affection interiourly being so enkindled that his face grew red with it and which his CoÌ„panions haue often stood amazed at seemed wholy to be enflamed No noise whatsoeuer if it hapned not by his owne fault was able to distract S. Ignatius whilst he prayed In matters belonging to Almighty God he carried himself as the writers of mysticall Diuinity terme it rather passiuely then actiuely which by theÌ„ is esteemed the supreme most perfect degree of contemplation Oftentymes in his prayers he was abstracted from his senses and once in particular the very first yeare after his conuersion he remained so in a perpetuall extasie like a dead man for the space of eight daies without taking any sustinance In which meane space certaine pious people iudging him to be dead had caused him to be buried but that feeling his body and curiously obseruing al things they discouered by some little motion of his hart that life lay hidden in him S. Ignatius his more then ordinary austerity in the mortification of his body CHAP. X. THe B. Father knowing wel that the entraÌ„ce into the seruice of Almighty God required some punishment or chastisement of the body as the first RudimeÌ„ts of a spirituall life and apprentiship of Christ began by all possible means as far forth as it was lawfull for him for his health to punish his body Not that he found it any wayes rebellious to his Spirit for froÌ„ the first beginnings of his better life he was by the special fauour of Almighty God freed from all sensuality as hath been said before but that by the sharpnes of pennance he might wash away the corruption of his life past and make the fauour of heauen more propitious to him He fasted all the weeke excepting Sundayes with water and dry bread giuen him in almes He lodged amongst the refuse of Beggers vpon the grownd or bare boords without any couerture Of his meate and sleep he was most sparing He punished his body with a sharpe haire-cloth besides a chaine or Iron girdle He went at the beginning bare-footed and bare-headed vsing afterwards when he began to apply himselfe to studyes the soules of shooes boared through He trauelled in the dead of winter nakedly clad notwithstanding the thick falling of the snow or the freezing vp of all places with the sharpnes of the frosts Besides which he continually whipped his body thrice a day with cruel Iron whipps constantly auoiding all thiÌ„gs which might giue his afflicted body any ease or contentment So farforth that though he were a man of a comely aspect and admirable feature yet the forces of his body being by little and little decayed all that souldier-like vigour beauty of youth was vtterly faded in him And in his old age broken now with the austerity of pennance studies labours and other continuall troubles though his yeares required a competent diet he was yet so temperate in his meate and drinke that they of his houshould stood amazed at it that he seemed vtterly to haue lost his tast in all things sauing when now and then he fed vpon chestnuts which in Italy and Spaine is the food of poore people His diet out of fasting dayes was Lambe or some other flesh of no greater value Veale Chikins or any such things as are accounted daynetyes he would neuer tast not though he had inuited straungers to eate with him He neuer tooke gust in the tast of any meate how hungry soeuer he He neuer found fault with any dish of meate howsoeuer through the ignorance or carelesnes of seruants it were ill dressed or seasoned nor though he were serued with ill and sower wine And in fine he himselfe would haue nothing peculiar to himselfe he imposed once a pennance vpon one who serued him at table for bringing one bunch of grapes more to him then to the rest Which circumstances no vnpartiall man will esteeme triuiall if he consider either the yeares of the man to which much is to be graunted or the infirmities of health which in S. Ignatius were frequent and the almost continuall indisposition and weaknes of his stomacke or lastly the authority he had amongst them he gouerned and liberty as it were to liue as he listed He allotted himselfe but four howers sleepe or thereabouts He euer lodged in a little homely low darke chamber 29. palmes long 14. broad and 10. high The lone of his neighbour admirable in S. Ignatius CHAP. XI SAint Ignatius had no sooner plunged out of the filth of sinne but immediatly he employed all his endeauours to draw his neighbours out of the same mire and spent his whole life-tyme after in those endeauours to the good of infinite multitudes of soules and the notable benefit and profit of the Church To which only end he applied himselfe to his studyes for the spare of twelue yeares