The enthusiasm of the church of Rome demonstrated in some observations upon the life of Ignatius Loyola.
Wharton, Henry, 1664-1695.
1688
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The enthusiasm of the church of Rome demonstrated in some observations upon the life of Ignatius Loyola.
Wharton, Henry, 1664-1695.
[19], 139 p.
Printed for Ric. Chiswell...,
London :
1688.
Attributed by Wing and NUC pre-1956 imprints to Henry Wharton.
Reproduction of original in the Harvard University Library.
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eng
Ignatius, -- of Loyola, Saint, 1491-1556.
Catholic Church -- Controversial literature.
Christian saints -- Biography.
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THE
ENTHUSIASM
OF
THE
CHURCH
of
ROME
.
Imprimatur
,
Liber
cui
Titulus
,
The
Enthusiasm
of
the
Church
of
Rome
.
Guil.
Needham
,
RR.
in
Christò
P.
ac
D.
D.
Wilhelno
Archiep
.
Cant.
a
Sacr.
Domest
.
Mart.
16.
1687
/
8.
THE
ENTHUSIASM
OF
THE
Church
of
Rome
Demonstrated
in
some
OBSERVATIONS
UPON
THE
LIFE
OF
IGNATIVS
LOYOLA
.
LONDON
:
Printed
for
Ric.
Chiswell
,
at
the
Rose
and
Crown
in
St.
Paul's
Church-Yard
.
MDCLXXXVIII
.
THE
CONTENTS
.
AN
irrational
Credulity
the
occasion
of
Enthusiasm
,
Page
2
The
causes
of
this
Credulity
,
p.
1
,
2
The
ill
effects
of
Enthusiasm
,
p.
3
The
true
remedy
of
it
,
p.
4
How
fatal
it
is
to
Christianity
,
p.
5
That
Christianity
rightly
understood
,
cannot
be
charged
with
it
,
p.
6
,
7
That
the
Church
of
Rome
is
most
guilty
of
it
,
p.
7
,
8
That
Learning
tends
effectually
to
prevent
it
,
p.
6
,
7
,
8
,
9
The
Artifices
of
Enthusiasts
,
p.
9
,
10
That
the
constitution
of
the
Body
,
and
disposition
of
the
Spirits
,
may
very
much
promote
Enthusiasm
;
and
these
either
natural
or
acquired
,
p.
11
,
12
,
13
The
mistakes
in
Religion
arising
from
Enthusiasm
,
p.
13
,
14
That
to
promote
Enthusiasm
is
a
certain
mark
of
a
corrupted
Church
Page
15
That
the
Church
of
England
doth
not
in
the
least
encourage
it
,
p.
16
That
the
Church
of
Rome
doth
many
ways
promote
it
,
p.
16
,
17
,
18
Especially
in
her
approbation
and
veneration
of
Enthusiastick
Saints
,
p.
18
,
19
Particularly
of
Ignatius
Loyola
,
p.
20
Ambition
the
first
necessary
quality
of
an
Enthusiast
,
p.
20
,
21
Ignatius
in
an
eminent
manner
guilty
of
it
,
p.
21
,
&c.
First
induced
to
undertake
a
Religious
Life
by
reading
Romances
,
and
the
Lives
of
Saints
,
p.
22
,
23
,
24
His
apish
imitation
of
Christ
and
St.
Francis
,
p.
25
His
imitation
of
Romantick
Heroes
,
p.
26
,
27
,
28
His
Dispute
with
the
Moor
in
his
Pilgrimage
to
Montserrat
,
Page
28
,
29
His
Ambition
,
confessed
by
the
Writers
of
his
Life
,
p.
30
,
31
That
his
Conversion
proceeding
from
Ambition
,
could
not
be
the
effect
of
a
Divine
Operation
,
p.
31
That
this
Ambition
continued
after
his
Conversion
,
p.
32
That
an
Enthusiastick
way
of
life
was
an
effectual
means
to
procure
to
him
his
desired
Glory
,
p.
32
,
33
,
34
Other
Arguments
of
Ignatius
his
Ambition
,
p.
34
,
35
,
36
His
great
conceit
and
boasts
of
his
own
Sanctity
,
p.
37
,
38
Weakness
and
violent
commotions
of
Body
necessary
to
Enthusiasts
,
and
eminent
in
Ignatius
,
p.
39
,
40
His
Ignorance
,
and
weakness
of
understanding
,
stupidity
and
hatred
of
Learning
,
p.
41
,
42
,
43
,
44
The
essential
Properties
of
Enthusiasm
,
p.
44
His
pretence
of
Divine
Visions
,
p.
45
,
46
,
47
,
48
,
49
That
these
Visions
were
wholly
owing
to
his
disturbed
Imagination
,
p
50
,
51
His
pretence
of
internal
supernatural
Illuminations
,
and
infused
Knowledge
,
Page
51
,
52
,
53
,
54
His
own
Account
of
his
Divine
Visions
,
Raptures
and
Illuminations
,
p.
55
,
56
,
57
,
58
,
59
That
these
Illuminations
were
false
and
fictitious
,
p.
60
,
61
His
pretence
of
acting
by
Divine
Inspiration
,
and
an
inward
Light
,
p.
61
,
62
,
63
,
64
His
requiring
a
blind
obedience
and
submission
from
his
Disciples
,
p.
64
,
65
,
66
His
diffidence
of
his
own
Reason
,
and
irrational
expectation
of
a
Divine
Direction
and
Assistance
upon
all
occasions
,
p.
66
,
67
,
68
His
pretence
of
a
mighty
familiarity
with
God
,
and
receiving
wonderful
internal
Consolations
,
p.
68
,
69
His
canting
about
Spiritual
Matters
,
p.
70
,
71
His
irregular
Preaching
without
receiving
any
Commission
from
the
Church
,
p.
71
,
73
,
74
,
75
,
76
In
imitation
of
St.
Francis
,
p.
72
The
ordinary
effects
of
Enthusiasm
,
and
that
Ignatius
was
guilty
of
them
,
p.
76
,
&c.
His
perpetual
praying
,
p.
77
His
foolish
expectation
of
extraordinary
assistance
from
God
in
all
difficulties
,
p.
78
Other
mistakes
in
Religion
arising
from
Enthusiasm
,
p.
79
,
80
The
foolish
pretence
and
gross
practice
of
Evangelical
Poverty
used
by
Ignatius
,
p.
80
,
81
,
82
,
83
,
84
His
immoderate
and
irrational
Abstinence
and
Austerities
,
p.
84
,
85
,
86
His
desire
of
contempt
,
contumelies
and
derision
,
p.
87
,
88
The
ridiculous
Actions
of
Enthusiasts
,
p.
89
Of
St.
Francis
,
p.
89
,
90
,
91
Of
Ignatius
,
p.
91
,
92
His
denying
to
pay
the
usual
ceremonies
of
Civilitiy
,
p.
93
,
94
The
inconstancy
and
irregular
Conduct
of
Enthusiasts
,
p.
95
Of
Ignatius
,
p.
95
,
96
,
97
The
pretence
of
fighting
with
Devils
common
to
the
Enthusiasts
of
the
Church
of
Rome
,
p.
97
,
98
More
especially
to
Ignatius
and
St.
Francis
,
p.
98
,
99
That
all
these
Pretences
may
be
justly
suspected
of
falshood
,
p.
100
That
the
Actions
related
to
Ignatius
by
the
Writers
of
his
Life
,
might
give
just
occasion
of
suspecting
the
concurrence
of
Evil
Spirits
in
them
,
p.
101
,
102
▪
That
the
Pope
hath
erred
in
affirming
him
never
to
have
committed
any
mortal
Sin
after
his
Conversion
,
p.
103
That
he
was
most
grosly
guilty
of
the
Sin
of
Despair
,
p.
103
,
104
,
105
That
his
blind
submission
to
the
Dictates
of
his
Confessor
was
sinful
,
at
least
foolish
,
p.
105
,
106
That
he
may
be
justly
suspected
of
many
other
Vices
,
of
entertaining
unworthy
thoughts
of
God
,
of
revenge
and
cruelty
,
of
lying
,
equivocating
and
incontinence
,
p.
107
,
108
,
109
St.
Francis's
temptation
to
Incontinence
,
p.
109
,
110
That
Ignatius
may
be
justly
suspected
of
Imposture
,
p.
110
,
111
Of
Heresie
,
p.
112
,
113
That
both
he
and
Saint
Francis
were
,
while
alive
,
generally
esteemed
Fools
,
Madmen
,
Impostors
and
Hereticks
,
p.
113
,
114
,
115
Of
his
Miracles
,
p.
115
,
&c.
That
it
is
incredible
that
God
should
in
these
latter
Ages
exert
his
power
of
Miracles
so
frequently
,
p.
116
,
117
That
the
Miracles
of
Ignatius
were
forged
after
his
Death
,
p.
118
That
by
the
Confession
of
the
Writers
of
his
Life
they
are
highly
uncertain
,
p.
119
,
120
That
they
want
due
attestation
:
many
of
them
depending
upon
his
own
single
Testimony
,
p.
121
,
122
Others
upon
the
Testimony
of
one
single
credulous
Witness
,
p.
122
,
123
,
124
That
many
of
his
Miracles
have
nothing
extraordinary
in
them
,
and
may
be
solved
by
natural
Causes
,
p.
124
,
125
,
126
That
some
of
them
are
evidently
false
,
proved
from
the
Testimony
of
the
Writers
of
his
Life
,
p.
126
,
127
,
128
From
the
absolute
impossibility
of
them
,
and
contradictions
included
in
them
,
p.
128
,
129
,
130
,
131
From
their
monstrous
incredibility
,
p.
131
,
132
,
133
,
134
From
their
frivolousness
and
impertinence
,
p.
134
,
135
,
136
The
Conclusion
,
p.
137
,
138
,
139
THE
PREFACE
.
AMong
other
Artifices
,
wherewith
the
Romish
Emissaries
recommend
their
Religion
to
ignorant
and
unwary
Persons
,
none
hath
been
more
specious
and
successful
,
than
the
pretence
of
an
excellent
Ecclesiastical
Policy
,
fitted
to
preserve
Vnion
in
the
Church
,
and
prevent
the
Illusions
of
a
private
Spirit
.
The
badness
of
their
Cause
permits
them
not
to
descend
into
a
scrupulous
examination
of
the
merits
of
it
.
Every
single
Controversie
hath
been
so
often
handled
,
and
so
demonstratively
determined
against
them
,
that
it
would
be
rash
and
disadvantageous
to
resume
the
debate
of
those
particular
Questions
.
It
was
therefore
found
necessary
to
advance
some
general
Considerations
,
which
might
amuse
the
Ignorant
,
and
divert
the
Inquisitive
from
the
examination
of
particular
Controversies
.
Prejudices
have
been
published
against
the
Reformed
Religion
;
and
pompous
Arguments
of
external
Convenience
daily
urged
in
favour
of
the
Church
of
Rome
.
The
principal
of
these
is
the
pretended
excellence
of
the
Constitution
of
that
Church
,
tending
to
preserve
an
intire
unity
of
Faith
,
and
universal
decency
of
Discipline
in
the
Church
,
and
free
all
private
Persons
from
the
danger
of
entertaining
any
pernicious
Error
,
or
at
least
infusing
it
into
others
continuing
in
the
Communion
of
the
Church
;
while
every
one
submits
his
private
Reason
to
the
Iudgment
of
the
Church
,
and
with
a
blind
obedience
receives
directions
from
the
Living
Rule
of
Faith
,
whether
Pope
or
Council
.
This
supposed
Advantage
hath
been
often
,
and
with
great
ostentation
produced
in
behalf
of
the
Church
of
Rome
;
and
a
natural
tendency
to
Disorder
,
Heresie
and
Schism
,
with
great
vehemence
charged
upon
the
Church
of
England
.
It
is
objected
that
she
allows
to
every
man
an
unlimited
power
of
using
his
own
Reason
in
deciding
matters
of
Faith
;
that
she
constitutes
every
Person
a
supreme
Iudge
of
the
most
momentous
Controversies
,
from
whom
lyeth
no
Appeal
to
any
Visible
Iudge
on
Earth
;
That
she
subjects
the
Faith
of
all
private
Christians
to
infinite
uncertainty
and
fluctuation
,
since
the
Infallible
Direction
of
the
Holy
Ghost
is
promised
only
to
the
Representative
Church
;
and
the
Iudgments
of
men
may
be
as
various
as
are
their
Humours
and
Vnderstandings
;
That
hereby
a
door
is
opened
to
infinite
Heresies
and
Errors
,
and
the
Christian
Religion
exposed
to
the
danger
of
being
divided
into
as
many
several
Systems
as
it
contains
Proselytes
:
That
by
this
disorder
all
Rules
of
Faith
are
rendred
useless
,
since
whatsoever
they
may
propose
in
their
genuine
sense
,
men
will
adapt
them
to
their
own
pre-conceived
Notions
▪
and
frame
to
themselves
a
belief
from
the
Dictates
and
Inclinations
of
their
private
Spirit
:
whereby
unity
of
Faith
will
be
totally
destroyed
,
and
Religion
will
degenerate
into
downright
Enthusiasm
.
Indeed
the
danger
of
Enthusiasm
,
when
rightly
understood
,
is
so
fatal
to
Christianity
,
and
destructive
to
the
Reason
of
Mankind
;
that
we
cannot
but
conclude
any
Church
,
which
is
guilty
of
it
,
to
be
grosly
corrupted
and
degenerate
;
and
shall
willingly
put
the
whole
Controversy
upon
this
issue
.
But
then
Enthusiasm
consists
not
in
allowing
to
every
private
Person
the
power
of
judging
for
himself
in
matters
of
Religion
.
For
this
the
Nature
as
well
as
Interest
of
Mankind
requireth
,
which
received
the
use
of
Reason
chiefly
for
this
end
;
and
even
our
Adversaries
themselves
must
at
last
recur
to
this
principle
;
but
it
consists
in
pretending
to
receive
the
Articles
of
Faith
by
extraordinary
Illumination
,
and
in
irrational
and
extravagant
actions
of
Devotion
and
Piety
,
which
a
fond
Imagination
mistaketh
for
the
Impulses
and
Dictates
of
the
Divine
Spirit
.
Such
Pretences
and
Actions
,
as
they
are
most
remote
from
the
Genius
and
Constitution
of
the
Church
of
England
;
so
they
naturally
flow
from
the
Principles
of
the
Church
of
Rome
,
and
are
fomented
and
promoted
by
her
.
This
appears
upon
many
accounts
,
but
chiefly
from
the
consideration
of
her
most
Illustrious
Saints
,
whom
she
admired
when
living
,
and
reverenceth
when
dead
;
consulted
them
then
as
Oracles
,
and
proposeth
them
now
to
her
Followers
as
Patterns
of
the
most
consummate
Perfection
,
and
by
canonization
of
them
,
and
solemnizing
their
Memories
,
hath
set
a
publick
stamp
of
authority
and
approbation
upon
their
Life
and
Conduct
.
The
most
eminent
of
these
were
extravagant
Enthusiasts
,
who
distinguished
themselves
from
the
rest
of
Mankind
by
nothing
else
but
the
continued
exercise
of
a
blind
Fanaticism
.
The
proof
of
this
Charge
is
the
design
of
this
present
Treatise
;
which
hath
therefore
assumed
for
the
Subject
of
it
the
Actions
of
Ignatius
Loyola
,
as
the
greatest
and
most
illustrious
of
all
the
latter
Romish
Saints
.
If
our
Arguments
shall
be
convictive
,
and
the
most
admired
Saints
of
the
Church
of
Rome
shall
be
found
to
be
in
the
highest
degree
guilty
of
Enthusiasm
;
many
considerable
Conclusions
may
be
drawn
from
thence
in
relation
to
other
Controversies
,
which
I
shall
not
here
insist
to
prove
;
The
so
much
boasted
Order
and
Discipline
of
the
Church
of
Rome
will
be
intirely
ruined
.
For
if
the
pretence
of
a
private
Impulse
be
once
publickly
admitted
and
countenanced
in
any
Church
,
all
Impulses
whatsoever
must
be
allowed
without
distinction
,
whether
agreeable
or
contrary
to
decency
and
the
established
Discipline
of
the
Church
,
which
will
open
a
wide
door
to
all
licentious
Disorders
,
since
it
is
the
nature
of
Enthusiasm
ever
to
affect
somewhat
extravagant
and
irregular
.
The
certainty
of
Oral
Tradition
will
be
overthrown
;
since
if
Persons
of
so
great
authority
and
repute
,
as
Saints
are
supposed
to
be
,
received
not
the
Catholick
Faith
from
any
precedent
Tradition
,
but
from
extraordinary
Inspiration
,
that
is
in
truth
,
the
whimsies
of
their
own
Brains
,
and
so
delivered
it
to
vast
multitudes
of
credulous
Hearers
;
Oral
Tradition
will
be
interrupted
,
and
the
grossest
Heresie
might
be
easily
introduced
in
the
Church
.
But
to
omit
other
Consequences
prejudicial
to
the
Doctrine
of
the
Church
of
Rome
;
the
Invocation
of
Saints
will
hence
receive
a
fatal
blow
.
For
it
would
be
highly
irrational
to
address
our
Prayers
to
any
Saint
to
desire
his
intercession
in
Heaven
,
unless
we
were
probably
assured
that
the
Saint
hath
already
obtained
a
place
in
Heaven
.
But
if
the
Church
can
so
far
err
in
the
Canonization
of
Saints
,
as
to
bestow
that
sacred
Character
upon
,
publickly
address
Prayers
to
,
and
exhort
the
People
in
their
private
Devotions
to
desire
the
intercession
of
such
foolish
Enthusiasts
,
as
are
utterly
unworthy
the
lowest
seat
in
Heaven
,
and
perhaps
never
got
so
far
as
Purgatory
;
then
Invocation
of
Saints
,
altho
we
should
grant
it
to
be
lawful
in
the
Theory
,
cannot
but
be
infinitely
unsafe
in
the
practice
of
it
.
If
the
imputation
of
Enthusiasm
renders
the
Invocation
of
these
Saints
unsafe
and
dangerous
;
much
more
will
the
evidence
of
some
notorious
Crime
unrepented
of
incapacitate
other
Romish
Saints
from
receiving
our
Addresses
.
That
there
have
been
such
,
the
Examples
of
St.
Thomas
Becket
and
St.
Dominick
put
past
all
dispute
;
the
first
of
which
violently
opposed
the
lawful
power
of
his
Prince
over
the
Clergy
;
the
last
employed
his
whole
life
in
inciting
Armies
of
holy
Pilgrims
to
the
slaughter
of
the
innocent
Albigenses
.
But
what
,
if
after
all
,
great
numbers
of
Saints
,
placed
in
the
Roman
Calendar
,
and
invoked
in
the
publick
Offices
of
the
Church
,
had
never
any
existence
,
and
are
the
meer
Inventions
of
Romantick
Legends
?
A
Learned
Person
hath
lately
instanced
in
some
few
of
them
,
as
St.
George
,
St.
Sebastian
,
St.
Longinus
,
St.
Viarius
,
&c.
to
which
perhaps
some
hundreds
might
be
added
.
I
will
instance
but
in
one
,
but
him
most
remarkable
,
and
not
yet
observed
by
any
,
as
being
such
a
Monster
of
a
Saint
,
as
Pagan
Superstition
would
have
never
thought
of
,
and
which
may
perhaps
at
the
first
sight
seem
incredible
.
The
Church
of
Rome
hath
taken
the
Almanack
into
the
number
of
the
Saints
,
and
canonized
it
under
the
name
of
St.
Almachius
,
solemnizeth
its
memory
on
the
first
day
of
January
,
and
giveth
to
it
an
illustrious
Character
in
the
Martyrology
.
This
probably
proceeded
from
the
mistake
of
some
ignorant
Monk
about
the
seventh
or
eighth
Age
,
who
finding
the
word
S.
Almanacum
,
Sanctum
Almanacum
written
in
the
front
of
the
Calendar
,
and
not
knowing
what
to
make
of
that
barbarous
term
,
with
which
he
was
before
unacquainted
,
imagined
it
to
be
some
ancient
obscure
Saint
,
who
took
up
the
first
place
in
the
Calendar
.
Being
possessed
with
this
Error
,
it
was
no
hard
matter
to
make
S.
Almachius
of
S.
Almanacum
written
in
the
old
way
of
Abbreviation
.
Having
thus
framed
the
Saint
,
out
of
good
manners
he
placed
him
after
the
Circumcision
of
our
Lord
,
the
memory
of
which
is
celebrated
upon
the
same
day
;
but
yet
to
keep
the
former
Order
as
much
as
possible
,
immediately
after
it
,
as
it
now
continueth
in
the
Roman
Martyrology
.
This
unhappy
mistake
was
thence
transcribed
into
many
other
Copies
,
and
so
encreased
the
Rabble
of
the
Romish
Saints
with
the
addition
of
St.
Almanack
.
Afterwards
a
goodly
Story
was
framed
of
him
;
that
he
suffered
Martyrdom
at
Rome
under
the
Presecture
of
Alipius
,
where
reprehending
the
Gladiators
in
the
Amphitheater
for
their
bloody
sports
,
he
was
killed
by
them
.
That
my
Conjecture
is
just
,
manifestly
appears
from
the
constant
silence
of
all
ancient
Writers
concerning
any
such
Martyr
.
None
makes
mention
of
him
before
Alcuinus
(a)
;
and
he
doth
it
in
such
a
manner
as
sheweth
that
he
knew
not
what
to
make
of
him
.
For
as
for
the
Martyrologies
of
Beda
,
Usuardus
and
Ado
,
they
have
received
so
many
Interpolations
from
latter
hands
,
that
no
Arguments
can
be
drawn
from
them
.
Baronius
is
grievously
perplexed
about
this
S.
Almachius
.
One
while
(b)
he
makes
him
to
have
suffered
under
Honorius
;
another
while
(c)
under
Theodosius
;
and
supposeth
him
to
have
been
the
same
with
the
Martyr
Telemachus
,
of
whom
Theodoret
(d)
makes
mention
.
But
so
prodigious
a
change
of
Telemachus
into
Almachius
is
somewhat
incredible
;
and
that
Telemachus
was
stoned
,
whereas
Almachius
is
said
to
have
been
stabbed
.
Add
to
this
universal
silence
of
the
Ancients
,
that
S.
Almachius
is
placed
exactly
in
the
beginning
of
the
Calendar
,
on
the
first
of
January
,
immediately
after
the
Circumcision
of
Christ
;
and
the
matter
will
be
rendred
highly
probable
.
The
only
Objection
,
which
with
any
shew
of
reason
can
be
opposed
,
is
,
that
the
word
Almanacum
seems
not
to
have
been
so
ancient
as
the
time
of
Alcuinus
,
as
being
received
from
the
Arabians
.
But
this
is
no
other
than
a
vulgar
Error
.
For
Porphyry
(e)
used
the
word
1400.
years
since
,
where
speaking
of
the
many
different
Horoscopes
,
he
saith
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whose
names
are
contained
in
the
Almanacks
:
which
may
also
give
a
probable
reason
how
the
letter
h
crept
into
Almachius
.
For
as
anciently
in
spelling
words
derived
from
the
Greek
,
they
kept
much
more
closely
to
the
Greek
Orthography
,
than
we
now
do
;
it
is
not
unlikely
that
when
this
word
was
first
adopted
by
the
Latins
,
it
was
writ
Almanachum
.
These
Arguments
will
at
least
create
a
probability
of
my
Assertion
,
that
this
fictitious
Saint
arose
from
the
unhappy
mistake
of
some
ignorant
Writer
.
If
our
Adversaries
of
the
Church
of
Rome
shall
yet
persist
to
defend
the
honour
and
truth
of
their
Calendar
;
it
will
concern
them
to
produce
better
Arguments
for
the
existence
of
St.
Almachius
,
than
I
have
now
proposed
against
it
:
But
to
return
from
St.
Almanack
to
St.
Ignatius
;
it
cannot
be
pretended
by
our
Adversaries
,
that
the
Character
of
Enthusiasm
or
Falsity
,
which
I
have
affixed
to
him
,
and
the
Miracles
attributed
to
him
,
may
equally
be
fastned
on
the
Actions
and
Miracles
of
Christ
and
his
Apostles
;
altho
both
Ignatius
and
St.
Francis
in
acting
their
Extravagances
flattered
themselves
with
the
thoughts
of
a
perfect
imitation
of
Christ.
As
for
the
reception
of
the
Faith
by
extraordinary
Illumination
,
and
in
many
cases
acting
by
Divine
Impulse
;
that
in
the
first
propagation
of
Christianity
(
when
it
was
both
necessary
and
convenient
)
was
no
argument
or
character
of
Enthusiasm
:
but
only
in
subsequent
times
,
after
the
Faith
had
been
once
published
;
and
an
ordinary
Rule
,
whether
Scripture
or
Tradition
,
was
fixed
,
which
by
natural
means
might
divulge
the
knowledge
of
it
.
Nothing
childish
or
ridiculous
can
be
discovered
in
the
Actions
of
Christ
and
his
Apostles
;
none
of
those
frantick
Motions
,
or
irrational
Extravagances
,
which
are
so
eminently
conspicuous
in
the
whole
Conduct
of
Ignatius
.
At
least
none
of
their
Miracles
are
subject
to
those
Objections
,
which
intirely
ruine
the
credit
of
those
ascribed
to
Ignatius
.
They
were
all
well
attested
,
performed
before
whole
multitudes
of
Enemies
as
well
as
Friends
,
delivered
to
us
by
Eye-witnesses
,
and
that
without
any
fluctuation
,
or
mutual
repugnance
of
their
Testimony
,
were
not
destructive
of
the
Laws
of
Corporeal
Beings
,
nor
included
any
contradiction
,
contained
nothing
monstrous
or
indecent
in
them
,
and
were
in
all
respects
intirely
conformable
to
the
Majesty
of
that
God
,
who
wrought
them
;
and
the
gravity
of
that
Religion
,
which
was
confirmed
by
them
.
It
will
perhaps
be
pretended
with
greater
shew
of
reason
,
that
the
actions
and
Histories
of
many
famous
Monks
and
Anchorets
of
the
Ancient
Church
give
no
small
countenance
to
the
Conduct
of
Ignatius
,
and
by
the
authority
of
their
Examples
rescue
it
from
the
force
of
our
Objections
;
that
consequently
the
Ancient
Church
is
no
less
subject
to
the
Charge
of
Enthusiasm
than
the
Church
of
Rome
,
and
both
equally
concerned
in
it
.
Altho
the
deformity
of
Enthusiasm
cannot
be
palliated
by
any
Authority
whatsoever
;
yet
the
regard
which
I
have
to
Truth
,
and
the
great
reverence
which
the
Church
of
England
not
unjustly
beareth
to
the
more
pure
and
ancient
times
of
Christianity
,
obligeth
me
to
remove
this
prejudice
,
and
preclude
the
force
of
any
such
Objection
,
before
I
dismiss
the
Reader
.
First
then
,
however
it
cannot
be
denied
that
many
Persons
,
who
obtained
to
themselves
an
extraordinary
repute
of
sanctity
in
the
Ancient
Church
,
committed
many
gross
irregularities
in
the
conduct
of
their
Devotion
,
practised
immoderate
Austerities
,
and
were
sometimes
guilty
of
ridiculous
Actions
;
yet
the
Ancient
Vniversal
Church
is
not
in
the
least
concerned
in
all
this
,
nor
receiveth
any
prejudice
from
the
indiscreet
Zeal
of
these
private
Bigots
.
She
gave
no
countenance
to
their
Extravagances
,
never
recommended
them
to
the
practise
or
imitation
of
her
Children
,
much
less
approved
them
by
any
solemn
and
publick
Act.
Whereas
the
Church
of
Rome
hath
in
the
highest
and
most
solemn
manner
espoused
the
Follies
and
Whimsies
of
her
Enthusiastick
Saints
by
canonizing
them
,
celebrating
their
Memories
with
Festivals
and
pompous
Ceremonies
,
invoking
them
in
her
publick
Offices
,
and
recommending
their
Examples
to
the
World
as
the
best
and
greatest
Patterns
of
Christian
Perfection
.
This
alone
might
suffice
to
overthrow
all
pretence
of
Antiquity
in
this
case
.
Yet
to
clear
the
matter
somewhat
farther
,
I
will
observe
that
these
indiscreet
Actions
and
Childish
Irregularities
were
the
products
of
latter
and
degenerate
Ages
in
the
Ancient
Church
,
unknown
to
the
first
four
Ages
,
when
Christianity
flourished
in
its
greatest
purity
.
In
the
three
first
Ages
not
the
least
footstep
or
shadow
of
them
can
be
found
;
and
in
the
fourth
Age
they
were
very
rarely
practised
,
and
wholly
confined
to
the
Desarts
of
Egypt
or
Palestine
.
As
for
the
Follies
related
of
St.
Antony
in
his
Life
,
ascribed
to
St.
Athanasius
,
and
those
of
other
Saints
in
the
Vitae
Patrum
,
said
to
have
been
writ
by
St.
Hierom
,
all
Learned
Men
are
now
agreed
that
the
former
Work
is
miserably
corrupted
,
the
latter
wholly
spurious
.
After
the
fourth
Age
,
many
Childish
Impertinencies
and
trifling
Superstitions
began
to
be
practised
by
the
Monks
and
Hermits
,
whose
Follies
are
celebrated
and
magnified
by
injudicious
Writers
of
the
same
Order
and
time
,
such
as
Palladius
,
Heraclitus
,
Sulpicius
Severus
,
Cassian
and
Moschus
;
but
augmented
with
a
large
addition
of
Fables
and
absurdity
,
by
the
latter
Legendary
Writers
of
the
Church
of
Rome
.
In
the
next
place
it
deserveth
farther
to
be
considered
,
that
in
the
Ancient
Church
none
but
obscure
and
inconsiderable
Persons
,
confined
to
a
Mountain
or
a
Desart
,
who
obtained
neither
authority
nor
reputation
in
the
Church
,
were
guilty
of
such
foul
mistakes
and
irregularities
.
The
great
and
famous
Doctors
and
Fathers
of
the
Church
,
who
drew
the
eyes
of
the
whole
World
upon
their
Actions
,
and
acquired
to
themselves
an
universal
veneration
,
cannot
be
accused
of
such
fatal
miscarriages
,
which
were
so
far
unworthy
of
them
.
On
the
contrary
,
they
sharply
opposed
the
misguided
Zeal
of
these
ignorant
Devotoes
,
censured
their
imprudent
Actions
,
slighted
their
external
shews
of
apparent
Piety
,
and
deplored
the
evil
consequences
of
their
irregular
Practices
.
What
the
wisest
of
the
Ancients
disowned
,
deserve
not
to
be
excused
and
defended
by
us
.
And
indeed
the
trifling
Devotions
and
wild
Impertinencies
of
the
Monastick
Order
were
the
greatest
blemish
to
those
latter
Ages
of
Antiquity
;
and
laid
the
foundation
of
all
Corruptions
,
whether
of
Faith
or
Manners
,
which
infected
succeeding
Ages
.
Towards
the
beginning
of
the
fifth
Age
,
Eunapius
,
the
Heathen
Historian
,
could
find
no
more
plausible
or
rational
objection
against
Christianity
,
than
the
sordid
Actions
and
ridiculous
Conduct
of
the
Monks
:
certainly
no
objection
was
then
more
visible
,
or
less
capable
of
a
refutation
.
But
then
the
Actors
of
these
Follies
never
obtained
that
respect
and
admiration
from
the
publick
suffrage
of
the
Ancient
Church
,
which
Enthusiastick
Saints
have
received
from
the
Church
of
Rome
.
The
former
commemorated
none
in
her
publick
Offices
but
Martyrs
,
Confessors
and
famous
Persons
,
who
had
been
eminently
instrumental
in
the
service
of
the
Church
;
and
filled
not
her
Diptychs
with
Monks
and
Anchorets
.
The
latter
hath
scarce
canonized
any
other
than
such
as
were
chiefly
eminent
for
Enthusiasm
.
Lastly
,
to
say
no
more
,
Even
the
highest
Extravagances
of
these
Ancient
Bigots
come
far
beneath
the
Enthusiasm
of
Ignatius
and
other
admired
Saints
of
the
Church
of
Rome
.
They
might
perhaps
commit
many
gross
absurdities
and
indecent
actions
,
and
entertain
Childish
notions
of
Religion
;
but
never
proceeded
so
far
,
as
to
pretend
to
extraordinary
Illuminations
,
reception
of
the
Faith
by
supernatural
Revelation
,
and
continual
Impulse
of
the
Divine
Spirit
;
nor
took
upon
them
to
publish
their
own
Whimsies
by
preaching
to
the
People
without
any
commission
from
the
Governours
of
the
Church
;
which
are
the
genuine
and
most
essential
Characters
of
Fanaticism
.
If
the
Miracles
related
of
them
be
sometimes
found
to
lye
open
to
the
same
Objections
,
which
are
opposed
by
me
to
those
of
Ignatius
;
the
honour
of
the
Ancient
Church
suffers
no
prejudice
thereby
;
which
far
from
building
her
Authority
and
Reputation
on
them
,
hath
frequently
disowned
and
rejected
them
;
as
appears
among
other
Arguments
,
from
that
Passage
of
the
Learned
Author
of
the
Opus
Imperfectum
,
which
I
have
produced
in
the
following
Discourse
.
None
will
be
concerned
in
the
truth
of
these
ancient
Monkish
Miracles
,
but
that
Church
only
,
which
hath
proposed
them
to
the
People
in
her
publick
Offices
and
Ecclesiastical
Legends
.
In
representing
the
Actions
of
Ignatius
,
I
have
chiefly
made
use
of
the
Authority
of
F.
Dominick
Bouhours
,
a
French
Iesuit
▪
altho
one
of
the
latest
Writers
of
his
Life
;
because
in
publishing
the
Life
of
Ignatius
of
late
among
us
,
that
Author
was
thought
fit
to
be
preferred
before
all
others
,
and
his
Relation
of
him
translated
into
our
Language
.
However
,
in
whatsoever
he
proposeth
,
he
wants
not
the
attestation
of
more
ancient
and
authentick
Writers
.
For
he
seems
to
have
taken
his
whole
Relation
from
Orlandinus
his
History
of
the
Society
of
Jesus
,
printed
at
Colen
in
the
Year
1615.
with
the
approbation
of
Claudius
Aquaviva
the
General
.
I
have
seldom
produced
any
other
Writers
of
Ignatius
his
Life
;
but
when
the
first
is
either
wholly
silent
,
or
giveth
a
different
Relation
.
If
I
have
sometimes
inserted
Observations
from
the
Life
of
Apollonius
Tyaneus
;
that
tendeth
as
well
to
illustrate
the
nature
of
Enthusiasm
in
general
,
as
to
do
justice
to
the
common
Cause
of
Christianity
against
the
pretences
of
an
Impostor
,
whom
the
latter
Heathens
set
up
in
opposition
to
our
Blessed
Saviour
.
To
conclude
,
I
hope
our
Adversaries
will
not
pretend
that
I
have
misrepresented
or
falsified
the
Actions
of
Ignatius
:
since
I
have
all
along
to
every
particular
Action
so
carefully
annexed
in
the
Margent
the
Author
who
relates
it
,
and
the
place
where
it
may
be
found
.
The
pretence
of
misrepresentation
is
the
last
refuge
of
a
baffled
Cause
;
and
therefore
made
use
of
by
our
Adversaries
as
the
only
remaining
expedient
upon
all
occasions
;
particularly
by
the
Author
of
the
Monomachia
,
who
not
being
able
to
answer
the
Objections
brought
by
a
Friend
of
mine
against
the
Authorities
of
his
Speculum
Ecclesiasticum
,
pretended
to
overrule
the
concurrent
Testimonies
of
Labbé
,
Oudin
,
Du
Pin
,
and
other
Romish
Criticks
;
because
the
particular
places
of
their
Books
,
to
which
those
Passages
related
,
were
not
adjoined
;
and
insinuated
a
suspicion
of
some
insincerity
,
as
if
that
omission
had
proceeded
from
a
fear
,
lest
the
truth
of
those
Citations
should
be
examined
.
What
the
ignorance
or
artifice
of
this
Author
will
not
permit
him
to
do
▪
at
least
all
judicious
Persons
will
allow
,
that
it
were
both
unuseful
and
impertinent
to
stuff
the
Margents
with
particular
mention
of
the
places
of
such
Critical
Writers
,
who
in
giving
their
Censures
upon
Ancient
Authors
,
proceed
either
Alphabetically
,
or
in
order
of
time
,
and
may
consequently
be
immediately
recurred
to
without
any
difficulty
.
But
a
lame
excuse
must
serve
the
turn
,
when
the
badness
of
the
Cause
will
admit
no
better
.
THE
ENTHUSIASM
OF
THE
CHURCH
of
ROME
,
&c.
SO
great
and
venerable
an
Idea
of
God
is
by
nature
imprinted
in
the
minds
of
men
;
so
visible
and
convictive
are
the
Arguments
of
his
Omniscience
and
Veracity
,
that
all
Divine
Revelations
are
no
sooner
proposed
,
than
admitted
;
and
esteemed
to
command
,
no
less
than
to
deserve
our
assent
.
The
infinite
desires
of
our
Will
,
and
visible
imperfections
of
our
Understanding
,
sufficiently
convinceth
mankind
of
the
necessity
of
such
Revelations
.
The
desire
of
happiness
is
natural
to
all
,
and
impossibility
of
attaining
it
in
this
life
is
no
less
evident
.
The
nature
and
immateriality
of
our
Soul
demonstrates
that
we
were
created
for
greater
and
more
noble
ends
than
the
mean
and
inconsiderable
enjoyments
of
this
life
;
that
we
cannot
but
exist
for
ever
,
and
are
capable
of
Eternal
Happiness
;
and
then
our
Will
naturally
prompts
us
to
desire
that
this
future
Happiness
may
be
commensurate
to
the
infinite
duration
of
our
existence
,
and
not
inferior
to
the
capacity
of
our
Nature
.
Yet
these
ardent
desires
,
and
possibility
of
obtaining
them
,
would
but
enhance
our
misery
,
and
augment
our
wishes
,
unless
the
means
of
attaining
them
were
assured
to
us
.
This
Divine
Revelation
alone
can
do
;
since
God
alone
can
confer
that
happiness
upon
mankind
;
and
that
he
will
do
it
,
can
no
otherwise
appear
than
by
some
external
Revelation
.
The
sense
and
evidence
of
these
undoubted
Truths
have
excited
mankind
in
all
Ages
to
enquire
after
such
Revelation
,
and
obliged
them
to
found
all
their
hopes
of
future
Happiness
upon
it
.
Their
Hopes
and
Desires
induced
them
to
attend
to
the
proposal
of
it
,
and
then
their
Reason
commanded
them
to
acquiesce
in
it
.
The
assurance
of
the
Divine
Infallibility
excluded
all
doubts
and
scruples
;
and
the
sense
of
their
Interest
engaged
in
it
,
banished
even
all
desire
of
doubting
.
Thus
Divine
Revelations
easily
gained
belief
and
obedience
in
the
World
;
and
if
at
any
time
they
were
rejected
or
disbelieved
by
men
,
it
was
because
their
Judgment
and
Assent
was
prepossessed
with
some
either
real
,
or
feigned
Revelation
.
But
then
it
could
not
be
avoided
but
this
natural
reverence
for
Divine
Revelations
,
and
proneness
of
believing
them
,
would
produce
some
ill
effects
prejudicial
to
the
Reason
and
Interest
of
mankind
.
A
fatal
credulity
would
creep
into
the
World
,
and
possess
the
minds
of
more
ignorant
Persons
,
and
induce
them
blindly
to
believe
every
bold
Pretender
to
Revelation
.
After
a
laborious
and
fruitless
search
of
future
Happiness
,
men
were
apt
to
embrace
any
System
of
Religion
presented
to
them
,
if
it
flattered
their
hopes
of
future
felicity
;
they
were
loth
to
discover
the
error
and
illusion
of
any
pleasing
Revelation
:
they
wished
it
might
be
true
;
and
what
at
first
they
wished
,
they
at
last
believed
.
But
not
only
did
the
desires
and
hopes
of
mankind
create
this
credulity
;
the
natural
reverence
of
God
and
all
divine
Oracles
,
when
not
rationally
directed
,
advanc'd
and
increas'd
it
.
Many
feared
they
should
be
injurious
to
the
Divine
Majesty
,
and
incur
the
guilt
of
Atheism
,
if
they
should
scrupulously
examine
what
pretended
to
carry
the
stamp
of
his
Authority
,
and
to
have
been
revealed
by
him
.
To
entertain
scruples
in
this
case
,
was
thought
no
less
than
Sacrilege
;
and
every
doubt
was
esteemed
an
affront
to
God.
To
which
may
be
added
,
that
most
imagined
they
should
contract
no
small
merit
,
and
even
lay
an
obligation
upon
God
,
if
they
immediately
resigned
up
their
judgment
to
his
supposed
Revelation
,
and
blindly
received
it
without
any
doubt
or
hesitation
.
This
in
all
Ages
opened
a
wide
gate
,
and
prepared
the
way
for
Error
and
Superstition
:
while
the
whimsies
of
every
foolish
Enthusiast
,
and
fables
of
every
bold
Impostor
were
proposed
under
the
venerable
name
of
Divine
Oracles
,
and
securely
believed
by
the
credulous
multitude
.
Hence
all
the
follies
and
absurdities
of
Pagan
Religion
found
belief
and
entertainment
in
the
World
;
and
the
most
extravagant
Impostors
never
wanted
Proselytes
.
Hence
the
most
pernicious
Errors
of
Hereticks
found
admission
into
the
Church
;
and
the
pretence
of
new
Revelations
in
every
Age
,
seduced
some
part
of
the
Christian
World.
All
the
present
corruptions
of
the
Faith
are
owing
to
it
;
on
which
side
soever
any
Errors
at
this
day
are
entertained
,
a
scrupulous
examination
would
discover
them
to
be
entertained
chiefly
for
the
precedent
reasons
;
and
all
modern
additions
to
genuine
Christianity
will
be
found
either
to
flatter
the
hopes
,
or
raise
the
admiration
of
the
common
People
.
To
this
fatal
credulity
,
and
danger
of
illusion
arising
from
it
,
God
and
Nature
have
assigned
an
excellent
remedy
,
the
use
of
our
Reason
;
which
may
examine
the
grounds
and
testimonies
of
all
pretended
Revelations
,
inquire
into
their
truth
,
and
after
a
scrupulous
trial
pass
sentence
on
them
.
This
the
interest
of
Truth
,
and
the
honour
of
our
Nature
requires
us
to
perform
,
that
we
may
neither
prostitute
the
former
,
nor
depreciate
the
latter
by
submitting
our
Understandings
to
the
Pretensions
of
every
bold
Impostor
.
Without
this
precedent
enquiry
,
our
belief
would
be
irrational
,
and
far
from
being
meritorious
,
would
become
unlawful
.
For
to
violate
the
rules
of
conduct
prescribed
to
our
understanding
,
were
to
overthrow
all
the
Laws
of
Nature
,
to
debase
the
dignity
of
mankind
,
and
efface
the
Image
of
God
imprinted
in
us
.
These
Rules
assure
us
that
God
cannot
reveal
any
thing
foolish
or
ridiculous
,
much
less
contrary
to
the
testimony
of
our
Senses
,
or
repugnant
to
the
first
principles
of
Reason
.
No
greater
injury
can
be
offered
to
the
Deity
,
than
to
believe
him
the
Author
of
any
Religion
which
prescribes
or
encourageth
foolish
and
superstitious
Practices
,
or
opposeth
Sense
and
Reason
.
All
such
Revelations
would
imply
repugnant
Attributes
to
be
in
God
;
which
if
it
did
not
destroy
his
existence
,
would
at
least
oblige
us
to
form
dishonourable
Ideas
of
him
.
And
therefore
Seneca
truly
saith
,
(a)
Superstition
is
a
most
senseless
Error
,
which
affronts
that
Object
it
pretends
to
worship
.
For
what
doth
it
matter
,
whether
you
deny
or
dishonour
God
?
Justly
also
doth
Plutarch
wonder
(b)
why
Atheism
should
be
rather
accused
of
Impiety
than
Superstition
,
since
few
of
are
moved
by
any
defect
in
the
Order
or
Government
of
the
World
to
call
in
question
the
Existence
of
God
;
but
the
Tricks
and
Cheats
of
superstitious
Persons
,
their
Enthusiastick
Motions
,
Ridiculous
Actions
,
Exorcisms
,
Lustrations
,
and
such
like
,
give
them
occasion
to
believe
it
better
,
and
more
rational
,
there
should
be
no
God
,
than
such
a
God
,
as
the
Author
of
such
a
Superstitious
Religion
must
necessarily
be
.
So
that
wise
Heathen
.
If
Christianity
in
the
first
and
purer
Ages
of
it
,
had
laboured
with
these
difficulties
,
or
been
obnoxious
to
these
Objections
;
it
could
never
have
convinced
the
World
of
its
Truth
,
or
surmounted
the
resistance
of
Heathen
Philosophy
.
It
would
have
been
highly
irrational
and
unworthy
the
learning
of
those
Ages
to
have
deserted
one
Superstition
to
embrace
another
so
much
more
absurd
,
than
the
former
,
by
how
much
the
one
was
repugnant
to
Reason
alone
,
the
other
both
to
Sense
and
Reason
.
It
is
the
unhappiness
of
latter
Ages
,
to
lye
open
to
the
force
of
this
Objection
,
which
after
so
many
Superstitious
Practices
and
Opinions
introduced
into
a
great
part
of
the
Christian
Church
,
is
thereby
become
unanswerable
.
For
,
whosoever
considers
the
Fictions
of
Transubstantiation
,
Purgatory
and
Infallibility
,
the
Impertinence
of
Prayers
in
an
unknown
Tongue
,
the
trifling
Actions
of
their
most
illustrious
Saints
,
and
fond
Superstitions
practiced
in
their
several
Monastick
Orders
,
Processions
,
Worship
of
Images
,
Saints
and
Relicks
;
and
indeed
,
in
every
individual
Office
of
the
Church
of
Rome
,
cannot
but
conclude
without
descending
into
the
merits
of
the
Cause
,
That
the
complex
Religion
of
the
Church
of
Rome
,
is
not
of
Divine
Institution
,
and
deserves
not
,
either
to
have
been
revealed
by
God
,
or
to
be
believed
by
Men
;
and
if
he
believeth
these
opinions
and
practices
to
be
inseparable
from
Christianity
,
he
may
justly
reject
it
,
and
rationally
conclude
it
to
be
a
Cheat
,
and
the
Author
of
it
to
have
been
an
Egregious
Impostor
.
That
these
Reasons
have
really
tended
to
the
Prejudice
of
Christianity
,
and
made
innumerable
Apostates
from
it
,
the
sad
Experience
of
Italy
,
and
other
Romish
Countries
beyond
the
Seas
demonstrates
,
where
,
if
the
Relations
of
modern
Travellers
do
not
deceive
us
,
few
real
Christians
can
be
found
out
of
the
credulous
Multitude
,
whose
Ignorance
disableth
them
from
perceiving
the
Follies
,
and
discovering
the
Falseness
of
their
Religion
.
It
is
therefore
the
peculiar
Glory
of
the
Christian
Religion
,
that
it
was
revealed
and
proposed
to
the
World
in
the
most
Learned
of
all
the
precedent
Ages
;
That
it
did
not
take
shelter
in
the
Ignorance
of
Mankind
,
nor
confine
its
Mysteries
to
the
more
remote
and
ignorant
Part
of
the
World.
The
Learning
and
Philosophy
of
the
Heathens
was
then
raised
to
the
highest
Perfection
;
and
the
Knowledg
of
all
Arts
and
Sciences
had
gained
equal
extent
with
the
Roman
Empire
;
so
that
we
may
truly
affirm
the
World
to
have
been
then
more
universally
Learned
,
than
in
any
Age
,
either
before
or
since
.
