Lambert

ON SAINT LAMBERT

BISHOP OF VENCE IN GAUL

IN THE YEAR 1154

PREVIOUS COMMENTARY.

On his cult and Acts, written by an eyewitness.

Lambert, Bishop of Vence in Gaul (S.)

G. H.

The Nerusii in Ptolemy are an Alpine people, whose city Vintium, by others Vencia, commonly Vence, is Episcopal in the maritime Alps, The body of S. Lambert in the Cathedral church. situated in the farthest and mountainous part of Provence, which has only twenty-five parishes in its diocese, of which three, inserted into Piedmont, lie subject to the Dominion of the Duke of Savoy. In the Cathedral Church there are preserved the sacred bodies of SS. Veranus and Lambert, Bishops of Vence. Of these S. Veranus is venerated on the 10th day of September, but on this 26th of May S. Lambert. Baronius in the Ecclesiastical Annals at the year 1154 number 7 writes these things: Referred to the birthday on June 26, In this same year on the 6th of the Kalends of July S. Lambert, Bishop of Vence in Gaul, passes from this life into heaven, who from being a monk of Lérins, called by God to the government of that Church, shone with wonderful sanctity, and the same being illustrated by many miracles, the things gloriously done by him were committed to writing by his contemporary, who himself saw many of them. Thus Baronius, on whose authority they referred him to the said 6th of the Kalends of July, or the 26th of June. Ferrarius in the General Catalogue, and Saussaius in the Supplement of the German Martyrology. But the Acts have, at number 6, that he gave up his spirit, and was buried on the 7th of the Kalends of June, but better on May 26, or the 26th of May, which day seems to be substituted in Baronius. Furthermore on the said day he is venerated with solemn Office, not only in the diocese of Vence, but also in that of Riez, of the jurisdiction of the same Province, because he had arisen from Bauduen, a town of this diocese. Hence in the Lessons, printed for the said diocese of Riez in the year 1585, these things are added toward the end: But in the year of Christ one thousand six hundred and thirty-four, a notable part of his Relics was translated from Vence to Bauduen with a great concourse of the devout people, where hitherto it is honorably venerated by the neighboring peoples, and God the Best and Greatest there bestows great benefits on those who have recourse to him through the merits of his Saint.

[2] Ancient Acts. The ancient original Acts are preserved in the Archives of the Cathedral Church of Vence, from which those collated with the autograph by Antonius Isnardus, Vicar general of Vence; Dominic Laurea, Precentor of the said Church; Maurice Vianus, Beneficiary and Curate of the same Church; and Peter de Guigonis, Notary, were transmitted in the year 1596 to Vincent Barralis Salernus, a monk of Lérins, who published them in the Chronology of the Saints of the island of Lérins on page 180 and following: and from there we give the same here. Saussaius from the said Acts published a long encomium composed by himself on this 26th of May: on which day also they refer him in the Benedictine Martyrologies Wion, Menardus, Bucelinus, likewise Ferrarius mentioned above. Before the sepulcher or altar of B. Lambert the following verses were engraved, about the time, as I believe, of his very death; certainly before there were done at his invocation those miracles which are written in the Acts, and which procured for him the name and cult of a Saint.

Let him learn who knows not, that a Bishop here reposes, Inscription. Lambert by name, filled with much goodness, And who for forty years presided over this See. No flattering thing exalted him, nor harsh thing bent him. May the fount of piety pardon his sins,

And let the light of perpetual rest shine for him.

LIFE

By a Contemporary and Eyewitness Author.

Published from the Vence Mss. by Vincent Barralis.

Lambert, Bishop of Vence in Gaul (S.)

BHL Number: 4695

BY A CONTEMPORARY AUTHOR:

Since all the works of the Creator, which are so immense and inscrutable that they exceed the cognition of the whole human mind, The Author, having invoked God, are deservedly to be admired; yet some, which happen beyond custom, some of us admire the more. Which things indeed, although they are held most worthy of admiration, together with narration, and praise; yet because in the mouth of a sinner praise is not comely, with fear and reverence it behooves us to have discourse concerning such things: not because they are greater, but because they are unusual to tell; namely we behold sight restored to the blind, speech to the dumb, and hearing to the deaf, the functions of their limbs repaired to the paralytic, and many other things, which divine Piety frequently works through His Saints. Since also all things which subsist by the divine nod lean upon divine oracles for the giving of praise and glory to the Omnipotent; yet especially in all His Saints is God to be blessed and praised, because He has adorned with diverse virtues those living and persevering in the commandments of Christ, and has decorated with miracles those placed amid the labors and straits of the world as well as those who have entered the way of all flesh, and has made the earthly heavenly, and has furnished participation in His divinity and glory. While, recounting their life or deeds, we set them forth, what else do we do than, by placing a lamp upon a candlestick, show the way to those making a journey? Which thing, with the Lord granting, desiring at present to do, let us invoke the very Author of truth, that He may grant both to say what is true, and to avoid whatever is contrary to truth, since it is no less perilous to assert the false for the true, than to deny the very truth. What therefore we know, we approve by reason; while we believe, we apply faith to authority: for he who relates opinion alone, he writes the things seen by himself. sometimes incurs the blemish of falsity. We therefore, while leaving aside doubtful things for certain ones, set forth concerning the true deeds of B. Lambert Bishop of Vence those things which we have learned by sure relation from many persons, both lay and Cleric, faithful and honest, which also we have seen with our own eyes, and which we frequently behold being done, the very truth, the Holy Spirit teaching us, let us spread the sails of our discourse.

[2] Lambert cut from his mother's womb, Blessed Lambert therefore drew his origin from Bauduen, a town of the diocese of Riez, from a family of Nobles. Whose mother, while she was carrying him in the womb, and was drawing near to childbirth, straitened by pains departed life, and from her belly being cut open the same boy was drawn out by hands. Forthwith however regenerated at the sacred font, and for a little time nursed in the house of his parents, and afterwards dedicated to God; and given over to be educated in the monastery of Lérins, and to be imbued as much with letters as with monastic institutions. There while he grew up a youth of so good a disposition, of so great humility, of so holy a conversation he appeared; that, pleasing both God and men, he was loved by all with exceeding affection; and educated at Lérins, and he was endowed with so great grace, that by the nobility of his mind and the honesty of his morals he transcended every race of Nobles. He also preserved the virginity of flesh and soul with all devotion in every age, the divine grace inspiring him. Diligent in learning letters, studious in retaining those things which he could perceive, he was in all ways solicitous about those things which are of God. Nevertheless the peril of his mother greatly terrified his mind, so much that he asserted himself a matricide, in that the beginning of his nativity had been the cause of her death. Whence, mindful of his condition, he esteemed himself the last of all, and kept familiarly with himself humility, the keeper of all virtues: but by insisting on vigils, fastings and assiduous prayers, he panted after the supernal promise. He was therefore a most prudent man, who knew how to flee transitory things, and in all ways sought after those things which make the possessor blessed. He embraces virtue. By bridling also those things which could delight a man, he obtained temperance. He was strong, because he could never be broken by adversities, nor at any time be lifted up by prosperities. He was also just, because he never denied to anyone what was his own, and bound himself to the service of the Creator with perpetual and constant will, as is fitting.

[3] And when he strove indefatigably to ascend from virtue to virtue, made Bishop of Vence, the fame of his sanctity growing frequent on every side, at an opportune time by divine predestination, he is ordained ^a Bishop of the Church of Vence. He therefore faithfully ruled the same Church for forty years, and instructed the people subject to him no less by examples than by the preaching of words. Not unmindful also of Humility, while he was more exalted, he did not extol himself, as if he had domination over the Clergy, but he was among them as one of themselves. But many, hearing, bound by diverse sicknesses, the fame of so great sanctity; ran together to him, demanding his aid by prayer, he heals the sick. or by imposition of hands; who forthwith, their former health received, returned to their own with joy. Even to epileptics he restored health by the benefit of divine piety. For thirty years before the end of his life he was wont to read through daily the Psalter entirely, before he ate, standing. Though indeed he was of tall stature, beautiful in form, and comely in countenance, yet by the assiduity of fastings and prayers and vigils he reduced his subdued body into the servitude of the spirit; Given to fastings and with all intention of mind, where he had his treasure laid up, he conversed in heavenly things. Although both by so special a dignity, and by the fame of sanctity, he was held great among men, yet esteeming himself lowly, he was always content with small things. But to transgressors he opposed the rule of justice: some also he called back from impiety more by enduring than by persecuting: to the meek and pious he was most meek.

[4] At a certain time therefore, the Lenten abstinence being performed, thrice water is changed into wine. on the holy day of Parasceve, while toward evening drink was being brought to the Clerics, he himself ordered water to be brought to him, which, signed by him in the accustomed manner, was immediately changed into wine. Which when he had tasted, and found it wine, he threatened the minister, for having brought him wine. And again, at his command, water was brought, and at his blessing, signed it immediately was made wine. Which being tasted and found, all who were present marveling, he chided the minister; not believing that it was water, that which he had brought him. And again he ordered water to be brought to him in a pitcher, and to be poured into a cup while he watched; which again he signed under the name of the Trinity, and forthwith it was made wine. Which when the most blessed man found, and understood it to have been the work of divine piety, both with thanksgiving he drank of it, and held it out to the Clerics who were with him to drink; of whom some who drank are still surviving, and bring forth sure testimony.

[5] But the time of his dissolution approaching, his limbs being wearied with sickness, in his last illness he gives light to a blind woman: he was not able to rise from the bed; but he did not relax his mind and spirit from the intention of prayer. There ran together therefore to him from the neighboring cities and castles innumerable throngs of men and women for the sake of visiting, because by all round about he was loved with exceeding affection. But to a certain woman dwelling farther off, who for five years had been blind, it seemed through a dream that she stood before the holy man Lambert, and through the touch of his hands received her sight. Not unmindful of which vision she went as quickly as she could to the place where he was. Who having entered within, more earnestly besought that he would bless her. And when, his hand being raised, he had blessed her, the woman kissed his apprehended hand, and touched thence her eyes, and immediately received her sight; and, all who were present marveling, she began to bless God for her illumination.

[6] And when the most blessed man drew near to his departure, he heard the masons in the Church beating a stone, he signs his sepulcher and fitting his sarcophagus. He asked what was being done; and it was said to him by the bystanders, that his sepulcher, in which his body was to be placed, was being prepared. And he asked them to help him and lead him to see it. Which when it was done, he blessed it, and his hand being raised, signed it; And so returning to the bed, he rested a little; and while there stood about him Peter of good memory, ^b Bishop of Antibes, and Arnaud, ^c Bishop of Nice, with a numerous multitude of Clergy and people, he ordered from memory those things which pertained to him, what should be done. But the Bishop ^d being in his last extremity, asked how he fared; is reported to have answered, I fare well, and I believe that I shall see the good things of the Lord in the land of the living. And these were his last words. And so, his spirit being agitated with good works, he gave it up, and he piously dies. and was honorably buried in a stone sepulcher, by the said Bishops in the same Church of Vence, over which by God's authorship he had been Prelate, on the 7th of the Kalends of June: where those coming to his memory receive many benefits, by divine commiseration.

[7] There came also on the seventh day from the neighboring towns many Clerics, to celebrate the solemnities of Masses; Two blind men are healed also poor men to receive the benefit of alms; among whom a certain one, who for a long time had been blind, coming, prayed before the sepulcher of the Blessed man, and immediately received his sight. But those seeing him, who had known him blind for many years, now seeing; greatly marveled, and attribute praise to divine piety. A certain woman having a blind son, and hearing so many and so great notable miracles narrated of B. Lambert, brought her son to his sepulcher, and the vigils being celebrated; at prayer immediately his eyes were illumined. But as time went on, in the Paschal solemnity, while it became every Christian to give heed to sanctity and honesty, and to possess his vessel in sanctity and honor, a certain boy, quarreling and reviling with another, a demoniac, suddenly began to be mad, and to be vexed by a demon. But those who stood about, seizing him, held him and bound him. And when he was longer vexed, and fared ill, it was their counsel to bring him to the sepulcher of B. Lambert, and there to leave him. Which when it was done, he rested a little, and immediately as if awakened from sleep, was restored to his former health. A certain man, Fulco by name, a parishioner of the Church of Vence, who for a long time had been deaf, a deaf man, came to the church, and before the sepulcher of the most holy man with his own light passed the night sleepless. And when about the dawn he insisted on prayer, what he faithfully asked, he obtained: for then, just as a dried skin when it is impetuously broken, his ear made a crackling while it was opened, and so he received the desired hearing. A certain youth was both ailing in body, out of his mind. and was alienated in mind from God, so that his friends doubted of his health: they therefore made a waxen image, and brought the sick man himself to the sepulcher of B. Lambert, and carried the image. And when they had passed the night in vigils, the sick man by divine benefit felt relief, and so rejoicing for his health they returned to their own.

[8] But time returning, when for celebrating

the annual obsequy a very great multitude of Clergy and people came together; By water gushing from the sepulcher various are healed, a certain notable thing, and to be admired by all, appeared, all who were present discerning it. For the vessel in which his body rested began to be overflowed with most limpid waters welling up, as if it were watered from above by strong rains. A certain most famous soldier was present, who had long ago utterly lost the light of one eye, and that water touched the blind eye, and immediately he received the light which he had lacked. A certain boy, John by name, who had always been dumb, being brought there, before the sepulcher of the man of God began at once to speak and to bless God. But a certain woman, Susanna by name, received in a glass vessel of that water which had flowed from his sepulcher, and carried it with her; and held it out to drink to many who were detained by various sicknesses, who were immediately restored to their former health. A certain woman, who had both for a long time been dumb, and had a paralytic arm and hand at the same time, on the same day received both health and speech. Two women, of whom the one was blind, the other deaf, within the space of one day rejoiced that they had received the desired soundness. A certain blind man, and a blind woman, coming from different places, praying before his sepulcher, were by the benefit of divine piety illumined together on one day. Four women, dwelling in different places, having heard the report of so many and so great miracles, came to the sepulcher of the most blessed man, unanimously beseeching mercy, of whom two had for a long time labored with blindness, the third had been dumb for five years, the fourth had been paralytic for fifteen years: who endured praying for three days, and on the third day merited to obtain the desired health which they asked. A certain woman with sciatica, who at no time was able to walk, was carried to the memory of the aforesaid Bishop, and placed before his sepulcher: who continued praying until the morrow: and about morning, his bones crackling, so that they could be heard by the bystanders, she was raised up and restored to health. A certain woman, having a paralytic son, brought him to the memory of the most blessed Lambert: and passing the night before his sepulcher, they passed the night sleepless: but about morning the boy with firmness of limbs obtained the desired soundness: and so with the same his mother he returned with joy to his own. ^e

ANNOTATIONS.

But the aforesaid Bishop ruled the Church of Vienne for forty years, as has been said, and in the year of the Incarnation of our Saviour one thousand one hundred and fifty-four rendered his spirit to his Creator.

ON S. PHILIP NERI, INSTITUTOR OF THE CONGREGATION OF THE PRIESTS

OF THE ORATORY OF S. MARY IN VALLICELLA AT ROME.

IN THE YEAR 1595.

PREVIOUS COMMENTARY.

On the three Lives of the Saint, composed by Antonius Gallonius, Jacobus Baccius, and Hieronymus Barnabaeus, Priests of the same Congregation. The first and the last are given.

Philip Neri, founder of the Congregation of the Oratory at Rome (S.)

BY THE AUTHOR D. P.

S. Philip Neri had scarcely departed from among the living, in the year 1595 on this 26th day of May, when, with miracles growing frequent at the body of the deceased, even before he was buried, and the fame of his holy death spread widely through the City, The first Life by Ant. Gallonius, it began to be believed that it would not be long before the universal Church should take him up to be religiously venerated among the Saints. And so straightway in the first years from his death, to most of those then living at Rome the Sanctity of the man was so certain, that with no great trouble the faculty was obtained of hearing those who offered themselves, as Witnesses concerning the Life and Miracles of so great a Father. Among these one of his dearer disciples, Antonius Gallonius, a strenuous helper of Caesar Cardinal Baronius in composing and publishing the Ecclesiastical Annals, wove together a History, which should imbue the pilgrims about to flock from everywhere to the holy Year with the knowledge both of the new Institute and of its very Founder, to be diffused soon into all the provinces of the Christian world. But it is helpful to understand from Gallonius himself, addressing his Reader, by what method, style, and certitude he wrote.

[2] We have completed, he says, the Life of B. Philip Neri, not by our own strength, who avail little in the faculty of writing, briefly collected from sworn testimonies, but by the help of Him who makes the tongues of infants eloquent. We have arranged it into years, not only for this reason, that the less confused the several things were, the clearer all might be; but much more also, that from the continuation and series of years there might appear both the continued and perennial sanctity of the Blessed man, and the progress of the Congregation. We have used for the most part a style indeed compressed, but not obscure. The things which we have set down in the history we have drawn from two hundred and fifty-two sworn and faithful witnesses, who namely either themselves saw, or learned from those who had seen. For almost every single thing we have given witnesses, whom we have noted at the bottom of the page; where also we have very often cited examples of the Saints very similar to those things which are narrated of Philip. Among the witnesses (that the rest be passed over in silence) are six Cardinals of the Holy Roman Church, who had use and acquaintance with Philip; namely, Alexander Medici, Augustine Cusanus, Octavius Paravicinus, Federicus Borromaeus, Franciscus Maria Taurusius, Caesar Baronius. All the witnesses were heard, the order of law being duly observed, by an upright and incorrupt man, Jacobus Butius, a Priest of Galleso, of the diocese of Civita Castellana (so it is called today), Canon of the Lateran Basilica, public Notary by Apostolic authority, enrolled in the Register of the Roman curia, Notary of the Apostolic visitation of Our Holy Lord Pope Clement the eighth, and secretary, as we commonly call it, of the Congregations of Hieronymus Cardinal Rusticucci, Bishop of Sabina, Vicar of the same Our Holy Lord the Pope. To this Life, at the beginning of the secular year which I have mentioned, 1600, it is published at Rome in the year 1600, about to come forth from the press, on the 4th of the Kalends of February added his approbation, after four most learned and most holy men of his Congregation, Peter Peracchio, Germanicus Fidelis, Thomas Bozius, and Juvenal Ancina, Angelus Vellius, Provost of the whole Congregation: nor content with that, he wished also that the same be recognized by five Cardinals; who might make for it the most certain credit they could, in the manner in which they did under this form. All the things which have been written concerning Blessed Philip Neri, and is strengthened by the attestation of five Cardinals, I attest that I have partly seen with my own eyes, partly learned for certain by the discourse of most weighty men, I Octavius, Cardinal Priest of the Title of S. Alexius, Paravicinus. Federicus, Cardinal Priest of S. Maria of the Angels, Borromaeus. Franciscus Maria, Cardinal of the Title of S. Bartholomew, Archbishop of Siena. Caesar, Cardinal Baronius of the Title of SS. Nereus and Achilleus. Alphonsus, Cardinal Priest of S. Sixtus, Visconti.

[3] There was at Rome, by reason of the holy year, when that Life was thus being printed, Valentinus Leuchtius, then in the year 1602 it is reprinted in Germany: Doctor of sacred Theology and Preacher in the church of D. Bartholomew at Frankfurt on the Main. He, understanding what was being done, asked a friend that, the edition being completed, he should transmit a copy to him at Frankfurt, which with the good leave of the Author and the Congregation he might make common to all Germany by a new impression; as he did in the year 1602, under the patronage of the most Reverend D. George Abbot of Weingarten. From each edition collated with the other it pleased us to give the same Life here, as the very first and most ancient of all; yet on this condition, that with the designation of the years of Christ and of age, which the author had caused to be expressed above the several little pages of the book, transferred into the margin, we should remove from the same margin the Notes of the Author himself, and is given here. making credit for the several things which are said in the context, and exhibit them in our manner at the foot of the several Chapters, into which we shall divide the book, illustrating the margins with the synopsis of history usual to us. How many then and in what places, by what authors, and in what languages there appeared everywhere of the regions in a short time compendious relations, it is neither easy to set forth accurately, nor very necessary to this place. These things therefore being passed over, I pass to the other Life, ampler than the first.

[4] This Petrus Jacobus Baccius of Arezzo, a Priest of the aforesaid Congregation, composed, first in Italian, and dedicated to Pope Gregory XV and published it at Rome, [The second by Jac. Baccius edited in Italian twice before and after the canonization,] a little before the same Pontiff proceeded to the solemn Canonization of Philip, as he did in the year 1622, on the 12th of March. But because then Philip had appeared there only with the title of Blessed, it pleased, the Canonization being performed, not simply to reprint the same, but recognized more laboriously by new labor, the Processes being again and accurately inspected: and so not a little increased this Life came forth a second time, under the auspices of the same Pope Gregory XV, with the types of Jacobus Mascardus in the year 1625, then illustrated with images, now an ample volume, and divided into six books. Nay even, that the whole history of so excellent sanctity might be run through even by the unlettered, John Stella delineating, Christian Sas engraving, there were prepared forty-five plates, about to exhibit it part by part through images, which should have the argument explained in few words below, with the number of the book and chapter in the Italian Life of Baccius, where the several ones might be inserted either for ornament or composed for the strengthening of memory. It pleases us to take thence the frontal image, whence the true likeness is taken. somewhat corrected by the judgment of the Roman Fathers, because thus it is said to represent the true likeness of the Saint, before very many others; even before that one which Baccius caused to be prefixed to his book, after the pattern of that banner which was hung up for the act of celebrating the Canonization in the Vatican Basilica, exhibiting him genuflecting in sacrificial habit, before the Mother of God appearing to him.

True likeness of S. Philip Neri.

He died at Rome in the year 1595, on the 26th of May.

Furthermore, that the fruit of that so ample Life might lie open more widely, The same Life rendered into Latin, the same Baccius translated it into Latin; yet purposely omitting many names, both of places and of persons, as he prefaces, because he was directing the history not to Italians, but chiefly to foreign nations; to whom, since these things are wholly unknown, the sense might perhaps be rendered obscure.

[5] This book came forth in the year 1645, shorter than the Italian by a hundred and thirty pages. it is omitted; and in its place a third is given, But each was to serve us, for the constructing of a Supplement, quite large, to the former Life, as in March and April we have already often done concerning the more recent Saints, whose Lives, written at first by almost contemporary authors, afterwards from the Processes and other documents of great prolixity and accuracy

came forth increased. To the same end we had asked that the very books of the Processes also be sent to us, when together with these a new Life was sent, with a letter of this kind. Most erudite and most loving Fathers, Godefridus Henschenius and Daniel Papebrochius, Hieronymus Barnabaeus, once Provost of our Congregation, who received you coming to Rome with singular exultation of soul, lo again revived comes to you, doubtless to be received by you with equal affection of charity. And lest he should appear empty in your sight, he offers you the Life of our holy Father Philip, which he himself had arranged, to be published by you, and to be inserted into the month of May, which you have in hand. His plan plainly in composing this new work had been, that the deeds of the most holy Father, which, written in the vernacular tongue, were thumbed by almost all hands throughout Italy, and were frequented assuredly with immense profit of souls, Newly arranged by the Author Hier. Barnabaeus, might be rendered richer also for foreign nations, not meagerly as before, but in more polished speech and with a fuller abundance of matters. Wherefore with incredible diligence he set himself to unroll all the Processes, completed for his Canonization, and to consult whatever fleeting records of our Archive; deeming it a matter of religion to add or retain anything which was not confirmed by approved and certain witnesses. And when he was now meditating to put the final hand to the work, called to the embrace of our blessed Father, he left to us to contemplate not only the life which he had written about him, but that also which he had expressed in himself after his pattern. For by excellent piety toward God, and continual charity toward his neighbor, he plainly represented another Philip, who (as Cardinal Baronius used to say) an octogenarian never lived for himself, but always for the utility of all, by night and by day, unto the last hour. Which you, most excellent Fathers, in that very brief Roman sojourn did by no means pass over, you have taught abundantly in the most loving Preface, which you gave to us in Tome II of the month of March, where you proclaim Hieronymus's gentle charity with immense heraldings of praise. Whose morals therefore you have extolled with your praises, his writings also bring into your most praised volumes.

[5] Thus from about ten years ago the then Reverend Father, now the most Eminent Cardinal Priest of the Holy Roman Church, to this end that it be inserted into this work of the Title of S. Peter in Montorio, Leander Coloredus, of ancient nobility among the Venetians, joined to the Priests of the Roman Oratory for almost thirty years; among whom, promoted by degrees to sacred Orders, he had such progress in virtue and erudition, that being substituted by the common voice of all to those great founders of ecclesiastical History, Caesar Baronius and Odericus Raynaldus, for the continuing of the Annals, and at length enrolled into the sacred College of the Purpled Fathers by Our Holy Lord Pope Innocent XI, a most keen appraiser of persons and merits; he showed that by no means vain was the hope which the Fathers of chief note testified that they cherished concerning him while still a youth, even from the year 1661, in which, while we were at Rome, and P. Henschenius often sacrificing at the body of the holy Father Philip, he served as minister with most prompt charity, so much the more pleasing to that erudite old man, as he seemed more surely to presage that he too would one day be added to the number of illustrious Writers: from then indeed he cherished a perpetual commerce of letters with us; which he declared was not to be interrupted even in this most Eminent dignity, but rather to be cherished more studiously, by most humane letters sent to us. and commended by Cardinal Coloredus, But those, which he sent with the aforepraised Life, were given, Henschenius being still alive, in the name of the very Reverend Father Marianus Soccinus, Provost, and of all the Fathers of his Congregation. The same P. Coloredus, after some years, Henschenius being now dead, wrote to me that Marcus Antonius Frances de Urrutigoyti, Archdeacon of Saragossa in Aragon, had published a Life of the holy Father, written in the Spanish tongue; and in the very year in which he indicated these things, 1682, there had come forth at Rome the Miscellaneous Opuscula of a certain John Manfredus, a Priest of Tarentum, where many things are reported of S. Philip, drawn from his Life: of which Life Vincent Carafa, the seventh General of our Society, a man of noted sanctity and gravity, used to say, that it alone could be called the Flower of the Saints; because in it were read together those things which the book so named, having embraced each of the chief Saints through the circle of the year, reports here and there of each.

[6] A great encomium indeed to be made by a great man and to be made the most of; most worthy assuredly and most useful. although Carafa could only have read those things which Gallonius and Baccius published. But if he were now living, and could read what Barnabaeus last collected, in the same style in which he had before published the Life of Baronius, but with a far greater abundance of matters, what shall we suppose he would have said? Such a Life, prepared and communicated to us with so great affection, I have deemed it a sin to truncate even with a single word, but have thought it should be brought whole into this Work. I have also judged it superfluous, after the labor of so accurate a writer, to unroll more scrupulously the most prolix volumes of the Processes likewise sent here: for what should I hope to be found there by me, which he has not taken care to note? I have wished therefore only this to be lawful for me, to designate in the margin the ancient division of the work, into six books and shorter Chapters following, and to introduce a new one of continuous Chapters, 43.

[7] The Notice of the first Companions is indicated, printed in Italian. There was afterwards published in Italian, and sent to me, A Brief notice of certain companions of S. Philip, by the author (as I understood) P. M. Jacobus Riccius, of the Order of Preachers, Secretary of the sacred Congregation of the Index and Provincial Master, now Procurator General, collected from the ancient Mss. of the Oratory or from the faithful narration of contemporaries: which could have been added as a not useless Appendix to the Life of the holy Father, to be published separately. But many and great reasons persuaded that I should not pile up our mass, already enough and too much increased, more by the addition of that new work. Let it suffice therefore to have indicated, that the names of those whose virtues are there praised, are these: John Juvenal Ancina, Bishop of Saluzzo; Franciscus Maria, Cardinal Taurugius; Caesar Cardinal Baronius; P. Alexander Fidelis, P. Angelus Vellius, P. Thomas Bozius, P. Franciscus Bozius, P. Nicolaus Libius, P. Julius Saviolus, P. Antonius Gallonius, P. Augustinus Mannus, P. Flaminius Riccius, P. Joannes Matthaeus Ancina, P. Petrus Consolinus: to whom from the laymen, helpers of the domestic affair, are added Bernardinus Corona, Joannes Baptista Guerra, Baptista Flores, Julianus Maccaluffi, Aegidius Calvelli, Thaddaeus Landi.