togeather beginning them after he was 30. yeares of age all which tyme he liued vpon almes with great labour and paynes At such tyme as he went to the Grammer-schole at Bercelona he laboured by all meanes possible to reduce a certayne Monastery of Religious women who led at that tyme a dissolute and debauched life to their ancient and wonted state of holy life and actually effected that many of them did pennance and amended their liues Which when some prophane Louers of theirs perceaued found the way to their desired bestialityes more and more dayly blocked they fel furiously at vnawarres vpon Ignatius beating him with cudgells in so inhuman a manner that he was forced for some dayes after to keepe his bed But he had scarce recouered strength when nothing at all dismaid with this ill vsage he returned cherefully to the same charitable office And being warned by his frends and desired for Gods sake not to bring himself againe within the compasse of the like danger What can there be quoth he more vvelcome to me then to giue my life for Christ my Lord and my neighbour At Paris hauing often laboured in vaine to reclaime a freind of his from the familiarity of a certaine dishonest woman knowing well the street through which he was to passe for the accomplishment of this his wicked desire howbeit in a wonderful cold season of the yeare he cast himself naked neckdeepe into a water neare vnto the place and when he perceaued his freind coÌ„ming neare Whethâ—r vvhether said he miserable wretch dost thou hasten dost thou not perceaue the svvord of diuine Iustice bent against thee go on go on and satisfy thy detestable lust I vvill here punish my self so long for thy sake till vvith my sufferance I haue diuerted the vengeaÌ„ce of heauen froÌ„ thee With which strange spectacle the party was so stroken and so taken with admiration of that great charity of S. Ignatius that he euer after refrained that dangerous familiarity He fasted three dayes from all meate or drink bestowing his prayers and teares to this only end that he might reclaime an other
Ignatius in Italy France and Spaine arriued at Rome about their seuerall occasions at the selfe same time when sentence was to be giuen there against S. Ignatius All who being called to Iudgement discouered the fables and imposters of his aduersaries giuing rare testimonies of the vertues and piety of S. Ignatius Besides which the letters of the seueral Citties of Italy in which the Fathers had sometyme resided being brought to Rome about the same tyme added much to the reputation of their deserts and the refutation of the slaunders of their false accusers By which and by the expresse commaund of his Holines the Gouernour of the Citty being moued cleared S Ignatius by his sentence in ample manner not only of all fault but of suspicion of fault But it hapned far otherwise to them that conspired against him howbeit not at the instance of S. Ignatius for Michaell after the discouery of the imposter was bannished An other of them after Iudgement giuen against him being surprised with a violent sicknes ended his dayes of it an other turned hereticke leauing his picture behind him to be sentenced to the fire in his place a fourth was condemned to perpetuall prison The like fauours of Almighty God to S. Ignatius may be farther confirmed by some domesticall examples One of his first followers a man not yet truly marked with a perfect stampe of vertue being transported with an affection of a solitary life and comparing the labour of S. Ignatius his life with the rest and ease of the other and the dangers of this with the safety of that as he conceaued it being thus distracted with many doubts dishartned with the greatnes of the Institution of the Society resolued to betake himselfe for counsel to an Anchorite of approued sanctity But he had searse put his foot out of the house for that purpose when a vision of an armed man was presented vnto him threatning him with a naked sword and menacing aspect which notwithstanding when still he continued his way to the Anchorite the armed man in a fury opposed himselfe not ceasing to pursue him till he turning with speed had sought his refuge in the embraces of S. Ignatius to the admiration of all the neighbours who saw the party affrighted betake himselfe to his heeles but could not discouer any thing which might occasion his flight An other of his Fathers conceauing some grudge against S. Ignatius demeaned himselfe stubbernly and contumaciously towards him for whom the B. Father praying earnestly in his Masse and shedding many teares cried out to our Sauiour Pardon him o Lord forgiue him o Lord. To which our Sauiour replied Let me alone