At
this
time
especially
,
God
chose
to
publish
his
Revelations
to
the
World
,
and
made
the
more
Learned
part
of
it
the
Stage
of
his
Promulgation
;
that
so
in
future
Ages
,
Christianity
might
not
be
subjected
to
any
just
Suspicions
of
Fraud
and
Imposture
,
nor
the
precedent
Reception
of
it
be
ascribed
to
the
foolish
Credulity
of
ignorant
and
illiterate
Proselytes
.
The
Doctrines
of
it
were
proposed
,
and
Miracles
in
testimony
of
it
,
wrought
in
all
the
more
famous
Cities
of
the
Empire
,
in
their
publick
Schools
and
Synagogues
,
in
their
Theaters
and
Universities
,
in
Rome
and
Athens
,
the
great
Centers
of
Learning
;
and
,
which
deserveth
to
be
observed
,
more
especially
in
Greece
,
and
Asia
Minor
,
the
most
Learned
part
of
that
then
Learned
Empire
.
This
secured
the
Christian
Religion
from
all
possibility
of
Error
and
Illusion
;
since
,
if
either
the
Doctrines
of
it
had
been
ridiculous
and
irrational
,
or
the
Miracles
fictitious
and
pretended
;
the
Learned
Auditors
and
Spectators
of
those
times
,
who
were
not
in
the
least
prepossest
in
favour
of
it
,
would
soon
have
discovered
the
Cheat
,
and
vehemently
decried
the
Error
.
This
consideration
also
tendeth
no
less
to
the
Advantage
and
Reputation
of
the
Reformation
,
that
it
was
advanced
and
undertaken
in
a
most
learned
and
knowing
Age
;
That
all
the
Authors
and
Promoters
of
it
,
were
Persons
of
extraordinary
Knowledg
;
and
that
purity
of
Religion
,
and
success
of
Learning
,
as
they
decreased
proportionably
in
all
Ages
;
so
they
returned
into
the
World
at
the
same
time
.
Whereas
Popery
oweth
all
its
Triumphs
and
Success
to
the
Ignorance
of
Mankind
;
began
with
the
decrease
of
Learning
,
and
was
well
nigh
ruined
with
the
Restauration
of
it
.
All
the
peculiar
Articles
of
Popery
,
were
founded
in
the
dark
and
ignorant
Ages
of
the
Church
;
their
most
illustrious
and
admired
Saints
,
were
rude
and
illiterate
Idiots
,
devoid
of
all
Learning
,
and
oft-times
of
common
Sense
;
their
Miracles
are
ever
acted
either
in
barbarous
and
credulous
Ages
,
or
in
remote
Corners
of
the
World
;
(
we
poor
Hereticks
,
who
have
the
greatest
need
of
them
(
for
their
Arguments
being
so
often
baffled
,
nothing
but
Miracles
can
now
convert
us
)
can
never
be
blessed
with
the
sight
of
them
)
and
at
this
day
,
it
flourisheth
proportionably
to
the
Knowledg
or
Ignorance
of
all
Countries
.
In
France
,
the
most
Learned
of
all
the
Popish
Countries
,
it
is
forced
to
put
on
a
new
Masque
,
and
by
many
subtil
and
nice
Expositions
,
Qualifications
and
Interpretations
,
is
almost
lost
and
refined
into
nothing
.
In
Italy
(
if
we
may
believe
the
Reports
of
modern
Travellers
)
it
hath
few
Proselytes
,
besides
the
ignorant
and
unlearned
Multitude
;
the
more
intelligent
sort
being
become
either
Atheists
,
Scepticks
or
Molinists
.
In
Spain
alone
,
and
the
Indies
,
doth
it
flourish
in
its
full
Vigour
;
where
so
gross
an
Ignorance
hath
possessed
the
minds
of
Papists
,
that
they
believe
their
Inquisitors
no
less
Infallible
than
the
Apostles
;
and
imagine
that
their
Images
can
both
hear
and
see
them
.
So
necessary
and
useful
is
Learning
to
Mankind
,
which
may
fix
Rules
to
distinguish
true
from
pretended
Revelations
,
discern
real
from
feigned
Miracles
,
and
discover
the
Illusions
of
Impostors
,
that
the
decay
of
it
hath
in
all
Ages
and
Countries
been
accompanied
with
a
deluge
of
Error
and
Superstition
.
But
in
nothing
is
the
use
and
necessity
of
Learning
,
and
its
subservience
to
the
interest
and
purity
of
Religion
,
more
conspicuous
and
apparent
,
than
in
preventing
the
Dangers
and
Follies
of
Enthusiasm
;
to
which
,
in
the
present
Constitution
of
mankind
,
all
revealed
Religions
cannot
but
be
obnoxious
.
I
do
not
hereby
imply
the
necessity
of
any
extraordinary
Learning
,
or
accurate
Knowledg
of
all
Sciences
,
in
all
Ranks
and
Orders
of
Christians
;
but
an
ordinary
Prudence
,
and
right
understanding
of
the
nature
and
genius
of
Christianity
;
which
if
assisted
by
the
Direction
of
more
learned
Guides
and
Pastors
,
as
God
in
the
first
Institution
of
Christianity
intended
it
should
be
;
will
abundantly
secure
all
Persons
from
the
delusions
of
designing
or
ignorant
Enthusiasts
.
However
,
a
great
part
of
Mankind
will
continue
to
want
this
Prudence
,
and
neglect
this
Direction
;
especially
,
when
the
means
of
Knowledg
are
studiously
kept
from
them
,
and
no
Instruction
to
be
obtained
,
but
from
external
Ceremonies
,
or
the
Dictates
of
a
Confessor
,
as
it
is
in
all
Popish
Countries
.
Such
Persons
profess
Christianity
,
not
out
of
any
Conviction
of
the
Truth
or
Divinity
of
it
,
but
induced
by
the
Prejudices
of
Education
and
Authority
of
Example
,
understand
not
the
true
Principles
of
their
Religion
,
and
instead
of
a
rational
Faith
,
possess
only
a
blind
Credulity
.
This
affords
a
fair
opportunity
of
success
to
the
Frauds
and
Artifices
of
Impostors
,
who
will
never
want
Proselytes
in
an
ignorant
and
credulous
Auditory
;
and
if
upheld
,
and
favoured
by
the
publick
Applause
of
the
Church
,
may
draw
Multitudes
of
Admirers
after
them
.
The
great
Engines
of
these
Religious
Juglers
,
were
ever
Enthusiasm
,
and
the
pretence
of
Miracles
.
The
latter
have
long
since
ceased
,
and
could
never
really
be
performed
by
Impostors
:
It
remains
therefore
,
that
they
betake
themselves
to
Enthusiasm
;
possess
the
People
with
a
belief
of
extraordinary
Revelations
communicated
to
them
,
of
an
inward
Familiarity
with
God
,
of
continual
Divine
Inspirations
,
of
acting
solely
by
the
impulse
of
the
Spirit
,
and
following
the
infallible
Dictates
of
an
inward
Light.
This
Opinion
must
be
raised
,
and
continued
by
bold
Pretences
,
extatick
Motions
,
severe
Austerities
,
and
Macerations
of
the
Body
,
a
mortified
Look
,
extraordinary
Acts
of
apparent
Humility
,
ridiculous
Actions
,
which
may
imply
a
contempt
of
the
World
,
perpetual
canting
about
Spiritual
Matters
,
and
delivering
them
in
such
a
manner
,
as
may
seem
to
proceed
from
the
immediate
Revelation
of
God
;
and
withal
,
in
impenetrable
Nonsense
.
Such
Pretences
and
Actions
,
will
excite
the
Admiration
of
foolish
Persons
,
and
by
amusing
their
Judgment
with
specious
Shews
,
create
in
them
an
extraordinary
Veneration
for
their
Enthusiastick
Prophet
.
All
the
Whimsies
of
his
disturbed
Phantasy
shall
then
pass
for
Oracles
,
and
his
foolish
Austerities
for
so
many
certain
Indications
of
a
real
Sanctity
.
When
this
Opinion
is
once
entertained
,
then
the
pretence
of
Miracles
may
securely
be
set
on
foot
,
and
the
grossest
Cheat
may
pass
undiscerned
among
credulous
Spectators
,
who
will
be
deterred
by
a
religious
Awe
from
examining
the
Truth
of
the
Miracles
of
their
admired
Impostor
,
whose
own
Word
shall
without
Scruple
be
received
for
Miracles
pretended
to
be
done
by
him
in
Secret
;
or
at
least
,
the
single
Testimony
of
one
credulous
Woman
,
or
fanciful
Ideot
,
shall
be
esteemed
an
undoubted
Certainty
.
Whosoever
examines
the
Miracles
of
the
Romish
Saints
,
will
find
them
all
to
have
been
at
first
believed
upon
such
slender
Motives
,
and
afterwards
amplified
and
increased
by
the
Writers
of
their
Lives
;
at
least
,
that
this
was
the
case
of
the
Miracles
pretended
to
be
done
by
Ignatius
Loyola
,
I
doubt
not
to
demonstrate
.
Thus
the
Folly
and
Credulity
of
Mankind
,
hath
opened
the
way
,
and
facilitated
success
,
even
to
designing
Impostors
,
who
are
conscious
of
the
falsity
of
their
own
Pretences
,
and
are
disquieted
with
a
perpetual
fear
of
Discovery
.
But
,
then
the
way
is
more
open
,
and
success
more
easy
to
such
Enthusiasts
,
who
imagine
they
really
enjoy
and
receive
from
God
those
Illuminations
and
Impulses
which
they
vent
to
their
deluded
Followers
.
Such
Persons
are
inspired
with
a
false
Zeal
;
and
in
proposing
the
Phrensies
of
their
disturbed
Brains
,
imagine
themselves
to
act
in
Obedience
to
Heaven
,
and
for
the
benefit
of
Mankind
;
which
renders
all
their
Actions
vigorous
,
and
themselves
unwearied
in
the
Prosecution
of
them
.
That
there
have
been
,
and
are
still
,
many
such
Enthusiasts
in
the
World
,
the
History
of
all
times
,
and
our
own
Experience
demonstrates
beyond
all
doubt
;
and
that
there
should
be
such
,
we
shall
cease
to
wonder
if
we
consider
the
nature
of
things
.
Such
Persons
are
commonly
endued
with
weak
Brains
,
and
diseased
Bodies
;
often
suffer
irregular
motions
of
the
Blood
,
which
creates
gross
and
turbulent
Spirits
,
and
fills
the
Brain
with
strong
and
active
Vapours
.
These
continuing
a
violent
motion
in
the
Brain
,
will
reproduce
so
strong
and
lively
Images
of
those
things
,
which
have
been
the
most
frequent
Objects
of
their
Meditations
,
and
made
deepest
Impression
in
them
,
that
they
will
really
believe
themselves
to
act
those
things
which
they
only
imagine
;
and
to
see
,
hear
,
and
feel
all
those
Objects
,
which
are
so
lively
represented
to
them
.
This
is
manifest
even
in
Melancholly
and
Hypochondriack
Persons
,
who
are
so
far
deluded
by
the
Action
of
the
undigested
Vapours
of
their
Bodies
upon
their
Brain
,
that
they
frequently
believe
the
reality
of
those
things
,
which
their
disturbed
Imagination
representeth
to
them
.
If
the
motion
of
the
Spirits
be
very
irregular
,
and
their
action
upon
the
Brain
exceeding
strong
,
it
will
produce
various
effects
upon
the
Body
,
according
to
the
different
Constitution
of
it
,
or
peculiar
irregularity
of
the
motion
and
disorder
of
the
Spirits
.
Sometimes
violent
and
extraordinary
motions
of
the
Body
shall
be
effected
;
at
other
times
,
all
the
Spirits
flowing
to
the
Brain
,
the
Nerves
will
be
emptied
,
and
thereby
all
the
visible
Actions
of
Life
will
be
suspended
,
and
both
ways
an
Extasy
will
be
produced
.
And
all
this
may
happen
involuntarily
without
,
or
even
against
the
consent
of
the
Will.
All
these
Effects
will
be
much
more
sensible
and
apparent
,
when
the
Enthusiasm
is
affected
,
and
contracted
by
a
long
habit
of
distempered
Imagination
.
This
frequently
happens
in
ignorant
and
melancholy
Persons
,
whose
Thoughts
are
not
serene
and
calm
,
but
accompanied
with
vehement
Passions
and
turbulent
Motions
.
Such
are
wont
to
affix
their
whole
Thoughts
to
certain
Objects
,
and
employ
all
their
Spirits
in
continuing
their
Ideas
of
them
;
which
being
gross
,
and
hurried
with
an
irregular
Motion
,
create
a
mighty
Fermentation
in
the
Blood
,
whence
new
Clouds
and
Vapours
are
transmitted
into
the
Brain
,
and
render
the
Imagination
more
intense
and
strong
.
The
Spirits
being
put
into
this
irregular
and
rapid
Motion
,
various
Effects
will
follow
in
the
Body
,
according
to
the
different
Constitution
of
it
,
or
present
Disposition
of
the
Spirits
.
Either
violent
and
extraordinary
Motions
of
the
whole
Body
will
be
produced
,
or
all
the
sensible
Actions
of
Life
will
be
suspended
.
And
all
the
while
the
Mind
amuseth
it self
with
monstrous
and
extravagant
Ideas
of
things
,
which
are
often
rendred
pleasing
and
delightful
by
their
infinite
Variety
.
When
once
the
Art
is
obtained
,
of
exciting
the
Passions
,
and
disturbing
the
Spirits
of
the
Body
at
the
Meditation
of
certain
Objects
,
no
sooner
will
the
Ideas
recur
to
the
Mind
,
but
the
same
Motions
will
return
into
the
Body
,
and
all
the
aforementioned
Effects
will
naturally
be
produced
.
Thus
a
habit
of
Enthusiasm
at
last
is
formed
;
and
extasies
may
be
produced
as
often
as
the
convenience
or
whimsies
of
the
Enthusiast
shall
require
it
.
In
this
state
the
Soul
is
detained
with
unaccountable
Notions
,
and
monstrous
Ideas
of
things
,
which
enables
even
the
most
ignorant
Persons
to
talk
boldly
and
fluently
of
those
things
,
whose
imagination
then
disturbs
the
mind
,
which
are
commonly
Divine
Matters
,
but
withal
in
an
incoherent
and
unintelligible
manner
.
However
,
the
Enthusiast
himself
believes
all
this
to
proceed
from
a
Divine
influence
,
and
mistakes
the
phrensies
of
his
Brain
for
the
dictates
of
the
Holy
Ghost
;
and
the
credulous
Multitude
,
which
ever
refers
those
things
to
a
Divine
original
,
whose
causes
it
cannot
comprehend
,
proclaimeth
his
Dreams
to
be
Inspirations
,
ascribeth
the
extatick
motions
of
his
Body
to
the
operation
of
the
Spirit
acting
in
him
,
and
admireth
his
high-flown
Nonsense
as
Divine
Sublimity
.
These
Enthusiasts
,
as
they
are
commonly
Persons
of
weak
understandings
,
and
narrow
capacities
,
are
easily
led
away
with
false
appearances
of
Religion
,
and
grosly
mistake
the
nature
and
genius
of
Christianity
.
They
imagine
Religion
to
consist
in
a
rigorous
and
severe
exercise
of
those
external
actions
,
which
in
the
Countrey
they
live
in
,
are
generally
esteemed
the
indications
of
Piety
and
Christian
Vertue
;
and
fancy
,
that
the
farther
they
carry
these
practices
,
the
more
nearly
they
approach
to
the
utmost
degree
of
perfection
.
Thus
in
the
Church
of
Rome
,
the
profession
of
Evangelical
poverty
,
a
beggarly
habit
,
a
severe
mortification
of
the
Body
,
continual
telling
over
of
Beads
,
going
in
pilgrimage
,
and
other
childish
actions
,
are
at
least
by
the
common
people
esteemed
the
best
characters
of
a
refined
and
exalted
Vertue
.
Hence
Enthusiasts
of
that
Communion
,
corrupted
with
these
prejudices
,
while
they
aim
at
an
extraordinary
perfection
and
purity
,
propose
to
themselves
long
pilgrimages
,
terrible
austerities
,
continual
prayer
,
and
a
thousand
other
ridiculous
actions
,
which
their
deluded
fancy
suggests
to
be
meritorious
.
They
employ
their
thoughts
in
the
perpetual
meditation
of
these
imaginary
perfections
;
and
in
their
extasies
and
raptures
are
amused
with
them
,
and
form
pleasing
Ideas
of
them
,
arising
from
the
apprehension
of
any
exceeding
merit
or
veneration
to
be
obtained
by
the
practice
of
them
.
In
this
religious
phrensy
they
imagine
to
have
received
the
Divine
approbation
of
them
,
mistaking
a
foolish
satisfaction
of
a
deluded
judgment
for
the
suffrage
and
voice
of
the
Holy
Spirit
acting
in
them
:
and
at
last
proceed
so
far
,
as
to
fancy
the
reception
of
a
Divine
Command
for
the
commission
of
these
extravagancies
.
No
wonder
then
,
if
after
such
a
false
perswasion
they
proceed
to
act
all
the
whimsies
and
follies
which
a
disturbed
brain
and
violent
imagination
can
suggest
;
if
they
put
off
all
sense
of
shame
and
modesty
,
and
setting
no
bounds
to
their
extravagance
,
deliver
themselves
up
to
the
conduct
and
direction
of
an
irrational
fancy
,
which
inciteth
them
to
commit
such
follies
and
trifles
,
as
are
beneath
the
dignity
of
a
rational
Being
,
and
contrary
to
the
dictates
of
common
sense
;
such
ridiculous
fopperies
and
elaborate
extravagance
,
as
may
justly
provoke
the
laughter
of
sober
Heathens
,
and
indignation
of
wiser
Christians
.
Such
ridiculous
Fanaticism
is
the
utmost
degeneracy
of
Christian
Religion
,
than
which
nothing
can
be
more
contrary
to
its
Genius
,
and
destructive
of
its
Principles
.
Christianity
was
intended
to
exalt
and
perfect
the
Reason
of
mankind
,
to
create
true
notions
of
the
nature
of
all
moral
and
religious
Actions
,
and
introduce
the
practice
of
a
manly
and
rational
Piety
.
Whereas
this
Enthusiasm
debaseth
the
Reason
and
Understanding
of
mankind
,
introduceth
false
Ideas
of
Religion
and
Piety
,
and
exposeth
both
to
the
scorn
and
derision
of
the
more
judicious
and
intelligent
World
:
as
if
none
but
Fools
and
Ideots
could
be
perfect
Christians
;
and
the
highest
degree
of
madness
were
the
most
certain
mark
of
piety
.
Such
absurd
Opinions
cannot
but
scandalize
all
considering
Persons
;
and
cause
them
to
conclude
,
that
either
these
absurdities
are
gross
corruptions
and
deviations
from
Christianity
,
or
else
Christianity
it self
is
a
grand
Imposture
,
unworthy
the
belief
and
veneration
,
or
even
attention
of
mankind
.
The
former
is
not
easily
discernible
by
those
who
have
no
other
notions
of
Christianity
,
than
what
they
receive
from
the
general
practice
and
currant
opinions
of
their
Countrey
;
and
are
from
their
infancy
prepossest
,
that
there
is
no
true
Christian
Society
besides
their
own
;
where
if
such
Fanaticism
be
publickly
practised
or
countenanced
,
it
cannot
but
create
in
them
a
detestation
of
all
Christianity
.
But
as
for
those
who
are
convinced
of
the
truth
of
Christianity
in
general
,
and
enquire
after
the
true
Doctrines
of
it
among
so
many
divided
Communions
of
the
Christian
World
,
they
may
rationally
and
infallibly
conclude
that
particular
Church
which
favours
or
promotes
this
Superstitious
Enthusiasm
,
to
be
infinitely
corrupted
and
degenerate
from
the
true
Spirit
and
Principles
of
Christianity
.
If
we
view
the
several
Churches
and
Communions
of
the
Christian
World
,
we
shall
find
no
Society
of
Christians
more
free
from
Fanaticism
than
the
Church
of
England
,
or
more
guilty
of
it
than
the
Church
of
Rome
.
It
hath
been
the
peculiar
happiness
of
the
Church
of
England
to
create
a
right
sense
of
Religion
and
Piety
in
all
her
Communicants
,
and
secure
to
them
the
practice
of
a
rational
Devotion
.
She
makes
no
pretensions
to
private
Inspirations
,
and
extraordinary
Illuminations
of
the
Holy
Ghost
;
and
all
her
Children
are
more
apt
to
deride
,
than
admire
the
follies
and
extasies
of
Enthusiasts
.
If
any
of
her
Members
have
at
any
time
through
ambition
or
ignorance
embraced
Fanaticism
,
they
have
at
the
same
time
departed
from
the
Communion
of
the
Church
,
and
becoming
Schismaticks
,
proclaimed
themselves
her
Enemies
.
Yet
so
far
hath
the
sober
and
judicious
practice
and
example
of
the
Church
of
England
influenced
even
their
conduct
,
that
the
most
extravagant
among
them
have
been
less
Fanatical
than
the
most
admired
Saints
of
the
Church
of
Rome
:
and
whensoever
the
sense
of
their
Duty
,
and
Providence
of
God
shall
induce
them
to
return
to
the
bosome
of
the
Church
,
which
we
heartily
wish
,
they
can
do
it
no
otherwise
than
by
deserting
even
all
Reliques
of
Fanaticism
.
Not
so
the
Church
of
Rome
,
which
in
all
her
Offices
and
publick
Ceremonies
promotes
and
foments
it
,
hath
on
many
occasions
given
publick
applause
and
approbation
to
it
,
and
oweth
the
greatest
part
of
her
peculiar
Doctrines
,
and
present
prosperity
to
the
Enthusiasm
of
her
Followers
.
If
we
consult
the
publick
Offices
of
that
Church
,
we
shall
find
nothing
intelligible
directly
proposed
to
the
common
People
,
but
the
Prayers
performed
in
an
unknown
Tongue
,
and
their
Senses
in
the
mean
while
amused
with
antick
Gestures
,
Images
,
Processions
,
and
pompous
Representations
.
The
first
enforceth
the
minds
of
ignorant
Persons
to
betake
themselves
to
the
entertainment
of
their
own
thoughts
,
and
direct
their
Devotion
according
to
their
own
crude
and
indigested
Ideas
;
and
then
the
latter
inspires
them
with
childish
and
absurd
notions
of
Religion
,
and
Divine
Matters
,
and
both
together
cause
them
to
form
wild
and
Enthusiastick
Apprehensions
of
Religious
Actions
,
and
direct
their
Conduct
according
to
those
Apprehensions
.
If
we
examine
the
peculiar
Doctrines
of
the
Church
of
Rome
,
we
shall
find
many
of
them
to
derive
their
original
from
Enthusiastick
Visions
and
Revelations
.
I
will
instance
only
in
Purgatory
and
Transubstantiation
;
whereof
the
former
,
however
at
this
day
defended
,
was
at
first
set
a
foot
upon
the
sole
Authority
of
these
Fanatick
Visions
;
which
imaginary
Visions
of
this
kind
were
so
frequent
among
the
Enthusiastick
Monks
of
the
sixth
,
seventh
,
eighth
,
and
tenth
Ages
,
that
large
Volumes
might
be
compiled
of
them
:
as
indeed
I
have
seen
several
voluminous
Collections
of
them
in
Manuscript
,
composed
before
the
Reformation
,
in
proof
of
Purgatory
.
As
for
Transubstantiation
,
as
it
was
first
forged
in
the
Cell
of
a
Visionary
Monk
;
so
it
chiefly
gained
credit
and
belief
in
the
World
from
the
pretended
Visions
of
supposed
Saints
;
for
whose
sake
God
divested
the
Sacramental
Elements
of
their
usual
Accidents
,
and
offered
them
to
their
sight
under
the
very
Species
of
an
Humane
Body
.
Scarce
a
Monkish
Saint
of
any
eminence
after
the
ninth
Age
can
be
found
,
in
whose
life
such
a
Vision
is
not
related
.
Lastly
,
if
we
view
the
Religious
Orders
of
the
Church
of
Rome
,
where
Religion
and
Piety
is
supposed
to
flourish
in
its
utmost
perfection
,
and
which
are
esteemed
the
grand
Patterns
of
refined
Christianity
;
we
shall
find
them
to
be
so
many
Societies
of
Fanatical
Enthusiasts
,
who
,
if
we
except
vicious
and
irreligious
Persons
among
them
,
wholly
busie
themselves
in
wild
Imaginations
,
and
ridiculous
Ceremonies
.
If
any
religious
Persons
among
them
escape
this
contagion
,
and
surmount
this
imperfection
,
it
is
owing
to
the
excellency
of
their
Genius
,
and
advantage
of
their
Learning
,
not
the
Rules
of
their
Order
,
which
naturally
lead
them
to
it
.
But
in
nothing
is
the
Enthusiasm
of
the
Church
of
Rome
more
apparent
,
than
in
her
approbation
and
veneration
of
Enthusiastick
Saints
.
The
Church
of
Rome
in
her
Calendars
,
Offices
,
Legends
,
and
Bulls
of
Canonization
hath
placed
such
a
rabble
of
Saints
in
Heaven
,
that
if
a
Lucian
or
Iulian
should
arise
anew
to
write
Satyrs
againts
the
Inhabitants
of
Heaven
,
and
criticise
upon
the
vulgar
conceptions
of
them
,
I
fear
they
would
find
greater
matter
of
laughter
among
the
Christian
Saints
,
than
the
Heathen
Gods.
Of
these
Saints
no
small
part
had
never
any
existence
;
and
many
no
such
existence
as
is
commonly
ascribed
to
them
;
I
mean
,
acted
no
such
things
as
their
Legendary
Lives
relate
.
Of
those
which
remain
,
many
were
vicious
and
wicked
Persons
,
Traytors
to
their
Prince
and
Countrey
,
or
furious
Persecutors
of
the
supposed
Hereticks
of
latter
Ages
;
whom
nothing
but
a
blind
zeal
for
the
Interest
of
the
Court
of
Rome
caused
to
be
canonized
.
As
for
the
Saints
of
latter
Ages
,
who
were
canonized
by
solemn
Bulls
and
Ceremonies
(
For
the
Ancient
Saints
never
enjoyed
that
honour
)
they
were
generally
chosen
out
of
the
Monastick
Orders
;
and
were
either
downright
Enthusiasts
,
or
chiefly
admired
for
those
Actions
which
included
somewhat
of
Enthusiasm
.
In
these
Canonizations
it
is
enquired
,
not
whether
the
Candidate
of
that
sacred
Character
exercised
all
the
offices
of
Piety
,
Temperance
and
Charity
in
the
highest
perfection
;
not
whether
he
procured
some
illustrious
benefit
to
the
Church
,
or
was
ever
ready
to
suffer
Martyrdom
for
the
Profession
of
Christianity
;
but
whether
he
ran
about
the
World
barefoot
,
and
professing
Evangelical
Poverty
,
begged
his
bread
from
door
to
door
;
whether
he
wore
an
iron
Chain
,
an
hair
Shirt
,
or
a
knotted
Cord
,
and
affected
to
appear
ridiculous
in
all
his
Actions
;
whether
he
macerated
his
Body
with
prodigious
Austerities
,
and
went
in
Pilgrimage
to
the
Holy
Land
,
and
other
famous
Shrines
;
whether
he
enjoyed
extraordinary
Illuminations
of
the
Holy
Ghost
,
acted
by
the
sole
impulse
of
the
Spirit
,
and
had
frequent
extasies
and
raptures
of
mind
:
lastly
,
whether
any
of
his
credulous
Followers
would
adventure
to
testify
any
Miracles
done
by
him
,
either
seen
by
themselves
in
secret
,
or
received
from
others
by
Tradition
.
What
a
miserable
corruption
of
Christianity
must
this
needs
be
,
to
give
such
solemn
and
publick
approbation
to
the
extravagances
of
Fanaticks
,
to
applaud
their
Follies
,
admire
their
Phrensies
,
and
propose
them
as
the
great
Objects
of
imitation
,
not
to
say
of
worship
,
to
the
People
;
to
solemnize
Festivals
in
their
memory
,
and
invoke
them
in
the
publick
Liturgies
;
and
give
thanks
to
God
for
the
great
and
glorious
Examples
of
those
,
who
were
fitter
for
Bedlam
,
than
the
Blessed
Society
of
Apostles
,
Prophets
and
Martyrs
!
Such
fond
Credulity
and
irrational
Conduct
might
be
somewhat
excusable
in
the
common
People
,
whose
ignorance
and
inexperience
might
plead
their
pardon
.
But
when
the
representative
Church
of
Rome
commit
such
Follies
,
and
deliberately
form
such
Canonizations
,
which
are
afterwards
approved
and
received
by
the
whole
Roman
Communion
,
we
cannot
but
conclude
that
Church
to
have
grosly
perverted
the
Design
of
Christianity
,
and
widely
deviated
from
the
primitive
Purity
of
that
most
Rational
as
well
as
Holy
Religion
.
That
the
Charge
of
Enthusiasm
upon
the
Saints
of
the
Church
of
Rome
is
most
just
and
deserved
,
will
appear
from
a
particular
view
of
their
Lives
and
Actions
:
and
that
not
only
of
those
who
lived
in
the
more
barbarous
and
ignorant
Ages
of
the
Church
,
but
of
those
who
flourished
in
these
last
more
learned
and
refined
Ages
,
after
so
many
Reformations
of
Ecclesiastical
Discipline
,
and
so
great
improvements
of
Reason
.
For
in
those
Countries
where
Popery
is
freely
professed
,
and
without
fear
of
Heretical
Observers
,
Fanaticism
retains
as
great
applause
as
ever
;
and
by
a
fatal
Contagion
,
whether
of
pernicious
Examples
,
or
prevailing
Ignorance
,
the
latest
Saints
are
the
greatest
Enthusiasts
.
This
might
be
abundantly
demonstrated
from
the
Lives
and
Actions
of
St.
Philip
Neri
,
of
St.
Teresa
,
St.
Mary
Magdalen
Pazzi
,
and
St.
Rosa
;
but
I
chuse
rather
to
prove
it
from
the
Conduct
of
St.
Ignatius
Loyola
,
as
well
because
he
is
one
of
the
most
eminent
and
illustrious
Saints
in
the
Roman
Calendar
,
as
because
he
was
Founder
of
the
most
celebrated
and
learned
Order
of
the
Church
of
Rome
.
If
after
a
strict
examination
he
shall
appear
to
have
been
a
most
extravagant
Enthusiast
,
we
cannot
hope
to
discover
a
more
rational
Devotion
in
the
obscure
and
more
inconsiderable
Saints
of
that
Church
.
In
forming
this
Enquiry
,
I
shall
begin
with
the
Qualities
necessarily
required
to
constitute
and
compleat
an
affected
Enthusiast
;
among
which
an
ardent
desire
of
Glory
,
and
immoderate
Ambition
,
obtains
the
first
place
.
For
none
would
prostitute
the
Dignity
of
his
Nature
to
the
Follies
and
Impertinencies
of
Enthusiasm
;
deny
to
himself
the
common
benefits
of
Life
,
and
undergo
Poverty
,
Nakedness
,
Hunger
,
and
a
thousand
other
Inconveniencies
incident
to
that
Profession
,
if
he
were
not
transported
with
a
violent
Ambition
,
and
sustained
with
the
pleasing
hopes
of
obtaining
thereby
unusual
Glory
,
and
extraordinary
Admiration
.
Ignatius
was
in
a
most
particular
manner
indued
with
this
Heroick
Quality
,
and
that
both
natural
and
acquired
.
That
he
was
by
nature
ambitious
,
all
the
Writers
of
his
Life
assures
us
.
Thus
Bouhours
⸫
tells
us
,
That
above
all
,
he
had
an
ardent
Passion
for
Glory
;
that
he
was
naturally
Haughty
,
and
his
Fancy
wholly
filled
with
Gallantry
and
Vanity
;
and
in
all
his
Actions
,
he
only
followed
the
false
Maxims
of
the
World.
This
,
as
the
same
Father
relates
,
naturally
incited
him
to
the
love
of
Poetry
,
and
made
him
keep
a
kind
of
Decency
even
in
his
Irregularities
.
They
pretend
indeed
,
that
Ignatius
was
possest
with
this
ambitious
Temper
,
only
before
his
Conversion
,
when
it
was
abolished
by
a
particular
gift
of
God
;
but
besides
,
that
even
that
is
sufficient
for
our
purpose
;
if
we
may
judg
from
his
subsequent
Actions
,
we
have
no
great
Reason
to
believe
them
,
as
shall
be
shown
hereafter
.
This
natural
Ambition
of
Ignatius
,
was
fomented
and
increased
by
his
extraordinary
Addiction
to
read
Romances
,
and
the
Lives
of
Saints
.
The
same
Historian
*
relates
of
him
,
That
he
was
a
diligent
Reader
of
Romances
;
and
in
particular
,
a
great
Admirer
of
Amadis
de
Gaul
,
and
such
Books
of
Knight
Chivalry
,
and
wonderfully
tickled
with
Adventures
and
Feats
of
Arms
related
in
them
.
This
filled
his
Head
with
false
Ideas
of
Glory
,
and
heated
his
Brains
with
vehement
desires
of
Imitation
.
Thus
Don
Quixot
began
his
Knight-Errantry
with
the
reading
of
such
Romances
,
which
even
made
him
run
Mad
with
ambition
and
desire
of
Glory
:
And
as
it
happens
most
unluckily
,
Ignatius
and
Don
Quixot
were
both
inspired
with
reading
the
same
Book
,
the
Adventures
of
Amadis
de
Gaul
,
whom
the
Don
always
proposed
to
himself
,
as
the
grand
Pattern
of
all
his
Exploits
;
and
Ignatius
imitated
as
far
as
the
difference
of
Saint-Errantry
would
give
him
leave
.
But
it
was
the
reading
the
Legends
of
Saints
,
which
finally
compleated
the
Disease
,
and
rendred
it
incurable
.
This
excited
in
him
a
passionate
desire
of
obtaining
an
equal
Reputation
in
the
Church
,
and
Degree
in
Heaven
with
them
;
and
after
envying
their
Glory
,
perswaded
him
to
imitate
their
Follies
.
It
was
necessary
,
as
well
as
natural
,
for
such
an
ignorant
Bigot
,
who
designed
to
acquire
to
himself
esteem
,
by
the
repute
of
extraordinary
Sanctity
,
and
yet
understood
little
of
the
true
Principles
of
Christianity
,
to
take
his
Pattern
from
the
Lives
of
Saints
,
and
direct
his
conduct
by
the
Imitation
of
their
most
celebrated
Actions
,
related
in
the
ordinary
Legends
of
the
Church
;
which
affixing
most
ridiculous
Follies
to
the
venerable
Names
of
Apostles
,
Martyrs
and
Confessors
,
and
not
undeservedly
relating
them
of
the
latter
Saints
,
who
are
commonly
held
in
the
greatest
Esteem
,
betrayed
his
weak
Judgment
to
the
Imitation
and
Practice
of
the
same
Extravagances
.
All
the
Writers
of
his
Life
,
ascribe
his
Conversion
to
his
accidental
reading
of
the
Lives
of
Saints
;
and
Maffeius
†
particularly
relates
of
him
,
That
in
reading
these
Legends
,
he
would
often
stop
,
and
in
a
transport
,
whether
of
Zeal
or
Ambition
,
cry
out
,
What
if
I
should
imitate
this
Illustrious
Exploit
of
St.
Dominick
?
What
if
I
should
undertake
this
celebrated
Action
of
St.
Francis
?
This
procured
to
them
little
less
than
Divine
Honours
,
and
may
make
me
be
accounted
somewhat
more
than
Human.
Somewhat
extraordinary
,
therefore
,
he
was
resolved
to
do
,
which
might
immortalise
his
Name
,
and
give
occasion
for
new
Legends
;
but
how
to
direct
his
Ambition
,
he
was
yet
uncertain
;
being
desirous
of
the
Honour
of
a
Saint
,
yet
loth
to
forfeit
the
Triumphs
of
a
Knight-Errant
.
He
was
ravished
indeed
with
the
reading
the
Life
of
Christ
,
and
Legends
of
the
Saints
;
*
Was
set
on
fire
with
the
wonderful
things
he
read
;
and
being
astonished
at
the
Austerities
of
the
Anchorets
,
resolved
to
imitate
them
,
to
visit
the
Holy
Sepulchre
,
and
shut
up
himself
in
an
Hermitage
.
But
these
good
Motions
lasted
but
for
a
while
,
and
he
quickly
relapsed
into
his
former
Weakness
.
He
wisely
considered
,
That
the
Imitation
of
these
Anchorets
might
procure
him
the
Admiration
of
ignorant
Devoto's
;
but
Feats
of
Arms
alone
,
could
secure
to
him
the
Favour
and
Applause
of
more
Polite
Ladies
.
For
it
must
not
be
dissembled
,
That
our
Saint
‖
,
besides
his
innate
Passion
for
Glory
,
had
a
secret
Inclination
for
a
Lady
of
Quality
;
and
now
his
Head
was
full
of
Military
Exploits
,
to
make
himself
worthy
of
that
Ladies
favour
.
Then
he
fell
again
to
read
,
and
anew
to
imagine
somewhat
more
wonderful
in
the
Actions
of
Saints
,
than
in
all
the
Exploits
of
those
Romantick
Heroes
,
which
had
formerly
filled
his
Imagination
.
This
rekindled
in
him
a
desire
of
Solitude
;
but
still
,
when
he
was
upon
the
point
of
taking
a
good
Resolution
,
the
World
with
all
its
Charms
so
powerfully
assaulted
him
,
that
he
fell
back
,
and
lingred
after
Military
Honour
.
Many
days
were
spent
in
this
Fluctuation
of
Mind
,
till
at
last
he
resolved
to
become
Saint-Errant
.
And
not
imprudently
.
For
as
Sancha
Pancha
unanswerably
disputed
to
his
Master
Don
Quixot
,
since
the
attainment
of
Glory
was
his
only
aim
,
Saint-Erranty
was
a
much
easier
,
and
more
certain
way
than
Knight-Errantry
.
For
from
the
first
,
nothing
but
Blows
and
Wounds
were
to
be
expected
,
and
perhaps
a
sudden
Death
in
the
first
Encounter
,
which
might
blast
all
the
hopes
of
Honour
;
whereas
a
Saint-Errant
might
sleep
securely
,
unless
disturbed
with
the
Phrensies
of
his
own
Brain
;
be
lodged
in
Palaces
,
and
attended
with
crouds
of
admiring
Followers
;
might
survive
the
Fruits
of
his
Labour
,
and
after
his
Death
be
inrolled
among
the
Favourites
of
Heaven
;
might
be
honoured
with
an
Anniversary
Solemnity
,
have
his
Bones
enchased
in
Gold
,
and
his
Tomb
frequented
with
crouds
of
devout
Clients
;
might
have
Churches
and
Images
erected
to
his
Memory
and
Worship
;
and
if
the
Writers
of
his
Life
be
endued
with
fruitful
Inventions
,
have
innumerable
Miracles
ascribed
to
him
.
Besides
,
Ignatius
wisely
remembred
that
his
Lameness
,
and
the
visible
deformity
of
his
Leg
,
remaining
after
his
Wound
received
in
the
Siege
of
Pompelona
,
would
eternally
hinder
him
from
appearing
a
compleat
Courtier
,
or
attracting
the
Favour
and
Affections
of
Ladies
,
without
which
a
Knight-Errant
cannot
subsist
.
He
had
used
indeed
all
imaginary
Remedies
to
cure
this
Deformity
,
as
passionately
affecting
to
appear
every
way
compleat
,
without
the
least
Blemish
.
But
Heaven
had
designed
him
for
a
more
noble
Profession
.
The
Order
of
Knighthood
being
thus
resolved
on
,
it
remained
to
chuse
some
illustrious
Saint
,
whose
Actions
he
might
imitate
,
and
propose
as
a
Rule
to
his
Conduct
.
Don
Quixot
sat
not
longer
in
Councel
to
chuse
a
Pattern
for
his
Military
Atchievements
,
than
Ignatius
did
to
find
out
a
fit
Exemplar
for
his
intended
Bigottry
.
At
last
,
most
luckily
he
pitcht
upon
St.
Francis
,
than
whom
latter
Ages
have
not
produced
a
greater
,
or
more
extravagant
Enthusiast
,
if
we
except
his
Ape
Ignatius
.
How
well
he
performed
his
undertaking
,
and
how
nearly
followed
the
footsteps
of
this
great
Master
,
we
shall
often
by
comparing
their
Actions
,
have
occasion
to
shew
.
However
Ignatius
,
to
manifest
that
he
was
no
Dastard
,
sometimes
ventured
a
little
higher
,
and
had
no
inconsiderable
flights
in
imitation
of
Christ
himself
,
having
a
very
ardent
desire
to
be
as
much
as
possible
,
the
lively
Image
of
Iesus
Christ
,
as
Bussieres
expresseth
it
.
Thus
after
he
had
perswaded
his
first
six
Disciples
to
submit
themselves
to
his
Direction
;
he
calls
them
together
,
and
opens
to
them
his
design
of
imitating
Christ
in
the
most
perfect
manner
;
tells
them
,
that
Christ
went
about
saving
Souls
,
and
thence
perswaded
them
to
go
into
Palestine
upon
the
same
employment
.
St.
Francis
was
not
altogether
so
hasty
;
he
staid
till
he
got
twelve
Disciples
about
him
,
that
so
himself
might
resemble
Christ
,
and
they
the
Apostles
;
altho
none
can
easily
discover
any
resemblance
between
them
,
save
only
in
this
,
that
they
were
illiterate
.
But
Ignatius
was
not
so
wholly
taken
up
in
the
Imitation
of
Saints
,
but
that
he
still
kept
an
eye
to
the
Laws
of
Chivalry
,
and
as
much
as
possible
,
directed
his
Actions
by
those
Ideas
which
the
reading
of
Romances
had
created
in
him
.
And
in
this
he
degenerated
not
from
the
Example
of
his
Master
St.
Francis
,
who
in
the
beginning
of
his
Conversion
,
was
inclined
to
exert
his
vigorous
Ambition
in
Feats
of
Arms.
These
Military
Ideas
so
far
possessed
Ignatius's
Imagination
,
that
he
could
not
forget
them
,
in
forming
the
draught
of
his
Order
,
and
writing
his
Book
of
Exercises
.
The
first
design
of
his
Order
,
was
revealed
to
him
by
God
in
his
Meditation
of
the
two
Standards
,
in
which
were
shewed
to
him
the
first
Lineaments
,
and
general
Scheme
of
his
Order
,
by
Military
Representations
.
Afterwards
intreating
the
Pope
that
no
Preferments
might
be
conferred
on
any
of
his
Order
,
he
represented
to
him
,
that
the
other
Orders
were
like
so
many
Squadrons
of
Cuirassiers
to
stand
fast
in
their
Post
;
but
his
Order
like
Light-Horsemen
,
to
be
always
in
a
moving
Condition
.
In
like
manner
,
his
Book
of
Meditations
is
formed
in
a
Military
way
,
where
he
represents
to
us
,
our
Saviour
as
a
King
,
inviting
his
Subjects
to
accompany
him
in
a
Military
Expedition
,
for
the
Conquest
of
the
whole
Earth
,
and
assures
them
of
their
share
in
the
Booty
and
Glory
of
the
Conquest
in
Proportion
to
their
Fatigues
in
War.
He
describes
Christ
coming
to
Preach
his
Doctrine
to
the
World
,
with
the
Devil
standing
in
the
Front
before
him
,
and
both
under
the
resemblance
of
Generals
,
who
raise
Troops
,
spread
their
Ensigns
,
take
the
Field
,
and
exhort
their
Men
to
follow
them
.
It
seems
,
the
Propagation
of
the
Gospel
by
force
of
Arms
,
is
connatural
to
the
Order
of
Jesuits
;
only
the
Wisdom
of
latter
Years
hath
changed
these
Spiritual
,
into
carnal
Weapons
.
But
to
come
a
litle
nearer
;
one
of
the
most
necessary
Ingredients
of
Knight-Errantry
,
is
a
Lady
,
who
by
the
auspicious
Charms
of
her
Beauty
may
protect
the
Knight
,
and
receive
the
Trophies
of
all
his
Victories
.
The
choice
therefore
of
Dulcinea
del
Toboso
,
cost
Don
Quixot
no
less
than
the
serious
Consultation
of
eight
Days
;
and
the
choice
of
the
Blessed
Virgin
cost
Ignatius
a
tedious
Preparation
at
his
first
setting
out
;
when
at
last
,
he
prostrated
himself
one
night
before
her
Image
,
and
consecrated
himself
to
the
Service
of
the
Son
and
the
Mother
;
vowed
inviolable
Fidelity
to
her
;
made
her
his
Protectress
,
and
ever
after
esteemed
himself
to
be
obliged
to
her
by
the
Laws
of
Knighthood
.
Another
necessary
Qualification
of
Knight-Errantry
,
is
to
be
solemnly
dubbed
Knight
,
and
watch
a
whole
Night
in
Armour
,
before
the
undertaking
of
that
Profession
.
And
therefore
Don
Quixot
at
his
first
setting
out
,
had
a
terrible
scruple
of
Conscience
,
because
he
was
not
yet
dubbed
Knight
;
whereupon
he
immediately
caused
himself
to
be
dubbed
by
the
Inn-keeper
,
and
kept
his
Vigils
in
his
imaginary
Chappel
.
Ignatius
was
not
forgetful
of
this
Ceremony
,
and
therefore
in
Imitation
of
it
,
he
watched
a
whole
Night
in
his
Pilgrims
Weeds
,
the
Armour
of
Saints
,
before
the
Altar
of
our
Lady
at
Montferrat
,
praying
and
devoting
himself
to
Jesus
and
Mary
,
according
to
those
warlike
Ideas
,
which
were
still
in
him
,
as
Bouhours
*
expresseth
it
.
Departing
,
he
hung
up
before
the
Altar
his
Sword
and
Poniard
.
For
where-ever
a
Knight-Errant
performs
his
Vigils
,
his
Arms
are
forfeited
to
the
use
of
the
Chappel
,
and
must
be
redeemed
if
he
will
have
them
.
But
to
proceed
,
Don
Quixot
carried
no
Money
about
him
,
because
no
Knight-Errant
ever
did
;
ordered
Sancha
Pancha
to
provide
no
Necessaries
aforehand
,
saying
Knights-Errant
ought
to
rely
on
Gods
Providence
;
and
ever
pleaded
that
by
the
Priviledg
of
his
Order
,
he
was
exempted
from
paying
any
Reckonings
,
or
any
other
Debt
whatsoever
.
So
Ignatius
thought
it
a
Crime
to
carry
Money
with
him
;
relied
so
far
upon
the
Providence
of
God
,
that
he
would
accept
of
no
Provivisions
for
a
Journey
,
altho
offered
to
him
;
and
in
his
Journey
to
the
Holy
Land
by
Sea
,
pleaded
always
,
that
as
a
Saint
he
ought
to
be
excused
from
paying
any
Fraight
,
and
would
never
pay
it
,
tho
Money
were
given
to
him
for
that
purpose
.
Don
Quixot
believed
every
one
bound
to
confess
,
believe
,
and
maintain
whatsoever
he
avouched
,
whether
they
had
seen
it
or
no.
So
Ignatius
established
it
for
the
primary
Rule
of
his
Order
,
that
every
one
should
obey
the
General
,
that
is
,
himself
while
alive
,
with
the
same
implicite
Faith
as
they
would
God
himself
.
Lastly
,
to
omit
many
other
Instances
of
this
nature
,
As
the
Inn-keeper
excused
Don
Quixot
when
he
had
done
many
outragious
Injuries
,
as
a
Fool
and
distracted
Coxcomb
;
so
the
Spanish
Captain
excused
upon
the
same
account
the
Extravagant
Incivilities
of
Ignatius
,
when
he
was
brought
before
him
.
But
the
most
remarkable
Instance
remains
behind
.
