd in the Chamber of Ignatius, en∣tertain'd unchast thoughts in his mind: But at the same instant, the whole House was shaken with a terrible Earthquake. as if Heaven could not endure Impurity in a place, where Ignatius had receiv'd

Visits from the Holy Virgin, and had for ever re∣nounc'd the pleasures of the senses.

The Hospital of Manreza, where he began his penitent Life, and the Cave where he us'd his Body with so much rigor, became also places of publick Veneration. The People were led thither by their Devotion, and usually kiss'd the Ground, which had been water'd with the Tears, and sprinkl'd with the Blood of so Holy a Man. Before the Hospital was erected a Pyramid in his Honor, with an In∣scription, which contain'd a Summary of his Life. The little Chamber, where he had the Extasie of eight Days, was turn'd into a Chappel. The Cave was adorn'd, as much as the horror of the place would permit, and the chiefest Ornament of the place, was a great Picture, in which was represent∣ed the Saints manner of living in that Grotte. He was drawn in his Sackcloth, girt with an Iron Chain, his Countenance pale and lean, his Feet bare, and upon his Knees, before the blessed Virgin, holding in her Arms her Child Jesus. He had his Eyes fixt up∣on her, and his Arm was set in a posture of writing, as if Jesus and Mary were dictating to him the Spi∣ritual Exercises. In the bottom of the Piece were these words: In the Year 1522, Ignatius in this place writ the Spiritual Exercises, the first Book put forth by the Society of Jesus, which was approv'd by a Bull of Paul the Third.

The many Cures wrought in Barcelona by the Hair shirt of Ignatius, which John Pascal preserv'd as a Relick, did not a little increase the Peoples De∣votion towards the Servant of God: But the ac∣complishment of Ignatius his Prediction to Pascal himself, was very wonderful.

When Ignatius left Barcelona,* 6.28 to Study in the University of Alcala, Pascal who was very young,

would have follow'd him, and been his Disciple, together with Cazeres, Artiaga, and Calisto. But the Saint told him that God would have him remain in the World, and at the same time predicted to him, what should befal him; You shall Marry, said he, a very vertuous Woman, and shall have many Chil∣dren, you likewise shall have many afflictions, and shall die very poor; but comfort your self, for your afflictions shall be the means of saving your Soul. The event verifi'd the Prediction: For Pascal did Marry a Person of great Vertue, and had three Sons and four Daughters. But his eldest Son was born deaf and dumb, his second Son became distracted, and the third, who was a great Libertine, dy'd suddenly. Of his four Daughthers, he was able to Marry but one, and at last he was reduc'd to beg Alms. These great misfortunes however did not dishearten him. This is (said he) what the holy Man Ignatius foretold me: And when his Friends would have made him hope for better Fortune; the Prophecy of the Saint (he answer'd) must be fulfill'd, and all that I ask of God, is Patience.

Ignatius, who before his Death, often comforted Pascal with his Letters, did not forget him after∣wards. He once appear'd to him at four a Clock in the Morning after this manner. Pascal had a custom for many Years of hearing Matines every Day in the great Church, near the Tomb of St. Eulalia, which joyns to the Altar. Being come one Morning too soon, he Pray'd by himself, in expectation of Ma∣tines; and his extream necessity put him upon im∣ploring the succour of Heaven, by his mediation, who had foretold it to him, and of whose Death he had been lately inform'd. Father (he cry'd, sighing and weeping) your Predictions are but too true; and now you behold from Heaven, what was beforehand

reveal'd to you upon Earth. Have pity on me; and if you deliver me not from my Miseries, at least obtain for me the Grace to endure them with Constan∣cy, and to merit by them, according to your promise, a future happiness.

He had scarce ended these words, when he heard a Melodious noise, and saw a beautiful train of young Clergy men, who rang'd themselves on each side of the Altar, to make place for a Venerable Person, who follow'd them in his Priestly Attire, all shining in Glory. This Priest of Figure more then Human, stopt at the Tomb of St. Eulalia, and bowing to the ground before the blessed Sacrament, took a Censor from the hand of one of the Assistants, and several times Incens'd the Altar.

Pascal astonish'd at the sight, and doubtful, whe∣ther his Eyes might not deceive him, remain'd sometime without motion: But looking attentively upon the Priest, he found him to be Ignatius. Ah Father, he cry'd, Ah my Father Ignatius! The Saint comforted Pascal, by giving him fresh hopes of his Salvation, and then disappear'd, with the blessed Spirits that attended him.

The Canons, when they came into the Church to Sing Matines, found Pascal out of himself, seiz'd with admiration, fear and joy all at once: He then told them, what he had seen, and he ever after re∣tain'd so lively an Idea of it, that in all his distresses, it never fail'd to give him present comfort.

This Apparition grew famous over all Spain;* 6.29 but the cure of Bobadilla was no less notorious in Italy. This Father being come from Tivoli to Rome, was taken with a violent Fever. Whereas they Lodg'd him in the Chamber, where the Saint dy'd, in the hight of his Disease he made his Appli∣cation to him, and immediately the Fever left him.

He every where made Publick the favour from Heaven, which he had receiv'd by the intercession of his Father Ignatius; and this Testimony was the more considerable, because he was a Man not at all inclin'd easily to believe Miracles. Many other Persons were cur'd in divers parts of Europe, and of the new World, by imploring the assistance of the Founder of the Society of Jesus.

Tho' in the following Years, the Opinion of Ig∣natius his Sanctity did every day increase, time ma∣king his Vertues more conspicuous, yet the Fathers of Rome would not permit, that any Vow-offerings should be made at his Tomb; and a devout Person having once set up seven Lamps before it, Father Claudius Aquaviva caus'd them to be taken away. But the Piety of two famous Cardinals carry'd it against the Caution of the General of the Society.

The Children of Ignatius had a Custom once a Year to meet at the Tomb of their Father,* 6.30 upon his Anniversary day, and one among them made a short Oration, setting forth the principal Actions of the Saint. In the Year 1589, Cardinal Bellarmin, who was the second of the Society, whom Clement the Eighth oblig'd by special Command to receive the Hat, desir'd to make this Speech. Tho' the Ceri∣mony was only for the Jesuits, Cardinal Baronius would needs make one of the company, to Honor the memory of a Man whom his Father Philips Ne∣rius had esteem'd a Saint. Bellarmin prov'd in his Harangue that the Illustrious Person Deceas'd, had all requisites for being Canoniz'd among the Saints. Baronius toucht, and convinc't with Bellarmins dis∣course, made a long Prayer upon the Tomb of Ig∣natius, and many times kiss'd the Ground, which cover'd his Body: then suddenly rising up, and turning towards the Fathers, I came with a resolution,

said he, to hearken and not to speak, but the words of Cardinal Bellarmin have been to me, as the stream of a River to the wheel of a Mill: Tho' cumbersom and heavy of my self they have put me into motion. He went on like a Man inspir'd, and enlarg'd upon all that Cardinal Bellarmin had said before. After which, he reprov'd the Fathers, for not having yet set up the Picture of their holy Founder over his Tomb; and causing it to be immediately brought to him, he set it up with his own hands, and kneel'd before it with great Devotion, all the Company following his Example with Tears of joy, and af∣fection.

No sooner was it known in Rome, what Cardinal Baronius and Bellarmin had done, but the People no longer doubted to give a Religious Veneration to Holy Ignatius; which was Authoriz'd, not only by the Example of two the most Exemplary, and Learned Cardinals of the Sacred Colledge, but also by a great number of Miraculous Cures in all parts.

Paul the Fifth,* 6.31 mov'd by the reports of Father Ignatius his Holiness, found within himself a strong impulse to have him honor'd as a Saint among all the Faithful. To proceed in it according to the Rules of the Church, he began the business by causing juridical Informations to be taken of the Life, and Actions of the Servant of God. Wherefore in the Year 1605, which was the first of that Popes Pon∣tificate, an exact enquiry was made of the Vertues, that were most eminent in the Person of Ignatius; and the account given by witnesses of known credit was as follows.

He was so recollected in his Prayers,* 6.32 as if God were visibly present before him, and that he spoke to his Divine Majesty, like Moses, face to face. At

the beginning of his Prayer his Countenance was inflam'd, and commonly in the heat of his Devotion he had very violent Palpitations of the Heart, and not unfrequent Raptures. For his manner of Prayer it much resembl'd that of the Divine Hierotheus Master of St. Denis, which by the Relation of St. De∣nis himself, consisted in passively receiving the im∣pressions of the Divine Spirit. And one day he told Father Laynez who askt him about it, that God Acted in him much more then he Acted him∣self.

All Objects spoke to him of his Creator: He ad∣mir'd his beauty, his wisdom, his power, in the least things; a Worm, a Flower, a blade of Grass, were any of them sufficient to put him into Contemplation. But nothing rais'd him more to God then looking up to Heaven, which he so frequently did, that some who did not know his name, us'd to call him the Man that still lifts up his Eyes to Heaven, and al∣ways speaks of God.

Being General of the Society, it was his Custom to go up into the Leads of the House where he had a free prospect of Heaven. There he remain'd some while standing with his Eyes sixt on Heaven; then he fell upon his Knees and ador'd God with all possible reverence, next he sat down upon a little seat, because his weakness did not suffer him long to remain otherwise, and there he spent whole hours in great repose, his Head bare, his Face all in Tears, and his Soul absorpt in God.

