Immediatly after he had left the seruice of the world and recouered his health he gaue continuall attēdance to poore sick persons seruing thē in the hospital with great humility and Charity curing their hurts and sucking many tymes their soares And though he himselfe hauing forsaken for Christs cause all he had in this world liued vpon the Charity of other pious people yet he dayly demaunded Almes not only for himselfe but for other poore also which when he had he was most liberall in the distribution of it reseruing to himselfe the hardest stalest crusts of bread and bestowing the newest vpon the poore of Christ not without the shedding of many teares for ioy in expression of the loue of his neighbour for the loue of God He was the cause that in his owne Country they of the Sodality of the B. Sacrament demaunded Almes euery Sunday for the vnknowne poore or such as were ashamed to aske Almes themselues causing it to be distributed faithfully amongst them He perswaded his owne Brother euery Sunday in like manner to bestow twelue loaues of bread in honour of the 12. Apostles In visiting and conforting such as were any way afflicted whether they were prisoners or free men his charity was admirable and that he euer obserued euen then when he executed that toilsome function of Generall of the-Society But in his feruent loue of his enemyes his charity was more eminent then in any thing whatsoeuer He neuer repaied any man ill turnes for ill he did not only proportion equally his good turnes for bad but went beyond ill offices done him in his proportion of good Being diuers tymes prouoked by diuers and iustly moued to indignation he neuer not withstanding made the least shew of passion or tooke any reuenge of any man when he might how greiueously soeuer he were prouoked to it Which might be shewed by many notable examples but that the promised breuity of his treatise wil not beare it The loue of God in S. Ignatius most perfect CHAP. XII SAint Ignatius himselfe by his punctuall obseruation of the commaundments of God and his manifold charityes towards his neighbour hath giuen abundant testimony of his high esteeme true loue of Almighty God But yet there are other infallible arguments of it sollidly not Rhetorician like expressed by the Auditours of the holy Rote and Cardinalls of the holy Rites in their relations for his Canonization and confirmed by their iudiciall sentence after curious inquiry made and the examinations of many sworne witnesses It appeareth say those Comissaries and Iudges Apostolicall how sincerely he loued God out of the care and diligence he euer vsed to do good to his neighbour for Gods cause in all things spirituall and temporall and out of the especiall regard he had to keepe his hart vndefiled For he did not only preserue his affection from all such things as are opposite to the loue of God but absolutely renounced the loue of all creatures which were nor God vtterly conuerting his affection into the loue of God and labouring to apply his desires to him This loue towards God say the same Iudges and Commissaries Apostolicall he preserued so without mixture in his brest that he had viterly bannished all loue of himselfe for he said sometymes of himselfe that he would rather be contented if it were in his choise to liue in doubt of his saluation and in the meane tyme serue God then dye at that instant with assurance of saluation and that if it should please God to confine him to hell he beleeued that the hearing of Gods name blasphemed would be more hard and painefull to him then the sufferāce of the tormēts of hell it self In conclusion he was so inflamed with the loue of God that from morning to night he neither sought thought spake nor desired any thing but to please God and obey his commaunds and therfore he committed himself wholy to him resolued absolutely to follow him though the losse of Heauen and earth had go◠vpon it he directed all his thoughts words and deedes to God as his ayme intended them only for him and his honour euer carrying those words in his mouth as his deuise AD MAIOREM DEI GLORIAM Hence proceed that spirituall ioy with which this seruant of God was euer replenished that cherefulnes of countenance he euer enioyed and that interiour peace of mind Thus they Besides these are notable argumēts of his admirable loue of God that howsoeuer he were surcharged with care or tired out with businesses with the only calling to mind or imbracing as it were of Almighty God he found himselfe refreshed to his infinite contentment He was so inflamed with the desire of behoulding Christ our Sauiour as he is that for that only he seriously begged from day to day to be freed from the bonds of his flesh if Almighty God for the good of soules did not longer exact his endeauours In so much that if