Don
Quixot
in
Obedience
to
the
Laws
of
Knight-Errantry
,
in
all
his
Exploits
left
it
to
the
Discretion
of
his
Horse
whether
he
would
go
,
believing
the
essence
and
being
of
all
his
Adventures
to
consist
in
that
.
In
like
manner
,
Ignatius
ever
submitted
himself
blindly
to
the
Dictates
of
his
Confessor
;
and
when
he
was
wanting
,
to
the
Direction
of
his
Horse
;
as
may
appear
from
this
Story
.
Ignatius
presently
after
his
Conversion
,
made
a
Pilgrimage
to
Montserrat
.
By
the
way
,
he
fell
in
Company
with
a
Moor
,
and
disputed
with
him
about
the
Immaculate
Conception
of
the
Blessed
Virgin.
The
Moor
stifly
opposed
it
,
and
as
it
should
seem
,
was
too
hard
for
Ignatius
upon
the
point
,
as
well
he
might
,
arguing
against
an
ignorant
Disputant
,
and
being
on
the
righter
Side
.
At
this
Ignatius
,
transported
with
anger
and
zeal
,
was
in
doubt
with
himself
,
whether
his
Faith
and
Allegiance
due
to
the
Blessed
Virgin
ever
since
his
solemn
dedication
of
himself
to
her
,
did
not
oblige
him
to
revenge
her
honour
by
the
death
of
the
Mahometan
.
Not
being
able
to
resolve
the
Doubt
,
and
fearing
to
be
wanting
in
his
Duty
,
he
resolved
to
follow
the
Moor
,
and
do
what
God
should
inspire
him
.
Thus
riding
on
,
he
came
where
the
Road
parted
.
One
way
led
to
Montserrat
,
the
other
the
Moor
took
.
No
Divine
Inspiration
yet
appearing
,
and
the
Case
admitting
no
longer
delay
,
he
abandoned
all
farther
expectation
of
Divine
Impulse
,
and
committed
himself
to
the
direction
of
his
Horse
,
although
all
will
not
allow
him
to
have
rid
upon
so
learned
a
Beast
;
Maffeius
saith
,
It
was
a
plain
Ass
,
or
at
least
a
Mule.
Ignatius
,
therefore
,
coming
to
the
Division
of
the
Road
,
stopt
his
Horse
,
and
loosned
the
Reins
,
resolving
if
the
Beast
took
the
same
way
which
the
Moor
had
done
,
to
set
upon
him
,
and
kill
him
;
if
the
other
,
to
let
him
pass
unrevenged
.
The
Beast
by
good
luck
took
the
way
leading
to
Montserrat
;
whereupon
Ignatius
most
rationally
concluded
,
that
God
did
not
require
at
his
hands
that
he
should
revenge
the
Blasphemies
of
the
Moor.
This
the
Writers
of
his
Life
call
a
Miracle
,
tho
an
honest
Heretick
would
rather
call
it
Chance
.
Now
the
Romish
Saints
may
well
be
impeccable
,
if
God
must
work
Miracles
to
perserve
them
from
sin
;
tho
a
sober
Casuist
would
not
fear
to
conclude
,
that
Ignatius
by
making
such
an
irrational
Resolution
,
was
really
guilty
of
Murther
.
It
is
well
his
Countryman
St.
Dominick
did
not
live
in
his
time
.
For
he
denying
the
Immaculate
Conception
of
the
Blessed
Virgn
,
if
Ignatius
had
met
him
in
this
mood
,
and
his
Ass
had
not
been
wiser
than
himself
,
the
two
Saints
must
have
fought
a
Duel
about
the
Immaculate
Conception
;
and
then
surely
by
the
common
Privilege
of
Saints
each
would
have
fought
for
Truth
.
That
Ignatius
in
his
Conversion
was
acted
with
these
ambitious
Principles
,
and
reformed
his
Life
not
out
of
any
sense
of
Piety
,
but
meerly
through
an
immoderate
desire
of
Vain-glory
,
is
so
undeniable
,
that
even
the
Writers
of
his
Life
cannot
dissemble
it
.
This
appears
from
the
account
given
by
them
of
the
motions
excited
in
his
Imagination
by
reading
Romances
and
the
Lives
of
Saints
at
his
first
Conversion
,
which
was
before
mentioned
;
and
may
be
farther
demonstrated
from
what
Bouhours
(a)
adds
,
that
in
exercising
all
his
Religious
Austerities
,
he
had
at
first
no
other
aim
than
to
imitate
those
holy
Penitents
,
whose
Lives
he
had
read
,
and
to
expiate
his
Sins
.
This
last
clause
was
annexed
only
to
save
the
Credit
of
the
Saint
.
For
in
his
Life
,
(b)
published
by
order
of
Mutius
Vitelleschi
,
General
of
the
Jesuits
,
it
is
freely
confessed
,
that
Ignatius
his
first
Resolutions
were
to
exercise
great
Austerities
,
and
perform
extraordinary
Penance
,
not
so
much
to
expiate
his
Sins
,
which
then
presented
themselves
to
his
view
,
as
because
he
imagined
that
in
these
rigours
the
utmost
perfection
of
Christianity
consisted
,
having
no
higher
Idea
of
it
,
and
desiring
with
passion
to
acquire
that
perfection
,
as
the
only
means
of
obtaining
the
repute
of
Sanctity
.
And
indeed
if
we
examine
his
first
Adventure
after
his
Conversion
,
we
hear
of
no
extraordinary
acts
of
real
Piety
and
Devotion
,
but
only
Pilgrimages
,
Sackcloth
,
Fasting
,
Whipping
and
Begging
,
the
effects
of
an
Ambitious
Desire
to
imitate
the
Actions
of
the
most
Renowned
Saints
,
which
then
wholly
possest
his
Imagination
;
and
with
the
thoughts
of
which
he
continually
amused
himself
,
so
far
as
to
employ
his
whole
time
in
painting
the
famous
Actions
of
Christ
and
his
Saints
upon
a
Book
,
and
then
admiring
the
glory
of
them
.
However
,
this
was
somewhat
better
employment
,
than
that
wherewith
St.
Francis
at
first
busied
himself
,
to
make
Crucifixes
in
Mortar
with
his
own
hands
;
although
both
equally
proceeded
from
Childish
Notions
of
Religion
and
Devotion
.
If
then
Ambition
had
so
great
a
part
in
the
Conversion
of
Ignatius
:
if
an
excessive
desire
of
Glory
,
and
foolish
emulation
of
the
Honour
of
other
Saints
,
chiefly
induced
Ignatius
to
embrace
a
Religious
Life
:
with
what
pretence
or
shew
of
truth
can
the
Writers
of
his
Life
ascribe
his
Conversion
to
the
Providence
of
God
,
and
operation
of
the
Holy
Ghost
?
A
Conversion
which
themselves
cannot
deny
to
have
been
the
effect
of
Ambition
,
and
other
unruly
Passions
;
and
in
which
,
without
any
breach
of
Charity
,
the
Devil
had
far
more
influence
than
God.
Divine
Conversions
never
proceed
from
such
unlawful
Principles
;
and
correct
the
Errors
of
the
Judgment
,
as
well
as
purge
the
Corruptions
of
the
Will
;
whereas
Ignatius
,
after
his
Conversion
,
continued
in
the
same
Ignorance
of
all
Divine
Matters
and
true
Piety
,
and
retained
his
former
Ambitious
Inclination
,
which
alone
may
create
a
reasonable
suspicion
of
insincerity
in
the
whole
conduct
of
his
Life
.
It
cannot
be
pretended
that
Ignatius
was
at
first
induced
by
motives
of
Ambition
and
Vain-glory
to
undertake
the
Severities
of
a
Religious
Life
,
but
afterwards
proceeded
wholly
upon
Principles
of
disinteressed
Piety
.
The
Writers
indeed
of
his
Life
assure
us
,
that
immediately
after
his
Conversion
,
all
Reliques
of
Ambition
were
by
an
immediate
operation
of
the
Holy
Ghost
extinguished
in
him
;
but
the
subsequent
conduct
of
his
Life
demonstrate
the
contrary
.
The
ambition
of
founding
a
new
Order
in
the
Church
,
had
strongly
possest
his
Imagination
,
and
was
the
grand
motive
of
all
his
Austerities
.
To
this
all
his
Actions
were
directed
;
and
by
this
he
was
encouraged
to
undertake
and
conquer
the
greatest
Difficulties
.
Orlandinus
(a)
plainly
confesseth
,
no
man
would
have
taken
so
much
pains
as
he
did
,
unless
he
had
carried
such
a
Design
in
his
head
;
and
Bouhours
,
(b)
that
he
had
designed
to
institute
an
Order
under
the
name
of
the
Society
of
Iesus
,
ever
since
his
retirement
at
Manreza
,
immediately
after
his
Conversion
.
The
Ambition
of
instituting
a
peculiar
Sect
was
ever
the
chief
Motive
of
all
Heresiarchs
and
Impostors
;
who
thought
nothing
more
glorious
than
to
acquire
an
arbitrary
command
over
the
Understandings
of
their
deluded
Followers
.
This
incited
Apollonius
Tyaneus
,
St.
Francis
,
and
Ignatius
to
gather
to
themselves
Disciples
as
soon
as
they
had
obtained
a
popular
repute
of
sanctity
;
and
that
the
World
might
take
notice
of
their
great
success
,
they
all
agreed
to
lead
their
Disciples
as
it
were
in
triumph
into
the
Capital
City
of
the
World
:
Ignatius
and
Francis
on
pretence
to
receive
the
Pope's
Blessing
and
Commands
,
but
Apollonius
upon
a
more
generous
Design
to
brave
the
Tyant
Nero
,
and
let
him
know
that
he
detested
his
Actions
,
and
scorn'd
his
Threats
.
No
wonder
the
supposed
Merits
of
the
Design
,
and
sanctity
of
the
Profession
which
Ignatius
had
undertaken
,
should
raise
his
Pretensions
;
since
he
might
rationally
promise
to
himself
an
extraordinary
veneration
on
Earth
,
and
a
more
exalted
Throne
in
Heaven
.
Don
Quixot
fancied
that
all
Knight-Errants
went
to
Heaven
,
or
at
least
to
Purgatory
;
and
surely
Saint-Errants
deserved
to
be
placed
in
an
higher
degree
than
they
.
The
Indian
Philosophers
had
assured
Apollonius
,
that
both
dead
and
living
he
should
be
esteemed
a
God.
A
pious
Frier
had
seen
St.
Francis's
Soul
in
the
shape
of
a
bright
Star
carried
in
a
Cloud
upon
many
Waters
into
Heaven
;
and
another
holy
Brother
being
wrapt
into
an
extasy
had
seen
an
empty
Seat
prepared
in
Heaven
,
more
eminent
than
the
rest
,
shining
with
great
splendor
,
and
adorned
with
precious
Stones
;
and
at
the
same
time
heard
a
Voice
from
Heaven
,
saying
,
that
it
was
kept
for
St.
Francis.
Bonaventure
†
,
who
was
himself
a
Saint
,
had
stiled
him
the
Angel
ascending
from
the
East
,
having
the
Seal
of
the
Living
God
;
and
might
not
Ignatius
reasonably
expect
a
Place
of
equal
dignity
in
the
Court
of
Heaven
?
yes
surely
;
and
that
we
may
not
doubt
of
it
,
St.
Mary
Magdalen
Pazzi
in
an
extasie
saw
his
Soul
in
a
glorious
Seat
in
Heaven
.
As
for
reverence
to
be
obtained
by
them
whilst
alive
,
Apollonius
was
commonly
saluted
by
the
People
with
the
Title
of
Divus
,
and
esteemed
so
great
a
Favourite
of
the
Gods
,
that
crouds
of
Clients
daily
flocked
to
him
,
desiring
him
to
intercede
with
Heaven
for
them
.
St.
Francis
enjoyed
the
Title
of
Christianissimus
Pauper
,
or
the
Most
Christian
Beggar
,
and
thereby
stood
in
competition
with
the
Most
Christian
King
;
but
Ignatius
being
more
ingenious
,
assumed
the
Title
of
Pauper
Pauperum
;
and
thereby
emulating
that
of
Servus
Servorum
,
exceeded
St.
Francis
,
as
much
as
the
Pope
exceeds
all
Secular
Princes
.
However
,
both
are
now
attended
with
crouds
of
devout
Supplicants
;
altho
in
this
Apollonius
hath
the
advantage
of
them
in
point
of
Judgment
and
Learning
.
For
they
favoured
such
Invocations
while
alive
,
and
are
now
supposed
gladly
to
receive
them
when
dead
:
whereas
the
Heathen
Philosopher
wisely
rejected
the
Petitions
of
those
who
desired
his
Intercession
with
God
,
telling
them
,
that
if
they
were
really
devout
Persons
,
they
needed
no
Intercessor
,
but
might
themselves
boldly
approach
to
God
,
and
offer
up
their
Petitions
to
him
.
I
might
instance
in
several
other
Actions
and
Circumstances
,
which
clearly
manifest
an
immoderate
desire
of
Vain
glory
.
His
Resolution
of
preaching
the
Gospel
among
the
Infidels
in
the
Holy
Land
,
the
great
stage
of
Knight-Errantry
in
former
Ages
,
without
any
probability
of
success
,
arose
from
this
principle
of
Ambition
.
Thus
Apollonius
affecting
the
honour
of
dying
a
Martyr
for
Philosophy
,
went
boldly
to
Domitian
,
and
reprehended
his
Tyranny
;
and
Saint
Francis
went
twice
into
Asia
,
and
once
into
Africk
to
convert
the
Soldan
of
Babylon
,
and
Miramolin
of
Morocco
,
not
so
much
out
of
desire
to
propagate
Christianity
,
as
that
by
his
Impertinence
provoking
those
Princes
to
cruelty
,
he
might
obtain
the
Crown
of
Martyrdom
.
The
singularity
of
habit
used
by
Ignatius
▪
and
Apollonius
was
directed
to
the
same
Design
.
By
this
they
distinguished
themselves
from
the
rest
of
mankind
,
and
drew
crouds
of
Admirers
after
them
;
who
at
first
drawn
together
by
the
novelty
of
their
Habit
,
might
at
last
be
deluded
with
their
Jugling
Artifices
.
But
a
most
certain
argument
of
Ambition
in
Sacred
Matters
is
to
envy
to
all
others
the
acquisition
of
Reputation
by
the
same
method
.
That
must
needs
be
an
impious
as
well
as
extravagant
Ambition
,
which
cannot
endure
any
Rivals
or
Competitors
in
Sanctity
,
and
would
engross
to
it self
all
the
veneration
of
Fools
,
and
credulity
of
Mankind
.
This
Philostratus
(a)
and
Bonaventure
(b)
particularly
observe
of
Apollonius
Tyaneus
,
and
St.
Francis
,
that
they
approved
not
those
Austerities
in
any
other
,
which
they
practised
themselves
.
In
like
manner
,
Ignatius
represented
to
two
Ladies
of
Alcala
his
Disciples
,
who
had
resolved
to
go
in
pilgrimage
to
our
Lady
of
Gvadalupe
,
profess
Evangelical
Poverty
,
and
serve
the
Sick
in
Hospitals
,
the
folly
of
their
Design
;
and
asserted
,
that
without
an
evident
Inspiration
of
the
Holy
Ghost
,
they
must
not
take
such
extraordinary
courses
to
advance
in
Perfection
;
that
Sanctity
did
not
consist
in
Pilgrimages
or
Evangelical
Poverty
;
and
earnestly
dissuaded
them
from
their
Intentions
.
Now
if
Ignatius
did
truly
practice
and
pursue
Evangelical
Perfection
,
he
ought
not
to
have
diverted
these
Ladies
from
their
Resolutions
,
who
had
proposed
to
themselves
the
practice
of
those
very
Actions
which
they
had
before
admired
in
Ignatius
.
He
might
perhaps
plead
for
himself
Inspiration
of
the
Holy
Ghost
:
but
besides
that
such
a
Plea
is
downright
Enthusiasm
,
it
might
have
been
with
equal
reason
pretended
by
the
Ladies
;
since
all
such
Inspirations
are
purely
interrnal
,
and
known
only
to
the
Person
who
receives
them
.
Thus
also
he
expressed
great
dislike
of
long
Prayers
in
others
,
altho
himself
frequently
bestowed
whole
days
in
Prayer
;
and
at
his
first
conversion
did
nothing
else
but
pray
.
The
affectation
of
the
name
of
Saint
is
a
no
less
evident
mark
of
a
violent
Ambition
;
and
therefore
we
may
reasonably
conclude
Apollonius
to
have
been
extremely
guilty
of
this
Vice
,
in
that
while
alive
he
not
unwillingly
received
the
title
of
God
from
the
common
People
.
The
Notions
which
the
Heathens
had
of
their
Inferior
Deities
was
the
same
which
the
Papists
usually
entertain
of
their
Saints
.
This
Title
Ignatius
upon
all
occasions
ambitiously
courted
;
and
by
cunning
Artifices
endeavoured
to
procure
.
Thus
at
Manreze
having
with
many
incredible
Austerities
and
severe
Mortifications
once
acquired
among
the
credulous
Multitude
the
Title
of
a
Saint
,
as
if
he
had
got
his
Aim
,
he
immediately
gives
over
all
solitude
,
changed
his
deformed
Penitential
Dress
into
a
more
decent
Habit
,
and
moderates
his
Austerities
.
At
Barcelona
meeting
a
company
of
Beggars
,
he
distributed
all
his
Money
to
them
,
and
then
immediately
in
their
sight
began
himself
to
beg
:
whereupon
they
cryed
out
,
A
Saint
,
a
Saint
.
His
Confessor
Eguia
was
wont
to
give
it
out
,
that
he
was
more
than
a
Saint
;
and
he
to
return
the
Complement
,
and
secure
the
continuation
of
it
,
gave
Eguia
a
great
character
of
extraordinary
Piety
.
He
betrayed
no
less
Vain
glory
,
when
in
an
affected
extravagance
of
humility
he
prayed
to
God
,
and
wished
publickly
on
all
occasions
,
that
his
Body
,
when
dead
,
might
be
exposed
in
the
open
Fields
to
be
devoured
by
Beasts
and
Fowls
,
or
at
least
might
be
buried
in
a
Dunghill
.
Such
Wishes
were
frequent
in
the
Mouths
of
Cynicks
,
who
were
ever
esteemed
the
most
ambitious
of
all
Philosophers
.
If
any
thing
be
still
wanting
in
Ignatius
to
compleat
the
Character
of
Ambitious
,
it
must
be
arrogant
Boasts
,
and
high
Pretences
of
his
his
own
Sanctity
;
which
indeed
is
the
utmost
degree
of
Vain-glory
,
than
which
nothing
is
more
intolerable
or
inexcusable
.
Ignatius
was
never
wanting
to
his
own
praise
,
always
endeavouring
to
excite
and
continue
great
Ideas
of
his
own
Merits
in
the
minds
of
men
:
following
herein
the
common
Artifice
of
all
Impostors
,
who
supply
their
own
want
of
merit
by
an
arrogant
ostentation
of
it
.
Thus
Apollonius
Tyaneus
gloried
that
he
knew
all
things
,
penetrated
the
most
secret
thoughts
of
others
,
understood
all
Languages
,
tho
he
had
never
learned
them
;
and
bragged
to
Domitian
that
he
could
not
hurt
him
,
since
he
was
immortal
.
Saint
Francis
boasted
that
he
was
daily
fed
with
the
Bread
of
Angels
;
and
published
every-where
,
that
after
his
death
he
should
be
worshipped
as
a
Saint
through
all
the
World.
As
for
Ignatius
,
he
conceived
so
great
an
opinion
of
his
own
merit
,
that
presently
after
his
Conversion
,
before
he
had
performed
yet
any
thing
extraordinary
,
being
seized
with
a
violent
Fever
,
and
lying
in
a
desperate
condition
,
he
fancied
to
hear
an
inward
Voice
repeating
to
him
,
that
he
need
not
be
troubled
to
die
,
because
he
died
a
Saint
;
and
that
being
arrived
at
so
great
a
degree
of
Perfection
,
he
needed
not
fear
either
the
Temptation
of
the
Devil
,
or
the
Judgment
of
God.
On
the
one
side
he
saw
represented
to
him
his
Meritorious
Austerities
;
on
the
other
side
Heaven
open
,
where
the
Angels
,
with
Palms
and
Crowns
in
their
hands
,
invited
him
to
enter
in
.
That
he
might
create
in
others
the
same
apprehension
which
he
had
formed
to
himself
,
he
sometimes
talked
publickly
of
his
Raptures
and
Extasies
,
and
spread
abroad
a
Report
that
he
had
an
Archangel
for
his
Angel
Guardian
.
This
perhaps
might
be
somewhat
pardonable
in
a
Spaniard
,
but
what
follows
is
intolerable
.
Polancus
asked
him
one
day
,
as
he
was
boasting
of
his
wonderful
Gifts
,
Whether
he
did
not
fear
to
be
guilty
of
Vain-glory
?
Ignatius
answered
in
these
words
:
Polancus
,
I
do
assure
you
that
I
do
not
relate
the
thousandth
part
of
the
Divine
Gifts
conferred
on
me
,
by
reason
of
the
incapacity
of
those
who
hear
me
,
to
conceive
them
:
and
added
,
that
he
would
not
change
Merits
or
Divine
Gifts
with
any
one
of
all
the
Saints
,
if
they
had
not
greater
than
what
are
commonly
related
of
them
in
their
Lives
.
It
might
perhaps
be
imagined
that
a
more
exquisite
Flattery
could
not
be
invented
;
yet
thanks
to
a
Politick
Brain
,
the
Reputation
of
Ignatius
his
Merits
must
be
rais'd
yet
higher
.
Eguia
,
his
Confessor
,
often
wished
that
he
might
outlive
the
Saint
,
at
least
,
some
few
hours
,
that
he
might
reveal
without
Scruple
,
what
he
knew
of
the
Sanctity
of
Ignatius
,
and
he
pretended
that
he
had
things
to
tell
,
which
could
not
be
heard
without
astonishment
.
The
cunning
Saint
fearing
that
if
the
Matter
came
to
a
Trial
,
it
might
end
in
Smoke
,
or
at
least
,
not
answer
Expectation
,
prayed
earnestly
against
his
Wish
;
and
by
good
fortune
the
Confessor
died
before
him
.
Alas
,
What
a
loss
did
the
immature
Death
of
Eguia
bring
to
Christendom
?
Such
a
loss
no
doubt
the
World
had
before
suffered
in
the
case
of
Don
Quixot
;
a
great
part
of
whose
most
noble
Adventures
were
not
mentioned
in
the
Records
of
Mancha
.
Ambition
is
the
chief
and
fundamental
Quality
of
an
affected
Enthusiast
;
that
Ignatius
was
eminently
endued
with
it
,
we
have
now
proved
.
Other
accedaneous
Qualities
are
required
to
constitute
a
compleat
Fanatick
,
which
were
not
wanting
in
our
Saint
;
I
shall
instance
only
in
two
,
weakness
of
Body
,
and
want
of
Judgment
.
The
first
is
commonly
antecedent
to
,
and
in
some
measure
the
cause
of
Enthusiasm
,
but
must
necessarily
be
contracted
by
those
immoderate
Fermentations
and
Commotions
of
the
Blood
,
which
attend
the
Extasies
of
Enthusiasts
;
which
may
for
a
time
confer
an
unusual
Vigour
upon
the
Body
;
but
when
the
Heat
is
expired
,
and
the
Tempest
calmed
,
leave
it
languid
and
dejected
.
The
Production
and
Conservation
of
a
strong
and
irregular
Imagination
,
by
gross
and
impure
Spirits
,
supposeth
a
vehement
Indisposition
of
the
Body
,
and
general
Corruption
of
Blood
,
which
also
that
very
Imagination
promotes
and
augments
.
And
this
alone
might
unanswerably
detect
all
the
Illusions
and
Impostures
of
Enthusiasts
,
who
pretend
to
intellectual
Visions
and
divine
Raptures
.
For
if
those
Visions
were
indeed
purely
intellectual
,
no
extraordinary
motion
of
the
Body
would
attend
them
;
whereas
the
violent
Ebullition
of
the
Spirits
,
which
accompany
these
pretended
Visions
of
Enthusiasts
,
demonstrate
them
to
be
wholly
owing
to
their
Imaginations
and
disturbed
Brains
.
Thus
*
St.
Phillip
Neri
being
often
overflowed
with
celestial
Pleasures
,
was
forced
to
fall
flat
upon
the
Ground
,
and
rowl
himself
to
and
fro
:
And
in
praying
,
his
whole
Body
was
wont
so
much
to
Quake
and
Tremble
,
as
would
cause
the
Chamber
to
shake
,
and
the
Stools
in
it
to
dance
about
.
Nay
,
once
this
shaking
proceeded
so
far
,
that
the
poor
Saint
broke
two
of
his
Ribs
by
it
.
Ignatius
began
his
fits
of
Devotion
in
a
violent
Fever
,
and
ever
after
maintained
them
in
a
weak
and
crazy
Body
.
In
his
Retirement
into
the
Vale
of
Paradice
,
where
he
enjoyed
such
extraordinary
Raptures
,
he
impaired
his
Health
so
far
in
a
few
days
,
that
his
Friends
searching
for
him
,
found
him
in
a
Swound
,
which
wmmediately
followed
by
a
desperate
Fever
.
In
his
Meditations
and
Raptures
,
he
poured
forth
so
great
an
abundance
of
Tears
,
that
he
was
often
very
near
blinded
by
it
.
In
all
his
Extasies
,
his
Body
was
wonderfully
weakned
.
By
reciting
Mass
,
(
wherin
he
always
pretended
to
receive
a
flood
of
Consolations
)
he
often
became
so
languid
,
that
he
was
forced
to
be
carried
to
his
Chamber
upon
the
Shoulders
of
other
Men
,
not
being
able
to
stand
upon
his
own
Legs
for
weakness
.
Sometimes
in
praying
or
celebrating
Mass
,
he
burned
with
such
vehement
Heat
,
that
all
the
Parts
of
his
Body
seemed
to
be
on
Fire
,
his
Face
grew
red
as
Scarlet
,
his
Pulse
beat
violently
,
and
all
his
Veins
swelled
through
the
extraordinary
Fermentation
of
his
Blood
,
and
the
hair
of
his
Head
stood
upright
.
Or
as
another
Author
expresseth
it
,
*
His
Countenance
was
inflamed
in
praying
;
and
commonly
in
the
heat
of
his
Devotion
,
he
had
very
violent
Palpitations
of
Heart
,
and
frequent
Raptures
;
withal
,
he
poured
out
a
Torrent
of
Tears
,
till
he
obtained
of
God
by
Prayer
,
that
he
might
be
able
to
restrain
his
Tears
;
but
when
they
were
kept
in
,
he
felt
in
his
Soul
an
Inundation
of
spiritual
Delight
.
From
which
last
words
,
it
is
manifest
,
That
he
mistook
the
extraordinary
motion
of
his
Blood
(
which
commonly
produceth
a
grateful
sentiment
of
Pleasure
)
for
spiritual
Delights
;
since
,
from
the
restrainment
of
his
Tears
,
no
other
effect
could
follow
,
than
that
the
motion
not
being
allayed
by
an
Evacuation
of
Tears
,
should
continue
longer
in
its
first
Vigour
.
To
mention
no
more
,
our
Saint
,
Whensoever
he
thought
of
Death
,
and
the
Love
of
God
,
had
such
furious
motions
in
his
Heart
,
that
his
Health
was
exceedingly
injured
for
a
long
while
after
.
After
so
many
manifest
Indications
of
a
violent
and
disturbed
Imagination
,
we
cannot
with
any
shew
of
reason
ascribe
his
spiritual
Delights
and
Visions
,
to
the
serene
and
calm
Operation
of
the
Holy
Ghost
,
but
must
impute
them
to
the
Phantomes
of
his
Brain
;
an
effect
which
naturally
followed
his
method
of
Devotion
and
Meditation
;
insomuch
,
as
Peter
Faber
having
wholly
resigned
up
himself
to
his
Conduct
,
and
to
the
Rules
prescribed
in
his
Book
of
Spiritual
Exercises
,
felt
such
fervour
in
his
Meditations
,
that
he
was
forced
often
to
go
down
from
his
Chamber
into
a
little
Court
,
to
take
fresh
Air
,
and
cool
his
Brains
.
Ignorance
and
Weakness
of
Understanding
,
is
so
necessary
a
quality
to
those
Enthusiasts
,
who
are
perswaded
of
the
truth
and
reality
of
their
Dreams
and
Visions
,
such
as
Ignatius
seems
to
have
been
,
at
least
,
in
the
former
part
of
his
Life
;
that
without
it
,
Enthusiasm
could
gain
neither
Admission
nor
Belief
,
even
in
their
own
Breasts
.
For
this
reason
St.
Philip
Neri
,
Above
†
all
things
endeavoured
that
his
Disciples
should
suppress
in
themselves
the
too
nice
Inquisitions
of
the
rational
Intellect
,
and
often
said
it
was
the
Abridgment
of
all
Spiritual
Life
,
to
lay
aside
Reason
and
Arguings
.
This
affected
Ignorance
not
only
disposeth
them
to
submit
their
Judgment
to
the
Direction
of
an
irrational
Imagination
,
and
resign
up
their
Conduct
to
the
fortuitous
Impulse
of
irregular
Motions
in
the
Body
;
but
also
disables
them
from
discovering
the
Folly
and
false
Ideas
of
Enthusiasm
,
from
perceiving
that
nothing
can
be
more
contrary
to
the
genius
of
Christianity
,
than
Fanaticism
;
that
right
Reason
is
the
greatest
Ornament
,
as
well
as
Perfection
of
Mankind
;
that
whatsoever
violates
the
Laws
of
Decency
and
Sobriety
,
cannot
be
Divine
;
and
instead
of
merit
,
that
God
is
dishonoured
by
ridiculous
Actions
and
irrational
Austerities
.
The
great
Founders
of
Monastick
Orders
,
are
observed
to
have
been
Ignorant
and
Stupid
to
a
Prodigy
;
and
Ignatius
far
from
being
Ambitious
to
surpass
them
in
Learning
,
thought
it
meritorious
to
be
more
ignorant
than
them
all
.
He
judged
it
a
great
Perfection
to
be
esteemed
a
Fool
;
and
made
it
one
of
his
chief
Maxims
,
that
whoever
would
do
great
things
in
Gods
Cause
,
must
have
a
care
of
being
too
wise
.
Nature
it
seems
,
had
taken
care
that
he
should
not
be
too
wise
,
if
the
Writers
of
his
Life
do
not
foully
misrepresent
him
;
Vitelleschi
*
saith
plainly
,
That
he
was
an
Ideot
.
Bouhours
‖
,
That
he
was
but
meanly
instructed
in
the
Mysteries
of
the
Faith.
Maffeius
‡
,
That
he
had
scarce
learning
enough
to
preserve
him
from
Heresy
.
Orlandinus
‖
,
That
he
was
devoid
of
all
Learning
.
He
was
so
far
indeed
conscious
of
his
own
Ignorance
,
that
he
put
himself
to
School
,
and
bestowed
many
years
in
learning
Philosophy
and
the
Latin
Tongue
;
but
all
his
Labour
met
with
small
success
;
his
natural
Stupidity
was
too
prevalent
for
the
greatest
Industry
.
In
the
Grammar-School
at
Barcelona
,
he
made
so
small
Proficience
,
that
in
many
Months
he
could
not
learn
to
Conjugate
the
Verb
Amo
;
and
was
forced
to
beg
of
his
Master
to
whip
him
severely
,
and
treat
him
equally
with
the
meanest
Boy
.
After
two
years
Study
at
Barcelona
,
he
goes
to
Alcala
,
where
he
learneth
Logick
,
Physick
and
Divinity
,
And
studieth
Night
and
Day
without
Intermission
;
but
so
many
different
Notions
so
confounded
his
Vnderstanding
,
that
all
his
Labour
ended
in
learning
nothing
.
Next
he
removes
to
Salamanca
,
leaves
off
begging
,
and
mitigates
his
Austerities
,
that
he
might
imploy
his
whole
time
in
Learning
.
Yet
finding
but
small
Progress
,
he
quits
Spain
for
shame
,
and
betakes
himself
to
the
University
of
Paris
,
wisely
driving
an
Ass
laden
with
Books
before
him
.
For
himself
,
before
he
got
to
Paris
,
had
lost
all
his
Learning
,
insomuch
,
as
coming
thither
,
he
was
forced
to
begin
all
a
new
,
and
return
even
to
the
first
Elements
of
Grammar
.
After
he
had
studied
there
several
years
,
by
the
help
of
Friends
,
and
many
Petitions
,
he
gets
a
Degree
;
but
still
continues
so
Ignorant
,
that
after
he
had
enticed
Faber
into
his
Society
,
he
was
forced
to
desire
him
privately
to
explain
Aristotle
to
him
;
to
whom
he
in
requital
explained
the
Secrets
of
a
Spiritual
Life
,
and
Mystical
Divinity
.
But
perhaps
all
this
is
to
be
ascribed
to
a
singular
Providence
,
which
hindred
his
Progress
in
Learning
,
as
knowing
it
to
be
destructive
to
the
very
being
of
a
Romish
Saint
.
That
little
smattering
which
he
had
of
Learning
,
did
no
small
Prejudice
to
his
Sanctity
;
for
after
that
,
his
Visions
,
Extasies
and
Illuminations
,
became
infinitely
less
frequent
.
The
very
reading
of
a
learned
and
rational
Book
,
lessened
his
Devotion
,
and
quenched
his
Spiritual
Consolations
.
For
being
advised
once
by
some
learned
Men
,
to
read
the
Books
of
Erasmus
,
he
perceived
that
the
reading
of
him
diminished
his
Devotion
;
and
the
more
he
read
,
the
less
fervour
he
had
in
Prayer
:
He
thereupon
threw
them
away
;
and
when
General
of
his
Order
,
commanded
that
none
of
his
Followers
should
read
Erasmus's
Writings
,
or
at
least
,
not
without
great
Precaution
.
Nothing
but
the
reading
of
Thomas
a
Kempis
,
or
other
unintelligible
Enthusiasts
could
keep
alive
his
first
fervour
,
which
grew
faint
and
expired
at
the
least
appearance
of
solid
Learning
.
If
the
Jesuits
have
since
conceived
a
greater
esteem
for
Learning
,
and
not
unsuccessfully
employed
their
Labour
in
the
attainment
of
it
,
they
have
perhaps
deservedly
obtained
a
Reputation
to
themselves
;
but
,
as
I
fear
,
have
thereby
forfeited
the
Protection
and
Intercession
of
their
Founder
Ignatius
,
who
continues
even
after
his
Death
,
to
be
the
professed
Enemy
of
Learning
.
For
ten
years
after
his
Death
,
appearing
to
Iames
Terry
,
a
young
Scotchman
of
his
Society
,
who
with
diligence
and
fervour
had
applied
himself
to
the
Study
of
true
Learning
,
he
sharply
reprehended
him
,
recommending
to
him
,
Less
Knowledg
,
and
more
Virtue
.
Having
thus
manifested
,
That
Ignatius
wanted
no
Qualities
necessary
to
an
Enthusiast
;
I
shall
next
enquire
,
whether
he
were
really
guilty
of
Enthusiasm
.
This
consisteth
in
pretending
to
divine
Visions
and
extraordinary
Illuminations
,
after
Christianity
is
once
fully
setled
,
and
all
Christians
left
to
learn
their
Religion
by
natural
and
ordinary
means
from
the
Rule
of
Faith
,
whether
Scripture
or
Tradition
;
in
boasting
of
infused
Knowledg
and
inward
Lights
,
in
pretending
to
have
received
all
the
Articles
of
Faith
by
particular
Inspiration
,
to
do
all
things
by
the
private
Impulse
of
the
Spirit
,
and
act
solely
by
the
Inspiration
of
the
Holy
Ghost
;
in
venting
these
pretended
Revelations
,
without
any
respect
to
the
Rules
of
Ecclesiastical
Discipline
fixed
by
Christ
,
much
less
of
Decency
;
in
perpetual
talking
of
Divine
Matters
in
an
unintelligible
Jargon
,
and
impertinent
Canting
,
and
boasting
of
a
mighty
Familiarity
with
God
and
Christ.
To
which
,
if
frequent
Extasies
and
Raptures
of
mind
be
added
,
the
Enthusiast
is
become
compleat
,
and
his
Disease
little
less
than
Madness
.
These
Pretences
are
not
only
apt
to
raise
the
Admiration
,
and
excite
the
Veneration
of
the
Vulgar
,
who
ever
admire
what
they
cannot
Penetrate
;
and
having
crude
Notions
of
Religion
and
Piety
,
are
easily
led
away
with
Pretences
of
it
;
but
raise
the
Ambition
,
and
augment
the
Folly
of
the
Enthusiast
himself
,
who
thence
formeth
vast
Ideas
of
his
own
Merits
and
Perfection
;
is
delighted
with
his
own
Illusion
,
hates
to
be
convicted
;
and
flatters
himself
with
the
thoughts
of
being
the
familiar
Friend
of
God
,
and
Favourite
of
Heaven
.
That
Ignatius
was
guilty
of
all
these
Extravagances
and
Follies
in
the
highest
degree
,
a
particular
Examination
of
his
Actions
,
will
abundantly
demonstrate
.
First
,
Therefore
,
as
to
the
pretence
of
Divine
Visions
and
Illuminations
,
his
whole
Life
after
his
Conversion
,
if
we
may
believe
the
Writers
of
his
Life
,
was
a
continued
Series
of
them
.
His
Conversion
was
at
first
produced
by
such
imaginary
Visions
.
The
Holy
Virgin
descended
from
Heaven
,
and
brought
down
with
her
the
Child
Jesus
in
her
Arms
(
one
would
wonder
how
our
Saviour
since
his
Ascension
,
should
dwindle
into
a
Child
)
to
convert
this
maimed
Soldier
.
She
appeared
to
him
all
invironed
with
Light
,
while
he
was
awake
,
(
tho
Bouhours
*
implieth
the
contrary
)
and
continued
with
him
some
while
.
At
this
Vision
,
Ignatius
felt
his
Soul
replenished
with
such
a
spiritual
Vnction
,
as
ever
after
rendred
all
Pleasures
of
the
Senses
insipid
to
him
.
During
this
Apparition
,
it
seemed
to
him
that
his
heart
was
purified
within
him
,
and
that
all
Images
of
sensual
Delights
were
quite
razed
out
of
his
mind
.
Soon
after
he
imagineth
St.
Peter
to
appear
to
him
,
to
touch
him
,
and
cure
his
Wounds
.
Being
recovered
,
he
goeth
to
Manreze
,
where
he
receiveth
innumerable
Visions
and
Illuminations
;
but
the
most
remarkable
,
was
an
Extasy
,
which
lasted
eight
Days
;
during
all
which
time
he
had
no
use
of
his
Senses
.
Some
thought
him
Dead
,
and
would
have
buried
him
.
But
some
motion
of
his
Heart
being
at
last
perceived
,
diverted
that
Resolution
.
No
Body
ever
knew
the
Secrets
which
were
revealed
to
him
in
that
long
Rapture
;
and
all
the
account
which
he
would
give
,
was
,
that
they
were
inexpressible
.
Travelling
thence
through
Italy
,
in
his
way
to
the
Holy
Land
,
and
praying
in
the
open
Plain
before
the
Gates
of
Venice
,
Jesus
Christ
appeared
to
him
,
gave
him
inward
strength
,
and
promised
him
Protection
in
all
his
Journey
.
Coming
to
Ierusalem
,
he
was
seized
with
a
religious
horror
,
and
imagined
that
he
saw
Jesus
Christ
in
every
place
,
born
in
the
Manger
at
Bethlehem
,
teaching
in
the
Temple
,
crucified
in
Mount
Calvary
,
and
triumphing
on
Mount
Olivet
:
or
as
another
Author
expresseth
it
,
Iesus
Christ
appeared
to
him
often
,
and
enriched
him
with
a
thousand
Benedictions
.
Travelling
from
Mount
Olivet
to
the
Convent
,
Christ
appeared
to
him
in
the
Air
,
and
accompanied
him
along
,
encouraging
him
with
his
presence
.
Afterwards
at
Paris
he
saw
clearly
in
a
Vision
that
God
had
appointed
to
establish
a
Company
of
Apostolick
men
,
and
found
a
new
Order
in
the
Church
.
A
year
after
journeying
from
Spain
through
Valentia
into
Italy
,
he
happened
on
Iohn
de
Castro
,
a
Religious
Hermit
,
to
whom
he
made
known
his
Intention
of
going
into
the
Holy
Land.
Castro
spends
all
the
Night
following
in
Prayer
,
comes
out
of
his
Cell
next
Morning
in
a
transport
of
joy
,
and
tells
Ignatius
that
he
was
commissioned
by
Heaven
to
let
him
know
,
that
his
Design
should
succeed
,
and
turn
to
the
good
of
all
Christendom
;
and
for
a
sign
that
he
did
not
speak
at
random
,
offered
himself
to
be
his
Companion
and
Disciple
.
Ignatius
received
this
Testimony
of
Castro
as
an
Oracle
of
the
Holy
Ghost
,
but
would
not
suffer
him
to
accompany
him
.
Whence
Bouhours
concludeth
,
that
Persons
inspired
from
Heaven
in
behalf
of
others
,
are
not
always
so
for
themselves
.
He
might
more
reasonably
have
concluded
that
the
whole
Inspiration
was
fictitious
,
and
a
meer
whimsie
of
the
Hermites
Brain
,
with
which
both
Parties
were
not
unwillingly
deluded
.
For
Ignatius
his
Design
did
not
succeed
.
He
never
went
after
that
to
Palestine
,
as
he
intended
,
and
consequently
his
Design
was
not
in
the
least
beneficial
to
the
Cause
of
Christianity
:
and
then
Castro
equally
pretended
a
Divine
Inspiration
for
his
entrance
into
the
same
Design
,
as
for
Ignatius
his
success
in
it
:
so
that
either
Castro
received
no
real
Inspiration
,
or
Ignatius
resisted
the
Holy
Ghost
.
But
to
proceed
,
Ignatius
travelling
from
Venice
to
Rome
,
he
stept
alone
into
a
little
ruinous
Chappel
upon
the
Road
,
following
the
motion
of
the
Spirit
which
possest
him
,
to
recommend
his
Company
to
God.
Scarce
had
he
begun
his
Prayer
,
but
he
was
wrapt
in
spirit
,
environed
with
a
great
brightness
,
and
saw
the
Eternal
Father
,
who
presenting
him
to
the
Son
,
who
stood
before
him
laden
with
an
heavy
Cross
,
recommended
him
to
his
protection
;
who
receiving
him
graciously
,
said
,
I
will
be
propitious
to
you
at
Rome
.
Removing
soon
after
to
Monte
Cassino
,
he
saw
the
Soul
of
Hozez
,
one
of
his
Companions
,
who
at
that
time
died
at
Padua
,
at
the
very
moment
of
his
expiring
,
in
a
glorious
and
shining
Habit
,
enter
into
Heaven
:
and
thereby
had
the
good
fortune
to
equal
St.
Benedict
,
who
in
that
very
place
saw
the
Soul
of
his
Sister
Scholaria
in
form
of
a
Dove
;
and
the
Soul
of
Germanus
,
Bishop
of
Capua
,
environed
with
exceeding
light
,
ascending
into
Heaven
.
But
now
for
the
Honour
of
Ignatius
,
whereas
St.
Benedict
had
but
a
transient
view
of
the
ascending
Souls
,
our
Saint
had
the
same
Vision
more
than
once
.
For
presently
after
hearing
Mass
,
he
saw
Heaven
open
,
and
his
Companion
in
the
middle
of
the
Saints
(
See
the
Merits
of
the
Society
)
more
resplendent
than
the
rest
.
However
,
it
must
be
remembred
in
favour
of
St.
Benedict
,
that
in
his
time
Enthusiasm
was
but
in
its
infancy
,
which
in
latter
Ages
was
advanced
to
greater
perfection
.
St.
Ignatius
scorned
to
draw
his
model
from
an
imperfect
Copy
;
but
chose
rather
to
imitate
St.
Francis
a
more
Illustrious
Visionary
.
He
assured
his
Companions
,
that
he
often
enjoyed
the
Corporeal
Presence
of
Jesus
Christ
;
who
appeared
to
him
in
his
private
Prayers
nailed
to
the
Cross
,
and
at
other
times
under
the
form
of
a
Cherub
having
six
wings
,
bearing
a
Crucifix
in
his
Breast
,
and
fluttering
before
him
for
a
long
while
in
the
Air.
Not
only
were
Divine
Visions
of
this
nature
frequently
by
Heaven
granted
to
them
,
but
also
liberally
communicated
to
others
,
whensoever
their
Interest
or
Advantage
required
it
.
Thus
Ignatius
coming
to
Barcelona
to
take
Ship
for
the
Holy
Land
,
a
certain
Lady
,
called
Isabella
Rosella
,
saw
him
at
Church
,
and
heard
a
Voice
within
her
,
crying
,
Call
him
,
Call
him
.
Hereupon
she
invites
him
to
her
House
,
and
desires
him
to
lodge
there
.
But
he
declared
that
he
was
called
by
Heaven
to
another
place
,
and
so
denied
her
Request
.
Certainly
one
of
these
Calls
must
have
been
an
Illusion
.
For
if
the
Lady
was
indeed
commanded
by
God
to
invite
him
,
he
ought
to
have
accepted
the
Invitation
;
if
he
was
sent
by
God
to
another
Place
,
she
ought
not
to
have
diverted
him
.
But
not
to
be
too
critical
upon
the
Actions
of
the
Saints
,
since
it
is
the
peculiar
privilege
of
the
Church
of
Rome
that
no
Contradictions
can
prejudice
the
truth
of
its
Assertions
.
From
Barcelona
Ignatius
travelled
to
Venice
,
where
entring
late
,
he
takes
up
his
Lodging
upon
the
stones
in
the
Piazza
.
Heaven
thought
this
too
mean
a
Lodging
for
so
great
a
Saint
;
and
therefore
Marco
Antonio
Trevisani
,
a
Senator
,
was
immediately
commanded
by
a
Voice
in
a
Vision
to
rise
and
invite
him
into
his
House
.
When
Rodriguez
,
one
of
his
chief
Disciples
,
was
tempted
by
the
Devil
to
leave
Ignatius
,
and
become
an
Hermite
,
God
,
to
prevent
so
great
a
loss
,
sent
an
Angel
from
Heaven
,
who
taking
a
Gigantick
Body
,
and
putting
on
a
terrible
Aspect
,
met
him
going
out
of
Town
,
with
a
naked
Sword
in
his
hand
,
and
brandishing
his
Sword
against
him
,
forced
him
to
return
with
all
speed
;
altho
the
Countrey
People
,
who
admired
the
precipitate
,
and
as
they
imagined
,
causeless
flight
of
Rodriguez
,
could
see
neither
Sword
nor
Giant
.
To
produce
but
one
Instance
more
:
A
Recluse
near
Vicenza
slighting
Ignatius
,
and
esteeming
him
a
Madman
,
God
to
vindicate
the
honour
of
the
Saint
,
appeared
to
him
,
and
told
him
,
(
or
as
Bouhours
hath
it
,
he
understood
by
a
Light
from
above
)
that
Ignatius
was
a
Vessel
of
Election
,
filled
with
the
Spirit
of
God.
In
like
manner
a
Priest
of
Assisium
,
who
despised
Saint
Francis
,
was
assured
by
a
Divine
Vision
,
that
he
was
some
great
and
venerable
Person
.
Hitherto
their
Visions
are
pretty
equal
:
but
St.
Francis
had
one
adventure
,
which
Ignatius
could
never
equal
.
Being
prostrated
one
day
before
a
Crucifix
,
he
received
exceeding
consolation
of
spirit
in
praying
;
and
with
his
bodily
Ears
thrice
heard
a
Voice
proceeding
from
the
Cross
,
saying
,
Francis
,
go
and
repair
my
ruined
House
.