Not content to pass the Day in this Divine Ex∣ercise, he divided the Night into three parts, one was for Sleep, another for Business, and the chiefest for Prayer. When he was first made Priest, Illumi∣nations and Tears came so thick upon him in reciting the Divine Office, that he was forc't to make a pause

at every Verse: but when he said Mass, he had such Lights and Affections as made him sigh and weep at every Word.

One Christmas-day saying Mass in the Church of St. John Lateran, he was seis'd with such tender Devotion, that he fell into a holy Passion of Weep∣ing in the middle of the Sacred Mysteries; inso∣much that a Stander by who did not know him, told Francis Strada, who serv'd Mass, Certainly you have a very wicked Priest there, sadly tormented in his Conscience; for all Mass-time he did nothing but weep for his Sins.

These continual Tears did in time so exhaust him and dissipate his Spirits, that he grew very in∣firm, and was in danger of losing his Sight. Being admonish'd by the Physicians of the bad conse∣quence of them to his Health, he pray'd to God that their course might be stopt, or at least that he might be master of them. He obtain'd what he ask'd, and got so absolute a command over his Tears, that he could keep them back, or let them flow at his pleasure; but with this advantage, that when they were kept in, he felt in his Soul an Inundation of spiritual Delights.

The better to know what his Communications were with God, it will not be amiss to hear him speak himself in a Paper which contains his interior Dispositions of four Months, where he sets down day by day, what pass'd in his Soul; which Wri∣ting had the fortune to scape the Fire, when he caus'd all other Papers of that nature to be burnt.

The Tears which I that day did shed, seem'd very different from those which formerly came from me: They dropt softly, without noise or agitation; they issu'd out of so deep a Source, as I know not how to express. Every thing excited me to the love of God,

as well the interior Voice, as what I heard abroad: but these divine Words had an unexpressible harmony, which penetrated the bottom of my Heart. The next Morning in time of Mass, and also after Mass, great store of Tears, as the day before. I then tasted a se∣cret joy, produc'd by the interior Voice; and this Voice was so melodious, that it seem'd to me the Mu∣sick of Heaven. In proportion to my Tears, the ar∣dor of Devotion increas'd in me, and I seem'd to know and to understand in a manner altogether incorporeal.

Invocating the holy Virgin to Mediate for me to her Son and to the Eternal Father, and then addres∣sing my self to the Son of God to joyn with his holy Mother their Intercessions for me to God the Father, I saw my self elevated in the Presence of the First Person of the Trinity, and all my Hair stood an end. I began my Prayer with a large profusion of Tears, a vehement Devotion, and many Illuminations con∣cerning the most blessed Trinity. So frequent and sweet were these Illustrations, that I want Memory and Understanding to relate them.

I was so overflow'd with divine Lights, with ce∣lestial Visits, with spiritual Delectations, accompa∣nied with continual Tears, that as often as I pro∣nounc'd the Name of God, or of Saviour, I found my self struck with so profound a Submission as cannot be express'd.

After Prayer, my interior Motions were extraordi∣nary, producing outwardly innumerable Sighs and Tears: My Heart was inflam'd with the love of Jesus Christ, and with the desire of dying with Him, rather then to live with all the World besides.

When the Altar was prepar'd for the holy Sacrifice of Mass, having Jesus Christ before my Eyes, I found my self ardently inclin'd to follow him, and looking upon him under the notion of Head of the So∣ciety,

I was by that Motive more powerfully deter∣min'd, then by all other Reasons, inviolably to pra∣ctise Evangelical Poverty. Calling then to mind the time when the Eternal Father gave me to his Son, and when the Name of JESUS was printed so deeply in me, I fell into a new Fit of Sighing and Weeping.

Speaking to the Divine Majesty, a torrent of Tears flow'd from my Eyes, and the flames of my Love seem'd to have no bounds or limits, and even to be joyn'd and united with the Divine Love it self.

Being at the Altar, I had more tender Sentiments of Devotion, and I wept so much, that I was in fear of losing one of my Eyes, if that course of Tears had continu'd. At those Words of the Mass, Placeat tibi sancta Trinitas, there came upon me a deluge of Tears, with an extraordinary ardency of Love. All these Aspirations terminated in the most Holy Tri∣nity, which led me, and drew me to the love of it.

Addressing my self to the Holy Ghost, that I might be rightly dispos'd to say the Mass, Instituted by the Church in his Honor, it seem'd to me that I heard him, and saw him in a visible Light, under the ap∣pearance and colour of a bright Flame.

I clearly knew, that the holy Virgin did Mediate for me to the Eternal Father. I likewise saw at the time of Consecration, that the Grace which I had, came by her Intercession, and that her Flesh was ra∣dically contain'd in that of her Son.

I had in time of Prayer, from the beginning to the end, great Sentiments of God. In the Church, out of the House, it seem'd to me that I beheld our Country above, and the Lord of Heaven, by the intelligence I had of the three Persons of the Trinity.

Entring into the Chappel to pray, I receiv'd a light and a power from above, which enabl'd me to know,

or rather in a manner to see the most blessed Trinity. Jesus Christ was shewn to me at the same instant, to have obtain'd for me from the Trinity this intel∣lectual Vision.

I had great Devotion in preparing my self for the Sacrifice of the Mass, upon the consideration, that to approach the holy Altar I ought to be as an Angel; and this Sentiment brought Tears into my Eyes, which were not of Grief, but of Joy. During Mass, I made many Pauses, and upon the sudden I was so enlightned concerning the Mystery of the Trinity, that I thought I could not have acquir'd so much Knowledge by a long Study.

Another time in Prayer I felt so lively and fer∣vent Devotion with such spiritual Delectation, as rais'd me beyond, and above my Senses. After this, at Mass more Tears then before came upon me, even to the loss of my Speech. In this while I had Lights in so great number, and of such a nature, that me∣thought there was nothing more for me to learn con∣cerning the most holy Trinity.

Celebrating the Divine Mysteries with a great deal of Fervor, it seem'd to me, that when I Pray'd to the Eternal Father, Jesus Presented to him my Prayers, and accompany'd them with his own: I had then a Feeling, and a View which cannot be exprest.

By the Fire-side I had again a Vision of Jesus, and once more without-doors in the Streets, as I went to Cardinal de Carpi, and also as I came back from him, and in divers other Places. During these Appariti∣ons I had many interior Motions, and the sight of Jesus did so inflame me, that I thought nothing could separate me from him.

This is part of what was contain'd in the Spanish Memoire, writ by the Hand of Ignatius. Whence

may be seen how far that holy Man was advanc'd in all the Ways of an interior Life, and to what pitch he was arriv'd of Union with God.

Accordingly he lov'd him so ardently,* 6.33 and with so filial an Affection, that he propos'd to himself in all his Actions no other Motive whatsoever, but the Honor of his Divine Majesty. He took for his De∣vise, To the greater Glory of God; not being con∣tent only to glorifie our Lord, but to do it in the most excellent and perfect manner that Man is ca∣pable of, with the assistance of Grace.

Entertaining himself one day with Father Lay∣nez, in the Company of Andrew Oviedo and Peter Ribadeneira, What would you you do (said he) if God should tell you, in case you would be content to die instantly, I will give you eternal Glory? but if you will still live, I give you no assurance of your Salvation; but I will judge you according to the state you shall be in at the hour of your death. If (I say) our Lord should make this Promise to you, and at the same time you should believe, that remaining longer in the World, you might do some Service to his Divine Majesty, what would you chuse? I confess, Father, (reply'd Laynez) that I should chuse, without demurring, to be secure of my Salvation. I should not do so (reply'd the Saint); and if I thought that I could in any thing advance the Glory of God, I should intreat him to let me live; because it appears to me, that I should not hazard much in so doing. If a King should offer a great Recompence to one of his Subjects, and this Subject should not take it, upon the account only of being more at liberty to serve his Prince; would not the Prince hold himself oblig'd to keep in store for him, and even to increase the Recom∣pence, which for the sake of his Service only was not accepted? But if the Great-ones of the Earth, who

are not over-inclin'd to be Grateful, would proceed in that manner, what may we not hope from the King of Kings, who always prevents us with his Grace, and of whom we hold what we have, and what we are. How can we fear being unhappy and reprobate, for having sacrific'd our Interests to the Glory of our Master? Let others think what they please, no such thing will enter into my thoughts of a God so good, so faithful, and so magnificent.

When he writ the Constitutions of his Order, it came into his mind what his Sentiments would be, if God should put him into Hell for his Sins; here∣upon he writ these following Words. On one side, I set before my Eyes the Torments I should endure; On the other, the Blasphemies of the Damned: and it seem'd to me that the Pains I should endure, would not be so grievous to me, by many degrees, as the Blasphemies I should hear against the holy Name of God.