at any tyme he chanced to fall into agreat sicknes in hope of deceasing he was presently abstracted from his senses not without the infinite impairing of his health For which cause his Phisicians enioyned him seriously to with-draw his mind at such tymes from the thought of heauēly things In the midst of his most serious and important affaires he was so zealous of withdrawing dishonest women from their lewd liues that if any such at any tyme chanced to repent desired to retire her selfe into some Monastery he himselfe being now a graue old man and executing the Office of Generall of the Society would not stick for Gods honour to conduct and as it were to vsher her on And being warned by some freinds of his that it was but labour lost vpon such kind of people who within short tyme after would returne to their vomit I quoth he should esteeme it a plentifull reward for all my labours and paynes taken in this life if I could be a meanes to hinder any one of them but from one nights transgressing and offending of God Calling often tymes vpon God he cryed out in a kind of tendernes of hart VVhat I desire but thee o Lord that I desire but ther or what is there els that I can desire As often as casting his eyes vpon the heauens he beheld the starrs which he was often and long accustomed to do all earthly things appeared contemptible in his eye and he himselfe was taken with a vehement desire of heauen In his prayers to the B. Trinity which were frequent and long he conceaued admirable diuine consolations Though in Spaine it be generally esteemed a foule taint in bloud and a blemish to any family to haue had ancesters descended from a Iewish race yet S. Ignatius howbeit his family were neuer touched with that infamy was ouer-heard by many men to say to F. Ribadeneira that he should haue esteemed it a singular fauour of Almighty God to haue descended from a Iewish race that by that meanes at least he
permitted other men to speake of them in his presence And if an other man by chance had coÌ„mitted a fault he either mitigated and excused the fact or if that could not well be at least he excused the intention of the party Touching the transgressioÌ„s of them of his househould his silence was admirable neuer disclosing any mans offence but for his amendment and then also with such modesty sweetnes and with such a regard of the delinqueÌ„ts good name that if the discouery of the fault to one man were sufficient to redresse it he neuer opened it to a second person discouering only the truth of it without any vehemency or heate of words He went once to Confession only for this sinne that he had made knowne the fault of a certaine person to three of his Fathers whereas two of them could sufficieÌ„tly haue applied a remedy And yet the delinquent was such an one that notwithstanding the discouery of this fault of his his reputation could not suffer by that third parties knowledge He spake so of all men that each man might beleiue he ftood in his good opinion and might seeme to claime a particular interest in his soue He was of behauiour so compleate and well fashioned that he neuer discomposed either his hands or eyes preseruing a decorum in his gesture his gate his feeding sitting No maruaile therfore if the perfection and câ—cumspection of S. Ionatiâ—s euen in his least actions were such and so inseperably conioyned with an internal purity that be tooke all men with admiration that conuersed with him in somuch that by how much the oftner and more familiarly men treated with him by so much the more they stood affected to him howbeit ordinarily that saying of S. Cyrill be found true That he vvho is euer present looseth the respects due from them that Keepe him Company And that of Tacitus That things farthest off are most held in esteeme Certaine it is that the B. Fathers CoÌ„fessour F. Iames Eguia of whom S. Ignatius himself is reported to haue said that he was equally to be reuerenced with the greatest Saints in heauen did not only acknowledge S. Ignatius to be greater then a Saint but could not be restrayned notwithstaÌ„ding any peÌ„nances inflicted vpon him by the Saint from extolling speaking infinitely in his prayse Begetting wonder in all men with the intimatioÌ„ of what he would publish if it were his fortune to suruiue S. Ignatius but one hower The guift of Prayer in S. Ignatius most excellent CHAP. IX AFter S. Ignatius was coÌ„uerted to a better life he presently betooke himself to the refuge of Praier the better to appease the wrath of Almighty God implore his diuine grace He dayly bestowed seauen howers vpon his knees in Prayer besides that he had a speciall care euer to be present at the Sacrifice of Masse Euensong Compline And beiÌ„g afterwards preferred to the dignity of Preist-hood and Gouernement of the Society euer