This
was
wonderful
indeed
!
but
Ignatius
never
attained
to
this
perfection
.
For
as
the
Devils
and
Oracles
vanished
and
disappeared
at
the
coming
of
Christ
;
so
the
Romish
images
ceased
to
speak
at
the
first
appearance
of
the
Reformation
.
The
last
,
which
we
can
hear
of
,
is
that
of
Bern
in
Switzerland
,
which
performed
the
Miracle
few
years
before
the
Reformation
.
These
Visions
and
Apparitions
are
so
plainly
owing
to
the
whimsies
of
a
disturbed
Imagination
,
that
no
art
can
palliate
the
Delusion
.
The
Ideas
which
these
Enthusiasts
conceived
of
God
,
Christ
,
and
Angels
,
were
so
gross
and
corporeal
,
and
by
long
habit
attended
with
such
violent
motions
of
the
Spirit
,
that
every
cloud
in
their
Brain
was
mistaken
for
that
Object
,
whose
Idea
did
then
accompany
it
.
This
is
evident
in
the
case
of
Ignatius
,
who
in
Mount
Cassino
remembring
the
famous
Vision
of
St.
Benedict
in
that
place
,
and
then
hearing
the
death
of
Hozez
,
imagined
he
saw
a
Vision
of
the
like
nature
;
and
in
visiting
the
holy
Places
in
Palestine
always
fancied
to
see
Christ
before
his
eyes
in
that
habit
,
which
the
remembrance
of
the
Place
suggested
to
his
Imagination
,
born
in
the
Grotto
at
Bethlehem
,
crucified
in
Mount
Calvary
,
and
ascending
in
Mount
Olivet
.
This
was
solely
to
be
ascribed
to
the
delusion
of
a
violent
and
strong
Imagination
,
wherewith
all
the
precedent
Actions
and
Arguments
demonstrate
Ignatius
to
have
been
endued
.
To
which
may
be
added
this
following
Circumstance
.
When
Ignatius
first
set
himself
to
learn
Grammar
at
Barcelona
,
he
found
his
Spirits
by
long
habit
so
stongly
enclined
to
these
Enthusiastick
Imaginations
,
that
he
could
not
divert
them
any
other
way
.
Whence
instead
of
conjugating
the
Verb
Amo
,
he
did
nothing
but
form
Acts
of
Love.
I
love
thee
my
God
(
said
he
)
thou
lovest
me
:
he
could
think
of
nothing
else
for
many
months
.
However
,
if
this
Illusion
had
stopt
in
his
own
Breast
,
it
had
been
no
great
loss
;
but
when
it
imposeth
upon
multitudes
of
credulous
Believers
,
and
draws
them
into
pernicious
mistakes
;
when
after
a
juridical
Inquiry
the
reality
of
such
Apparitions
is
allowed
and
attested
by
the
publick
suffrage
of
a
large
Christian
Church
in
the
Canonization
of
the
Visionary
,
we
cannot
but
deplore
the
Credulity
of
Mankind
,
and
Corruption
of
that
Church
.
If
the
truth
of
all
Christian
Religion
depended
upon
the
attestation
of
such
a
Church
,
as
is
pretended
,
well
might
all
sober
Heathens
suspect
the
Miracles
of
Jesus
Christ
,
or
even
deny
the
existence
of
such
a
God
,
who
chooseth
the
greatest
Fools
for
his
highest
Favourites
,
and
obsequiously
attendeth
the
Motions
of
every
petty
Visionary
.
More
rationally
did
Philostratus
proceed
in
writing
the
Legend
of
Apollonius
Tyaneus
;
to
whom
he
ascribes
no
more
than
two
Visions
,
and
both
of
them
undertaken
for
the
improvement
of
Knowledge
;
the
first
an
Apparition
of
Achilles's
Ghost
to
him
for
the
resolution
of
divers
Critical
Questions
;
the
other
of
himself
after
death
to
a
company
of
Friends
,
to
assure
them
of
the
Immortality
of
the
Soul.
If
the
external
Visions
of
Ignatius
were
rare
and
wonderful
,
the
internal
Illuminations
of
his
Understanding
were
more
extraordinary
.
From
these
he
pretended
to
have
received
a
more
perfect
knowledge
of
the
Mysteries
of
the
Christian
Religion
,
than
could
have
been
drawn
from
the
ordinary
Rule
of
Faith
;
to
have
learned
all
the
Secrets
of
the
Trinity
,
and
seen
the
very
Essence
of
God.
The
pretence
of
this
Infused
Knowledge
is
the
chief
and
most
essential
Character
of
Enthusiasm
;
others
may
be
properties
or
effects
of
it
,
but
this
constitutes
the
very
nature
of
it
.
Thus
Apollonius
pretended
to
know
all
things
by
Divine
Inspiration
,
to
act
by
a
particular
Illumination
,
to
know
the
state
and
adventures
of
his
own
Soul
before
it
was
united
to
his
Body
,
(
according
to
his
notion
of
Transmigration
)
and
to
discern
the
Souls
of
Ancient
Heroes
imprisoned
in
the
Bodies
of
Beasts
.
By
this
Divine
Illumination
he
knew
Domitian
had
laid
snares
for
him
;
and
if
we
may
believe
Hierocles
†
,
performed
all
his
Miracles
,
not
by
Enchantments
or
Spells
,
as
was
commonly
believed
,
but
by
an
hidden
and
preternatural
knowledge
of
Divine
Matters
.
Saint
Francis
understood
many
secret
things
by
the
Spirit
;
knew
all
the
Mysteries
of
Scripture
,
not
by
the
help
of
Learning
,
but
by
Divine
Revelation
:
unfolded
many
things
to
his
Disciples
by
the
assistance
of
Divine
Visions
,
which
transcended
Humane
Capacity
:
preached
always
Sermons
to
the
People
not
composed
by
his
own
Industry
,
but
ex
tempore
,
suggested
by
the
Spirit
;
and
lest
you
should
suspect
these
Discourses
to
have
been
highly
impertinent
,
Bonaventure
assures
you
,
they
were
not
empty
or
ridiculous
,
but
full
of
the
vertue
of
the
Spirit
,
piercing
the
very
marrow
of
the
Heart
,
and
ravishing
all
his
Hearers
with
mighty
admiration
.
But
to
raise
your
Opinion
yet
somewhat
higher
of
the
wonderful
Illuminations
of
this
Saint
,
Christ
corporally
appearing
to
him
,
revealed
to
him
many
things
,
which
it
was
unlawful
for
him
,
while
he
lived
,
to
publish
:
and
the
great
and
wonderful
Mystery
of
the
Cross
,
wherein
all
the
gifts
of
Graces
and
treasures
of
Wisdom
lay
hid
,
concealed
from
the
Wise
and
Learned
Men
of
the
World
,
were
at
once
fully
revealed
to
St.
Francis.
Yet
all
this
is
inconsiderable
,
when
compared
to
the
infused
Knowledge
of
Ignatius
.
Iohn
de
Avila
,
a
famous
Spanish
Doctor
,
declared
that
he
knew
no
man
more
interiour
,
nor
filled
with
more
supernatural
Wisdom
than
Ignatius
:
and
Oviedo
,
one
of
his
Disciples
,
out
of
a
long
experience
of
him
,
gave
his
Opinion
,
when
Ignatius
desired
to
be
eased
of
the
Office
of
General
,
that
he
ought
not
to
be
opposed
;
since
being
a
Saint
he
had
Lights
which
ordinary
Christians
had
not
.
Soon
after
his
Conversion
,
at
Manreze
he
began
to
receive
Visions
and
Illuminations
:
(a)
He
was
hitherto
meanly
instructed
in
the
Mysteries
of
the
Faith
;
but
now
he
is
elevated
in
the
Spirit
,
and
hath
all
,
particularly
the
Trinity
,
so
clearly
represented
and
revealed
to
him
by
an
internal
Light
,
that
he
can
speak
of
nothing
but
the
Trinity
,
and
that
with
so
much
unction
and
light
in
such
proper
and
sublime
Expressions
,
that
the
most
Learned
admired
him
,
and
the
most
Ignorant
were
instructed
by
him
.
(b)
The
Illustrations
which
were
communicated
to
him
upon
this
Subject
,
cannot
be
expressed
;
how
often
our
Lady
,
and
the
three
Persons
of
the
Holy
Trinity
appeared
to
him
,
and
taught
him
what
was
their
will
touching
this
Article
;
how
many
internal
Consolations
he
received
,
and
how
great
Secrets
were
revealed
to
him
.
In
one
of
his
Visions
he
saw
the
Blessed
Trinity
,
as
plainly
as
we
do
one
another
,
under
a
corporeal
representation
.
The
very
notions
of
his
Institute
were
obtained
by
Illumination
,
and
all
the
rules
of
his
Order
composed
by
the
assistance
of
an
internal
Light.
Immediately
after
his
Conversion
in
time
of
Mass
,
at
the
elevation
,
he
had
an
intuitive
knowledge
that
the
Body
and
Blood
of
Christ
were
truly
contained
under
the
Elements
,
and
in
what
manner
they
were
there
:
nay
,
He
saw
with
his
bodily
Eyes
Iesus
Christ
and
his
Blessed
Mother
,
which
kindled
in
his
Soul
new
desires
of
following
the
Cross.
(c)
One
day
he
had
a
profound
knowledge
of
all
the
Mysteries
of
Religion
together
;
and
at
another
time
praying
before
the
Cross
,
all
which
he
had
formerly
learnt
were
set
before
his
eyes
in
so
full
a
light
,
that
the
verities
of
Faith
seemed
to
him
to
have
nothing
obscure
in
them
;
and
he
remained
so
enlightned
and
convinced
of
them
,
that
he
hath
been
heard
to
say
,
that
had
they
never
been
recorded
in
Scripture
,
he
should
still
have
believed
them
;
and
that
had
the
Scriptures
been
lost
,
no
part
of
his
Faith
had
been
diminished
.
But
none
raiseth
the
Merits
of
Ignatius
in
this
respect
so
high
,
as
the
Anonymous
Author
of
his
Glory
,
who
relateth
his
Divine
Illuminations
in
these
words
.
Before
he
had
yet
learned
any
thing
,
he
was
so
fully
instructed
in
a
sublime
manner
by
an
intellectual
Vision
of
the
unity
of
the
Essence
and
Persons
of
the
Trinity
;
that
being
but
an
Idiot
,
he
was
enabled
to
write
a
Book
concerning
the
Trinity
in
the
beginning
of
his
Conversion
.
His
mind
was
frequently
illuminated
with
Visions
of
Divine
Persons
,
sometimes
altogether
,
sometimes
every
one
separately
,
and
of
the
Divine
Essence
it self
.
The
whole
design
of
his
Order
was
by
him
ascribed
to
this
divine
and
admirable
illustration
of
mind
.
Wherefore
he
might
justly
assume
those
words
of
St.
Paul
,
For
I
neither
received
it
of
man
,
nor
was
I
taught
it
but
by
the
revelation
of
Iesus
Christ.
For
in
the
very
first
year
of
his
Conversion
,
when
he
thought
least
of
it
,
a
Divine
Light
arose
in
his
mind
,
so
great
,
and
so
wonderful
,
that
he
clearly
perceived
many
things
without
any
Master
in
a
moment
of
time
,
not
only
concerning
matters
of
Faith
,
but
also
other
things
,
even
the
most
subtil
Questions
and
Determinations
of
Philosophers
;
and
manifestly
perceived
,
as
in
a
most
bright
Glass
,
those
things
which
men
are
scarce
able
ordinarily
to
understand
after
long
and
accurate
reading
,
many
labours
,
and
great
study
.
This
is
even
a
degree
above
the
Infallibility
of
Pope
or
Councils
;
for
they
never
pretended
to
be
infallible
,
or
to
receive
Divine
Inspiration
in
the
determination
of
Philosophical
Questions
.
Certainly
the
World
would
have
been
infinitely
obliged
to
the
Memory
of
Ignatius
,
if
he
had
published
a
System
of
his
Revealed
Philosophy
.
But
the
cunning
Saint
would
not
trust
his
Revelations
to
the
examination
of
the
Virtuosi
.
But
to
represent
more
evidently
the
Enthusiastick
Spirit
of
Ignatius
,
his
pretence
of
Infused
Knowledge
,
and
perpetual
enjoyment
of
Divine
Illuminations
;
I
will
present
the
Reader
with
an
account
of
his
Transactions
for
some
few
days
only
,
written
by
his
own
hand
;
which
the
Writers
of
his
Life
pretend
to
have
been
preserved
by
a
particular
Miracle
and
extraordinary
Providence
,
when
all
his
other
Papers
,
relating
to
the
same
Subject
,
were
by
him
committed
to
the
Flames
.
If
the
whole
Journal
of
his
Life
had
been
preserved
,
it
had
mightily
conduced
to
the
glory
of
Ignatius
;
since
none
could
then
have
denied
him
to
have
surpassed
infinitely
all
the
Enthusiastick
Follies
of
the
other
Romish
Saints
,
or
English
Visionaries
.
However
,
it
appears
from
this
Fragment
,
that
he
was
no
puny
in
this
Art
;
but
only
was
either
more
cunning
,
or
less
charitable
than
the
rest
,
in
not
blessing
the
World
with
the
publication
of
his
Revelations
.
Let
us
hear
him
then
speaking
in
his
own
words
.
The
tears
of
this
day
seemed
to
me
very
different
from
those
of
other
days
;
they
poured
down
more
gently
,
they
were
less
violent
and
impetuous
;
they
were
in
a
manner
internal
,
and
carried
a
certain
sweet
languor
along
with
them
,
which
I
cannot
express
.
I
heard
Speeches
within
and
without
me
,
which
all
excited
me
to
the
love
of
God
by
an
internal
sound
,
with
a
concert
and
harmony
so
touching
,
wherewith
God
spoke
to
me
,
that
I
want
words
to
express
it
.
The
next
day
I
was
overwhelmed
with
my
tears
,
during
Mass
,
as
on
other
days
,
and
even
after
Mass
;
and
all
the
while
I
heard
with
great
joy
this
internal
Discourse
.
It
seemed
to
me
,
as
it
was
pronounced
,
that
it
was
the
Musick
of
Heaven
,
which
I
then
heard
.
With
these
tears
I
perceived
my
devotion
and
love
towards
God
to
increase
;
as
knowing
that
I
understood
what
was
revealed
to
me
by
an
extraordinary
and
divine
manner
.
The
day
after
I
had
yet
a
great
abundance
of
tears
,
as
also
of
internal
Discourses
extraordinary
and
wonderful
.
Praying
to
the
Holy
Virgin
,
and
desiring
her
to
intercede
for
me
to
the
Son
,
and
to
the
Eternal
Father
;
and
addressing
my self
to
the
Son
,
I
implored
the
intercession
of
himself
,
and
his
Mother
,
to
obtain
for
me
the
assistance
of
his
Divine
Father
.
In
doing
this
,
I
perceived
that
my
hairs
stood
aright
,
that
I
was
elevated
before
the
Father
,
and
that
an
extraordinary
heat
was
dispersed
through
my
whole
Body
:
after
which
my
tears
began
anew
,
together
with
a
very
ardent
devotion
.
I
began
my
Prayer
with
great
abundance
of
tears
,
with
a
very
sensible
devotion
,
and
among
lofty
perceptions
of
the
Holy
Trinity
.
Amidst
these
so
sublime
Ideas
,
so
often
reiterated
,
so
sweet
and
so
touching
,
I
saw
very
well
,
that
I
had
no
memory
which
could
represent
them
to
me
,
nor
understanding
which
might
furnish
to
me
words
wherewith
to
express
them
.
I
had
so
great
an
abundance
of
perceptions
,
illuminations
and
spiritual
sentiments
,
with
so
many
tears
,
that
I
could
not
speak
,
could
do
nothing
else
but
name
God
and
my
Saviour
:
and
it
seemed
to
me
,
that
as
often
as
I
named
them
,
I
found
my self
pierced
to
the
very
bottom
of
my
Soul
with
a
plenary
submission
,
and
a
profound
respect
,
and
a
desire
of
obedience
,
which
is
impossible
to
be
expressed
.
After
prayer
I
felt
yet
extraordinary
motions
,
tears
and
palpitations
,
burning
all
over
with
the
love
of
God
,
and
saying
to
him
,
that
I
desired
rather
to
die
with
him
,
than
live
with
any
other
.
While
I
prepared
my self
for
the
Altar
,
meditating
on
Jesus
Christ
,
I
found
my self
moved
by
impulse
to
follow
him
.
It
seemed
to
me
internally
,
that
to
accept
an
extreme
poverty
,
the
greatest
motive
which
I
could
have
,
was
to
consider
my
Saviour
as
the
Chief
of
the
Society
.
Remembring
then
that
the
Father
had
formerly
remitted
me
,
and
as
it
were
,
delivered
me
to
the
Son
,
I
renewed
my
Design
to
imprint
more
than
ever
in
my
heart
the
Name
of
Jesus
.
After
I
had
well
fixed
my
Resolution
,
tears
and
palpitations
returned
as
before
.
Speaking
to
the
Divine
Majesty
,
I
was
surprised
with
a
torrent
of
tears
;
and
was
elevated
to
so
flaming
a
love
of
God
,
that
it
seemed
to
me
I
was
extraordinarily
united
with
his
love
.
I
do
not
remember
ever
to
have
received
any
Illumination
so
excellent
,
so
luminous
,
so
sweet
,
and
in
so
admirable
a
manner
.
Being
afterwards
in
the
Chappel
,
my
tears
began
anew
,
and
my
Devotion
renewed
,
being
wholly
terminated
upon
the
most
Holy
Trinity
.
Being
at
the
Altar
,
and
habited
to
say
Mass
,
my
tears
,
palpitations
and
most
ardent
love
were
redoubled
,
thinking
of
nothing
else
but
the
adorable
Trinity
.
Afterwards
I
said
Mass
with
so
tender
a
sentiment
of
devotion
,
and
among
such
abundant
tears
,
that
the
continuation
of
them
,
together
with
a
great
pain
,
which
they
caused
in
one
of
my
eyes
,
made
me
fear
the
loss
of
it
,
if
they
ceased
not
.
At
those
words
,
Placeat
tibi
Sancta
Trinitas
,
I
was
surprized
with
an
emotion
of
excessive
love
,
and
a
great
inundation
of
tears
.
This
Illumination
and
all
others
were
terminated
in
the
most
Holy
Trinity
,
which
led
me
to
it self
,
and
drew
me
to
its
love
.
After
Mass
,
having
put
off
my
Habits
,
and
praying
near
the
Altar
,
I
began
anew
to
sob
and
renew
my
weeping
,
all
inflamed
with
the
love
of
the
Trinity
;
and
the
sweetness
of
this
love
was
so
great
,
that
I
could
neither
divert
my self
from
it
,
nor
rise
from
that
place
.
The
rest
of
the
day
,
either
in
the
House
,
or
in
the
Streets
,
at
the
remembrance
of
the
Adorable
Trinity
,
these
violent
emotions
of
love
were
renewed
,
with
a
great
inclination
of
melting
into
tears
.
Disposing
my self
to
say
Mass
,
and
speaking
to
the
Holy
Ghost
with
the
same
tears
,
and
in
the
same
devotion
,
it
seemed
to
me
that
I
saw
him
in
a
singular
brightness
,
in
the
colour
of
a
flame
of
Fire
,
in
an
extraordinary
manner
,
and
that
he
spoke
to
me
.
While
the
Altar
was
prepared
,
and
while
I
put
on
the
Habits
,
and
while
I
celebrated
Mass
;
I
had
great
interior
Commotions
,
strong
Tears
,
and
vehement
Palpitations
,
which
often
hindred
my
Speech
.
Afterwards
I
had
a
powerful
Commotion
,
and
I
saw
the
Holy
Virgin
near
the
Eternal
Father
,
who
seemed
to
me
mightily
disposed
to
assist
me
.
Insomuch
,
as
in
the
Prayers
addressed
to
the
Father
,
and
at
the
Consecration
,
it
seemed
to
me
that
I
comprehended
,
and
saw
evidently
,
that
the
Mother
of
God
hath
a
very
great
share
in
the
distribution
of
Grace
;
and
that
she
is
the
gate
whereby
to
arrive
at
Glory
.
I
saw
moreover
at
the
Consecration
,
that
her
Flesh
was
contained
in
the
Flesh
of
her
Son
,
which
I
saw
with
so
clear
a
perception
,
and
so
tender
a
sentiment
,
that
it
is
not
possible
to
express
it
.
In
the
ordinary
Prayer
,
from
the
beginning
to
the
end
,
I
had
a
very
great
devotion
,
and
all
full
of
light
.
Without
doors
,
in
the
Church
,
and
in
saying
Mass
,
I
saw
the
Heavenly
Countrey
in
its
Sovereign
Monarch
,
as
it
were
by
knowledge
of
the
three
Divine
Persons
,
seeing
the
Second
and
Third
Persons
in
the
Father
.
Entring
into
the
Chappel
to
pray
,
I
received
an
illumination
and
supernatural
assistance
;
by
the
help
of
which
I
knew
,
or
to
speak
more
properly
,
I
saw
the
most
Holy
Trinity
,
and
Jesus
Christ
,
who
served
me
in
quality
of
a
Mediator
,
and
disposed
me
to
this
Intellectual
Vision
.
In
this
Sentiment
,
and
in
this
Vision
I
was
overwhelmed
with
a
torrent
of
tears
,
and
filled
with
an
extraordinary
love
.
Saying
Mass
with
the
same
tears
,
and
in
the
same
devotion
,
I
had
on
the
sudden
the
same
Vision
of
the
Holy
Trinity
,
my
love
for
the
Divine
Majesty
continually
increasing
.
In
beginning
the
Te
igitur
,
I
knew
and
saw
,
not
obscurely
,
but
with
a
vey
clear
light
,
the
Divine
Existence
or
Essence
,
as
the
Sun
,
but
much
more
luminous
than
that
Sun
which
we
see
;
and
it
seemed
to
me
that
the
Father
proceeded
from
this
Divine
Essence
,
yet
so
,
that
the
Essence
appeared
to
me
with
the
Father
.
And
in
this
representation
of
the
Divine
Existence
,
without
any
distinction
of
Persons
,
I
felt
a
very
ardent
devotion
for
the
thing
represented
,
with
great
emotions
,
great
effusion
of
tears
,
and
a
great
love
towards
the
Holy
Trinity
.
After
which
having
finished
Mass
,
and
praying
before
the
Altar
,
I
saw
a-new
the
same
Essence
in
the
similitude
of
a
Globe
;
and
I
saw
in
some
manner
the
three
Persons
,
to
wit
,
the
Father
on
one
side
,
on
the
other
the
Son
,
and
on
the
third
side
the
Holy
Ghost
,
which
took
their
original
from
the
Essence
,
without
being
yet
divided
from
the
Globe
which
I
saw
.
And
in
this
Vision
I
had
new
emotions
,
and
new
tears
.
He
proceeds
to
relate
other
Visions
and
Representations
of
the
Trinity
,
his
clear
perception
of
its
Essence
;
and
being
swallowed
up
in
the
love
of
it
,
his
union
with
the
Divine
Majesty
,
and
fresh
Visions
of
the
Trinity
,
sometimes
with
,
and
sometimes
without
any
distinction
of
Persons
;
his
wonderful
Illuminations
which
gave
him
in
a
moment
greater
knowledge
of
Divine
Matters
than
could
have
been
obtained
by
the
study
of
many
years
;
his
elevated
and
innumerable
perceptions
in
Spirit
,
and
those
so
clear
,
that
there
remained
nothing
further
to
be
comprehended
in
the
Holy
Trinity
:
his
flaming
love
towards
the
Person
of
the
Father
,
because
in
him
the
other
Persons
were
especially
contained
:
his
frequent
sight
of
Jesus
,
whithersoever
he
turned
himself
,
accompanied
with
abundant
tears
,
inexpressible
sweetness
,
and
strong
internal
motions
.
In
short
,
it
appears
from
this
extravagant
Account
of
his
Visions
and
Illuminations
,
that
no
Enthusiast
in
any
Age
hath
exceeded
him
either
in
the
number
or
extravagancy
of
his
Imaginary
Visions
.
That
they
were
indeed
imaginary
,
and
no
other
than
the
effects
of
a
disturbed
Brain
,
I
need
not
insist
to
prove
,
since
the
very
nature
and
constitution
of
Christianity
requires
it
;
which
would
be
dissolved
,
if
after
a
determinate
Rule
of
Faith
were
setled
,
extraordinary
Revelations
in
matters
of
Faith
should
be
admitted
,
or
Religion
were
to
be
learned
not
from
that
Rule
,
but
from
private
Inspiration
.
Besides
the
absurdity
and
impertinence
of
these
Pretended
Revelations
of
Ignatius
,
the
crude
and
indigested
Notions
contained
in
them
,
demonstrate
them
to
have
proceeded
from
a
Principle
of
Disorder
,
not
the
Divine
Omniscience
.
But
since
the
Writers
of
his
Life
contend
these
Inspirations
to
have
been
real
and
Divine
,
and
the
Church
of
Rome
in
the
process
of
his
Canonization
alledgeth
them
as
the
grand
argument
of
his
Sanctity
:
I
will
oppose
one
reason
to
the
truth
of
them
.
If
indeed
Ignatius
received
a
perfect
knowledge
of
the
Christian
Religon
by
extraordinary
Illumination
;
if
in
these
inward
Inspirations
he
obtained
distinct
Notions
of
all
Matters
of
Faith
,
and
was
enabled
to
publish
his
Inspirations
in
such
proper
and
sublime
Expressions
,
that
the
most
Learned
admired
him
,
and
the
most
Ignorant
were
instructed
by
him
,
as
is
pretended
;
how
came
it
to
pass
that
for
many
years
after
,
he
was
still
esteemed
a
Fool
and
an
Ideot
?
that
in
learning
of
any
Science
whatsoever
,
he
was
so
insuperably
dull
and
stupid
,
that
after
some
years
study
,
upon
a
particular
examination
by
the
Inquisitors
of
Alcala
,
and
Archbishop
of
Toledo
,
he
was
adjudged
not
to
have
been
sufficiently
instructed
in
Matters
of
Religion
,
and
therefore
ordered
by
them
to
continue
his
studies
of
Divinity
some
years
longer
;
but
above
all
,
how
can
it
be
imagined
that
after
so
many
,
and
so
clear
Illuminations
,
any
Learning
should
be
necessary
to
him
?
yet
after
all
Bouhours
(a)
tells
us
,
that
being
conscious
to
himself
of
his
Ignorance
,
and
convinced
that
Learning
was
necessary
to
his
intended
purpose
of
Conversion
,
he
applied
himself
to
study
.
But
to
proceed
,
when
once
the
belief
of
Divine
Illuminations
is
received
by
the
deluded
Enthusiast
,
and
he
imagines
himself
to
be
frequently
inspired
by
God
,
it
is
natural
for
him
to
resign
himself
wholly
to
the
supposed
conduct
of
that
inward
Light
,
and
act
solely
in
obedience
to
it
.
Thus
he
mistaketh
every
whimsie
of
his
Fancy
for
the
Dictate
of
the
Holy
Ghost
,
and
every
motion
of
his
Brain
for
the
Impulse
of
the
Spirit
.
Then
he
believeth
himself
infallible
,
and
pretends
to
act
always
by
Divine
Inspiration
.
This
indeed
is
an
high
degree
of
Fanaticism
,
but
which
above
all
is
apt
to
draw
the
admiration
,
and
delude
the
Judgment
of
the
common
People
,
who
being
not
willing
to
undertake
the
labour
necessary
for
discovery
of
truth
,
greedily
embrace
every
pretence
of
infallibility
,
which
may
ease
them
of
a
laborious
search
,
and
in
appearance
secure
them
from
all
error
.
Philostratus
(a)
ascribes
the
Actions
of
Apollonius
,
and
Bonaventure
(b)
,
of
St.
Francis
,
to
Divine
Impulse
.
The
latter
founded
his
Order
by
the
Inspiration
of
the
Holy
Ghost
,
was
incited
by
Divine
Visions
to
write
the
Rules
of
it
;
to
which
end
retiring
to
a
Mountain
by
the
guidance
of
the
Spirit
,
he
composed
it
not
by
his
own
industry
and
invention
,
but
writ
down
every
thing
,
as
it
was
divinely
revealed
to
him
,
according
as
the
Holy
Ghost
suggested
to
him
in
prayer
,
as
if
he
had
taken
the
very
words
from
the
mouth
of
God.
He
never
prayed
but
by
the
Impulse
of
the
Spirit
;
and
whensoever
that
Impulse
came
,
he
forthwith
kneeled
down
,
whether
in
the
Road
,
in
the
Street
,
or
in
the
Dirt.
But
all
this
is
inconsiderable
to
the
Merits
of
Ignatius
.
In
him
,
if
we
may
believe
Busssieres
(c)
,
Reason
never
commanded
,
but
by
the
motives
of
Grace
,
and
the
dictates
of
the
Spirit
.
(d)
In
all
acts
of
Religion
he
was
rather
passive
than
active
.
Particularly
(e)
his
manner
of
prayer
consisted
in
passively
receiving
the
Impressions
of
the
Divine
Spirit
;
and
he
told
Laynez
,
that
God
acted
in
him
much
more
than
he
acted
himself
.
(f)
When
he
went
to
Paris
to
re-commence
his
Studies
,
he
acted
in
obedience
to
a
strong
Inspiration
;
and
when
he
waited
on
the
Principal
of
his
College
,
there
to
deprecate
his
punishment
of
being
whipt
publickly
,
he
followed
the
inward
Light
which
directed
him
.
His
very
playing
(h)
at
Billiards
must
be
ascribed
to
the
Impulse
of
the
Divine
Spirit
:
and
that
the
Rules
of
his
Order
,
as
well
as
those
of
St.
Francis
,
might
obtain
a
Divine
Original
,
(i)
being
about
to
write
them
,
he
confulted
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
.
When
he
had
written
it
,
he
laid
it
on
the
Altar
after
he
had
said
Mass
,
desiring
that
God
would
correct
it
himself
,
and
miraculously
blot
out
all
which
should
not
be
Orthodox
.
After
many
Prayers
the
interior
Answers
which
the
Holy
Ghost
made
to
him
,
gave
him
at
least
an
intire
assurance
and
perfect
quiet
in
his
Vnderstanding
concerning
the
Resolution
he
had
made
.
Not
only
were
the
Constitutions
of
each
Order
divinely
inspired
,
but
the
Pope
and
whole
Conclave
must
be
compelled
by
particular
impulse
to
confirm
them
.
Innocent
III.
refused
to
approve
St.
Francis's
designed
Order
,
till
he
was
overruled
by
a
Divine
Vision
.
When
Ignatius
first
presented
the
project
of
his
Institute
to
the
Pope
,
Paul
III.
he
gave
it
to
the
Cardinals
to
be
examined
.
Most
opposed
it
,
and
Cardinal
Guidiccione
,
the
chief
Commissioner
,
writ
against
it
.
To
remove
these
Obstacles
,
(a)
the
Pope
was
powerfully
incited
by
an
inward
Impulse
:
(b)
the
Holy
Ghost
changed
the
heart
of
the
Cardinals
;
and
Guidiccione
being
at
the
last
on
the
sudden
changed
,
he
knew
not
why
,
(c)
was
forced
to
say
,
I
cannot
indeed
approve
new
Religious
Orders
,
yet
this
I
dare
not
disapprove
.
For
I
find
my self
so
disposed
in
mind
,
that
whither
my
Reason
doth
not
lead
me
,
thither
the
Divine
Will
inclines
me
;
and
I
am
driven
thither
by
Inclination
,
whither
before
I
could
not
be
brought
by
Arguments
.
Indeed
no
memorable
Action
of
Ignatius
was
performed
without
a
particular
Impulse
;
and
as
if
he
had
derived
an
eternal
contagion
of
Fanaticism
upon
St.
Peter's
Chair
,
many
years
after
his
death
Paul
V.
found
within
himself
a
strong
impulse
to
have
him
honoured
as
a
Saint
among
all
the
Faithful
.
Lastly
,
to
advance
the
Merits
of
Ignatius
beyond
all
possibility
of
comparison
,
or
even
comprehension
,
contrary
Impulses
of
the
Holy
Ghost
acted
in
him
and
his
Disciples
at
the
same
time
.
Some
Ladies
of
Alcala
,
his
Disciples
,
had
resolved
to
profess
Evangelical
Poverty
,
and
go
in
Pilgrimage
to
Guadalupe
.
Ignatius
earnestly
dissuaded
it
,
and
drawing
Arguments
from
Truths
divinely
revealed
to
him
,
laid
before
them
the
folly
of
their
Undertaking
;
yet
the
Ladies
pursued
their
Design
;
and
no
wonder
,
for
(e)
they
were
moved
to
it
by
the
impulse
of
the
Spirit
.
This
Enthusiastick
Pretence
of
Divine
Impulse
proceeded
so
far
in
the
College
of
Jesuits
at
Conimbria
,
while
Ignatius
was
yet
alive
,
that
every
one
took
upon
himself
to
be
his
own
Director
in
matters
of
Piety
and
Mortification
,
only
consulting
his
own
Spirit
,
and
following
the
heat
of
his
Devotion
.
Ignatius
,
who
never
approved
in
others
the
same
methods
of
Perfection
which
he
embraced
himself
,
and
could
endure
no
Competitors
of
Divine
Inspiration
,
writ
an
Epistle
of
Obedience
to
them
,
wherein
he
layeth
down
three
Rules
of
Perfection
.
The
first
and
lowest
consists
in
doing
what
we
are
commanded
.
The
second
in
not
only
executing
the
Orders
of
our
Superior
,
but
also
conforming
our
Will
to
his
.
The
third
,
to
believe
that
what
he
orders
us
is
best
,
and
most
reasonable
,
and
upon
this
ground
alone
,
because
the
Superior
doth
judge
it
so
to
be
.
However
,
this
Advice
of
Ignatius
may
seem
to
check
the
Fanaticism
of
his
Followers
,
yet
it
infinitely
tendeth
to
promote
his
own
.
For
if
the
Commands
of
the
Superior
must
be
judged
best
and
most
reasonable
for
this
Reason
alone
,
because
the
Superior
judgeth
them
so
to
be
;
it
must
necessarily
be
supposed
that
the
Superior
in
giving
all
his
Commands
,
is
acted
by
a
Divine
Inspiration
,
which
renders
him
infallible
.
This
not
only
created
in
others
the
belief
of
a
Divine
Impulse
perpetually
acting
in
him
,
but
conduced
to
feed
his
Ambition
,
and
augment
his
Glory
.
And
indeed
the
whole
design
of
his
Order
,
and
practice
of
his
Life
,
tended
to
produce
in
others
a
belief
of
his
own
Infallibility
,
and
thereby
create
to
himself
a
little
less
than
Divine
Authority
.
Summoning
all
his
Companions
to
Rome
in
the
Year
1538.
to
treat
with
them
about
the
constitution
of
his
intended
Order
,
he
perswaded
them
besides
their
Vow
of
Poverty
and
Chastity
,
which
they
had
before
made
at
Paris
,
to
add
a
third
of
Obedience
;
and
resolve
to
this
end
to
elect
a
superior
General
,
whom
they
must
all
obey
as
God
himself
.
He
knew
very
well
,
that
the
Election
would
most
certainly
fall
upon
him
;
and
accordingly
after
he
was
chosen
,
his
Companions
made
their
vows
of
Poverty
,
Chastity
,
and
Obedience
;
to
which
they
added
a
fourth
Vow
of
a
Blind-obedience
to
the
Pope
,
with
this
difference
,
that
Ignatius
the
General
made
his
promise
immediately
to
the
Vicar
of
Jesus
Christ
,
and
the
rest
made
theirs
to
him
as
to
their
General
and
Chief
.
Afterwards
sending
twelve
Disciples
into
Sicily
,
he
required
them
to
subscribe
to
this
Article
among
others
,
That
they
did
believe
whatever
their
Superior
should
prescribe
to
them
was
most
proper
for
them
,
and
most
conducible
to
their
eternal
good
.
Lying
upon
his
Death-bed
,
among
other
Rules
left
as
a
Legacy
to
his
Order
,
he
requireth
them
to
believe
all
things
which
the
Superior
enjoyns
,
to
be
good
for
them
,
even
altho
their
own
judgment
should
suggest
the
contrary
.
This
is
a
degree
of
Infallibility
beyond
whatever
the
Pope
claimed
.
For
however
many
have
asserted
him
to
be
infallible
in
defining
Matters
of
Faith
;
none
ever
yet
denied
that
he
might
publish
Constitutions
prejudicial
to
the
real
Interest
of
the
Church
.
But
Ignatius
ever
affected
somewhat
extraordinary
;
and
therefore
taught
that
none
did
perfectly
perform
his
Vow
of
Obedience
,
who
were
not
like
a
Statue
,
which
doth
not
in
the
least
resist
any
motion
:
a
Position
which
he
had
learned
from
his
Master
St.
Francis
,
who
affirmed
none
to
be
truly
obedient
,
who
were
not
like
a
dead
Body
,
which
remaineth
in
whatsoever
situation
it
is
placed
.
An
Opinion
,
which
indeed
deserveth
to
be
chiefly
urged
and
recommended
by
designing
Impostors
;
who
,
when
they
have
once
possest
their
Credulous
Disciples
with
the
belief
of
it
,
have
obtained
their
Design
,
and
may
securely
propose
their
Erroneous
Doctrines
.
Therefore
Apollonius
above
all
things
took
care
to
teach
his
Disciples
,
that
they
ought
in
all
things
to
pay
a
blind
obedience
to
his
Commands
:
told
them
that
he
had
received
Inspirations
from
God
,
and
was
taught
by
him
whatsoever
he
revealed
to
them
;
that
he
acted
by
Divine
Impulse
,
and
expected
that
they
should
follow
his
Directions
,
as
he
followed
God's
.
This
pretence
and
belief
of
Divine
Inspiration
and
Impulse
in
Enthusiasts
,
is
usually
accompanied
with
so
great
a
diffidence
of
their
own
Reason
and
Judgment
,
that
no
matters
of
moment
must
be
left
to
their
direction
;
Heaven
must
be
importuned
,
and
extraordinary
Revelations
demanded
to
satisfy
the
meanest
Scruples
,
and
regulate
their
Actions
;
as
if
no
Reason
had
been
given
to
Mankind
to
guide
their
Conduct
,
and
determine
their
Resolutions
.
St.
Francis
upon
any
undertaking
was
wont
to
retire
into
solitary
Places
,
and
there
incessantly
beg
of
God
with
inexpressible
groans
,
and
importune
him
with
continual
prayer
to
reveal
to
him
what
he
should
do
.
In
all
emergent
Difficulties
he
neither
trusted
himself
,
nor
his
Friends
;
but
by
instant
prayer
searched
out
the
good
pleasure
of
the
Divine
Will
,
till
he
were
illustrated
by
the
Oracle
of
supernatural
Revelation
.
Being
tormented
with
a
great
Scruple
,
whether
he
should
employ
his
whole
time
in
Prayer
,
or
betake
himself
to
preach
the
Gospel
,
he
could
not
resolve
the
question
by
his
own
Reason
,
but
resolved
to
expect
the
Divine
Revelation
.
He
commands
St.
Clara
to
inquire
the
Will
of
God
by
Prayer
.
It
is
revealed
to
her
that
he
should
undertake
the
Office
of
Preaching
.
It
is
impossible
to
imagine
any
thing
more
irrational
or
Enthusiastical
than
this
Conduct
;
but
what
follows
is
an
unpardonable
Superstition
,
which
in
the
Ancient
Church
would
have
been
punished
with
Excommunication
.
Whensoever
he
undertook
any
thing
of
moment
,
he
was
wont
to
consult
the
Bible
,
and
take
his
Resolutions
from
that
place
,
which
upon
a
sudden
opening
of
the
Book
first
presented
it self
to
his
view
.
Ignatius
having
got
together
six
Companions
at
Paris
,
calls
them
together
,
causeth
each
in
particular
to
pray
,
and
fast
,
and
beg
of
God
his
light
to
direct
them
;
and
then
opens
to
them
his
Design
.
He
prescribed
to
them
the
same
method
in
forming
the
Constitutions
of
his
Order
,
and
choosing
a
General
.
When
Borgia
,
one
of
his
Disciples
,
was
chosen
Cardinal
,
to
find
out
the
Will
of
Heaven
in
that
matter
,
he
shut
up
himself
for
three
days
,
and
communicated
only
with
God
in
prayer
.
The
first
day
he
found
himself
wholly
indifferent
,
inclining
to
neither
side
.
The
second
day
he
found
in
himself
an
inclination
rather
of
breaking
the
Design
,
than
permitting
it
to
go
on
.
But
the
third
day
he
was
convinced
that
it
was
not
the
Will
of
God
,
that
Borgia
should
be
made
Cardinal
;
and
therefore
opposed
the
Election
.
I
will
produce
but
one
Passage
more
,
which
demonstrates
both
the
Enthusiastick
Diffidence
of
Ignatius
,
and
the
intolerable
Flattery
of
his
Disciples
.
Upon
occasion
of
his
seeking
God
by
Prayer
so
much
,
when
he
was
to
write
the
Constitutions
of
his
Order
,
Vitelleschi
hath
these
words
.
(a)
It
seems
there
was
upon
this
Subject
an
agreeable
debate
between
the
Master
and
the
Servant
;
the
latter
judging
himself
incapable
of
making
any
Constitution
,
and
resolving
not
to
make
any
,
without
consulting
the
Oracle
of
the
Eternal
Wisdom
;
and
the
former
taking
pleasure
in
communicating
to
the
other
the
sublime
and
resplendent
Lights
of
his
Treasures
,
which
he
had
reserved
from
before
the
beginning
of
time
for
the
conduct
and
regulation
of
this
Society
,
which
he
conceived
,
and
gave
to
his
Church
.
What
pity
is
it
,
Ignatius
should
be
unhappily
reserved
to
such
a
learned
ungrateful
Age
?
Otherwise
his
Disciples
might
have
offered
somewhat
to
his
memory
,
answerable
,
and
in
nothing
inferior
to
the
Eternal
Gospel
of
St.
Francis.
When
the
Enthusiast
is
advanc'd
so
far
as
to
believe
the
Phrenzies
of
his
Brain
to
be
Divine
Illuminations
,
and
himself
on
all
occasions
to
be
divinely
inspired
,
he
will
not
fail
to
pretend
a
mighty
familiarity
with
God
;
and
from
the
sentiment
of
any
grateful
motion
in
the
Blood
or
Spirits
,
imagine
together
with
his
inward
Lights
to
have
received
great
abundance
of
inward
Consolations
.
He
will
fancy
himself
to
be
the
familiar
Acquaintance
of
God
,
and
Favourite
of
Heaven
;
and
thence
conceive
a
spiritual
Pride
greater
and
more
intolerable
than
any
which
ariseth
from
the
pomp
or
grandeur
of
the
World.
Apollonius
boasted
that
he
enjoyed
a
personal
familiarity
with
the
Gods
;
and
,
as
a
Philosopher
,
conversed
with
them
every
morning
.
St.
Francis
was
commonly
filled
with
great
consolation
of
Spirit
in
praying
;
and
boasted
that
he
could
defend
himself
from
the
cold
of
Winter
by
the
fervour
of
the
Divine
Spirit
acting
in
him
.
What
large
Conceits
Ignatius
entertained
of
his
own
Merits
,
and
published
without
all
sense
of
modesty
,
we
before
shewed
.
The
pretence
of
extraordinary
Divine
Consolations
in
his
Prayers
and
Raptures
,
runs
through
the
whole
fragment
of
his
Journal
before
published
.
To
these
we
may
add
what
the
Authors
of
his
Life
relate
of
him
;
That
sometimes
such
a
flood
of
Consolations
would
suddenly
come
upon
him
,
that
he
was
even
overwhelmed
,
and
transported
out
of
himself
;
that
by
reason
of
these
overflowing
Consolations
,
such
abundance
of
tears
would
follow
,
that
his
sight
was
endangered
by
it
:
that
by
the
great
affluence
of
these
Consolations
,
and
tears
ensuing
from
them
,
in
reciting
the
Divine
Office
,
he
was
forced
to
stop
and
interrupt
his
Prayers
at
almost
every
word
,
and
employ
a
great
part
of
the
day
in
reading
the
Psalms
only
.
That
he
continued
sometimes
two
or
three
whole
days
together
without
taking
any
thing
,
feeding
himself
only
with
the
honey
of
Celestial
Consolations
:
That
all
the
favours
which
God
bestowed
on
the
Society
,
are
to
be
attributed
to
the
love
which
he
bore
to
the
Soul
of
St.
Ignatius
,
in
which
his
Divine
Majesty
was
well
pleased
.
That
he
burned
inwardly
with
the
fire
of
Charity
;
and
the
Heart
of
Iesus
was
a
soft
Bed
to
him
,
whereon
he
took
his
repose
.
Such
impertinent
Jargon
and
unintelligible
Cant
is
the
natural
effect
of
Enthusiasm
.
For
when
the
turbulent
motions
of
the
Brain
are
mistaken
for
Divine
Inspirations
,
and
the
Judgment
willingly
acquiesceth
in
that
delusion
,
the
outward
expressions
,
which
are
ever
conformable
to
the
Ideas
of
the
Mind
,
cannot
but
be
involved
in
the
same
obscurity
.
And
this
,
however
it
deserves
the
scorn
and
contempt
of
judicious
Persons
,
tendeth
not
a
little
to
raise
the
Reputation
of
the
Enthusiast
among
ignorant
men
,
who
ever
admire
what
they
cannot
penetrate
,
and
suppose
the
obscurity
of
his
Discourse
to
proceed
from
the
Divine
Mysteriousness
of
it
.
If
we
consult
the
Writings
of
Ignatius
,
we
shall
find
them
full
of
this
foolish
Canting
.
His
Book
of
Spiritual
Exercises
talks
much
of
the
love
of
Christ
in
a
most
unintelligible
manner
;
and
his
Letter
to
a
Religious
Person
of
Barcelona
concerning
the
two
manners
whereby
God
teacheth
us
,
is
most
remarkable
upon
this
account
.
While
he
was
yet
a
Novice
in
Philosophy
,
he
professed
the
knowledge
of
Mystical
Divinity
,
and
indeed
never
knew
any
other
.
In
prescribing
the
duty
of
the
General
of
his
Order
,
he
saith
that
all
Learning
is
necessary
for
him
;
yet
the
Science
of
the
Saints
is
that
which
is
far
most
necessary
for
him
,
to
discern
the
divers
interior
Spirits
of
men
.
This
Science
of
the
Saints
is
commonly
too
mysterious
for
Learned
men
;
and
therefore
Barth
.
Torrez
,
writing
in
defence
of
Ignatius's
Book
of
Spiritual
Exercises
,
accused
of
Heresie
in
Spain
by
the
Learned
Melchior
Canus
,
saith
,
there
is
a
great
difference
between
the
Sciences
learnt
in
Schools
,
and
the
Sciences
of
the
Saints
.
His
Followers
pretend
his
Constitutions
to
be
filled
with
the
Spiritual
Vnction
of
Grace
;
and
himself
to
have
drank
largely
of
the
Wine
of
Heaven
,
which
is
too
strong
and
heady
for
the
Vessels
of
the
Earth
.
Thus
St.
Francis
is
said
to
have
been
wholly
absorpt
in
God
in
time
of
prayer
;
and
all
swallowed
up
in
the
flame
of
the
Divine
Love
,
as
it
were
a
burning
coal
.
And
indeed
it
may
be
affirmed
in
general
of
all
the
Romish
Saints
,
that
their
Writings
are
wholly
unintelligible
,
and
nothing
else
but
a
rhapsody
of
sublime
Nonsense
.
The
grossest
and
most
impertinent
of
our
English
Fanaticks
come
far
beneath
them
,
and
were
never
able
to
equal
their
Mysterious
Follies
.