[8] Of the Rib and Vertebra, taken from the holy body, otherwise entire, and translated to Naples, What the Relics are like. and of Philip's most celebrated cult in that Royal city, it will be treated in the Appendix after the Life: elsewhere if the Reader find mention of Relics of this Saint, let him not suppose it is treated of some bone of his or notable part of the body, which, the parts which I have said and the intestines being removed, is kept entire and incorrupt: but either of some particle of these intestines, or of the hairs, or of things which were in use to the Saint; such as little caps, linens, prayer-beads, and others of this kind: at whose presence it is established that very many miracles were wrought and are to this day wrought. But in how many places outside the City such things are had, I have found no one to teach. Yet I do not wish here to pass over what in the sacred Memorials of the Ravennese the Theologal Canon of that church, D. Hieronymus Fabri, writes, that in the parish church of S. Agnes, in which rests the body of S. Exuperantius the Bishop, of whom on the 30th day of May, there is had some such Relic of S. Philip Neri, transmitted from Rome by a most worthy citizen of that city, Franciscus Ingoli, Secretary of the sacred Congregation for propagating the faith until the year 1649, in which a septuagenarian he departed from among the living, a man most praised under many titles by the same Hieronymus: which Relic indeed on the feast day of the Saint himself is solemnly exposed, so that it must be very notable, not indeed some smallest particle of linen or cloth, such as the Reverend Fathers of the Oratory commonly impart to their friends, and which we too, honored at Rome by them with no kind of office wanting, gratefully received, and reverently keep for the increase of our private devotion.

[8] I read also in Ferdinand Ughellus tom. 5 of Italia sacra col. 232, that Jacobus Philippus Thomasinus, An Image miraculously sweating at Padua. created Bishop of Cittanova in Istria in the year 1651, among several works which in the year 1653 (when Ughellus was printing that tome of his) he is said to have had prepared for the press, published in the Italian tongue a Relation concerning the sweat which sprang forth from an image of S. Philip Neri at Padua in the year 1632. This, according to the printed copies, last came forth at Padua in the year 1670 by Baptista Pasquale the printer, dedicated to the most Illustrious and Excellent D. Bonifacius Papafava, a Venetian Noble: a copy of which obtained at Rome, I have rendered into Latin, and by way of an Appendix subjoin to the latter Life.

[9] Various compendia of the Life, I find finally a little book printed at Munich in the year 1624, and thence sent to us, in duodecimo, as they call it, by a certain Benedictine Monk as author, and dedicated to Matthias Abbot of the monastery of Admont in Styria, under this Title, A Rock of Salt, left to the poor, exposed to the necessity of Students and Priests, conformably to the Life of S. Philip Neri produced in compendium. Which Title, lest it deceive anyone, I admonish, that this compendium is nothing other than the brief Titles of four chapters, to which then severally, without other mention of S. Philip, are fitted some Analyses of moral instruction, drawn from such Title, as consequences from an antecedent. Who moreover in all the vulgar languages have inserted a shorter or longer Epitome of the same Life into the more recently increased or published Lives of the Saints, to be read through the course of the year, or, as the Spaniards and French call them, Flowers of the Saints, I omit to recount, since the books are everywhere thumbed by the hands of the pious people.

[10] Cardinal Baronius, illustrating the Roman Martyrology with Annotations, before anything had been defined by the Church concerning the cult of his B. Philip, The Name in the Martyrology. namely about the year 1598, that is, in the third year from the happy death of Philip, seized the occasion of commemorating him on the 23rd of August, on which day B. Philip had been inserted into the Martyrology, as Institutor of the Order of the Servites: but Baronius used there those words, which because Barnabaeus will exhibit them to us at number 559, I do not inculcate them here, and only propose to be considered the formula, under which on its own proper day the same name was inserted into the Martyrology, the Canonization being performed, and which is even now thus recited: At Rome S. Philip Neri, Founder of the Congregation of the Oratory, distinguished by the gift of virginity and prophecy. And these things indeed were then read in the last place, as long as his proper Office, by the institution of Urban VIII, was recited only at the choice of those who were obliged to the use of the Roman Breviary: but they passed to the first place, after the successor Pontiff Innocent X in the year 1652 established the same Office to be recited by precept: which indeed was done under the rite of a Semidouble, but Clement IX about the year 1668 prescribed it to be performed with the more celebrated rite of a Double. But in this matter that memorable thing happened, The Office in the Breviary. which fourteen years afterward the now most Eminent Coloredus, never to be named without a preface of honor, wrote to us. When the Fathers at one time

were thinking of asking the Pontiff that he would decree to the Saint the honor of a Double Office, as Founder, which almost all other Founders throughout the whole Church enjoyed; and almost all had descended into this opinion, that the matter should be treated with the Pontiff by supplications; P. Marianus Soccinus, then Provost of the Congregation, and a man of excellent probity, said: Come now, since God has assumed for Himself the care of honoring our holy Father, let us leave this same thing also to Him. Wonderful to say! Few days slip by, when unexpectedly the Pontiff, moved by no prayers of others, but only by his own peculiar piety toward the holy Father, ordained that he be venerated under the rite of a Double: which was also published by a peculiar Decree of the sacred Congregation.

LIFE

By Antonius Gallonius, Priest of the Oratory, published at Rome in the fifth year after the death of the Saint.

Philip Neri, founder of the Congregation of the Oratory at Rome (S.)

BY THE AUTHOR ANT. GALLONIUS

CHAPTER I.

The first life of Philip up to the 24th year of his age.

Year of Age 1 & 7, Christ 1515 & 1521.

Age 8 & 9, Christ 1522 & 1524.

Philip Neri is born at Florence under Leo the Tenth, on the 11th of the Kalends of August, on the vigil of B. Mary Magdalen, after midnight, Philip born at Florence. in the year of the redeemed world one thousand five hundred and fifteen. He had as parents Franciscus Nerius and Lucretia, daughter of Antonius Soldus. To the infant, when he was initiated with the sacred baptismals, the name of Philip was given by his excellent and pious father. He had scarcely yet attained the fifth year of his age, when he so revered his parents, that he never departed even a finger's breadth from their commands, and showed them no trouble, no solicitude. ^a A rustic had brought, in the twenty-second year of this century, or certainly the following, Adrian the Sixth being Pontiff, from the farm of Franciscus Nerius the father to the house of Philip a little ass laden with apples: when Philip, then eight or nine years old, mounted upon this, it immediately came to pass that he fell headlong with the little ass from a very high place into the wine-cellar. The most mournful parents soon ran up, and whom they thought to draw out thence already dead, they find alive and unharmed, and injured in no part, by the singular benefit of God, who had caused him to be born for the salvation of many. And it does not escape me that the blessed Father, among the greatest gifts and benefits which he had received from God, was wont to refer this one, by which namely he had escaped certain destruction, God destining him to great things. On a certain day, when together with his sister Elizabeth, Clement the Seventh being Pontiff, at five years old he is in peril of his life: he was reciting the Psalms of David; Catharina, the elder sister, set about to disturb them. Therefore the little Boy, to free himself and Elizabeth from her trouble, lightly pushed Catharina back: which when the father learned, he sharply rebuked him. From which thing the blessed little Boy ^b took so great grief, that he wiped out the fault (if any could be in that first little age of his) with most copious tears.

Age 10 & 15, Christ 1524 & 1529.

[2] Nothing was more honorable than he, nothing more amiable, nothing more courteous: toward elders he bore himself reverently, to equals he was easy, the younger he embraced, he knew not how to be angry. By which things he attained, at ten years old he dreads even a slight offense, that not only he was singularly loved by all; but also that he was now commonly called Good Pippus: which name indeed seemed to hint nothing other than Philip the upright. Therefore this little boy, chosen into the lot of the Lord, frequented the churches, he advances in piety and letters: willingly heard the heralds of the word of God in the temples, in the eleventh year of his age (this was the twenty-sixth of this century); and especially a certain Religious, Baldolinus, of the family of the Humiliati, of whose excellent sanctity he used to narrate wonderful things, which for the sake of brevity I pass over. Moreover Philip was present at the sermons of this servant of God in the year of Christ one thousand five hundred and twenty-seven. His first age he consumed almost entirely in learning and treating Grammar: nor indeed in vain; for from that study he bore very great fruit. He had as preceptor a certain Clement, sufficiently erudite in Latin letters (for those times); nor indeed did Philip advance in letters alone, but in piety much more. His father's stepmother his second wife, Philip's own, now advanced in age, he always honored with what honor he could, and he was so pleasing and acceptable to her, that when he went out from his native soil, she was affected with so great sadness, and wounded with so great grief, that she was almost wholly consumed with mourning. But falling into a sickness, from which she did not recover, she had Philip's name most frequently in her mouth, and seemed sometimes to see him as if he were present before her.

Age 16 & 19, Christ 1530 & 1533.

[3] The blessed Father, desirous of Evangelical perfection when he was in his sixteenth year; bore most patiently whatever adversities, excited by the examples of the Saints. When he had fallen into a fever, he bore it so easily, he patiently endures a fever, that it can scarcely be believed; since for the sickness he not only sought no remedy at all, but did not even disclose to anyone that he was vexed by it. But when one of the women, joined to him by affinity, perceived it; she ministered what was needful for Philip, although not required by him. At the time when he was at Florence, his virtue could not longer be contained by the walls of his chamber and domestic shadows: but it emerged from his native seat, and in the light of Florence, he moved in the mouth and eyes of the most illustrious citizens, so that by them even from a boy he was called Good Pippus, from adolescence Philip the upright. By which things it afterward came to pass, that when scattered rumors of the good works to which he had given himself at Rome were heard at Florence; his fellow-citizens conversed among themselves about him thus: What is it that we wonder at in these things? since it was observed by us, while he himself dwelt here, how uprightly, how piously, and religiously in all things he perpetually bore himself; and moved by these things, they desired to be helped by his prayers. At eighteen years old, by his father Franciscus he was sent to his uncle Romulus in Campania, the hope of an ample inheritance being dismissed, to the town which has its name from St. Germanus, situated at the roots of Monte Cassino; but he was sent there, not only for this cause, that he should exercise merchandise, but that he might be made heir of the great wealth in which the uncle abounded: for he, who besides Philip alone, had no heir, possessed so much of riches, that the sum of them was very great, to twenty-two thousand gold pieces. Where having tarried a few days, because he feared to wound his conscience, conceiving in his mind already a far better and more excellent merchandise, the uncle and all the others being left for Christ's cause ^c (since He who, being rich, willed for our sake to become poor.) he betook himself to Rome, where with a loosed and free soul he might fix all his thoughts and all his studies on God alone, in the year after Christ's birth one thousand five hundred and thirty-three.

[4] Having entered the City, he turned aside to the house of Galeotus Caccius, a Florentine citizen, he goes off to Rome, and gives himself wholly to God, in which, having dwelt some years, he gave not obscure indications of his piety toward God. Leading a life harsh in food, but sweet and plainly heavenly by continual meditations, with simple bread, water applied for drink, he refreshed himself once a day. Sometimes, not to say very often, yielding to the fervor of subduing the body, he abstained from food for a whole three days. He perpetually loved the contempt of himself. All worldly things, that he might enjoy Christ, to whom he had dedicated himself wholly, he despised in his soul; he had deserted himself, he hated himself; his delight was Christ, and desirous of responding to His love, he delighted day and night in the assiduous meditation of God alone. But not content with these things, as he burned daily with a greater and incredible love of Christ, so this very love spurring him, he sought with utterly all his vows to do greater things and suffer harder things, by desire of the same Christ. Pleasant to Philip were vigils, sweet were griefs, labors to be sought after, and there was nothing too high, which he thought would be pleasing to God, but he embraced it. But I will not here wrap in silence that which happened to him about these very times. For on a certain day when he was on a journey, he met, I know not what, men of utterly abandoned morals: he converts those soliciting to sin: these, by the impulse of the evil demon, perchance allured by his beauty, all shame laid aside, invite the most chaste youth to a crime. ^d Whom when he could not decline, which he vehemently wished, and for that reason was consumed with grief; there came at once into his mind the word of God, which he knew to be more penetrating than every two-edged sword, to have the greatest force for softening the hearts of wicked men. Therefore having assailed them with discourse about divine matters, and about the foulness of sins; he so kindled their minds, that by the efficacy of the divine words, he not only rendered them free from all that temptation, and called them back from the resolved misdeed; but even changed them into others, the Lord aiding his affair. O wonderful goodness of God! who had come to ensnare, by their own greatest good, are captured by an unarmed youth, by the sole preaching of the divine word; nor did they depart thence before they vomited out the poison of their iniquity.

Year of Age 20, Christ 1535.

[5] When Philip dwelt at Rome, it came into his mind divinely, to give himself to philosophy; in these things however he deemed the study of piety by no means to be neglected; He studies Philosophy wherefore the spiritual exercises, as they call them, he never in any part omitted, as one who loathed present things. He gave attention to philosophy, because he judged himself to be doing a thing pleasing to God; in which he had in a short time such great progress, that he was compared with the excellent ones in that kind: nor however at that time, although devoted to philosophy, did he leave the frequent study of praying and the accustomed offices of piety neglected; nay rather he assiduously gave much time to prayer, and to the meditation of divine things. By which things he became daily both stronger than himself, and better; for there was a greater increase of his virtue, as of his age. It seems wonderful indeed to say, with how great purity of soul, and how great innocence he passed through that slippery age while studying. For with the most erudite man Caesar Jacomellus, his preceptor, and Antonius Altovitus, Archbishop of Florence, with great profit, even of virtue: he obtained such an opinion of probity and integrity, that both honored him with the surname of Upright. In studies he was endowed with a most keen genius, especially for disputing. In Theological matters, which he understood very well, he perpetually approved the opinion of B. Thomas. By his fellow-disciples and colleagues he was singularly loved, for his excellent sweetness, elegance of morals and Christian humility; and there was no one who spoke an evil word of him. Now gravely and sufficiently instructed in the studies of philosophy, he was so free from every enticement of pleasure, that by the constant report of his friends he was always held a virgin. And this indeed virginal integrity both of soul and of body he preserved unto the last breath, without any stain or suspicion, wholly intact and unsullied, as in its place will be said by us at more length.

Age 21 & 23, Christ 1536 & 1538.

[6] At the time when Philip exercised himself in the studies of letters; although by day he associated with his companions, and mixed frequent discourses and disputations with them about natural and obscure questions; he renounces every earthly affection. yet, more desirous of solitude than can be told, by night he drew out long vigils, and according to the Apostle's admonition, beheld with the understanding the invisible things of God through those things which were made, and searched also His everlasting power and divinity, as far as is lawful for a man subject to corruption. The Seven Churches of the City, most celebrated both by religion and by the Indulgences of the Supreme Pontiffs, he very frequently visited, no companion joined to himself. For he knew that of the soul, burning with the love of Christ, it was found written, I will lead her into solitude, and will speak to her heart: and elsewhere, He shall sit solitary, and shall be silent, because he shall raise himself above himself. He so cultivated poverty, that he resolved never to accept anything from kinsmen and blood-relations. From his father Franciscus, to whom he was excellently dear, when he was at Rome, he received nothing, except at the beginning one or another shirt. The cares of perishable things, and especially those which pertained to affines or kinsmen, he wholly shunned. He used a very narrow chamber, in which there was nothing except one little bed, and some books, and shirts hung by a cord to the wall. Wherever there gave itself an occasion of repressing the desires and motions of the soul abhorrent from reason, he embraced it most eagerly; he took care to conquer himself in all things. Hence he was wont to admonish his sons, that they should study to conquer themselves even in the least things, if they desired thence to become victors of great contests. Finally it was in his mind to lean with all his strength upon this, that he should follow as leader Christ, the excellent lover of poverty and of contempt of self, in all things.

Year of Age 23, Christ 1537.

[7] Meanwhile when the blessed Father was so abundantly and sufficiently instructed in human sciences, that he now seemed comparable with few of his companions; Sufficiently instructed in Knowledge the studies of letters being left, he committed himself wholly, that he might follow the calling Christ, at the end of the thirty-seventh year of this century (as I think), to prayer and the meditation of divine things. But before all things he resolved to undertake this, that he should sell whatever books he had. ^f For he began to be held by such an ardor of finding Christ, that it can scarcely be explained in words, walking in the fervor of the spirit. Nothing was sweeter to Philip than prayer, nothing more pleasant, and nothing more delightful: he prayed days, he prayed nights; nevertheless the thirst of praying was not satisfied by praying, but was rather excited. When he reckoned within his mind, either the most bitter death of Christ undergone for the salvation of the human race, he transfers himself to the exercise of prayer. or the offenses and crimes of the impious, by which they stirred up the wrath of God against themselves, he was wholly consumed with tears. Upon his own body, as the spirit suggested, he raged most willingly. The conversion of wicked men he assiduously and earnestly begged of the Lord through the death of His only-begotten Son, not without a great profusion of tears. When he beheld the image of Christ hanging on the cross, he could not hold back his tears; nay rather when he was giving attention to Philosophy, at the sight of it, he could not restrain his weeping. This also was in his custom, that almost every day, alone with no witnesses, he visited the seven churches of the City, or certainly one and another of them, for religion's sake. But how much he profited from such pilgrimages, and what solid fruits of divine pleasure he took thence, is incredible to tell. For often he consumed whole nights in pious meditation of heavenly things in these places: He often visits the 7 Churches, very often at the cemetery, which is called that of Callixtus, he passed the night in prayer. Most sparing of sleep, he lay on the bare ground under the porticoes of these churches, when necessary sleep had seized him. In pouring forth prayers to God moreover he had attained such a faculty, that he was led to them rather by divine force, than that he should be compelled to excite in himself the flame of divine love by some new meditation about heavenly things. But for the most part so great an abundance of heavenly joys was poured over him, when he insisted on prayers, that he could scarcely sustain it; and for that reason he had need not only to prostrate himself on the ground, but also to cry out to the Lord with these voices: It is enough, Lord, it is enough; restrain now, I pray, the waves of Thy grace. On a certain day when from the excessive force of such sweetnesses he was not far from destruction, with a greater impulse of soul than before he began to implore the divine clemency: Withdraw from me, Lord, not without peril of life from the ardor of his soul, he said, withdraw; since so great a mass of heavenly joys to sustain, mortal as I am, I cannot: lo I die, Lord, unless Thou at once succor, unless Thou bring help: And when he had prayed in this manner for a longer time, the Lord softened a little (as we learned by his own report) the supreme ardor of his soul. Therefore it is not to be wondered at, if, taught by his own peril, he was wont to say; that to one truly loving God nothing more grievous, nothing harder, or more troublesome, can befall than life itself. ^g For holy men are said to have death in desire, and life in patience.

[8] and by various temptations of the devil: In that pilgrimage of the churches (which he, as has been said, used very frequently) just as he received great gifts and benefits from God, so on the contrary from the devil, that he might deter him from his purpose, he endured many things unwilling. For he assailed him now by this, now by that way; now by putting under burning torches to lust, ^h which temptations he always conquered by tears and prayer, now by harassing him assiduously with other arts: by which nevertheless so far is it from having harmed Philip at all, that it most greatly profited him; affording him namely a most present occasion of erecting a glorious triumph over a most cruel enemy. Moreover that befell him in this pilgrimage assuredly worthy of memory. To him visiting at a late hour of night, no companion joined to himself, those churches of which we speak, three demons ⁱ at once cast themselves in his way for the cause of frightening him, at the place called Caput-bovis Bull's-Head; by whose fierce aspect he was not only not moved, but he even passed them by through contempt, no sign of trepidation given, because, fortified with heavenly garrisons, he lay hidden under the shadow of divine aid; and the begun journey, as bravely, so constantly, he accomplished. When those hostile spirits of wickedness perceived this, cast down from all hope of overcoming him, they suddenly fled away. And almost many other things of nearly that kind during that time he endured from the demons in this very pilgrimage; but everywhere he is strengthened by new temptations from the devil. But, what gifts he had received from God, of these he himself was conscious to himself, he guards against vain glory: wishing the rest, and whatever inner things, to be hidden. Hom. on the Gospel 11. For he knew the opinion of Gregory, saying; He wishes to be plundered, who openly carries a treasure on the way: and that besides he more frequently reckoned within himself; My secret to myself, my secret to myself. Isaiah 24. All who were intimate with Philip indeed testify, that they never saw a man, who shrank from human praises as much as he, or who felt and spoke of himself more humbly: since neither the science with which he was excellently instructed, nor the holiness of life did he ever seem to display; but both by word, and by gait, and by the rest, he strove especially to set forth modesty and contempt of glory: for he perpetually cultivated the spirit, which is called of mortification. Wherefore let no one wonder, if of his more hidden deeds very few will be able to be narrated. This indeed is held for certain, that from that pilgrimage, as he bore the greatest increases of virtues, so he brought back very many and illustrious victories against the demons.

[9] He serves the hospital: Philip meanwhile, not content with these things, began to visit the hospitals and public infirmaries, and gave himself wholly to ministering to the sick. Therefore going about the beds of the wretched, he gently consoled the sorrowful, refreshed the desperate with the hope of heavenly goods, exhorted all to patience and honesty of life: he was at hand to those breathing out their soul, to whom he ministered day and night with such alacrity of soul and diligence, that all were astounded; nor did he desert them before they had migrated from life. Nor was that labor in vain; for from it he gathered great fruits of the salvation of souls. And this custom indeed of serving among laymen the sick lying in the hospital, then first, perhaps after a long interval before that time interrupted, again had its beginning. Perseverance in him was admirable. Florence, in which he had been born and educated, he revisited neither while his father was living, nor dead; ^k from Rome he never went out, except for the sake of visiting the Churches. In all his life he perpetually studied the contempt of himself, incited by the example of Christ our Lord and of the other Saints. He led a life almost eremitical for many years, He instituted an austere and sparing Life. refreshing himself with tears more than with bread; daily striking himself with scourges most sharply; lying upon the bare ground; using simple bread with sometimes a few olives, little herbs, or apples for food, and simple water for drink. And that manner of parsimony and frugality he retained almost to the last day: for, made a Priest, in the morning with a very brief breakfast, in the evening with a scanty supper he refreshed his body; using a moderate wine, and that, much diluted, and frequently simple water for thirst. His suppers were either two soft or rare eggs, or vegetables, or finally pulse, all seasoned with salt and vinegar; but he by no means permitted more dishes to be set before him on the same table. Flesh he rarely used in the place of food: he never smiled upon any dish, although fasting through a whole three days; of milk and what are made of milk he tasted nothing, as long as he lived; on little fishes he fed more rarely; from porridge he abstained.

ANNOTATIONS.

i. The devil

was wont to strike terrors into holy men, their deeds testify. Run through Metaphrastes in the Life of Daniel the Stylite, Georgius the Monk on Theodore the Siceote, Osbert on Dunstan, and finally Theodoret in the Philotheus.

CHAPTER II.

The Acts of his Life up to the Sacred Orders and the 36th year of his age.

Age 24 & 28, Christ 1538 & 1543.

[10] As a layman he led an admirable life on earth; for you would see in him an incredible contempt of all perishable things, the greatest humility of soul, a vehement zeal of praying, a wonderful parsimony of foods, the greatest love toward God. When by these degrees he ascended to the summit of Christian perfection, he felt himself called to help his neighbors, Devoting himself to caring for the salvation of souls, about the thirty-eighth year of this century. For it became that that light should no longer be placed under a bushel, but upon the candlestick of the Church, that it might shine for those who are in the houses of God. He went on each single day into that place of the City which the Florentine merchants inhabit: where by discourses on pious matters he so incited the souls of young men to follow virtues, that he converted very many of them to embrace piety. With the same counsel likewise he was accustomed to frequent the schools. But this was a matter of the greatest care to Philip, that he should insinuate himself into the friendship of each most wicked man; he converts many sinners, judging namely, that just as each most needs help, so to that one especially help should be brought. Nor indeed was that in vain; since many, God well aiding, he led over from corrupt morals to a more amended life. Nor were there lacking those who so wondered at the great holiness of Philip, that he should associate so familiarly with the most wicked men, with no evil to himself, and the greatest profit of them. But from the company of women, fearing snares to his chastity, he abstained. ^a He strove to join to Christ as many men as he could; for he impelled so many and so great ones, both by discourses about divine things, and at the same time by the example of holiness and frugality, to give themselves to various Religious families; so that Blessed Ignatius, the institutor and author of the Society of Jesus, he induces many to religion: courteously marked Father Philip with the appellation of the bell or little tintinnabulum; inasmuch as while he sent others to the families of the Religious, he himself remained in the world. Which however to have been done divinely, there is no one who doubts: for of his work (as the matter itself indicated) the Lord wished to use for instituting a new manner of life, profitable to the whole Church and to the salvation of mortals. From which institute indeed, which to this day is retained with most certain fruit, there have come forth men distinguished both in holiness and in doctrine. But this is not to be passed in silence, that B. Ignatius was of such holiness, as Philip used to say, that the inner beauty of his soul shone forth without, in whose eyes and countenance he professed that he had often seen flashing rays of light.

[11] On a certain day when he had a journey through the Amphitheater built by the Emperors of the Flavian race, he is pressed by new temptations from the demon, which today the people call the Colosseum, with the mind of visiting the Lateran Basilica; he met a demon in the form of a poor man with naked body. At the sight of which, when certain impure thoughts had entered his soul, he fleeing to prayer, all that temptation immediately departed, and the devil basely conquered fled away thence. I remember to have heard the blessed Father, who said, that that temptation came not from the flesh, but from the demon himself; and that he wholly believed (for thus he spoke with that humility of soul which he had) that that poor man was a demon, not a man, although he set himself in human form to be seen by him. For we know that the devil was wont to assail most holy men by these or certainly similar artifices: of which thing we have a most illustrious witness, holy Pope Gregory in the history which he committed to letters concerning the deeds of that great Patriarch of the Monks of the West, Benedict. After these things when the enemy of the human race recognized that Philip could by no reason be brought to depart of his own accord from this station of virtue; he resolved by force again to overthrow him unwilling and compelled. Therefore he kindled envy against his virginity in the unchaste morals of certain abandoned youths. and by lascivious youths, These, when Philip perchance was tarrying in the house of someone, for the cause of performing the accustomed offices of charity; having found an opportune time, in which they might sprinkle the gravest stain of unchastity upon his soul; deemed it not enough, if to the excellent abstinence of one man the lust of one woman should be opposed; they send in upon him two women, the most shameless (as is believed) of all, and in the same chamber, ^b he being wholly unaware (an unworthy crime), shut them in, that all hope of flight might be snatched away. But the pious Lord, for whose cause he suffered that, not only did not desert His servant (who had no place whence to flee, the doors of the chamber being closed on every side), but snatched him from that peril polluted with no stain of unchastity at all. For when with most ardent prayers he implored the divine clemency; and hoped that He who preserved the bodies of so many holy Virgins, publicly exposed to the lusts of all men, whole from every stain, would not fail him in a like peril; the divine kindness did not deceive the faith of the imperiled servant, and, human resources failing, supplied its own aid. Scarcely had those unchaste women cast their eyes upon him, when, whether terrified by some fear of divine punishment, or touched by shame, or (which is more credible) moved by the authority of the holy youth, whose chastity they plotted against, by two harlots sent in. they withdrew into a certain corner of the chamber; they not only never dared to lay hands upon the most chaste body, but not even to bring their eyes to it. O great force of virtue, which shines among the shadows, and gleams of itself always, nor is ever dimmed by alien filth! O supreme splendor of honesty, which not only shines in him in whom it is, but redounds even upon the most wicked men, when they have approached it! But now let us return to Philip.

Year of Age 29, Christ 1544.

[12] On each single day Philip prayed to the Holy Spirit as ardently as he could, that He would adorn him with His gifts; On his being seized by an immense ardor of love, and he let no day be absent, but that he implored His help. Nor were these things in vain. For while he was a layman, not attaining the thirtieth year of life, namely in the year of Christ one thousand five hundred and forty-four, he felt himself divinely filled suddenly with such a force of the spirit, and with such an impulse, that his heart at once began to leap within his body, and to be inflamed with such an ardor, that nature signified, by a certain unusual palpitation of the heart, that it could utterly not bear him. Wherefore the kind Lord, that He might preserve him longer for the salvation of very many, two little ribs of the left side, namely the fourth and fifth, being broken and elevated to the width of a fist and even greater, wonderfully enlarged the cavity of the same heart, that it might act more freely. the ribs are loosened through a miracle: Such a fracture was in the anterior part of the breast, where the ribs end in cartilage. From which time so vehemently, for more than fifty whole years, he began to be agitated and shaken assiduously, more or less, as soon as he was rapt in mind to God, that not only did he tremble with his whole body, but even the little bed itself, and all the other things on which he sat, as if moved by an earthquake, were shaken while he prayed. Which since they happened to him (whose body was square, neither slender nor obese) without any sense of pain, and remained without pain unto the last breath (for no prickings or pains were felt either within or without), all the Physicians, who were present at his cure while he lived and afterward at the dissection of the body, with one voice testified that it was wholly above the powers of nature, and a plainly divine miracle. It was wonderful indeed to see a man of advanced age; for more than fifty years, suffering continual and voluntary concussions and palpitations of the heart. You would believe him, now loathing all human things, after the manner of David to say to the Lord; Who will give me wings like a dove, and I will fly, and be at rest? Ps. 54. Woe is me, that my sojourning is prolonged! Ps. 129. When shall I come and appear before the face of the Lord?