after he had offered the Sacrifice of the Masse he spent two howers in Contemplation to omit his preparation to Masse and that morning Prayer which all they of the Society according to their Rules are obliged to make when they awake out of their sleep He seasoned all his actioÌ„s with the salt of Meditation according to the precept of S. Basill When and as often as he pleased he conioyned himself with ease by contemplation to God not only by casting his eyes vpon the heauens and starrs with which he was most taken but euen so that with the behoulding of any herbs or flowers or any thing of lesse reckning he was suddainly transported with the sweet conceit of the loue of God In the reciting of his Office he was often surprised with such aboundance of consolation and flouds of teares that he was forced almost at euery word to make a pause and interrupt his prayers spending great part of the day in repeating the Psalmes So that through the abundance of teares his eyes oft suffered much not without great daunger often tymes of falling blind and his body by meanes of his often Exrasies was infinitely trauelled For which cause his Companions obtayned licence of his Holines that it might be lawful for him to omit his Office in lieu of which notwithstanding he would dayly performe a certaine taske of Beades so soone as he awaked out of his sleep And because in performing his other deuotions and particularly in the Sacrifice of the Masse he likewise ranne the same hazard of being blind through the importunity of his Companions and Counsell of Phisicians he resolued to seek at the handes of Almighty God that he might haue power now then to moderate his teares which also he obtayned And from that tyme forward he had so absolute a maistry and commaund of his teares that he could in a manner restraine let loose the raynes of them at his pleasure in so setled quiet a manner that the drines of his teares was not impeachment to the fruit of his deuotion nor the restraint of them was no hindrance to the abundance of his diuine visitations And whensoeuer at Masse he burst not out thrice at least into teares he esteemed himself dry and indeuout He prayed with such feruour that through the intention of his mind he many tymes contracted some disease And once he brought himself in daunger of death by saying two Masses without intermission vpon Christmas day in â—â—much that except he were strong and perfectly in health he could not well offer the Sacrifice of the Masse and it was obserued by them with whom he coÌ„uersed that euen at such tymes as he was best in health he often fell into some infirmity after Masse And many times he became so faint at the Altar that of necessity he was carried from theÌ„ce to his chamber by the help of other men not being able to stand vpon his leggs for those diuine visitations In his daily Masse which alwaies the night before he put in readines in the Missal reading it ouer with atteÌ„tion he conceaued so much â—oy that his body being surcharged with the greatnes of diuine comfort he could not freely take his breath nor pronounce or vtter any word till that abundance and plenty of diuine sweetnes did cease And sometymes it fell out that betwixt the prayers and the Sacrifice his feruour was such that his whole body was enflamed his face waxed purple red and all the veines of his body beate with the palpable beating and palpitation of his hart and oftentymes also the very haire of his head stood an end Neither was this vehement intention of his mind in the Sacrifice of the Masse only but euen in the least things which had any reference to God In his Graces before meate and after and in fine in all other things he did so with-drawe his mind and recollect himself that he seemed to behould God present not in Spirit only but with his corporal eyes his
person from his wicked purposes who froÌ„ a vertuous course he had begun was in the way of falling to his first lewd life and in fine he obtained that that inconstant person coÌ„stantly perseuered in his good course begun During that tyme he applied himself to his studies he dayly gaue himself some tyme to employ for his neighbours good He euer drew as many as was possible for him by pious exercises and discourses to a vertuous and pious life He was a cheife actour in the institution of the B. Sacrament in his owne Country and procured that at noone a bell should daily ring to pray for such as were in mortall sinne and for the soules in purgatory He was the cause that the vse of dicing was left off and that the liues and manners of the secular and clergy people were reformed He was wont to say that he would be most ready to walke bare-foot loaden with hornes about the streets so it might proue for the good of soules that he would refuse no habit how ridiculous