It was his usual Saying, What shall I desire, or what can I desire, besides you my God? He always ended his Catechisms with these Words, Love God with all your heart, with all your soul, and with all your might. He many times in the day repeated the fervent Prayer which he compos'd when he wrote the Book of the Spiritual Exercises. Receive, O Lord, all my Liberty, my Memory, my Understand∣ing, and my whole Will. You have given me all that I have, all that I possess; and I give back, and I sur∣render all to your Divine Will, that you may absolutely dispose of all. Give me only your Love, and your Grace, and I am rich enough: I have nothing more to ask.

He sighed, and long'd Night and Day, for the sight of his Saviour; and for this end was desirous to be loosned from the Bands of Flesh: So that as

often as he thought of Death, he wept for joy, esteeming it better for him, according to the Exam∣ple of St. Paul, to live with Jesus Christ; but his principal End was not his own Happiness, it was to see the Sacred Humanity of Jesus Christ in Glory, in the same manner as we desire to see that Person promoted in Dignity, whom we tenderly love.

He so much esteem'd Contumely suffer'd for Gods sake, that the Chains with which in Spain he was loaded, he said, were dearer to him then all the Crowns of the Earth would be; and that nothing could give him greater joy, then what he felt in ha∣ving been a Prisoner for the sake of Jesus Christ.

Whereas he had continually before his Eyes what the Son of God suffer'd for the love of Man, he imagin'd he did not love him, unless he also suf∣fer'd something for his sake; and it was his desire to give Life for Life, and to requite him with a painful and opprobrious Death.

He once pray'd to our Lord not to give him any inward Consolations, to the end that his Love might be more pure and disinteressed. Another time he earnestly begg'd of God to bestow upon him a pro∣found Reverence for the holy Mysteries, but that this Reverence might be of Love, and not of Fear. Give me, Lord, (said he) a tender Veneration, Sub∣mission, and Humility, springing from Love. And when he pronounc'd these Words, his Soul was fill'd with Delight.

Meeting a Lay-Brother, who did his Office neg∣ligently, Brother, (said he) that which you do, for whom do you it? The Brother answer'd, That he did it for the Love of God. Certainly (reply'd the Saint) if you do it for the Love of God, you are highly to blame, and deserve an extraordinary Pennance. The Sin is not great, to be a little slack in Serving

Men; but to Serve God negligently, is intolerable.

Whereas he lov'd and sought nothing but God, he had no care but to please him, and no fear but to offend him. Wherefore he was in a continual watchfulness over himself; he every hour of the day Examin'd all the motions of his Heart, and kept his Senses so recollected, that from his Conversion to his Death he never look'd a Woman in the Face, tho' by the Duty of his Function he was often ob∣lig'd to speak and treat with them.

For from the first years of his Renovation of Life,* 6.34 he employ'd himself wholly in the Service of his Neighbour; all his Actions and Designs had no other tendency. To relieve the Poor, to serve the Sick, to instruct the Ignorant, to comfort the Afflicted, to do good to all the World, was properly the Busi∣ness of Ignatius's Life.

He had always care, not only not to return Evil for Evil, but, according to the Counsel of the Apo∣stle, To overcome evil with good. In the Year 1546, a Spanish Religious Man, who was at Rome, and had formerly shewn much Kindness to Father Ig∣natius and his Children, alter'd all on the sudden, and declar'd highly against him, so far as to main∣tain, That all the Jesuits in Spain, from Perpignan to Sevil, deserv'd the Fagot, and that he would procure them to have their Deserts. The General of the Society, to whom this Religious Man had sent an Express with the Message, receiv'd the In∣dignity in a most Christian manner, and afterwards writ to the Bringer of the Message in these Terms. Pray tell the good Father, that whereas he has a desire to have all the Jesuits burnt, from Perpignan to Sevil, it is my desire, that he and all his Friends, not only between Perpignan and Sevil, but all the World over, may burn with the Flames of Divine

You may also tell him, if you please, that the Gover∣nor of Rome, and the Pope's Vicar, have our Busi∣ness before them, and that if he hath any thing to say against me, he should make his Depositions before those Judges, to the end that if I be guilty, I alone may suffer the Punishment of my Crimes, and that the Innocent may not be involv'd in my Guilt.

A certain Father of the Society, unsatisfi'd with Father Ignatius, did one day express his Resentment, and transgress'd the bounds not of Obedience only, but of Reason. The Saint fell to Prayer for the poor Man, and with Tears in his Eyes, spoke thus to God. Pardon him, O Lord! my Creator, pardon him! for he knows not what he does. God at the same time answer'd the Saint, as once he did Moses, Leave it to me, I will revenge. And it after hap∣pen'd, that this Father going to see some Reliques in a Church in Rome, did behold, or so thought, the Figure of a terrible Man, who had a Scourge in his Hand, and threatned to Chastise him, if he did not obey Ignatius. This Vision brought him back to his Duty: But tho' he became thereupon very tracta∣ble, he ceas'd not, during his whole Life, to be in∣wardly tormented.

To maintain Peace with his Neighbor, Ignatius did always yield up his Right, as far as Conscience would give him leave; and he said, that such a Proceeding was not only fair, but advantagious: for God never fail'd to requite those whom Charity induc'd to depart from their Right. Upon this ac∣count, the Refectory of the Casa Professa being very dark, by reason that a troublesom Neighbor would not suffer any Windows to be made in a middle Wall, tho' by Law it might be done, the Father would not permit to have a Suit Commenc'd upon it, but rather chose to Eat in the dark Eight years

together, till such time as he was in a Condition to purchase the Man's House, who of his own accor'd offer'd it to Sale.

He equally pray'd to God for the Friends, and the Enemies of the Society. The same Duty he every day perform'd for the Pope, and for all Chri∣stian Princes, on whom depends the publick Tran∣quility. In the Year 1555, he said upon the occasion of Julius the Third being Sick, that when the Pope was in Health, he constantly pray'd for him once a day with Tears; but that when his Holiness was Sick, he never fail'd to do it twice in the day. And in the Year 1556, after that Charles the Fifth had Resign'd his Kingdoms into the Hands of Philip the Second, Eleonor Mascaregnas, who had been Gover∣nant to Philip, by her Letters intreated Father Ig∣natius to recommend the new Monarch in his Pray∣ers to God, whose good Conduct was of so great Concern to the Church. He Answer'd her, That it was his Custom once a day to Pray for the Prince before the Abdication of Charles the Fifth, and that after it he had Pray'd twice every day for him with a particular Affection.

He commonly excus'd the Sins of others, upon the account of human Frailty, or of suddenness of Passion. A blamable Action he would qualifie, by supposing a good Intention, and say, That what ap∣pear'd Criminal before Men, was not always so in the sight of God: But if the Action was so enormous, and so evident, that it could in no manner be de∣fended, he then said, with the Holy Ghost, Judge not before the time, God only sees the bottom of Hearts.

But his love to his Neighbor did most of all ap∣pear in his concern for the good of Souls. He re∣fus'd no Labor that might be profitable to them;

And he usually said, That if for saving one, it were necessary for him to endure the uttermost Misery, he should suffer it with a good will.

Being now old, and broken with Sickness, he was call'd upon to Confess a dying Man: Tho' he was that day Sick himself, and tho' there wanted not Fathers in the House, very fit for that Employ∣ment, yet would he go himself, and spend the whole Night in assisting the dying Person to make a Chri∣stian End.

To conclude, all his Passion was for the Conver∣sion of Sinners, and his Zeal embrac'd no less then the whole Earth. He had even for Sinners a certain tenderness, more then for other Men; and this was so notorious, that the Brother of Father Francis de Borgia, in a Letter to desire his Friendship, wrote thus to him, I have nothing in me to deserve your love, unless it be that I am the Brother of Father Francis, or that I am a great Sinner, and of these two Motives I know not which will be the strongest, to make you grant the Favor which I ask.

From his beginning to Serve God,* 6.35 he had so deep an apprehension of his own nothingness, and so low an Idea of himself, that he has been often heard to say, that vain Glory was the Vice which he least fear'd. He was not of so affected an humility, as not to own the gifts which God had bestow'd upon him; and comparing one day with another, the present state of his Soul with the past, he said, that Manreza, which he call'd his Primitive Church, was only his Noviceship, and that our Lord went on every day perfecting the work, of which he then made only a rough draft. But all those extraordina∣ry favors, of Interior dispositions, of Divine Illustra∣tions, of frequent Apparitions, of continual De∣lights flowing from a sensible Devotion, only

serv'd to increase the bad Opinion, he had of him∣self. It must necessarily be, that I am very weak, he said, since I have need of so many extraordinary props to support me.

He also said, that the more faults he committed, the more Favors he receiv'd from Heaven; as if his negligences and infidelities were the measure of the Liberalities and Favors of the Father of Mercies: And this was it which made him say, that perhaps he was the only Man in the World, in whose Person were united such distant Extreams, so much Sin, and so much Grace.

Being once rapt in Spirit, and rais'd from the ground, inviron'd with Celestial light, he was heard to cry, O God! thou art infinitely Good, since thou dost support so miserable a sinner as I am. So that the sight of his Miseries, even in his Extasies, never left him.

After this, one would think, that he might have spoken of his Raptures and Extasies, without any fear of Vanity: And yet he was so reserv'd in speak∣ing of them, that unless it were to fortifie his Compa∣nions, upon some very extraordinary occasion, and only at the first planting of the Society, he supprest all mention of them: For when his Order was once throughly Founded, he us'd incredible industry to conceal all supernatural Favors of that kind, con∣fer'd on him by God.