[13] By the force moreover of this heavenly gift, he was filled, as long as he lived, with so great an affluence of spirit and divine sweetness, that, to temper it, he is forced to summon distractions, that he was compelled to call away his mind from heavenly things, and very often to turn his soul to earthly things, that he might be able to perform the Sacred Rite: which we learned not only by his report, but found by the thing itself. For although he applied all care to call himself away from divine things, when he proceeded about to perform the sacred thing, as he indicated to one and another of those who were known to him; yet scarcely, which we have seen more than a thousand times with these eyes, could he complete the sacrifice. O great force of the Holy Spirit! Other most holy men also, some hours having first been expended on prayer, with a previous and diligent preparation premised, strive with all their might to acquire something of pious affection toward God, when they are about to perform the sacred thing; but this man so abounded in these, that not only did he need no preparation; but even, when he could not sustain so many and so great ardors divinely sent in, he was compelled to tear away his soul from them as much as he could, and to ask God not to bestow greater ones daily. This moreover that spirit wrought in him far more wonderfully, that it lifted him on high while he insisted on prayers. But in the middle of winter, at which time the greatest cold is wont to be in the city, and to apply coolings to his breast, unto the last day (who would believe it?) so suddenly while he prayed did his heart and body boil with divine fire, that he needed a most powerful cooling, lest he be killed by the heat. Hence he, an octogenarian, content with most moderate food, almost destitute of all native heat, that he might somewhat restrain that flame of love, had need to bare his breast, to open the windows and doors of his chamber in the middle of the night, and to use linens and fans or other more opportune agitation of the air, to cool himself: and indeed unless he had hastily come to the relief of his heart, the internal and divine heat being consumed, by these things, he would certainly have perished suddenly.

Age 30 & 33.

[14] Among these same matters this perhaps also is to be set down. Asked on a certain day the cause of this so wonderful and new agitation of his heart by Federicus Cardinal Borromaeus, his heart continually palpitating. and especially whether he was affected with any pain in sustaining it; he modestly answered that he had received it from the Holy Spirit. When I was a layman, he began to say,

I was accustomed to ask the Holy Spirit daily, as suppliantly as I could, that He would bring me help, and heap up my soul with His gifts. On a certain day, when I was praying to Him after my custom, that He would receive my prayers; at length, He Himself willing it, it came to pass that the agitation of the heart, about which you ask, which never moved any pains, had its beginning. And he added at the same time, I could indeed restrain it, but lest I be compelled to call my soul away from divine things while praying, and refer it to repressing that motion of the heart, for that reason I desist from that thing. This I will add here, that his heart so boiled with the force and heat of this agitation, that the heat coming from it diffused itself for the most part over the whole body. When Philip leaned, according to his institute, upon the salvation of his neighbors, he joined to Christ in the forty-seventh year of this century, Joannes Manzolius of Florence, and then Henricus Petra of Piacenza: who, made a Priest by his counsel, was afterward an amplifier of the Congregation of the Clerics of Christian doctrine.

Year of Age 34.

[15] When he burned with a wonderful desire of helping his neighbors in the ways he could, together with Persianus Rosa, a Priest of notable piety, he set about to institute a Confraternity under the name of the most holy Trinity: but this was the counsel, He institutes the Confraternity of the Holy Trinity, that a house should be opened by the associates for receiving into hospitality the poor who were convalescing from a recent sickness, and pilgrims. The Society had its beginning in the church of S. Salvator, which has the surname from the Field, in the year of human salvation one thousand five hundred and forty-eight, in the month of August, on the fifth day of the third week. The first who began to be enrolled in this Society were poor in human riches, but rich in the grace of Christ, and all about fifteen. These came together in the church of S. Salvator very frequently, and there all expiated by sacred Confession and refreshed with heavenly Bread, were kindled with a new ardor of soul to piety: Philip moreover all loved singularly and greatly revered, as a parent. On the first Sunday of each month, a supplication of forty hours was decreed by the Brethren, at which time Philip wonderfully consoled those approaching by his presence, confirming all by the example of his life and by pious discourses, and vehemently kindling them to virtue and piety. Moreover he passed almost whole nights there sleepless: he himself called the Brethren to prayer: when they had made an end of praying, he said, The hour has passed in which you are bound to pray, not in which to bewail sins and follow piety. and by pious colloquies he converts many; In this same church frequent discourses about divine things were held by Philip: at the discourses there were present both Brethren and outsiders. From the colloquies this fruit was gathered, that the hearers, incited by the force of his words, felt themselves wonderfully impelled to wash away the filth of the soul. Moreover such was his ardor in speaking, that since he was alone among the associates who could undertake the office of speaking about pious matters, he frequently consumed whole days and much of the night in such colloquies, almost forgetful of himself. And assuredly the excellent fruit of his labor stood firm by God's benefit: for at a single cast of the net about thirty youths, who practiced either banking or merchandise, were caught by the hook of the word of God, and called back from a lost life to an honest one. This I will not wrap in silence. That those who at the beginning gave their names to this Society shone with no common holiness. For the cook of the house, as I learned from the Blessed Father narrating, had come to such purity of life, that, God helping, he attained such a faculty in praying, that from the sight of the sky and the stars, by which he was especially captivated, he was at once rapt into the knowledge and love of God. There was another, who when oppressed by a grave sickness he lay on the little bed, said to his sister Margarita, Write, on Friday, at such an hour, designating a certain one, I shall die. Which also was done.

Year of Age 35.

[16] When Philip in the forty-ninth year of this century strove with all his sinews, and labored at this, among whom was Prosper Cribellius: that he might acquire new sons for Christ, he gained for Him Prosper Cribellius, a citizen of Milan; he, when first by his exhortation he felt himself kindled with the desire of worshipping God, immediately came to Joannes Polancus, a Priest of the Society of Jesus, with the mind of confessing his sins. But when he denied Sacramental absolution to Prosper (because he was unwilling to withdraw from the house of a noble man, with whom he had very much authority, where many occasions of most grievously offending offered themselves to him), he soon, sorrowful, comes to the Blessed Father, and sets forth to him the whole matter, as it was; and earnestly asks that he would insist with prayers for the salvation of his soul. To him Philip, having bidden him have good courage, promises his help, nor indeed in vain: for Prosper in a short time, aided by the prayers of the Blessed Father, perceived himself free and loosed from all that difficulty and trouble of departing from that house.

Year of Age 36.

[17] The Brethren resolved in the fiftieth year of this century, which was notable for the celebrity of the Jubilee, to hire a house for receiving into hospitality the pilgrims who before that time lay crowded under the open sky in the street. for gathering the poor into hospitality, But this was done on the occasion of the Jubilee: for since there was no hospice in the city for the poor, and no receptacle, they were compelled to lie in public, worn out by cold, hunger, and other discomforts. Moved therefore by this spectacle, Philip thought that so great a calamity should be relieved with all aid; and the matter being communicated with others, they resolve to convey into that hospice, either between their hands or in a carrying-chair, whomever they should find imperiled by extreme want, and to receive kindly into hospitality all who came, all things necessary for sustenance being abundantly supplied. Such was the charity of the Associates toward the pilgrims, that with what things they could they helped them; and that one seemed more blessed than another, to whom it was given to have run first to receive them. But I cannot sufficiently narrate the pious affection of the Brethren toward these poor. For you would see some washing the feet of the pilgrims, he expends himself with his companions, others consoling the newly admitted with most sweet words, these cooking foods, those serving the dishes, these making the little beds, those sweeping the pavements. And upon these works of piety the Associates leaned with such promptitude of soul and cheerfulness of countenance, that their virtue was an admiration to all. Meanwhile so great was the force of the example, that there were not lacking those who had themselves enrolled into this newly erected Society. The Associates meanwhile resolved that fixed premises should be established for receiving pilgrims into hospitality, where at any time of the year they might be kindly fed for three days: which usage to this very day is holily and laudably retained. But not content with these things, when they saw the poor dismissed from the hospitals, because they began to be better, with their strength not yet fully recovered, worn out by the penury of food and shelter, fall back into the same sicknesses, which sometimes drained their life; they resolved to meet these discomforts according to their strength. Therefore it was determined among them, that the place which should be of use for receiving pilgrims, that very one should lie open to these men, until they should be restored to their former health and strength. And this and other things were done, especially with Philip himself helping: there he was wont to spend days, there nights, to minister to the poor, and to excite the rest to the work. This therefore is the first institution of this Confraternity, with great fruit of the example: which from small beginnings grew into that amplitude which is beheld today. Then indeed in process of time, it seemed good to certain noble men, who had given their name to it, that the Confraternity should be transferred from the church of S. Salvator into the church of the most holy Trinity. Where it received in a short time that increase, which was made manifest afterward to the whole Christian world, not without the greatest glory of God. Whose piety then, and incredible liberality toward all the Confraternities of Italy, in the year of the Jubilee most recently elapsed, shone singularly for Gregory XIII Supreme Pontiff. And now also it shines greatly in the Jubilee of Clement VIII.

[18] Philip, the greater the benefits with which he was daily increased by God, carrying alms by night, by this the more vehement desire of serving Him he felt himself kindled. Therefore at a late hour ^c of night, when all are buried in sleep, that the left hand might not know what the right did, he visited the houses of wretched persons, to whom he largely and abundantly supplied what things were necessary for sustenance. On a certain night, when, occupied with his institute, he was carrying bread to a certain noble but most poor man; by the work of the devil it came to pass that, intent on the way to avoid a cart bearing itself on with a headlong course, he soon by a fall slipped down into a very deep pit. But the Lord bringing help, by an ^d Angel he is at once wonderfully held by the hair of the head while falling; and thence injured in no part is by the same one snatched out safe. he is divinely led out of the pit, That matter fell in the year of the Lord one thousand five hundred and fifty. On a certain day, when he was following the works of piety more ardently than he was wont, ^e an Angel in the appearance of a poor man showed himself to him, [and] asks alms: ^f to whom when he liberally bestowed with a willing and prompt soul the money which he had; I had come to test, the Angel at once said to him, what you would do: and these things said he vanished. From which thing, Philip began to be borne with such an affection of compassion toward the poor, that from that day he never denied alms to anyone asking. To poor men and women, of what things they had need, he abundantly supplied. To youths inclined to the studies of letters, money and books and clothes were not wanting. There was no week, but that he sent alms to those who were detained in prison. He liberally succors many. To no one of the poor did he deny alms. When the nakedness of a most poor woman ^g was commended in his hearing, he stripped his own garment from himself, that he might give it to the needy one. To needy youths, who had a desire of binding themselves to monasteries, their spirit being approved, he gave so much money as should be enough for buying clothes suited to the institute which they embraced. Rightly therefore and deservedly we can say of him, he had nothing, and possessed all things: since he possessed no ecclesiastical benefice, an excellent contemner of money, as if any other: yet in all his life nothing was ever wanting to him, neither for his own use, nor for relieving the want of others.

[19] He understands that he must live in the city as in a solitude, Philip meanwhile, most desirous of the divine will, assiduously prayed the Lord that He would show him what manner of life He would have him follow. To embrace the solitary life (had it not seemed otherwise to God) was in his mind: but uncertain whether that pertained most to the glory of God, he gave himself to assiduous prayers for exploring His will, prepared to enter that way which the Lord should have chosen. ^h Long therefore engaged in such a thought, he at length merited to be heard. For on a certain day, intent on prayer about sunrise, S. John the Baptist appears; at the sight of which Philip wonderfully refreshed, felt himself at length divinely impelled into this mind, that, all doubt removed, he should resolve to be free not for himself alone, but also for the salvation of his neighbors. Asked the cause the next day, why he lived with so great parsimony; To me praying, he replied, two souls showed themselves, already adorned with the glory of the Saints; of whom one feigned to feed itself with a little morsel of dry bread, which it held in its hand.

And when I desired to know thoroughly what they meant by that thing, this voice was heard; It is the will of God, Philip, that you lead your life in the midst of the City, as in a desert place. By which words it was signified to me, that I should live continently and soberly. Hence (such was his humility) he said that for that reason he rarely used flesh for food, because it brought him harm; attributing to a defect of health what was of virtue.

ANNOTATIONS.

CHAPTER III.

The Saint, initiated into the Priesthood, more intensely is free for the offices begun toward his neighbor.

Age 36.

[20] When the blessed Father had given great signs of holiness, it seemed good to Persianus Rosa, his Confessor, not only to induce but even to impel him, that he should see to being initiated into the Ecclesiastical Orders as soon as possible: for up to that day, imitating Sabas ^a and others illustrious for innocence of life, who he knew had done so out of humility, The Confessor persuading, he had abstained from every grade of Orders. He desired this one thing, that he might remain a layman; not because he did not admire the summit of the Priesthood, but because he judged himself wholly unworthy of that office: which however did not befall him. For when he learned that Persianus was of this mind, that he should become a Priest: immediately, lest he should seem to flee the burden assigned to him by God, he deemed that he should obey his decree. In the year therefore of human salvation one thousand five hundred and fifty-one, in the church of S. Thomas of the Region of Parione, in the month of March, when he had nearly completed his thirty-sixth year, he began to be initiated with the first Tonsure, having received the sacred Orders, the four Minor Orders, and the Subdiaconate; with the Diaconate indeed not long after in the most noble and most ancient Lateran Basilica in the same year, on the day of the holier sabbath of the greater week, which day fell on the 4th of the Kalends of April in that year; finally with the Priesthood in the same church of S. Thomas, likewise in the same year, on the tenth of the Kalends of June. For the rest, with what preparation applied, or with what motions of soul he was initiated into these Orders, I prefer to leave to the consideration of others, than to set down in my history. The blessed Father was advanced through all the grades of Orders to the summit of the Priesthood with the solemn rite, as is wont to be done, by Joannes Lunellius, Bishop of Sebaste; Philippus Archinto being at that time, under Pope Julius the third, general Vicar of the City.

[21] He joins himself to pious Priests in the church of S. Jerome. As a Priest he perpetually preserved his former parsimony in food, eggs only or vegetables or pulse being applied for food: if however at any time he ate with others (which he was not rarely wont to do for the sake of gaining souls) he wholly, as far as it could be done, avoided every mark of singularity and ostentation. Which custom afterward, with this counsel, that being made all things to all, he might join all to Christ, he retained for many years. Initiated into the Priesthood he soon began to think of inhabiting the church of S. Jerome, which received its surname from Charity; that there, as long as it should please God, he might pass his life. There were then in that church some excellent Priests, very pious and Religious, namely Persianus Rosa, Philip's confessor; Bonsignorius Cacciaguerra, a Sienese Noble, from a most wealthy merchant a Priest of Christ; Franciscus, a citizen of Arezzo, an erudite man, who had joined much learning with a certain angelic purity, and who, Persianus being dead, heard the Confessions of the same blessed Father; another Franciscus, a Spaniard, learned as well as pious, but admirable for charity toward the poor and austerity toward himself. These Priests lived under the same roof, but although they burned with the same desire of helping their neighbors, yet each led his life for himself by a different method, as the Spirit suggested; and each cared for his own things at his own discretion, and took food separately. Into that church therefore admitted, Philip performed the Sacred Rite on each single day. From the Associates of Charity he never wished to receive anything except one chamber, and that indeed narrow: for thither, led by no payment, but content only with habitation, that he might more freely and conveniently lean upon the salvation of his neighbors, he had betaken himself.

[22] He diligently is free for hearing Confessions, In this very year, when there was the greatest dearth of provisions in the City, six loaves are brought to Philip. But what does he? Thinking the received loaves not to be touched by himself, but to be given to the poor, he liberally bestows them upon a certain poor Spanish Priest, for the grace of Christ our Lord, with a cheerful countenance. Which being done, when it was asked of him what was the cause, that he had given his whole portion to the needy Priest; he modestly answered that he had done it, because he believed that he would more easily receive bread from his friends, than that Priest born under a foreign sky. What more? On that very day he tasted only a few olives. By Philip's work Henricus Petra of Piacenza, whom while he was a layman he had borne to Christ, and Theseus Raspa were initiated into the Sacred Orders, and led into the church of S. Jerome to dwell; where, with Bonsignorius as leader, they had great progress in spirit; but especially Henricus, who afterward, in reforming Nuns, and in other ecclesiastical offices, for adorning the morals of the Clergy and the worship of the churches, by long and gratuitous labor, was of excellent utility to the whole City. These was followed by Petrus Spadarius, a Priest of mild genius, dear to God and men: and he was the last of the Priests of that church, with whom Philip, after the death of Franciscus, performed his Confessions.

[23] communicating with a wonderful relish even bodily. As a Priest, he never let a day pass, unless he was detained by sickness, but that he performed the divine thing. Sick, on each single day he received the heavenly Bread. At the beginning of his Priesthood, when in the church of S. Jerome he performed the Sacred Rite, he was suddenly filled with so great an abundance of the divine Spirit, that he could scarcely pour the water and wine into the chalice according to custom: for his hands were so lifted on high, that they seemed in a manner to leap up and skip; and he, unless leaning with the greatest effort on his arm at the altar as on a support, had pursued the begun work, would never have accomplished anything. Most desirous and most loving of this most divine Sacrament, beyond what can be said, even from this alone, that he held the empty chalice in his hands, he was suffused with incredible joy. At the time when he lifted up the saving Host according to custom, his mind was so rapt into God, that he could not put down his hands erected on high. He afterward reported, that it seemed to him that he was seized by someone, and wonderfully lifted up high from the earth by force. ^b And for that reason he afterward gave himself to this custom, that he should lift up and lower the saving Host with the greatest speed he could. In performing the Sacred Rite, when especially it had come to the Offertory, he was affected with such sweetness, that while celebrating he trembled with his whole body and skipped: which impulses, that he might repress them, he was very often wont to turn himself, now to the right side, now to the left, sometimes finally to rub his head with his hand.

[24] under it he suffers frequent ecstasies, This one thing I cannot pass over silent, in which the force of divine love evidently appears. It was his custom, that he might perform the divine thing without impediment (for he feared raptures and ecstasies), that, before he put on the sacred vestments, he should do this with all zeal, that he should somehow repress the vehemence and ardor of the spirit with which he assiduously boiled: for never, when suddenly abstracted from the senses he was rapt with his whole mind into the contemplation of heavenly things, would he have performed and completed the Sacred Rite, unless he had leaned upon that one thing, to call his soul away from divine things. And these things indeed although he did, yet those impulses of divine love he sustained, those darts he bore, by which that divine flame and the heavenly fire of love burned his whole body everywhere, so that he was wholly consumed with tears; he drew forth most frequent sobs, while he contemplated the pleasantness of that heavenly country, and more accurately beheld within his soul the fragility of human nature; and as in the old testament that divine David before the Ark, in which the heavenly treasure was laid up, he skipped: by which it came to pass that he was very often compelled to cease from performing the Sacred Rite up to the point when he felt that the powers of the body, which the love of Christ had taken away, had again gathered themselves. O man full of God! O man, whom that breath of the true Spirit breathed upon, and withdrew him from himself! With the spouse in the Canticles you yourself rightly and deservedly could say; The King brought me into the wine-cellar, He set in order charity in me: stay me therefore with flowers, compass me with apples, because I languish with love.

[25] The Sacrifice completed, he sometimes appeared so abstracted from the senses, greatly addicted to the Sacrifice of the Mass, that you would believe him lifeless rather than living. But this place admonishes me, that I set down something about the relish which he had in drinking the Blood of Christ, and tasting His Flesh. It was such, that those who never departed from his side believed, that he perceived the savor of His very Blood, and His very Flesh, just as if he tasted naked flesh and naked blood. He licked his lips most greedily, he was observed to bring the chalice to his mouth again and more often, and he permitted no one of the bystanders not only to come nearer to the altar, but not even to remain whence his face could be beheld. In taking the Blood, a sound was heard in his throat, such that you would think he was tasting something which, on account of its fatness and thickness, clung to the Priest's palate. In that part of the chalice from which he drew the Blood, there were marks of teeth; and the very gold, which was around there, although recent, was in a short time darkened. The Purification, as they call it, he would not have given to himself, until he himself had asked it. Finally he was so captivated by the delights of this most divine Sacrament, that holding the most sweet flesh of Christ and the most precious blood in his mouth he did not at once swallow it, but let it flow down little by little and drop by drop into the stomach. Nor was his piety less notable in performing the Sacred Rite, and tasting the body of Christ, than in ministering: but lest in a matter known and most commonly known among all I waste my labor in vain, I proceed to other things.

[26] Made a Priest he is set over the receiving of Confessions, unwilling though he was, and he chose rather to obey others, he bestows his provision on the needy: than to trust himself: for he knew that it was most pleasing and most delightful to God, to conform oneself to the will of others. Wonderful to say! Nothing was more preferred by Philip than that he should embrace the solitary life: yet that he might not satisfy himself, the will of others to his desire

he preferred to his own desire; following Christ as leader, who had said: My food is, that I do the will of My Father, who sent Me. And again elsewhere: I came down from heaven, not that I should do My own will, but the will of Him who sent Me. To the receiving of Confessions he so diligently and assiduously gave his work, that, forgetful of himself, he never withdrew from the church. These things are not small: but this perhaps more wonderful. He spent a great part of the day in these, yet was never wearied; moreover he burned with so great a desire of recalling erring souls to a good mind, that from this alone, that he sat in the chair which he used for hearing crimes, he took the greatest pleasure and the greatest delight. It is incredible to tell, how many and how great ones he led back from the mire of sinners to better fruit, how many by his work, both men and women, were brought to embrace duly the monastic life; so that there was no institute of Religious men, which did not acquire for itself very many of Philip's disciples (but especially the family of Preachers flourished, fecundated with such offspring); and how many finally bound by great crimes he led over from most corrupt morals to a more amended life; and who afterward, having used him as master, vain cares being cast off, turned themselves wholly to serious things.

[27] At the time when he first made a beginning of receiving Confessions, yet solicitous lest purity suffer anything. he heard the sins of men more willingly than of women: the crimes of these he avoided as much as he could to receive. For he knew, fearing the loss of his virginal chastity, that the demons did not cease to contrive snares for the servants of God, even though occupied in good works, especially for those who trust too much in themselves. This I will here weave on, that he was so keen and vigilant a guardian of chastity, that compelled to hear the Confessions of women, he received them in the church with harsh rather than gentle words, sometimes setting forth anger in his countenance. Which custom he narrated that he had kept up to the point when by a singular benefit of God he obtained that he received them in whatever way he wished. By which words he seemed not obscurely to signify that notable gift, by which, God giving it, he had attained that he wholly lacked all sense of lust; so that from that time unto the last day he seemed to be like a certain marble statue. Furthermore, he so occupied himself daily in hearing Confessions (which office he excellently discharged unto his death), that he heard not a few sons coming (for he spent almost whole nights in contemplations and pious prayers) while still lying in bed. Rising at early morning he soon went into the church, not going out thence unless some notable or necessary work occurred, which could by no means be deferred to another hour. Nor was there anyone who did not always, or at least not easily, find him in the church; so prompt and gratuitous he offered his work to all. He assiduously inhabited the church or his chamber, by no means desirous of wandering, unless either necessity called him elsewhere or charity impelled him.

[28] When Philip burned daily with a greater desire of leading wicked men back to better fruit, and of preserving whole and chaste the sons whom he had acquired, He institutes spiritual colloquies. lest, fallen again into vices, they should return to Egypt; he began, that he might the more easily attain this, in the year from the Virgin's childbearing one thousand five hundred and fifty-one, in his chamber on each single day after the midday meal, frequently sitting on his little bed (because he languished with the love of God), to instruct those flocking together about heavenly matters. In these colloquies (which is wonderful to say) he felt such a force of divine love, that now he trembled with his whole body, now he was lifted up high from the little bed (you would believe him to be so wonderfully held by someone), now finally the little bed itself, or sometimes even the chamber itself seemed to sway and be shaken with motion, you would think an earthquake had been made there. These things were to those who were present, incitements not only to penance, but also to divine love and the despising of earthly things. At the beginning of this excellent institute there were few (of whom two were surviving when I wrote these things) who heard him; but soon the number so grew, that the place in which such discourses were held did not hold the hearers. For which cause, that being left, he betook himself to another more ample one; where with such ardor of soul and feeling of mind he spoke about spiritual matters, that almost no one was found entangled in any crime, but that, having heard him, he came to his senses and turned himself to saner things.

Age 37 & 38.

[29] When the devil saw that the new Priest Philip aggregated to Christ very many by private sermons and administrations of the sacraments, Having suffered great troubles from the sacristans, he resolved to oppose himself with all effort to his pious zeal. There were in the church of S. Jerome certain Priests of the chapel, men of utterly abandoned morals and apostates: these, that they might do a pleasing thing to one Vincentius Tecosius, who was of the confraternity of Charity, had begun in the fifty-second year of this century to show trouble to Philip. ^c They derided him, carped at him with a dog's tooth, loaded him with insults: all which he, not making even a word for himself, tolerated with a wholly constant soul. Nor was this the end; whenever a new occasion offered itself to them of harassing the man with reproaches and curses, and of disturbing him in any other way, they seized it most greedily; and that with this counsel, that they might expel from there him whose aspect they could not bear. Hence when they learned that Philip was making toward the sacristy about to perform the divine thing, then made wonderfully glad, because a new faculty was given them of more freely mocking him, they either kept the man from the very entrance of that place, or certainly, when admitted, gravely exercised him with various arts. And that they might compel him to go out thence fasting, now the Missal, now the Sacerdotal vestments, now finally the Chalice itself they hid: nor content with these, they frequently even bade him, already prepared for the Sacrifice, and bringing his foot out of the vestry, lay aside the sacred ornament: nor however was Philip provoked by these things to anger. Vincentius meanwhile, by the work of the demon alone, opposed himself so far to the same man, by whom he had not been injured even in the least matter, that he induced his mind never to desist from disturbing him, but that he should impel him to change his dwelling. he holds his constancy: By no means did Philip yield to the temptation, never complaining of his adversaries: from the church of S. Jerome, both because that place was apt for procuring the salvation of his neighbors, and lest he should flee the crosses prepared for him by God, he would not withdraw: the reproaches which were cast at him, he bore with an even mind, perhaps revolving in his mind that of James; Count it all joy, my brethren, when ye fall into various temptations. James 2, 12.

[30] On a certain day, when according to custom, after the accustomed derisions of his rivals, he was performing the Sacred Rite, by which he bends one of his adversaries, anxious within himself in the very Sacrifice he had this colloquy with God: What is it, good Jesus, that when I have so often asked Thee with all my strength, that Thou wouldst impart to me the gift of patience, so many and so great occasions of growing hot offer themselves to me daily? When he had said these things, he clearly heard a certain inner voice: What is it, that you ask of me, Philip, patience? With it I will fortify you, although I wish that you yourself by these assaults, as much as you possibly can, should study to acquire it for yourself. Which things heard, he felt himself wonderfully refreshed. A two-year period being passed, when one of the guardians of the sacristy, by his custom, inveighed against him with curses and reproaches, nor ceased from this folly; he received the man's words with such cheerfulness of countenance and fortitude of soul, that he exulted with the greatest joy. When the other of those apostates fell upon that spectacle, he, reckoning soon within his soul the unconquered patience of Philip in enduring injuries, his heart being pricked, suddenly leaped upon the abusive Priest with such an impulse, by which he might defend the innocence of the blessed Father, that it lacked little but that he killed him. Scarcely had he done this, when by the recollection of the monastery whence he was absent he began to soften; and returning to himself, by the work and prayers of B. Philip he suddenly so burned with hatred of himself, that he resolved not only to embrace penance, but also to return to the institute of his own monastery, which also he did. Vincentius also, he also receives the other into companionship. the author of the injuries, moved by the patience and gentleness of Philip, of his own accord came to him, and falling on his knees asked pardon of his fault: which he, soon forgetful of all injuries, with a prompt and alacritous soul granted; nay having most amicably embraced the man received him among his sons. And from that time Vincentius so honored the blessed Father with observance beyond the rest, that no day passed but that he visited him, just as if nothing were either dearer or more delightful to him than he: which custom he afterward kept to the last day, studying to procure for himself heavenly riches by the use of the Sacraments. His death fell in the month of March of the year one thousand five hundred and eighty-nine.

Year of Age 39, Christ 1554.