or contemptable soeuer ir were so it might redound to the good of others and he made his word good whensoeuer any occasion presented it self to him For this cause with infinite labour and toile and danger of his life he made a iourney to Hierusalem there to conuert the Infidels assist the Faithfull which to performe hauing afterwards drawne to himselfe nine eminent persons for his associats he made a vowe and in case he would not be permitted 〈…〉 all this vowe he pre 〈…〉 his and his Companions endeauours to the Popes Holines for the good of soules For the same purpose with infinite difficulties and strong opposition of the Deuill he instituted the Society of IESVS the ayme of which he would haue to be this that all they of that Society should labour not only the safety and good of their owne soules but seriously indeauour the perfection of their neighbours and he declared their vocation to be this to trauell into diuers places and liue in any part of the world where the seruice of God and safety of soules might best be expected And that they might the better serue and assist others he would haue the exteriour comportment of them of the Society not conformable to an Heremticall manner of liuing but fashioned to the life of Christ and of his Apostles that is in feeding and cladding themselues common with that of the most regular Clergy of the Country By which Society what effects he hath wrought in the Church and what he doth to this day worke by the children of it who six yeares since were numbred to be 13112. distributed into 33. seuerall Prouinces and 516 Colledges all vpright and vnpartiall men knowe and the enemyes of the holy Church and they in particular of the Society confesse He was not ashamed when by that meanes he might withdraw any man from his wicked life to reueale to him with an vp right intention some sinnes of his owne committed whilst yet he liued in the world By which course he assisted many men almost fallen desperate And from the same desire of his neighbours good proceeded admirable monuments of piety instituted by him For to omit the many Scholes of the Society for the bringing vp of youth ouer the whole world out of all which in this later age multitudes of famous men haue and do daily spring endowed with singular parts of vertue and learning and other rare ornaments of grace and nature He was the cause that in Rome the Mistris and soueraigne Citty of the world the German Colledg was erected for the â—â—tirpation of heresy in Germany He was likewise the author of the house of Orphanes for children of both sexes who had lost their Parents Of the house of yong Christians for the bringing vp of Iewes and others newly conuerted to the faith Of the Monastery of women whose mariages are doubtfull or litigious where it is lawfull for them to remayne till such tyme as all controuersyes being cleared thy returne into grace and fauour of their husbands For the beginning of which Monastery be himselfe howbeit his owne wants pressed him much hauing gathered a suÌ„me of too Crownes out of the profit of certaine stones which had been sould digged out of the place where the Church belonging to his Colledge stood was the first that contributed He in like manner instituted an other Monastery commonly called now Sancta Catharina de Funarus in which place certaine yong maydens who for want of maintenaÌ„ce liue in daunger of a dishonest life are brought vp at great charges either to be married when they come to yeares or els to betake themselues to some religious course Of which kind to this day some hudreds of such yong Virgins liue in the same place He had also an intention to effect that which before in his owne Country he had brought to passe that all vlcerous poore people miserably begging by the high waies being gathered into one place should be maintained by a common purse He coÌ„maunded many prayers to be offered to Almighty God throughout the Society for a certaine person whom threscore yeares before had not been at Confession by which he reduced the party to a better life In conclusion he continually lay in wayt and cast with himselfe how he might drawe dissolute people from their sinnes to an amendment willingly vndergoing any troubles daungers or incoÌ„ueniences whatsoeuer without repining for the gaining of soules He brought to passe in like manner that the law of Innocentius tertius of not vndertaking the cure of sicke persons from the first visitation of theÌ„ till such time as they had duely confessed their sinnes a custome by conniuency almost quite abolished was now many yeares after put in force againe And lastly a thing most of all beneficiall for the good of soules the often frequenting of holy sermoÌ„s lectures Masses Confession CoÌ„munion being long before through the negligence of