for I will vndertake thy quarrell for thee and 〈◊〉 vergeance of him if he do no◠repent And it came afterwards to passe that that Father casting his eyes with deuotion vpon some reliques in a certaine Church an armed man appeared threatning him with a fearefull countenance and whipp in his hand if he became not obedient to S. Ignatius After the sight of which though the Father humbled and submitted himselfe yet he was diuersly afterwards afflicted in confirmation of the truth of that which Almighty God had reuealed to S. Ignatius The famous Miracles wrought by S Ignatius in his life tyme. CHAPTER XVI THough the triall of sanctity consist not in the working of wonders as S. Gregory the Pope noteth whence it came to passe that saint Iohn Baptist a man so renowned in the holy writ for his sanctity of life is not reported in the Ghospell to haue wrought any miracle whilst he liued yet because the voice of the vulgar seemeth to exact miracles at the hands of Saints which howbeit they are not merites as S. Bernard teacheth yet they are signes tokens of merites the sanctity of S. Ignatius was not voyd of this ornament of Miracles For in the processes of his Canonization are mentioned more then two hundred Miracles wrought by him all confirmed by the vniforme and graue assertion of many sworne witnesses Here some few only besides them often aboue mentioned which hapned to S. Ignatius in his lifetyme shal be touched It fell out at Bercelona that two Brothers about their Patrimony had long sued one another And he in fine whose fortune it was to loose the sute falling with too vehement apprehension into despaire hung himselfe with a halter vpon a beame in his chamber The bruite of which came no sooner to the eares of S. Ignatius but suddainely he betooke himselfe to the place and cutting a sunder the halter from that vnfortunate rafter gaue order that the dead body should be laide vpon a bed Which done falling a part vpon his knees he began with many teares to demaund the safety of that miserable creature at the hands of Almighty God But whilst S. Ignatius being at that tyme but a student in the Grammar schole was thus earnest in his prayers they who were there present standing in suspence with their eyes fixed vpon the bed a thing full of miracle the dead man returned suddainly to life and had the vse of his voyce so long till calling for a Ghostly Father he had confessed his sinnes and receaued absolution and then at last gaue vp his ghost lately redeemed from out the jawes of hell into the hands of his Creatour He recouered immediately a certaine man called Bastida who had been many yeares sick of the falling sicknes by casting vp his eyes and prayers for him to Heauen He often chased the Deuil out of possessed persons by the signe of the crosse He restored a woman to health who lay halfe dead of a Consumption He deliuered one Simon Rodriguez being also at deaths dore from his disease by a pious embrace Iohn Baptista Coce who by accident one euening had so burnt his hand that it became vtterly vnseruiceable and disabled for any manuall function the next day by his prayers had his hand healed and restored Returning sick into his Country of a quotidian ague and preaching often in the open feilds because the Churches were not capable of the concurse of people howbeit his weakenes would not permit him to raise his voyce aloud yet euery word of his sermon was perfectly and distinctly heatd and vnderstood of all men for the compasse of more then three hundred paces Comming once to visite one Alexander Petronio who lay sick in a darke close chamber and bed in regard the windowes and dores were kept shut to keep out the light he replenished the chamber with supernatural splendour of his face and recouered the sick person He freed one Eleutherio Pomano who had been greiuiously molested for the space of more then two yeares with certaine foule tentations of the Deuill by his only seing and discoursing with the party Which saith S. Bernard in the like case I prefer before the miracle of raising a dead body because there only the exteriour but here the interiour man is restored to life The Colledge of Loreto