We
may
indeed
hear
them
talk
of
being
Christed
with
Christ
,
and
Godded
with
God
;
but
the
Science
of
the
Saints
was
never
among
the●●●●vanced
to
that
perfection
which
it
obtaineth
it
〈◊〉
Church
of
Rome
.
There
remains
nothing
to
compleat
the
Enthusi●●●
but
to
fancy
himself
commissionated
by
God
to
pu●●lish
his
Imaginary
Revelations
to
the
World
;
and
thereupon
,
without
any
respect
to
the
Rules
of
Ecclesiastical
Discipline
instituted
by
Christ
,
to
invade
the
Office
of
preaching
.
This
is
indeed
the
last
and
highest
degree
of
Fanaticism
,
not
to
contain
the
whimsies
of
their
disturbed
Fancy
within
their
own
Breasts
,
but
imagining
them
to
be
necessary
Truths
for
all
Christians
,
to
propagate
them
with
a
blind
and
unwearied
zeal
;
to
believe
that
Christ
hath
not
openly
and
plainly
delivered
to
the
Church
in
the
rule
of
Faith
all
necessary
Articles
of
Religion
,
or
that
sufficient
means
were
not
provided
for
the
propagation
of
them
,
unless
they
intruded
themselves
into
the
Holy
Office
against
all
the
Rules
of
Decency
and
Ecclesiastical
Policy
.
The
Author
of
the
Lawful
Prejudices
against
the
Calvinists
,
affirms
the
guilt
of
this
disorder
alone
to
be
a
sufficient
argument
why
all
their
Pleas
should
be
rejected
without
any
farther
consideration
.
Whether
,
and
how
far
the
Calvinists
are
guilty
of
this
irregularity
,
I
will
not
enquire
;
but
affirm
that
the
most
Illustrious
Saints
of
the
Church
of
Rome
have
been
inexcusably
guilty
of
it
.
Particularly
the
supposed
Merits
of
St.
Francis
and
Ignatius
are
chiefly
founded
upon
this
apparent
zeal
for
Souls
,
and
preaching
their
wild
notions
to
the
People
without
any
ordinary
mission
from
Christ
,
or
delegation
from
the
Church
.
St.
Francis
immediately
after
his
Conversion
,
while
he
was
yet
an
ignorant
Layman
,
fell
to
preach
repentance
to
the
People
in
the
Streets
and
Markets
:
and
being
asked
by
some
Robbers
,
setting
upon
him
in
the
Road
,
who
he
was
,
as
if
he
were
another
Iohn
Baptist
,
he
answered
,
I
am
the
Preacher
and
Messenger
of
the
Great
King.
As
soon
as
he
had
got
together
seven
Disciples
,
he
sends
them
forth
to
preach
the
Gospel
in
these
words
,
Go
ye
,
and
declare
peace
unto
men
,
preaching
repentance
for
the
remission
of
sins
.
Then
taking
one
Companion
to
himself
,
he
proceeds
to
one
part
of
the
World
,
sending
the
other
six
by
couples
into
the
other
three
parts
of
the
World.
This
was
a
phrenzy
beyond
the
power
of
Hellebore
,
and
which
exceeds
even
the
Follies
of
our
English
Fifth-Monarchists
.
Surely
,
whatsoever
Bonaventure
may
pretend
,
the
Holy
Ghost
had
no
share
in
this
Undertaking
:
and
therefore
no
wonder
it
met
with
no
better
success
.
St.
Francis
himself
prepares
to
preach
the
Gospel
to
the
Sarazens
in
Syria
;
but
by
contrary
Winds
is
driven
upon
the
Coast
of
Sclavonia
,
and
forced
to
return
back
.
The
Spirit
still
moving
him
,
he
disposeth
himself
to
convert
the
Moors
and
Miramolins
of
Africk
;
but
detained
in
his
Journey
by
sickness
,
loseth
his
Courage
,
and
quits
the
Design
.
At
last
he
resolves
firmly
to
convert
the
Soldan
of
Babylon
.
Away
he
goeth
to
Syria
ragged
and
barefooted
:
and
yielding
himself
Prisoner
to
the
Soldan's
Guards
,
boldly
demands
to
be
brought
to
his
presence
.
The
Soldiers
,
after
they
had
soundly
beaten
him
,
bring
him
to
their
Emperor
.
He
asketh
him
who
he
is
.
Francis
answers
,
That
he
is
sent
by
God
to
preach
Salvation
to
him
and
his
People
;
and
for
proof
of
the
Christian
Faith
,
undertakes
to
enter
into
the
fire
.
The
Soldan
laughs
at
him
;
and
having
made
sufficient
sport
with
him
,
dismisseth
him
for
a
Fool.
Ignatius
at
his
very
first
conversion
proposed
to
himself
to
preach
the
Gospel
in
the
Holy
Land.
Accordingly
,
in
the
Year
1523.
he
enters
upon
the
Journey
,
guided
by
that
inward
motion
which
had
first
prompted
him
at
his
conversion
.
Coming
thither
,
the
Guardian
of
the
Franciscans
,
whom
he
had
acquainted
with
his
Resolution
,
disapproved
such
irregular
usurpation
of
the
Holy
Office
,
and
commands
him
to
be
gone
upon
pain
of
Excommunication
.
The
poor
Saint
is
forced
to
return
without
success
:
however
,
he
quits
not
his
Design
.
Studying
at
Barcelona
,
he
began
to
preach
conversion
to
his
Neighbours
.
Removing
to
Alcala
,
he
falls
to
reform
the
dissolute
Manners
of
Scholars
,
Clergy-men
,
and
others
,
and
to
Catechize
Youth
.
But
being
suspected
of
Sorcery
,
he
is
clapt
into
the
Inquisition
.
To
free
himself
from
Prison
,
he
professeth
himself
willing
blindly
to
obey
his
Ecclesiastical
Judge
.
At
last
the
Inquisitors
dismiss
him
,
but
withall
forbid
him
to
explain
to
the
People
the
Mysteries
of
Religion
upon
pain
of
Excommunication
and
Banishment
.
Ignatius
,
notwithstanding
his
promise
of
blind
obedience
,
would
not
readily
submit
to
this
Command
,
doubting
whether
it
were
a
lawful
Command
,
and
fearing
that
in
not
preaching
,
he
should
be
wanting
to
his
Call
and
Vocation
.
To
get
rid
of
this
difficulty
,
he
removes
to
Salamanca
,
and
there
preacheth
openly
to
the
People
in
the
Streets
and
Fields
;
altho
many
good
men
were
scandalized
at
it
,
saying
,
it
was
never
heard
that
a
simple
Layman
should
instruct
the
People
,
and
perform
the
whole
Office
of
a
Pastor
in
directing
their
Consciences
.
Upon
this
he
and
his
Companions
are
thrown
into
Prison
by
the
Inquisitors
;
where
they
do
nothing
but
sing
Psalms
,
and
preach
to
the
People
flocking
to
them
,
through
the
windows
and
chinks
of
the
doors
.
Being
examined
by
the
Inquisitors
,
he
pretends
that
he
did
not
preach
,
but
only
hold
forth
to
the
People
,
sitting
on
Horseback
,
or
getting
upon
the
Stalls
in
the
Market
,
concerning
Vertue
and
Piety
.
Being
driven
from
that
Plea
,
he
flieth
to
the
pretence
of
an
Extraordinary
Vocation
.
Being
confuted
in
that
,
he
refuseth
to
give
any
farther
account
of
his
Authority
to
preach
,
till
his
Ecclesiastical
Superiors
should
command
him
.
At
last
he
is
absolved
upon
condition
to
preach
no
more
.
He
dislikes
the
Condition
,
and
therefore
resolves
to
leave
Spain
.
Coming
to
Paris
,
he
falls
upon
his
old
work
of
preaching
and
converting
.
Upon
this
he
is
accused
to
the
Inquisitor
,
but
upon
intercession
of
Friends
dismissed
.
Now
he
falls
hard
to
study
,
and
wholly
omits
preaching
:
but
soon
after
begins
to
talk
of
Heaven
and
Hell
so
vehemently
to
the
Scholars
,
that
he
forced
them
to
intermit
their
studies
;
and
was
thereupon
condemned
to
be
publickly
whipt
in
the
Hall
by
all
the
Regents
,
as
a
Disturber
of
the
Colledge
.
However
,
soon
after
his
zeal
for
conversion
of
Souls
mightily
increased
upon
him
;
and
he
clearly
saw
that
God
had
appointed
him
to
establish
a
company
of
Apostolick
Men
to
that
end
.
Hereupon
he
begins
to
gather
Disciples
,
and
first
sets
upon
Peter
Faber
,
a
poor
Spanish
Youth
,
acted
with
sentiments
of
Vain-glory
,
and
after
a
deal
of
Cant
,
acquaints
him
with
his
Resolutions
to
go
into
the
East
,
and
employ
himself
wholly
in
the
conversion
of
Infidels
.
Faber
takes
fire
at
this
,
and
resolves
to
follow
him
through
all
dangers
.
After
he
had
gained
five
other
Disciples
by
the
like
Artifices
,
he
calls
them
together
,
opens
his
Design
,
and
perswades
them
to
vow
a
Journey
into
the
Holy
Land
to
preach
the
Gospel
there
,
altho
none
of
them
were
yet
ordained
,
except
Faber
.
The
Design
being
resolved
on
,
Ignatius
takes
a
progress
into
Spain
;
and
there
preacheth
every
Sunday
,
and
two
or
three
days
in
the
Week
,
with
great
concourse
of
People
.
The
Church
not
being
able
to
contain
the
multitude
of
his
Auditors
,
he
holds
Field-Conventicles
;
and
there
inveighs
powerfully
against
Cards
and
Dice
(
I
suppose
Mince-pies
were
not
yet
in
fashion
)
perswading
the
People
to
throw
them
all
into
the
River
.
Coming
to
Venice
,
he
waits
for
his
Companions
,
and
in
the
mean
while
employs
himself
in
preaching
.
When
his
Companions
were
all
met
,
they
most
unhappily
could
get
no
passage
to
the
Holy
Land
;
and
therefore
go
to
Rome
to
receive
the
Directions
of
the
Pope
.
Here
they
obtain
to
be
ordained
Priests
;
yet
that
they
may
as
much
as
was
possible
continue
their
Enthusiasm
,
refuse
to
preach
in
a
regular
way
;
but
dispersing
themselves
through
the
great
Cities
of
Italy
,
commonly
get
upon
some
Stone
in
the
middle
of
the
Market-place
,
and
whirling
their
Caps
over
their
heads
,
invite
the
People
to
hear
them
with
a
loud
voice
;
when
having
got
a
confluence
of
People
about
them
,
they
vented
their
undigested
Notions
of
Religion
in
a
canting
and
mysterious
stile
;
altho
for
the
most
part
with
such
ill
success
,
that
many
of
them
were
clapt
into
Prison
by
the
Inquisitors
.
We
have
long
since
deplored
,
and
our
Adversaries
of
the
Church
of
Rome
have
upbraided
to
us
,
the
Divisions
of
our
Church
arising
from
the
unlawful
usurpation
of
the
Pulpit
by
Enthusiastick
Preachers
.
Yet
could
we
never
charge
them
with
such
gross
follies
and
irregularities
as
those
now
mentioned
;
nor
can
the
Papists
justly
accuse
them
of
any
;
since
in
acting
this
Disorder
and
Enthusiasm
,
they
imitated
the
Great
Ignatius
and
his
Disciples
,
and
perhaps
learnt
it
from
them
.
At
least
our
Adversaries
cannot
now
deny
,
that
Jesuits
have
sometimes
preach'd
in
Conventicles
.
Thus
we
have
past
through
all
the
chief
and
most
essential
Properties
of
Enthusiasm
,
and
demonstrated
Ignatius
to
have
possest
them
all
in
an
high
degree
.
I
will
next
consider
some
of
the
more
ordinary
effects
and
consequences
of
it
,
and
compare
them
with
the
Actions
of
our
Saint
.
For
these
essential
Errors
of
Enthusiasm
,
in
mistaking
the
turbulent
Motions
of
the
Spirits
for
the
Dictates
of
the
Holy
Ghost
,
and
the
Tempests
of
the
Brain
for
Divine
Inspirations
,
cannot
but
betray
the
Judgment
of
the
Enthusiast
to
a
thousand
other
Errors
and
Absurdities
;
inspire
him
with
false
notions
of
Religion
,
misguide
his
Zeal
,
and
corrupt
his
Devotion
:
Every
immoderate
excess
of
Vertue
will
then
appear
an
extraordinary
Perfection
;
and
the
foulest
Superstition
shall
be
accounted
meritorious
.
Hence
,
among
other
follies
,
the
Enthusiast
will
imagine
it
no
small
Perfection
to
pray
continually
,
suppose
it
to
be
a
sign
of
a
nearer
familiarity
with
God
;
thence
flatter
himself
with
the
belief
of
his
own
extraordinary
Merit
,
and
by
gratifying
his
mistaken
Ambition
,
create
to
himself
even
a
sensual
pleasure
in
the
performance
of
it
.
Thus
St.
Francis
was
wont
to
pray
incessantly
,
if
not
vocally
,
at
least
mentally
;
and
in
praying
,
used
to
receive
great
caresses
from
the
Holy
Ghost
,
to
be
ravished
in
his
mind
,
and
wholly
swallowed
up
in
a
certain
wonderful
light
;
and
ofttimes
in
an
excess
of
contemplation
to
be
put
beside
himself
;
insomuch
,
as
being
wrapt
in
Spirit
,
and
perceiving
somewhat
beyond
humane
sense
,
he
was
ignorant
of
what
was
done
before
his
Eyes
.
Ignatius
,
after
his
conversion
,
spent
seven
hours
every
day
in
the
Church
in
prayer
upon
his
knees
;
and
was
immediately
so
recollected
,
that
he
often
continued
many
hours
together
without
any
motion
.
In
his
long
retirement
at
Manreze
,
not
satisfied
with
his
seven
hours
of
prayer
,
he
did
nothing
but
pray
.
When
he
was
ordained
Priest
,
he
retired
to
a
poor
solitary
Cottage
;
and
living
like
an
ancient
Hermit
,
fasted
daily
,
prayed
incessantly
,
and
there
received
such
overflowing
Consolations
,
that
through
,
the
abundance
of
tears
his
sight
was
endangered
.
To
produce
no
more
Instances
,
all
the
Actions
of
his
Life
were
directed
by
the
Illuminations
of
the
Spirit
,
supposed
to
be
received
in
prayer
,
as
we
before
shewed
.
Yet
himself
,
when
the
Reputation
of
any
other
devout
Enthusiast
was
to
be
diminished
,
could
alledge
against
it
,
that
such
as
made
long
Prayers
,
ought
to
take
great
care
not
to
abuse
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
found
judgment
,
dry
up
their
Brains
,
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
so
by
following
only
the
impulse
of
Nature
,
which
they
mistake
for
that
of
Grace
,
fall
into
most
gross
Errors
.
Another
ordinary
effect
of
Enthusiasm
is
the
expectation
of
extraordinary
assistance
from
God
in
all
emergent
Difficulties
.
The
supposed
experience
of
frequent
Supernatural
Illuminations
makes
the
Enthusiast
believe
that
God
is
ever
ready
to
engage
in
his
quarrel
,
and
for
his
sake
to
violate
the
Laws
of
Nature
no
less
than
the
established
Rules
of
Christianity
:
that
as
he
informs
his
Soul
with
Supernatural
Inspirations
,
so
he
will
protect
his
Body
,
and
provide
it
necessaries
by
continual
Miracles
.
Thus
St.
Francis
offered
to
the
Soldan
of
Babylon
to
throw
his
Body
into
the
fire
in
proof
of
Christianity
,
and
decide
the
Controversy
by
the
operation
of
the
flames
upon
it
.
St.
Dominick
was
more
cunning
,
when
preaching
against
the
Albigenses
in
France
,
he
would
not
trust
his
Body
to
the
fire
,
but
drawing
up
his
Faith
and
Arguments
in
a
Schedule
,
used
to
cast
it
into
the
fire
together
with
the
like
Schedule
of
the
Albigenses
.
The
Legend
tells
you
,
that
the
first
was
always
untoucht
,
the
latter
always
burnt
.
Thus
Apollonius
,
when
brought
before
Domitian
to
be
tried
for
his
life
,
scorned
the
Threats
,
and
braved
all
the
Power
of
that
Tyrant
;
telling
him
,
that
God
would
certainly
interpose
in
his
behalf
,
and
not
permit
him
to
touch
his
Body
.
Ignatius
indeed
was
never
guilty
of
so
great
Courage
,
yet
the
belief
of
his
endearment
to
God
made
him
often
presume
upon
the
Favour
of
Heaven
.
Undertaking
his
Pilgrimage
into
the
Holy
Land
,
he
would
take
no
Companion
along
with
him
,
no
Money
,
nor
provision
of
necessaries
for
the
Iourney
;
that
he
might
have
no
comfort
but
from
God
,
and
no
dependance
but
on
Providence
.
Yet
with
all
this
Self-resignation
,
the
cunning
Saint
dared
not
to
come
near
Barcelona
,
because
it
was
infected
with
the
Plague
.
Being
accused
of
Sorcery
,
Sedition
and
Heresy
to
the
Inquisition
of
Alcala
,
and
some
Ladies
offering
to
him
an
Advocate
to
plead
for
him
,
he
refused
their
kindness
,
thinking
that
he
ought
to
leave
himself
to
Providence
,
and
not
distrust
God
so
far
as
to
make
use
of
any
Humane
means
for
his
preservation
.
In
his
Voyage
to
Ierusalem
he
would
give
no
Money
for
his
Passage
,
for
that
he
thought
utterly
unlawful
.
Free
Passage
he
could
obtain
no
otherwise
than
upon
condition
of
providing
necessaries
for
himself
.
This
he
scrupled
at
,
and
esteemed
it
a
kind
of
diffidence
of
Providence
,
and
deviation
from
Evangelical
Poverty
,
to
carry
any
thing
along
with
him
in
the
Ship.
Touching
in
the
way
at
Venice
,
some
endeavoured
to
discourage
him
from
the
Journey
,
by
representing
to
him
the
dangers
of
it
,
and
impossibility
of
getting
any
farther
passage
at
that
season
of
the
Year
;
he
told
them
,
that
if
he
could
not
get
a
Ship
,
he
would
pass
the
Sea
upon
a
Plank
with
the
succour
of
Heaven
.
I
suppose
he
had
read
how
Iosefes
,
the
Son
of
Ioseph
of
Arimathea
,
sailed
from
France
to
Britain
,
with
150
Companions
,
upon
his
Shirt
.
Not
in
these
respects
only
doth
Enthusiasm
betray
the
Judgment
to
false
notions
of
Piety
and
Perfection
;
but
in
all
other
Christian
Vertues
infuseth
the
same
Error
,
especially
if
it
may
tend
to
ostentation
,
and
procure
to
the
Enthusiast
the
admiration
and
reverence
of
the
deluded
Vulgar
.
In
that
case
it
will
be
accounted
an
improvement
of
Vertue
to
run
into
extremes
;
and
the
most
extravagant
Superstition
shall
be
esteemed
an
exalted
degree
of
Piety
.
Thus
if
Christ
hath
commanded
us
not
to
set
our
heart
upon
Riches
,
but
to
be
ready
to
forsake
all
Worldly
Possessions
,
when
they
stand
in
competition
with
the
profession
of
true
Religion
;
the
Enthusiast
will
believe
all
propriety
of
Goods
to
be
unlawful
,
and
account
Evangelical
Poverty
a
Christian
Perfection
.
If
a
temperate
diet
,
and
sometimes
fasting
,
be
recommended
to
us
,
the
Enthusiast
will
fall
in
love
with
immoderate
Austerities
and
Mortifications
;
and
imagine
the
Merits
of
his
Abstinence
to
be
then
infinite
,
when
the
practice
of
it
exceeds
all
bounds
.
If
we
be
admonished
not
to
be
deterred
from
our
Duty
by
the
contempt
of
the
World
,
or
scoffs
of
men
,
the
Enthusiast
will
by
all
means
court
this
contempt
,
and
perform
a
thousand
ridiculous
actions
to
obtain
the
laughter
of
Mankind
;
and
then
applieth
to
himself
all
the
Beatitudes
of
the
Gospel
as
rewards
of
his
Folly.
Evangelical
Poverty
is
one
of
the
most
specious
pretences
,
that
can
be
made
use
of
by
Fanatick
Visionaries
,
to
raise
an
opinion
of
extraordinary
merit
either
in
themselves
or
others
.
This
was
ever
the
grand
Engine
of
the
Monastick
Orders
of
the
Church
of
Rome
;
altho
the
World
knows
what
vast
Treasures
and
Possessions
they
have
appropriated
to
their
Monasteries
and
Colledges
.
Certainly
Reason
doth
not
teach
us
that
it
is
any
great
perfection
to
put
on
rags
,
and
beg
from
door
to
door
;
and
if
Christ
had
taught
so
,
Mankind
would
have
had
sufficient
reason
to
reject
his
Religion
as
irrational
and
absurd
.
But
he
proposeth
no
such
thing
.
These
are
only
the
Whimsies
of
Brainsick
Enthusiasts
,
who
have
abandoned
themselves
to
the
conduct
of
a
depraved
Imagination
.
When
Apollonius
boasted
to
Phraates
,
King
of
Media
,
of
his
own
voluntary
Poverty
(
for
he
had
distributed
all
his
Inheritance
and
Possessions
to
his
Kindred
and
the
Poor
)
and
that
of
other
Greek
Philosophers
;
Phraates
truly
answered
him
,
that
they
were
bigotted
Enthusiasts
,
contumelious
and
seditious
,
unfaithful
and
rebellious
,
asserters
of
Fables
and
monstrous
Stories
;
who
made
an
ostentation
of
Poverty
,
not
out
of
any
sense
of
modesty
or
frugality
,
but
that
they
might
have
the
better
pretence
to
steal
and
cheat
.
How
far
this
Character
may
agree
to
St.
Francis
,
Ignatius
,
or
their
Followers
,
I
will
not
now
determine
.
I
will
only
shew
that
they
far
exceeded
these
Greek
Philosophers
in
the
pretence
and
extravagant
practice
of
voluntary
Poverty
.
St.
Francis
immediately
after
his
conversion
,
changed
his
fine
Cloaths
with
the
Rags
of
a
Beggar
,
whom
he
met
;
and
soon
after
hearing
that
Gospel
read
,
wherein
our
Saviour
sending
forth
his
Disciples
to
preach
,
commands
them
to
take
neither
Staff
nor
Scrip
,
put
off
his
Shoes
,
laid
aside
his
Staff
,
threw
away
his
Money
,
girded
on
a
Rope
,
and
fell
a
begging
;
which
practice
he
continued
all
his
life
with
such
superstition
,
that
he
thought
it
unlawful
to
possess
any
thing
in
particular
,
and
himself
to
be
defiled
with
the
sole
touching
of
money
.
If
he
were
invited
to
dinner
by
any
great
Men
,
he
would
first
beg
pieces
of
Bread
from
door
to
door
,
and
then
sitting
down
to
dinner
,
draw
out
his
Pouch
,
and
feed
upon
the
fragments
of
it
,
which
he
called
the
Bread
of
Angels
,
refusing
to
tast
of
any
other
Dish
.
Ignatius
in
his
first
Pilgrimage
to
Montferrat
,
meeting
a
ragged
Beggar
,
stript
himself
to
his
Shirt
,
and
changed
Habits
with
him
.
Having
performed
his
Vigils
,
in
conformity
to
the
Laws
of
Knight-Errantry
,
he
puts
on
his
Pilgrims
Weeds
,
that
is
,
a
rugged
and
course
Canvas
Coat
reaching
down
to
his
Feet
,
wicker
Shoes
,
a
knotty
Rope
for
a
Girdle
,
with
a
bottle
of
Water
hanging
at
his
Girdle
,
a
Crabtree
Staff
in
his
Hand
,
his
Head
bare
,
and
his
left
Leg
naked
;
and
in
this
Habit
marched
to
Manreze
,
intending
to
take
Ship
for
Palestine
.
Coming
to
Manreze
,
he
imagins
his
Habits
to
be
too
costly
,
and
Sackcloth
to
be
far
more
Evangelical
than
Canvas
.
Being
at
last
equipped
to
his
satisfaction
,
for
a
specimen
of
his
Humility
,
he
begs
from
door
to
door
;
and
to
that
end
disguiseth
himself
in
the
most
slovenly
manner
,
his
Face
all
covered
with
dirt
,
his
Hair
clodded
and
uncombed
,
which
with
his
Beard
and
Nails
grown
out
to
an
horrible
length
,
made
such
a
Figure
,
as
seemed
at
once
both
frightful
and
ridiculous
:
so
that
whenever
he
appeared
in
the
Town
,
the
Children
laught
at
him
,
threw
stones
at
him
,
and
followed
him
in
the
Streets
with
shouts
and
outcries
.
Coming
to
Barcelona
,
he
would
not
engage
in
any
Ship
,
but
upon
condition
of
free
passage
,
thinking
it
unlawful
to
make
use
of
Money
upon
any
pretext
,
altho
a
Lady
proffered
to
deposit
the
Money
for
him
.
At
last
obtaining
free
passage
,
but
upon
condition
of
providing
for
himself
necessaries
to
the
Voyage
,
he
thinks
even
that
prejudicial
to
Evangelical
Poverty
.
Being
overruled
by
his
Confessor
,
he
accepts
of
some
Money
to
buy
necessaries
.
But
being
at
the
point
of
departure
,
a
fit
of
Conscience
returns
:
he
dares
not
make
use
of
the
Money
,
nor
carry
it
along
with
him
;
and
yet
would
not
give
it
to
the
Seamen
,
lest
they
should
use
him
the
better
for
it
in
his
Voyage
,
for
to
permit
that
,
would
be
a
distrust
of
Providence
.
At
last
he
very
learnedly
decides
the
case
,
He
layeth
down
his
Money
upon
the
shore
for
the
next
Comer
to
take
,
and
so
enters
into
the
Ship.
The
same
scruples
urge
him
at
his
return
;
he
begs
free
passage
in
the
notion
of
a
Saint
,
and
upon
no
other
condition
will
enter
the
Ship.
The
same
scruple
had
possest
St.
Francis
(a)
and
St.
Dominick
before
;
who
would
sooner
trust
themselves
to
the
Waves
,
than
pay
any
fraight
for
their
passage
.
The
latter
being
once
asked
by
the
Master
of
the
Ship
for
his
fraight
,
told
him
he
was
a
Preacher
of
the
Gospel
,
and
consequently
carried
neither
Gold
nor
Silver
with
him
;
however
to
make
some
kind
of
payment
,
he
freely
bestowed
the
Kingdom
of
Heaven
on
him
.
But
to
return
to
Ignatius
;
returning
to
Barcelona
with
a
sum
of
Money
,
which
he
had
lately
received
,
he
distributes
it
all
to
a
company
of
Beggars
,
and
then
immediately
falls
a
begging
himself
.
While
he
studieth
at
Barcelona
,
Alcala
and
Salamanca
,
he
will
not
accept
of
any
allowance
,
which
was
often
offered
to
him
,
but
pursueth
the
trade
of
begging
.
At
Barcelona
he
is
by
importunate
perswasions
induced
to
wear
Shoes
;
yet
to
satisfy
his
Enthusiastick
Phrenzy
at
least
in
secret
,
he
cuts
large
holes
in
the
soles
of
his
Shooes
,
that
he
might
not
wholly
lose
the
honour
of
a
discalceate
Beggar
.
Being
at
last
convinced
that
his
small
progress
in
Learning
proceeded
from
spending
his
time
in
begging
;
he
thought
he
might
in
Conscience
raise
a
small
Fund
,
wherewith
to
subsist
at
Paris
,
whither
he
now
removes
.
Coming
to
Paris
,
his
Conscience
grows
somewhat
squeamish
,
and
he
thinks
it
unlawful
to
keep
his
Money
himself
,
out
of
the
old
Principle
of
Evangelical
Poverty
.
He
trusts
all
therefore
with
one
of
his
Chamber-fellows
,
who
runs
away
with
it
.
Ignatius
is
forced
to
retire
himself
into
the
Spanish
Hospital
;
and
when
they
grew
weary
of
him
,
betakes
himself
again
to
begging
.
Finding
Charity
to
be
cold
at
Paris
,
he
travels
to
Antwerp
,
Brussels
,
and
(
that
England
alone
might
not
be
unhappy
in
the
want
of
his
presence
)
at
last
to
London
.
Returning
to
his
native
Countrey
,
he
puts
on
his
ragged
Weeds
,
which
he
had
for
some
years
left
off
,
throws
off
his
Shooes
,
resumes
all
his
former
Austerities
;
and
lodging
in
an
Hospital
,
begs
his
Bread
from
door
to
door
,
refusing
to
accept
the
earnest
Invitation
of
Brother
and
Kindred
.
Coming
to
Venice
,
and
sending
forth
his
Disciples
through
Italy
to
preach
,
he
chargeth
them
strictly
to
lodge
in
Hospitals
,
and
beg
their
Bread
;
and
afterwards
forming
Constitutions
for
the
Order
,
resolves
with
the
unanimous
Consent
of
them
all
,
that
the
Professed
of
his
Order
should
possess
nothing
,
either
in
common
,
or
in
particular
.
How
well
the
Jesuits
have
observed
this
Constitution
,
concerns
not
me
to
enquire
.
I
fear
most
believe
them
to
have
broken
their
Founder's
Will.
I
am
sure
they
have
palpably
violated
it
in
intruding
themselves
into
the
Courts
of
Princes
,
courting
their
Favour
,
seeking
the
acquaintance
of
Great
Men
,
and
intermedling
in
Secular
Matters
;
Practises
which
Ignatius
esteemed
the
greatest
Plagues
which
could
befall
his
Society
,
and
therefore
earnestly
begged
of
God
for
ever
to
avert
them
.
Immoderate
Abstinence
and
Austerities
contribute
no
less
to
raise
the
admiration
of
ignorant
Persons
,
and
excite
in
the
Enthusiast
an
extraordinary
opinion
of
his
own
Merits
.
The
former
are
led
away
with
all
apparent
Mortifications
which
may
strike
their
Senses
;
the
latter
continually
triumpheth
in
his
Imaginary
Conquests
over
his
own
Body
;
and
both
imagine
it
to
be
an
high
degree
of
Vertue
,
and
near
approach
to
Angelical
Perfection
,
to
deny
to
the
Body
the
most
natural
Pleasures
and
Conveniences
,
and
by
an
excessive
maceration
intirely
subdue
it
to
the
government
of
the
Soul
;
whereas
Reason
and
true
Philosophy
would
rather
teach
us
,
that
by
such
rigorous
Mortifications
the
energy
of
the
Soul
is
weakned
,
the
Body
is
disabled
from
performing
her
Commands
,
and
her
Thoughts
are
disordered
by
continual
tempests
and
irregular
motions
of
the
Body
.
The
Heathen
Philosophers
imagined
that
an
austere
Diet
would
procure
a
personal
sight
and
familiarity
of
the
Gods
:
and
therefore
Apollonius
would
never
tast
any
Flesh
or
Wine
,
feeding
only
on
Herbs
and
Water
;
and
affecting
all
squallid
impurities
which
might
disgust
the
Body
.
Christianity
giveth
no
incouragement
to
such
irrational
Conduct
:
yet
the
common
Prejudices
of
Mankind
,
and
false
Ideas
of
Religion
,
have
in
all
Ages
induced
Enthusiasts
to
admire
and
practice
the
same
Follies
.
St.
Dominick
began
early
.
For
while
he
was
yet
an
Infant
,
he
would
often
rise
out
of
his
Cradle
,
and
lay
himself
naked
upon
the
cold
ground
.
St.
Francis
used
to
call
his
Body
Brother
Ass
,
because
of
the
rigorous
Severities
,
continual
Whippings
,
and
course
Diet
,
wherewith
he
treated
it
:
and
particularly
,
sprinkled
all
his
Meat
with
Ashes
.
However
,
this
might
be
pardoned
in
St.
Francis
,
who
was
grievously
tormented
with
temptations
of
the
Flesh.
But
for
Ignatius
,
whom
the
Writers
of
his
Life
assure
us
to
have
been
by
a
particular
favour
of
the
Blessed
Virgin
reprieved
from
all
such
Temptations
,
to
practice
the
same
Austerities
,
could
be
nothing
else
but
an
Extravagant
Phrenzy
.
He
imagined
all
Christian
Perfection
to
consist
in
the
maceration
of
the
Body
.
And
therefore
his
first
Resolutions
were
to
perform
great
Austerities
,
to
do
Penance
in
good
earnest
,
not
so
much
to
expiate
his
Faults
,
as
because
he
imagined
that
in
these
rigors
Perfection
consisted
,
having
then
no
higher
Idea
of
it
,
and
passionately
desiring
to
acquire
it
.
Immediately
after
his
Conversion
he
puts
himself
incognito
into
an
Hospital
,
fasts
whole
weeks
with
Bread
and
Water
,
except
Sundays
,
when
he
eat
a
few
boiled
Herbs
,
but
sprinkled
over
with
Ashes
,
girded
his
Reins
with
an
Iron
Chain
,
wore
an
Hair
Shirt
,
disciplined
himself
thrice
a
day
,
slept
little
,
and
lay
upon
the
ground
;
resolveth
to
continue
these
Austerities
all
his
Life
,
to
go
barefoot
to
the
Holy
Land
,
and
then
choose
a
wild
Desert
for
his
Abode
.
Removing
to
Manreze
,
the
Spirit
grows
more
violent
.
He
adds
to
his
Hair
Shirt
and
Iron
Chain
a
Girdle
of
certain
Herbs
full
of
little
thorns
and
prickles
:
and
remembring
that
Knights-Errant
use
not
to
eat
sometimes
in
two
or
three
months
together
,
he
lengthens
his
Fasts
as
far
as
Nature
will
permit
,
and
continueth
sometimes
two
or
three
days
together
without
taking
any
thing
,
feeding
only
on
the
Honey
of
Celestial
Consolations
.
This
was
indeed
a
considerable
advance
towards
the
imitation
of
Romantick
Heroes
;
but
not
comparable
to
the
following
Adventure
.
Ignatius
had
read
in
his
beloved
Romance
,
how
the
admired
Amadis
de
Gaul
being
once
despised
by
his
Mistress
Oriana
,
retired
to
the
Poor
Rock
,
like
an
Hermit
;
where
he
snivelled
and
whined
,
and
cried
,
and
shed
tears
unmeasurably
,
till
Heaven
took
pity
of
him
,
spent
most
of
his
time
in
Prayer
,
made
a
Rosary
of
Acorns
,
and
confessed
himself
to
an
Hermit
.
In
imitation
of
this
Heroick
Penance
,
Ignatius
resolves
upon
a
retreat
;
and
having
found
out
a
dark
and
deep
Cave
in
the
hollow
of
a
Rock
(
opening
into
a
solitary
Valley
,
called
the
Vale
of
Paradice
)
so
hideous
,
that
none
would
ever
venture
into
it
;
dark
and
obscure
,
the
Mouth
overgrown
with
bushes
and
brambles
;
he
enters
into
it
,
and
makes
his
Abode
.
The
horror
of
the
Place
inspired
him
with
a
new
Spirit
of
Penance
:
he
whips
his
Body
five
times
a
day
with
an
Iron
Chain
,
beats
and
cuts
his
Breast
with
a
Flint-stone
,
fasts
unmeasurably
,
and
prays
without
ceasing
;
till
his
Friends
finding
him
,
draw
him
out
of
his
Den
by
force
.
He
was
then
reduced
to
a
very
weak
condition
:
but
as
a
Knight-Errant
must
not
complain
,
tho
his
Guts
be
coming
out
of
his
Belly
;
so
neither
must
a
Saint-Errant
,
tho
his
Bones
be
coming
out
of
his
Skin
.
Ignatius
will
not
renounce
his
Austerities
,
but
continueth
all
his
life
to
sprinkle
his
Meat
with
Ashes
.
To
produce
but
one
Instance
more
of
this
extravagant
Mortification
;
Ignatius
,
when
he
first
began
to
gather
Disciples
at
Paris
,
and
had
gained
Peter
Faber
to
him
,
used
with
him
to
lye
abroad
in
Winter
Evenings
upon
the
Snow
and
Ice
,
gazing
upon
the
Heavens
;
and
then
stripping
themselves
to
their
Shirts
,
lay
the
remaining
part
of
the
Night
upon
the
Coal-heap
.
If
to
be
bedawbed
with
Coaldust
be
so
great
a
Perfection
;
when
the
granting
of
Indulgences
comes
next
in
fashion
,
we
may
hope
to
see
erected
an
holy
Confraternity
of
Catholick
Chimney-sweepers
.
If
it
be
irrational
to
mortify
the
Body
with
excessive
Austerities
,
and
deny
to
it
the
common
benefits
of
Nature
;
it
is
no
less
folly
to
court
the
laughter
,
and
industriously
procure
the
contempt
of
Mankind
;
much
more
to
be
ambitious
of
Afflictions
and
Sufferings
,
or
refuse
to
be
delivered
from
them
.
This
is
the
utmost
degeneracy
of
Humane
Reason
,
to
imagine
that
our
Nature
receiveth
any
perfection
from
contempt
or
misery
;
an
Opinion
which
overthroweth
the
very
Laws
of
Creation
,
and
is
highly
injurious
to
the
Honour
of
God
;
as
if
God
in
creating
us
had
not
intended
some
benefit
and
happiness
to
Mankind
even
in
this
World
;
or
afterwards
,
in
revealing
Christianity
,
had
resolved
to
render
us
miserable
and
ridiculous
.
Such
fatal
Mistakes
doth
Enthusiasm
introduce
,
while
it
affecteth
excesses
in
all
Actions
,
and
disliketh
all
sober
Vertue
.
Yet
no
wonder
even
these
gross
Mistakes
should
be
admitted
,
which
so
naturally
tend
to
inflame
the
Pride
,
and
foment
the
Ambition
of
the
Enthusiast
;
who
hence
imagins
himself
dear
to
Heaven
,
assumes
the
title
of
Martyr
,
conceives
a
vast
opinion
of
his
own
Merits
,
and
misapplies
to
his
Follies
all
the
Blessings
and
Rewards
promised
to
those
who
suffer
for
Righteousness
sake
.
S.
Francis
desired
nothing
more
than
to
be
reviled
;
and
when
by
his
extravagant
Actions
he
had
acquired
in
his
own
Countrey
the
character
of
a
Mad-man
,
and
was
thereupon
usually
persecuted
with
a
train
of
Boys
flinging
dirt
,
stones
,
and
jeers
at
him
,
he
sought
not
to
undeceive
the
opinion
of
the
Multitude
,
or
avoid
their
importunate
Clamours
by
withdrawing
himself
;
but
ravished
with
joy
,
walked
along
as
it
were
in
triumph
,
blessing
himself
that
he
was
thought
worthy
to
suffer
for
the
name
of
Christ.
Thus
Ignatius
also
thought
it
highly
meritorious
to
be
on
any
account
derided
;
and
if
by
chance
any
insolent
Person
threw
stones
at
him
,
while
he
preached
,
or
rotten
Oranges
,
he
returned
to
his
Lodging
so
contented
and
satisfied
,
as
cannot
easily
be
imagined
.
Being
accused
of
heinous
Crimes
to
the
Inquisitors
of
Alcala
,
he
would
not
accept
of
an
Advocate
,
which
was
offered
to
him
,
that
so
he
might
not
lose
,
through
his
own
fault
,
so
fair
an
occasion
of
partaking
in
the
Ignominies
of
the
Cross.
Upon
his
refusal
to
plead
,
the
Inquisitors
clapt
both
him
and
his
Companions
into
Prison
,
and
load
them
with
Chains
,
as
Hereticks
and
seditious
Persons
.
Hereupon
they
sing
Psalms
,
and
give
thanks
to
Heaven
all
night
long
,
for
being
thought
worthy
to
suffer
for
Righteousness
sake
.
The
other
Prisoners
brake
Prison
;
and
binding
the
Guards
,
make
their
escape
.
Ignatius
and
his
Disciples
will
not
make
use
of
this
opportunity
,
but
stay
in
the
Prison
.
This
is
exaggerated
by
the
Writers
of
his
Life
as
an
extraordinary
mark
of
Christian
gallantry
;
altho
we
shall
have
no
great
reason
to
admire
it
,
if
we
remember
that
their
Legs
were
chained
.
However
,
it
cannot
be
denied
,
to
the
honor
of
Ignatius
,
that
he
never
blushed
at
any
Reproach
,
nor
was
ashamed
of
the
most
ridiculous
Action
.
When
he
preached
at
Rome
in
Italian
,
that
he
might
obtain
the
laughter
and
scorn
of
his
Auditors
,
he
would
often
intermix
Spanish
words
,
talk
Gibberish
,
use
Solecisms
,
and
break
the
Rules
of
Grammar
.
But
of
all
his
Actions
of
Humility
,
the
most
illustrious
was
his
Adventure
at
Bologna
.
Going
over
the
Draw-bridge
there
,
he
fell
into
the
Ditch
,
and
crept
out
soundly
drencht
and
bedaubed
with
dung
.
In
this
condition
he
entred
into
the
Town
;
and
that
he
might
the
better
triumph
over
the
vanity
of
the
World
,
and
obtain
the
happiness
of
an
universal
Derision
,
he
walked
through
all
the
larger
and
more
frequented
Streets
of
the
City
,
begging
of
Alms
,
all
covered
with
dung
,
as
he
was
.
This
no
doubt
procured
the
desired
effect
,
diverted
the
Rabble
,
pleased
Ignatius
,
loaded
him
with
merit
,
and
made
him
proof
against
all
shame
.
These
effects
of
Enthusiasm
,
which
I
have
already
mentioned
,
however
they
be
highly
irrational
,
and
contrary
to
the
simplicity
of
the
Christian
Religion
,
yet
at
least
they
carry
some
shew
of
Piety
,
Abstinence
,
Humility
and
Mortification
along
with
them
,
which
may
dazle
the
eyes
of
unwary
People
,
and
in
an
Ignorant
Age
pass
for
real
Sanctity
.
But
there
are
other
Actions
of
Enthusiasts
so
extravagantly
absurd
and
ridiculous
,
that
they
can
be
ascribed
to
no
other
cause
than
the
unaccountable
Phrensies
of
a
disturbed
Brain
;
to
whose
irregular
Motions
the
Enthusiast
yielding
a
blind
obedience
,
is
betrayed
to
the
commission
of
all
those
Follies
and
Absurdities
which
an
heated
Imagination
can
invent
or
suggest
.
These
above
all
other
Actions
give
the
greatest
scandal
to
the
unthinking
part
of
Mankind
,
as
not
to
be
palliated
with
any
pretence
of
Piety
;
and
do
infinite
prejudice
to
the
common
Cause
of
Christianity
,
while
unlearned
Persons
taking
their
measures
of
it
from
the
Actions
of
reputed
Saints
,
accuse
it
of
Folly
and
Superstition
,
and
believe
it
rather
to
have
been
designed
for
the
Sport
,
than
the
Salvation
of
Mankind
.
St.
Philip
Neri
often
caused
(a)
his
Disciples
,
and
among
them
the
Great
Baronius
,
to
do
many
Ridiculous
Actions
,
and
walk
the
Streets
in
Antick
Habits
on
purpose
that
they
might
be
derided
.
St.
Francis
,
as
soon
as
he
was
converted
,
being
drunk
with
the
Spirit
,
putting
off
his
Breeches
and
all
his
Cloaths
before
a
Multitude
,
said
to
his
Father
,
Hitherto
I
have
called
you
Father
here
on
Earth
;
but
now
I
may
securely
say
,
Our
Father
which
art
in
Heaven
.
Passing
into
Hospitals
,
he
kisseth
the
Hands
and
Mouths
of
Lepers
,
waits
upon
them
,
washeth
their
Feet
,
kisseth
their
Ulcers
,
and
sucks
out
the
filth
of
them
.
Meeting
a
company
of
Beggars
;
he
tears
and
cuts
his
Cloaths
in
pieces
to
distribute
them
to
them
,
not
being
able
to
stay
till
he
could
pull
them
off
.
Travelling
in
the
Road
,
he
sings
Psalms
all
along
with
a
loud
voice
;
and
whensoever
the
Spirit
moves
him
,
kneels
down
in
the
Streets
,
or
dirt
,
to
pray
.
Imagining
himself
commanded
by
God
to
repair
his
decayed
House
,
he
serves
the
Masons
gratis
in
repairing
of
Churches
.
Retiring
alone
into
the
Woods
,
he
fills
them
with
sighs
and
groans
,
and
bedews
them
with
tears
;
beats
his
Breast
with
his
fist
,
and
continually
talks
to
God
,
as
he
were
present
with
him
.
Whensoever
he
hears
the
name
of
Christ
,
he
licks
his
lips
,
as
if
he
felt
some
sweetness
in
the
sound
.
He
gives
the
title
of
Brother
or
Sister
to
the
meanest
Beasts
,
even
Worms
and
Flies
;
and
thinks
it
meritorious
to
redeem
Lambs
from
slaughter
.
A
Lamb
being
presented
to
him
,
he
daily
reads
lessons
of
Instruction
to
it
,
and
enjoins
to
it
great
attention
in
praising
God.
The
Lamb
in
a
little
while
becomes
illuminated
,
kneels
reverently
in
time
of
Divine
Service
,
bleats
before
the
Altar
of
the
Blessed
Virgin
in
an
humble
posture
;
and
(
to
the
eternal
conviction
of
all
Hereticks
)
kneels
down
at
the
elevation
of
the
Host.
Finding
a
flock
of
Birds
or
Grashoppers
,
he
preacheth
to
them
;
then
sets
a
Psalm
,
and
invites
them
to
joyn
with
him
in
praising
God.
On
Christmas
Eve
he
gets
a
company
of
Asses
and
Oxen
into
a
Stable
,
reads
Mass
at
the
Manger
,
and
makes
a
Sermon
to
them
.
He
feareth
to
touch
Lights
,
Lamps
or
Candles
,
because
he
would
not
defile
them
with
his
hands
.
Walks
gingerly
upon
the
stones
,
in
honour
of
him
who
was
called
Stone
.
Gathers
the
small
Worms
out
of
the
way
,
that
they
may
not
be
trod
on
by
Passengers
:
and
feareth
even
to
kill
the
Vermin
of
his
Body
.
Saint
Macarius
had
done
penance
by
going
naked
six
months
in
the
Desert
,
and
suffering
hmself
to
be
stung
of
Flies
,
for
having
killed
a
Flea
.
Not
only
Animals
,
but
the
very
Elements
did
St.
Francis
imagine
to
be
endued
with
understanding
.
For
being
in
a
grievous
sickness
necessitated
to
admit
a
Cauterism
,
he
thus
bespeaks
the
Fire
.
My
Brother
Fire
,
God
hath
created
thee
beyond
all
other
things
,
handsome
,
and
vertuous
,
and
fair
,
and
useful
;
Be
thou
kind
and
courteous
to
me
in
this
moment
.
Now
see
the
force
of
an
eloquent
Complement
;
the
Fire
is
applied
,
but
doth
not
burn
him
.
Being
one
day
full
of
the
Spirit
,
he
calls
together
the
People
of
Assisium
,
enters
into
the
great
Church
,
causeth
a
Rope
to
be
fastned
to
his
Neck
,
and
commands
himself
to
be
drawn
naked
in
the
sight
of
all
to
a
Stone
,
on
which
Malefactors
were
wont
to
be
placed
before
their
Execution
.
Getting
upon
this
,
he
preacheth
naked
to
the
People
in
a
cold
Season
,
confesseth
himself
to
be
a
very
great
Sinner
,
a
carnal
Man
,
and
a
Glutton
.
This
Phrenzy
could
not
be
ended
but
with
his
Life
:
in
the
last
period
of
which
,
he
commands
himself
to
be
carried
into
the
Church
,
and
to
be
there
laid
naked
upon
the
ground
,
that
he
might
expire
in
the
sight
of
all
the
People
,
and
boast
before
them
that
he
left
the
World
as
naked
as
he
entred
it
,
disburdened
of
all
Possessions
.