[31] By the kindness of God therefore freed from troubles, most greatly wounded by the charity of Christ the spouse, he turned himself wholly to the salvation of his neighbors; He restores the frequent use of the Sacraments: hearing their Confessions, and refreshing them with the heavenly Bread. By which things then it came to pass little by little, that the frequent use both of Confession and of the Eucharist, almost extinguished by the fraud of the demon, was again renewed. There was such humanity in him, that for that reason he was most dear to all. So ardently did he thirst to snatch prey from the devil, that it is wonderful to tell how much he did and bore, that he might lead back even one soul to Christ. The Confessions of all flocking together he received with an alacritous countenance, and partly by discourses about spiritual matters partly by prayers excited them wonderfully to piety and to the love of heavenly things. He perpetually applied the greatest diligence he could, that he might be made all things to all, that even from this one thing an easier access might be given him to helping his neighbors. He delivered such precepts about the salvation of souls to his sons in Christ, that not only those who held them made a great progression toward virtue, but even came forth perfect in every kind of virtue. His chamber he wished to lie open perpetually to all day and night, on account of the great desire of his neighbors' salvation by which he was held. About hearing Confessions he was so solicitous, that by night, in those first times, before it grew light, he frequently heard the Confessions of about forty men.

[32] This was an argument of great charity in Philip, that those who deep in the night, after which he sent his men to care for the hospitals, that they might be reconciled to God by the benefit of Confession, came to him, always found the door open. Nor was the labor of these in vain, since their sins first being laid open by Confession, then at Philip's persuasion they went to pray: in prayer they were as long as the time of performing the Sacred Rite drew near: at the Mass all communicated: then, the blessed Father granting, to the various hospitals of the City, of which the chief were those of the most holy Salvator, of the holy Spirit, and of the Mother of God commonly called of Consolation, they went in silence; and in these places, especially by pious discourses, that the rest be passed in silence, they wonderfully consoled the sick, and excited them to patience and confession of sins and the hope of divine mercy. They moreover brought

with them food, with which they might refresh their bodies; which thing since it was at that time neglected, it is difficult to estimate how much it profited the sick and their keepers toward the salvation of souls. On a certain day, in the year of the Lord about one thousand five hundred and fifty-four, when they leaned upon this with all thought and care, it happened that while going, Father Philip accompanying them (which at the beginning he had been wont to do), when they halted near the Amphitheater of Vespasian, they fell upon a man rolled in the mud, so gravely affected, sick in body and cast down in mind, that he neither would nor could raise himself; but had resolved to remain there, or even to die. When Philip saw this one, he at once bids Franciscus (this was the name of one of them), that he should carry him, lifted on his shoulders, to the hospital of the most holy Salvator, to which they were tending. Soon he, no delay being interposed, although he was far from the hospital, sets his shoulders under the burden; and to the destined place alone, with great fruit of the associates and consolation of the sick man, he carries him.

[33] One of those who followed Philip, by name Prosper, brought with him on a certain day a Jewish man: who together with the blessed Father, whom many accompanied, having entered the Lateran Basilica, the Father and the others being prostrate on their knees before the high altar, he predicts the conversion of certain ones. he alone of all that multitude stood with covered head, his neck turned away. Which when Philip perceived, having summoned him he said to him, Brother, pray the Lord, I beg, with these words: If Thou, Christ, art the true God, mayest Thou bring my mind to it, that, the ancestral religion being rejected, I may take up the faith of the Christians. To whom the Hebrew, I neither can nor ought to pray to God, as you say: for if I obeyed you, I would seem to doubt of my religion and of my faith, which does not become a Hebrew man. Then Philip, turned to the bystanders; Ask, he said, God for the salvation of that Jew our brother; for soon, believe me, he will give his name to Christ. The event proved the prediction: for the Jew, a few days having slipped by, took up congratulating himself not only the Christian faith, but also sacred Baptism. About these times a pious woman, Fulcinia Aneria, very frequently confessed to Philip. When her husband Mauritius learned this, he at once enjoined her, that she should not dare any more to frequent the Sacraments (for he laughed, since at that time he was ignorant of the things which were of Christ, at the spiritual progress of the servants of God), and said, following the speech of the crowd, for the most part prone to worse things, that one ought wholly to abstain from the frequency of the Sacraments. But the strong love of God, fortifying the woman with virtue, impelled her, that she should pursue the life she had begun. To whom Philip said, Doubt not: proceed as you have begun; Mauritius will in a short time betake himself to good fruit. Which also was done. And he afterward used Philip perpetually for Confessions, as long as he lived.

[34] To a sick man, that he might not be written heir by him, In the same year one thousand five hundred and fifty-four Prosper Cribellius was sick, and, the disease daily growing stronger, appeared so gravely ill, that now all the physicians despaired: ^d these were Alexander Petronius, Joannes by surname Monachus, and Franciscus of Lucca, most skilled in the medical art. Therefore, already fortified with the sacred Viaticum and anointed with Oil, he was held for dead by all; and now the Priest, according to custom, commends the dying man to God and all the Saints, and afterward sprinkles him with lustral water. While this was being done, Philip came to him: To whom soon he said: What is the cause, that I have not seen you for two days? The physicians have pronounced death most certain for me, as soon as the accustomed access of fever has come, which has come. Then he: I have heard that you have left me heir of your goods by testament, than which nothing more grievous could come to my ears: to that inheritance I yield, give it to another. But that you may see more clearly (he at once added) that I desire nothing of your faculties, immediately I will betake myself to the Vatican Basilica, namely to pray the divine clemency, he restores health; that it would take you out of the present peril of death: but if I cannot obtain this, I will most willingly offer to God my life, for your life and for the health of your body: from which thing I hope it will be, that I easily obtain what I ask. And these things said, a thing wonderful to relate! when between praying he laid his hands weeping on the dying man, a most pleasant sleep at once seized the sick man. From which thing, Philip, having taken the occasion, he predicts the same to one despaired of by the physicians. sought the Vatican Basilica, and there for the space of a half-hour prostrate in prayer, with the greatest submission of soul he could, pours himself out in vows, and wearies the Divine majesty with efficacious prayers for the life of the dying man. Nor in vain: for at that very moment, in which he stretched his hands and suppliant voices to heaven, the dying man awaking from sleep, when he had rested about a quarter of an hour, felt health restored to him, the physicians marveling.

[35] In nearly the same year Dominicus Saracenus, when he had betaken himself to Rome to the medical art, began to labor most gravely with cardialgia; and, all the remedies of the physicians having now for a long time been tried in vain, commends himself to the prayers of Philip, in whom alone all hope was placed. To whom he: Be of good courage, he said: you will escape from the present sickness. With which words when he had certain faith, in a short time, no medicine being applied thereafter to the disease, he perceived that he had recovered his former health. He still lives, and mindful of the benefit, holds the thing, as it was done, for a miracle. But let us go away from these, and pass to the things done by Philip under Pope Paul the Fourth: for Marcellus the Second of this name, the successor of Julius, whose Pontificate did not exceed the third week, we pass over. Furthermore Pope Paul is created on the 10th of the Kalends of June in the year one thousand five hundred and fifty-five: and he sat four years, two months, twenty-seven days.

ANNOTATIONS.

CHAPTER IV.

The deeds of the years 1555, 1556 & 1557.

Year of Age 41.

[35] In the year of the Lord about one thousand five hundred and fifty-five, when Philip, whom many followed, had a journey to that place where there stand the Baths which we call the Diocletian; he saw, in a certain wall fallen down with age, He puts to flight a Demon beheld above the Baths, a demon standing in the appearance of a man: whom when he inspected more attentively, he observed that he appeared, now a youth, ^b now an old man. By which things recognizing the snares of the demon, he commands in the name of Christ, that he disclose who he is. He, conquered by these, with swift flight rushed away, and by a most foul odor, with which departing he filled that place, which not even beasts could bear, made manifest who at last he was, to Philip and the other spectators who were present. This I will not here wrap in silence, likewise thrusting himself into his prayer. that the greedy demon, eager to disturb the quiet of his soul, by night, at the time when he more attentively was free for prayer, offered himself to be seen by him: for he strove with all his strength, that those impulses, by which he was borne toward God, if he did not repress, he might at least retard. On a certain night (it is uncertain to me at what time this happened) to him offering suppliant prayers to God after his custom, the demon is present, that he might strike terror. When the blessed man perceived this, a prayer being at once poured out to the most holy Mother of God, he both shook off that fear with small trouble, and conquered the arts of the enemy with pious boldness: nor moreover did he proceed to pray any less, nay so much the more. For the demon, when you show your face, is timid; when you turn your back, is bold. But these things have been run through.

[36] Called to a harlot under the appearance of confession, In the same year, when the enemy of the human race saw that the fruit of souls was made more abundant by the work of Philip alone on each single day; moved with his accustomed envy, he resolved to call him away from such zeal by the enticement of the flesh: but by an unchaste woman he assails this by this art. There was in the City a harlot, ensnared in his nets, Caesaria, in whom there was nothing good except beauty. She, the demon ^d instigating, began magnificently to boast herself before a young man of rather ample family, with whom she lived basely, about softening Philip's soul, and alluring him to lust: to whom he promises much money, if she would attempt it. The unchaste woman accepts the condition: but fearing (since she was too prudent in the ruin of others) lest, on account of the excellent holiness of the man, if she should openly assail him, she could accomplish nothing, she devised that there was one way of fraud and guile remaining. What counsel therefore did the woman take, instructed by the arts of the demon? She assails him through the appearance of honesty, which he loved most. She sends to him someone, who should bring to him, that she was in the extreme peril both of soul and of body; that she wished to return to good fruit, and to expiate by Confession the offenses of her past life: she asks through him, that he would not deny help to an imperiled soul. He, as he burned with an incredible charity of the salvation of all, and made happy by her, he rushes away in flight, greatly rejoiced that an occasion was offered him of gathering the dispersed sheep of Christ to its fold; having gone out from the house, he meets her, suspecting nothing of this kind. Then that diabolical instrument the woman (Philip had scarcely ascended the stairs) forgetful not only of all chastity, but of shame, offered herself naked to be seen by him, covered only with a veil to the flesh, that if the thing fell out well for her, she might assuredly accomplish the matter. But there conquered, God favoring and willing, simplicity craftiness, continence lust. The holy man, when he saw snares being made against his chastity, when he himself alone being assailed; sought for himself by flight the protection that remained. Thus the petulance of the woman, no less unchaste than impious and most base, was overthrown, and the cunning of the demon was mocked, and his powers finally crushed: confirming by the thing itself, what he was wont to affirm by words, that the other kinds of temptations are repressed by fighting, this one rather is conquered by fleeing than by resisting. Meanwhile the most shameless woman, when she saw herself deluded, suffused with too great shame and boiling with anger; a footstool, which first came to her hands, with zeal of killing him she threw behind his back. But God preserving His soldier, injured in nothing by that thing, and from then he remains free from the goads of the flesh, he went out thence with firm body and integrity of virtue, which assuredly could not be done without a miracle. By which excellent deed before God it was ascertained that he obtained this, that for more than thirty years before his death, he should lack thereafter all goads of desires, and the sense of lust.

[37] These things are great indeed; great, who would deny it? but we will add others not less. At that very time also the Lord adorned him with another more notable gift, namely, by the gift of excellent chastity, that not even while sleeping was his body polluted with any impurity, by which sometimes even unwilling we are stained; and that the more wonderfully because he, supine, his face always turned to heaven, took sleep. Heaped therefore with these benefits when he obtained a state of tranquillity, that he now seemed not among mortals

to lead a mortal life among mortals, but a heavenly one among the heavenly, and to approach most nearly to that pristine state of innocence and integrity (if it is right so to say). All ardor of lusts had grown cold in his body: the flesh obeyed the spirit: virtue corroborated dreaded no impulses of impure pleasures: thus in him the sense of touch had grown numb, that his flesh, like a stone, seemed to be devoid of almost all sense. He was wont sometimes to say (although he disclosed this to few of his own) that it was one and the same thing to him, to handle a woman and a stone; so repressed in him was every impulse, and quenched every desire of the enticements of soft pleasure. Of these things assuredly admirable there are extant most firm and most weighty testimonies. declared by the testimonies of many; This affirms beyond the rest with all asseveration, he who was his Confessor, Caesar Baronius the Cardinal, who heard his last Confessions in the extreme time of his life. He under oath narrated, that Philip, a few days before he migrated from this life, poured forth between confessing such a force of tears with sobbing, that he could not restrain his weeping; as one who said that he was affected with the greatest grief, because, when he had received many gifts from God by no merits of his own, then especially these, that He had preserved him ^f a virgin unto that very day, and that for more than thirty years he had so lacked all goads ^g of the flesh, that he felt none of its tyranny not even in repose; yet he had been so ungrateful toward the divine liberality, that he had never done anything worthy of the blessed life, and had by no means responded to the divine vocation. O example of perfect integrity! O wonderful humility of the blessed man! And these were the things, of which he was wont to confess with many tears, on account of the greatest humility of soul.

[38] From these things therefore, as from a most copious fountain, flowed that ardor, by which he did not cease to incite his nurslings by words plainly divine to the love of chastity. For that heavenly Spouse wills (and he himself knew this) that those whose souls He has chosen as a perpetual dwelling-place for Himself to inhabit, whereby also he breathed the love of purity into others, should be the same separated from all impure contagion of the body. Hence those whom he felt pressed by the temptation of the flesh, he strove to heal by counsel, prayers, exhortation, finally by all aid; but those who were immune from it, he strove to preserve whole; no more a guardian of his own chastity, than a defender of another's. This also I will here weave on, that the candor of virginal chastity was wont so to shine in Philip, that no one frequented him longer, but that he began to think of embracing a chaste life. always held a virgin, By the common estimation of all and by constant fame he was held a virgin. And of this virtue indeed there was so great a beauty in his soul, that it redounded even into his very body, into his countenance, and into his eyes, the indices of the mind; so that not only in his very speech and in all his actions, but in his very face a certain virginal candor shone. But what shall I say of the man's honesty and cleanliness? To no one of men ever, whether he were well or sick, did he permit his most chaste members and naked ^h flesh to lie open: of which thing an eyewitness, beyond the rest, am I myself, who was assiduously with him day and night. Nothing was detected in him by anyone, which offended the eyes or mind of anyone: of scurrilous and obscene words he did not even think: so finally in all his life he bore himself, that from the very flower of his entering age, he seemed to all a proposed exemplar of chastity and Christian modesty to be imitated.

[39] This among many was admirable in Philip, that as virginity and the other virtues by the odor; and discerning the chaste from the impure by smell. so unchastity and other things of that kind by the stench ⁱ he divinely detected. This moreover beyond the rest under oath testified, Philip having died, several of those who used him for Confessions. Inasmuch as to those infected with such a plague, but not disclosing it, he himself of his own accord, before the opportune remedies, detected both the kind of disease and the causes: Sons, saying with free voice, you smell ill to me, you have fallen into that kind of lust; uncover the offenses of your conscience, cast out by Confession the poison of sins, confess the crimes committed. Which things heard, they, astonished at the novelty of the thing, all set forth by the sacrament of Confession, what each had done to be grieved for in his life; and embraced penance, turning their soul to the love of heavenly things. But what was the purity of his soul or what the cleanliness of his heart, this even from this one thing of many can be conjectured, that receiving the Confessions of men involved in such filth, he was so affected by that most foul and pestilent odor, which streamed from their obscene pleasures, that he was compelled to bring his hand or a linen to his nostrils, and sometimes to turn himself to another part: which however with admirable dexterity, lest anyone should perceive it, he did. He narrated, that he perceived so grave an odor from this nefarious crime, that it seemed to him able to be compared with no kind of stenches. To this there is added also this worthy of the greatest admiration, although it happened at another time. A certain woman ^k began to frequent him: this one the blessed Father, having beheld, saw with the eyes of the mind that the devil resided in her, wherefore his hand being moved by divine instinct toward the woman to expel him, ^l it came to pass by that touch, that soon the woman breathed forth so pestilent and sulphurous an odor, that he could not bear its gravity. This very odor afterward so most importunately penetrated into his nostrils, and clung fixed to his hands, that scarcely after three days, ^m although he had applied the greatest diligence to free himself from its trouble, did he seem restored to his former state. He afterward affirmed, that that stench had flowed forth from the demon himself.

[40] In the same fifty-fifth year, when he visited the seven Churches of the City on foot, He predicts perpetual unrest to one fleeing the Cross. from the labor of the journey he fell into a burning fever; which although it held the man many days, yet did not drain his life. Maximianus Burghius, asked by a certain principal man that he would be willing to live with him, accepted, though unwilling, the condition, on this term, that since he was desirous of God alone, he should not be entangled in secular affairs. But when that man, deceiving the faith given him, attempted to use the man's work for his own affairs, and Maximianus remained in his own will; those who were in the same house began to be most troublesome to Maximianus on account of the master. He indeed, as a man of great prudence, having scented out what was the case, resolves to withdraw himself thence as soon as he could. When Philip hears this, he dissuades the departure; and with prophetic spirit threatens, if he should attempt that out of zeal of fleeing the cross, that he would never pass his life with a quiet soul. And certainly faith stood firm to the saying. For he, repudiating the counsel given him, always felt himself agitated like the sea by the waves either of thoughts or of deliberations (although by God's benefit he lived laudably). ⁿ

Year of Age 41.

[41] When the virtue and name of Philip more and more daily shone forth, the fruit of souls began to be wonderfully increased by his work. He gains for God. There came together daily into our Oratory very many, whose breasts he so inflamed to piety by the explanation of the divine word, that they instituted a more laudable manner of life, and gave their names to Christ, vain cares being cast off. In daily colloquies he did this one thing especially, that he should bring the breasts of those flocking together to prayer, to the frequency of the Sacraments, and other works of piety. Great progress in piety, J. B. Salviatus, Joannes Baptista Salviatus, a man of the first nobility, had by Philip's industry and zeal. This man was the cousin of Catherine de' Medici, Queen of France, and the brother of Antonius Maria the Cardinal: who departed from life with a wonderful manifestation of piety, and joined himself to Philip in the first year of Paul IV. Franciscus Maria Taurusius, a man noble by birth, had begun to use Philip for Confessions: F. M. Taurusius, and when first he undertook this, he felt the flame of divine love at once settle in his breast; which goaded the man so far, until, his soul softened by the assiduous tears and prayers of Philip, he delivered himself wholly to him, as he was generous and noble, in the fifty-sixth year of this century, to be ruled and governed. Nor is this here to be passed in silence, that Philip, wishing to form Christ in this man of whom we speak, had been wont to lead him into his chamber: where, giving himself to prayers in his presence, he began to instill such sweetness of spirit into his soul, that, while he was on earth, he yet seemed to perceive a certain taste of heaven and of heavenly things, and to be wholly liquefied with sweetness.

[42] Constantius Tassonius, illustrious by birth, but entangled in the pleasures of the world; when, almost the whole City being astonished, he embraces the admonitions of the blessed Father, he, having used Philip as preceptor, made such progress in virtue, that he frequented the Sacraments more often through the week, Constantius Tassonius, embraced with a most willing soul the studies of mortification, as they call them, visited the infirmaries, and finally, made a Priest by Philip's command, performed the Sacred Rite daily: which manner of life when he had preserved whole and inviolate to the last day, he met a death pious and holy, namely consonant to his life. Besides these others of the first nobility not a few followed Philip; whose names, lest the present discourse grow too much, we purposely pass over. Philip was wont on the ferial days, and to these and others he goes first to the hospitals: to send those whom he had begotten to Christ, distributed into three or four classes, to the infirmaries of the City. But at the beginning, that he might the more inflame them to that office by his own example, he himself began after the midday meal to visit the sick in the hospitals, and to attend them with address, with service, with every office: by which thing those who followed him, being excited, burned with the desire of doing those very things. But what was the piety of these toward the sick lying there, will be learned from the deed of one. Joannes Baptista Salviatus, when he was wholly intent on this, in the hospital which the crowd commonly calls of Consolation, makes straight for a sick man, that he might make his little bed; whom, that he should rise from the couch, he humbly asks. He, thinking himself despised; Do not, I beg, Lord, said he, mock me, a poor man: for that one knew the license and liberty of living of Joannes Baptista, but was ignorant of the wonderful change of his soul, by which from the affection of earthly things he had turned himself with his whole breast to the love of heavenly things. What more? The sick man, moved by the authority of so great a man, but much more by his humility, since he insisted and urged more vehemently, wholly fixed in admiration leaped from the couch. Furthermore Joannes Baptista retained that kind of living with such firmness and constancy of mind unto his death, that never, from the time when he first put his hand to the plough, did he look back. For the rest in this chapter about the concourse, this is not to be passed in silence, that Philip ruled with such prudence and dexterity those who delivered themselves to his discipline, that in all things, although arduous and most difficult, those who were commanded rejoiced to obey. No one ever approached him, about to ask some counsel for the salvation of his soul, but that glad from

him he withdrew: and he warmed by assiduous prayers the sons cold in the love of God, and confirmed the wavering.

[43] In the same year of Christ one thousand five hundred and fifty-six, in the month of August, Guilielmus Bucca was sick: he foreknows things to come: which when Philip learned, He, said he, will by no means recover from the present disease. Nor were the words cast into the wind. The sick man, oppressed by that very disease, in the same year filled out his last day, fortified beforehand with the Sacraments of the Church. At the same time, as I think, Franciscus Fortinus, whom Philip had begotten to Christ, had entrusted to Alexius Bettinus (possessing much money, as the report was) three hundred gold pieces, and that without Philip's knowledge and counsel. ^o When this came to his ears, although ignorant of the banker, he at once bids his nursling, that he should go without any delay interposed to reclaim that money. He obeys the one admonishing, and although he was ashamed in the evening to reclaim what in the morning he had committed to the banker's trust; yet looking to the merit of obedience, he preferred to obey Philip, than to indulge himself. And the money being taken back from Alexius, a few days afterward having slipped by, it began to be commonly spread everywhere among all, that the banker, when nothing less was thought of him, had gone bankrupt; since, perhaps by some misfortune, not by wickedness, as can be believed, his patrimony being consumed and at the same time the moneys of private persons, he had broken faith with his creditors.

[44] In the same year, as I think, Joannes Baptista Modius the Calabrian, who among the other sons of Philip was a chief one, was twice at nearly the same time called back from mid-death by his work. He was a physician by profession, a man learned as well as pious; He saves a sick Disciple from death once, whose book entitled On the Tiber Water (that I may pass over the notes which he elaborated on the Canticles of B. James of Todi) is circulated not without the author's praise. There had first invaded him a most grave disease; such was the force of the evil, that Petrus Antonius Contugius and Hippolytus Salvianus, physicians at that time chief, utterly despaired of his health. On a certain day, the disease increasing, they pronounce that Modius would prolong his life only a few hours: for from the pulse of the arteries and other signs they had ascertained that he was near to death. When therefore he, destitute of almost all senses, was not far from destruction, Philip was present; who, that he might snatch from the jaws of death a man from whose private colloquies much fruit of souls was gathered, hid himself alone in a certain chamber. There for the health of the sick man he began with such ardor of soul to implore the divine clemency, that he was lifted up high more than five cubits with his whole body, his face wonderfully radiating. When thus he had insisted on prayers, lifted on high about an hour and a half, a woman whose name was Margarita, who prepared the food for Modius, having entered the chamber of the one praying, found him lifted from the earth by divine force shining with light, and his face like the sun emitting rays. By which sight she at first terrified, A Miracle, she cries, a Miracle. Excited by this cry those who sat by the dying man at once run up: they discern all things shining in the deepest darkness, and the Father lifted on high. Meanwhile he returning to himself, congratulating goes toward Modius, the bystanders being stupefied at the miracle of so great a thing; and his hands being moved to his head, he calls out to the man by name; Be of good courage, you will by no means die of that disease. Which said, voice with sense soon began to return to the sick man; he answered the blessed Father, with whom he had a long discourse; and a few days afterward he plainly recovered from the disease. This thing moreover so wonderful, as it was done, narrated to me and others under oath after Philip's death, Bernardinus Corona [p] a Roman citizen, a man of advanced age and devoted to piety, and one of the older nurslings of the same; for while he was living he himself had disclosed it secretly only to one or another; for he had never dared to indicate it openly to all, lest he should offend the modesty of Philip, which indeed he would have most gravely offended.

[45] Nor in this one matter did he experience Philip's help. Not long after when, laboring with a stone of the bladder, [q] he was vexed with difficulty of passing urine; the gravity of the disease made it, that, the aids of the physicians being now despaired of, he was in peril of his life. Therefore Philip visited him, and having exhorted him as was fitting to patience, proceeded into the church to pour out prayers for him. There to him praying in the fervor of the spirit, immediately by the desire of the son's health, tears [r] began to be in his face; which as soon as they were seen to flow from his eyes, at that very moment a passage opened at once for the urine and the stone: from which thing the sick man so felt himself relieved, that he wholly emerged from that troublesome state of health. Then by his work the blessed Father in narrating the deeds of the ancient Saints, with great fruit and consolation of the hearers, made use: for he was endowed with a certain honeyed eloquence, who when he made words to the multitude, mixing the useful with the sweet, filled the breasts of the bystanders with a certain wonderful sweetness. Finally since he burned with great charity toward the poor, most devoted to the works of mercy and Christian piety, some years afterward being consumed in the service of God, he died so religiously and piously, that he answered to a life passed in the same tenor.

Year of Age 42.

[46] Vincentius, who had led his life, having used Philip as master, with piety, likewise showed himself to Philip, at that very moment in which he died: [s] whom he beheld with his own eyes penetrating the clouds. [t] That thing fell in the year of the Lord one thousand five hundred and fifty-seven. He sees two of his own, dead, borne to heaven: About the same time Marius Tosinus [v] by name, a man most devoted to piety, as he died, at once appeared to him: and when he had called out to him twice by name with the greatest voice; surrounded by heaven with most bright light, he ascended, that very one seeing it. But in this place the matter seems to demand, that I explain in few words, what he felt about visions. Visions, he said, offer themselves to the sights of the servants of God; but on this all things depend, that a man receive them with that humility of soul which is fitting. yet he does not make much of visions, This he frequently admonished his nurslings, that they should not care for visions: since each can easily in these things (since the Angel of Satan appears to men in the appearance of a good Angel) most basely fall. Hence he so shrank from all that slippery and to spiritual men most perilous curiosity of visions and revelations, that those who delighted in such things he rebuked with sharp speech; clearly affirming, that there was nothing in the snares of the devil more pernicious to pious men, than these insane mockeries of the demons. In correcting morals, extirpating vices, embracing virtues, and finally moderating affections, and similar things, he inculcated that assiduous and diligent work should be placed. Therefore he taught that visions should be spurned; nor does the Lord disdain it, if this be done, even though He Himself truly appear.

[47] For the rest since I have here made words about visions, it will not be, I think, beside the point, and he most excellently discerns the true from the false; if I now append to the history in few words what knowledge he had of these matters: for it was such, that he recognized true visions from false with small trouble. To a certain one insisting on prayers so great and so wonderful a light suddenly offered itself, that in almost a moment of time he clearly perceived very many things about divine matters: and when he, fearing the snares of the demon, desired to know whether this was done by the work of the devil, he consulted very many Religious of great name; with whose answers when he was not content, he at length fled to Philip, nor indeed in vain. For he at once, plainly, and clearly, explained which was a true, and which a false vision; so that he now clearly ascertained, by what spirit that light was sent into his mind. To Franciscus, one of his disciples, surnamed the Ferrarese, [x] the demon appeared by night in the likeness of the most holy Virgin: but that with this counsel, that even so he might the more easily deceive the man by that appearance. And when he had brought this to Philip in the morning; Not to you, said he, the most holy Mother of God, as you think, but the demon in her form offered itself to be seen: and so when first the same vision shall offer itself to you again, I bid you spit upon the face of him who appears. The following night, to the Ferrarese praying with great ardor of soul, the demon is present, glittering in the same appearance and the same brightness; who, not unmindful of the precept of the blessed Father, soon fouls the devil's face with spittle: by which thing the demon confounded and basely overcome, vanished. And scarcely had he fled away, when the most sacred Virgin showed herself openly to him; admonishes him, that he should spit upon his face, provided he could do it; finally leaving him wonderfully refreshed, she went away on high. He was endowed with great simplicity of soul, he heard the voices of Angels, a most holy man, he detected harlots by the stench: nor with these alone was his soul adorned with virtues, since from his eyes almost perpetual little streams of tears flowed forth; and that especially when he was present either at the discourses which were made about divine things; or refreshed himself with the most divine sacrament of the Eucharist, which he took on each single day. When he on a certain day, [y] because he labored with the stone, could not make urine; turned to God; Grant, I ask, Lord, that I may not have any faculty of purging the bowels either. He had scarcely uttered these things, when suddenly without any sense of pain the urine flowed forth. When on another day, while going, a certain Jew had met him, he felt himself suddenly inflamed with so great a desire of his conversion to Christ, that for three whole years he never desisted from asking God for his salvation. The three-year period being passed, when he had betaken himself to the Basilica of S. Peter, to ask the divine clemency, he unexpectedly seemed to himself to hear as it were a tumultuous crowd. Therefore having gone out, he sees the Jew of whom we speak, hastening to the sacred font of Baptism: from which thing he took such pleasure in his soul, as a man could scarcely suffice to tell, and could not hold back his tears for sweetness. But of the disciple's holiness enough.