He never spoke of what past within his Soul, but in modest and humble terms; and because, to∣wards the end of his days, he had the most tender Sentiments of Piety, he said, that the Divine Good∣ness bestow'd on him Devotion, for that being Old and Infirm he was only fit for the Exercises of an In∣terior life. Sometimes he sign'd his Letters in this manner, Destitute of all Good, Ignatius. He ge∣nerally

call'd his Order the little Society of Jesus. When mention was made before him of the good fruits it produc'd in the World, and of its being spread in so little time over the whole Earth, or when any Discourse was held, which turn'd to his Com∣mendation, he presently gave a check to it, and commonly it rais'd in him Blushes and Tears.

Father Laynez ask'd him one day in confidence, whether it were true, what was said of him, that he had an Archangel for his Angel Guardian. The Saint made him no Answer, but blush'd, and to use Father Laynez's Expression, shew'd such trouble as a chast Virgin would do, if surpriz'd by a Visit of some unknown Person, at an undue hour.

Being inform'd, that a lay Brother told his Com∣panion, that their Father Ignatius was a great Saint, he severely reprehended him for it. You vilifie, he said to him, and dishonor Sanctity by supposing it to be in such a sinner as I am: He added, that an ex∣pression of this nature was little less then Blasphemy.

A saying like this, did perhaps cost Father James d'Eguia his life; he was Confessor to Father Igna∣tius. Tho' the Saint who discover'd to him his interior (that he might not march in the ways of God without a guide) had recommended to him a profound silence, and had likewise Penanc'd this good Father, for having been to free in talking, yet Eguia could not so well contain himself, but that some words slipt from him, importing something which he durst not speak out. It was much his desire to outlive the Saint, at least some few hours, that he might without scruple reveal what he knew, and he said, he had things to tell, which could not be heard without Astonishment. This wish of the Confessor came to the Ears of Father Ignatius, and it was the Opinion of the Fathers then alive,

that the Saint beg'd of God, that Eguia's wish might not be accomplish'd. However it were, the Good Confessor dy'd some few Days before Father Ignatius, and it was never known what it was, that the Saint so much fear'd, least Eguia should reveal it. He desir'd to be thrown upon a Dunghill after his Death, being as he said, nothing but Dirt and Corruption. He one day said, that all those of the House, gave him an Example of Vertue, and matter of Confusion; and that he was Scandaliz'd by no body, but by himself. He once writ to a Person of intimacy, that he never treated of the things of God, even with the greatest sinners, that he did not learn and gain something.

Never was Man less adhearing to his own judg∣ment, and when the matter deliberated upon did not appear evident to him, he easily follow'd the Opinion of others. Lastly, tho' he had in an emi∣nent degree all the qualities necessary to govern well, by the common consent of all wise Men that knew him, yet he still thought himself not capable to be Superior, and protested in the Presence of God, that he was only fit to Obey.

His Children did several times intreat him, and with great earnestness, to leave them Memoires of his life for their Instruction, at first he would not hear of it, but at last he condescended to them, fearing least they should believe, that his modesty hinder'd him from telling them great matters. Where∣fore towards the end of his days, he dictated to Fa∣ther Lewis Gonzales a plain and short Relation of what had happen'd to him from the time of his Con∣version to the year 1543: For what follow'd, he refer'd them not to Father James d'Eguia his Con∣fessor, but to Father Hierome Nadal, to whom from time to time he had given some account of himself

He would have it believ'd that he conceal'd no∣thing, and that what he himself had said, and what Nadal could say, was the sum total. This is that which is call'd, covering humility with humility, in flying the reputation of being humble.

From the time when he first left the World,* 6.36 he had in great abhorrency all that, which Worldly Men most greedily court, and he ardently sought what they most abhor'd. If he had only regarded himself, he would by his good will have pass'd for a Fool or a Madman, in the apprehension of the wise Men of the World; & if his Charity to his Neighbor, or common decency would have permitted him, he would have made no difficulty to expose himself to the Eyes of the People in an extravagant dress.

The contempt in general, which Ignatius had of the World, did particularly extend to the Pomp, and Magnificences of Courts, to the Enterprises and Conquests of Princes: all this appear'd very little in his Eyes; and this it was which caus'd in him that frequent Ejaculation, when he consider'd the Stars in the silence of a clear Night, How vile is the Earth, when I look upon Heaven!

Accordingly, he had no Commerce with great Ones, any farther then the Glory of God, and the Interest of Religion requir'd. Whereas he was much look'd upon, for the very reason, because he would not be so, many Persons made their Applica∣tions to him, by his Mediation to make their For∣tunes; but he plainly declar'd to them, that he had no interest, but in the Court of Heaven, and that, if there they desir'd Access, he would endeavour to assist them with his Counsels and Prayers. He said, that the duty of a Religious Man was not to intro∣duce People into Court, but thence to with∣draw them into Solitude; and when a secular

Person at any time did press him to recommend him to some Prince or Cardinal, Brother (he Answer'd) I know no Master greater, or better, then him whom I serve; if you have a mind to be one of his Do∣mesticks, I will assist you with a very good will.

He exactly practis'd, what is said by the Apostle St. Paul, No man listed in the Service of God, in∣tangleth himself in secular affairs. He would not have any thing to do, even in the concerns of his nearest Relations; and once upon a Winter day, when he was at Prayer in his Chamber, the Porter bringing him Letters from Loyola, which were said to be of Consequence, he took the Pacquet, and threw it into the Fire without opening it.

His Niece, who was Daughter to his Eldest Bro∣ther Don Martin Garcias, and who became the sole Heir of the House of Loyola, was sought in Mar∣riage by several Lords. The Duke de Najare, and the Duke d'Albuquerque writ to Father Ignatius in Favor of one of the Pretenders, and desir'd him to use his Interest for the Person recommended, because he was a Man of great Quality and Estate. The Father Answer'd them, that he had no concern in the Marriage of his Niece; that such secular Affairs had no congruity with his Profession; that for many years he had renounc'd the World, and that such as renounce it for the Love of Jesus Christ, ought to forget Earthly things, that they may be only imploy'd in those of Heaven.

By long combating his natural Inclinations,* 6.37 he had got such a Mastery over them, that there ap∣pear'd in him no irregular motion. His Countenance was always equal, as was his mind; and his own People us'd to say, that he had an Heavenly Air, because there was always serenity in his Forehead, and in his Eyes: So that, to treat with him upon

any Matter, or to obtain any thing of him, there was no need of studying his Humor, or of observing Times, or favourable Conjunctures.

His Moderation however was not languid; for tho' he had quite supprest the risings of his Bilious and Irascible Nature, he had not lost the Fire which was necessary for Action. He has been often seen, whilst he Entertain'd some of the Fathers with all mildness and tranquility, to send for some one whom he had a mind to rebuke before them, and suddenly changing his Countenance, to speak in a Tone which made them all tremble: and then, as soon as the Culpable had turn'd his back, to reassume his Ayre of mildness, and to hold on the Conference with the same tranquility, as before.

The most surprising and strange Accidents made no visible Impression upon him; and whether they were happy, or otherwise, it seem'd all one with him, he was never the more sad, nor more chearful. Be∣ing one day upon a Visit in a House at Rome, whilst he was, according to his custom, speaking of Hea∣venly matters, a Messenger sent from the Fathers, shewing great haste and concern, came to tell him something in his Ear; having heard his Tale, he sent him back without any Answer, and then pro∣ceeded in his Discourse with the Company for the space of an hour. Upon taking his leave, some that were present had the curiosity to ask him, whether the Man that came in such haste, had not brought some bad News. 'Tis nothing (he said) but that the Bai∣liffs are in our Hourse, and carry away all our Goods. But this doth not much trouble me; (he added, smi∣ling) If they take away our Beds, we will lie upon the Ground, as it becomes poor Men, such as we are.

Once being fick, the Physicians order'd him to keep himself quiet, and to banish all thoughts that

might cause the least sadness. This made him think what there was that could afflict him in this World, or give any disquiet to his Soul. One thing only oc∣curr'd to him capable of doing it; which was, if he should live to see the Society come to an end. He went on farther, and consider'd with himself, how long that trouble would last upon him, in case that Disaster should happen; and he concluded, that if without any fault of his it should come to fail, he should recover his Tranquility in a quarter of an hours Recollection.

A Man who is Master of his Passions,* 6.38 is easily so of his Words. Ignatius observ'd in Speaking, all the Measures which Reason and Charity prescribe. He related things plainly, without exaggeration, lea∣ving to the Hearers the liberty of weighing Cir∣cumstances, drawing Consequences, and of making Reflections. Were the Conduct of Great Men ne∣ver so irregular, or their Vices never so publick, he would not suffer any mention of it. He cover'd with a profound silence the Faults of his Subjects; and once made it a matter of his Confession, that he had declar'd to three Persons what might have been declar'd only two, for the amendment of the Cul∣pable. Some years before his Death he promis'd a certain Person to assist him in a Business; but find∣ing afterwards that it was a Matter not very proper for a Religious Man to solicite, he repented him of his Engagement, and said upon this Occasion, I do not remember in twelve years time that I have made such a slip, or that I have promis'd any thing, which I afterwards repented.