Ecclesiastical Prelats out of vse S Ignatius reduced it to a custome againe in Rome first and afterwards in many other places of the world as ancient historiographers testify and the Auditours of the holy Rote first and afterwards the Cardinalls of the holy Rites haue confessed out of the testimonyes of many sworne witnesses liuing in S. Ignatius his tyme. Whom in their Relations to his Holines for his Canonization they haue in plaine termes acknowledged truly to deserue the title of Apostle of the Indians and Barbarians of other Nations which by means of his missions haue come to coÌ„fesse Christ for the conuersion of the many barbarous nations by his Companions By the same reason that S. Gregory the Great is stiled by venerable Bede the Apostle of England for sending thithers Aâ—sten and other Monks to preach the Ghospell But the charity of S Ignatius was not satisfied with the spirituall good of his neighbour only for it extended it selfe in a plentifull manner to their temporall commodities also
subiects counselled her vtterly to retrench and renounce all such freindships a thing which appeared some what rigorous in her eye when she reflected vpon the ingratitude if it But the Father vrged that she would haue recours to prayer enioyning her for some dayes the hymne of the holy Ghost for obtayning light in that particular which she seriously vndertocks and praying some what long for that intention vpon a certayne day she was surprised with a suddaine extasie which till that tyme was a thing vnvsuall with her and being welneare depriued of her senses she heard these words within the center of her soule It is my will that now thou hould freindship with Angels not with men VVhich words added so strong a resolution to her brest that in a moment she ouercame herselfe in that which for many yeares to geather by great industry and much importunity she could not conquer in herselfe From this tyme forward our mercifull God began to speake to her and often conuerse with her Thus he Of the glory deriued to S. Ignatius from S. Philip Nerius CHAPTER XX. BEfore we treat of the meanes by which S. Philip Nerius increased the glory of S. Ignatius we will breifely touch who and how eminent a man this S. Philip was He was therfore the Founder of the Congregation of the Oratory which as it hath begotten many famous meÌ„ so amoÌ„gst others it produced that renowned writer of Ecclesiasticall Annales Caesar Baronius and Thomas Bazius author of the two Tomes of the maker of the Church whose spirituall Master and Father B. S. Philp was amongst all other Christian vertues in which he was eminent he euer preserued his virginity vntouched besides which he had a miraculous guift bestowed vpon him of discerning in chast persons the perfume of chastity and in others the ranknes and stench of vnchastity He was famous for the guift of Prophecy he arriued to the knowledge of many things concealed farre from him and such as were the most intimate secrets of mens harts he foretould things to come he was vsually comforted with the apparitions of Christ and of his Angells and Saints He appeared to many in his life tyme releeuing them in their afflictions he cured sick persons without number and recouered men gasping at deaths dore he restored one dead man to life in his life tyme another after his owne decease to omit many other glorious miracles wrought by him he was seene raised from the ground in the tyme of his Masses and other deuotions he reclaimed many men from their sinefull to a vertuous and religious life he was euer held in great veneration of all men In conclusion he ended his dayes at Rome full of merites the 26. day of May the yeare of our Lord 1595. in the 80. yeare of his age This eminent man was a familiar acquaintance of S. Ignatius at whose hands he sought long before his institution of the Congregation of the Oratory to haue beene admitted into the Society as his familiar freinds the two Cardinalls Cusane and Bellarmine to whom he himselfe had often tould it bore witnesse of him after his decease but he receaued a deniall from S. Ignatius as a man designed by the prouidence of God for some other Institution beneficiall to the Church howbeit he was euer a tender louer of the Society as wel in the life tyme of S. Ignatius as after of whom as Gallonin amongst other sworne witnesses testifieth in the 15. page of his life published at Rome in Latin S. Philip was wont to say that S. Ignatius was a man of that sanctity that the interiour beauty of his soule shewed it selfe in him exteriourly professing to haue often seene rayes of brightnes to proceed from his eyes and countenancd which thing as well the Auditours of the holy Rote as Cardinalls of the holy Rites vnderstood to be an euideÌ„t token of his sanctity No merueile then if