[48] Deliberating about seeking the Indies, In the same fifty-seventh year of this century, when in the evening after prayers poured out to God Letters about the Indian affairs were read in his chamber, he began to burn with so great a desire of leading back the infidels to the Evangelical law, that he resolved for the glory of God, all difficulties and perils being spurned, which very many and very great offered themselves to him, together with Franciscus Maria Taurusius, Joannes Baptista Modius, and Antonius Fuccius, and others of his nurslings to the number of twenty, to set out for the Indies. But, as is wont to be done in deliberations of this kind, he thought first that he should commend the matter to God by assiduous prayers (for he never undertook anything, whether it were of great or small moment, unless the Lord were first consulted and propitiated), then, that he might be made more certain of the divine will, that he should consult pious men: lastly, that those among them who were capable of the Priesthood should be initiated into the Priesthood; then that, a blessing and license being asked of the Supreme Pontiff, they should commit themselves to a long and perilous journey. Such assuredly was the ardor of all, that they counted terrors, perils of life, the temptations of demons, hardships as nothing, most desirous indeed of suffering whatever grievous things for the disseminating of the faith of Christ.

and consulting Augustinus Ghettinus, Therefore to Philip intent on that matter God put this mind, that he should go to a certain religious man, of the family of S. Bernard, conspicuous in holiness; about to hear His will, with that man as interpreter and intercessor: which he did. He at that year presided over the Cistercian Monks at the Monastery of SS. Vincentius and Anastasius the Martyrs at Aquae-Salviae. He had parents, as I learned by the report of Franciscus Maria, adorned with such praise of holiness, that besides the other customs most worthy of a Christian man, they perpetually held this one, that two days before they gave attention to begetting children according to the most holy laws of matrimony, they would set forth their sins by Confession and refresh themselves with the sacred Eucharist: which being done, they earnestly asked God, that He would give them such a son, who should be worthy to be enrolled into the number of His servants. These migrated from life with such fame of holiness, that all esteemed them to have opened for themselves an entrance to that place which lies open to those rightly dying. The sons and daughters of these had such progress in pious matters, that they both lived and died most holily. Now to Philip: he is bidden to find them at Rome. when Augustinus Ghettinus (this was the Monk's name) had learned his mind, he asks a respite: For the matter must be sought from God, he answered, by prayer. The supplication completed he narrates to Philip, that he is called to Rome, not to the Indies, and that the Indies for him are Rome; and that S. John the Evangelist had appeared to him who said, that God so willed, that he should remain at Rome to cultivate His vineyard, where he would aggregate to Him many sons; that He had resolved to use both his and his nurslings' work at Rome for the salvation of very many. He also reported, that he had seen the waters, commonly we call them of the Three fountains, changed into a bloody color: wherefore he said it was most plainly signified, that a new tempest was hanging over the City; which also he narrated that he had received from the same Apostle, and set forth to Philip the order of the whole vision. Then he, these things heard, showing himself prepared for all things according to Christ's discretion, yielded to the speech of the servant of God, resolved to remain at Rome, where how strenuously he labored in procuring the salvation of souls, and how many fruits he brought forth, there is no one who does not know.

ANNOTATIONS.

p. The same others affirmed by swearing.

q. We received this from Cardinal Taurusius: this very thing Joannes Franciscus Bordinus, Archbishop of Avignon, confirmed by public testimony.

r. The same to have happened to the Great Antony, Athanasius writes.

s. Most holy men frequently see the souls of the servants of God, recently dead, ascend to heaven; as S. Antony Paul the first Eremite: similar things you will read of SS. Euthymius, John the Silentiary, Sabas. See other examples in the Spiritual Meadow chapter 57, of the Dialogues of Gregory book 2 chapter 33, 34, 35, and in Bede in the life of S. Cuthbert.

t. He died on the 5th of the Ides of February.

v. This matter Federicus Cardinal Borromaeus narrated under oath: the same did six others, among whom were Vincentius and Marius, of the Confraternity of the holy Trinity.

x. What we narrate in this place about the Ferrarese, we learned from Cardinal Taurusius, and from certain other excellent and most upright men.

y. This same thing also we heard from the same Cardinal.

CHAPTER V.

The year of Christ 1558, of Philip's age 43.

But since there was a greater frequency than was suitable for the place where the discourses were held, A suitable place being obtained, it began to be thought about changing it. Philip therefore obtained in the fifty-eighth year of this century from the Confraternity of Charity, that above the vault of the right side of the church (this place was sufficiently ample, and destined then to no use) he should gather the people and hold discourses. Meanwhile when by assiduous and daily discourses about divine things he cultivated those approaching; seeing that greater accessions of hearers were daily made to the divine colloquies, it seemed good to him to destine some of his own to this work: he institutes pious discourses to be held by his own, he chose therefore Franciscus Maria Taurusius and Joannes Baptista Modius, then laymen. These when they began to make words to the multitude, so kindled the wills of the hearers into the love of God, that they soon showed themselves to those flocking together to be the sons of so great and so excellent a parent. Into the number of these Philip afterward aggregated Antonius Fuccius, and Caesar Baronius Sotanus, and others: who, imitating with hands and feet the example of the Parent, and like their Brethren, aided the work of God in wonderful ways with great fruit of souls. Philip moreover devised, that he might the more vehemently inflame to the love of God the breasts of those flocking together; and bids the Oratory to be opened, and the inflamed preserve sincere and whole from all discomfort, detriment, and trouble; that in the same place, on each single day, in winter at the last hour of the day, in summer at the twenty-third, at a fixed signal of the bell, the Oratory should be opened, whither not only nobles, but also plebeians might come together to pray. The manner which was kept was this. After a half-hour of secret and mental prayer, as they call it, measured by the rule of the clock, on four days of the week, on the third and fifth feria, and on the sabbath and the Lord's day, the Litanies were recited, by which both public and private affairs were commended to God; for pious exercises through the whole week. on the remaining days that were left, the second, fourth, and sixth feria, a lamp hidden in a lantern, which had on its front face a paper effigy of our Saviour fastened to the cross, and which alone was discerned by the Brethren, each of those who had come together there struck themselves with little cords for so great a space of time, until, a brief compendium of the Lord's Passion having first been recited (whose beginning is this, Remember, dearest Brethren), the whole fiftieth Psalm, and the hundred and twenty-ninth, and the Antiphon Salve Regina, or another which suited the time, was sung with a sad and mournful voice. Which custom, full of Christian piety, today among our Fathers perseveres with great fruit of souls.

[50] There he orders pious colloquies, Meanwhile when a greater concourse of men daily was made to him at the same time, and the work of the Oratory was fervent; very many coming together daily to the colloquies, he introduced this custom; that first either he himself should read, or deliver to others to be read a book, which treated of spiritual matters: which done, on the occasion of those things which had been read, he asked one and another, or several of the bystanders various things, as about embracing virtues, about fleeing vices, and others of that kind. To which when they had first answered with the modesty which was fitting, then Philip resuming all things, at one and the same time, not with a painted and artificial speech, but with pure and simple eloquence, discoursed with such ardor of soul about divine things, that he inflamed the breasts of the hearers, and provoked and incited them wonderfully to embrace piety; but of those who had now given their name to Christ, he kindled the wills more vehemently. The divine colloquies completed, Philip, as a good and prudent shepherd, was wont to lead out his sheep to other new pastures (they went more frequently to the church of B. Mary above Minerva), and there those who followed him were present at the divine Offices in the day, sometimes also at the Matins at night. That usage flourished until the institute of our Oratory was translated first into the church of S. John of the Florentines, and then into our house of S. Mary at Vallicella. In which places all things by the prescription of Father Philip were directed to a fixed rule of reason, and diligently weighed. I will add here besides, that Philip was so greatly desirous of inflaming his sons in Christ to the study of prayer, that he kindled their breasts by his prayers in a wonderful manner. We will make the thing known by an example. When at that time Simon, one of them, insisted on prayer in his chamber; suddenly, Philip supplicating for him, and he obtains for his own the grace of prayer. he felt himself so suffused with a force of heavenly joy, that he judged a whole hour, which he had consumed in prayer, like a moment, and would have chosen to pray perpetually, suffused with that sweetness. We do not omit to recount what Martius Alterius, a Roman Noble (who under Pope Paul III, the world being left, had joined himself to Christ with a great and strong soul) was wont to say, that he was suffused with such joy, when he was in Philip's chamber, that that chamber now seemed to him not a chamber, but a certain earthly Paradise. He had come to that degree of holiness, that about divine things from the excessive affluence of the spirit, like Moses, he could scarcely speak. He was moreover of such piety toward the poor, that the coverlets, which he used for the bed in which he lay, he gave to them. Philip moreover had attained this beyond the rest, that those whom he brought to his breast, he inflamed wonderfully into the love of God, and impelled their souls to the desire of virtue.

[51] He puts a demon to flight from a dying Priest. In that very year one thousand five hundred and fifty-eight, Persianus Rosa the Priest, who was Philip's Confessor, was most gravely sick; and when he had come to the last peril, he began to be most sharply vexed by the devil in the appearance of a most black dog.

In these straits he implored the divine aid with great humility of soul, frequently crying out that of the Psalm: Judge me, O God, and discern my cause. Ps. 42, 1. And when he was contending in this manner with the common enemy, Philip came unexpectedly. Whom when he saw, ^b he immediately began to cry out; Help me, holy Philip: there is here a dog most black in color, who strives to tear me; succor, I beg, succor what you can, lest I be devoured. Moved by which words the blessed Father, at once on the ground, having first bidden the bystanders that they should recite for the sick man at least once the Lord's Prayer, prostrated himself. Which when he was doing, behold he suddenly began to say with a great voice: The dog withdraws: the dog flees: lo it stands on the threshold of the door. Then rising from prayer Philip, by the aspersion of expiatory water put the demon to flight even from that place, with great consolation of the dying man: who being made glad, set no measure of giving thanks to God and to the blessed Father: and freed from that trouble and horrible sight, not only for the present, but also for the future, with great tranquillity of soul migrated from life on the Kalends of April.

[52] He predicts what will happen to two recruits: In the same year after Christ's birth one thousand five hundred and fifty-eight, two of his spiritual sons, Franciscus ^c and Joannes Baptista Saracenus, had resolved to bind themselves to the Religion of S. Dominic. When Philip learned this; Joannes Baptista, said he, clothed with the sacred habit will make such progress in virtue, that he will persist to the last with praise in the kind of life undertaken: Franciscus, such is human frailty, conquered by labor, the demon soliciting, the garment of the Religious being put off, will return to Egypt. Nor was the event lacking. Of this same Joannes Baptista he narrated to Dominicus Saracenus, that his face had been beheld by him glittering with a certain excellent brightness. He therefore on the 3rd of the Kalends of May, enrolled in the Dominican family, put on the name of Peter Martyr, and had very much authority among his fellows, held the place of the General being declared Vicar of the Order, and departed holily and piously.

[53] To a sick Disciple desiring to live longer, In the same year there was held among Philip's sons a certain youth Gabriel Tana, by birth of Modena: he among the Courtiers of Joannes ^d Cardinal Politianus lived with great integrity of life, twice a week confessing his sins, and refreshing himself with the most salutary food of the Eucharist. And when he so instituted his life, he fell into a disease: from which when he could neither by the art of physicians, nor by the remedies of medicine be relieved for so long; he began, after the manner of men, to dread the last hour of life, which he felt was pressing upon him; he feared to die, he desired to live; and answered those who consoled him; Concerning me let what is pleasing to God be done, I conform myself to His will, I commit myself wholly to Him: yet, since the flesh is contrary to the spirit, I desire to lead a longer life on earth, my health being recovered. And to Philip, who had asked him about the state of his life, I am glad, said he, of the hope which I have of recovering from the present disease. He, foreseeing the snares of the devil, as one who had now learned of his death by divine revelation; asks of him first, that he should deliver to him his own will and his own unwillingness, then admonishes the bystanders to insist on prayers. Then he having set about to pray, prayed with such ardor of spirit, by praying he obtains the desire of death: that returning, the supplication completed, to the dying man, he found in him such a change of soul, that with the Apostle he now said: I desire to be dissolved, and to be with Christ. Phil. 1, 23. While he uttered these things with great feeling, having beheld Philip, his face being turned to that part, Pray, Father, he cries, that I may merit to enter into Paradise as quickly as possible: I have taken hatred of life, and life is very troublesome to me for this cause, that I may be with God. And looking back from time to time on the bystanders, Give me, he said, the most holy image of the Crucified, and hold out that one, which was of use to Julius my colleague when breathing out his soul. Which received he was wholly suffused for sweetness with tears, and exhorted moreover at intervals his associates, that they should serve God from the heart, all the vanities of this world being neglected; bursting often into these words; The present life, believe one speaking with you, is a loathing to me: I would wish to die, that I might contemplate my God assiduously. Having uttered these things, addressing Philip; Until this day I have asked you, Father, that you would treat with God to restore me to health: now I ask you as zealously as I can, that by your prayers you would free and loose me from the prison-house of the body.

[54] and now aspiring to heaven Meanwhile the powers of the body failing in him, on the following day, which was the Kalends of September, and the last of his life, he leaned wholly on this, now desiring sublime things, that he should prepare himself for dying piously and Christianly. There were assiduously with him very many from the school of the blessed Father, with whom the Father himself also was present, who wished to be with him so long, until the day inclined toward evening. At which time the sick man again began to say: I desire to set out for heaven, Father: this one thing of all is at my heart. To whom when Philip answered; If it pleased God, that you should sustain the present disease longer, would you not prefer His will to your desire? Then Gabriel, And what is this word? I have already told you often, I ardently desire to migrate from the bonds of the body into heaven; so wholly do I burn with the desire of seeing God, he predicts impending temptations. that nothing affects me more grievously than to remain here longer: therefore pray the Lord, that before the fifth hour of the night I may fly to Him. Then Philip, What you have asked, you shall obtain: yet I would have you warned, that the demon will prepare many snares for you, and will assail the constancy of your soul with various temptations (which one by one he enumerated); but in nothing, believe me, will he be able to harm you, if you will above all retain in memory, that you have given your will to God; beware lest you dread anything, Christ Himself in you will conquer all things. But on his departure (for he had in mind to go back home, to pray the divine clemency for him) he commends the sick man to Joannes Baptista Salviatus and Franciscus Maria Taurusius, and bids that he be summoned, necessity pressing in.

[55] which he soon experiencing, Scarcely had an hour passed, when to Gabriel, preparing but for a most religious departure, the devil cast this mind, that he began to think that he was just, and that in no way should he doubt of his eternal felicity. And when those who sat by, keeping the nightly vigils, recited the Litanies for him, and it had come to that prayer, From an evil death deliver him, O Lord; he smiled, and moving his head a little, began to say within himself: He in whose heart Christ dwells, is free from the peril of an evil death. Which said, although at the beginning somewhat moved by that temptation, yet when he had collected himself, thinking what he had said, he strove with all zeal to reject it from himself; crying and saying, What is this diabolical suggestion, which has invaded me? help me, I beg, Brethren, with your prayers. Nor was this the end of the contest: for the most hostile enemy, conquered by his virtue, devised another kind of fight for the sake of destroying him. and not even able to name Jesus, Therefore he began with all zeal to impede him, lest he could pronounce the most holy name of Jesus: for he had asked his friends, that to him approaching his last they should recall that name to memory, which he greatly desired to invoke. Wherefore he began to cry, and to say: Come, Brethren, bring help: I cannot pronounce it, I cannot at all; succor therefore the sorrowful one, succor the laboring one. And when he was asked, what it was that he could not bring forth, whether the most holy name of Jesus? he at once nodded, and turned to Jacobus Marmitta; What matter is this, said he, that I cannot invoke Jesus? And from these the supreme force of the demon was discerned; since when he called out that name with clear voice, it nevertheless seemed to himself that he could in no way express it. To the bystanders who admonished, that what he could not say with his mouth he should silently bring forth with his heart, he answered in these words; It now seems grievous to me, Brethren, to name the most holy name of Jesus; nay rather I seem to myself to be reduced to such misery, that I can scarcely even bear its sound.

[56] He is refreshed by Philip's return. In this so sharp a fight, in which by the speech and exhortation of the bystanders his virtue was confirmed, he labored very much. But when that temptation urged the man still more vehemently, so that now wholly for the anxiety of his soul and the wearying of his body he was dripping with sweat; it seemed good to his friends to send a messenger to Philip, by whose aspect the sick man wonderfully refreshed, more often at the exhortations of so great a man together with him called out the most holy name of Jesus with a freed tongue. My Jesus (he said), my love, my spouse. Which said, soon he himself complained within himself and with his friends about so grievous a contest, which he had sustained about a whole hour by the art of the demon. And when he was thus glad, he began again not long after to cry; Come, Father; succor your son; I am held by the same difficulty as before of pronouncing the most holy name of Jesus. When he had said these things, Philip insisting on prayers for him, soon freed from that trouble, he repeatedly named Jesus with free voice and great feeling, having beheld the image of the Crucified. Meanwhile when he was now of quiet soul, again assailed about unbelief, behold again satan, who could not overcome him by those temptations of which we have spoken, sets about to supplant and overthrow him by the simulation of unbelief. To him therefore he so represented the matters of our religion, that he seemed to himself to be doubtful of the faith: and he set besides before his soul, that he would altogether rise from that disease. Among these things therefore agitated with various cares, he discloses the new frauds of the devil to Philip, and asks that he help him, that he may be able to recover the lost peace of conscience, and conquer the demon. To whom he; Despise, son, despise these diabolical machinations; say; I believe, I believe. Which words; although he repeated more frequently together with the blessed Father, yet since he himself seemed to himself to be of suspended soul in those things which pertain to faith, Bring you therefore, Father, he is helped by reciting the Creed: he cries again, help to the most afflicted, lest I perish. Moved by these words Philip, whose breast burned with charity, enjoined first the bystanders then the sick man, that he should pronounce the Creed of the Apostles with clear voice; and if he could not do it with his mouth, that he should try at least with his heart together with the others to recite it. Then he giving himself to prayers, immediately all that diabolical temptation began to vanish, with the greatest consolation of the dying man; who breathing a little, loosed from those snares of satan, his courage being recovered insults the demon with these words: Against your will I will believe: whether you will or no, I will believe: to my God, you resisting, as long as I live, I will be faithful assiduously. Which when he uttered, the bystanders making an end of reciting the Apostolic Creed, from that trouble, though wearied in body (for that fight with the devil had diminished his strength), he wholly rested.

[57] afterward he is terrified by the visible appearance of demons, The devil meanwhile, though often conquered, such is his envy against the human race, a third time rises up against him:

but a most grave and perilous fight, and that both more cruel and more intolerable than the former ones. For behold, the devil offers himself with a foul face and horrible to the sight, that he might inject terror into the dying man, and lead him to despair, just as if he had been reduced to such a state, that he had no place whence he could hope for salvation. The youth therefore among these cares was pressed with grave sadness, and wholly trembled for horror and fear, with a severe and sad countenance, with terrible eyes (for he had changed his face) he looked round about all things in wonder, by his gesture showed that he saw the demon, and said within himself; Alas, alas! how unhappy you are, Gabriel! alas how many crimes you have committed! O wretched me! Drive away, Father, these dogs, ^e most black in color, who stand around me. If you love me, Father, put these demons to flight, drive them away. Meeting whose necessity Philip confirms the fearful one, excites his faith, recalls the divine mercy, exhorts him to flee to it; admonishes that Christ suffered for him, and asks that together with the Spouse he should betake himself into the clefts of the rock and into the cavern of the wall, where there is supreme peace; he promises victory. Which said, his knees being soon bent to the ground to pour out prayers for him, leaning on the little bed he chided the demon; I bid you in the name of Christ, that you depart hence as soon as possible. To whose virtue when that crowd of monsters could not resist, it at once fled away; but Philip drives this one away: leaving the youth exulting with joy, and exclaiming; Come, Brethren, let us rejoice: the dogs flee away: Philip has driven them: he has driven far off those importunate vexers. See them, see them (he showed the place with his finger) they have taken to flight, and flee most swiftly. It cannot be told in words how much they are deformed in the very thing itself. Therefore we have conquered: we have overcome the diabolical importunity. You have fled at last, wretches, you have fled. To you not hoping this and unwilling, it now pleases to invoke Jesus a thousand times.

[58] and thus the sick man amid acts of faith and hope And in this manner exulting in spirit, turned to the most holy image of the Crucified, which one of the bystanders held in his hand, he prayed with such ardor of soul; that no one of those who were present could hold back his tears. It was to be discerned, that he was wholly in giving thanks, and in recalling the benefit which he had received from God, and amid these things saying; My sweetest Jesus, my love, my creator, my redeemer! who will ever be able to enumerate the benefits which I have received from Thee? then turned to his friends; O what things, Brethren, I have seen with these eyes! I beg you hear me admonishing, do not be reluctant to deliver yourselves wholly to God the Best and Greatest. What is the cause, good Jesus, that I can scarcely speak? Let the image of the Crucified, I beg, be delivered to me, how much I desire to hold it in my hand, I can scarcely explain. And in most religiously kissing it he repeated these words; May my Lord Jesus Christ live perpetually. Who will there be, sweetest Jesus, who can separate me from Thy charity? After, moved with anger against the demon; And what were you thinking of me, wretch, except to lead the dying man by deceits away from the faith of Christ? What is this, my God? shall I change the faith, which I took up even from a boy? insulting the demon, far be it. Depart from me all you who work iniquity. And a little after; Do we not read of Christ in the sacred letters, I am the way, the truth, and the life? Therefore if Christ is the truth, and He Himself taught us His most sacred law; how then can it be, that I doubt of its certitude and truth? O most wicked demon! O most flagitious one! And his thirst, namely of giving thanks to God and insulting the imbecility of the demons, could not be satisfied by speaking, but was kindled more. But when the blessed Father saw him in these things wearied too much, so that he diminished his strength; suspecting lest he should himself accelerate his end by these motions; It is now enough, said he, son: I would have you dismiss the lying and impious demon; I admonish that you place all your hope in God and in His most precious blood, which He poured out for you; for He Himself has bestowed victory on you: He Himself in you, and for you, has conquered the most wicked demon. Moved by which words Gabriel rested a little meanwhile; but not long after with the desire of greater quiet he asked the bystanders, that they should henceforth, even for a little time, say nothing to him; For that traitor, he added (meaning the demon), has afflicted me too much most gravely. Meanwhile the bystanders, he dies most peacefully. because they had seen Gabriel both speaking with a freed tongue, and strong in strength, plainly began to believe, that he would prolong his life unto the following day. And when Damianus Valentinus, who cared for the sick man, had brought this to Philip; It will not be so, he answered: when he shall change his position, he will at once die. Nor were the words in vain; for scarcely had the half of an hour passed, when he, composing himself to that part where Philip was; calling out the name of Christ by his work, into the hands of Jesus, as if summoned to a wedding, he breathed out his spirit, in the fifty-eighth year of this century, at the third hour of night. Which spectacle indeed so excited those who were present at the dying man, that of them there was no one but that he began with his whole breast to think about that very last contest, in which alone our whole affair is transacted.

[59] In this very year there were two of his spiritual sons, one Italian, the other French; ^f this one had the name Aloysius; Philip, to a disciple in peril, as he had predicted of the Italian, who was a courtier of Guido Ascanius Cardinal of Flora, he fell away: of these only Aloysius is surviving, being in the eightieth and more year of his age. On a certain day, when, an occasion having been taken, Philip had come into discourse of these with many present, he uttered these things about them: The Italian, who seems much better than the Frenchman (for he was a man of great zeal of prayer and mortification, and in him piety was beheld more illustrious) repenting of what he had begun would return into Egypt: but Aloysius would retain the piety, which he began to follow, more happily than he. Meanwhile a few days having slipped by the Italian asks, the demon instigating, Philip, when he had no just cause, that he would give him the faculty of going to Naples; for he had in mind to go out from Rome, that he might set out for the war. But when the blessed Father heard these things, having scented out what was the case (for he himself knew the snares of the demon) he denies the faculty of departing, lest the salvation of his son should be brought into danger. Therefore when he could neither be prevailed upon to return to him, nor by any reason be brought to depart from this will; when those things do not proceed, Philip at once threatens, if he do it, that either he will be drowned in the sea, or certainly will fall into the snares of the Turks. That the speech of the blessed Father had not been vain, the event taught. For he, in nothing changed by these things, when he had now withdrawn from the City, and was being carried over the sea, perceived himself fallen into the midst of the Turks. Wherefore terrified by the sight of the approaching skiffs of the pirates (of whom there was a huge band), the matter was now near, that he should be taken by the barbarians, inasmuch as they were superior to ours in strength and number. He therefore seized with immense fear, destitute of counsel, leaps into the sea, that even so he might escape the hands of the Turks. appearing in the sea, frees him. But when, carried into the rapid eddies, he could no longer rule himself, and now entangled in the whirlpools was being borne by the force of the waters to certain destruction, he, half-dead, as best he can implores the blessed Father, ^g whose words he had in memory. A thing wonderful to tell! Forthwith Philip (although he was then at Rome) is nevertheless present in the midst of the waves to the imperiled man; and his right hand being stretched out he sustains and lifts up the man, gaping with open mouth at the waters, and advancing with all force into the farther eddy; until through a long tract of the sea he wonderfully conveyed him unharmed to land, and set him down on dry ground.

ANNOTATIONS.

CHAPTER VI.

The year of Christ 1559, of Philip's age 45.

[60] Not content ^a with those things which he had done and resolved, that he might inflame the breasts of his own to the frequency of the Sacraments, The custom of visiting on the carnival days the 7 churches and other works of piety and preserve them inflamed; he wished also, that he might take away from them according to his strength all faculty of sinning, on the day on which in the Bacchanals it is lived more licentiously by men, on that day to lead them to the seven churches of the City: for he was no more diligent in seeking flocks for Christ, than in protecting them. They went at the beginning a few: all were about thirty. in the best order, Not long after so great a concourse of multitude was made to these, that the number of men who came together there was more than a thousand. The order was this. All kinds of men being first convoked, then on the predetermined day each by himself at early morning visited the basilicas of SS. Peter and Paul; and when all had come together into the church of S. Paul and the places nearest the church, as had been prescribed; soon, Father Philip granting, the procession began to proceed, with wonderful alacrity and fervor of spirit, to the church of S. Sebastian: thence to the Basilica of S. John Lateran, then to that of holy Cross in the Sessorian field, and thence to the others they walked one by one, so arranged in even order, so divided by equal intervals, with such composure of countenance and moderation of step, that wherever they entered, they fixed those beholding them with great admiration. While walking now litanies, now divine praises and psalms they sweetly sang together. In the church either of S. Sebastian or of S. Stephen situated on the Caelian mount the solemn Mass, and pleasantly instituted for piety, with the pleasant symphony of the singers, with the accustomed rite of ceremonies, with the becoming gravity of the ministers, was performed. All stood by at the Sacrifice; the Priest being fed with the body of Christ, at least eight hundred communicated. The Sacred Rite completed, they proceeded to sunny places, clothed with herbs, vines, and trees: there, the Fathers distributing the food, each with glad countenance received so much of food and drink as was enough. The villa, to which in those first times they came more frequently, was that of Virginia Massima; they went also sometimes now to the Mattei, now to the Crescenzi: and in these a table was set out, not with the most exquisite foods, but with much bread and eggs, apples and cheese. After the midday meal, thanks being given to God according to custom, all soon proceeded with wonderful order and silence to the holy Stairs;

and at fixed intervals of paces, for exciting joy and religion, there was singing on the way. Thence they came to the basilica of holy Cross, then to S. Laurence in the Veranian field, thence finally to S. Mary at the Manger: and there a discourse being first held to the multitude about divine things, which was wont to be done in the other churches, with great fruit of the hearers, then a hymn being sweetly sung, each at his own discretion went back home. with great fruit. Of this pilgrimage indeed there was so great a utility of souls, that out of that multitude there were not lacking those who, touched by the divine spirit, were so far inflamed to piety, that they delivered themselves wholly to the frequency of the Sacraments, and to a life to be led according to God at the discretion of Father Philip.