Those
many
ridiculous
Actions
,
which
I
have
already
related
of
Ignatius
,
might
justly
supersede
any
farther
labour
;
yet
at
least
to
equal
the
Merits
of
St.
Francis
,
I
will
produce
some
few
Instances
of
a
no
less
extravagant
Folly.
In
his
retirement
at
Manreze
,
feeling
some
temptations
of
Vain-glory
,
he
enters
into
an
Hospital
,
and
applies
himself
to
serve
the
sick
Persons
,
licks
their
Sores
,
and
sucks
out
the
filth
of
their
Ulcers
.
As
soon
as
he
was
made
General
of
his
Order
,
the
first
thing
he
did
,
was
to
serve
in
the
Kitchin
in
quality
of
a
Scullion
;
where
for
some
while
he
executed
the
most
vile
and
sordid
Offices
.
Sending
for
his
Companions
from
France
to
Venice
,
he
instructs
them
to
sing
Psalms
as
they
travelled
in
the
Road
,
and
when
the
Spirit
moved
,
to
kneel
down
and
pray
.
They
punctually
perform
his
Instructions
,
travel
through
Heretical
Countries
with
Beads
about
their
Necks
;
and
out
of
the
abundance
of
their
zeal
,
refuse
to
eat
with
any
Lutheran
Minister
,
as
fearing
some
Contagion
from
him
.
While
he
studied
at
Paris
,
he
had
often
in
vain
employed
his
Reason
to
convert
a
Fornicator
,
who
held
an
unlawful
commerce
with
a
Woman
living
in
a
Village
near
the
City
.
Ignatius
watcheth
his
walk
by
a
Ponds
side
in
a
frosty
Morning
.
Perceiving
him
coming
,
he
strips
himself
,
and
runs
into
the
Water
up
to
the
Chin.
The
Man
coming
by
,
he
calls
to
him
,
thunders
out
damnation
against
him
,
tells
him
,
that
he
there
did
penance
for
him
,
and
intended
by
the
cold
,
which
he
voluntarily
undertook
,
to
temper
the
ardent
heat
of
his
Lust
,
being
resolved
to
continue
this
practice
every
day
till
he
should
be
converted
.
To
produce
no
more
examples
,
the
constant
Flouts
and
Derisions
of
the
Rabble
,
which
for
many
years
after
his
conversion
attended
him
at
his
entrance
into
any
Town
,
demonstrate
that
all
his
Actions
had
somewhat
ridiculous
in
them
,
which
might
excite
and
deserve
the
laughter
of
the
Vulgar
.
Certainly
Folly
may
be
advanced
to
a
great
perfection
,
when
it
is
affected
and
elaborate
;
and
the
Enthusiast
is
ambitious
of
being
ingeniously
ridiculous
.
Our
Saint
thought
it
a
great
perfection
to
be
esteemed
a
Fool
:
and
therefore
often
resolved
,
and
earnestly
desired
to
cover
himself
with
horns
,
and
in
that
equipage
march
through
the
Streets
of
Rome
.
But
whether
it
were
that
the
Fates
envied
his
happiness
,
or
he
were
afraid
to
provoke
the
Roman
Citizens
by
so
significant
a
Ceremony
,
he
never
enjoyed
the
honour
of
that
glorious
Procession
.
These
are
the
most
natural
and
ordinary
effects
of
Enthusiasm
,
which
I
have
already
mentioned
.
However
,
because
in
England
we
have
a
race
of
Enthusiasts
,
who
are
chiefly
taken
notice
of
for
denying
to
give
to
any
the
titles
of
their
Dignity
,
or
usual
ceremonies
of
Respect
introduced
in
all
civil
Countries
;
I
will
consider
Ignatius
even
on
this
account
,
and
therein
demonstrate
that
he
was
in
nothing
inferior
to
the
most
ridiculous
Enthusiasts
of
any
denomination
whatsoever
.
Among
other
Errors
,
into
which
he
was
carried
headlong
by
a
violent
,
and
as
himself
thought
,
infallible
Imagination
,
none
of
the
least
was
his
false
notion
of
a
Christian
Simplicity
;
which
he
imagined
to
consist
not
in
a
sober
deportment
,
and
unaffected
gravity
,
but
in
acting
publickly
all
the
Follies
of
an
unthinking
Ideot
,
in
manifesting
a
morose
behaviour
,
and
declaring
open
war
against
the
innocent
Civilities
of
the
Polite
World.
Hence
he
never
gave
to
others
in
discourse
any
titles
of
Respect
;
but
in
talking
with
Persons
present
,
treated
them
with
the
friendly
compellation
of
Thou
and
Thee
;
and
in
speaking
of
Persons
absent
,
called
them
only
by
their
Common
Names
:
nay
,
studiously
endeavoured
ever
after
his
Conversion
to
converse
with
Great
Men
and
Princes
in
a
rude
and
clownish
manner
.
As
for
Oaths
,
he
was
so
far
from
making
use
of
them
,
that
out
of
a
scrupulous
concern
for
Truth
,
he
thought
it
unlawful
even
to
use
superlative
words
.
To
give
one
memorable
Instance
of
this
Enthusiastick
Behaviour
.
Returning
from
Venice
to
Spain
,
his
way
lay
through
the
Spanish
and
French
Camps
,
which
had
then
declared
war
against
each
other
(
tho
Maffeius
saith
he
might
have
taken
another
way
,
and
escaped
all
danger
,
if
he
had
not
been
led
with
the
ambition
of
being
esteemed
a
Fool.
)
The
Spanish
Guard
apprehended
him
,
took
him
for
a
Spy
,
treated
him
rudely
,
stript
him
naked
,
whipt
him
soundly
,
and
then
carried
him
to
their
General
.
As
he
was
leading
away
,
he
bethought
himself
,
(
or
as
the
Writers
of
his
Life
say
,
was
tempted
by
the
Devil
)
to
make
himself
known
who
he
was
,
that
so
he
might
escape
Reproaches
and
Stripes
.
But
immediately
correcting
himself
for
his
base
Cowardise
,
and
desertion
of
his
magnanimous
Resolution
to
take
up
the
Cross
of
Christ
,
he
resolved
to
punish
himself
for
it
,
and
to
counterfeit
the
Fool
and
Ideot
,
that
he
might
be
beaten
the
more
severely
.
He
doth
so
,
plays
the
Fool
before
the
General
,
denieth
to
him
the
civility
of
his
Hat
,
and
the
common
terms
of
respect
due
to
a
Person
of
his
Quality
,
and
dreaming
out
his
words
,
denies
himself
to
be
a
Spy.
The
General
takes
him
for
a
Fool
,
and
is
angry
with
the
Soldiers
for
bringing
such
an
Ideot
to
him
.
The
Soldiers
revenge
themselves
upon
him
by
beating
him
unmercifully
.
Next
he
passeth
through
the
French
Guards
;
but
is
there
treated
somewhat
better
.
I
suppose
the
Spanish
Discipline
had
by
that
time
perswaded
him
to
pull
off
his
Hat.
In
the
midst
of
all
these
Sufferings
he
was
taken
up
with
a
profound
meditation
of
the
Contumelies
which
our
Saviour
suffered
,
when
he
was
carried
from
Annas
to
Caiaphas
,
from
Caiaphas
to
Pilate
,
and
from
Pilate
to
Herod
;
and
congratulated
to
himself
the
similitude
of
his
Sufferings
.
O
happy
Ignatius
,
if
the
Spanish
Soldiers
had
hanged
him
up
!
For
then
no
doubt
he
would
have
more
nearly
imitated
the
Sufferings
of
Christ
,
and
thereby
outdone
even
the
Conformities
of
St.
Francis.
When
our
Adversaries
shall
hereafter
charge
the
Reformation
of
England
to
have
given
occasion
to
the
rise
of
all
those
Sects
,
wherewith
we
are
now
divided
;
I
hope
they
will
at
least
make
some
exceptions
,
as
remembring
that
the
Sect
of
the
Quakers
began
in
Spain
,
and
was
founded
by
St.
Ignatius
.
I
might
produce
many
other
properties
and
effects
of
Enthusiasm
;
and
among
these
the
perpetual
inconstancy
which
attends
their
Actions
and
Resolutions
.
For
since
the
Enthusiast
wholly
resigns
up
himself
to
the
directions
of
an
irregular
Imagination
,
which
is
often
disturbed
with
various
,
and
sometimes
contrary
motions
of
the
spirits
,
it
cannot
be
avoided
that
his
Thoughts
and
Resolutions
should
be
no
less
fortuitous
than
are
their
motions
;
that
while
the
motion
continueth
violent
and
rapid
,
he
should
feel
a
sensible
pleasure
,
and
imagine
himself
overflowed
with
Divine
Consolations
;
when
it
grows
languid
and
ceaseth
,
he
should
be
reduced
to
extreme
despair
,
and
exchange
his
sublime
Raptures
with
melancholly
Ideas
of
his
own
Condition
:
that
what
at
one
time
is
accounted
a
vertue
,
and
no
small
perfection
,
shall
at
other
times
be
contemned
,
and
perhaps
esteemed
unlawful
;
and
that
the
motions
of
his
Will
should
be
no
less
variable
than
the
conceptions
of
his
Understanding
.
This
alone
might
abundantly
refute
all
pretences
of
Divine
Impulse
;
since
the
Dictates
of
the
Holy
Ghost
are
constant
and
invariable
,
and
can
no
more
be
altered
,
than
can
the
reason
and
nature
of
things
.
Ignatius
soon
after
his
conversion
began
to
be
afflicted
with
Scruples
,
and
wants
his
former
interior
Consolations
.
Sometimes
in
his
Prayer
he
found
nothing
but
driness
and
anxiety
.
Sometimes
such
a
flood
of
Consolations
would
suddenly
return
,
that
he
was
even
overwhelmed
and
transported
out
of
himself
.
But
these
had
no
continuance
.
He
found
himself
often
precipitated
from
an
illuminated
state
into
desolation
and
darkness
.
At
his
first
conversion
,
being
led
,
as
he
imagined
,
by
the
inspiration
of
the
Holy
Ghost
,
he
resolved
to
clothe
himself
in
rags
,
to
beg
his
Bread
,
to
go
barefoot
,
preach
the
Gospel
in
the
Holy
Land
,
and
continue
these
Austerities
and
Employments
all
his
life
.
Many
months
had
not
passed
before
he
changed
his
austere
penitential
Dress
into
a
more
decent
Habit
,
put
on
Shooes
,
and
suffered
his
Resolutions
of
preaching
in
Palestine
,
at
first
to
cool
,
and
at
last
to
vanish
.
The
itch
of
begging
continued
longer
.
In
his
Voyage
to
Palestine
he
dared
not
so
much
as
to
carry
Provisions
with
him
,
laid
down
his
Money
at
the
Sea-shore
;
and
touching
at
Cajeta
,
when
some
Spaniards
bestowed
some
Money
on
him
,
he
presently
was
troubled
in
Conscience
for
having
taken
it
,
and
accused
himself
of
it
to
God
in
his
Prayer
,
and
gave
it
all
away
to
the
next
Poor
he
met
.
Finding
his
Studies
to
go
on
slowly
at
Barcelona
,
he
diminisheth
his
Austerities
yet
farther
,
leaves
of
his
fantastick
Habit
,
and
Iron
Chain
,
and
retrencheth
his
seven
hours
of
Prayer
,
Following
the
Light
which
he
then
had
,
that
we
may
and
ought
on
some
occasions
leave
God
for
God.
Retiring
to
Paris
,
he
is
satisfied
in
Conscience
,
that
he
may
quit
his
Evangelical
Poverty
,
and
lawfully
raise
a
fund
of
Money
.
Soon
after
he
grows
perfectly
weary
of
his
begging
Life
,
doubts
whether
it
is
lawful
;
and
proposed
this
question
to
the
Sorbon
,
Whether
a
Gentleman
renouncing
the
World
to
follow
Iesus
Christ
,
and
wandring
through
several
Countries
to
beg
Alms
,
doth
any
thing
against
Conscience
.
He
acquiesced
indeed
in
the
negative
Determination
of
the
Sorbon
;
yet
remitted
his
first
ardor
so
far
,
that
he
,
who
had
thought
it
a
diffidence
of
Divine
Providence
,
to
make
any
Provisions
for
himself
in
a
long
Voyage
,
was
content
to
take
a
Journey
into
Spain
,
to
settle
his
own
,
and
his
Companions
Affairs
.
For
many
years
after
his
Conversion
,
he
had
ambitiously
courted
the
Contempt
of
the
World
,
and
esteemed
Disgrace
his
greatest
happiness
;
yet
when
he
came
to
Rome
,
he
renounced
this
Self-resignation
,
and
thenceforth
stood
upon
his
Punctilios
of
Honour
;
insomuch
,
as
being
accused
by
a
Piemontese
Priest
,
of
Heresy
and
Sorcery
,
and
at
last
beyond
hope
acquitted
,
he
sollicited
earnestly
,
to
have
a
sentence
juridically
passed
to
remain
upon
Record
,
and
after
long
Sollicitation
obtained
it
.
Lastly
,
however
he
placed
his
supreme
happiness
in
those
imaginary
Consolations
,
which
he
believed
himself
to
receive
from
God
in
Prayer
,
and
was
wont
to
despair
when
he
found
himself
to
want
them
;
he
sometimes
prayed
to
our
Lord
,
not
to
give
him
any
inward
Consolations
,
that
so
his
Love
might
be
more
pure
and
disinteressed
.
Such
frequent
changes
of
Resolution
,
argue
that
the
Principle
of
his
Actions
was
no
other
than
a
volatile
and
disturbed
Imagination
,
no
fixed
and
stable
Judgment
founded
on
true
Notions
of
the
Nature
of
moral
and
religious
Actions
;
much
less
the
impulse
of
an
infallible
Spirit
.
There
remains
one
Phrenzy
peculiar
to
the
Enthusiasts
of
the
Church
of
Rome
,
which
deserveth
some
Observation
,
before
we
close
this
Argument
;
I
mean
their
imaginary
fighting
with
Devils
,
whom
these
visionaries
Fancy
to
appear
frequently
before
their
Eyes
,
to
put
on
divers
Shapes
,
and
play
a
thousand
antick
Tricks
.
This
indeed
is
natural
to
those
Enthusiasts
,
who
propose
to
themselves
the
imitation
of
Legendary
Saints
,
who
in
their
Lives
are
represented
to
fight
with
Devils
,
no
less
continually
than
Knights
Errant
are
in
Romances
to
fight
with
Giants
.
Ignatius
raised
the
whole
Model
of
his
imaginary
Perfection
from
reading
the
lives
of
Saints
;
and
therefore
may
be
pardoned
if
he
were
transported
with
a
furious
Ambition
of
fighting
Devils
,
or
rather
the
Phantasms
of
his
own
disturbed
Brain
.
The
Devil
it
seems
used
to
persecute
both
him
and
St.
Francis
most
terribly
;
yet
to
spare
the
infirmity
of
these
puny
Saints
,
he
never
appeared
to
them
under
those
monstrous
shapes
wherewith
he
was
wont
to
terrify
the
ancient
Saints
.
To
them
he
presented
himself
under
the
shape
of
a
Lyon
,
a
Dragon
,
a
Bear
,
or
a
Crocodile
;
and
to
St.
Macarius
,
under
the
shape
of
so
tall
a
Giant
,
that
he
reached
Heaven
;
but
to
our
latter
Saints
he
presents
himself
under
a
more
amiable
shape
(
as
knowing
their
weak
side
)
either
of
a
handsom
Woman
,
or
a
purse
of
Money
.
Thus
the
Devil
peeping
one
evening
into
St.
Francis
Cell
,
with
a
pretty
Face
and
glancing
Eye
,
excited
in
the
poor
Saint
an
horrible
Commotion
of
the
Flesh.
Another
time
casting
himself
in
his
way
,
in
the
shape
of
a
large
purse
of
Money
,
he
would
have
tempted
him
to
the
Violation
of
his
Evangelical
Poverty
,
by
taking
up
the
Purse
;
but
here
the
Saint
was
too
cunning
for
the
Devil
.
He
is
aware
of
the
Stratagem
,
forbids
his
Companions
to
take
up
the
Purse
,
unless
with
Intention
of
abusing
the
Devil
in
it
.
The
Devil
smells
out
their
design
,
turns
into
a
Serpent
,
and
runs
away
.
Upon
which
St.
Francis
made
this
worthy
remark
;
Beloved
,
Money
is
nothing
else
but
the
Devil
.
One
Night
the
Devil
got
into
his
Pillow
,
and
disturbed
the
good
mans
sleep
;
but
St.
Francis
soon
made
him
weary
of
that
,
for
he
ordered
the
Pillow
to
be
taken
away
,
and
the
Devil
to
be
shaken
out
into
no
very
wholesom
place
.
Nothing
without
doubt
can
be
more
edifying
,
than
to
read
the
stratagems
and
counterstratagems
of
the
Devil
,
and
the
Saints
.
But
above
all
,
recommend
me
to
our
Countryman
St.
Guthlac
,
who
when
the
Devils
disturbed
the
Workmen
in
building
the
Monastery
of
Croyland
,
forced
them
in
part
of
Penance
to
build
the
whole
Abby
Church
with
their
own
hands
.
As
soon
as
Ignatius
was
converted
,
the
Devils
endeavoured
to
bury
him
in
the
ruins
of
an
Earthquake
;
and
when
that
would
not
succeed
,
deluded
him
in
appearing
often
in
the
Air
before
his
Eyes
,
in
a
sensible
Image
,
under
the
shape
of
a
Body
composed
of
many
Stars
.
Ignatius
for
a
long
while
knew
not
what
this
Apparition
meant
.
But
one
day
kneeling
before
the
Cross
,
he
received
an
internal
Light
,
which
assured
him
that
it
was
no
other
than
an
Illusion
of
the
wicked
Spirit
.
Afterwards
,
whensoever
Ignatius
saw
it
,
he
took
his
staff
and
brandishing
it
in
the
Air
,
beat
the
Apparition
,
which
thereupon
disappeared
.
For
you
must
know
,
The
Devil
feared
no
Mortal
like
Ignatius
;
he
trembled
at
the
very
sight
of
his
staff
,
with
which
Ignatius
was
wont
to
drive
him
away
,
when
he
appeared
to
him
,
as
he
often
did
,
under
monstrous
shapes
.
Lodging
in
an
haunted
Chamber
at
Barcelona
,
his
Presence
so
terrified
the
Spirits
which
appeared
to
him
,
that
they
never
after
dared
to
approach
that
Chamber
.
In
Demoniacks
,
his
very
Name
would
scare
the
Devils
,
and
make
them
fly
before
him
.
Nay
,
his
very
Picture
at
last
grew
terrible
to
the
Powers
of
Hell
,
and
made
them
fly
without
resistance
.
Even
his
Letters
drave
away
evil
Spirits
from
a
Colledg
,
which
was
haunted
by
them
,
when
the
ordinary
Exorcisms
of
the
Church
could
not
.
As
soon
as
the
Letter
was
publickly
read
in
the
House
,
the
Noise
ceased
,
and
the
Spectres
disappeared
.
St.
Francis
enjoyed
so
unlimited
a
Power
over
Devils
,
that
if
he
commanded
them
in
Virtue
of
their
Obedience
,
to
go
out
of
possest
Persons
,
they
dared
not
to
disobey
.
Particularly
coming
to
Arezzo
,
which
was
greviously
disturbed
with
intestine
Seditions
;
he
saw
a
company
of
Devils
leaping
and
sporting
in
the
Air
over
the
City
,
and
inciting
the
Citizens
to
mutual
Slaughter
.
He
commands
Brother
Sylvester
,
to
command
the
Devils
in
Virtue
of
their
Obedience
to
be
gone
quickly
.
Sylvester
goes
to
the
Gate
,
and
makes
Proclamation
with
a
loud
Voice
.
The
Devils
without
expecting
a
second
Summons
,
run
away
;
whereupon
the
Citizens
are
presently
reconciled
.
Poor
Apollonius
was
forced
to
go
farther
about
,
when
he
had
to
do
with
the
Devil
,
whom
he
could
dislodg
no
otherwise
than
by
opprobrious
Contumelies
and
Railings
;
or
at
least
,
by
making
him
soundly
Drunk
.
Yet
this
may
be
alledged
to
the
Honour
of
the
Heathen
Philosopher
,
that
he
once
killed
the
Devil
,
which
is
more
than
ever
our
Christian
Saints
could
perform
.
For
aspying
a
little
sorry
Fellow
to
walk
in
the
Market
of
Ephesus
,
he
assured
the
People
it
was
the
Devil
,
and
perswaded
them
to
stone
him
.
They
do
so
,
and
then
removing
the
Stones
,
instead
of
a
Man
,
find
only
a
great
black
Dog
lying
dead
.
However
,
if
all
which
our
Historians
relate
of
Ignatius
and
St.
Francis
,
be
true
,
they
exercised
an
arbitrary
and
unlimited
Power
over
the
Devils
,
save
only
in
the
case
of
Life
and
Death
.
But
see
how
a
goodly
Story
is
like
to
be
marred
by
the
Imprudence
of
the
Relators
.
The
Devil
it
seems
,
owed
them
a
turn
,
and
revenged
himself
upon
their
Memory
.
For
the
same
Historians
relate
,
that
the
Devil
,
far
from
being
afraid
at
their
Names
,
their
Pictures
,
or
their
Letters
,
sometimes
seized
upon
their
very
Bodies
,
and
handled
them
very
roughly
.
Thus
St.
Francis
being
once
perswaded
to
betray
his
Humility
so
far
,
as
to
accept
a
Lodging
in
a
Cardinals
Palace
,
was
at
night
most
unmercifully
beaten
by
the
Devils
,
and
left
for
dead
.
Ignatius
was
often
most
cruelly
scourged
by
the
Devil
;
more
especially
,
one
Night
at
Rome
,
when
the
Devil
catch't
him
by
the
Throat
,
and
squeezed
him
so
hard
,
that
the
Saint
straining
himself
to
call
upon
the
Name
of
Jesus
,
continued
hoarse
many
days
after
.
However
these
Bastinadoes
might
for
a
while
mortify
the
Saints
,
and
intirely
blast
the
repute
of
their
arbitrary
command
over
the
Devils
;
yet
at
least
they
conferred
this
benefit
upon
them
,
that
hereby
they
more
nearly
resembled
the
ancient
Heroes
of
the
Legend
;
among
whom
the
Great
St.
Antony
underwent
the
same
fate
.
For
unadvisedly
peeping
into
the
hole
of
a
Rock
,
and
discovering
there
a
whole
nest
of
Devils
,
the
Devils
sallied
out
upon
him
,
and
beat
him
so
unmercifully
,
that
his
Servant
carried
him
away
for
dead
.
Not
only
in
this
respect
were
the
Writers
of
his
Life
injurious
to
the
Memory
of
Ignatius
,
in
not
telling
their
Story
plausibly
,
and
without
any
repugnance
between
the
several
parts
of
it
;
but
also
by
their
improvident
zeal
to
raise
the
Honour
and
Grandeur
of
their
Saint
,
have
so
imprudently
represented
many
of
his
most
illustrious
and
wonderful
Actions
,
that
we
might
justly
suspect
the
concurrence
of
evil
Spirits
in
the
performance
of
them
,
if
we
either
believed
the
truth
of
those
Actions
,
or
were
ready
to
admit
any
such
suspicions
.
When
he
first
dedicated
himself
to
the
Blessed
Virgin
,
as
soon
as
he
had
ended
his
Prayer
,
he
heard
a
mighty
noise
,
the
House
trembled
,
all
the
Windows
of
the
Chamber
were
broke
,
and
a
rent
made
in
the
Wall
,
which
remaineth
to
this
day
.
This
Bouhours
would
gladly
attribute
to
God
,
testifying
thereby
the
acceptance
of
Ignatius
his
Prayers
,
as
formerly
of
the
Prayers
of
the
Apostles
,
by
a
like
sign
.
However
he
doth
not
deny
that
it
might
possibly
have
been
caused
by
the
Devil
,
who
by
that
Earthquake
endeavoured
to
put
a
period
to
Ignatius
his
Life
.
Bussieres
makes
no
doubt
of
it
,
but
confidently
affirms
it
to
have
been
caused
by
the
Devil
.
A
little
after
the
Devil
excited
in
him
an
extraordinary
nauseousness
of
the
Hospital
,
into
which
he
had
voluntarily
entred
,
and
shame
to
see
himself
in
the
company
of
Beggars
.
At
Manreze
he
appeared
to
him
in
the
Habit
of
an
honest
Young
man
,
disswading
him
from
the
use
of
so
great
Austerities
.
While
he
learned
the
Latin
Tongue
at
Barcelona
,
the
Devil
,
to
hinder
his
Learning
,
instigated
him
to
practices
of
Piety
,
filled
him
with
Consolations
,
raised
in
him
such
tender
sentiments
of
God
,
that
all
the
time
of
his
study
was
spent
in
devout
Thoughts
.
Of
the
Demoniacks
,
which
he
dispossessed
,
some
were
lifted
up
into
the
Air
;
and
himself
,
in
time
of
Prayer
,
was
often
seen
to
be
raised
from
the
ground
,
and
be
elevated
in
the
Air.
From
this
pendulous
posture
Procopius
(a)
concludes
that
Iustinian
the
Emperor
was
a
Devil
,
and
no
man.
That
Apparition
of
the
Devils
hovering
in
the
Air
before
his
Eyes
in
form
of
Stars
,
he
mistook
a
long
while
for
an
Angelical
Vision
,
and
effect
of
the
Divine
Favour
to
him
.
When
a
Spanish
Maid
was
brought
to
him
under
the
notion
of
a
Demoniack
,
raging
with
violent
contortions
over
all
her
Body
;
he
asserted
she
was
not
possest
,
and
that
those
extraordinary
motions
proceeded
from
a
natural
cause
;
and
that
if
the
Devil
had
any
part
in
it
,
it
was
only
in
disturbing
the
Imagination
of
the
sick
Person
.
Lastly
,
being
told
of
a
Religious
Woman
at
Bologna
,
endued
with
an
extraordinary
gift
of
Prayer
,
and
having
frequent
Raptures
and
Extasies
,
during
which
she
had
no
sense
of
feeling
,
altho
fire
were
applied
to
her
:
he
assures
Ribadeneira
,
that
God
indeed
did
operate
in
his
Soul
,
and
abundantly
infuse
into
it
the
Vnction
of
his
Spirit
;
but
that
this
happened
rarely
,
and
only
to
Persons
much
in
favour
with
God
:
whereas
the
Devil
,
who
could
act
nothing
upon
the
Soul
,
(
I
know
not
how
this
can
be
reconciled
with
the
former
assertion
)
was
wont
to
counterfeit
externally
Divine
Operations
,
and
by
such
appearances
impose
upon
the
Credulous
.
That
this
was
the
case
of
the
Nun
;
as
in
effect
it
was
afterwards
found
out
,
that
all
her
pretended
Holiness
was
but
an
Illusion
of
a
Wicked
Spirit
.
If
then
the
Devil
can
externally
counterfeit
Divine
Operations
,
suspend
the
Senses
,
and
cause
extraordinary
Extasies
and
Raptures
of
the
Soul
;
and
by
these
Impostures
procure
to
any
one
a
great
repute
of
sanctity
and
devotion
in
the
Church
of
Rome
;
If
he
can
disturb
the
Imagination
of
Men
,
without
possessing
their
Bodies
,
or
taking
from
them
the
liberty
of
their
Will
;
If
Ignatius
actually
mistook
an
Illusion
of
the
Devil
for
a
Divine
Favour
;
and
was
often
observed
in
the
same
pendulous
posture
with
Demoniacks
;
If
the
Devil
sometimes
inspired
him
with
good
Thoughts
and
Resolutions
,
as
well
as
at
other
times
diverted
him
from
them
;
Lastly
,
if
it
be
uncertain
which
miraculous
Actions
of
Ignatius
are
to
be
ascribed
to
God
,
and
which
to
the
Devil
:
it
cannot
but
remain
infinitely
doubtful
,
whether
God
or
the
Devil
had
the
greater
share
in
the
Actions
of
Ignatius
;
whether
he
acted
by
the
power
and
impulse
of
the
former
,
or
by
the
assistance
and
suggestion
of
the
latter
.
It
cannot
be
pretended
that
the
Church
,
by
giving
attestation
to
the
sanctity
of
his
Life
,
and
the
truth
of
his
Miracles
in
his
Canonization
,
hath
removed
all
suspicions
of
this
nature
,
and
vindicated
the
Memory
of
Ignatius
from
all
possibility
of
disadvantageous
Scruples
.
For
till
the
late
Jesuits
of
Clermont
proposed
their
Theses
,
it
never
was
pretended
that
the
Church
,
much
less
the
Pope
,
is
infallible
in
determining
matters
of
fact
;
and
that
the
Pope
in
attesting
the
sanctity
of
Ignatius
was
actually
deceived
,
and
imposed
upon
the
credulous
World
,
I
will
undeniably
demonstrate
.
In
the
Bull
of
his
Canonization
the
Pope
affirmeth
,
that
from
the
time
of
his
Conversion
no
word
or
action
proceeded
from
him
,
which
can
be
accounted
a
mortal
Sin.
Despair
of
the
Divine
Mercy
is
by
Divines
commonly
accounted
the
greatest
of
all
Sins
;
and
even
this
may
receive
greater
or
less
aggravations
as
it
is
more
or
less
unreasonable
.
Ignatius
committed
this
sin
in
the
most
aggravating
circumstances
,
some
while
after
his
Conversion
,
when
he
had
received
frequent
Illuminations
from
Heaven
,
had
enjoyed
infinite
Raptures
and
Extasies
,
performed
stupendious
acts
of
apparent
Charity
,
and
undergone
the
most
severe
exercises
of
external
Mortification
;
which
if
they
be
indeed
acceptable
to
God
,
as
the
Admirers
of
Ignatius
,
and
the
Church
of
Rome
imagine
,
might
reasonably
recommend
him
not
only
to
the
Mercy
,
but
even
the
Favour
of
God.
Yet
notwithstanding
all
these
Advantages
,
he
fell
into
a
most
horrible
Despair
,
which
Bouhours
thus
describeth
.
Soon
after
his
penitential
Austerities
performed
at
Manreze
,
he
began
to
be
afflicted
with
Scruples
,
and
want
his
former
interior
Consolations
;
and
he
finds
himself
precipitated
into
a
state
of
desolation
and
darkness
.
His
Scruples
and
Despair
increase
;
He
doubteth
whether
he
had
confessed
all
his
Sins
,
and
with
all
their
circumstances
,
(
altho
his
Confession
had
lasted
three
whole
days
.
)
To
dissipate
these
Doubts
,
he
hath
recourse
to
Prayer
;
but
the
more
he
prays
,
the
more
his
Doubts
and
Fears
increase
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
disputing
with
himself
about
the
state
of
his
Conscience
,
not
being
able
to
decide
what
is
sin
,
and
what
not
.
In
these
conflicts
of
mind
he
groans
,
he
sighs
,
he
crieth
out
,
he
throws
himself
upon
the
ground
like
a
man
tormented
with
pain
,
but
for
the
most
part
keeps
a
mournful
silence
.
Being
wont
to
communicate
every
Sunday
,
it
now
happened
to
him
more
than
once
,
that
being
ready
to
communicate
,
his
troubles
of
mind
so
redoubled
upon
him
,
that
he
retired
from
the
Holy
Table
full
of
confusion
and
desolation
.
After
many
unprofitable
debates
,
wherein
his
Understanding
was
lost
,
it
entred
into
his
thoughts
,
That
obedience
only
could
cure
him
;
and
that
his
pains
would
cease
,
if
his
Confessor
should
command
him
entirely
to
forget
all
things
past
.
He
doth
so
;
but
his
Scruples
continue
.
He
redoubleth
his
Exercises
of
Piety
;
but
finding
no
relief
either
from
Earth
or
Heaven
,
he
believeth
that
God
had
forsaken
him
,
and
that
his
Damnation
was
most
certain
.
The
Dominicans
out
of
pity
take
him
into
their
House
,
but
can
give
him
no
comfort
.
He
falls
into
a
dark
melancholly
,
and
being
one
day
in
his
Cell
,
he
had
the
thought
of
throwing
himself
out
of
the
Window
to
end
his
misery
.
But
Heaven
by
force
restrained
him
against
his
will.
Then
remembring
the
precedent
of
an
old
Hermit
,
he
set
himself
to
fasting
;
and
resolved
to
eat
nothing
till
God
should
hear
him
.
Accordingly
he
fasted
seven
whole
days
without
eating
or
drinking
,
but
without
success
.
His
Confessor
at
last
commanded
him
to
break
his
fast
.
He
doth
so
;
and
is
on
the
sudden
for
ever
freed
from
all
his
Scruples
.
Certainly
if
all
irregular
conducts
of
the
Will
,
be
Sins
,
and
an
irrational
Despair
the
greatest
of
all
Sins
;
this
of
Ignatius
was
such
a
complicated
Sin
,
as
few
examples
can
equal
.
But
,
it
seems
,
Heresie
alters
the
nature
of
Vertue
and
Vice.
Such
a
Despair
in
a
Protestant
would
have
deserved
damnation
;
whereas
in
a
Romish
Saint
it
was
so
far
meritorious
,
that
if
we
may
believe
Bouhours
,
God
in
reward
of
it
bestowed
upon
him
the
gift
of
curing
Scrupulous
Consciences
.
Upon
occasion
of
this
ready
obedience
paid
by
Ignatius
to
the
Commands
of
his
Confessor
,
I
will
take
farther
notice
of
the
same
blind
submission
observed
by
him
through
the
whole
course
of
his
Life
.
Whether
the
Principles
of
the
Church
of
Rome
do
not
naturally
lead
to
such
a
blind
obedience
to
the
dictates
of
every
private
Confessor
,
and
thereby
resolve
the
Faith
of
all
particular
Christians
into
the
private
opinion
of
an
ignorant
,
and
perhaps
Heretical
Priest
,
I
will
not
now
enquire
:
but
certainly
Ignatius
practised
this
blind
submission
in
the
utmost
extravagance
;
insomuch
,
as
if
he
had
adhered
to
his
own
Principles
,
or
we
may
judge
from
his
other
Actions
,
he
must
have
renounced
Christianity
,
and
even
natural
Religion
,
if
his
Confessor
had
so
commanded
him
.
His
notion
of
a
perfect
obedience
,
which
we
before
mentioned
,
sheweth
this
;
and
his
Actions
put
it
beyond
all
doubt
.
He
declared
upon
all
occasions
his
resolution
blindly
to
obey
his
Ecclesiastical
Judge
;
and
when
he
preached
at
Venice
,
he
proposed
this
as
a
first
principle
to
all
,
That
true
Christians
ought
to
submit
themselves
to
the
decision
of
the
Church
,
with
the
simplicity
of
an
Infant
.
Being
tried
before
the
Inquisitors
for
no
less
than
a
capital
Crime
,
he
refused
to
answer
till
his
Ecclesiastical
Superiors
should
command
him
.
Apollonius
in
a
like
case
had
refused
to
move
his
Tongue
after
a
Vow
of
five
years
silence
,
when
he
was
falsly
accused
of
an
horrid
Crime
,
and
in
great
danger
of
being
executed
.
However
,
if
it
be
a
venial
Sin
for
a
Man
to
sacrifice
his
Life
to
his
Folly
;
it
is
no
less
than
a
mortal
one
deliberately
to
commit
an
action
,
which
he
is
perswaded
in
his
own
Conscience
to
be
unlawful
.
Ignatius
in
his
Voyage
to
Ierusalem
thought
it
utterly
unlawful
,
and
contrary
to
Evangelical
Poverty
,
to
carry
any
Provisions
along
with
him
.
Yet
being
resolved
by
his
Confessor
to
the
contrary
,
he
boldly
did
that
out
of
obedience
,
which
he
durst
not
do
of
himself
,
and
made
provision
for
his
Voyage
.
This
Folly
at
last
proceeded
so
far
,
that
renouncing
the
liberty
of
his
Will
,
and
use
of
his
Reason
,
he
would
not
venture
upon
any
indifferent
Action
without
consulting
his
Confessor
:
as
if
with
St.
Francis
he
wanted
a
Guardian
,
who
might
in
all
things
direct
his
Actions
,
and
command
his
Will.
When
an
unskilful
Physician
in
his
sickness
administred
to
him
hurtful
remedies
,
and
proceeded
contrary
to
the
nature
of
his
Distemper
,
and
Ignatius
fully
knew
all
this
;
he
would
not
once
open
his
mouth
against
it
,
because
he
esteemed
it
meritorious
,
and
a
point
of
Religion
,
to
obey
in
all
things
.
When
he
was
unanimously
elected
General
of
his
Order
by
a
method
of
Election
which
himself
prescribed
;
he
refused
to
accept
the
Office
,
unless
he
should
be
commanded
by
his
Confessor
.
So
the
Iew
refused
to
go
on
Shipboard
on
the
Sabbath-day
,
till
he
was
beaten
thither
by
the
Janizary
whom
he
had
hired
to
do
it
.
If
then
an
irrational
despair
of
the
Mercy
of
God
,
and
an
intire
Renunciation
of
the
use
of
Reason
,
may
be
accounted
Sins
;
we
have
abundantly
demonstrated
the
Pope
to
have
been
widely
mistaken
in
celebrating
the
Sanctity
of
Ignatius
.
If
we
should
carry
our
Enquiries
yet
farther
;
we
might
perhaps
discover
other
no
less
Infirmities
,
which
would
ruin
the
supposed
Sanctity
of
Ignatius
,
and
the
Truth
of
the
Papal
Assertion
of
it
,
at
the
same
time
.
We
might
suspect
him
to
have
been
guilty
of
many
other
Vices
after
his
Conversion
:
For
before
it
,
all
Writers
allowed
him
to
have
been
abandoned
to
the
utmost
degree
of
Debauchery
and
Immorality
.
His
mean
and
unworthy
thoughts
of
the
Nature
and
Excellency
of
God
,
appear
from
many
Actions
before
related
,
and
may
be
farther
manifested
from
his
frequent
imagining
to
see
God
and
the
Holy
Trinity
,
before
his
Eyes
,
in
a
corporeal
Representation
;
from
his
endeavouring
to
bribe
him
in
favour
of
his
Order
,
by
offering
up
to
him
three
thousand
Masses
,
and
from
his
seeking
to
acquire
the
favour
of
God
,
by
the
practice
of
foolish
Superstitions
.
We
cannot
but
suspect
him
to
have
been
inclined
to
Revenge
and
Cruelty
,
if
we
remember
that
all
the
Ships
,
Passengers
and
Mariners
,
which
refused
to
carry
him
gratis
,
going
and
returning
from
the
Holy
Land
,
were
cast
away
;
that
Lopez
Mendoza
,
for
slightly
reviling
him
,
was
in
a
few
hours
burnt
to
Ashes
.
That
when
General
of
his
Order
,
he
frequently
chastised
the
Novices
so
severely
with
his
own
hands
,
that
some
of
them
died
of
the
blows
,
by
the
Attestation
of
Hoffoeus
*
,
a
professed
Jesuit
in
his
own
Colledg
,
and
an
Eye-witness
;
and
that
all
this
is
confirmed
by
the
Testimony
of
Salmanassar
,
a
Jesuit
of
Naples
,
who
describes
Ignatius
to
have
been
of
a
fierce
,
severe
,
and
cruel
Disposition
.
His
turbulent
and
unquiet
Temper
appears
from
his
being
condemned
in
the
Colledg
at
Paris
,
to
be
whipt
publickly
for
disturbing
his
Fellow-Students
;
and
from
his
valedictory
form
,
wherewith
he
dismissed
all
the
Fathers
of
his
Society
,
whom
he
sent
in
Mission
,
Ite
omnia
accendite
&
inflammate
.
Go
,
put
all
in
Flames
,
and
set
the
World
on
Fire
:
Words
,
which
I
suppose
he
used
in
Emulation
of
St.
Dominick
;
whose
Mother
,
while
yet
with
Child
,
dreamed
She
had
a
Whelp
in
her
Belly
,
carrying
a
Torch
in
his
Mouth
,
which
set
the
whole
World
in
Flames
.
That
Ignatius
was
addicted
to
Lying
and
Equivocation
,
may
be
suspected
from
his
behaviour
to
his
own
Brother
,
who
perceiving
him
fallen
into
a
religious
Phrenzy
at
his
first
Conversion
,
was
resolved
by
all
means
to
divert
it
.
Ignatius
not
knowing
how
to
leave
his
Brothers
Castle
of
Loyola
handsomely
,
without
discovering
his
Intentions
,
borrows
a
Horse
,
and
a
Servant
of
him
,
assuring
him
that
he
went
only
to
visit
the
Duke
of
Naiara
,
their
Neighbour
.
Being
at
some
distance
from
the
Castle
,
he
sends
back
the
Servant
,
and
rides
away
to
Montserrat
,
where
he
enters
upon
a
religious
Life
.
After
many
years
,
returning
in
triumph
to
Loyola
,
he
takes
up
his
Lodging
in
an
Hospital
;
but
at
last
being
overcome
by
the
earnest
Importunities
of
his
Brother
,
promiseth
to
him
faithfully
to
lodg
with
him
in
the
Castle
.
He
goeth
thither
,
lodgeth
there
one
Night
,
and
next
Morning
betimes
steals
back
to
the
Hospital
,
thinking
he
had
now
fully
satisfied
his
Promise
;
and
refuseth
ever
after
to
return
.
Lastly
,
however
the
Writers
of
his
Life
pretend
him
to
have
been
by
a
special
priviledg
freed
from
all
carnal
Concupiscence
,
(
which
Philostratus
*
also
reports
of
Apollonius
;
)
we
have
no
small
reason
to
suspect
the
contrary
;
For
from
his
Conversion
to
his
Death
,
he
never
dared
to
look
any
Woman
on
the
Face
;
which
argues
him
to
have
been
conscious
of
his
own
Infirmity
,
and
to
have
feared
the
Temptations
of
their
Beauty
:
And
even
after
that
Vision
of
the
Blessed
Virgin
,
wherein
this
extraordinary
gift
of
Continence
is
pretended
to
have
been
conferred
on
him
;
Bouhours
confesseth
him
to
have
had
a
secret
Inclination
for
a
Lady
of
Quality
.
St.
Francis
had
the
same
bashfulness
.
He
never
durst
look
upon
a
Woman
;
and
no
wonder
;
for
the
very
thoughts
of
them
so
terribly
tormented
him
,
as
created
to
him
no
small
perplexity
:
in
proof
of
which
I
will
crave
leave
to
present
the
Reader
with
this
following
Story
.
The
Devil
one
night
putting
on
a
handsom
Face
,
peeps
into
Saint
Francis's
Cell
,
and
calls
him
out
.
The
Man
of
God
presently
knew
by
revelation
,
that
it
was
a
trick
of
the
Devil
,
who
by
that
Artifice
tempted
him
to
lust
:
yet
he
could
not
hinder
the
effect
of
it
.
For
immediately
a
grievous
temptation
of
the
flesh
seizeth
on
him
.
To
shake
off
this
,
he
strips
himself
naked
,
and
begins
to
whip
himself
fiercely
with
his
Rope
.
Ha
,
brother
Ass
,
saith
he
,
I
will
make
you
smart
for
your
rebellious
lust
:
I
have
taken
from
you
my
Frock
,
because
that
is
sacred
,
and
must
not
be
usurped
by
a
lustful
Body
.
If
you
have
a
mind
to
go
your
ways
in
this
naked
condition
,
pray
go
.
Then
being
animated
with
a
wonderful
fervour
of
spirit
,
he
opens
the
door
,
runs
out
,
and
rowls
his
naked
Body
in
a
great
heap
of
Snow
.
Next
,
he
makes
seven
Snowballs
,
and
laying
them
before
him
,
he
thus
bespeaks
his
outward
man.
Look
you
,
this
great
Snowball
is
your
Wife
,
those
four
are
two
Sons
and
two
Daughters
;
the
other
two
are
a
Man
and
a
Maid
,
which
you
must
keep
to
wait
on
them
.
Make
hast
and
clothe
them
all
,
for
they
dye
with
cold
:
But
if
you
cannot
provide
for
them
all
,
then
lay
aside
all
thoughts
of
marriage
,
and
serve
God
alone
.
This
was
honestly
said
:
no
expedient
of
Fornication
thought
on
,
when
Marriage
was
rejected
.
Now
see
the
merits
of
rowling
naked
in
the
Snow
.
The
Tempter
being
conquered
,
departs
,
and
the
Saint
returns
into
his
Cell
with
triumph
;
that
is
in
plain
English
,
his
Courage
was
cooled
;
and
Brother
Ass
benummed
with
cold
.
Not
only
may
the
Immunity
of
Ignatius
from
all
mortal
sin
after
his
Conversion
be
denied
;
but
even
his
Sincerity
through
the
whole
conduct
of
his
Life
may
be
called
in
question
.
We
before
observed
him
to
have
been
acted
with
an
ambitious
Spirit
,
which
might
prompt
him
to
undertake
any
Artifices
tending
to
increase
his
Reputation
;
and
if
any
thing
was
wanting
to
render
him
a
compleat
Impostor
,
it
was
only
defect
of
Wit.
Yet
in
many
of
his
Actions
we
may
plainly
discover
the
footsteps
of
an
Impostor
,
who
designed
to
raise
his
Honour
upon
the
credulity
of
Mankind
:
Thus
it
may
be
observed
,
that
for
many
years
after
his
Conversion
he
applied
himself
to
infuse
his
Notions
into
Women
and
Young
men
,
taking
advantage
from
the
weakness
of
Sex
,
or
inexperience
of
immature
Judgment
.
Agnes
Pascall
,
Isabella
Rosella
,
and
some
Ladies
of
Alcala
,
were
in
a
manner
his
only
Disciples
before
his
remove
to
Paris
.
These
were
the
only
Witnesses
of
his
Miracles
,
and
Admirers
of
his
Sanctity
.
At
Paris
he
sets
upon
,
and
after
a
long
canting
and
earnest
sollicitations
gains
,
to
him
Peter
Faber
,
a
poor
Spanish
Youth
,
in
whom
were
sentiments
of
Vain-glory.
Xaverius
,
a
generous
Soul
,
but
who
was
naturally
vain
,
and
loved
ostentation
;
a
Young
man
,
who
filled
with
an
innate
tumour
of
vanity
and
pride
,
fed
himself
with
Chimeraes
after
the
custom
of
ambitious
Men
,
and
framed
to
himself
the
obtaining
of
great
advantages
upon
the
least
appearances
:
Nicholas
Bobadilla
,
a
poor
Young
man
,
whose
necessities
forced
him
to
cast
himself
upon
Ignatius
:
Rodrigues
,
who
had
been
long
possest
with
the
same
ambition
of
preaching
in
the
Holy
Land
:
Iames
Laynez
,
and
Alphonso
Salmeron
,
the
first
21.
the
other
18
years
old
.
These
were
the
only
Disciples
he
gained
at
Paris
,
and
the
first
six
Companions
of
his
Order
.
To
this
we
may
add
his
resuming
his
discalceate
Habit
after
a
long
intermission
at
his
return
into
Spain
;
which
tended
only
to
raise
to
himself
an
opinion
of
extraordinary
sanctity
among
his
credulous
Countreymen
;
his
artifice
of
framing
his
Countenance
,
as
himself
pleased
,
and
occasion
required
:
his
canting
upon
the
greater
glory
of
God
,
which
served
as
a
preface
to
all
his
Words
and
Actions
:
his
pretended
desire
of
resigning
the
Generalty
of
his
Order
,
when
he
knew
that
it
would
not
be
permitted
;
his
flattery
of
Great
Men
,
whom
he
continually
praised
,
but
winked
at
their
faults
,
and
never
blamed
them
,
altho
their
Actions
and
Behaviour
were
condemned
and
decried
by
the
unanimous
consent
of
all
men
.