Those who knew him, us'd to say of him, that he was a Man of few words, but the little which he said had great weight, and such force, that no body could resist it; so that he turn'd the Judgment of his Hear∣ers

as he pleas'd. Ribadeneira being young, was not very regular, nor very discreet; his unruliness went so far as to shake off the yoke of Obedience, and not to endure the sight of Father Ignatius, against whom he conceiv'd a secret Aversion. The Father one day calling him, did not speak to him above two or three words: Ribadeneira immediately threw him∣self at his Feet, and with Tears in his Eyes, I will do Father, (he said) I will do what you will have me. The Business was about the Spiritual Exercises, which the young Man had no mind to make: he made them, and put himself under the Direction of the Saint, with an entire Confidence and Resigna∣tion.

Before there was in Rome a House of Catechu∣mens, the Jews who asked Baptism, were Instructed in the Casa Professa. One of these Catechumens, call'd Isaac, who had shewn great fervor, and de∣sire of Conversion, and came every day with great diligence to the Catechisms, I know not by what Impulse, chang'd his Mind on the sudden, and breaking out into impious Expressions, in the mid∣dle of the Exhortation, went out of the Church in a fury. Father Ignatius overtook him, Remain with us, Isaac (he said to him). These words alone ap∣peas'd the Jew; he immediately return'd to the Company, and to his former Intentions, with a new fervor, and at last receiv'd Baptism.

When the Saint had taken in hand any thing for the Honor of God,* 6.39 the Obstacles and Difficulties which he met with in the Execution of it, did rather animate then discourage him. He waited one day fourteen hours together, to speak with a Cardinal about a Work of Charity. Another day, when he was to go out of Rome towards Naples, the Wea∣ther was so bad, that his Companion Father Po∣lancus

advis'd him to put off his Journey. These thirty years (he said to Polancus) no Accident of this nature has made me put any thing off till to Mor∣row.

Being broken with Sickness, and having all the Business of the Society upon him, he had great need of help in many Occasions. Nevertheless, he left himself destitute of it, when the greater Glory of God did require it; and he has been sometimes left alone in Rome, to bear the whole weight of the Bu∣siness there, having sent into divers Parts all those Fathers who were capable to ease him. As infirm as I appear to be, (he said) with this Staff I would go a foot even into Spain, if there were need.

If Sickness oblig'd him to keep his Bed, and that any difficult Affair occur'd, he seem'd to forget his Disease, and to recover Health in a moment: so that when he fell sick, his Children used to say, Let us pray to God that some Business of Consequence may happen to our Father Ignatius, and we shall have him presently recover'd. He bore Adversities with invincible courage; and being ask'd which was the surest way to come to Perfection in a short time, he answer'd, Generously to suffer great Crosses for the Interest of God. The Grace of Persecutions (as he call'd it) of all Divine Favours, was that which he most esteem'd; and it look'd, as if by his Prayers he had obtain'd it: for it has been often observ'd, that the other Fathers, when they were from him, liv'd in a Calm; and that assoon as the Saint came a∣mongst them, Tempests did arise on all sides.

In all the Storms of his Life,* 6.40 the Confidence which he had in God so kept him up, that he fear'd no∣thing, when every thing was to be fear'd. In dif∣ficult Matters which he undertook for the Service of the Faithful, he sometimes to that degree aban∣don'd

himself to Providence, that such as in these Occasions look'd upon his Conduct with carnal Eyes, thought him Rash and Imprudent. He made it one of his chief Maxims, That whoever would do great things in God's Cause, must have a care of being too wise; and he said, That if the Apostles had consulted the Dictates of Human Prudence, they never had undertaken the Conversion of the World.

According to this Principle he once said, That if God should call him beyond the Seas, and the Vicar of Jesus Christ commanded him speedily to depart, he would put himself into the first Ship, tho' never so badly Equipp'd, and even without Sails or Rud∣der. What Prudence, Father, would be in this (said one that stood by). Prudence (reply'd Ignatius) is the Vertue of him that Commands, not of him who Obeys.

In a very hard Time, and when there was no appearance of Relief by way of Charity, he ceas'd not to receive many into the Society; and he told a Father who wonder'd at it, That the more despe∣rate things did appear, the more hope we ought to place in God. What merit is there to hope (said he), when we have a secure Fund, and certain Recruits? If we see what we hope for, it is no longer hope; for no body hopes for what he sees.

Nicholas Bobadilla, not being able to compre∣hend whence Father Ignatius got wherewithal to maintain so many People, and asking him one day about it, the Father made him a particular Re∣cital of all the Alms constantly receiv'd. All this (said Bobadilla) is not enough for half our Company. What then (reply'd the Saint), shall we depend in nothing upon Providence? And must we relie upon the Care of our Heavenly Father no farther, then

the Charity of the Faithful shall give us leave? For my part, what comes short from the Hands of Men, I always find in the Hands of God; and should they give me nothing, in him I should find all things.

The Marquess de Sarria, Embassador with the Pope from the Catholick King, once receiv'd Fa∣ther Ignatius with more coldness then usually, which was occasion'd by the Father's making little use of the Marquess in the Business and Concerns of the Society. Father Ignatius, who smelt out the Cause of the Embassador's reservedness, told Ribadeneira, who was his Companion, That for above thirty years God had taught him so to make use of human Succors, as not wholly to relie on them; and that he would let the Embassador understand, That Re∣ligious Men ought not to build upon the Credit of Great Men, to the prejudice of their Confidence in God.

He had a particular Grace in the Direction of Souls,* 6.41 and this Gift of God he had in so eminent a degree, that many Persons consulting him about their inward Troubles, and not being able well to explicate them to him, he so clearly Explain'd and laid them forth before their Eyes, as if with his own he had seen the bottom of their Consciences.

It was his Maxim, That we should not accommo∣date Business to our selves, but our selves to the Busi∣ness; and he apply'd this prudential Rule to Matters of Piety. Wherefore he condemn'd those Directors, who would reduce all the World to their manner of Prayer, and to their way of Living. He said that this sort of Conduct is very dangerous, and that such Directors have little understanding in a Spiri∣tual Life, as not knowing that the Gifts of Heaven are of different kinds, and that all the Faithful come not to God by the same way. He also said, That

altho' in Vertues and their Acts there were several degrees of Excellence, the most sublime and perfect was not always the best for every Person in some Circumstances; and that if God in time of Prayer excites a Soul to Compunction, she ought not to turn away from it, nor, for Example, apply her self to rejoyce in the Infinite Perfections of his Divine Majesty.

He us'd to say, That such as made long Prayers, ought to be very much upon their guard, not to a∣buse that Commerce which they have with God; That there are a sort of People of a wilful Nature, who by much Praying without observing the Rules of Discretion, and wanting a true desire to overcome their own Judgment, dry up their Brain, and are so possest with their own Imaginations, that there is no getting them out of their Head; That others there are, who perswaded that all comes from God which enters into their thoughts in time of Prayer, take their own Fancies for their Conduct, and in this manner only follow the Impulse of Nature, mista∣king it for that of Grace. He added, That Persons thus seduc'd, often fell into gross Errors, and that their Miscarriage discredited Prayer amongst the People of the World, who wrongfully attribute the Disorder to Prayer it self, and not to the bad use made of so holy an Exercise. Finally, that how much soever illuminated we may think our selves to be, we are not to judge of divine Matters by human Measures; but we ought always to submit our Judg∣ment to the Principles of Faith, and the Authority of the Church; it being unreasonable, that things certain should be regulated by those which are doubtful; whereas on the contrary, the certain ought to overrule the uncertain.

He valu'd more the Spirit of Mortification then

the Spirit of Prayer; or rather, he judg'd that these two Spirits, if true, were inseparable, and that the one could not subsist without the other. Some body in his presence praising a Religious Person, by saying he was a Man of great Prayer, Add (said he), that he is a Man of great Mortification; by which word he meant the Mortification of the Will, more then that of the Body: for tho' he judg'd Austerities to be necessary for curbing the rebellion of Flesh and Blood, or for expiating Sins, yet he made no great reck'ning of them, unless they were joyn'd with an inward Abnegation. And for this Reason, in his Constitutions he Orders, That the principal care of those of the Society, should be to serve God with the greatest Self-denial, and as much as may be, with a continual Mortification of their Will.

When any body desir'd him to tell them the near∣est way to Perfection, he said, The shortest and the surest, was to overcome themselves. He once told a young Brother, who was of a violent Temper; Tame and master your self, (Brother;) for if you do it, your Reward will be much greater in Heaven then theirs, whose Vertue costs them little. Another time, Father Lewis Gonzales, who had the care of Do∣mestick Discipline, complaining of the same Bro∣ther: Have patience (said the same Saint to him), he with whom you are so unsatisfi'd, is more come on in a Month, then such, and such a one in a Year; and he nam'd to him two other Brothers of a mild Tem∣per, who went for Patterns of Discretion.

Being inform'd, that a Father naturally chole∣rick and hasty, withdrew himself from the Com∣pany after Meals, to avoid Occasions of transgressing: You deceive your self (he said to him); 'tis by Fight∣ing, and not by running away, Vices are overcome.