[61] But since God does not wish His soldiers to grow torpid in idleness, Hence an occasion of detractions was taken but always to be engaged in the line of battle, in the dust, and in labor; that, just as gold is proved in the fire, so their virtue may shine forth more in the very peril of the contest; by His permission in the fifty-ninth year of this century it came to pass, that that pilgrimage of which we have spoken, as little infrequent as it was fruitful to all, just as it was the greatest example to upright and pious men, so it was an offense to the envious and malevolent, affording them matter of rising up most sharply against Philip. ^b For certain ones, seeing a greater concourse of men daily made to him, began, privately among themselves first, then openly to detract from his fame; calling him ambitious, and most desirous of popular praise, affecting the applause and following of men. Nor were there lacking those who proclaimed the same not only full of ambition, but also given to gluttony, ^c a great eater, and a notable glutton; and at the same time added, that by their work he might run into the hatred and offense of the people, that he gathered conventicles, stirred up sedition, and fostered the sedition stirred up, and whatever could be said more ignominiously of a most innocent man. and of calumnies against Philip, But not content with these, they moreover scattered through the whole City by false rumors, that he in the pilgrimage of the churches sought not the glory of God and the salvation of souls, but himself and his own glory: and that there he fed sumptuously enough on the most delicate foods, of which a great abundance was set before him. And at length, the demon instigating, the matter was brought to such a pass, that what was falsely brought forth about him, was so divulged in the City, that now everywhere openly he was detracted from by all. But when these things had become known to Philip, relying both on the excellent testimony of his conscience, and also on the promises of Christ our Lord, who had said, that He would remain perpetually with those who are pressed by tribulations; he sustained all those machinations of the devil and all his assaults with an unconquered soul, wholly void of fear.

[62] Meanwhile his adversaries in a short time bring the whole matter to the Ecclesiastical Prelate, the general Vicar of the City, who is sharply reprehended by the Vicar, and to others, who at that time administered the affairs of the Faith: they accuse Philip, not only of ambition and pride and the other crimes, which they themselves had feigned; but also as one who gathered conventicles, and attempted to introduce a new sect full of ambition. When the Prelate heard these things, at once moved with great anger, by zeal of the faith, and zealous for the urban quiet (according to the office of his duty), he summons Philip, receives him with grave words, upbraids him, threatens prison, bids him abstain from such things, lead no companions with him, and pledge as often as he should be called to present himself to judgment, the space of fifteen days being passed to hear no one's Confessions, to make no discourses to the people, unless by a new license granted him by himself. All which he, receiving with cheerful countenance, gave only this for answer, with what humility of soul and modesty he could; that he was prepared, as to pursue the work begun, so to cease from it at his command according to the will of the Superiors; and that nothing was turning in his soul, but the honor of God and the gain of souls. By which words the Prelate made more angry, ejected him from his house, after some contumelious words. Most sharp indeed was this vexation of Philip, but this and other injuries from others by which he was most gravely exercised not only by men devoted to the world, but also by men dedicated to God, some of whom lived under the same roof with him: since when some pious Priests beheld the multitude, which followed him for its spiritual progress; they began to give it him as a crime, that he had an elated mind. And these indeed Philip suffered not only as adversaries in the way of the Lord, but as disturbers of his quiet: although he was never in soul moved by their words and deeds. If there was any evil which they contrived against him under the appearance of piety, this not only did he bear cheerfully and patiently; but he also strove as much as he possibly could to conceal from his sons in Christ the injuries done to him unworthily and not to be borne, and the authors of the injuries. But if it happened, that these lay open to his disciples; he excuses them before his own: such was Philip's charity, that those whom he could not conceal, their deeds and words at least (that he might pluck up wholly all evil opinion of them from the souls of his nurslings) in their presence and hearing, he interpreted otherwise than the deeds and words were, and prayed God for their salvation full of tears assiduously: for he was of that school which teaches that one must pray for enemies, and render good for evil. Matt. 5, Rom. 12.

[63] a remedy is promised him from heaven, When therefore he was distressed with these cares, by daily prayers he demanded help from God for himself. Nor were the prayers sent in vain: for within the predetermined days there came to our Oratory a certain unknown Priest, girt with a cord, with lowered shoulders, of honest face, of a color between white and dark, with beard and hair by nature black: he said, with many hearing, that he had been sent by certain Religious men, to whom the Lord had indicated a great matter: but it was this (which, witnesses being removed, he set forth to Franciscus Maria Taurusius) that a supplication of forty hours should be announced; For from it, said he, great fruit will follow, this whole assault of the devil will vanish like smoke, the work of the Oratory will flourish more than before: those who persecute Philip, if they persist in what they have begun, will die. Then he narrated the same thing to Philip: who, since he wholly depended on God, had never despaired of the divine help, nor ever lost courage, nay rather he had always and did sustain these things, as the rest, bravely and constantly. Meanwhile when he was exercised in this manner, and overcame all things by patience, and said that for this reason he was assailed by that temptation that he might acquire humility of soul; and that as soon as he had taken fruit from it, it would at once have an end; he merited that the Omnipotent should be mindful of him. and being found innocent, For when with wonderful submission and modesty he answered the Judges, that he was no more prepared to pursue the work begun, than to interrupt it; and that he sought nothing except the one glory of God, and to accommodate his own to the will of the Superiors; this specimen of humility and singular constancy brought the Magistrate to kindness. For now made certain of the innocence of his life and the integrity of his morals, he reduced the tricks of the malignant adversaries to nothing, and free faculty was granted him of living after his manner, and of drawing those liable to sins to God by what art he wished. Those who were then conversant with him testify, that they never saw him falling away in soul even the least, he is permitted to pursue what he had begun. but on the contrary that he gathered daily greater strength for promoting the glory of God. One however of those who presided over the Magistracy, a man of great name, when he pertinaciously persisted in repressing the man of God, was by a sudden death within the predetermined days taken from this life, in the fifty-ninth year of this century, on the 10th of the Kalends of June.

[64] Hence he, now beginning to be more frequented, Meanwhile when it had now been spread among the crowd, that the faculty of doing what he wished had again been given to Philip; men began as before, not only of the plebs, but also of the nobility, to frequent his chamber for the cause of Sacraments and counsels. The fruit, which proceeded from his pious colloquies, was much, and daily grew assiduously; whence it came to pass, that many, with the Lord aiding, snatched from crimes, he most happily joined to Christ. With charity of his neighbors he so burned, that you would believe him born for the utility of all: for poured out upon all; as the parent of all, he lived for all, that he might be made all things to all, that he might aggregate all to Christ. Hence it came to pass, that the mercy of wicked men was so broken in him, that when he beheld them, to expend himself wholly on his neighbor, he could scarcely contain himself but that he poured out many tears, the most illustrious testimonies of his inner charity. There was no thing of all which he himself more desired, than the salvation of his neighbors. The Confessions of those approaching he received at all times, and helped them wonderfully either by consoling, or by counsel, or by deed; leaning especially on this, that all solicitude being laid aside, they should recognize that they and their salvation were a care to God and all the Saints, and finally should strive to abstain from sins with all aid. By frequent and repeated discourses about pious matters he exhorted them to live well and Christianly, omitting none of those things by which he might profit them even in the least matter; to exclude no one, and moved by a most ardent desire of joining the same to Christ by closer bonds, he left himself rather and his own conveniences, than desert them. He made an abundance of himself to all assiduously: he wished his chamber to lie open perpetually to whoever came, and was wont to say, that he desired neither time in which he might be free for himself, nor a place where he might be alone: that it was enough for him, if by what things he could he helped his neighbor. Hence it came to pass, that he forbade those who were of his service, that they should prohibit no one the entrance of the chamber, even when he prayed, nor say to those approaching him; Philip has given himself to quiet; Philip has lately betaken himself into his chamber. O man most burning with desire of his neighbors and the glory of God! whom neither quiet, nor remission, nor anything else which brought delight delighted: he judged nothing in life to be sought after, except what was joined with God and the salvation of mortals.

[65] This also often happened, that the Sacrifice being completed there came to him very many; whom he with the highest affection of charity, mindful of others more than of himself (although it was pleasant to him at that time to be free for contemplation) received. The study of prayer and meditation indeed was excellent in him; to refuse no labor. but yet, that he might help his neighbors, he preferred their utility to his own conveniences and holy desires: hence he was wont to say; that to a soul loving God nothing more pleasant and nothing sweeter befell, than to leave Christ for the love of Christ. There was moreover no labor, which he would not undergo for the cause of his nurslings: he devised, attempted, effected all things, by which it might be provided for his sons: he omitted nothing, which pertained to their spiritual progress. If it happened that any of his own was pressed by temptation, scarcely and not even scarcely can it be explained in words, with how great zeal and care he was present, brought aid, gave courage. To the dispositions of all he so accommodated himself, that, like the Apostle Paul, he was made all things to all wonderfully. What, I beg, did he not do, that those whom he had begotten to Christ, he might preserve for Christ? By counsel indeed as much as he could, by labor almost more

than he could, he watched for them; he taught them to pray, admonished the contempt of the world, exhorted them to deliver themselves wholly to God; he even in those first times fed them at his own table with a frugal supper, that even so he might join them more to one another in love; made like a hen, which by the instinct of nature has this, that she gathers her chicks under her wings; and not unlike the Eagle, of which we read these words in the sacred Codices, As an eagle provoking her young to fly, and hovering over them. Deut. 32, 11.

[66] wont to be rapt to divine things, Philip by the assiduity of praying had received this, that he had his mind perpetually fixed on the knowledge of God and of divine things: whence it came to pass, that for the sake of fleeing raptures, he was compelled to remove his soul from divine things, which we have said before; and it was easier for Philip to be rapt into God and to suffer divine things, than for those, in whom the heat of the Holy Spirit had grown cold, to turn the mind to mortal things. While praying and celebrating he seemed very frequently placed outside himself, so that in body indeed he was present, but in soul was conversant in the heavens. Some observed him very often, in lifting up the saving Host according to custom (although worn out with age) standing on his toes: the same moreover several detected rapt outside himself, when he prayed. In the same year the Fathers of the Monastery ^d of S. Mary above Minerva, at the time when Angelus Diacetus presided over them, announced within the cloisters of the house a supplication of forty hours on account of grave matters. Philip was present at the prayer; he prayed in a hidden place, and there joining himself to God, he is wholly rapt outside himself; and made like a stone, with open eyes and cheerful countenance he seemed to behold the most holy Sacrament of the Eucharist. he confesses that Christ appeared to him in an ecstasy. When certain ones perceived this, they run hastily to him; and call out to him by name, whom the vital heat had now almost wholly left, that he should return to himself, and handle him with their hands. But all in vain; for he heard nothing, and was moved by nothing, felt nothing. Therefore having suspected what was the case, they carry him between their hands into a chamber next to that place, like one expiring and devoid of all sense: where they left him so long, until he seemed wholly cheerful to return to himself from the rapture. Then asked by Angelus Diacetus and Felix of Castro-Franco of the same family, what had happened to him; scarcely conquered by their prayers he modestly and bashfully answered in this manner: Your prayers, my Fathers, the Lord has heard by His kindness. But by no means content with such an answer, they insisted more earnestly, that he should set forth the whole matter: to whom at length compelled to yield, To me praying, ^e said he, Christ showed Himself, and fortified the bystanders with the sign of the Cross.

[67] There had come in nearly the same year Caesar Baronius, on the Lord's day, ^f to the blessed Father, that he might confess his sins. To whom he; Go now, said he, to the hospital of the holy Spirit; I will hear you afterward, do not delay. But when Baronius answered that the hour of ministering to the sick had now passed, In the hospital he learns, absent, that a sick man was dying, and therefore nothing remained to be done, which might serve for their conveniences and utility (since then was the time of taking rest), Accomplish, Philip soon replied, quickly what I have commanded, cease to inquire what is no concern of yours, I will say nothing else. He soon obeyed (not even the least space of time being interposed) the one commanding; and having entered the Hospital, considering within himself, that not without cause he had been sent there by Philip; he began to look round about, if he should discern anyone needing his help; and while looking round about a sick man drawing his last breath presented himself to him, not fortified with the Sacraments; a candle according to custom kindled at his head. Wherefore judging him to be the very one to whom he was sent, he approaches the little bed, finds the sick man almost destitute of the vital breath; asks of him first whether he had performed the Confession of his sins, and whether he had taken the sacred Eucharist. To whom when he with half-dead voices answered that he was dying without the perception of such Sacraments; Baronius at once flies to a Priest: asks him to go to hear the dying man's sins, cries out that there is peril to him from delay. Which the Priest having perceived, before Baronius purges himself of negligence. The sick man, Lord (he began to say) when yesterday after the midday meal he had come unseasonably to our hospital, was placed in a little bed, because he had come at an unsuitable time, not yet thoroughly purged by the saving Confession of sins: meanwhile the ministers having forgotten that matter the sick man is deprived of the benefit of Confession, whom the disease so unexpectedly oppressed, that suddenly, we being unaware, he came to the last peril; but when we ourselves ascertained this, him already destitute of strength, his breath cut off, so that he could not speak (for it was now over with him) we took care to fortify with the extreme Oil even the least (the other Sacraments, on account of the man's incapacity, since death was at hand, not being administered). These things he reported to Baronius; but let us pursue the wonderful things. The Priest approaches the dying man, admonishes him of the last necessity, and succors him, Baronius having been sent; asks whether he wishes to confess. He nods, and when (a thing wonderful to tell!) he had performed Confession, and taken the sacred Viaticum from the hand of the Priest; immediately, Baronius always standing by astonished with stupor, he expired: and it was done in a wholly wonderful manner, that, his breath now slipping away, the sick man prolonged his life so long, until the blessed Father, divinely admonished of his state, had sent one who should take care, that, fortified beforehand with all the Sacraments of the Church, he should fill out his last day. After these things Baronius returned to Philip, lays open the whole matter in order: to whom he, From these things, said he, I would have you now learn, that what I shall henceforth command you, that you execute without delay.

[68] It will not be, I think, beside the point, if in this place I write something about the Annals of the same Baronius, since to compose them he was impelled by Philip ^g divinely: who, from a discourse to be held about the last things, I will explain the thing as it was done. When first he began to hold discourses to the people, he set forth the eternal torments appointed for the impious in hell, and again the everlasting and inexpressible rewards, which await the upright in heaven: he also inculcated with grave words the severity of the divine judgment and the memory of death. When the blessed Father perceived this more frequently, by the impulse of the divine spirit he bids Baronius, that, an end being made of discourses of that kind, he should turn himself to the Ecclesiastical history to be related in the Oratory. To whom when he answered that that was grievous to him, bidden to explain ecclesiastical history, because he thought the bystanders would take no utility from that labor; Philip, these things heard, insists again, and urges again and again, that he should not defer to do the commanded things. Therefore he undertakes, by the often repeated commands of the same Philip, the Ecclesiastical history: but the blessed Father so urged that work, that if at any time he had seen Baronius even a little desisting from what he had begun, he would impel him with the goads of most sharp reprehension, boiling (that I may use the words of the same Baronius) with zeal of the laboring Church. When with that mind of his, suffused with divine light, and breathed upon by a prophetic spirit, he saw that from the gates of hell to the detriment of the Church centuries of satan had gone forth; rising up from the opposite side, about to fight for the house of Israel the battles of the Lord, by a compensated contest with not less or at least an equal number of soldiers, he thought it must be decided. He chose therefore from among those who followed him, Baronius alone, whom, as if feigning to do something else, he might oppose to so many armed enemies. Having therefore begun the burden imposed, that indeed, which by his command he had once begun, for whole 30 years he does this, he happily propagated for thirty years, repeating the whole series of the deeds seven times in the Oratory. It was wonderful to see, with what anxiety Philip stood by the work; urging by his presence, insisting by words, he sometimes seemed to Baronius a hard exactor of the task and of the divine work, when he would not even the least suffer him to turn aside to things alien from the institute. Wherefore he often endured something of the human in him, not yet understanding, that the blessed Father, breathed upon by the divine spirit, demanded that of him. But what utility from these things the Church has obtained, I will not touch: for what need is there of words, where the things themselves speak of themselves?

[69] A young Priest Philip At nearly the same time a certain youth, Thomas by name, of about sixteen years (for he had not completed the seventeenth) had come to Rome. Him his kinsmen (which was hidden from all except themselves) although he was not of an age that he could be promoted to the sacred Orders, had nevertheless caused to be initiated into the Priesthood; and that with this counsel, that they might procure for themselves an entrance to a splendid and great inheritance, of more than fifty thousand gold pieces to be entered upon, which by no other compact (because they were the second heirs) unless Thomas, to whom it came, should embrace the Sacerdotal life, could they obtain. He therefore when he came to Rome, soon about the second hour of night is brought to the blessed Father: who as soon as he saw him, You are a Priest, said he to him, or is it not so? To whom Thomas, There is no doubt, said he, of that indeed: I am a Priest: you say true: and he set forth all things to him, as they had been. That prediction moreover was wholly admirable, since that youth was plainly unknown to Philip, who, not exceeding the seventeenth year of his age, went forth dressed after the manner of laymen. Then the Blessed Father narrated to Franciscus Maria Taurusius, that he had seen Thomas's face shining with that brightness from the splendor he knows him, which flows from the Sacerdotal character. Of which thing, lest anyone think it fabulous or invented, the author is the same Franciscus Maria Taurusius Cardinal, most familiar with Philip, who confirmed the same by an oath. Now I will depart from the things done by Philip under Pope Paul the Fourth: but I will add first these few things, which, since I am ignorant in what year of the Pontificate they were done, had to be cast into the last place.

[70] There came on a certain day in the morning to the blessed Father Franciscus Maria Taurusius: ⁱ to him soon Philip: What do you think, said he, has happened to that woman (calling her by her own name)? how long is it since you saw her? do you know what is the state of her life? for I am affected with great solicitude about her. Go straight as quickly as possible to her, and having seen her return to me as soon as possible. That woman was devoted to piety, confessed her sins to Philip, and had dedicated herself in the hospital of S. James of the Incurables to the service of sick women. She therefore, although a few days before she was very well, yet unexpectedly oppressed by a most difficult disease, which suddenly brought death, the sacred candles being now kindled at her head, was breathing out her soul. The woman therefore now struggling with death Taurusius found, destitute of all senses, breathing out her spirit: soon returned to Philip he narrated to him the whole matter, who had divinely foreknown the state of the woman, about whom he had received nothing at all. A certain captain of soldiers ^k had begun to perform Confessions with Philip: when he had not seen him for some days, foreknowing what was the case divinely, he sent one who should investigate with all diligence and haste applied where he was tarrying: for what place he inhabited was wholly unknown to Philip's nurslings. Therefore he is sought, and being sought is found, beyond the opinion of all destitute almost of the vital breath, hastening to death.

[71] and the secrets of consciences, There shone forth beyond the others in nearly the same times in the blessed Father this virtue, that he foreknew most excellently the most hidden thoughts ^l of men. Of which thing we have very many most certain indications; but those especially excel, in which the hidden offenses of men seen by him are comprehended. The wounds of the consciences of his own, although most hidden, he beheld divinely, penetrated; and these, before the nurslings made any word, he detected to them, with these words: You incurred that peril; or, You have slipped into this fault: These things became known to me praying. Which said, delivering to them salutary admonitions, he so confirmed their souls in the fear of God and the love of Himself, that he thereafter ruled them by his nod and discretion. He saw the inmost recesses of minds, detected the temptations of his sons in Christ, themselves marveling and keeping silent. To certain men sometimes, who met him, he was wont to inflict a blow, saying: I do not strike you, but the devil. In which thing he seems to have imitated the most holy men, who repelled diabolical temptations by slaps ^m from men. Many indeed, who availed very much both in doctrine and in prudence, when they perceived their offenses and the hidden thoughts of the soul well known and open to Philip, struck with the greatest stupor, revered him as a heavenly and divine man. He moreover very often disclosed, to those who had daily acquaintance with him, although they did not use him for Confessions, the thoughts of the mind and the inmost feelings of the soul: which he did with this counsel, that he might the more easily provoke them to the love of heavenly things and the hatred of sin.

[72] A certain youth Dominicus, when on a certain night he had been pressed by the importunate motions of concupiscence, temptations also, and being ashamed in the morning, when perchance he had not resisted these with the fortitude which was fitting, kept himself at home, that he might not go to Philip as he was wont; but on the same day coming after the midday meal to the Oratory, that he might be present at the discourses (for he never let one day pass, but that he always came) he could not avoid the sight of the blessed Father. To him therefore summoned; You, said he, last night sustained most sharp temptations of the flesh; and so perfectly set forth the whole matter, that he for excessive stupor was struck dumb. At another time then he disclosed to him I know not what thing, wholly hidden; which besides Dominicus no one knew, and he himself had announced to no mortal. I will now conclude the chapter with these few things. So far did Philip excel, and the inner state of souls. in discerning the most hidden thoughts both of his own household and of outsiders, that ⁿ even from the face alone he knew the inner state of each. But this happened very often, that to those who came to him; What is this new figure of your face, he would say? in your countenance, son, there is a disease for you, a sickness, and a vice. By which words he signified the inner change of soul, which had been made in those with whom he spoke; and frequently you would hear him saying: You are better now, Now you have begun to recover, Now you have changed your state. The knowledge which is had divinely cannot be expressed in words; for that by which Philip even from the sole aspect knew the inner state of men, could not be human in any way. But this neither will I be silent about, that by this very so admirable knowledge the inner adornment of the pious was more frequently beheld by him.

[73] A certain Portuguese youth of seventeen years, Franciscus Bassus by name, A youth of excellent virtue, had begun to use the blessed Father for Confessions: him Philip sweetly impelling to the frequency of the Sacraments and the study of praying, and exercising with various mortifications as they call them, attained this, that he so profited in spirit, that he carried all into admiration, and shone before the rest as an example, and the rays of divine grace now redounded into his face. But while speaking, at the command of Father Philip, about pious matters, with such ardor of soul, with such force and facility he expressed his discourse, mixed such sweet colloquies with God and the Mother of God, so holily and piously consoled the bystanders, and so efficaciously discoursed about the beauty of virtue and about divine love, that all who heard him, and especially the most learned Aloysius Lipomanus Bishop of Verona, did not sufficiently admire the youth's force, ardor, and efficacy in speaking. Nor did the matter stop here: he was moreover of such constancy of soul, that he sustained all tribulations, grievous though they were, not only bravely, but even cheerfully: but he was held by so wonderful a desire of obedience, that what Philip commanded, as if he heard the voice of an Angel, with no delay interposed he most willingly did. He at length, because perchance he desired a greater perfection of life, having assumed the habit of the Preachers resolved to bind himself to the Religion of S. Dominic. Which when Philip learned, although he bore it ill to separate the youth from himself and his instruction, nevertheless his spirit and vocation being long proved, lest he should seem to resist the divine will, granted him the faculty, in the fifty-ninth year of this century, on the eighth of the Ides of October, of putting on the sacred habit of Religion: which while it was being done, the blessed Father was present weeping copiously. Franciscus Maria Taurusius asks him weeping, why he wept: ^o to whom Philip; The virtues of this youth, said he, I deplore. And for the present indeed, what that word was, or whither that weeping looked, Philip, who alone had known it, wrapping it in silence, was hidden from Taurusius: but what event afterward this migration of the youth into a higher state of life had, the thing plainly indicated. For he, he foresees that he will become worse, whom for the integrity of his life and his ardent love toward Christ very many admired, although he did not put off the habit of Religion; fell into such sloth and laziness, that gradually rolled into various waves and surges of solicitudes, so grave a weariness of the present state oppressed his mind, that he meditated within himself about casting off the more severe discipline and seeking again the conveniences of the world. Therefore he embraces a wandering life, shuns obedience, inhabits no fixed place; now he holds one, thence likewise betakes himself to another, and thence to another, and most wretched leads a most wretched life wandering. He still lives, and wandering and erring from his institute, now hither, now thither runs about uselessly. Come now let us come to the things done by Philip under Pius IV Pontiff, the successor of Paul, who entered the Pontificate on the 7th of the Kalends of January, in the year one thousand five hundred and sixty. [p]

ANNOTATIONS.

k. The same this.

p. Here the first book is ended for the Author.

CHAPTER VII.

The acts of the years 1560 and of the three following.

Year of Age 46.

[74] In the year, I think, sixty of this century, a certain youth ^a not ignoble, whose counsel was this that he should obey his pleasures, by chance while going met a friend, by whom he is most courteously saluted. Philip, a youth pretending to confess, He was devoted to piety, and following God as leader in all his affairs. He therefore, as if doing something else, leads his friend with him to the discourses, which were held in our Oratory. The friend follows the friend, unwilling though he is; is present at the discourses; which being completed when he desired to return home, by the friend, who thirsted for the salvation of his soul, he is brought to Philip, just as if he wished to use him for Confessions, when he was thinking nothing less at that time. Scarcely had the friend done this, when the youth, judging himself to be derided by him, began to be of hostile soul toward his benefactor; but yet, having revered the aspect of the blessed Father, his knees being submitted before him, professes that he will make Confession. And so having begun to narrate his crimes, since he had no mind to set forth each one, he confessed feigned things about his sins. Which the blessed Father foreseeing divinely, his fiction being recognized, he converts him. asks him, if he had committed another offense, to lay it open by Confession. To whom when he answered, that he had now perfectly and plainly laid open all things; Philip having embraced the man, You speak falsely, son, said he, since you have performed the Confession of your sins feignedly and dissemblingly: come now follow my counsel, confess wholly about all things: if you do this, you will be worthy that you be spared. Nor were the words cast into the wind; for the discourse so penetrated the man, and at the same time the opinion which he had conceived of Philip's holiness; that, the Confession of all his sins from infancy being repeated, he delivered himself wholly to him to be ruled. He at length in a short time afterward binding himself to the family of S. Francis of the Observance, as it is called, there rested with a pious end: his name, from the time he bound himself to that monastery, was Raphael Lupus.

Year of Age 47.

[75] Then in the sixty-first year of this century, when a certain Sebastian, one of Philip's spiritual sons, had fallen into a disease, ^b which death followed; the end of his life now pressing, he began to be assailed by the common enemy of the human race with most grave temptations. a disciple despairing in death For the devil, that he might lead the man into despair, set himself before him black and terrible to behold in aspect, insulting his soul. Terrified by whose horrible sight the sick man, oppressed on every side with great afflictions, was almost torpid with despair, and horrible faces of demons still presented themselves to him. His face therefore being bent into sadness; Woe is me! he cried, for I am lost; Alas wretched me! the Lord has forsaken me: what shall I do, unhappy one, since I have passed my days uselessly, and am outside the way of salvation? For two hours now he had nothing else in his mouth, except that he was in despair, and that no medicine could be found for his evil, and that it was over with him. The matter had now come to such peril, that, the hope of the body being lost (for he was dying), a very thin hope of the soul's salvation showed itself. Therefore in this so great a despair of things they go down to the Parish-priest; who making straight for the sick man, accomplished nothing at all. For when he saw him, soon, just as if he beheld some dire and execrable monster, turned to another part he fled from him, crying out, that he had no hope of salvation (because he was forsaken by God).

[76] Meanwhile Philip is summoned; who as soon as he sets his foot on the threshold of the door of the hall of the house; What is this? he cried out. by a touch he tranquillizes him: And having entered the chamber, he gently took Sebastian by the hand. By which touch it was immediately done, that the sick man, led over from the greatest despair and sadness to great tranquillity and joy of soul, all who were present marveling, began to say with a high voice: Father Philip puts the demons to flight: lo the demons depart, put to flight by Philip. O great force of Philip! May Christ live, May Philip live, by whose help I have been snatched from the jaws of hell. May the work of the Oratory flourish. May Philip my Father live, to whom I owe so much, and live perpetually. Suffused therefore with the greatest joy, he did not cease to sing together the divine praises. My Jesus, he cried, my sweetest Jesus: let each invoke Jesus. And when he frequently named Jesus, and prayed at intervals long life for Philip, he at length burst forth into these words: Lo, brethren, I enjoy the sight of the Angels, I behold the Angels, who are present that they may lead me into heaven. And a little after: Behold the Archangels, behold the Thrones, behold the Dominations, and enumerating the rest of the other Orders and Hierarchies. And while he said these things, exulting, and singing together the divine praises, a little after he rendered his soul to God between the hands of the blessed Father, on the 4th of the Kalends of October, on the very vigil of S. Michael the Archangel.