2. In the yeare 1576. Hauing obtained of Pope Gregory the 13. a Iubily for the Citty of Millan he employed F. Francis â—erusco of the Society of Iesus to compile a treatise of the manner of gaining a Iubily So Guissano l 3. cap. 8. p. 146. c. 1. In the yeare 1576. he translated the bodyes of S. Fidelis and S. Carpophoâ—â— Martyrs from the Abbey of Arona to the Colledge of the Society notwithstanding the strong opposition of the inhabitants Se Gâ—issano l. 3. cap. 8. p. 147. 148. In the yeare 1578. Being to take a iourney into Sauoy to visite the sacred Sindon of Christ our Sauiour he tooke to accompany him in his iourncy F. Francis Adorno of the Society of Iesus and F. Iames Crucio with intention to make vse of him for his directour in the Spirituall Exercises which he intended to make in that iourney Se Guissano l. 5. c. 5. p. 216. c. 1. And in this iourney he caused F. Adorno ouer night to propose points of meditation to all his followers Se Guissano in the same place c. 2. Being to make an other pilgrimage to Monte Varallo a place adorned with the mysteryes of the passion of our Sauiour he would haue the same F. Adâ—â—â— along with him to be directed by him in the spirituall mannage of his life Se Guissano l. 5. cap. 6. p. 222. c. 2. In which pilgrimage whilst he visited those Chappels honoured with the memory of the passion of our Sauiour meditating of the mysteryes of the passion he tooke his points of Meditation from F. Aderno So Guissano in the place aboue meÌ„cioned p. 223 c. 1. Hauing founded a Colledge of Suitzers he ordained that the schollers of it should frequent the schooles of the Society So Guissano l. 5 c. 12. p. 238. col 1. In the yeare 1580. At Florence many men desiring to receaue the B. Sacrament at his haÌ„ds he made choice for that solemnity of the Colledge of the Society So Guissano l. 6. 3. p. 247. col 1. At Venier being requested to minister the Communion in generall for the satisfaction of the deuotion of the people who infinitely desired it he made choise for that purpose of the Colledge of the Society where also at the instance of the Popes Nuncio and the Patriarch of that Citty he preached So Guissano in the place aboue mentioned Two Colledges of the Society were founded in Switzerland by the meaneâ— of the B. Cardinall one at Luâ—erna the other at â—â—â—burg Se Guissano l. 6. c. 8. p. 265. col 2. In the yeare 1583. Being made Visitour Apostolicall of the valleyes of the Grisons infected with heresy amongst other assistants of so good a worke famous for their liues learning he made choise of F. Achilles Giliardo of the Society of Iesus to accompany him in this iourney dayly employing him in the explication of Christian beliefe Se Guissano l. 7. c. 4. p. 300. col 2. And being to place some good men in lieu of other scandalous Priests in those valleyes for the spirituall profit of the inhabitants he left behind him the Oblates of S. Ambrose an Order instituted by him selfe and highly esteemed by him and some of the Society of Iesus Se Guissano p. 302. col 1. He caused a Catechisme to be made by the said F. Achiles Galiardo for the help and instruction of them of that Country printed in the yeare following Se Guissano l. 7. c. 5. pag. 305. col 1. In the yeare 1584. Being sollicited by certaine of the Grisons to send thither some pious Preists to assist them in matters of faith good life amongst three he made choise of F. Francis Adorno was one who with the rest wrought much good amongst them So Guissano l. 7. cap 6 p. 307. c 2. The last month before his death being to make as his custome was the spirituall Exercises he caused F. Francâ—s Adorno to come to him being directed and obeying him as a man of holy life and long experience in affayres of spirit and direction of soules whose helpe he ordinarly vsed in the like cases Se Guissano l. 7. c 11. p. 317 c. 1. In this holy recollection in which before his death he made the spirituall Exercise vnder the conduct of F. Adorno he himselfe before day brought a candle to the said Father that he afterwards might raise the rest of his family who by his order also made the sayd Exercises in the same place And S. Charles bore so much reuerence to F. Adorno that he came with great silence into his chamber least otherwise he might wake him and passing by him bowed with reuerence to him notwithstanding that often tymes he perceaued him to be a sleepe So Guissano lib. 7. col 2. Passing by Arona in his returne to Millan and being inuited to see hunting by one Count Renato a kinsman of his who had prepared to shew him sport he refused it and tooke vp his lodging with the Fathers of the Society see Guissano l. 7. c. 11. p. 321 c. 1 And in that Church celebrated his last Masse Se Guissano in the same place In the last howers of his life he tooke counsell of F. Adorno in all things depending wholy of his obedience as his spirituall Father and Confessour who assisted him at his death with a crucifix in his hand putting him in mind of heauenly things Se Guissano l. 7. c. 12. p. 322. c. 1. And 323. c. 2. And c. 14. p. 329. c. 1. And l. 8. c. 3. p. 359. col 1. When F. Adorno of the Society of Iesus who assisted S. Charles at his death in the quality of his Ghostly