He preferr'd the least Act of Charity, Humility,

or of Patience, before the highest Knowledges ac∣quir'd, or infus'd. Accordingly, he more esteem'd a plain simple Man, full of Spirit, and the Love of God, then a great Scholar, less Fervent and De∣vout: tho' generally speaking, he took more care of the Learned Man, because he was more useful for the Service of our Neighbour.

He principally regarded, that his Children should be apply'd to the Exercises of true Devotion, with∣out looking after spiritual Gusts, Raptures, or Visi∣ons. Tho' God continually regal'd him with those extraordinary Favours, yet he said, that we never ought to desire them, but rather to flie them, and to have them in suspicion; that when God did com∣municate them, they were to be receiv'd with fear, and not to be spoken of without being oblig'd to it by Obedience, or by Charity. To conclude, he judg'd of the Perfection of a Soul, only by the pra∣ctice of solid Vertues, even to say, that it was better to know our own Nothing, then to have Revelati∣ons or Extasies; and that to raise the Dead was not so much, as to mortifie our Passions.

In the Year 1553, a Religious Man of the Order of St. Dominick, call'd Father Reginald, Venerable for his Age and his Piety, came one day to see the General of the Society, and told him in the presence of Ribadeneira, that there was at Bologna a Religi∣ous Woman of their Order, endow'd with an ex∣traordinary Gift of Prayer; that she had frequent Raptures, and that during her Extasies she had no feeling, not so much as of Fire, when apply'd to her; but that she always came to her self when her Superi∣or commanded her any thing. He moreover said, that this Nun had sometimes the Stigmata in her Feet, her Hands, and her Side, and that the Blood trick∣led down from her Head, as if she had been Crown'd

with Thorns. He added, That not believing the common report of all these things, he went himself to be ascertain'd of the truth with his own Eyes, and that after what he had seen he could no longer doubt of it. Then he ask'd Father Ignatius what he thought of so wonderful a thing. Of all that you tell me (said the Saint) nothing seems to me less suspicious, then that ready Obedience; and farther he would not Explicate himself.

When the Religious Man was departed, Ribade∣neira desir'd Father Ignatius to tell him what he thought of that Saint of Bologna. The Father told him, That God Almighty did operate in the Soul, and infuse into it the Unction of his Spirit, some∣times in so great abundance, that in a manner it o∣verflow'd, and wrought outward Effects upon the Body; but that this happen'd very seldom, and only to Persons much in the favour of God. He added, That the Devil, who could act nothing within the Soul, had a custom to counterfeit outwardly Divine Operations, and by such Appearances to impose up∣on the Credulous. Ribadeneira understood by this Discourse, that the Nun might be deceiv'd with her Raptures, and Stigmata; and in conclusion it was found out, that all her pretended Holiness was but an Illusion of the bad Spirit.

In the Year 1541, Martin de Sancta Cruce, who was then a Novice of the Society, and after∣wards Rector of the Colledge of Conimbria, and dy'd in great Sanctity in the Year 1557, being in Conversation with Father Ignatius, happen'd to speak of the famous Magdalen de la Croce. He re∣lated the marvellous things he had heard of her in Spain: he said that he had seen her at Cordoua, and that she seem'd to him to be one of the wisest and most holy Women of the World. The Father gave

a great Reprehension to the Novice, for so highly crying up this Woman, and told him, That those of the Society should not esteem and measure San∣ctity by outside, and ostentation.

Another time he severely checkt a Father, who in Discoursing with a Novice, propos'd to him the Example of some Men, who had the repute of having extraordinary Gifts, and Extasies in their Prayer: for he judg'd, that beginners ought not to hear such things spoken of, especially the Novices of the Society, least instead of being well grounded in so∣lid Vertues, they should run after the specious part of an interior Life.

Upon the same account he treated with utmost rigour a Priest of the Society, who was a great Di∣vine, call'd Soldevilla, a Catalonian, for teaching some of the Students in the Roman Colledge new ways of Prayer, very different from the common Method. He was a Man of very holy Life, but a little Visionarily given, and in whom the vivacity of his Imagination had got the better of his Judg∣ment. This contemplative Father assembled by Night his Disciples, to Explicate to them his My∣stical Doctrine, and to make them practice it in se∣cret, as if Contemplation were an Art, and had any other Teacher then the Holy Ghost. Assoon as Ig∣natius understood these Proceedings, he fail'd not vigorously to suppress them: for after having caus'd Soldevilla publickly to Discipline himself in the Re∣fectories of the Roman Colledge, and of the Casa Professa, he turn'd him out of the Society; and he had no more regard to his profound Learning, then he had to the Illustrious Birth of a Kinsman to the Viceroy of Sicily, and of a Son of the Duke of Bra∣ganza, both whom he had Dismiss'd some days be∣fore, for being proud and unquiet.

In his Conversation he drew People to God, by gently insinuating into them the things of Heaven; and he said that this way of gaining Souls was the proper way of his Institute. It was not his Custom, at first dash, to force upon Men of the World Dis∣courses of Piety: he commonly began his Enter∣tainment with Matters agreeable to their Profession and Capacity. He spoke of Trade with Merchants, of War with Soldiers, of Policy with Statesmen; and after a while, turning the Discourse to his main purpose, he exhorted them to gain Heaven, to over∣come their Vices, to govern their Passions: This is that which he call'd, To go in at their Door, and to come out at his own.

But when certain idle People, whose Business was only to pass away their time, came to Visit him, he without Ceremony immediately fell upon the Sub∣jects of Death, Judgment, and Hell: and he was wont to say, That if they lik'd his Discourse, they would be the better for it; if they lik'd it not, he should be rid of them for the future.

It was his Maxim, That Familiarity with all Women ought to be avoided, even with the most Devout; that the most innocent Commerce with them, if it wounds not our Conscience, it leaves some stain upon our Reputation; and the Smoke black∣ens, tho' the Fire do's not burn us.

He said, That few People understood what God would do with them, if they left themselves to him; That Apostolical Men ought to do for the saving of Souls, what the Devil do's to destroy them; that is, they should study the natural Motions in general of Man's Heart:, and the particular Inclination of each Person; That natural Qualities ought to be set to work by the interior Spirit, and that the Means which make the Instrument pliable, and handy for God to

work with it, such as are Humility, Contempt of the World, Purity of Intention, and the like, are much better then the Means which render the In∣strument capable to work of it self, such as are Wit, Learning, and Eloquence; That Evangelical La∣bourers better attain their End by yielding, then by resisting; and that a little obscure Good, done with Edification, do's more glorifie God, then a thousand good Works which make a Blaze in the World, and raise Murmuring and Envy; That we must not suffer our selves to be seduc'd by a certain Zeal, which makes us unquiet for the Disorders of the World; That we must begin by reforming our selves, and afterwards look, as to other People, what it is that God will ask us an account of at the Day of Judgment; Lastly, That Reason, which distin∣guisheth us from Beasts, must serve not only as a Bridle to our Passions, but as a Rule to our Vertues, in such sort, that in the Good which we do, we may act by Measure and Compass, and that our Fer∣vor may not carry us beyond the Bounds of our State.

These were the Vertues, and principal Maxims of the Saint, gather'd from unquestionable Testimo∣nies, an Extract of which was Presented to the Pope. At the same time a Collection was made of the mi∣raculous Cures obtain'd by the Intercession of Igna∣tius; and amongst them was inserted the Deliver∣ance of a possess'd Person, out of whom the Saint had chased the Devil, at the time when he was cho∣sen General of the Society.

This poor Wretch was a Servant of the House, a Basque, call'd Matthew. The evil Spirit enter'd in∣to him in the absence of Ignatius, when he went to consult Father Theodosius the Franciscan, about his Election, as we have formerly mention'd, and re∣main'd

in the Convent three Days together in re∣tirement. The Devil, who had taken possession of this poor Man, tormented him in a dreadful manner: Sometimes he threw him against the Ground, some∣times he lifted him up into the Air; then again he made him so lumpish and heavy, that ten Men could scarce move him. Some that were present, threatned the Devil, that Ignatius would quickly return, and dislodge him. At these words the Malignant Spirit growing more furious, horribly cry'd out, that he detested the Name of Ignatius, that he was his mor∣tal Enemy. The Saint being return'd, made a short Prayer over the person possest, and he was imme∣diately deliver'd from the Devil.

Since that time, the Name of Ignatius grew terri∣ble to the powers of Hell, and the Possest have been sometimes heard to cry out in the middle of the Exorcisms, before a Picture of the Servant of God, Where is thy power, O Lucifer, since a bit of Paper with the figure of a Priest makes us flie without re∣sistance? Ah God, why dost thou deprive us of glory to bestow it upon a little lame Priest?

One of his Letters had the same effect upon some of these Evil Spirits, which haunted the Colledge of Loretto, and which the ordinary Exorcisms could not drive away: for as soon as the Letter was pub∣lickly read in the House, the noise ceased, and the Spectres disappear'd.