S. Philip being an eyewitnes of the sanctity of S Ignatius was wont to haue recourse to him for counsell in his doubts and was comforted with the only sight of him when he was afflicted in mind and that after the death of S. Ignatius he euer cherished that freindship begun with the Society Besides when he changed his place of habitation froÌ„ S. Hierom. to a place neare the Church of S. Maria in Valicella for many yeares after as long as he continued Gernerall of the Congregation of the Oratory he vsed for his Ghostly Father F. Iohn Baptista Perusco of the Society of Iesus a man of holy life and well versed in affaires of spirit And afterwards hauing resigned his Office of Generall to Cesar Baronius one of the same Congregation and begun to vse him for his Ghostly Father which was two yeares before his death beiÌ„g then worne out with yeares vnable to betake himselfe to F. Perusco dwelling farre from him he was often accustomed notwithstanding at certaine tymes of the yeare to addresse himselfe to him and by a Generall Confession to giue him an account of his conscience Of the glâ—ry accrewing to S. Ignatius by S. Charles Borromeus CHAP. XXI THat matchlesse example of Sanctity S. Charles Borromeus Cardinal and Arch-Bishop of Milan was not the least cause of S. Ignatius his glory of whom he euer bore a pious memory after his decease by the vse of his booke of Spirituall Exercises arriued to that emineÌ„t degree of sanctity notorious to the whole world and as much as he could conueniently perpetually made vse of his Society as appeareth by many conuinâ—ing arguments out of the memorable things done by S. Charles published by certaine domesticall Prelats of his Iohn Peter Guissano Grattarolio and others In the yeare 1562. S. Charles being to receyue holy Orders and desiring worthily to prepare himself to offer vp his first Sacrifice of the Masse to Almighty God he made choise for that purpose of the house of the professed Fathers of the Society at 〈◊〉 where he prepared himselfe with the Spirituall Exercise of S. Ignatius Founder of the said Society So writeth M. Aurelio Graitarolio in his Italian Booke of the successes of the veneration of S. Charles and in an Oration made vpon his anniuersary day before an other Cardinall Borromeus the Clergy and people of Millan the yeare 1601. The same S. Charles when he had with great pompe ceremony celebrated his first Masse in publike to satisfy the deuotion of the people that he might more freely comply with his owne priuate deuotion he would celebrate his second Masse the next day in the house of the professed Fathers of the Society and that in a priuate Chappell S. Ignatius was woÌ„t to vse where he watched that whole night Se Sachinus in his history of the Society part 2. lib. 7. n. 11. In the yeare 1562. In the first beginning of his Priest hood he began also with more then ordinary austerity and frequent prayers to dedicate himselfe to the exercises of vertue In
which that he might walke the more secure from danger he entertained for guide of his Spirituall life F. Iohn Baptista Ribera a Spanish Father of the Society a man of long experience great vertue and learning who hauing prepared the B. Cardinall by the Spirituall Exercises of S. Ignatius directed him in the way of solid true vertues training him in the more perfect exercises of them For which purpose he daily went himselfe to the Cardinall who lodged in the Pallace neare his vncle Pope Pius quartus discoursed long with him Which the enemy of man-kind perceauing and fore-seing the great good like to ensue of this Spirituall progresse of S. Charles stirred vp the principall kindred of the Cardinall against the Father whom they conceaued to be the cause of this chāge of life in S. Charles whose auersion from a secular course they infinitely deplored therfore they began by all opprobrious courses iniuriously to deride reuile the Father so to deterre him from his cōuersation with S. Charles which when the Cardinall discouered he gaue order that euer after the Father should be brought in to him by some secret way So writeth Iohn Peter Guissano in his Italian life of S. Charles printed at Venice the yeare 1615. lib. 1. c. 5. pag. 14. col 2. In the yeare 1563. S. Charles now created Arch-Bishop of Millan knowing the corrupt manners of the Clergy laity there where aswell the secular as regular Clergy led liues more scandalous then lay-men infamous for their publike carnalities putting on the sword in steed of the hood rude and indecent in the Church and ignorant of things requisite in somuch that they who had the charge of soules knew not the forme of absolutiō nor vnderstood not reserued cases or censures they themselues neuer frequenting the Sacrament of Cōfession who because the charge of other mens Confessions was committed