[77] a woman in peril in childbirth In the same year, in the month of December, to Delia Buschalia an honest woman, when now the eighth month was being passed in which she was pregnant, ^c a fourth childbirth, not mature, unexpectedly began to press. The pains coming on a midwife is summoned, whose name was Blancha. She, although most skilled in her art, yet could not help the woman in labor. For when she had begun to bring forth the fetus, she soon experienced such difficulty, that she could never bring forth the whole; for this reason that the infant, lying contrary to custom in the womb, had brought forth only its feet thence, wherefore it partly clung within, and partly projected outside. Hence such was the state of the woman, that from a certain weak and very thin agitation of the heart it was felt that she lived; for she was, as of almost all senses, so of the vital heat destitute. She is placed therefore in a little bed, most skilled physicians are summoned to her, who, all things being tried in vain, proclaim that it is over with her health. The same thing Blancha affirms, adding at the same time, that if the fetus, which the woman could not expel outward, should be attempted to be extracted by force; both it would be divided into pieces, and the woman would without doubt at once die.

[78] The woman had lain in this manner lifeless nine whole hours: by the touch of his cap he calls her back to herself: and when she was now believed dead both by the physicians and by the household, to Gaspar Brixius, solicitous on his wife's behalf, Philip met; whom he, full of confidence, as suppliantly as he can with a great profusion of tears asks, that he would bring help to his dying wife. He bent by these to piety, proceeds to the woman, and finds her as dead. He approaches nearer; and his cap ^d which he wore being placed over her womb, he stretches his hands to heaven, weeps, and draws sighs from the bottom of his breast; then his knees being bent to the ground he exhorts the women standing around, that for the dying woman they should recite the Lord's Prayer and the Angelic salutation; which said he calls the woman by name. Nor in vain; for Delia, as if awaking from a heavy sleep, all who stood by being oppressed with stupor, soon answered Philip with a clear voice, although the ninth hour had now passed in which she had wholly lost the use of her tongue; What do you bid me, Father? To whom Philip, I would wish this, and frees her, the fetus being dead. that you deliver yourself wholly to Christ, and love Him most of all according to your strength. Then she, May God grant that I love Him; which said, Help me Father, she added; I fare ill; I am dying of the labor of childbirth. Soon Philip, Be of good courage, Christ will save you; and his body being signed with the Cross he went outside. And behold a new miracle. Scarcely had he brought his foot thence, when forthwith the woman, with no human help and no pain, brought forth the dead fetus; and that so happily, that at the same moment she both, snatched from the present peril, recovered, and strong and vigorous rose from the little bed. But also this is memorable: Philip having gone out from the chamber Gaspar sad and weeping comes to meet him, whom having taken by the hand he beheld so long with fixed eyes, until they came to the stairs. There he being dismissed, Go, said he, to your wife; God has consoled you: be therefore grateful to Him, leaning on this, that you watch assiduously for the keeping of His commandments. Then Gaspar, hastening up with all haste, found his wife lately dying, plainly well and strong in strength, the dead fetus being brought forth.

[79] diligent with the dying It remains, that we narrate also something about his piety toward the sick and the dying. He perpetually bore the care of the sick, especially of those who were known to him in some way; and visiting them on each single day, helped them with all aid and labor. With those who were set in the last peril of life, if it was needful, he was not reluctant to pass the night; and strengthening and confirming them for that last contest, he led most of those over-confident of themselves to humility; but those whom the demons urged to despair of God's mercy, these he wonderfully raised to divine hope and divine confidence. Let us come to examples. A great affection of charity Philip showed in the same year toward Jacobus Marmitta, ^e approaching his last. He was secretary of Cardinal Riccius Politianus, especially adorned with genius, prudence, and letters: he confessed his sins more often through the week to Philip, he greatly animates them. to whom he was dear, and communicated in the church of S. Jerome. When therefore he had fallen into a disease, which a few days afterward brought death, he was engaged in the greatest sorrow of soul: for the sickness was most grave, which struck bitter pains. When Jacobus (the lower portion of the soul resisting) did not tolerate these with the fortitude and constancy of mind which was fitting, but rather complained of the force of the disease; admonished by the blessed Father, that he should trust in God, and recover the lost cheerfulness of heart, and take courage, and say together with him; Our God is our refuge and strength, a helper in tribulations: Which (the sick man soon added with a complaining voice) have found us too much. Then Philip, that he might repel those temptations from his soul, gave himself at once to prayers; by which he effected this, that a little after the warrior breathed again, took courage; and not only refreshed himself from fear, but even so raised himself, that exulting he breathed out his spirit on the 5th of the Kalends of January, in the sixty-second year of his age and two months.

Year of Age 48.

[80] In the sixty-second year of this century, a certain youth not ignoble, whose name was Joannes Thomas, went daily to the discourses, more that he might mock the institute, than that he might consult for the salvation of his soul. When the bystanders perceive this, they bring the matter to the blessed Father, and complain much about that man's insolence. he bids the petulant youth be tolerated, To whom he, Let him, said he, in this matter follow his own way: bear the man, I beg, with an even mind. But when he proceeded still to be troublesome, and for that reason those who were present at the discourses brought him again to Philip; they hear the same things as before from him. Meanwhile God works a wonderful thing. He in a short time afterward, when no one expected it, was so changed from the occasion of that matter and the acquaintance of the Fathers, and came to such a state, by the benefit of the discourses which were held there, foreknowing the future conversion. to the understanding of heavenly things and the contempt of human ones; that all things being renounced, riches and honors being spurned, he resolved in his mind to follow the counsels of Christ. Therefore he bound himself to the Religion of S. Dominic, and in the monastery of S. Mary above Minerva, all being astonished at so sudden a change of the man, took the sacred habit on the fourth of the Ides of February; who within a few months a novice, fervent with the ardor of piety, and full of confidence, died. In the same year and month, another youth Paulus of Philip's school bound himself to the same monastery: who when in a short time he had made the greatest progress in spirit, likewise full of confidence and hope, migrated from life: made a Religious, his name being changed, he wished to be called John.

[81] In that very year on the Ides of October, there migrated from life Joannes Baptista Salviatus, He assists J. B. Salviatus dying. ^f of whom it has been said above, inasmuch as he by Philip's work together with his wife Portia led an almost heavenly life on earth, with the greatest admiration of the whole City; which had known the riches, nobility, youth, beauty of body, and the delights of these persons' past life. He when afflicted with a most grave disease he was drawing his last breath, by the exhortation of the blessed Father and of Vincentius Herculanus, then Prior of the monastery of S. Mary at Minerva, afterward Bishop first of Sarsina, then of Forum-Cornelii, finally of Perugia; toward evening death pressing near, took the most sacred Viaticum; and that with such tranquillity of soul and constancy, that when he had learned of death pressing upon him, all at once hearing, with a clear and alacritous voice undaunted he said: I was glad in those things which were said to me, we shall go into the house of the Lord. Nor long after wholly panting for the heavenly country, in the embrace of Father Philip, with a glad and alacritous countenance, he sent forth his happy spirit. He being dead, his wife at Florence, where she then was, having put on the habit of a Nun, soon in the following year, in the month of March; afterward returned to the City with the desire of changing climate, built a monastery by the name of S. Catharina on the Viminal; where to this day she lives.

[82] he himself once and again sick each year, Philip was assiduously vexed, the Lord affording His servant daily new matter of golden crowns, with long and perilous diseases: ^g he was most gravely sick often twice in a year. I indeed from the time when I first began to be with him, namely from the year of the Lord one thousand five hundred and seventy unto the ninety-fifth in which he died, hold in memory that no one ever passed but that he fell into a disease. When he was sick, although to the fever most sharp pains were added, yet he was not consumed with even the least care: the gravity of the disease, as sent by God, he bore not only with constant soul, but even willingly; but with such patience, that nothing was beyond it. Never was any word of his heard either complaining of the force of the disease, or imploring any help of those who stood by, as is done. he most patiently tolerates diseases, If any words of his were caught, they were such as savored of the man's greatest holiness and humility: tears accompanied the words, by which the breasts of the bystanders were inflamed to piety: all the servant of God's words, deeds, and gestures were such, that they showed him sufficiently stronger both than the disease and the pains, and finally than death itself. This one thing however grieved Philip (such was his humility of soul), that he had passed his whole life void of good works, as he said, uselessly. Sick he had nothing else which he did equally willingly, except to receive the Confessions of his own, the physicians

not objecting: for the command of the physicians, in those things which pertained to the cure of his body, he executed with a prompt soul.

[83] given up by the physicians, In the same year one thousand five hundred and sixty-two he fell into a disease so grave, that he came very near to death. ^h But this was the beginning of Philip's languor. He began first to be miserably pressed by a pain, which clung to his right arm, and that vehement and assiduous: and then that pain passed through the arm presently to the nerves of the muscles and was intensified assiduously. To the pain there came a fever, which although at the beginning it was light, yet not much after made greater so prevailed, that, all hope of life being now taken away by the judgment of the physicians, namely Hippolytus Salvianus, Stephanus Cerasius, and Bartholomaeus Eustachius of Urbino, only a delay of death was sought. Meanwhile the sons of so great a Father, struck with fear lest they should be deprived of so excellent a parent, partly by prayers, tears, and fastings besought God, visited reverently all the most religious places of the City, ascended the steps of the holy Stairs at the Lateran on bare knees; but partly sat by him in rivalry day and night, holding it for the greatest benefit, if they were found worthy to minister to the sick Father, the sacraments being received he suddenly recovers. where it was needful. What more? When it had now been proclaimed of his life as lost, the Viaticum, lest anything be omitted for dying piously, being administered and the extreme Oil applied; behold (the nurslings miserably lamenting the departure of their dearest Parent) by divine virtue a miracle. He who by the opinion of all was believed dead, when he is fortified with the Ecclesiastical Sacraments, forthwith, the physicians marveling, is taken from the whole fever, is relieved in great part of the pain, and a few days afterward is restored to his former health. But this I will not wrap in silence, that when from others, at the time when he was dying, he heard that his health was deplored; with a manly and present spirit he said to the bystanders, I am indeed prepared, and not troubled; but since the Lord has adorned me with so many and so great benefits, I know not how my spirit is not strengthened by any heavenly refreshment in so great a matter: whence it comes, that I believe the time of my migration has not yet come. And to Franciscus Maria Taurusius, It will not stand by me, said he, but that I prepare myself to die piously, although I am certain this disease will be wholly dispelled.

[84] Mauritius Anerius ⁱ had been sick in that very year, and the disease growing worse had come to the last peril; Touched by his hand therefore forsaken by the physicians he awaited near death, and now had instructed himself to enter upon the way of the other life with the body of Christ, anointed also with the sacred Oil he had prepared himself to fight with the adversary. Him therefore destitute of almost all senses when Philip had visited, having pitied his weeping wife and the kinsmen standing around, he approaches the dying man, and exhorts the bystanders, that they should implore the help of the Virgin Mary for his health. Then all being bidden to kneel, he lays his hands on the dying man: which done, thence no one perceiving he rushed away. Scarcely had he departed, when the sick man, who from the first hour to the twenty-second had lain dumb, suddenly, the rest being astonished at the novelty of the thing and with stupor, he saves a dying man, his eyes being opened as if reviving, his soul at once returning, began to speak most freely, and cries that he is plainly relieved of the disease, the physicians themselves marveling. Finally a new day now dawning (for Philip had visited him the day now inclined toward evening) sound and strong he leaps from the little bed, and does not cease to set forth to all for joy and everywhere to proclaim the gift received; he cries out that Philip is the author of so great a thing. He prolonged his life unto the year of the Lord one thousand five hundred and ninety-three, at which time on the 5th of the Kalends of February he fell asleep in the Lord.

Year of Age 49.

[85] In the sixty-third year of this century, there migrated religiously and piously from life ^k Bradamantes Aneria. She was a woman of great perfection, brought her blood-relations and many others by the example of her life to Christ, was engaged assiduously in works of mercy, and insisted on prayers. But here that benefit ^l seems by no means to be wrapped in silence, by which Philip affected her oppressed by a disease, for she some years before labored so gravely from the head, and such was the force of the evil, that the medicines did nothing. Therefore the woman, who had now placed her hope in vain in physicians and medicines, is visited by Philip: who at once taking by the hand the linens with which she had wrapped her head, tears them off by force; Foolish woman, saying, what concern have you with these linens? he frees the woman from a pain of the head. and having uttered these things, he set those very ones at once on the ground. Which while it is done, the woman is immediately restored to her former health, so that not even afterward did she feel herself assailed by that disease. She was of the number of those, whom Philip in the fifty-first year of this century had gained for Christ. When on a certain day, about the same year, Philip had a journey through the hospital of the holy Spirit, it happened ^m that when he approached the place where the wounded are cured, suddenly agitated by the divine spirit, turned to his own, Lo here, he began to say, let us enter; for hither I feel myself divinely impelled. ⁿ And saying these things he at once flies straight to the little bed of one, he helps a dying man. who was breathing out his soul: and finds him not only destitute of strength, but even failed in voice, his breath nearly slipping away. Him therefore calling out to he wonderfully effected, that the dying man, those who were present being astonished, he led first to speak, then to perform Confession, then to receive the sacred Viaticum, and finally to finish the course of his life holily and piously.

ANNOTATIONS.

CHAPTER VIII.

From the year of Christ 1564 to 1571.

Year of Age 50.

[86] Philip meanwhile when he had recovered from the disease, of which it has lately been said, the Florentine citizens at once send messengers to him, Philip, the church of the Florentines being undertaken, who should request, that he would undertake the government of their church, which is held famous by the name of S. John the Baptist. To these Philip, who was not wont to undertake arduous matters unless God were consulted, answered what seemed good. But when he had now commended the matter longer to the Lord, he at length nodded, and says that it pleased him; yet he desires that some of his disciples be first initiated into the Priesthood, and signifies to them moreover that he would by no means withdraw from the church of S. Jerome. The Florentines accept the condition, assign a house for him to dwell in: offer a stipend, whence they may live. Meanwhile Philip causes three of his nurslings to be initiated into the Sacred Orders. The first of his companions, he promotes some of his own to the Priesthood; who is raised to the summit of the Priesthood, is Caesar Baronius Soranus, now most known to the whole world for the most erudite edition of the ecclesiastical Annals: him Our Holy Lord Pope Clement VIII, not long from Philip's death, unwilling and resisting, created first Protonotary of the holy See, of the number of those whom they call Participants; then him still struggling and crying out, from an Apostolic Protonotary, he enrolled into the Sacred College of the Cardinals on the Nones of June, in the year one thousand five hundred and ninety-six. The second was Joannes Franciscus Bordinus, who by the same Our Most Holy Lord, in the ninety-second year of this century, on the 4th of the Ides of February was given as Prelate first to the people of Cavaillon, lastly to those of Avignon, in the ninety-eighth year. The third Alexander Fidelis, a Roman, a man of wonderful innocence and integrity: his sweetness of morals and excellent virtue, for thirty-three whole years, the Congregation experienced. He died in our house laboring with the stone, in the ninety-sixth year of this century, in the month of October. These two last Priests, namely Joannes-Franciscus and Alexander, were raised to the summit of the Priesthood on the same day.

[87] The common life was begun in the year one thousand five hundred and sixty-four. and institutes the Congregation, At the beginning, although they went daily to the church of S. Jerome, yet each privately, without then fixed proper laws, lived at Philip's nod. The first of the Fathers, who began to be together and at the same time to live together, were Caesar Baronius, Alexander Fidelis; whom there followed Germanicus, his brother's son, at that time a youth of excellent disposition; since he two years before coming to Rome that he might lean upon letters, had delivered himself wholly to Philip's leading and discretion. Then another came, Joannes Franciscus Bordinus; the fourth, Jacobus Salort, a Spaniard, a man of great simplicity; the fifth, Joannes Rausicus, to whom first the care of souls, as to one well acquainted with that matter, was committed. With these beginnings Philip set about to institute the Congregation. Not much afterward there came to these Franciscus Maria Taurusius, to whom Taurusius is joined, then a layman, although among his fellow-soldiers he shone like a star, a man full of the Apostolic spirit, and more excellent than all praise. He, an affine of Julius the Third, and once chamberlain of Raynutius Farnese Cardinal of saint Angelo, by the command of Pius V followed Michael Bonellus, his sister's son, Cardinal Alexandrinus, going on an embassy into Spain and France to the Kings: in which journey he had as companion Hippolytus Aldobrandinus, then Auditor of the Rota, afterward enrolled into the number of the Purpled Fathers by Sixtus V, today finally Bishop of the whole Catholic Church, marked with the name of Clement VIII. This very Pontiff Clement, when he began to hold the helm of the Roman Church, had in mind to adorn Taurusius, of whom we speak, with Ecclesiastical dignities. Therefore in the year after Christ's birth one thousand five hundred and ninety-three, in the month of December, he first chose him as Archbishop of Avignon: then in the ninety-sixth year on the Nones of June created him Cardinal. Which new grade of most ample dignity gave nothing new to the temperate man adorned with the greatest virtue, except that with greater authority he could profit more. In the ninety-seventh year finally it pleased Our Most Holy Lord, that he, the Archbishopric of Avignon being laid down, should undertake the Church of Siena to be ruled and administered,

which also was done. Taurusius coming to the companions was imitated by Angelus Vellius of Palestrina, with Angelus Vellius; who afterward presided next after Baronius over our Congregation, and today presides, a man not needing our praises. Moreover Taurusius, and Angelus Vellius, although they were held among the older nurslings of the blessed Father, yet not so quickly as the others were they initiated into the Priesthood.

[88] The Fathers lived under the same roof, who had one heart and one soul, whom Philip sweetly ruled, loved one another with a mutual and ardent love, and strove with all their might to do a pleasing thing to God. The nurslings Philip ruled with wonderful sweetness and kindness: for, made all things to all, he led those to whom he was in the place of a parent, by counsels and fatherly exhortations rather than by authority and command, to undertake their offices: and that was discerned in him as wonderful and at the same time to be imitated, that he almost never impelled anyone by command or precept to do anything, but rather by the gentleness and affability of his speech. For he more easily by blandishments, gentle exhortations, and modesty, like one asking rather than commanding, obtained obedience of the things which were to be done, even though arduous and great, than others are wont to extort by authority; and he so held the souls of each, that he impelled them wherever he wished. For the rest, that he might introduce some rite and form of religious life, the Constitutions also being written. he had certain Constitutions composed by common consent, which all received with cheerful countenance and prompt souls. But this he wisely admonished, that there was no surer and safer method of coming by the right way to where one intends, than to follow a leader acquainted with the journey: on the contrary, nothing more perilous, than to rule oneself by one's own discretion, the authority of the Superiors being set behind.

[89] But let us return to the Fathers, who walking unanimous in the Lord, Their exercises there toward their neighbors, began with great fruit of souls in cultivating the vineyard of Christ among the Florentines to labor according to their strength: to hear the Confessions of those approaching: to minister the sacrament of the Eucharist, those who could by the Priesthood: after the midday meal to betake themselves to the church of S. Jerome, that there according to custom they should make discourses about pious matters to the multitude. On the Lord's days, besides the daily discourses of the Oratory, now Baronius, now Bordinus, in the sacred building of the Florentines, the people who were present hearing most eagerly, preached from the pulpit. By which things in a short time it came to pass, that both the number of Priests, and the multitude of those flocking to that place was wonderfully increased. By words and deeds they kindled the people most vehemently to every duty and virtue: many from a base and flagitious life, not only to sobriety and continence, but even to the contempt of fleeting things, and to the salutary counsels of Christ, and the frequent use of the Sacraments they sweetly compelled; and others to embrace our institute and manner of life, by frequent discourses they inflamed. On each day of the week (as is now done by our Fathers, one day, the sabbath, being excepted) four of the select Fathers (for those fit to undertake that office were chosen) in an ordered succession held words to the people in the Oratory. and four discourses through the day, But these preached, not themselves, but Christ crucified; and their discourses were engaged in moral matters, plain, and accommodated to the capacity of all kinds of men, especially of the crowd. Therefore they avoided subtle disputations; about matters, not specious to tell, but necessary in use, with no pomp of words they instructed the people; their discourses they confirmed with the examples of the Saints, which avail very much for healing the minds of men: of the four who undertook that office, the first were for the most part engaged in moral matters, the others narrated the deeds of the Saints or the events of Ecclesiastical history distributed in the order of times, the space of a half-hour being granted to each one for speaking.

[90] The Fathers proceeded so long to speak about divine things in the church of S. Jerome to the people, the common life. until the Florentines built an excellent work indeed, accommodated to this use, at their own expense at the bank of the Tiber, where the word about pious matters began to be made. With this kind of living indeed the Fathers used many years, living in the same house, and delivering themselves and their own to the divine service and the gain of souls. There was one purse of all, a common table, and that sober and frugal: prayer and meditation very much: the Priests, who in those beginnings were five, performing the divine thing, the rest either daily or on alternate days were refreshed with the heavenly Bread. That institute of life was so approved by many, that very many excellent in genius and doctrine, both Priests and laymen, of their own accord betook themselves into the company of the Fathers: for not all dare to bind themselves wholly with the bonds of Religion. These therefore were for our men the beginnings of the Congregation.

Year of Age 51.

[91] It now seems to remain, that we pass to the things done by Philip under Pius V, Pius V being created Pontiff, whom he had foreseen and foreknown would be Supreme Pontiff, Pius IV having died: for he heard a certain voice in the very silence of night, Brother Michael, Cardinal Alexandrinus, will obtain the Pontificate. He was created on the 7th of the Ides of January, in the year one thousand five hundred and sixty-six, sat six years, three months, twenty-three days. In the year of Christ one thousand five hundred and sixty-six, Petrus Victricius of Parma, oppressed by a grave ^a state of body, was confined to his little bed. The disease so urged him, that, forsaken by the physicians, he was mourned for dead by his own. Meanwhile Philip came to him, and his hands being applied to the dying man, prayers being poured out for him, attained this by these things, that he at once began to fare so much better, that scarcely two days being interposed he rose from the bed plainly unharmed. He still lives, ^b confesses three times a week, and as many times communicates in our church of S. Mary at Vallicella.

[92] In that very year Antonius Fuccius the physician, what his piety toward the dying was, he helps another to die well, merited to experience in himself. About him, when on a certain day, in my presence and that of others, Philip was speaking; He, he began to say, when he had found a certain virgin, very religious, laboring with a most grave disease, placed in an ecstasy; having tarried there so long until the sick woman returned to herself, hears these things from her as soon as she is freed from the ecstasy; Ah Antonius, with what beauty I saw you among the Angels! with what comeliness! By which things he terrified at once flies to the blessed Father, narrates the whole matter as it had been; then returned home, on that very day fell into a disease, from which he did not recover. Philip visited him on each single day with the greatest affection of charity, and confirmed his soul with divine words: but when the sickness daily increased, to him approaching death a demon ^c in the appearance of a physician showed itself; bids him have good courage, promises a longer life, affirms that he will escape from the disease. The sick man believed the one persuading, whom he did not know who he was; but admonished by the blessed Father and others of his own, recognizing the diabolical fraud, he embraced death with a willing soul, which happened on that very day; and he died with the greatest manifestation of piety. For the rest this about this very man, who was one of the older nurslings of Philip, is not to be passed in silence. [previously bidden, on account of the goads of the flesh, not to abandon the medical art.] He had resolved, on account of the temptations of the flesh, by which he was assiduously assailed especially in curing women by the art of the demon, to cast off the care of healing: which when he had reported to Philip (since he was his Confessor), he received this ^d for answer from him: You cannot, nor ought you to desist from the medical art, since to those who are your affines, you yourself, because they labor with want, by the gain which you make in healing, furnish clothing and food; therefore execute all the offices of your art secure, you will never hereafter, believe me, feel any tyranny of the flesh. The man believed Philip speaking, and fortified with the shield of obedience alone, unto his death discharged the office of physician, without any sense of lust at all, whether he healed sick men or women. In this very year likewise there joined himself to our Fathers Franciscus Sotus, a Spaniard of Osma.

Year of Age 52.

[93] In the year of Christ one thousand five hundred and sixty-seven beginning, a new tempest arises against Philip and his nurslings; since there were not lacking those who, because perhaps they held our institute suspect, began to think day and night about overthrowing it from the foundations: but, although they were most sharp persecutors of the work, God aiding His affair, all the labor of the adversaries fell to nothing. In the same year, He cures an ophthalmia. as I judge, a certain youth, whose name was Joannes Baptista Crescius, labored with a grave ophthalmia, and with a flow of burning tears, so that he could bear neither air nor light. And when he had lain many days oppressed by this disease, the physicians at length resolved that the youth must be succored by a cautery. But when Joannes (this was the name of the sick man's uncle) did not approve that remedy, he brought Joannes Baptista to Philip; He, saying, who is my sister's son, labors from the eyes; and asks that you offer prayers for him to God. He these things heard, his hands being at once applied to the affected part; Of this disease, he said to the sick man, you will be free. Who soon began to fare better, and a few days afterward having slipped by, aided by no medicines, recovered his whole health wholly.

Year of Age 53.

[94] But let us go away from these, and come to the fruit of souls of the year one thousand five hundred and sixty-eight. The fruit of those who frequented the Oratory ought to be esteemed silently more by men, than to be set down inconsiderately by me in my history; but I will say even this alone of it, that a concourse of so great a multitude was wont to be made to the discourses, as the place held. Of the same of this time this Joannes Rubeus handed down to memory, in a book ^f which he dedicated to Philip in the year one thousand five hundred and sixty-nine, The exercises of the Oratory proceed with great fruit. which it will perhaps not be beside the point to weave into the history. It is such. Of all the things which at Rome the year before (this is the sixty-eighth year of this century) I admired, it was most pleasant to me to behold so copious a multitude of pious men, frequenting daily the church and oratory of S. Jerome of Charity, as they call it. Which exercise indeed of singular example, before the splendor of ancient and illustrious buildings, and the so excellent halls of so many princely men, of all those things which offered themselves to me as admirable, seemed far to surpass in glory; and I took the more pleasure and admiration thence, because I saw the frequent concourse of so many most illustrious men and of all nations flocking together with so great alacrity, that they received the private sermons and divine things, about which by you (he means Philip) with a pure ardor of the Christian Religion and of their own salvation it was treated. From which thing there arises very often in your spiritual sons a certain sublime desire, all earthly things being renounced, of serving God alone: who indeed are seen today in various monasteries and sacred families of the Religious, to have consecrated their own life perpetually to this divine worship and service, and the rest which follow. Thus far the letter, turned from the Italian tongue into Latin, from which it sufficiently appears,

what concourse there was to the discourses, what frequency to ours, what fruit of souls there was in those times. And this we learned not only by the recited letter; but rather by the voice of those who were present at such colloquies; and these, from whom we received it, are eyewitnesses, wholly worthy that they be believed in all things.

Year of Age 54.

[95] In the year of the Lord one thousand five hundred and sixty-nine, Constantius Tassonius, called from Milan to Rome by Pius the Fifth for honor's sake, came straight to the house of S. Jerome, Philip foretells death to one of his own, for the cause of saluting and visiting Philip. When he hears this, he at once bids two of his own, then youths and the rest younger in birth, namely Octavius Paravicinus (whom long afterward Gregory the Fourteenth, in the ninety-first year of this century, on account of the singular virtues of the man, created Cardinal) and Germanicus Fidelis, that on the threshold of the door, by which Constantius was to go, they should prostrate themselves like corpses, and prostrate lie so long, until he should pass forward. But, to what end these things were done by Philip, there was no one who perceived; but the event afterward following made the matter manifest. For Constantius, a few days afterward having slipped by, although he was then very well, suddenly affected by a grave and deadly disease, departed. ^g At the same time Laurentius Christianus (he was a Cleric of the Vatican Basilica) when he was in the twentieth year of his age or more, from another, by laying on his hand, he wards it off. fell into a disease; and that growing strong the physicians despairing, he awaited death by the hour, fortified with the solemn aids of Confession, the Eucharist, and the holy Oil. And when destitute of all senses he was confined to his little bed, he is visited by Philip about the first hour of night: who soon asks the bystanders about the state of the sick man, then prayers being poured out to God, when he rose from prayer, Laurentius (he said) will by no means die of that disease: and approaching nearer to him, his hands being laid upon him, he pronounces his name with a great voice. Nor were these things in vain. For the dying man, excited by his cry, at once opens his eyes; thence his soul returning he takes food, fares better, and a few hours afterward not only received all his senses together with his voice, but even, the fever being shaken off, plainly recovered. Meanwhile the physician, he was Petrus Crispus, in the morning called back to him by the household, examines the pulse of the veins; and when from the pulse of the arteries he had ascertained that he was safe, marveling; A greater right hand, Laurentius, said he, saved you, not mine; for you were not relieved by human art, but by divine help. ^h

[96] Since it is proper to God to exercise His friends very frequently, that He may increase them in merits; hence it ought to be wonderful to no one, He suffers even murmuring members of the household. if He permitted Philip to be harassed with ever new tribulations, and those indeed most grave, stirred up now by men, now by the demons themselves. Of just men we read this: Many are the tribulations of the just, and out of all these the Lord will deliver them. Ps. 7, 20. The tribulations which offered themselves to him he always embraced with a strong soul and cheerful countenance: for in them he not only never lost courage, but did not feel himself stripped even of the least part of the tranquillity of conscience. He suffered persecutors both external and domestic, and these by the wonderful artifice of the Holy Spirit, by patience, and humanity he broke. Of the domestics there were not lacking (which we know was written of the chief Saints) who said the Blessed Father was endowed perhaps with too much simplicity (so they called it), or was too rude. All which he, by the love of Christ most ready to endure greater things, laughed at: and in these we have learned that he was not unlike those most holy Archimandrites of Monks, never sufficiently praised, the Sabases, the Theodosius the Cenobiarchs, the Nicetii, the Romualds, the Francises; likewise the most Blessed Bishops the Martins, the great Gregories, and many others, of whom similar or certainly graver things were circulated, when otherwise they were imbued with the greatest prudence and the greatest humanity.