Tho' the Persons,* 6.42 who made their report of all these things, which I have now related, were of known sufficiency and probity, yet all was strictly examin'd, according to the ordinary forms. After these proceedings, in the Year 1609, Paul the Fifth at the request of the greatest Princes of Europe, Be∣atifi'd Ignatius, and gave leave to have him Cele∣brated in the Mass, and in the Office. In the fol∣lowing

Years the Process of his Canonization was set on foot, and a new enquiry was made into his Vertues and Miracles. Six hundred and sixty wit∣nesses, Juridically interrogated, made their depo∣sitions upon the Holiness of his life. Above two hunder'd Miracles well attested, were produc'd at the same time, which were related in the Acts of the Canonization, the Principal of which have been Collected by divers Authors.

Those Towns and People, who had most obli∣gation to blessed Ignatius, writ to Paul the Fifth, to hasten the Canonization of their Holy Benefactor, and these their requests were seconded by many Princes and Princesses, particularly by Philip the Second, and Philip the Third, Kings of Spain, by Sigismond King of Poland, by Henry the Great, King of France, by Margaret Queen of Spain, and by Mary of Austria Emperess, and Wife of Max∣imilian the Second.

After the Death of Paul the Fifth, Maximilian Duke of Bavaria, and Ferdinand the Emperor did write to the same purpose with great instance to Gre∣gory the Fifteenth. The first askt no other recom∣pence from the Holy See for all the Service he had done in the War of Bohemia against Heretical Re∣bells, but the Canonization of Ignatius; And the other said, that it was for the Honor and the In∣terest of the Empire, to have Inroll'd in the Cata∣logue of Saints, the Founder of an Order, which seem'd to be chosen by God for the defence of Ger∣many.

But the King of France, Lewis the Thirteenth, of all Christian Princes was he, who most warmly solicited this matter. He declar'd to the Pope in his Letter of the 14th. of February, of the year 1621, that having receiv'd the first rudiments of Faith,

and of good manners from the Children of Ignatius, and being very well satisfi'd with them, in what re∣garded his Conscience, which he had put into their hands, it was his desire, that they might upon this occasion feel the effects of his good will towards them; that all the most signal Favors, which he could possibly receive from his Holiness, could not more affect him, then this which he now asked; that such a request he reckon'd to be worthy of the Eldest Son of the Church; that this Glorious Title which he Inherited from his Predecessors, and which inspir'd him with Zeal for the Advancement of Catholick Religion, oblig'd him to pursue the Canonization of Ignatius, as hoping that the In∣tercession of that Saint would be a powerful succour to him for the banishing Heresies, and Vices out of his Kingdom; Lastly, that France having had the Honor to have this Servant of God not only to ac∣quire his Learning, and chuse his Companions in the University of Paris, but also to lay the Foun∣dation of his Society in the Church of Montmartyr, he had reason to hope for new Benedictions by con∣tributing to the speedy Canonization of the Saint.

Gregory the Fifteenth could not resist these in∣treaties,* 6.43 so pressing, and so reasonable. He Ca∣noniz'd blessed Ignatius with all the usual Ceremo∣nies upon the 12th. of March in the Year 1622, which is the day on which the Church honors the Memory of St. Gregory the great. Urban the Eighth, who succeeded Gregory, did afterwards put the Saint into the Roman Matyrology, and amongst the di∣vers Forms presented to him, he chose the following, which he partly compos'd himself, The one and thirtieth day of July, at Rome, Saint Ignatius Con∣fessor, Founder of the Society of Jesus, Illustrious for his Saintity, his Miracles, and for his Zeal, to

extend the Catholick Faith over the whole World.

Without departing from the Character of an Historian, I may add to the words of Urban the Eighth, those of Gregory the Fifteenth, spoken by him, when he Canoniz'd St. Ignatius: They are taken out of Ecclesiasticus, and the Holy Ghost spoke then of Josue, He was great in his Name, most great in saving the Elect of God, in subduing their Enemies, that he might obtain an Inheritance for Israel.

But in ending the Life of this glorious Patriarch, if I were worthy to offer any thing in his Praise, I should apply to him, what St. Jerome writes of St. Augustine.

Catholicks Reverence and Admire you,* 6.44 as the re∣storer of the Antient Faith, and what seems yet more Honorable, all Hereticks Hate and Persecute you.

FINIS.

Notes

• * 1.1

  His Birth and his Natural parts.
• * 1.2

  His Life in the World.
• * 1.3

  He is wounded at the Siege of Pampelona.
• * 1.4

  His Conver∣sion.
• * 1.5

  He goes to Montserrat.
• * 1.6

  He goes to Manreze.
• * 1.7

  His peniten∣tial Life.
• * 1.8

  He retires in∣to a Cave.
• * 1.9

  He is tempted, and resists the temptation.
• * 1.10

  He is afflicted with interior pains, and a∣bove all, with Scruples.
• * 1.11

  He is com∣forted and en∣lightned from above.
• * 1.12

  He trusts not his own light.
• * 1.13

  He is call'd by God to the Ser∣vice of his Neighbour.
• * 1.14

  He writes the Book of Spiri∣tual Exercises.
• * 1.15

  The Scheme and Order of the Exercises.
• * 1.16

  He Leaves Manreza to go to the Holy Land
• * 1.17

  What hap∣pen'd to him at Barcelona.
• * 1.18

  The senti∣ments which he had in the Ho∣ly Land.
• * 1.19

  He is oblig'd to leave Pales∣tine.
• * 1.20

  He raises a dead Man to life.
• * 1.21

  Cunctis stupen∣tibus, & rei exitum expe∣ctantibus, Ly∣sanus ad vi∣tam rediit.
• * 1.22

  He go's to Alcala, to con∣tinue his Stu∣dies there.
• * 1.23

  He doth ma∣ny good works.
• * 1.24

  He is suspected of Sorcery and Heresie.
• * 1.25

  He is declared innocent.
• * 1.26

  He is again accus'd and put in Prison.
• * 1.27

  What he doth and what he suffers at Sala∣manca.
• * 1.28

  He leaves Spain to go in∣to France.
• * 1.29

  He is inform'd against to the Inquisitor.
• * 1.30

  He helps him who had rob∣bed him.
• * 1.31

  He exhorts the Scholars to Nertue, And what happens to him.
• * 1.32

  He makes choice of new Companions.
• * 1.33

  He Converts divers Persons.
• * 1.34

  He proposes to his Compa∣nions his de∣sign of gaining Souls.
• * 1.35

  Ignatius and his Compani∣ons make their first Vow at Montmartyr.
• * 1.36

  He applies himself to form his Compani∣ons.
• * 1.37

  He is again informed against to the Inquisitor.
• * 1.38

  He returns into his own Country.
• * 1.39

  The Life which he leads in his own Country.
• * 1.40

  The number of his Compa∣nions is increa∣sed.
• * 1.41

  He cures the Sick.
• * 1.42

  What pass'd betwixt Igna∣tius and a Car∣thusian.
• * 1.43

  He Embarques for Venice.
• * 1.44

  He is employ'd in the Service of his Neigh∣bour.
• * 1.45

  He is decryed in Venice, and afterwards cry∣ed up again.
• * 1.46

  His compani∣ons go to meet him at Venice.
• * 1.47

  Ignatius and his Compani∣ons are em∣ploy'd in the Hospitals.
• * 1.48

  He sends his Companions to Rome.
• * 1.49

  He receives the Order of Priesthood with his Compani∣ons.
• * 1.50

  He prepares himself for his first Mass.
• * 1.51

  He goes to the Relief of one of his Companions who was sick and tempted.
• * 1.52

  He goes to Rome to offer his Service to the Pope.
• * 1.53

  He gives to his Company the Name of The Society of Jesus.
• * 1.54

  Quando el Padre Eterno me puso consu Hijo.
• * 1.55

  He goes to Mont-Cassin.
• * 1.56

  He sees the Soul of Hozez enter into Hea∣ven.
• * 1.57

  He gets a new Companion.
• * 1.58

  He proposes to his Compani∣ons the Found∣ing a new Or∣der.
• * 1.59

  He continues his Works of Piety.
• * 1.60

  He confers with his Com∣panions about his Institute.
• * 1.61

  He opposes an Heretical Preacher.
• * 1.62

  A Persecution rais'd against him in Rome.
• * 1.63

  The Persecu∣tion is appea∣sed by degrees.
• * 1.64

  He sollicits to have a Sentence pass to justifie him, and at last obtains it.
• * 1.65

  He helps the People during a Famine.
• * 1.66

  He Presents to the Pope the Project of his Institute.
• * 1.67

  Some of his Companions are employ'd by the Pope.
• * 1.68

  He appoints two of his Companions for the Indies.
• * 1.69

  He persists to have his Insti∣tute Approv'd by the Holy See.
• * 1.70

  The Society of Jesus is Ap∣prov'd by the Pope.
• * 1.71

  Ignatius is chosen General of the Society.
• * 1.72

  He refuses the charge of Ge∣neral.
• * 1.73

  Ignatius and his Compani∣ons make their Profession.
• * 1.74

  He Catechizes with great fruit.
• * 1.75

  The first Rules which he pre∣scrib'd to his new Society.
• * 1.76

  Ignatius and his Compani∣ons imploy'd in the Service of the Church.
• * 1.77

  He makes the Establishments for the Jews and Curtezans Converted.
• * 1.78

  He doth other works of Cha∣rity.
• * 1.79

  He begins to write the Con∣stitutions of his Order.
• * 1.80

  The End of the Society of Jesus.
• * 1.81

  The Means which the So∣ciety makes use of to obtain their end.
• * 1.82

  The Society has no parti∣cular Habit.
• * 1.83

  The Society has no Auste∣rities of Obli∣gation.
• * 1.84

  Why the So∣ciety doth not keep Quires.
• * 1.85

  How Persons are to be cho∣sen, and what hinders from being receiv'd into the Socie∣ty.
• * 1.86