Father was returned to his Colledge after the decease of the saint the same night S. Charles appeared to him clad in his Bishops robes with a countenance and face pleasant and shining with glory spake to him thus Our Lord sendeth death and our Lord restored life I am well and you shall soone follow me And it came to passe accordingly that within few moneths after F. Adorno deceased at Genua with an opinioÌ„ of sanctity So Guissano l. 9. cap. 14. p. 329 col 1. And it is a great argument of the extraordinary opinion S. Charles had of the institution and gouernement of the Society of Iesus that as a familiar freind of the Society and one who reuerenced that Order he would haue his owne houshould as neare as was possible ordered according to the Rules and Institutions of the Society giuing the names and epithetes vsuall in the Society to diuers Officers of his owne houshould of which thing see Guissano in his second booke third fourth and fifth Chapter and elswhere Certaine Spirituall admonitions of S. Ignatius CHAP. XXII IT would exact a great volume to include all these spiritual admonitioÌ„s with which as with so many pretious stones the Bookes and sundry Epistles of S. Ignatius are adorned Some few of them therfore shall here be mentioned and these in his owne words that omitting many
vtter ouerthrow 10. He is wont in like manner to imitate a General of an Army who intending to giue on or assault a Fort besieged maketh first his discouery of the strēgth of the place falling on there where he findeth it least fortified In the same sort the Deuill laying siege to our soule subtily enquireth with what vertues morrall or Theologicall the soule is fortified or voyde of and in that place especially placeth the force of his assault hoping there to ouerthrow vs where he discouereth vs least prouided and slightest guarded 11. It is a custome of the ill spirit to transforme himself into an Angell of light and discouering the pious intentions of our soule to seeme at first to approue thē beginning afterwards to intice vs to his peruerse desires for he seemeth to cherish and comply with the pious intentions of the soule but in conclusion engageth her by little and little and entangleth her in his snares 12. We ought to take a curious account of our thoughts concerning the beginnings the middle and the end which three circumstances if they be right it is an argument that the good Angel inspireth those thoughts but if by discourse and due examinatiō we discouer follow any thing which either in it self is ill or draweth vs frō any good or forceth vs to a lesse good then the soule in her first search was resolued to haue followed or tireth disturbeth or afflicteth our soule in lieu of the quiet peace and tranquillity it enioyed it is an euident signe that the ill spirit is author of those thoughts as an enemy to our good 13. S. Ignatius was wont to say that Innocency and Sanctity of life were rare things in themselues and by many degrees to be preferred before all things whatsoeuer but except they were seasoned with wisdome a certaine method in treating with men that they were lame imperfect and not fit to guide others that in matter of gouernmēt great wisdome conjoined with meane sanctity was of more force then eminent sanctity conioyned with lesse wisdome 14. He was wont to say that the familiarity of all women whatsoeuer ought to be auoided euen of such women as appeared spirituall but especially of such whose yeares and cōdition might import greatest danger◠out of which for the most part either smoke or flame followeth 15. He said it was a thing full of daunger to direct all men the same way in a spiritual course or to measure other mē by ones self or to reduce others to the same method of liuing and praying which a man findeth profitable in himselfe 16. He was wont to say that the proficience a man made in the way of vertue was not to be gathered out of the face or countenance or out of the easines or good natural disposition of a mā or out of continual prayers or often recollection but out of the victory of ones self suppressing of disordinate passions rebelling against reason principally out of the peace equity of the mind immoueable in all suddaine desperate affayres Insomuch that though he himselfe were eminent in the holy guift of prayer yet he euer preferred the spirit of mortification as they terme it before the spirit of speculation or prayer For as in matter of eloquence in which there is a necessity as wel of art as practise mē of vnderstanding attribute much more to practise thē precept so in the pursuit of vertues in which as well speculation as action is requisite much more profit is made by practise