to them cōceaued that themselues were no wayes obliged to it and committed many things ful of scādale and that the lay men on the other side through their many vices the lamentable contempt of Sacraments and Ecclesiasticall ceremonyes and the grosse ignorance euen of our Lords Prayer it self were in pittifull estate desiring to rectify these deuious courses of his owne comming to them sent before him out of the Court of Rome one F. Benedicto Palmio of the Society of Iesus an eloquent and zealous preacher with some other his Companions of the same Society to dispose the people as his fore-runners by preaching Confessions to forsake their lewd liues and entertaine a new discipline and reformation designed and infinitely desired by him For which purpose he obtained two Breues of Pius IV. his vncle one to the Duke of Sessa then Gouernour of the state of Millan and an other to the Magistrates of the Citty by which his Holines commended to them the prouiding of a house cōmodious for these Fathers to exercise their functions Wher-vpon the Church of S. Vitus in Perta Ticin was giuen to them a house commodious purchased for them So writeth Guissano in the place aboue mencioned l. 2. c. 9. p. 22. col 2. and l 2. c. 1. In the yeare 1565. In the first Prouinciall Counsell he called at Millan for the reformation of the Clergy and people of that Citty he caused M Benedicto Butinie to make an Italian Sermon of the meanes and necessity of the reformation of the Church in the presence of 4. Cardinalls eleauen Bishops So writeth Guissano l. 1. c. 11. p. 26. col 2. In the yeare 1566. He caused the Fathers of the Society of Iesus to take the first charge of his Seminary instituted for the reformation of the Clergy which Fathers he euer vsed in all the ministeryes of his Church Se Guissano l. 2. c. 5. p. 46. col 1. In the yeare 1566. S. Charles perceauing his haruest great and his labouring men but few out of a vehement desire he had to find many good ones he treated with F. Palmeo Prouinciall of the Society of Iesus about the foundation of a Colledge at Millan and obtayned of the Generall of the Society a competent number of able men of wounderfull exēplar liues infinitely zealous of the glory of God and good of soules to whom he gaue the parish Church of S. Fidelis with the adioyning houses translating the Cure of that Church to another And of these Fathers he afterwards made vse for the training of his new Seminary and for the assistance of soules and diuers other vses For they are the words of Guissano in their sermons they were feruent and mouing diligent and laborious in Confessions and all Ecclesiasticall functions as men full of charity and diuine spirit being adorned besides with rare parts of wisdome and learning So Guissano l. 2. c. 7. p. 52. col 1. 2. In the yeare 1569. S. Charles yearely made the Spiritual exercises once by which he euer encreased in feruour of spirit perfected himselfe in vertue Afterwards he made those Excercises twice euery yeare which custome he obserued till his dying day perswading many others and principaly his owne Officers to the vse of those Exercises and he ordayned that the Clergy of his Seminary minary should make vse of them at their first entrāce at their receauīg of holy Orders For which purpose he built a house with in the Canons quarter calling it by the Greck name Asceterium or place of Excercise Se Guissano l. 2. c. 16 p. 78. col 2. And l. 7. cap. 11. p. 317. col 1. and l. 8. c. 5. 23. And Greatorolia in the place aboue mencioned n. 1. The B. Cardinall perceauing the Church of S. Fidelis which he had giuen to the Fathers of the Society not to be capable of the concourse of people which for deuotion sake resorting to it gaue order that the designe of a new Church should be made by a famous Architect laid the first stone himselfe much furthering the fabricke of it by his liberality Se Guissano l. 2. c. 19. p. 9. col 2. In the yeare 1572. At Millan he founded the Colledge of the Society commonly called Brerano in which besides the Latin schooles he ordained schooles of Philosophy Diuinity which schooles he would haue them of his Clergy frequent Moreouer by permission of his Holines he resigned the Abbey of Arona to the Society founded in that place a Nouitiate of that Order So Guissano l. 3. c. 1. p. 23. and 124. Hauing instituted a Colledge for the vertuous breeding of yong Gentlemen in Christian māners neere the Colledge of the Society he committed the first Gouernment of it to the Fathers of the same Society So Guissano l. 3. c. 4. p. 132. c. 1. In the yeare 1575. Being called to Rome for the yeare of Iubily he prepared himselfe to gaine the said Iubily by the Spirituall Exercises of the Society So Grattarolio in the place aboue mentioned n. 1. And Guissano l. 3. c. 6. p. 139. col