Lastly
,
to
produce
one
Instance
of
a
just
suspicion
of
Imposture
in
performing
Miracles
,
I
will
represent
it
in
the
words
of
Vitelleschi
.
(a)
At
his
last
Voyage
into
Spain
,
one
night
the
Saint
did
a
great
Miracle
.
The
People
flocking
to
his
Chamber
,
and
staying
with
him
late
,
he
desired
them
to
withdraw
,
and
carry
away
the
Candle
with
them
,
saying
,
God
can
enlighten
the
darkness
of
the
night
.
When
they
were
gone
,
Ignatius
fell
to
praying
loud
.
The
People
after
some
while
return
;
and
peeping
through
the
Keyhole
,
see
a
light
in
his
Chamber
.
He
that
will
not
suspect
some
artifice
in
this
matter
,
may
safely
believe
all
the
Fables
of
the
Alcoran
.
If
Ignatius
wanted
a
light
in
his
Chamber
,
why
did
he
order
the
People
to
carry
away
the
Candle
with
them
?
If
he
intended
to
perform
a
Miracle
,
why
did
he
not
suffer
the
People
to
stay
,
and
be
spectators
of
it
?
But
,
what
if
after
all
,
Ignatius
should
be
found
an
Heretick
?
He
would
ill
deserve
the
dignity
of
a
Saint
;
and
at
the
next
reformation
of
the
Calendar
,
might
be
perhaps
expunged
out
of
it
It
seems
St.
Francis
was
somewhat
inclined
to
Heresie
,
and
no
thorough
Catholick
.
For
his
Epistle
to
the
Priests
of
his
Order
is
prohibited
in
the
Index
Romanus
:
(b)
and
he
is
known
to
have
laid
those
Principles
of
Evangelical
Poverty
,
which
afterwards
founded
the
Heresies
of
the
Fratricelli
and
Beguini
,
or
Beguardi
.
This
Opinion
of
the
perfection
and
excellence
of
Evangelical
Poverty
,
was
common
both
to
Ignatius
and
St.
Francis
;
and
was
condemned
as
erroneous
and
heretical
by
Pope
Iohn
XXII
.
But
the
charge
of
Heresie
falls
much
more
heavy
upon
Ignatius
.
For
he
believed
Scripture
to
be
the
only
Rule
of
Faith
:
a
Doctrine
which
passeth
among
our
Adversaries
for
a
rank
Heresie
.
For
magnifying
the
greatness
and
perspicuity
of
the
Divine
Illuminations
and
Revelations
conferred
on
him
,
and
boasting
that
he
received
the
knowledge
of
Christianity
not
from
the
ordinary
Rule
of
Faith
,
but
by
extraordinary
Illumination
,
he
was
wont
to
use
these
words
:
That
if
the
Articles
of
Faith
had
never
been
recorded
in
the
Scriptures
(
or
as
another
Author
(c)
expresseth
it
)
altho
no
Monuments
or
Testimonies
of
the
Christian
Religion
had
remained
,
he
should
still
have
believed
them
;
and
that
even
had
the
Scriptures
been
lost
,
no
part
of
his
Faith
had
been
diminished
.
Which
manifestly
supposeth
him
to
have
believed
that
the
knowledge
of
the
Christian
Religion
must
necessarily
be
received
either
from
the
Scripture
,
or
from
extraordinary
Illumination
,
and
that
there
was
no
medium
,
which
might
serve
the
ends
of
a
Rule
of
Faith.
Besides
all
this
,
Ignatius
pretended
that
in
Prayer
his
Soul
acted
passively
,
not
actively
,
and
did
nothing
but
receive
the
influences
of
the
Spirit
;
and
upon
the
authority
of
a
personal
Apparition
,
believed
that
the
Flesh
of
the
Blessed
Virgin
was
contained
in
the
Eucharist
in
the
Flesh
of
her
Son
there
substantially
present
.
Now
among
the
Articles
of
Molinos
,
condemned
last
year
in
the
Inquisition
at
Rome
,
one
is
,
that
in
contemplation
the
Mind
acts
purely
passively
,
not
actively
:
and
one
of
the
pretended
Opinions
of
Signior
Burrhi
,
condemned
of
Heresie
by
the
Inquisition
,
and
which
he
was
forced
to
recant
in
the
Year
1668.
was
,
That
the
consecrated
Host
hath
in
it
the
Body
of
the
Mother
,
as
well
as
of
the
Son.
If
Ignatius
had
lived
at
this
time
,
I
do
not
see
how
he
could
have
escaped
being
condemned
for
an
Heretick
by
the
Inquisition
.
It
will
be
no
small
confirmation
of
the
truth
of
whatsoever
I
have
hitherto
observed
or
advanced
concerning
Ignatius
,
if
it
be
proved
,
that
in
his
life-time
he
was
esteemed
an
Enthusiast
,
an
Impostor
,
and
a
Heretick
,
by
many
sober
,
indifferent
,
and
learned
Men
of
the
Church
of
Rome
;
if
he
was
censured
as
such
by
the
publick
Tribunals
of
the
Church
;
and
suspicions
of
this
nature
often
entertained
of
him
by
whole
multitudes
of
his
Hearers
.
Saint
Francis
at
his
first
conversion
was
esteemed
to
be
a
Mad-man
by
his
Father
,
who
therefore
put
him
in
Chains
,
and
shut
him
up
in
a
dark
Room
,
to
cure
his
Distemper
.
His
Townsmen
of
Assisium
entertained
the
same
opinion
of
him
,
where
the
Rabble
commonly
persecuted
him
whensoever
he
appeared
in
publick
,
with
stones
and
dirt
,
and
followed
him
with
loud
outcries
;
Civilities
which
both
himself
and
his
Disciples
often
received
in
other
Cities
of
Italy
,
when
they
first
began
to
preach
.
Ignatius
fared
no
better
.
His
own
Brother
,
far
from
esteeming
his
Conversion
a
work
of
Heaven
,
told
him
it
was
only
the
effect
of
a
melancholy
distemper
,
which
betrayed
him
to
extravagant
courses
.
The
People
of
Manreze
,
where
he
vented
the
first
heat
of
his
Devotion
in
wonderful
Austerities
,
thought
him
a
Fool
and
a
Mad-man
;
insomuch
,
as
whenever
he
appeared
in
the
Town
,
the
Children
pointed
at
him
,
threw
stones
at
him
,
and
followed
him
in
the
Streets
with
shouts
and
outcries
.
Going
into
the
Holy
Land
to
preach
the
Gospel
,
the
Franciscans
,
far
from
believing
him
to
have
received
a
Divine
Mission
,
charged
him
to
depart
on
pain
of
Excommunication
.
At
Alcala
he
was
suspected
by
some
of
Sorcery
,
by
others
of
Heresie
,
and
put
into
the
Inquisition
for
a
Visionary
;
but
at
last
acquitted
on
condition
of
deserting
his
extravagant
methods
of
Religion
.
Soon
after
,
he
is
clapt
into
the
Inquisition
a
second
time
,
for
instilling
foolish
Principles
into
his
Hearers
;
and
when
he
removed
to
Salamanca
,
both
he
and
his
Disciples
were
put
in
Chains
by
the
Inquisition
there
,
as
Hereticks
and
Seditious
Persons
;
and
not
absolved
,
but
upon
condition
of
preaching
no
more
.
Soon
after
his
arrival
at
Paris
,
he
is
accused
to
the
Inquisitors
for
seducing
Young
Scholars
;
but
by
the
intercession
of
Friends
dismissed
.
After
some
time
he
is
sentenced
to
be
whipt
publickly
in
the
Hall
by
the
Regents
of
his
Colledge
upon
the
same
account
;
and
before
his
departure
accused
a
second
time
of
Heresie
to
the
Inquisitors
,
chiefly
for
his
Book
of
Exercises
,
which
his
Enemies
called
the
Mysterious
Book
.
At
Venice
he
was
decried
as
an
Heretick
,
and
a
dangerous
Impostor
;
and
by
some
accused
to
have
a
Familiar
,
which
informed
him
of
all
things
.
At
Rome
both
himself
and
his
Companions
were
accused
of
Heresie
by
a
famous
Piemontese
Priest
;
and
were
esteemed
by
the
People
to
be
Hypocrites
and
false
Prophets
.
No
body
,
for
a
while
,
dared
to
appear
in
the
company
of
such
miserable
wretches
,
whom
they
thought
to
be
destined
to
the
Stake
.
When
he
first
proposed
the
erection
of
his
Order
to
the
Pope
;
the
Cardinals
generally
disapproved
and
opposed
it
.
After
it
was
approved
,
it
met
with
great
opposition
in
France
,
in
his
life-time
.
Many
decried
it
as
monstrous
,
and
said
,
that
he
who
had
set
it
on
foot
,
was
a
little
Spanish
Visionary
.
Lastly
,
his
Book
of
Exercises
was
accused
of
Heresie
in
Spain
by
the
Learned
Melchior
Canus
;
who
asserted
it
to
be
the
work
of
a
Brain-sick
Enthusiast
.
From
this
universal
contempt
of
Ignatius
in
his
life-time
,
and
frequent
suspicions
of
Heresie
,
Enthusiasm
and
Sedition
,
entertained
of
him
by
the
Governours
of
the
Church
,
it
may
be
farther
evinced
that
all
the
Reports
of
his
Miracles
are
absolutely
false
,
and
either
not
yet
invented
,
or
generally
disbelieved
at
that
time
.
For
it
is
not
credible
that
such
contempt
should
attend
him
,
or
such
suspicions
be
entertained
of
him
,
if
he
had
indeed
performed
so
many
and
so
great
Miracles
.
It
remains
that
we
examine
the
truth
of
these
Miracles
more
particularly
by
some
general
Observations
,
which
may
be
framed
of
them
.
It
might
indeed
be
sufficient
to
oppose
to
them
,
what
Eusebius
(a)
doth
to
the
Miracles
of
Apollonius
,
that
we
are
not
inclined
to
believe
them
:
but
because
our
Adversaries
are
not
ashamed
to
produce
them
as
undoubted
arguments
of
the
truth
of
their
Cause
,
I
will
oppose
some
few
Considerations
to
them
.
And
first
,
it
may
be
enquired
,
To
what
purpose
should
God
work
so
many
Miracles
in
the
midst
of
Christian
Countries
,
many
Ages
after
the
Faith
had
been
fully
setled
in
them
?
Were
those
Countries
devoid
of
true
Religion
?
This
is
not
pretended
.
Was
the
Church
of
Rome
at
that
time
grieviously
corrupted
with
Errors
and
Superstition
?
This
our
Adversaries
will
by
no
means
allow
.
Or
lastly
,
Did
the
Evangelical
Counsels
of
Poverty
,
Abstinence
,
Humility
and
renunciation
of
the
World
,
which
were
the
grand
Topicks
of
Ignatius
,
want
the
recommendation
of
Divine
Miracles
?
This
Ignatius
himself
would
not
approve
:
For
he
was
wont
to
say
,
that
if
Miracles
were
to
be
desired
of
God
,
they
were
much
rather
to
be
desired
in
confirmation
of
the
Precepts
,
than
of
the
Counsels
of
the
Gospel
.
It
remains
therefore
that
God
should
perform
all
these
Miracles
meerly
in
testimony
of
the
extraordinary
Sanctity
of
Ignatius
,
to
manifest
his
favour
to
him
,
and
procure
to
him
honour
and
esteem
among
all
Christians
;
a
Design
so
unworthy
of
God
,
and
contrary
to
the
excellence
of
his
,
and
imperfection
of
our
Nature
,
that
the
very
pretence
of
it
is
an
unpardonable
boldness
,
and
a
manifest
argument
of
Imposture
and
immoderate
Ambition
;
and
that
even
altho
we
should
allow
Ignatius
to
have
been
indeed
as
great
a
Saint
,
as
the
Writers
of
his
Life
do
represent
him
.
And
therefore
the
Author
of
the
Opus
Imperfectum
upon
St.
Matthew
,
argueth
excellently
,
that
there
is
no
way
now
left
to
find
out
the
true
Church
,
or
the
true
Faith
,
but
only
the
Scripture
;
that
at
the
first
Institution
of
the
Gospel
,
it
was
known
indeed
by
Miracles
,
who
were
true
,
and
who
false
Christians
;
since
the
latter
could
either
perform
no
Miracles
,
or
none
such
as
the
former
did
:
For
the
Miracles
of
true
Christians
were
perfect
,
and
tended
rather
to
the
use
and
Interest
of
the
Church
,
than
to
procure
the
admiration
of
the
World
;
whereas
the
Miracles
of
false
Christians
were
imperfect
,
and
of
no
use
,
and
tended
wholly
to
raise
admiration
.
By
this
means
true
Christians
might
formerly
be
discerned
from
false
:
But
now
all
working
of
Miracles
is
ceased
,
and
is
found
only
among
false
Christians
,
among
whom
Miracles
are
yet
feigned
to
be
wrought
;
as
St.
Peter
(
cited
by
St.
Clement
)
assureth
us
,
even
the
Power
of
working
true
Miracles
shall
be
given
to
Antichrist
.
This
Passage
is
so
offensive
to
our
Adversaries
,
that
it
is
ordered
to
be
expunged
in
the
Indices
Expurgatorii
,
and
was
accordingly
left
out
in
all
subsequent
Editions
,
till
it
was
restored
by
Fronto
Ducoeus
.
If
yet
the
Church
of
Rome
will
pretend
her
Miracles
to
be
true
and
real
;
we
are
content
,
provided
she
assumeth
the
title
affixed
by
St.
Peter
,
and
this
Author
,
to
the
Workers
of
true
Miracles
in
latter
Ages
.
If
She
refuseth
the
Title
,
She
renounceth
her
claim
to
Miracles
.
But
the
Temptation
of
lying
and
feigning
Miracles
for
the
Reputation
of
an
Order
,
is
in
that
Church
far
more
perswasive
than
the
evidence
of
Reason
.
A
Catalogue
of
Miracles
is
as
necessary
to
a
Romish
Saint
,
as
a
list
of
wonderful
Cures
is
to
a
Mountebank
;
no
Canonization
can
be
obtained
without
them
.
When
Ignatius
therefore
was
to
be
promoted
to
the
dignity
of
a
Saint
,
his
Disciples
set
their
Inventions
on
the
rack
,
to
raise
a
Fund
of
Miracles
;
every
flying
Report
was
taken
up
,
and
every
Old
womans
Tale
advanced
into
a
Miracle
:
and
the
most
Illustrious
wonders
of
his
Life
then
first
feigned
without
any
ground
.
This
the
Honour
of
the
Order
required
,
to
which
all
considerations
of
Truth
and
Honesty
were
betrayed
,
that
so
the
Founders
of
it
might
be
rendred
no
less
Illustrious
,
than
those
of
other
more
Ancient
Orders
by
an
equal
number
of
Miracles
and
Prodigies
.
Vitelleschi
produceth
a
Catalogue
of
140
Miracles
wrought
by
Ignatius
in
divers
parts
of
the
World
,
drawn
from
the
Registers
and
Process
of
his
Canonization
;
He
cured
Twenty
five
Persons
of
divers
Mortal
Diseases
;
Ten
of
Diseases
apparently
incurable
;
Thirteen
of
Blindness
;
Nineteen
of
Collick
,
Head-ach
,
Tooth-ach
,
and
Belly-ach
;
Four
of
the
Stone
;
One
of
the
Plurisie
,
&c.
That
the
far
greatest
part
of
these
Miracles
were
feigned
many
years
after
his
Death
,
we
have
just
reason
to
suspect
;
for
when
Ribadeneira
,
who
was
his
familiar
Companion
,
first
published
his
Life
,
in
the
Year
1572.
he
made
a
long
Apology
in
it
,
in
defence
of
Ignatius
;
maintaining
that
it
was
no
way
derogatory
to
his
Sanctity
,
that
he
had
performed
no
Miracles
:
Afterwards
in
the
Year
1610
,
publishing
a
second
Edition
of
his
Life
,
he
was
so
far
enlightned
in
this
matter
,
that
he
giveth
to
us
a
long
Catalogue
of
the
Miracles
of
Ignatius
,
but
withal
confesseth
,
That
the
Reason
why
he
had
not
inserted
them
in
the
first
Edition
,
was
because
they
were
not
then
sufficiently
certain
and
uncontested
.
Now
it
cannot
be
imagined
,
how
the
Miracles
of
Ignatius
,
who
died
in
the
Year
1556
,
should
be
unknown
,
or
at
least
uncertain
,
Sixteen
years
after
,
when
the
Memory
of
them
was
yet
fresh
,
if
any
such
indeed
there
were
;
and
after
Fifty
four
Years
,
when
the
greatest
part
of
the
Witnesses
must
be
supposed
to
have
been
dead
,
should
be
advanced
to
undoubted
Certainty
?
In
like
manner
,
Maffeius
writing
the
Life
of
Ignatius
,
in
the
Year
1605
,
when
his
Canonization
was
not
yet
thought
on
,
relates
very
few
Miracles
performed
by
him
;
and
concludes
in
these
words
,
Beside
these
,
many
other
wonderful
actions
are
related
of
Ignatius
,
which
because
they
are
not
sufficiently
certain
,
I
thought
not
fit
to
insert
;
especially
,
since
the
holiness
of
famous
men
consists
not
so
much
in
Signs
and
Miracles
,
as
in
the
Love
of
God
,
and
Innocence
of
Life
.
And
after
all
,
Bussieres
confesseth
,
That
many
wonderful
things
related
of
Ignatius
in
his
Life
,
written
by
Nierembergius
,
are
by
no
means
testified
with
incontestable
Proofs
;
and
that
we
may
justly
doubt
of
the
Truth
of
them
:
But
however
Ribadeneira
and
Maffeius
knew
very
few
Miracles
of
Ignatius
;
later
Writers
had
abundant
Information
of
them
.
At
the
Examination
preceding
his
Canonization
,
in
the
Year
1609
,
Bouhours
(a)
tells
us
,
That
660
(
Bussieres
(b)
665
)
Witnesses
,
juridically
interrogated
,
deposed
concerning
the
Holiness
of
his
Life
;
and
that
200
Miracles
well
attested
,
were
produced
at
the
same
time
;
altho
Vitelleschi
(c)
assures
us
,
That
13
Years
after
,
at
his
Canonization
,
no
more
than
140
Miracles
could
be
heard
of
,
when
he
saith
that
175
Witnesses
were
examined
by
order
of
Gregory
XV.
Two
or
three
years
after
Vitelleschi
,
comes
out
the
Glory
of
Ignatius
*
,
which
enlargeth
the
number
of
the
Miracles
to
above
200.
and
the
Witnesses
to
675.
Now
even
altho
we
should
take
the
lesser
Account
,
it
is
utterly
incredible
,
that
so
many
Witnesses
of
the
Miracles
and
Holiness
of
Ignatius
should
be
alive
in
the
year
1622.
66
years
after
his
Death
.
If
it
be
a
merit
to
believe
Contradictions
in
Faith
,
it
is
none
to
believe
lies
in
History
.
The
Miracles
of
St.
Francis
and
Apollonius
,
labour
with
the
same
difficulties
;
for
to
mention
no
more
of
St.
Francis
,
than
the
Miracle
of
the
Five
Wounds
of
Christ
imprinted
in
his
Body
,
which
however
Bonaventure
,
proposeth
it
as
a
thing
past
all
dispute
,
and
attested
by
Infinite
Multitudes
of
Spectators
;
it
is
certain
,
that
presently
after
his
Death
,
Pope
Gregory
IX
.
would
not
believe
one
word
of
it
;
insomuch
,
as
the
poor
Saint
was
forced
to
appear
to
him
in
the
Night
,
and
draw
a
whole
Porringer
of
Blood
out
of
the
Wound
in
his
side
,
to
convince
him
of
the
Truth
of
it
.
As
for
Apollonius
,
Moeragenes
,
who
was
Contemporary
to
him
,
and
writ
his
Life
immediately
after
his
Decease
,
knew
little
of
his
Miracles
;
Philostratus
comes
a
hundred
years
after
,
and
giveth
a
large
Legend
of
them
;
altho
at
last
,
he
confesseth
himself
to
be
so
far
ignorant
of
his
Actions
,
that
he
knows
not
whether
he
died
Eighty
,
Ninety
,
or
an
hundred
years
old
,
and
by
what
kind
of
Death
.
Philostratus
himself
pretends
no
more
than
one
Person
to
have
been
raised
from
the
Dead
by
Apollonius
;
and
even
relates
that
so
doubtfully
,
that
he
delivers
it
as
his
own
Opinion
,
that
the
Person
was
not
really
dead
.
An
hundred
years
after
him
,
Vopiscus
doubted
not
confidently
to
assert
,
that
Apollonius
raised
to
life
many
dead
Persons
.
But
Miracles
may
so
easily
be
obtruded
upon
the
World
,
after
a
long
distance
of
time
,
and
are
so
securely
received
by
the
credulous
Multitude
,
that
nothing
less
than
a
strict
Examination
can
defeat
the
hopes
of
Impostors
,
and
confute
the
Lies
of
their
devoted
Historians
.
If
all
the
Miracles
of
Ignatius
in
general
,
want
a
sufficient
Attestation
,
much
less
will
those
deserve
our
Belief
,
the
Truth
of
which
was
never
attested
by
any
Spectators
,
but
depends
upon
his
own
sole
Credit
and
Authority
;
and
that
,
not
only
because
it
is
unreasonable
to
believe
a
Person
witnessing
in
his
own
Cause
;
but
chiefly
,
because
it
is
foolish
to
imagine
that
God
should
concur
with
Ignatius
,
to
work
Miracles
in
secret
,
which
could
tend
to
no
other
end
,
than
to
foment
his
vain
glory
by
increasing
in
him
an
Opinion
of
his
own
Merits
.
Yet
if
we
examine
his
Miracles
,
we
shall
find
many
of
them
attested
by
his
own
sole
Authority
.
All
his
Illuminations
and
Visions
were
of
this
Nature
;
of
which
none
could
be
conscious
besides
himself
.
When
in
his
Journey
to
Rome
,
he
stept
alone
into
a
little
ruinous
Chappel
,
and
there
enjoyed
that
wonderful
Vision
of
the
two
first
Persons
of
the
Trinity
,
Vitelleschi
tells
us
,
that
he
was
environed
with
a
great
brightness
.
This
could
depend
only
upon
his
own
Testimony
;
as
also
the
hovering
of
a
flame
of
Fire
over
his
Head
,
like
the
Cloven
fiery
Tongues
of
the
Apostles
,
while
he
writ
the
Constitutions
of
his
Order
in
his
private
Chamber
;
and
indeed
,
Bouhours
pretends
to
no
other
Testimony
of
this
Miracle
,
but
only
saith
it
appears
from
a
Paper-Book
,
writ
with
his
own
Hand
.
His
driving
away
Devils
from
an
haunted
Chamber
,
and
producing
a
light
in
his
Chamber
,
when
he
had
commanded
the
Candle
to
be
carried
away
,
which
we
before
mentioned
,
are
of
the
same
nature
.
Thus
St.
Francis
,
while
he
prayed
alone
in
Woods
,
or
solitary
Places
,
was
wont
to
be
raised
from
the
Ground
,
and
continue
in
that
pendulous
Posture
,
environed
with
a
bright
Cloud
.
His
five
Wounds
in
the
likeness
of
Christ's
,
he
received
in
secret
,
and
would
never
shew
them
to
any
but
his
own
Confidents
.
St.
Mary
Magdalen
Pazzi
,
was
yet
more
careful
to
prevent
any
discovery
of
her
Imposture
.
She
pretended
to
have
the
five
Wounds
of
Christ
engraven
in
her
Heart
.
It
is
more
than
probable
,
that
if
her
Heart
had
been
opened
,
they
would
have
disappeared
,
and
must
have
been
searched
for
in
her
disturbed
Brain
.
It
would
be
no
less
irrational
blindly
to
believe
those
Miracles
of
Ignatius
,
which
are
delivered
to
us
upon
the
Testimony
of
one
single
Witness
;
who
possessed
perhaps
with
a
vast
Opinion
of
his
Sanctity
,
fancied
somewhat
extraordinary
to
be
in
all
his
Actions
,
and
mistook
every
Motion
for
a
Miracle
,
to
which
himself
could
not
assign
a
Cause
.
Not
to
say
,
That
in
some
Persons
the
Vanity
of
lying
and
spreading
wonderful
Reports
,
surmounts
all
considerations
of
Shame
and
moral
Honesty
.
That
he
was
often
raised
from
the
Ground
in
Prayer
,
and
continued
in
that
pendulous
Posture
in
the
Air
,
is
delivered
to
us
upon
the
sole
Authority
of
Iohn
Pascal
,
a
poor
ignorant
Youth
,
his
Chamber-fellow
at
Barcelona
;
who
thought
sometimes
,
that
he
saw
him
elevated
from
the
Ground
,
and
surrounded
with
Light
,
when
he
arose
in
the
Night
to
pray
.
The
Widow
and
Children
of
this
Pascall
deposed
upon
Oath
,
that
they
had
heard
their
Husband
and
Father
say
,
that
he
had
often
seen
Ignatius
in
an
Extasy
,
environed
with
Light
,
raised
from
the
Ground
five
or
six
Yards
high
.
This
was
admitted
as
an
undoubted
Testimony
,
and
most
certain
proof
of
a
prodigious
Miracle
;
altho
,
if
we
remember
that
Pascall's
house
was
a
poor
Cottage
,
and
that
another
Author
assures
us
,
that
he
always
lodged
in
a
low
Chamber
,
which
could
not
admit
any
such
Elevation
of
his
Body
;
we
shall
have
great
reason
to
suspect
the
Miracle
.
However
it
is
irrational
to
imagine
God
the
Author
of
so
unuseful
a
Miracle
,
which
could
tend
only
to
make
the
foolish
Saint
believe
that
God
heard
him
better
hanging
in
the
Air
,
than
kneeling
on
the
Ground
.
That
Miracle
was
more
notorious
,
which
Lucian
*
assures
us
,
he
saw
publickly
performed
in
the
Temple
of
Hierapolis
,
of
the
Image
of
Apollo
,
hanging
for
some
while
,
and
caried
about
in
the
Air
;
yet
must
we
ascribe
it
to
any
thing
else
,
rather
than
the
Divine
Omnipotence
.
The
same
Pascall
being
reduced
to
great
Necessity
after
the
Death
of
Ignatius
,
and
imploring
his
Assistance
one
morning
in
a
Church
,
heard
a
melodious
sound
,
and
saw
Ignatius
appearing
attended
with
a
beautiful
train
of
young
Clergymen
.
After
a
while
,
the
Canons
enter
to
sing
Mattins
,
see
no
Apparition
,
but
find
Pascall
transported
into
an
Extasy
with
the
Imagination
of
it
.
The
frequent
Splendor
and
supernatural
Brightness
of
his
Face
is
no
better
attested
.
Isabella
Rosella
,
a
credulous
Woman
,
fancied
she
often
saw
it
at
Barcelona
,
while
standing
amidst
a
croud
of
People
,
he
heard
Sermons
in
the
Church
;
altho
no
other
Person
present
could
perceive
any
such
thing
.
In
Spain
,
two
Women
of
his
Kindred
peeping
through
the
Keyhole
,
while
he
prayed
,
saw
his
Countenance
enflamed
,
as
with
a
Fever
;
for
it
shined
with
such
a
Light
,
that
it
dazled
their
Eyes
.
Being
once
at
the
point
of
Death
,
as
he
expected
Extreme
Unction
,
his
Health
was
miraculously
restored
to
him
.
Vitelleschi
‖
confesseth
that
this
Miracle
would
never
have
been
known
,
had
not
his
good
Hostess
by
great
fortune
been
in
the
Chamber
with
him
,
at
that
very
juncture
of
time
.
This
consideration
also
defeats
the
credit
of
the
greatest
part
of
Apollonius
his
Miracles
,
being
known
only
to
his
confident
Damis
;
with
whom
being
chained
in
Prison
,
he
drew
his
Leg
out
of
the
Chain
,
and
shewing
it
unchained
to
Damis
,
immediately
put
it
in
again
;
by
which
Miracle
he
was
first
convinced
,
that
somewhat
Divine
,
and
more
than
Human
,
was
in
Apollonius
.
The
Miraculous
Splendor
of
his
Face
,
was
better
attested
,
if
we
may
believe
Philostratus
*
,
for
while
he
was
led
to
the
Tribunal
of
Domitian
,
the
whole
People
of
Rome
saw
and
admired
it
.
This
also
ruins
the
Authority
of
St.
Francis's
Miracles
,
the
far
greater
part
of
which
were
performed
by
him
after
his
Death
,
in
Apparitions
to
sick
Persons
;
Apparitions
which
are
owing
only
to
the
disturbed
Imagination
of
the
foolish
Votaries
,
first
desiring
his
assistance
,
and
then
fancying
him
to
be
present
.
Such
Miracles
as
these
have
nothing
extraordinary
in
them
,
and
are
fitted
only
to
amuse
the
ignorant
part
of
Mankind
,
who
not
knowing
their
natural
cause
,
recur
to
the
Divine
Power
.
Many
Miracles
of
Ignatius
lay
open
to
the
same
Objection
;
and
may
be
rationally
solved
without
any
deep
Philosophy
.
All
his
Apparitions
after
death
,
and
Cures
of
sick
Persons
making
their
application
to
him
,
and
other
like
Miracles
,
which
fill
up
the
far
greater
part
of
his
Legend
,
are
of
this
nature
.
The
former
may
be
ascribed
to
the
whimsies
and
vapours
of
a
disturbed
Brain
;
the
latter
to
the
effect
of
Chance
,
altho
even
the
strength
of
imagination
may
not
a
little
concur
to
the
happiness
of
the
effect
.
If
among
a
thousand
Persons
,
which
implore
the
assistance
of
Ignatius
in
any
sickness
,
danger
,
or
undertaking
,
one
hundred
recover
,
escape
,
or
obtain
their
desire
;
a
blind
Credulity
shall
ascribe
the
whole
event
to
the
miraculous
Power
,
and
wonderful
Benignity
of
the
Saint
;
altho
in
all
appearance
the
Invocation
of
Aesculapius
,
Mahomet
,
or
Don
Quixot
,
had
produced
the
same
effect
.
As
for
the
remaining
nine
hundred
which
obtain
not
the
grant
of
their
Petitions
;
their
unhappiness
shall
be
ascribed
to
their
want
of
Faith
,
to
the
coldness
of
their
Devotion
,
and
perhaps
to
the
multiplicity
of
business
wherein
the
Saint
was
then
engaged
.
Thus
Miracles
can
never
be
wanting
to
a
Romish
Saint
,
when
once
the
People
are
perswaded
to
offer
up
their
Petitions
to
him
Many
even
of
the
most
illustrious
Miracles
performed
by
Ignatius
in
his
life-time
,
may
be
resolved
into
the
same
cause
;
and
when
examined
,
will
be
found
to
have
nothing
worthy
admiration
in
them
.
I
will
instance
but
in
one
,
the
raising
of
a
man
from
the
dead
at
Barcelona
,
which
all
the
Writers
of
his
Life
magnify
as
a
great
Miracle
.
The
case
was
this
.
A
Man
had
hung
himself
in
the
House
where
Ignatius
lodged
.
Ignatius
comes
hastily
into
the
Chamber
,
and
cuts
the
Rope
.
The
Man
revives
,
but
had
already
so
far
weakned
the
union
of
Soul
and
Body
,
that
his
life
could
be
continued
no
longer
,
than
while
he
confessed
,
and
commended
his
Soul
to
God.
Here
is
nothing
extraordinary
in
all
this
;
but
only
an
impertinent
Story
magnified
and
exalted
into
a
Miracle
in
imitation
of
those
frequent
Fables
of
Legends
,
which
to
aggrandize
the
Power
of
Priests
,
represent
them
saving
the
Souls
of
Men
by
some
pretty
Artifice
performed
in
a
minute
,
without
any
concurrence
of
themselves
,
and
sometimes
even
against
their
wills
.
Thus
Pope
Gregory
by
one
short
Prayer
translated
the
Soul
of
Trajan
the
Emperor
from
Hell
to
Heaven
;
and
St.
Dunstan
did
the
same
kindness
to
King
Edgar
,
when
they
least
thought
of
it
.
But
St.
Patrick
did
somewhat
more
majestick
,
when
he
raised
from
the
dead
Glasse
a
Pagan
Giant
in
Ireland
,
an
hundred
foot
high
,
after
he
had
been
dead
one
hundred
years
;
and
having
baptized
him
,
sent
him
back
to
his
Grave
with
assurance
of
Salvation
.
St.
Benedict
used
a
more
compendious
way
;
who
,
when
any
of
his
Monks
died
in
a
doubtful
state
,
as
to
their
future
Happiness
,
laid
the
consecrated
Host
upon
the
Breast
of
the
dead
Body
,
which
immediately
opened
it self
to
receive
it
;
and
then
all
was
safe
.
There
are
other
Miracles
ascribed
to
Ignatius
,
which
may
be
evidently
convinced
of
falsehood
and
forgery
;
and
if
this
Charge
be
once
proved
,
the
credit
and
authority
of
all
his
other
Miracles
is
intirely
overthrown
.
It
would
be
highly
unreasonable
in
a
Cause
of
so
great
moment
to
admit
the
testimony
of
a
Witness
once
convicted
of
Perjury
,
since
all
his
Miracles
are
equally
founded
upon
the
same
Authority
;
and
a
voluntary
Fraud
proved
in
one
case
,
will
subject
the
whole
Relation
to
a
just
suspicion
of
the
like
Imposture
.
Thus
it
is
sufficient
to
oppose
to
all
the
Miracles
of
Apollonius
,
that
Damis
his
Companion
,
from
whose
sole
Authority
Philostratus
professeth
to
receive
them
,
hath
wilfully
obtruded
an
evident
Fable
upon
the
World
,
in
relating
that
the
Constellation
of
the
Bear
cannot
be
seen
in
the
Red
Sea
,
where
he
remained
with
Apollonius
many
months
,
and
could
not
be
ignorant
of
the
truth
of
that
matter
.
To
this
we
may
add
,
that
whereas
Apollonius
pretended
,
and
Philostratus
(a)
relates
of
him
,
that
by
an
extraordinary
gift
of
God
he
understood
all
Languages
,
and
as
Porphyry
(b)
would
perswade
us
,
even
the
Language
of
Beasts
and
Birds
;
yet
when
he
came
into
India
,
he
was
forced
to
make
use
of
an
Interpreter
,
by
the
confession
of
the
same
Historian
(c)
.
That
the
History
of
Ignatius
▪
his
Miracles
receiveth
the
same
prejudice
from
the
disagreement
and
contrariety
of
the
Historians
,
I
will
briefly
demonstrate
in
some
few
Examples
.
His
Conversion
is
commonly
represented
to
have
been
begun
by
a
Vision
of
Saint
Peter
touching
his
Wounds
,
and
healing
them
immediately
.
Yet
Bouhours
confesseth
the
Cure
was
not
yet
performed
of
many
weeks
after
this
supposed
Vision
,
and
at
last
so
performed
,
that
a
visible
deformity
and
perpetual
lameness
remained
in
his
Leg
:
altho
Vitelleschi
proposeth
it
as
a
certain
rule
of
Miracles
,
that
they
are
ever
perfect
,
and
in
nothing
deficient
.
At
Barcelona
Ignatius
was
so
grievously
beaten
by
some
Ruffians
,
that
he
underwent
great
danger
of
his
life
.
His
recovery
is
ascribed
to
a
glorious
Miracle
by
Vitelleschi
;
who
relates
,
that
after
thirty
days
sickness
,
being
now
at
the
point
of
death
,
he
was
miraculously
in
a
moment
restored
to
perfect
health
.
In
opposition
to
this
Bouhours
(a)
and
Bussieres
(b)
maintain
,
that
he
hardly
recovered
his
health
after
fifty
three
days
sickness
and
pains
.
Ribadeneira
(c)
relates
many
Miracles
performed
by
the
Reliques
of
his
Garments
,
which
Vitelleschi
(d)
saith
that
the
People
with
great
reverence
and
devotion
divided
among
them
.
Maffeius
(e)
and
Bouhours
(f)
on
the
contrary
assure
us
,
that
the
Fathers
of
the
Society
would
not
suffer
the
least
part
of
his
Garments
,
nor
any
other
Relique
,
to
be
carried
from
his
dead
Body
.
To
name
no
more
,
the
Case
of
Ignatius
his
Horse
,
which
carried
him
from
Paris
to
Spain
,
is
much
to
be
lamented
,
the
poor
Beast
having
suffered
great
loss
of
reputation
from
this
disagreement
of
Historians
.
For
however
one
relates
,
that
being
left
by
Ignatius
to
an
Hospital
,
the
People
looked
on
him
with
so
much
reverence
,
that
no
man
dared
to
use
him
afterwards
,
but
that
as
a
sacred
Horse
he
was
preserved
in
ease
and
good
pasture
all
his
life
;
another
degradeth
him
to
the
everlasting
drudgery
of
carrying
Wood
for
the
poor
People
of
the
Hospital
of
Aspeitia
.
Those
Miracles
,
which
I
have
hitherto
mentioned
,
may
be
justly
rejected
,
as
wanting
that
due
attestation
and
authority
,
which
are
necessarily
required
to
create
a
rational
belief
of
them
.
But
there
are
others
,
which
the
greatest
Authority
upon
Earth
,
even
the
united
testimony
of
the
whole
World
,
cannot
render
credible
;
I
mean
such
as
include
contradictions
in
them
,
and
are
destructive
of
those
evident
Ideas
of
created
beings
,
which
are
common
to
all
Mankind
.
Such
Miracles
,
while
we
act
rationally
,
we
cannot
believe
,
even
altho
ten
thousand
other
Miracles
should
be
wrought
in
confirmation
of
them
.
If
Philostratus
tells
us
,
that
Apollonius
standing
before
the
Tribunal
of
Domitian
rendred
himself
invisible
,
disappeared
,
and
in
a
moment
removed
himself
to
Puteoli
;
if
the
Legend
relates
how
the
Soul
of
St.
Benedict
was
seen
ascending
into
Heaven
by
the
Bishop
of
Brixia
,
and
a
Priest
of
Tibur
at
the
same
moment
.
If
Baccius
(g)
pretends
that
St.
Philip
Neri
was
frequently
present
in
distant
Pla●●●
at
the
same
time
;
or
if
Bonaventure
(h)
writeth
that
St.
Francis
was
bodily
present
at
Assisium
in
Italy
,
and
at
Arles
in
France
,
in
the
same
moment
;
that
he
could
turn
himself
into
the
shape
of
a
Cross
,
and
be
present
at
several
Chapters
of
his
Order
at
the
same
time
;
and
that
his
Soul
was
seen
flying
into
Heaven
in
Mount
Garganus
,
and
Terra
di
Lovoro
,
at
the
very
same
point
of
time
;
and
other
Miracles
of
this
nature
be
obtruded
on
us
;
it
is
sufficient
to
oppose
to
them
their
absolute
impossibility
,
and
not
descend
into
a
particular
examination
of
the
Authority
which
attests
them
.
Thus
the
Soul
of
Ignatius
is
reported
at
the
very
same
instant
,
in
which
it
was
separated
from
the
Body
at
Rome
,
to
have
appeared
to
a
devout
Widow
,
called
Margaret
Gigli
,
at
Bologna
.
A
Soul
can
no
otherwise
appear
,
than
by
moving
matter
,
whereby
it
may
strike
the
Senses
of
living
Persons
.
Now
that
a
Soul
should
move
matter
in
two
distant
Places
at
the
same
time
,
is
no
less
impossible
,
than
that
a
Body
should
be
in
two
places
at
the
same
time
.
That
the
Soul
should
in
a
moment
remove
its
Operation
from
Rome
to
Bologna
,
is
no
less
inconceiveable
;
not
to
say
that
it
is
contrary
to
the
Philosophy
of
the
Schools
,
which
Ignatius
,
who
received
(a)
his
Philosophy
from
Divine
Illumination
,
so
far
embraced
and
admired
,
that
he
accounted
the
least
opposition
of
it
no
less
than
Heresie
;
and
threatned
(b)
,
that
if
he
lived
a
thousand
years
,
he
would
never
give
over
crying
down
all
novelties
in
Divinity
,
in
Philosophy
,
and
even
in
Grammar
.
I
know
not
what
Philosophy
taught
these
Historians
,
that
the
Devil
knows
future
Contingencies
;
but
surely
no
Divinity
will
allow
it
.
Yet
are
we
told
a
goodly
Story
,
how
the
Devil
,
after
Ignatius
his
death
,
but
before
his
Canonization
,
cryed
out
of
the
Body
of
a
Doemoniack
;
that
Ignatius
his
greatest
Enemy
now
led
a
blessed
life
in
Heaven
,
and
should
shortly
be
Canonized
on
Earth
.
But
to
compleat
the
absurdity
of
Ignatius
his
Miracles
,
and
advance
their
contradiction
to
the
Laws
of
Nature
beyond
all
comparison
;
the
Writers
of
his
Life
pretend
him
to
have
been
bodily
present
in
two
places
more
than
nine
hundred
miles
distant
at
one
and
the
same
time
:
and
produce
this
one
Example
of
it
.
Leonard
Kesel
,
a
Jesuit
of
Colen
,
passionately
desired
to
see
Ignatius
while
yet
alive
;
and
therefore
writing
to
him
earnestly
,
desired
him
to
give
him
leave
to
come
to
Rome
.
The
Saint
forbid
him
to
come
,
assuring
him
,
that
if
his
sight
was
necessary
,
God
would
provide
a
way
for
it
,
without
putting
him
to
the
trouble
of
undergoing
so
long
a
Journey
.
This
Answer
seemed
enigmatical
to
Kesel
;
yet
he
contented
himself
,
and
expected
the
event
.
Upon
a
day
then
,
when
he
least
thought
of
it
,
Ignatius
entred
into
his
Chamber
at
Colen
;
and
having
talked
with
him
for
some
while
,
disappeared
,
leaving
him
wonderfully
comforted
with
this
prodigious
visit
.
It
seems
,
Romantick
Negromancers
,
our
Modern
Witches
,
and
Romish
Saints
,
are
all
alike
famous
for
making
themselves
invisible
,
and
flying
in
the
Air.
Saint
Francis
frequently
rid
through
the
Air
in
a
fiery
Chariot
;
and
Saint
Dunstan
,
while
yet
a
Boy
,
flew
down
from
the
top
of
Glastenbury
Church
:
but
Abaris
,
the
Disciple
of
Pythagoras
,
and
Priest
of
Apollo
,
among
the
Scythians
,
outdid
them
all
;
who
taking
an
Arrow
out
of
Apollo's
Temple
,
rid
upon
it
in
the
Air
over
all
the
World
,
past
Seas
,
Rivers
and
Deserts
;
performed
Miracles
,
and
did
such
Wonders
,
as
no
Romish
Saint-Errant
did
ever
equal
.
Miracles
including
such
contradictions
,
as
that
one
individual
Body
can
exist
in
two
distant
places
at
the
same
time
,
ought
in
no
case
to
be
believed
;
but
there
are
others
,
which
however
implying
no
contradiction
,
include
somewhat
monstrous
in
them
,
and
carry
such
an
air
of
incredibility
,
that
nothing
less
than
the
utmost
evidence
of
sense
can
induce
the
mind
to
assent
to
them
.
The
Miracles
of
Christ
and
the
Apostles
were
indeed
beyond
the
ordinary
power
of
Nature
;
but
yet
were
not
so
extravagantly
stupendious
,
as
might
affright
no
less
than
perswade
Mankind
.
But
the
Legendary
Writers
of
the
Church
of
Rome
,
while
they
calculated
their
Miracles
,
not
for
the
benefit
of
the
Church
,
or
information
of
the
World
,
but
the
honour
and
admiration
of
their
Saint
,
scorned
to
stoop
at
ordinary
Prodigies
,
or
take
measures
from
the
more
sober
Miracles
of
the
first
Founders
of
Christianity
.
It
was
not
sufficient
for
Saint
Francis
to
turn
Water
into
Wine
,
to
draw
Water
from
the
Rock
,
and
feed
great
multitudes
with
a
little
Bread
,
in
emulation
of
Christ
(
whose
Miracles
the
Romish
Legends
have
so
far
transcribed
,
that
not
even
those
have
been
omitted
,
which
argued
a
Divine
Nature
to
be
in
Christ.
Thus
(a)
St.
Philip
Neri
is
said
to
have
understood
the
most
private
thoughts
of
Men
;
and
his
Disciples
pretended
frequently
to
cure
Diseases
in
his
Name
.
Yet
these
satisfied
not
the
Ambition
of
St.
Francis
)
but
higher
flights
must
be
taken
,
and
greater
Miracles
invented
.
Beasts
,
Birds
,
and
Insects
,
must
admire
and
reverence
him
;
the
Cross
must
speak
to
him
,
Stone-walls
must
move
at
his
command
,
Ships
must
voluntarily
attend
his
motions
without
any
Pilot
,
and
his
Votaries
must
walk
under
water
no
otherwise
than
upon
dry
ground
.
Lastly
,
to
exceed
the
glory
of
all
Prophets
and
Apostles
,
and
even
the
Humanity
of
Christ
himself
;
he
must
know
the
secret
thoughts
of
Men
;
a
privilege
in
like
manner
challenged
by
Apollonius
,
(a)
and
Ignatius
(b)
;
altho
the
former
recommended
Euphrates
the
Philosopher
to
Vespasian
the
Emperor
as
a
most
vertuous
and
religious
Person
,
whom
he
afterwards
accused
of
many
horrid
Crimes
before
Domitian
;
and
the
latter
,
by
the
Confession
of
his
Historians
,
was
often
ignorant
of
the
Intentions
of
the
Popes
concerning
his
Order
;
and
both
chose
to
themselves
at
first
Disciples
who
apostatized
from
them
:
Both
equally
pretended
to
know
whatsoever
was
done
in
any
absent
part
of
the
World
;
and
Dio
(c)
asserts
confidently
,
that
Apollonius
knew
at
Ephesus
,
what
was
done
in
the
same
moment
at
Rome
,
altho
we
should
ten
thousand
times
disbelieve
it
But
we
have
learned
not
to
resign
up
our
Judgments
to
confident
Pretences
;
and
do
not
envy
to
the
Church
of
Rome
,
the
Example
and
Authority
of
the
Ancient
Heathens
in
inventing
prodigious
Fables
,
and
requiring
a
blind
Belief
to
be
given
to
them
.
It
were
too
tedious
to
reckon
up
all
the
fabulous
Prodigies
ascribed
to
Ignatius
;
how
many
Miracles
were
performed
by
his
Name
written
in
a
piece
of
Paper
;
How
many
Legions
of
Devils
were
driven
away
by
his
Staff
,
and
Cures
performed
by
the
parings
of
his
Nails
.
But
that
Miracle
is
more
especially
observable
,
which
he
acted
at
his
last
return
into
his
own
Country
.
Preaching
there
in
Field-Conventicles
,
surrounded
with
a
great
Auditory
,
his
Voice
,
tho
naturally
very
low
,
and
weakned
with
many
Diseases
and
Infirmities
,
was
heard
distinctly
above
a
Quarter
of
a
Mile
round
.
In
framing
of
Miracles
for
the
Reputation
of
an
Order
,
it
seems
dishonourable
to
Copy
out
from
one
another
.
No
greater
Curse
can
befal
an
Order
,
than
not
to
invent
some
Miracles
more
Stupendious
,
than
any
pretended
to
by
other
Orders
.
Yet
in
this
case
of
Preaching
,
the
Dominicans
have
been
so
successful
in
their
Miracles
,
that
they
have
left
no
room
for
future
Invention
.
They
tell
us
,
that
Vincentius
Ferrerius
of
their
Order
,
preaching
to
People
of
many
Nations
,
and
different
Languages
at
once
,
was
understood
by
all
at
the
same
time
,
as
well
as
if
every
one
had
heard
him
Preaching
in
their
own
Language
.