exercise thē by mere speculatiō 17. He said it was infinite beneficial for the fortunate successe of businesses that in the vnderstāding of pious actions a man so much rely vpon the desired assistance of God as if no human help were to be expected and on the other side so farre make vse of human remedyes which are lawfull as if no diuine helpe or assistance were requisite 18. He said the Ghostly Fathers and Superiours of other men ought to imitate the Angells who in preseruing the soules committed to their charge omit no necessary diligence yet whatsoeuer happen loose nothing notwithstanding of their peace and happines 19. He aduised men cholericke by nature to haue a speciall care how they treate with collerick persons in regard that dissentions easily arise In which respect he counselled such mē often to premeditate cast with thēselues how to auoid that inconuenience which course he held necessary not in men of hasty dispositions only but in all men for the conquest of all other vices 20. He was wont to say that if a man demaund any thing at thy hands vnbeseemīg thy person thou oughtest to moderate thy indignation so to carry thy self that thou both deny what is sought or demaunded at thy hands and yet also part freinds with him who demaundeth it 21. He said it was the Office of a Religious man rather to gaine mē to Christ by disswading them from a Courtiers life then to be a meanes to bring any man to the Court. 22. The B. Father was wōt to say that if Miracles were to be sought at the hāds of Almighty God men ought to demaund more more conuincing Miracles touching the obseruance of the Commaunds only then touching the obseruāce following of the Counsells because Christ our Sauiour did plainely perswade vs to follow his Counsells and on the other side demōstrated the great difficulties euident danger of saluation in the enioyning possessing of riches Matth. 19. v. 23.24 23. It is a thing infinitely beneficiall to the aduauncement and proficience of a spirituall life wholy not in part to abhorre al things which the world affecteth and embraceth to couet with all our powers whatsoeuer Christ our Sauiour loued approued to wit cōtumelies false witnesses the sufferance of iniuries to be reputed a foole but this without any cause giuen on our parts 24. That we may the better arriue to this degree of perfection each man ought to employ his best indeauours to seek in our Lord the greater abnegation and mortification of himself as much as possible in al thīgs Ad maiorem Dei gloriam FINIS
being fearefully haunted with spirits appearing in sundry foule shapes of men beasts and the ordinary exorcismes and other ceremonies vsuall hauing been applied and those fearefull apparitions neuerthelesse not ceasing the Rector of the Colledge addressed himselfe by letters to Saint Ignatius commending the busines to his holy sacrifices prayers Who no sooner receaued newes of it but he absolutely sreed the house from those haunts of the ill spirit by his prayers and letter not for the present only but for euer after S. Ignatius his linnen being washed with deuotion by a certayne deuout woman restored life and motion to her withered and dead Arme. One Isaac a Iew refusing with a passionate obstinacy to become Christian and contemning curtesyes and al other courses taken with him by others was by S. Ignatius soone satisfed appeased and perswaded to be baptised by the only vttering of these three words Mane nobiseum Isaac A certaine person of note being of a more turbulent spirit then was fit longer to be endured and S. Ignatius not being able by gentle persuasions to cure his diseased mind changing at last his stile and beginning to call vpon the Iustice of God and represent vnto him the vengeance of Heauen he did it with such a feeling and expression of feruour that the walls and house appeared to him to tremble and shake with horrour With the sight of which the standers by beiÌ„g stroken immediately fell vpon their knees imploring the mercy of God by their prayers and vowes And the delinquent prostrating himselfe at the feet of S. Ignatius and with a voyce of confusion begging pardon for his offence promised from thence-foreward an ameÌ„dment of himselfe Father Leonard Kesselius residing at Collen had a vehement desire to see S. Ignatius then at Rome aboue 300. leagues distant from thence And hauing besought the B. Father by letters that it might be lawfull for him to trauell a foot to Rome he made answer that his presence was necessary at Collen for the good of others enjoyning him besides not to stir from thence for that Almighty God peradueÌ„ture by some other course might so prouide that he might see him without