  In what man∣ner the Novices are to be try'd and train'd.
• * 1.87

  The Order of Studies for those who have ended their Noviceship.
• * 1.88

  The care of St. Ignatius for the health and progress of Students.
• * 1.89

  Piety joyn'd with Study in the Society.
• * 1.90

  The different Degrees in the Society.
• * 1.91

  The General of the Society Perpetual and Absolute.
• * 1.92

  How the Au∣thority of the General is tem∣per'd.
• * 1.93

  The Union of the Members with their Head, and a∣mong them∣selves.
• * 1.94

  Means found out by St. Igna∣tius to preserve the Society.
• * 1.95

  The Constitu∣tions of the So∣ciety divided into Ten Parts▪
• * 1.96

  The Society be∣gins to spread in Europe.
• * 1.97

  The General receives and dismisses Wil∣liam Postel.
• * 1.98

  He chuseth Laynez and Salmeron for the Council of Trent.
• * 1.99

  The Adver∣tisements which he gives to Laynez and Salmeron.
• * 1.100

  He reconciles the King of Portugal and the Pope.
• * 1.101

  His Domesti∣cal Govern∣ment,
• * 1.102

  His Conduct towards the Novices.
• * 1.103

  His care for the Sick.
• * 1.104

  His Zeal for regular Disci∣pline.
• * 1.105

  Le Jay, Lay∣nez, and Sal∣meron, at the Council of Trent.
• * 1.106

  Le Jay nomi∣nated to the Bishoprick of Trieste.
• * 1.107

  Le Jay refuses the Bishoprick of Trieste.
• * 1.108

  St. Ignatius opposes the Promotion of le Jay.
• * 1.109

  He declares his reasons to the Pope, of refusing Eccle∣siastical Digni∣ties.
• * 1.110

  The Society begins to In∣struct youth in Learning.
• * 1.111

  The General's Directions for good Order in the Colledges.
• * 1.112

  He delivers the Society from the Govern∣ment of Reli∣gious Women.
• * 2.1

  His Proceed∣ing with Her∣cules d' Este, Duke of Fera∣ra.
• * 2.2

  The Spiritual Exercise is ap∣prov'd by the Holy See.
• * 3.1

  He goes out of Rome upon a work of Cha∣rity.
• * 3.2

  He tries the Obedience of his Subjects.
• * 3.3

  The Society enters into Africa and America.
• * 3.4

  The Society ill us'd in Ger∣many.
• * 3.5

  Melchior Cano declares him∣self against the Society.
• * 3.6

  Note upon the Letter 29. Art. 12.
• * 3.7

  The Conduct of Ignatius in the Persecution rais'd by Cano.
• * 3.8

  Oviedo inclin'd to a Solitary Life.
• * 3.9

  Oviedo set right again.
• * 3.10

  Francis de Borgia call'd to the Society.
• * 4.1

  He moderates the fervor of Borgia and others.
• * 4.2

  His confidence in God recom∣penced.
• * 4.3

  His applica∣tion to make Learning flo∣rish in the So∣ciety.
• * 4.4

  He sends three Divines to In∣golstadt.
• * 4.5

  The Society makes small progress in France.
• * 4.6

  Avila and Granada favo∣rable to the Society.
• * 4.7

  The Order of the Carthusi∣ans affectionat∣ed to the So∣ciety.
• * 4.8

  Julius the 3d. grants many Favors to the General of the Society.
• * 4.9

  He submits the Constitutions to the Censure of the Princi∣pal Fathers.
• * 4.10

  He endeavors to lay down the Generalship of his Order.
• * 5.1

  He Treats at Rome with the Duke of Gan∣dia.
• * 5.2

  The Society ill treated at Paris.
• * 5.3

  The General endeavors to Establish the Society in France.
• * 5.4

  He causes a House of Cate∣chumens to be Establish'd in the Indies.
• * 5.5

  Artifices of the Hereticks to pervert the Jesuits of Rome.
• * 5.6

  The Archbi∣shop of Toledo opposite to the Society.
• * 5.7

  The General hinders the Promotion of Borgia.
• * 5.8

  Don Antonio de Cordoua re∣ceiv'd into the Society.
• * 5.9

  The Founda∣tion of the Ger∣man Colledge.
• * 5.10

  He supports the German Colledge in troublesom Times.
• * 5.11

  He makes a Reconciliation, and doth other good Works.
• * 5.12

  He hinders the Incorporating the Barnabites, the Somasques, and the Thea∣tines with the Society.
• * 5.13

  He condemns the Conduct of Miron and Gonzales.
• * 5.14

  He reprehends Laynez, and how Laynez receives the Reprimand.
• * 5.15

  He keeps up regular Disci∣pline in the Colledge of Naples.
• * 5.16

  Troubles in the Province of Portugal, and the General's Conduct in qui∣eting them.
• * 5.17

  The General o∣vercomes great Oppositions.
• * 5.18

  He sends a Vi∣sitor into Por∣tugal.
• * 5.19

  He gives Ad∣vice to the new Provincial.
• * 5.20

  He moderates the Fervor of the Portuguez.
• * 5.21

  The Epistle of Obedience.
• * 5.22

  Two Mission∣ers of the So∣ciety Accus'd, and Justifi'd.
• * 5.23

  A new Perse∣cution in Spain.
• * 5.24

  A Testimony in favour of the Exercises of Fa∣ther Ignatius.
• * 5.25

  The King of Portugal de∣mands of Fa∣ther Ignatius a Patriarch and Bishop for Aethiopia.
• * 5.26

  The Fathers propos'd by the General, op∣pose their pro∣motion.
• * 5.27

  The General engageth the three Fathers to submit.
• * 6.1

  The Generals Letter to the King of the Abyssins.
• * 6.2

  How the Ge∣neral treats Rodriguez.
• * 6.3

  He makes a Regulation for the Visits of Women.
• * 6.4

  He caus'd Rules of Beha∣viour to be publish'd.
• * 6.5

  The Pope in∣••••••••d against the Society.
• * 6.6

  The General appeases the Pope.
• * 6.7

  The Affection of Popes for the Society.
• * 6.8

  He 〈◊〉〈◊〉 Laynez 〈◊〉〈◊〉 made a Cardi∣nal.
• * 6.9

  The Confi∣dence of Father Ignatius in the Providence of God.
• * 6.10

  The Society Persecuted in France.
• * 6.11

  The Decree of the Faculty of Divinity at Pa∣ris against the Jesuits.
• * 6.12

  The General will have no Answer made to the Decree.
• * 6.13

  He Confers with some Do∣ctors of the Sorbon.
• * 6.14

  His Care for the Advance∣ment of Learn∣ing in the Ro∣man Colledge.
• * 6.15

  Orland. Hist. Soc. l. 16. 11. 12.
• * 6.16

  Constitut. part 4. c. 8.
• * 6.17

  His Infirmities oblige him to give over Busi∣ness
• * 6.18

  He reserves to himself the care of the Sick.
• * 6.19

  He Institutes the Prayers of Forty hours, during the three last days of Carnivall.
• * 6.20

  He disposes himself to die.
• * 6.21

  The effect which his death produc'd.
• * 6.22

  The judgment of the first Fa∣thers of the So∣ciety, concern∣ing St. Igna∣tius.
• * 6.23

  He is Honor'd as a Saint in Rome.
• * 6.24

  A Miracle wrought upon the day of his Interment.
• * 6.25

  The place where his Body lies, and his Epitaph.
• * 6.26

  Testimonies of several Per∣sons in praise of St. Ignatius.
• * 6.27

  He is reve∣renc'd by the People as a Saint.
• * 6.28

  The prediction, and apparition of St. Ignatius.
• * 6.29

  A Miraculous Cure.
• * 6.30

  The Saint Re∣ligiouslp rever∣enc'd by Cardi∣nal Baronius.
• * 6.31

  The Pope or∣ders informati∣ons to be taken of Ignatius his life.
• * 6.32

  His gift of Prayer.
• * 6.33

  His Love to∣wards God.
• * 6.34

  His Charity towards his Neighbour.
• * 6.35

  His Humility.
• * 6.36

  His disingage∣ment from the World.
• * 6.37

  His Command over his Pas∣sion.
• * 6.38

  His Reserv'd∣ness in Speak∣ing, and how weighty his Words.
• * 6.39

  His Constancy in what he un∣dertook for God, and his Greatness of Soul.
• * 6.40

  His Confi∣dence in God.
• * 6.41

  His Prudence in Spiritual Matters.
• * 6.42

  His Beatifica∣tion.
• * 6.43

  His Canoni∣zation.
• * 6.44

  Tom. 2. Ep. 50.