This
was
so
high
a
flight
,
that
it
must
be
a
very
fruitful
Invention
which
can
exceed
it
.
The
Jesuits
therefore
at
least
,
to
offer
somewhat
in
Comparison
to
it
,
have
represented
Ignatius
dilating
his
Voice
in
Preaching
beyond
the
ordinary
Power
of
Nature
;
and
when
they
were
conscious
that
this
was
too
mean
a
flight
,
have
ascribed
to
Xaverius
the
gift
of
Tongues
;
a
Miracle
in
their
esteem
so
great
and
unexceptionable
,
that
of
late
it
hath
been
thought
worthy
to
be
produced
and
employed
in
the
Conversion
of
English
Hereticks
.
But
see
the
unhappiness
of
the
Project
.
There
is
yet
extant
an
Epistle
of
Xaverius
,
wherein
he
complains
of
his
small
success
in
the
East
Indies
,
proceeding
from
his
want
of
the
Tongue
;
and
tells
us
,
how
coming
to
Iapan
,
he
employed
himself
for
some
Months
,
with
great
labour
and
industry
to
learn
the
Tongue
.
To
which
we
may
add
,
what
Orlandinus
*
relates
of
him
,
That
,
when
in
the
Island
Socotora
,
he
could
not
teach
Christianity
to
the
People
by
word
of
Mouth
,
for
want
of
the
Tongue
,
he
taught
them
by
Nods
,
and
the
motion
of
his
Fingers
.
Lastly
,
There
are
some
Miracles
so
foolish
and
unuseful
,
and
performed
upon
such
frivolous
occasions
,
that
the
proposal
of
them
would
deserve
our
Indignation
,
rather
than
belief
;
such
as
are
injurious
to
the
Honour
of
God
,
and
repugnant
to
his
Wisdom
,
and
look
rather
like
the
effects
of
Vanity
,
or
a
trifling
petulant
Humor
,
than
the
Works
of
Omniscience
;
as
if
God
would
condescend
to
exert
his
Omnipotence
in
Trifles
,
and
give
sport
to
Mankind
.
It
would
be
unworthy
his
infinite
Perfection
,
to
violate
the
ordinary
course
of
Nature
,
for
any
other
than
great
and
noble
Ends
,
or
to
prostitute
his
Power
of
working
Miracles
to
the
Whimsies
an
Capricio's
of
every
petty
Devoto
.
When
we
are
told
,
therefore
,
that
an
Elm
saluted
Apollonius
with
an
articulate
Voice
,
at
the
command
of
an
Indian
Philosopher
:
That
when
the
Brachmans
entertained
him
at
Dinner
,
the
Earth
of
its
own
accord
rose
up
in
a
gibbous
excrescence
in
form
of
a
Table
;
Leaves
and
Flowers
raised
themselves
into
Seats
for
the
Guests
,
and
Cups
and
Dishes
placed
themselves
on
the
Table
without
any
mover
;
and
that
after
the
Dinner
,
the
Brachmans
diverted
their
Guests
by
hanging
in
the
Air.
When
we
hear
of
St.
Dunstans
setting
his
Shoulder
to
the
Church
of
Macclesfield
,
which
was
not
placed
towards
the
East
,
and
crouding
it
into
a
right
Position
.
That
†
St.
Philip
Neri
could
smell
the
Devil
,
could
see
Souls
,
while
they
were
yet
in
the
Body
;
and
by
the
smell
,
distinguish
who
had
kept
their
Virginity
,
and
who
not
.
That
St.
Dominick
,
and
St.
Vrsula
,
with
her
Army
of
Virgins
,
marched
through
the
Rain
without
being
wetted
.
That
St.
Benedict
,
while
yet
a
Child
,
repaired
the
broken
Platter
of
his
Nurse
.
That
when
St.
Fremyns
Body
was
translated
to
Amiens
,
the
Trees
put
on
Leaves
,
and
the
Sun
ascended
to
the
Tropick
of
Cancer
in
the
middle
of
December
;
we
cannot
so
far
betray
our
Reason
,
as
to
believe
such
Trifles
,
which
●ould
be
even
unworthy
the
gaiety
of
a
Theatre
,
much
more
the
Majesty
and
Wisdom
of
God.
St.
Francis
and
Ignatius
were
no
less
remarkable
for
such
miraculous
Freaks
,
than
any
other
Saint
whatsoever
.
The
former
being
invoked
after
Death
,
set
the
broken
Legs
of
Oxen
,
restored
stollen
Cattel
,
mended
crackt
wooden
Dishes
,
and
repaired
broken
Plowshears
;
and
as
if
Saints
were
freed
from
all
Obligations
of
Moral
Justice
,
broke
the
Prison-doors
to
set
Debtors
at
Liberty
.
Ignatius
was
taught
to
play
at
Billiards
by
an
extraordinary
Miracle
;
and
which
will
for
ever
engage
the
Devotion
of
the
softer
Sex
to
him
,
is
reported
to
have
conferred
Beauty
upon
deformed
Children
,
at
a
single
Invocation
.
His
Companions
march
through
a
deep
Snow
;
but
wheresoever
they
set
their
foot
,
the
Snow
presently
dislodgeth
:
A
Father
and
Mother
dispute
whether
their
little
Son
of
three
Months
old
,
should
be
named
Ignatius
,
or
Irenoeus
.
The
Controversy
is
committed
to
the
Arbitration
of
the
Child
,
who
presently
gives
Sentence
for
Ignatius
in
an
articulate
Speech
.
Lastly
,
That
nothing
may
be
wanting
to
the
Perfection
of
these
Theatrical
Miracles
,
Musick
must
be
introduced
to
complement
the
Saint
,
and
divert
the
Reader
.
When
St.
Francis
one
Night
earnestly
desired
to
hear
some
Musick
,
a
Concert
of
Angels
appeared
to
him
,
and
played
most
melodiously
.
While
Ignatius
writ
his
Constitutions
,
He
often
heard
,
not
only
in
his
Imagination
,
but
with
his
outward
Ears
,
most
sweet
Lessons
of
the
heavenly
Musick
.
And
when
his
Body
was
exposed
after
Death
,
divers
Stars
were
seen
upon
his
Sepulchre
,
and
a
very
harmonious
Concert
of
Musick
was
heard
about
it
,
for
two
whole
days
together
.
But
St.
Dunstan
was
more
modest
in
procuring
to
himself
this
miraculous
Musick
.
He
scorned
to
put
the
Angels
to
any
trouble
;
and
therefore
his
Harp
usually
played
of
its
own
accord
,
as
it
hung
upon
the
Wall.
Such
are
the
Miracles
,
which
in
former
Ages
advanced
the
Doctrines
of
the
Church
of
Rome
,
and
at
this
day
continue
to
be
none
of
the
least
Arguments
of
their
truth
to
credulous
and
injudicious
Persons
.
Upon
these
is
founded
the
honour
of
their
Saints
;
and
upon
their
truth
depends
one
of
the
most
glorious
Notes
of
their
Church
.
From
the
Miracles
of
Saint
Francis
alone
,
Surius
pretends
,
that
,
whatsoever
Hereticks
may
prate
,
it
is
abundantly
proved
,
that
the
departed
Saints
know
our
Concerns
on
Earth
,
and
hear
our
Petitions
.
Thus
the
Controversie
of
the
Invocation
of
Saints
is
decided
.
Add
to
this
the
Visions
of
Ignatius
,
and
devotion
of
Saint
Francis's
Lamb
,
and
Transubstantiation
will
be
irrefragably
demonstrated
:
and
so
in
all
other
Articles
peculiar
to
the
Church
of
Rome
,
Miracles
will
not
be
wanting
to
demonstrate
their
truth
.
And
indeed
Miracles
are
now
become
the
only
refuge
to
which
our
Adversaries
can
recur
,
when
Reason
and
Learning
runs
so
low
among
them
,
and
their
Arguments
have
been
so
often
baffled
.
But
by
an
unhappy
incredulity
we
are
no
more
inclined
to
believe
their
Miracles
,
than
Doctrines
;
the
latter
we
imagine
to
be
false
,
but
the
former
both
false
and
foolish
.
It
remains
therefore
that
we
receive
a
conviction
of
the
truth
of
the
Romish
Religion
,
as
Ignatius
did
,
by
supernatural
Illumination
,
and
extraordinary
Impulse
,
which
may
be
hoped
for
,
when
God
shall
lose
his
Attribute
of
Immutability
,
and
Christianity
cease
to
be
Rational
.
But
to
pass
by
that
;
From
what
hath
been
hitherto
said
,
it
appears
that
the
Church
of
Rome
is
in
the
highest
degree
guilty
of
Enthusiasm
;
and
that
Ignatius
,
and
(
whom
he
imitated
)
Saint
Francis
,
were
the
greatest
and
most
foolish
Enthusiasts
of
any
Age
;
Persons
so
far
unworthy
the
Glories
of
Heaven
,
and
Society
of
Angels
,
that
they
deserved
rather
to
be
excluded
from
the
number
of
rational
Beings
,
and
upon
that
account
be
placed
one
degree
beneath
Fools
and
Madmen
.
Yet
to
these
are
publick
Prayers
addressed
in
the
Church
of
Rome
,
Festivals
celebrated
,
Churches
dedicated
,
and
Vows
directed
;
and
as
if
all
this
were
not
sufficient
,
God
must
be
desired
to
save
us
through
their
Merits
.
Thus
Bonaventure
concludes
the
Life
of
Saint
Francis
in
these
words
.
May
Iesus
Christ
bring
us
unto
Heaven
by
the
Merits
of
his
Servant
Francis
:
and
the
Golden
Legend
thus
.
Let
us
pray
to
Saint
Francis
that
he
would
aid
and
assist
us
,
that
by
his
Merits
we
may
come
to
everlasting
life
.
And
that
somewhat
more
than
humane
may
be
conceived
of
them
;
we
are
told
of
Ignatius
,
that
only
by
his
Name
writ
in
a
piece
of
Paper
,
he
did
more
Miracles
than
Moses
,
and
not
fewer
than
the
Apostles
;
that
the
Founders
indeed
of
other
Religious
Orders
were
formerly
sent
by
God
for
the
benefit
of
the
Church
;
but
that
after
all
,
in
these
last
days
,
God
hath
spoken
to
us
by
his
Son
Ignatius
,
whom
he
hath
made
Heir
of
all
things
,
and
to
whom
nothing
else
was
wanting
to
the
utmost
perfection
,
but
the
following
Attribute
,
By
whom
also
he
made
the
World.
This
was
spoken
of
Ignatius
before
he
was
yet
Canonized
.
I
know
not
whether
his
Canonization
qualified
him
to
receive
that
Attribute
;
but
I
am
sure
it
excused
not
his
Memory
from
the
just
imputation
of
Folly
and
Enthusiasm
,
nor
the
Church
of
Rome
from
the
Charge
of
a
most
deplorable
Fanaticism
in
celebrating
his
Memory
,
and
applauding
his
Folly.
FINIS
.
ERRATA
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History
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Church-lands
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difference
between
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French
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to
which
is
added
,
the
Popes
Brief
to
the
Assembly
of
the
Clergy
,
and
their
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Combers
Companion
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Dr.
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Catholick
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Rob.
Filmers
Patriarcha
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o.
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Spencer
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Ritualibus
&
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,
in
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fol.
Sir
Tho.
Browns
Vulgar
Errors
,
with
all
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of
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,
fol.
Patris
Simoni●
D●squisitiones
Criticae
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Variis
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diversa
Loca
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Castig
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IJ.
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Orac.
4
o.
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Case
of
Lay-Communion
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Church
of
England
considered
,
4
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Two
Letters
betwixt
Mr.
R
Smith
,
and
Dr.
Hen.
Hammond
about
Christs
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into
Hell
,
8
o.
Dean
Stratfords
Disswasive
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Revenge
,
8
o.
Dr.
Hez
.
Burtons
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Volume
of
Discourses
,
of
Purity
and
Charity
;
of
Repentance
,
and
of
seeking
the
Kingdom
of
God.
Published
by
Dean
Tillotson
.
8
o.
—
His
Second
Volume
of
Discourses
on
several
Practical
Subjects
.
8
o.
Sir
Thomas
Mores
Vtopia
,
newly
made
English
by
Dr.
Burnet
.
8
o.
Mr.
Sellers
Devout
Communicant
;
assisted
with
Rules
,
Meditations
,
Prayers
and
Anthems
,
12.
Dr.
Towerson
of
the
Sacraments
in
General
.
—
Of
the
Sacrament
of
Baptism
in
particular
.
8
o.
The
History
of
the
COVNCIL
OF
TRENT
,
in
which
,
besides
the
ordinary
Acts
of
the
Council
,
are
declared
many
notable
occurrences
which
hapned
in
Christendom
for
40
Years
,
and
particularly
the
Practices
of
the
COVRT
of
ROME
to
hinder
the
R●formation
of
their
Errors
,
and
to
maintain
Their
Greatness
;
Written
by
Father
Paul
of
the
Servi
.
To
which
is
added
,
the
Life
of
the
Author
,
and
the
History
of
the
Inquisition
.
Dr.
B●rnets
History
of
the
Reformation
of
the
Church
of
Eng.
in
2
Vol
Fol.
A
Collection
of
sixteen
several
Tracts
and
Discourses
,
written
in
the
Years
,
from
16●8
.
to
1685.
inclusive
;
by
Gilbert
Barnet
.
D.
D.
To
which
is
added
,
A
Letter
written
to
Dr
Barnet
▪
giving
an
Account
of
Cardinal
Pools
secret
Powers
.
The
History
of
the
Powder
Treason
,
with
a
Vindication
of
the
Proceedings
thereupon
.
An
Impartial
Consideration
of
the
Five
Jesuits
dying
Speeches
,
who
were
Executed
for
the
Popish
P●ot
,
1679.
4
o.
A
Dissertation
concerning
the
Government
of
the
Ancient
Church
;
more
particularly
of
the
Encroachments
of
the
Bishops
of
Rome
upon
other
Sees
,
By
WILLIAM
CAVE
,
D.D.
8
vo
.
An
Answer
to
Mr.
Serjeant's
[
Sure
Footing
in
Christianity
]
concerning
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Rule
of
F●ith
.
With
some
other
Discourses
.
By
WILLIAM
FALKNER
,
D.
D.
4
o.
A
Vindication
of
the
Ordinations
of
the
Church
of
England
;
in
An●wer
to
a
Paper
written
by
one
of
the
Church
of
Rome
,
to
prove
the
Nullity
of
our
Orders
.
By
GILBERT
BVRNET
.
D
D.
An
Abrid●ment
of
the
History
of
the
Reformation
of
the
Church
of
England
,
By
GILB
BVRNET
,
D
D.
8
vo
.
The
APOLOGY
of
the
Church
of
England
;
and
an
Epistle
to
one
Signior
Scipio
.
a
Venetian
Gentleman
,
concerning
the
Council
of
Trent
.
Written
both
in
Latin
,
by
the
Right
Reverend
Father
in
God
,
IOHN
IEWEL
Lord
Bishop
of
Salisbury
;
Made
English
by
a
Person
of
Quality
.
To
which
is
added
,
The
Life
of
the
said
Bishop
;
Collected
and
written
by
the
same
Hand
,
8
vo
.
The
Life
of
WILLIAM
BEDEL
,
D.
D.
Bishop
of
Kilmore
in
Ireland
.
Together
with
Certain
Letters
which
passed
betwixt
him
and
Iames
Waddesworth
(
a
late
Pensioner
of
the
Holy
Inquisition
of
Sevil
)
in
Matters
of
Religion
,
concerning
the
General
Motives
to
the
Roman
Obedience
.
8
vo
.
The
Decree
made
at
ROME
the
Second
of
March
,
1679.
condemning
some
Opinions
of
the
Iesiuts
,
and
other
Casuists
.
4
o.
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Discourse
concerning
the
Necessity
of
Reformation
,
with
respect
to
the
Errors
and
Corruptions
of
the
Church
of
Rome
.
4
o.
First
and
Second
Parts
.
A
Discourse
concerning
the
Celebration
of
Divine
Service
in
an
Unknown
Tongue
.
9
o.
A
Papist
no
Misrepresented
by
Protestants
.
Being
a
Reply
to
the
Reflections
upon
the
Answer
to
[
A
Papist
Misrepresented
and
Represented
]
4
o.
An
Exposition
of
the
Doctrine
of
the
Church
of
England
,
in
the
several
Articles
proposed
by
the
late
BISHOP
of
CONDOM
,
[
in
his
Exposition
of
the
Doctrine
of
the
Catholick
Church
]
4
o.
Defence
of
the
Exposition
of
the
Doctrine
of
the
Church
of
England
;
against
the
Exceptions
of
the
Mons.
de
Meaux
,
late
Bishop
of
Condom
,
and
his
Vindicator
,
4
o.
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CATECHISM
,
explaining
the
Doctrine
and
Practices
of
the
Church
of
Rome
.
With
an
Answer
thereunto
By
a
Protestant
of
the
Church
of
England
.
8
vo
.
A
Papist
Represented
and
not
Misrepresented
,
being
an
Answer
to
the
First
,
Fifth
and
Sixth
Sheets
of
the
Second
Part
of
the
[
Papist
Misrepresented
and
not
Represented
]
;
and
for
a
further
Vindication
of
the
CATECHISM
,
truly
Representing
the
Doctrines
and
Practices
of
the
Church
of
Rome
.
4
o.
The
Lay-Christian's
Obligation
to
read
the
Holy
Scriptures
.
4
o.
The
Plain
man's
Reply
to
the
Catholick
Missionaries
.
24
o.
An
Answer
to
THREE
PAPERS
lately
printed
,
concerning
the
Authority
of
the
Catholick
Church
in
matters
of
Faith
,
and
the
Reformation
of
the
Church
of
England
4
o
A
Vindication
of
the
Answer
to
the
said
THREE
PAPERS
.
4
o.
Mr
Chillingworths
Book
,
called
[
The
Religion
of
Protestants
a
safe
way
to
Salv●tion
]
made
more
generally
useful
by
omitting
personal
contests
,
but
inserting
whatsoever
concerns
the
common
cause
of
Protestants
,
or
defends
the
Church
of
England
;
with
an
exact
Table
of
Contents
,
and
an
Addition
of
some
genuine
Pieces
of
Mr.
Chillingworths
,
never
before
Printed
,
viz.
against
the
Infallibility
of
the
Roman
Church
,
Transubstantiation
,
Tradition
,
&c.
And
an
Account
of
what
moved
the
Author
to
turn
Papist
,
with
his
confutation
of
the
said
motives
.
An
Historical
Treatise
written
by
an
Author
of
the
Communion
of
the
Church
of
Rome
,
touching
Transubstantiation
.
Wherein
is
made
appear
,
That
according
to
the
Principles
of
that
Church
,
this
Doctrine
cannot
be
an
Article
of
Faith
,
4
o.
The
Protestants
Companion
,
or
an
Impartial
survey
,
and
comparison
of
the
Protestant
Religion
as
by
Law
established
,
with
the
main
Doctrines
of
Popery
.
Wherein
is
shewn
,
that
Popery
is
contrary
to
Scripture
,
Primitive
Fathers
and
Councils
;
and
that
proved
from
Holy
Writ
,
the
Writings
of
the
Ancient
Fathers
,
for
several
hundred
Years
,
and
the
Confession
of
the
most
Learned
Papists
themselves
.
4
o.
The
Pillar
and
Ground
of
Truth
.
A
Treatise
shewing
that
the
Roman
Church
falsly
claims
to
be
that
Church
,
and
the
Pillar
of
that
Truth
mentioned
by
S.
Paul
in
his
first
Epistle
to
Timothy
,
chap.
3.
ver
.
15.4
o.
The
Peoples
Right
to
read
the
Holy
Scriptures
Asserted
.
4
o.
A
short
summary
of
the
principal
Controversies
between
the
Church
of
Engl.
and
the
Church
of
Rome
,
being
a
Vindication
of
several
Protestant
Doctrines
,
in
Answer
to
a
late
Pamphlet
,
intituled
,
[
Protestancy
destitute
of
Scripture
proofs
]
4
o.
An
Answer
to
a
late
Pamphlet
,
intituled
,
[
The
Judgment
and
Doctrine
of
the
Clergy
of
the
Church
of
England
concerning
one
special
Branch
of
the
Kings
Prerogative
,
viz.
[
In
dispensing
with
the
Penal
Laws
.
]
4
o.
A
Discourse
of
the
Holy
Eucharist
in
the
two
great
Points
of
the
Real
Presence
,
and
the
Adoration
of
the
Host
;
in
Answer
to
the
Two
Discourses
lately
Printed
at
Oxford
on
this
Subject
:
To
which
is
prefixed
a
large
Historical
Preface
relating
to
the
same
Argument
.
Two
Discourses
;
Of
Purgatory
,
and
Prayers
for
the
Dead
.
The
Fifteen
Notes
of
the
Church
,
as
laid
down
by
Cardinal
Bellarmin
examined
and
confuted
.
4
o.
With
a
Table
to
the
Whole
.
Preparation
for
Death
:
Being
a
Letter
sent
to
a
young
Gentlewoman
in
France
,
in
a
dangerous
Distemper
of
which
she
died
.
by
W.
Wake
,
M.
A
12
o.
The
Difference
between
the
Church
of
England
and
the
Church
of
Rome
▪
in
opposition
to
a
late
Book
,
Intituled
,
An
Agreement
between
the
Church
of
England
and
Church
of
Rome
.
A
Private
Prayer
to
be
used
in
difficult
Times
.
A
True
Account
of
a
Conference
held
about
Religion
at
London
,
Sept.
29.
1687.
between
A.
Pulton
,
Jesuit
,
and
Th.
Tenison
,
D.
D.
as
also
of
that
which
led
to
it
,
and
followed
after
it
.
4
o.
The
Vindication
of
A.
Cressener
,
Schoolmaster
in
Long-Acre
,
from
the
Aspersions
of
A.
Pulton
,
Jesuit
.
Schoolmaster
in
the
Savoy
,
together
with
some
Account
of
his
Discourse
with
Mr.
Meredith
.
A
Discourse
shewing
that
Protestants
are
on
the
safer
Side
,
notwithstanding
the
uncharitable
Judgment
of
Adversaries
;
and
that
Their
Religion
is
the
surest
Way
to
Heaven
.
4
o.
Six
Conferences
concerning
the
Eucharist
,
wherein
is
shewed
,
that
the
Doctrine
of
Transubstantiation
overthrows
the
Proofs
of
Christian
Religion
.
A
Discourse
concerning
the
pretended
Sacrament
of
Extreme
Vnction
;
with
an
Account
of
the
Occasions
and
Beginnings
of
it
in
the
Western
Church
.
In
Three
Parts
.
With
a
Letter
to
the
Vindicator
of
the
Bishop
of
Condom
.
A
Second
Letter
from
the
Author
of
the
Discourse
concerning
Extreme
Unction
to
the
Vindicator
of
the
Bishop
of
Condom
.
The
Pamphlet
entituled
,
Speculum
Ecclesiasticum
,
or
an
Ecclesiastical
Prospective-Glass
,
considered
,
in
its
False
Reasonings
and
Quotations
.
These
are
added
,
by
way
of
Preface
,
two
further
Answers
,
the
First
,
to
the
Defender
of
the
Speculum
;
the
Second
to
the
Half-sheet
against
the
Six
Conferences
.
A
Second
Defence
of
the
Exposition
of
the
Doctrine
of
the
Church
of
England
,
against
the
new
Exceptions
of
Mons.
de
Meaux
,
late
Bishop
of
Condom
,
and
his
Vindicator
.
The
FIRST
PART
.
In
which
the
Account
that
has
been
given
of
the
Bishop
of
Meaux's
Exposition
,
is
fully
Vindicated
;
the
Distinction
of
Old
and
New
Popery
Historically
asserted
,
and
the
Doctrine
of
the
Church
of
Rome
,
in
Point
of
Image-worship
,
more
particularly
considered
.
4
o.
A
Second
Defence
of
the
Exposition
of
the
Doctrine
of
the
Church
of
England
,
against
the
New
Exceptions
of
Mons.
de
Meaux
,
late
Bishop
of
Condom
,
and
his
Vindicator
.
The
SECOND
PART
.
In
which
the
Romish
Doctrines
concerning
the
Nature
and
Object
of
Religious
Worship
,
of
the
Invocation
of
Saints
,
and
Worship
of
Images
and
Relicks
,
are
considered
,
and
the
Charge
of
Idolatry
against
the
Church
of
Rome
,
upon
the
account
of
them
,
made
good
,
4
o.
The
Incurable
Scepticism
of
the
Church
of
Rome
.
By
the
Author
of
the
[
Six
Conferences
concerning
the
Eucharist
.
]
4
o.
Mr.
Pulton
Considered
in
his
Sincerity
,
Reasonings
Authorities
:
Or
a
Just
Answer
to
what
he
hath
hitherto
published
in
his
True
Account
;
his
True
and
Fu●
Account
of
a
Conference
,
&c.
His
Remarks
;
and
in
them
his
pretended
Confutation
of
what
he
〈◊〉
Dr.
T●●
Rule
of
Faith.
By
Th.
Tenison
,
D.
D.
A
Full
View
of
the
Doctrine
and
Practices
of
the
Ancient
Church
relating
to
the
Eucharist
,
wholly
different
from
those
of
the
Present
Roman
Church
,
and
inconsistent
with
the
belief
of
〈…〉
.
B●ing
●
sufficient
Confutation
of
Consensus
Veter●●
,
N●bis
〈◊〉
,
and
other
late
Collections
of
the
Fathers
pretending
to
the
Contrary
.
4
●
An
Answer
to
〈…〉
Reflections
upon
the
State
and
View
of
the
Controversy
;
With
〈…〉
V●●dicator's
F●ll
Answer
shewing
;
that
the
Vindicator
has
utterly
ru●●●d
the
New
Design
of
Expanding
and
Representing
Popery
.
4
o.
An
Answer
to
the
Popish
Address
presented
to
the
Ministers
of
the
Church
of
England
,
4
o.
Popery
not
founded
in
Scripture
,
or
the
Texts
which
Papists
cite
out
of
the
Bible
for
Proofs
of
the
Points
of
their
R●●i●i●n
,
examin'd
and
shew'd
to
be
alledged
without
Ground
.
In
twenty
Discourses
,
Four
whereof
are
published
,
the
rest
will
follow
weekly
in
their
Order
.
An
Abridgment
of
the
Perogative
of
St.
Ann
,
Mother
of
the
Mother
of
God
,
with
the
Approbations
of
the
〈◊〉
of
Paris
,
thence
done
into
English
,
with
a
PREFACE
concernining
the
O●igin●l
of
the
Story
.
The
●●●●nitive
Fathers
no
Papi●t●
,
in
Answer
to
the
Nubes
Testium
,
to
which
is
added
,
a
Discourse
concerning
I●v●cation
of
Saints
,
in
Answer
to
the
Challenge
of
F.
Sabran
the
Jesuit
;
wherein
is
shewn
,
that
the
Invocation
of
Saints
was
so
far
from
being
the
Practice
,
that
it
was
expresly
against
the
Doctrine
of
the
Primitive
Fathers
.
4
o.
An
Answer
to
a
Discourse
concerning
the
Celibacy
of
the
Clergy
,
lately
Printed
at
Oxford
.
4
o.
The
Virgin
Mary
Misrepresented
by
the
Roman
Church
,
In
the
Traditions
of
that
Church
concerning
her
Life
and
Glory
,
and
in
the
Devotions
paid
to
her
as
the
Mother
of
God.
Both
shewed
out
of
the
Offices
of
that
Church
,
the
Lessons
on
her
Festivals
,
and
from
their
allowed
Authors
.
Reflections
upon
the
●●oks
of
the
Holy
Scripture
,
in
order
to
establish
the
Truth
of
the
Christian
Religion
,
in
3
Parts
.
8
vo
.
〈…〉
Dr.
Tenisons
Sermon
of
Discretion
in
giving
Alms.
12
o.
A
Discourse
concering
the
Merits
of
Good
Works
.
The
Enthusiasm
of
the
Church
of
Rome
,
demonstrated
in
some
Observations
upon
the
Life
of
Ignatius
Loyala
,
(
Founder
of
the
Order
of
Jesus
)
.
A
Vindication
of
the
Answer
to
the
Popish
Address
presented
to
the
Ministers
of
the
Church
of
England
.
4
o.
Notes, typically marginal, from the original text
Notes for div A65590-e2900
Vid.
2d
part
of
the
Vindication
of
the
Exposition
of
the
Doctrine
of
the
Church
of
England
.
(a)
De
Divin
.
Offic.
c.
4.
(b)
Not.
in
Martyrolog
.
Rom.
p.
3.
Edit
.
Paris
,
1645.
(c)
Annal.
ad
an
.
395.
n
20.
(d)
Hist.
Eccl.
l.
6.
c.
26.
(e)
Ap.
Euseb.
Praep.
Evang.
l.
3.
c.
4.
Paulo
post
princip
.
In
vita
Aedesii
prope
fin
.
Notes for div A65590-e4270
(a)
Superstitio
error
insanus
est
,
quos
colit
,
violat
.
Quid
enim
interest
utrum
Deos
neges
an
infames
?
Epist.
123.
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Superstitione
.
Vid.
Histoire
de
l'
Inquisition
de
Goa
,
chez
Hortemels
,
Paris
,
1688
cum
Privilegio
.
⸫
De
la
vie
de
St.
Ignac
.
lib.
1.
Vid.
Orlandin
.
Hist.
Soc.
Jesu
l.
1.
num
.
9.
&c.
*
Ibid.
†
De
vita
Ignat
.
l.
1.
c.
2.
*
Bouhours
,
l.
1.
‖
Id.
ibid.
Bouhours
l.
1.
Maffeius
,
l.
1.
c.
2.
Vie
de
St.
Ignace
.
l.
2.
c.
5.
Bouhours
,
l.
2.
Bonaventura
de
vita
.
Fran.
cap.
3.
Id.
cap.
1.
Bouhours
,
l.
3.
Id.
l.
4.
Bouhours
,
l.
1.
*
Ibid.
Maffeius
,
l.
1.
c.
3.
Bouhours
l.
1.
L.
1.
c.
3.
(a)
L.
1.
(b)
Cap.
2.
Rome
,
1629.
●
vo
Maffeius
,
l.
1.
c.
3.
(a)
Hist.
Soc.
Jesu
,
l.
1.
(b)
Lib.
3.
Philostratus
de
vit
.
Apoll.
●
.
●
.
c.
12.
Id.
l.
3.
c.
15.
Bonaventura
,
cap.
15.6
.
†
De
vita
Fr.
cap.
14.
Bussieres
,
l.
2.
c.
16.
Philostrat
.
l.
1.
c.
15.9
.
Bonavent
.
cap.
8.
Vitelleschi
,
cap.
7.
Philostrat
.
l.
1.
c.
9.
Philostrat
.
l.
7.
c.
6.
Bonavent
.
cap.
8.
(a)
L.
3.
c.
3.
(b)
cap.
5.
Bouhours
,
l.
2.
Id.
l.
6.
Philostr
.
l.
8.
c.
2.
Bouhours
,
l.
1.
Id.
l.
2.
Gloria
S.
Ignatii
,
Rothomagi
,
1630.
cap.
8.
Id.
c.
14.
Ribadeneira
in
vit
.
ejus
.
Philostrat
.
l.
1.
c.
13.
l.
7.
L.
1.
l.
7.
Bonaventur
.
c.
7.
Golden
Legend
,
fol.
262.
London
,
1527.
Bouhours
,
l.
1.
Id.
l.
6.
Gloria
S.
Ignatii
,
cap.
7.
Bouhours
,
l.
6.
*
Vite
ejus
per
Jac.
Baccium
Romae
1645.
Bouhours
,
l.
1.
Gloria
S.
Ignatii
,
cap.
8.
*
Bouhours
,
l.
6.
Vitelleschi
,
c.
20.
†
Jac.
Baccius
in
Vit.
ejus
,
l.
2.
c.
19.
Vitelleschi
,
c.
19.
Bouhours
,
l.
6.
*
Cap.
3.
‖
L.
1.
‡
L.
1.
‖
Hist.
Soc.
Jesu
.
l.
1.
num
.
7.
Bouhours
,
l.
2.
Id.
ibid.
Maffeius
,
l.
1.
c.
18.
Bussieres
l.
2.
c.
1.
Bouhours
,
l.
2.
Bussieres
,
l.
3.
c.
8.
Gloria
St.
Ignatii
,
c.
4.
l.
1.
*
L.
1.
Id.
ibid
,
Id.
l.
2.
Vitelleschi
,
cap.
4.
Id.
cap.
5.
Bouhours
,
l.
3.
Vitelleschi
,
cap.
14.
Bouhours
,
l.
3.
Id.
ibid.
Golden
Legend
,
London
,
1527.
par
.
2.
fol.
103.
Bouhours
,
loc
.
cit
.
Bonaventura
,
cap.
8.13
.
Bouhours
,
l.
2.
Vitelleschi
,
cap.
4.
Id.
ibid.
Bouhours
,
l.
3.
Vitelleschi
,
cap.
13.
Bonavent
.
cap.
3.
Id.
cap.
2.
Bouhours
,
l.
2.
De
vita
Apoll.
l.
4.
c.
5.
l.
8.
c.
13.
Philostratus
,
l.
1.
c.
13.
l.
2.
c.
10.
l.
3.
c.
7.
L.
5
c.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
7.
c.
4.
†
Apud
Euseb.
adv
.
Hierocl
.
in
in●●
.
Bonavent
.
in
vit
.
ejus
c.
11.
Cap.
4.
Cap.
12.
Cap.
3.
Cap.
13.
In
fine
.
Bouhours
,
l.
4.
Id.
ibid.
(a)
Id.
l.
1.
(b)
Vitelleschi
,
cap.
16.
Orlandinus
,
l.
1.
n.
27.
Bouhours
,
l.
3.
Id.
l.
1.
Vitelleschi
,
c.
3.
(c)
Bouhours
,
l.
1.
Gloria
S.
Ignatii
Rothomagi
,
1630.
240.
Cap.
4.
Cap.
3.
Bussieres
,
lib.
3.
cap.
2.
Vid.
supra
.
Bouhours
,
l.
2.
(a)
Ibid.
(a)
Vid.
l.
1.
c.
5.
l.
5.
c.
10
,
&c.
(b)
In
Vit.
ejus
passim
.
Cap.
4.
Cap.
10.
(c)
L.
2.
c.
14.
(d)
Gloria
S.
Ignat.
c.
9.
(e)
Bouhours
,
l.
6.
(f)
Id.
l.
2.
Id.
ibid.
(h)
Pousse
de
l'
Esprit
de
Dieu
.
Bussieres
,
l.
1.
(i)
Bouhour●
,
l.
3.
Bonavent
.
cap.
3.
Bouhours
,
l.
3.
(a)
Id.
ibid.
(b)
Vitelleschi
,
cap.
15.
(c)
Ribadeneira
,
cap.
9.
Bouhours
,
l.
6.
Id.
l.
2.
(e)
Maffeius
,
l.
1.
c.
17.
Bouhours
,
l.
5.
Bouhours
,
l.
3.
Id.
ibid.
Id.
l.
4.
Id.
l.
5.
Maffeius
,
l.
3.
c.
8.
Bonavent
.
cap.
6.
Philostrat
.
l.
5.
c.
7.
Id.
l.
1.
c.
13.
Bonavent
.
c.
2.
Id.
cap.
4.
Id.
cap.
12.
Id.
cap.
3.
Bouhours
,
l.
2.
Id.
lib.
4.
(a)
Cap.
16.
Philostrat
.
l.
3.
L.
1.
c.
12.
Bonavent
.
cap.
5.
Bouhours
,
l.
1.
Id.
l.
3.
Gloria
S.
Ignatii
,
cap.
9.
Vitelleschi
,
cap.
3.
Id.
cap.
22.
Id.
cap.
7.
Vid.
Bussieres
,
l.
1.
c.
4.
Id.
l.
2.
c.
1.
Bouhours
,
lib.
5.
Id.
l.
3.
Vitelleschi
,
cap.
19.
Bonavent
.
cap
2.8
.
Bonavent
.
cap.
3.
Cap.
2.
Cap.
3.
Id.
cap.
8.
Bouhours
,
l.
2.
Id.
ibid.
Id.
ibid.
Ribadeneira
,
cap.
6.
Maffeius
,
l.
1.
cap.
17.
Bouhours
,
l.
2.
Id.
ibid.
Id.
l.
3.
Maffeius
,
l.
2.
c.
4.
Bouhours
,
l.
3.
Bonavent
.
cap.
4.
Cap.
3.
Cap.
8.
Bouhours
,
l.
1.
Id.
l.
3.
Vid.
Bouhours
,
l.
6.
Bonavent
.
cap.
8.
Golden
Legend
.
London
,
1527.
fol.
190.
Philostratus
,
l.
7.
Bouhours
,
l.
1.
Maffeius
,
l.
1.
c.
5.
Bussieres
,
l.
1.
c.
3.
Bouhours
,
l.
2.
Id.
ibid.
Cap.
grave
Legend
.
Nov.
London
,
1516.
fol.
197.
Philostratus
,
l.
1.
c.
10.
Id.
l.
3.
c.
9.
Bonavent
.
cap.
3.
Id.
cap.
5.
Bouhours
,
l.
1.
Ribadeneira
,
cap.
2.
Bouhours
,
l.
1.
Id.
l.
2.
(a)
Bonavent
.
cap.
8.
Golden
Legend
,
London
,
1527.
Bouhours
,
l.
2.
Vitelleschi
,
cap.
7.
Bouhours
,
l.
2.
Vitelleschi
,
cap.
12.
Bouhours
,
l.
3.
Id.
ibid.
Philostratus
,
l.
1.
c.
5.15
.
Golden
Legend
.
London
,
1527.
Bonavent
.
cap.
5.
Bouhours
,
l.
1.
Vitelleschi
,
cap.
2.
Bouhours
,
l.
1.
Vitelleschi
,
cap.
3.
Bouhours
,
l.
1.
Bussieres
,
l.
1.
c.
4.
Vitelleschi
,
cap.
19.
Bussieres
,
l.
2.
c.
1.
Bonavent
.
cap.
6.2
.
Bouhours
,
l.
1.
Vitelleschi
,
cap.
19.
Bouhours
,
l.
2.
Bussieres
,
l.
2.
c.
15.
Id.
l.
2.
c.
3.
(a)
Iac.
Baccius
in
vit
.
ejus
,
l.
2.
c.
19.
Bonavent
.
cap.
2.
Cap.
10.
Cap.
8.
Cap.
12.
Cap.
10.
Golden
Legend
.
fol.
264.
Id.
in
vita
Macarii
.
Bonavent
.
cap.
5.
Cap.
6.
Cap.
15.
Bouhours
,
l.
1
Vitelleschi
,
cap.
11.
Bussieres
,
l.
1.
c.
4.
Vitelleschi
,
cap.
16.
Bouhours
,
l.
3.
Bouhours
,
l.
2.
Vitelleschi
,
cap.
20.
Bussieres
,
l.
1.
c.
14.
Vitelleschi
,
cap.
19.
Bussieres
,
l.
2.
c.
15.
Orlandin
.
Hist.
Soc.
Jesu
,
l.
1.
num
.
44.
Bussieres
,
l.
1.
c.
7.
Maffeius
,
l.
1.
c.
15.
Vitelleschi
,
cap.
8.
Maffeius
,
l.
1.
c.
15.
Orlandinus
,
num
.
44.
Vitelleschi
,
cap.
6.
Orlandin
.
Hist.
Soc.
Jesu
,
l.
1.
num
.
44.
Bouhours
,
l.
1.
Id.
l.
2.
Id.
l.
3.
Id.
l.
6.
Golden
Legend
,
f.
70.
Bonavent
.
cap.
5.
Cap.
7.
Cap.
5.
Capgrave
Legend
.
Nov.
London
,
1516.
fol.
172.
Bussieres
,
l.
1.
c.
2.
Vitelleschi
,
c.
16.
Ribadeneira
,
cap.
18.
Gloria
S.
Ignatii
,
cap.
7.
Bouhours
,
l.
2.
Id.
l.
6.
Bonavent
.
cap.
12.
Cap.
6.
Philostratus
,
l.
2.
c.
2.
l.
4.
c.
6.
l.
6.
c.
13.
Id.
l.
4.
c.
5.
Bonavent
.
cap.
6.
Ribad
.
c.
18.
Gloria
S.
Ignati●
,
cap.
7.
Golden
Legend
in
vita
S.
Antonii
.
Lib.
1.
L.
1.
c.
2.
Bouhours
,
l.
1.
Vitelleschi
,
cap.
3.
Bouhours
,
l.
2.
Id.
l.
6.
Id.
l.
2.
(a)
Hist.
Arcan
.
Vitelleschi
,
cap.
16.
Bouhours
,
l.
3.
Id.
l.
6.
A
sua
conversione
nullum
in
eo
deprehensum
est
dictum
factumve
,
quod
censeri
posset
esse
peccatum
mortale
.
Bulla
Canonizat
.
Lib.
1.
Ibid.
Bouhours
,
l.
2
,
3.
Id.
l.
2.
Philostrat
.
l.
1.
c.
11.
Bouhours
,
l.
2.
Bonavent
.
cap.
6.
Maffeius
,
l.
3.
c.
7.
Bussieres
,
l.
2.
c.
15.
Bouhours
,
l.
3.
Bouhours
,
l.
1.
Maffeius
,
l.
1.
c.
1.
Maffeius
,
l.
2.
c.
12.
Bouhours
,
l.
2.
*
Apud
Ludov
.
Lucium
,
Hist.
Jesuitic
.
l.
1.
c.
1.
in
init
.
Basil.
1627.
4
to
.
Bouhours
,
l.
2.
Vitelleschi
,
cap.
16.
Golden
Legend
,
fol.
190.
Bussieres
,
l.
1.
c.
3.
Vitelleschi
,
cap.
12.
Bouhours
,
l.
1.
c.
10.
*
L.
1.
c.
10.
Bouhours
,
l.
6.
L.
1.
Bonavent
.
cap.
5.
Id.
Ibid.
Bouhours
,
l.
2.
Vultum
pro
sua
voluntate
fingebar
,
Ribadeneira
,
cap.
9.
Haec
verba
,
ad
majorem
Dei
gloriam
,
uti
symbolum
in
ore
semper
habebat
.
Bulla
Canonizat
.
Bussieres
,
l.
2.
c.
14.
(a)
Cap.
12.
(b)
Ind.
Rom.
libr.
prohibit
.
Romae
1607.
p.
211.
Vitelleschi
,
c.
3.
Bouhours
,
l.
1.
(c)
Gloria
S.
Ignatii
,
c.
3.
Vid.
supra
.
Gloria
S.
Ignatii
,
cap
4
▪
Vid.
Supplement
to
Dr.
Burnet's
Letters
.
Bonavent
.
cap.
2
,
4.
Bouhours
,
l.
1.
Id.
l.
2.
Id.
ibid.
Id.
l.
3.
Bussieres
,
l.
2.
c.
4.
Bouhours
,
l.
3.
Id.
ibid.
Id.
l.
4.
Id.
l.
5.
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Adv.
Hierocl
.
prope
fin
.
Gloria
S.
Ignatii
,
cap.
22.
Homil.
49.
Cap.
23.
Ignatii
majorem
necessitudine
contubernii
cognitionem
hausimus
prope
fin
.
Utpote
haud
satis
certa
&
explorata
.
Haud
satis
explorata
sunt
.
L.
3.
c.
14.
in
fine
.
In
Prefat
.
(a)
Lib.
6.
(b)
Lib.
3.
c.
5.
(c)
Cap.
23
,
24.
*
Cap.
16
,
17
,
7.
Bonavent
.
c.
15.
Philostrat
.
l.
1.
c.
3.
Id.
l.
8.
c.
12.
L.
4.
c.
16.
In
Aureliano
Caes.
Cap.
14.
Lib.
3.
Bonavent
.
c.
10.
Id.
cap.
14.
Bouhours
,
l.
2.
Vitelleschi
,
cap.
7.
Cubiculo
semper
usus
est
perangusto
humili
,
longo
29.
lato
14.
alto
10.
Palmis
.
Gloria
S.
Ignatii
,
c.
10.
*
De
Dea
Syra
.
Bouhours
,
l.
6.
Gloria
S.
Ignatii
,
c.
6.
Bouhours
,
l.
3.
‖
Cap.
7.
Philostratus
,
l.
7.
c.
16.
*
L.
7.
c.
13.
Vid.
Bonavent
.
Capgrave
,
fol.
262.
Golden
Legend
▪
fol.
103.
Philostrat
.
c.
3.
●
.
15.
(a)
Lib.
1.
(b)
De
abstinent
.
l.
3.
sect
.
3.
(c)
Lib.
2.
Bussieres
,
l.
1.
c.
2.
Lib.
1.
Cap.
7.
Id.
ibid.
(a)
L.
2.
(b)
L.
1.
c.
8.
(c)
Cap.
19
▪
&c.
(d)
Cap.
19.
(e)
L.
2.
c.
23.
(f)
L.
5.
Maffeius
,
l.
2.
c.
1.
Bussieres
,
l.
2.
c.
3.
L.
1.
c.
2
,
5.
Golden
Legend
.
London
,
1527.
(g)
Vit.
ejus
,
l.
3.
c.
11.
(h)
Cap.
4.
Cap.
11.
Cap.
15.
Illo
ipso
,
quo
Romae
obiit
,
momento
.
Gloria
S.
Ign.
cap.
17.
Eo
temporis
puncto
.
Ribadeneira
.
(a)
Gloria
S.
Ign.
cap.
3.
(b)
Bouhours
,
●
.
4.
Ribad
.
c.
18.
Uno
eodemque
tempore
in
spectabili
corpore
duobus
in
locis
,
&c.
Gloria
S.
Ign.
c.
6.
Vitelleschi
,
cap.
16.
Bonavent
.
cap.
11.
Capgrave
Legend
,
Nov.
fol.
89.
Iamblichus
de
vit
.
Pythag.
cap.
19.
Bonavent
.
cap
5
,
7
,
8.2
,
7
,
12
,
18.
(a)
Iac.
Baccius
,
in
vir
.
ejus
,
l.
3.
c.
8.
l.
5.
c.
4.
Id.
cap.
11.
(a)
Philostrat
.
l.
1.
c.
13.
l.
7.
c.
4.
(b)
Gloria
S.
Ign.
cap.
3.
Philostrat
.
l.
4.
c.
12.
Bouhours
,
l.
2.
Vitelleschi
,
c.
16.
Philostrat
.
l.
5.
●
.
10.
l.
8.
c.
10.
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
apud
Xiphilin
.
in
Domitiano
.
Vitelleschi
,
c.
12.
Epist.
ad
sodales
.
inter
Epist
ex
India
select
.
l.
1.
Ep.
3.
p.
16.
Antwerp
.
1605.
8
o.
*
Hist.
Soc.
Jesu
.
l.
3.
num
.
87.
Colon.
1615.
4
o.
Philostrat
.
l.
6.
c.
5.
l.
3.
Capgrave
,
f.
94.
Golden
Legend
.
London
,
1527.
†
Jac.
Baccius
in
Vit.
ejus
,
l.
3.
c.
1.
l.
2.
c.
13.
Id.
fol.
103.
Id.
fol.
68.
Bonavent
.
c.
24.19
.
Bouhours
,
l.
2.
Gloria
S.
Ign.
c.
17.
Bussieres
,
l.
2.
c.
4.
Gloria
S
Ign.
c.
16.
Bonavent
.
cap.
5.
Gloria
S.
Ign.
c.
4.
Vitelleschi
,
c.
19.
Ribad
.
c.
21.
Capgrave
Legenda
Nova
,
London
,
1516.
fol.
89.
Not.
ad
Bonavent
.
Vit.
S.
Francisci
ad
IV.
Octob.
Fol.
266.
Vid.
Tres
insignes
Conciones
pronuntiatas
die
festo
glorific
.
B.
Ignatii
excusas
Pictaviae
1611.