the paynes and toyle of so tedious a iourney The Father therfore being one day at his praiers S. Ignatius appeared vnto him being yet aline and breathing and discoursed long with him to his infinite contentment The B. Father lying ofteÌ„ sick if in the meane time any difficulty hapned for the soluiÌ„g of which his vertue and wisdome was required he seemed in a manner to be perfectly recouered and his mind guiding his body appeared a sound man So that it became familiar to them of the houshould as often as he fell sick to desire that some busines of consequence might happen for the facilitating of which S. Ignatius might rise and be quit of his desease Diuers miracles wrought by S. Ignatius after his decease CHAP. XVII IN the processes for the Canonization of S. Ignatius commenced by the authority of the Ordinaryes first afterwards by that of the Sea Apostolicke more then two hundred miracles are related wrought by the merits and intercession of S. Ignatius after his decease Besides which there are diuers other as authenticall not yet published because those former for his Canonization were more then sufficient confirmed neuerthelesse by the graue testimonies of men beyond exception and printed at Rome and other parts of Italy in Spaine and in Germany and other places by the approbation of them whom it concerneth to approue theÌ„ Here only I wil relate some few because my breuity promised will not permit many When the body of S. Ignatius lay exposed vpon the Beere for the performance of his funerall rites one Bernadina a RomaÌ„ had a vehement desire to bring a daughter of hers who had been loÌ„g troubled with the Emerodes so greiueously that no art of phisicke could cure her to kisse the hands of his dead body assuring her selfe the recouery of her daughter by that touch but the daughter traÌ„sported often tymes by the presse of people not being able for the throng to approach neare the body her mother layd hould of a piece of his garment had no sooner applied it to her daughters body but she was quit of her disease Father daughters body but she was quit of her disease Father Nicolas Bâ—hadilla hauing been long sick of an ague was recouered by lying in the bed of S. Ignatius At Manresa a certaine Lady of quality feeling no liuing motion of her child in her woÌ„be for the space of three howers before she was brought to bed at last was deliuered of a dead child the vnfortunate successe of which being much lamented by the standers by the rather because the child had not been christned the midwife about halfe an hower after the deliuery of the woman implored with confidence the help of S. Ignatius And had scarse begun her prâ—yers but the child before pale and black returned now to life S. Ignatiuâ— being besought for the life of a little dead infant of an Indian womaÌ„s restored the child to life He restored many blind men their sight deafe men their hearing lame men their limmes cured men stroken with the palsey others giuen ouer by the phisicians and lying at deaths dore he restored perfectly to their health He appeared to many after his decease either deliuering them from greiuious tentations or freeing them from their diseases or other dangers or giuing them good counsell or foretelling them things to come or comforting such as serued him with diuine consolations And in his iourney to heauen at the very instant of his decease at Rome as afterward appeared by the computation of howers he appeared in glory to that noble and Religious Lady Margareta de Lilus commending the Society to her as to a principall benefactresse of the Colledge of Bolonia Many Deuils haue been cast out of possessed persons and out of houses which they haunted by the reliques of the holy Father or by hanging vp his picture The oile of the lampe which burneth before his body hath wrought many strange cures He hath eased many women who haue called vpon him in the extreamity of their child-bearing labours and bestowed children vpon barren women At Carpentras a certaine woman being deliuered of a child without motion of the complexion of a black-moor so that it was doubtfull what course was to be taken in this prodigious accident whether the child ought to be christned or no or whether it were to be deferred till some motion were discouered in it At last by the persuasion of a certaine Chanon they implored the aide of S. Ignatius by which the child was suddainely not recouered only but so recouered that his countenance became cherefull and faire He cured diuers of the pleurisie He protected many men from the fury of their enemyes Others being fallen head-long from some dangerous precipice were defended from all hurt by inuoking his name