[97] At the end of the sixty-ninth year, and at the beginning of the following (which was the seventieth), the Lord exercised him in other ways. For the devil not bearing the fruit, which proceeded from our Oratory to the progress of souls, The Pope being beset by informers, at the same time foreboding the future; at once cast this mind into certain ones (who perhaps did not approve the offices of our institute), that they should denounce Philip to the Supreme Pontiff through the simulation of piety; as if he were the author, that in the daily discourses, which about pious matters in his presence and at his command and at the same time at his questioning were made in the Oratory, many foolish things were said, which savored either of the greatest simplicity and the greatest ineptitude, or certainly of grave and intolerable arrogance of those who spoke. When these things come to the ears of the Supreme Pontiff, fearing lest some new conflagration should arise, he sends those who should explore the colloquies, he thinks that a matter of this kind ought to be diligently and cautiously examined. Therefore he at once bids to be summoned from the Dominican family most learned men, Paulinus a citizen of Lucca, and Alexander now Bishop of Forli, with whom he might speak separately, not only from the rest, but even from each other. He narrated what he had received about our Oratory by hearsay, and said that he feared, lest Philip (whom he perhaps judged an idiot) in treating those things which pertained to the dogmas of the Christian faith, should slip. Which done, he imposes this on each by the name of holy obedience, that each week, as if feigning to do something else, they should go to the Oratory, be present at the discourses; where if they should hear anything from the bystanders, devoid of doctrine and of matters, in relating the symbol, which each questioned gave, which was contrary to the right faith or perhaps to good morals, they should collect it, commit it to their minds and memories, and report it to him as soon as possible: for that custom then flourished, that among the discourses lay men also were questioned about those matters about which it was treated in the Oratory.

[98] Therefore the Dominican Fathers came more often through the week to the Oratory, and undertake to learn the whole matter themselves by their presence, and to inquire into the whole (although one knew not of the other): they resolve to weigh Philip's spirit, kind of doctrine, and institute of life: and from those sent he understands that all things are well done, to hear the discourses they flock together with the rest of the multitude: what manner of discoursing it is, and whither the discourses tend they most diligently observe. They could not sufficiently marvel at Philip's force in speaking, his ardor, and wonderful security: for he strove to appear unlettered (such was his self-contempt); nevertheless to the several things which were proposed to be examined, he so answered where the matter required, that he always (the Dominicans almost being astonished) attained the mark most happily. By which things they being moved, not only felt as well of our Oratory, and of Philip's piety and doctrine, as ever before; but they narrated to the Pontiff also that they had found all things sound, and so with the Lord aiding the whole matter was in a short time suppressed without any tumult of judgment, which was not hidden from Philip either: and restored to its former candor. For the rest that Philip himself had foreknown these very things divinely, even from this one thing it can be recognized. For when the Pontiff with a Princely ⁱ man complained about the institute of our Oratory and about Philip's spirit, no one being present; Philip having on that very day summoned the man (for he was confined to his little bed on account of sickness) disclosed at once, what the Pontiff (secretly though) had narrated to him about himself and about our Oratory. But not much after the Pontiff, the matter being now sufficiently ascertained and explored, embraced Philip and his nurslings with special love and zeal as long as he lived. This neither will I pass over, that some observed, that God took vengeance ^k on Philip's persecutors. Of which thing more examples are extant, but, lest I offend anyone, I pass them over.

[99] In the same year one thousand five hundred and seventy, Joannes Angelus Cribellius, ^l when to Philip according to custom, who predicts death to one of his own, with the mind of confessing his sins, on the fifth feria of the holier week, sound in body and strong in strength, he had come; scarcely had he prostrated himself at his feet, when he, beholding the man with intent eyes: Be prepared, he soon began to say to him, with a manly and present soul, fear nothing, but let your heart be comforted: for God demands of you I know not what for His glory. To whom Joannes Angelus; I fear nothing now, said he, Father; I am prepared for every event; let God do with His servant what is pleasing to Him; to His discretion I have instituted my life, and I am wholly His. Then Philip, What if, said he, the Lord wish you to be pressed by the greatest tribulation? So I, he answered at once, conform myself to Him, that I will perpetually prefer His will to my desire. Here Philip: Take care, that you prepare yourself according to your strength for this thing, grave indeed, which by God's permission shall befall you, to be borne with an even and willing soul. Joannes Angelus returned a little after home in the best health; but the day failing so great a disease soon unexpectedly oppressed him, that on the fourth day it brought death: which he with cheerful countenance, fortified with the Sacraments of the Church, embraced.

[100] Philip diligently examined what he saw done by those who were held for demoniacs; nor was he easily induced to believe that anyone was vexed by a demon. and he frees a demoniac woman. Hence what could make credit of that thing, he referred for the most part to natural principles, as to natural diseases from black bile, to affections of the womb, or certainly a decay of the brain. For these causes therefore he very rarely gave his work to adjuring demoniacs, unless compelled by necessity: but this he wisely admonished his disciples, that they should beware for themselves, lest they should presume to adjure demoniac women, unless many being present. In the same year as I judge, there had come from Atella to Rome a certain noble woman, Catharina, occupied by unclean spirits. She although she had not learned letters, yet spoke Latin very well ⁿ and purely; questioned in Latin, she likewise answered in Latin. You would believe her, who had neither frequented schools, nor had any masters, to be skillfully erudite and cultivated in the humaner letters and the Latin tongue: she had moreover so much spirit, so much strength, that she could scarcely be lifted, held, and stopped by four robust men, the demon itself supplying strength to the woman, by nature weak and feeble. She is brought therefore to Philip: who having set about to exorcize her, ^o did not desist to fight by prayers before he had expelled the devil from her. But on a certain day the blessed man unmercifully beating Catharina with little iron chains, the demon began to cry with a high voice, Strike now, strike, smite, kill: which words he repeated again and again. It was wonderful to see the woman, in all that space of time in which she was beaten by Philip, never to move herself even a little from the place, but to remain immovable like a marble statue, always clinging to the place. This indeed neither will I be silent about: scarcely did she foreknow that she was called by her kinsmen to Philip, when desirous of avoiding their sight (as one who feared lest she should be urged by him with exorcisms according to custom) now in this place, now in that she hid herself most swiftly. But if the matter did not succeed for her according to her wish, she filled the house with huge cries, delayed to come, it was needful to drag her: struggling against Philip with the greatest force, she was scarcely stopped by four men. When he saw these things, as he was moved with compassion for her, he both for a while struck her with blows,

and adjured her with exorcisms, until he had divinely put to flight the most wicked spirits from her. Here neither will I omit this. When on a certain day that very Catharina, of whom we have spoken, by Philip's command had been struck with scourges; on the following night to the same Philip, his chamber being closed, satan appeared: who beholding him with threatening eyes burst into these words: Hey, hey, good man, today by the discretion of your will you have mocked my authority; but I will not forget the injuries. And these things said he at once vanished.

ANNOTATIONS.

CHAPTER IX.

The deeds from the year 1571 to 1576 inclusive.

Year of Age 56.

[101] In the year of Christ one thousand five hundred and seventy-one, Joannes Animuccius, with great tranquillity of soul, filled out his last day Philip being present. The rare virtue of Joannes Animuccius, He was one of his disciples, a very pious man, who for more than fifteen years had abstained from the embraces of his wife Lucretia, a woman of equal religion: which being completed, the desire of a more perfect life goading him, what he did of his own accord, he resolved to do by vow for five years before his death with the consent of his wife: whose deed she afterward having imitated, vowed the same to God most joyfully, and most happily kept it to the last day. These things were done by the permission of the blessed Father, who in granting these, because he knew the perils of this life and the snares of the demon and the envy against the good, showed himself most difficult. There had come a certain man, whose name was Alphonsus, in the seventy-fourth year of this century, on the 5th of the Ides of January, to our Oratory, ^a that he might be present at the discourses. To him on that day returning home at the twenty-third hour, in the very walk of S. Jerome offered himself to be seen Animuccius, whom I have narrated to be dead; and as if he were living, asks of him what was being done in the Oratory. To whom he, It has now been chanted, said he: for the Fathers have made an end of the discourses. But do you wish, he proceeds to say, to go to Philip? I cannot, the dead man answered: I have come to ask his prayers: do you therefore, if there is any compassion of me, treat with him, that he bring help to one needing it. and of his wife Lucretia. Which said he departed from the eyes. But this place impels me, that I write something about the pious woman Lucretia, the wife of the Animuccius of whom I have spoken, and the spiritual daughter of Philip. To her he, that she might have goads to pour out prayers, prescribed a fixed hour, which she should give to them in the nocturnal time; adding at the same time; unless at the appointed hour she should leap from the couch, that she would be summoned by him utterly. But when the woman overcome by sleep by no means rose at the prescribed time, she heard Philip's voice, ^b who was far thence, in the very silence; which prescribed prayer, and excited her to pray. The same now for many days did not rise from the bed: her disease was a fever. To her therefore on a certain day Philip commands, ^c that on the day after that day she should go to the church of S. Jerome without delay to hear Mass. A thing wonderful to tell! On the following night she perceives that she is well and strong in strength; she leaps from the little bed, comes to the church, is present at the sacred thing, returns home unharmed, proclaims Philip's virtue, prolongs her life for many years. To the same finally between confessing Philip predicted in the morning the most grave goads of intemperance, ^d which she the next night had sustained by the work of the demon.

Year of Age 57.

[102] In the same seventy-first year of this century, the Congregation, God calling, they give their names; Philip enrolls new companions, and aggregate themselves to ours, Thomas Bozzius of Gubbio, of whom many works are extant brought to light; another Nicolaus Gilius of Troyes, he was a man excellently pious, and most versed in cases of conscience; the third Antonius Talpa of San Severino, skilled in civil Law. Besides these there had come the year before to ours Antonius Sala of Bologna. In the year from the Virgin's childbearing one thousand five hundred and seventy-two, March beginning, Caesar Baronius had begun to labor perilously with a fever. ^e The force of that fever was such, that on the eleventh day, his health being despaired of by the most skilled physicians, it hastened to its end without any hope of human remedy. When Philip perceived this, he saves the dying Baronius, he gave himself to praying for his health, nor in vain; for he felt that his prayers were heard: this same thing Baronius also learned by this certain indication. At that very time, in which Philip prayed the divine clemency, he is at once seized by a most pleasant sleep. In his sleep he seemed to see the same blessed man, standing near Christ, at Christ's right the most holy Virgin in a white mantle, and afterward to hear Philip earnestly asking the Lord: Save Caesar: restore Caesar to his former health: I wish Caesar safe: to me supplicating give back Caesar. And these words indeed, such was his confidence in God, he repeated again and again like another Moses. Meanwhile when he thus longer with the Lord, the Mother of God interceding with her son, like a new Jacob, wrestled, nor obtained anything; he seemed to himself to behold that very one, who turned to the most holy Mother of God suppliantly treated with her, that what he could not obtain of himself, through her he might wholly attain; and the Virgin to nod to his petition, and to ask at once earnestly the Son, that what he asked He would not be reluctant to grant; and to entreat Him so long, until Philip was made partaker of his vow. While these things therefore were being done, the dying man awakened from sleep, and glad at the heavenly indication, began to fare better; and on that very day placed his life in safety, the physicians marveling and giving it for a miracle; and in a short time afterward is freed wholly from all sickness of the body: by which things assuredly it was shown, that it had seemed not vain. He lives today most known to the whole world, not unmindful by whose help he was restored both to health and to life.

[103] At nearly the same time a certain Ambrosius had begun to be most gravely sick, and another sick man by command: and the disease daily growing strong he had at length come to this, that destitute now of almost all strength, he could move himself to no part unless aided by another's help, and four men could scarcely sustain him lifted upon the little bed when it was needful. When Philip hears this, he at once bids him with these words: Ambrosius, rise as quickly as possible. Scarcely had he said these things, when the sick man, all who were present being astonished, and crying out a miracle again and more often, by no one's help lifts himself, and lifted stands by no supports: and a short time after, by the prayers of the same Philip, he was restored to whole health. But let us go away from these, and come to the things done by Philip under Gregory XIII, the successor of Pius V: who was declared Pontiff on the 3rd of the Ides of May in the year one thousand five hundred and seventy-two; sat twelve years, ten months, twenty-eight days.

Year of Age 58.

[104] A certain youth Mutius, resolving to follow the counsels of the blessed Father, began to confess his sins to him, in the year of salvation one thousand five hundred and seventy-two, in the month of October: but, to one confessing he indicates concealed sins, as the souls of mortals are inconstant, not much after he returned to that madness, from which he seemed cast down. For having slipped into unchastity in the following year at the beginning of February, he was ashamed to lay open the wound to the physician; and other offenses being laid open by Confession, this one he passed over in silence. But when the blessed Father foreknows this divinely, he admonishes the youth, that he should make a whole Confession of his sins, and confound the demon. But when he had closed ears to the voices of the one exhorting, and persevered in this that he would not lay open the offense; Philip at once added, You do not narrate all your offenses to me, in doing which you bind yourself with the greatest crime: and what crimes he had perpetrated, all to one he laid open. These, and these offenses, saying, you have of your own accord for shame wrapped in silence. Scarcely had he narrated his crimes, which besides Mutius no one knew, when the youth, moved at the same time with stupor and shame confesses the offense, and repeats the Confession of all his sins from boyhood, and pours out many tears witnesses of penance: he at length returned to his country, did not desist to follow the way by which one goes to Christ. ^g This moreover very often befell very many, that scarcely had they prostrated themselves with the zeal of confessing at the knees of the blessed Father, when he at once most plainly indicated what offenses each had committed, what temptations each had sustained, into what thoughts each had fallen, which thing moved the greatest admiration in them. ^h About the same time one of his spiritual sons, who still lives, labored with a sarcocele (commonly we call it a fleshy hernia). He restores health to a sick man. He when he had long applied very many remedies to the disease by the counsel of physicians, the aids of the healers being at length despaired of, in which he had learned by experience there was no help, fled to Philip's help, and sets forth to him the kind of disease. Philip these things heard answered in these words: Be of good courage, in a short time you will recover: which also was done, no remedy being thereafter applied to the disease. ⁱ

[105] In the meanwhile of time, while the Oratory was both increased on each day in number and in fruit, the Oratory being translated into the house of the Florentines, the Florentines build at their own expense at the bank of the Tiber, for the greater convenience of ours, an excellent work indeed; where the discourses began to be made, with no less frequency of the people nor fruit, in the seventy-fourth year of this century, on the 17th of the Kalends of May, which day at that time fell on the fifth feria of the week of the Resurrection of our Lord Jesus Christ being celebrated. In that very year there aggregate themselves to ours Fabricius Mediobarbus, son of Politonius, a man most skilled in divine and human law, who died the thirteenth year after his entrance; and Pompejus Paterius, a citizen of Pavia, he predicts the future, a Priest. In the same year when Joannes

Baptista Altovitus was so gravely sick, that the physicians had proclaimed it was over with him, Philip prayed for him. The supplication completed, Franciscus Maria Taurusius being at once called to him he bids him announce to the sick man in his name, that he would by no means die of the present disease; nay rather in the morning (for then it was evening) he would fare better. Faith stood firm to the saying, since it befell as he had predicted. ^k Likewise in this year on the 9th of the Kalends of April, when Lavinia, a woman of the first nobility, wife of Fabricius Maximus, was carrying in her womb; mention being made of her Philip being present, he affirmed for certain that she would bring forth male offspring: and having uttered these things, turned to her husband who was present; Your wife, said he, will bear a son, whom I wish you to call by the name of Peter: nor did it happen otherwise, for in the month of April she brought forth the infant; who, surviving his mother, has now been made the father of two sons.

Year of Age 60.

[106] he heals a dying woman. In that very year, in the month of April or certainly May, a chief woman Constantia Crescentia, when the fetus being brought forth she had come to the last crisis of life, oppressed by various and grave symptoms; began to revolve within her soul, that no remedy for repelling the disease remained for her except Philip alone: for it seemed to her, if he, of whom she had received much by hearsay, although she did not know the man's face, should insist on prayers for her, that the disease would be wholly dispelled. Therefore he is summoned; who his hands being soon laid upon the sick woman, pours out prayers to God for her health: by which touch the woman is suffused with immense joy, and began to be held by greater hope that she would be restored to her former health by the prayers of so great a man. Nor in vain; Philip visiting her again, asks whether she would wish to come to him to the church of S. Jerome: she nods, as one who said, there was nothing she did equally willingly. Then he: Be of good courage, there is nothing, believe me, that you should fear, you will come to me to S. Jerome. Nor was the prediction false; for the woman in a short time contrary to the opinion of all was restored to her former health; and used Philip, who at that time inhabited the house of S. Jerome, perpetually for Confessions. In the following year in the month of January, again another. Anges Columna, a woman equally most excellent and most noble, had contracted from a miscarriage an adverse state of health: and when she daily fared worse, she was now not far, as the report was, from the peril of death. Her therefore, so gravely sick, and forsaken by the physicians by the greatness of the evil, Philip visited, and showed her hope of health. Cease, saying, Agnes, to fear, lay aside all fear and care: from this disease you will escape. Nor were the words cast in vain: the woman, although her health was despaired of, beyond the hope of all is restored to her former health, and lived unto the seventy-eighth year, in which on the 6th of the Kalends of May she closed the last day of her life.

[107] When the most copious fruits of this little flock were daily beheld, it began to be thought by ours, that, the houses of others being left, they should at some time acquire for themselves their own seats, by which the work of God might be transmitted to successors, heirs of the same spirit and manner of life: namely who, performing the same offices, might perpetually exhibit a service first pleasing to God and then profitable to men. he obtains the Vallicella parish, And when about that matter most frequent discourses were held among them, lest they should transact their own rather than God's and their neighbors' business, they deliberate about confirming and stabilizing the Congregation. But Philip, lest in so great a matter he should seem to have determined anything of his own opinion, commended the whole business to God by assiduous prayers: the same did the others: and when prayers had been longer insisted on, there came at length into their minds the parish church of B. Mary at Vallicella, of the Region of the Bridge or of Parione, situated in the navel of the City. The Rector of that church was a certain Antoninus Adjutus, this the man's surname, a Priest of Messina: he asked by the Fathers, whether, the fruits being reserved to him as long as he lived, he would give up that church, consented; and the consent being had, Philip commits the procuration of that office to Taurusius. He soon the province being undertaken goes to the Pontiff, and sets forth to him the vows and zeal of Philip and the nurslings. and the Brief of the Congregation being confirmed. Nor did his hope deceive him: for Gregory, such was his piety toward God, since he knew Philip well, and had learned much both from Taurusius and from others about the institute of the Congregation, not only granted the church, but even allowed by Apostolic authority the erection and confirmation of the Congregation (for both were asked); for up to that day there was no Congregation sanctioned by Apostolic authority. Of these things Apostolic letters are extant, given in this very year with most ample words, on the Ides of July.

[108] In the same year on the sixth of the Kalends of August, a woman Olympia, whose surname was Trojana, He helps women in labor, when now for two days she was in peril by the difficulty of childbirth (for she could not bring forth the fetus) it lacked little but that she should finish the last day of life with death. In the meanwhile of time, while she was mourned for dead by her own, there came into her mind Philip. From which thing having entered into hope of health, she asks the women standing around again and again, that they should take care that he be brought to her as soon as possible. He therefore being summoned, such was his charity toward all, does not refuse to come; pours out prayers, applies his hands to the dying woman. Which done, as if he had felt his prayers heard, he suddenly withdraws himself thence. Wonderful to tell! Scarcely had he gone out of the chamber, when Olympia at once brought forth a living girl, herself safe and taken from the present peril. It is established that other women likewise, by the difficulty of childbirth now deplored, by his prayers, or his reliquary case which he had being applied, brought forth their fetuses unharmed with an easy and happy childbirth.

[109] But since the church was narrow and ruinous with age, it seemed good to the Fathers, he bids a new church be built, because it was in the best place and most convenient of the City, and very suitable for the functions of the Congregation, that it should somehow be restored; for they could not build a new one, although they greatly desired it, hindered by the straits of private means. Therefore when they were in that deliberation, the divine kindness answered their pious wishes and vows. For scarcely had hands begun to be applied to the work, when Philip, armed with confidence in God alone (for the Fathers had either no money, or certainly very little), began to think first about overthrowing it from the foundations, and then about building it from the foundations in an ampler and more august form. Nor did the matter stop here: for what he had thought must be done, that he at once, secure of divine providence, resolved to bring to effect: for he, relying on it in all his life, deeming nothing arduous and nothing too ample, with a certain immense greatness of soul, did not fear to undertake whatever was greatest. Meanwhile the ruinous church, Philip bidding, he marks the place for digging the foundation, being leveled to the ground, Matthaeus Castellanus, a noble Architect of our age, is summoned in the month of September: who all things being most diligently inspected was now marking the breadth of the building to be constructed, when Germanicus Fidelis made Philip more certain about that matter. He at once bids the Priest (since he was prepared for the Sacrifice) that nothing be determined, before he himself should come there. The Sacrifice completed he makes straight for the place: there he finds Matthaeus: who when he designated that part, in which by his judgment the foundations should be dug, he did not approve his opinion; since he said that the building must be carried further. And when they had come to the place, which God had indicated to him; with wonderful success; Here let it be dug, said he: here let the foundations be cast. Which when it was being done, behold a solid very ancient wall, which lay hidden under the rubble, becomes manifest. It was ten palms wide, and so many feet long, that it does not only fill out the mass of the building now constructed, but even exceeds it; upon which wall what remained of the work of the right side of the church was built: but for the structure of the other it was needful to cast foundations; in which when the first stone was according to custom to be placed, the matter was done with the greatest ceremony and frequency. Moreover this first stone, consecrated with solemn rite, into the foundations cast Alexander Medici Archbishop of Florence, to whom our Congregation owes very much, now Cardinal Priest of the Holy Roman Church in the Title of S. Mary across the Tiber.

[110] When the church was being built, never did money fail the Fathers, and money always abounding for the work, neither for satisfying the workmen and other laborers, nor for buying up the contiguous houses. On the building most ample and daily expenses were made: the sum of that money (the coins being deducted, which Petrus Donatus Caesius the Cardinal, as in its place we shall say, assigned to the fabric) was very great, about seventy thousand gold pieces. The work was fervent, by the benefit of the excellent Prince and of some citizens: whose love toward the blessed Father was so great and piety toward God so great, that they aided the matter of their own accord with alms. Gregory especially with spontaneous liberality expended about seven thousand gold pieces on that building. Therefore the building of the church never being interrupted, since money never failed the Fathers, God always abundantly supplying it. In a short time, he happily completes it, namely within two years or thereabouts, into nearly that form in which it is beheld today and amplitude, magnificent in work and expense, it most happily grew; and the Church, by the name of the most holy Virgin and B. Pope Gregory, is dedicated to God. Here I will not pass over what happened to the Fathers in the building of this sacred edifice. Certain of the neighbors, when they could not bear ours to build a church among them, the demon instigating began so to rage, that they dared at the same time to attack with stones and ballistas Joannes Antonius Lucius the Priest set over the fabric, and the windows of the church: but God protecting the Priest, Lucius suffered nothing of these evils: which thing he referred as received from the prayers of the blessed Father. Some Brethren, the opposers being punished, whose names I purposely keep silent, when they strove to impede the building of the church, within two years, Philip being silent and long praying for them, paid the penalties of the trouble: for they all died, recognizing the divine judgment, not even one of them being left for propagating offspring. Besides these others also added troubles to the Fathers: but since, as we read in the sacred codices, to those loving God all things work together for good, so far is it from the injury of men having harmed the Fathers, that it most greatly profited them. Rom. 8, 28.

[111] In this same year, in the month of October, God called to the reward Lavinia, a chief woman, he learns the salvation of a dead woman. wife of Fabricius Maximus, about whom it will not be beside the point (as she used Philip for Confessions) to relate something into this history. She therefore, although at the beginning she mocked the man, yet when she heard him discoursing about divine things, so felt herself kindled with the desire of worshipping God, that with him as master she came to that state of life, that she delivered herself wholly to the love of Christ, to works of piety and to the contempt of herself. Philip affirmed that it befell her, that among the meditations of divine things, on which she expended much time, she was abstracted from the sense of mind. She finally on the third of the Kalends of November, met her last day, to whom in the last hour, by that very Philip's authorship, there had been a way to heaven, where the Blessed enjoy an everlasting age. In that very seventy-fifth year there bind themselves to the Congregation

Julius Saviolus of Padua, and Franciscus Bozzius of Gubbio, brother of Thomas Bozzius; the former on the 4th of the Nones of April, the latter on the Kalends of November.

Year of Age 61, Christ 1574.

[112] In the following year one thousand five hundred and seventy-six this happened during the building, not to be wrapped in silence. [p] The old church and the other houses being demolished for the amplitude of the new fabric, scarcely a little chapel had remained, the rest being leveled to the ground, covered with a roof; when behold on a certain day Philip bade Joannes Antonius the prefect of the Fabric to be at once summoned to him, he is admonished by a vision about the roof about to fall, and to him soon coming commands, that he should cause the roof of the little chapel to be demolished as soon as possible; For, said he, the night before the most holy Mother of God had been seen by him, who sustained it with her own hands. That place served for a chapel, where the Sacred Rite was performed, the Sacraments were ministered to the people: for to the old church the care of souls had been annexed. Then Joannes Antonius, returned home, commands the workmen, that they should demolish that roof; who their hands being applied to the matter, see the beam, upon which it was placed, no one holding it, standing: for one of its extreme parts, what they call the head of the beam, was wholly outside the wall: from which thing those who were present are affected with stupor. In the same seventy-sixth year of this century, he heals a sick youth. Joannes Baptista Crescius [q] was so vehemently afflicted with assiduous pains of the head and a fever, that he uttered cries and groans day and night in a miserable manner. And when in that torment he had burned now very many days, nor took any part of quiet; the impulse of pain at length having overcome him, it more often came into his mind, that to end his miseries he should cast himself headlong into a well. Meanwhile, all things now being tried in vain, a remedy occurred to him, nor indeed to be spurned, that he should summon Philip: for he was in no doubtful hope, that his prayers would be salutary to him. Philip visited him, and his hands being laid on his head burst into these words; Flee sins, venerate the most holy Mother of God with great affection of piety: there is nothing why you should fear, for this disease will not give you to death, but in a short time you will recover. While he said these things, the sick man at once began to fare better, is wholly taken from the pain of the head, takes rest, and a short time after leaps from the little bed unharmed.

[113] By a prophetic spirit he forestalls a youth, In the same year to Hieronymus, by surname Beier, of the family of the Preachers, then a youth, God had unexpectedly suggested this mind, that he began most eagerly to think about embracing the institute of saint Dominic: [r] this desire moreover brought the man in a short time to this, that on that very day he betook himself to the church of S. Mary above Minerva, with this mind, that he should disclose what he himself had revolved, to the Prefect of the Novices (he was Fr. Petrus Martyr). He asks of him, how long he had had in mind to undertake that: On this very day, said Hieronymus, by a certain hidden instinct I felt myself sharply impelled to it. Then Fr. Petrus, who, a signal now given, was prepared, the Novices following him to a funeral; asks whether he knows Philip; for from him, what he ought to do in this matter, he could learn with quite easy trouble, he affirms: he therefore sends him to him by name: whom when Philip saw, he asks him to remain a little, because he wished him for a few words. sent to him for the sake of asking counsel: Nor much after, before the youth made any word, I know, he began to say, what you wish: you are sent by Fr. Petrus, that you might first disclose to me, that on this very day it came into your mind, that, the world being soon left, you should embrace the institute of S. Dominic; and I should then indicate to you, whether this be thought of from God, or not. Do what you have in mind, and give thanks to God, who calls you to Himself by this way. When he hears these things, struck with immense stupor and like one astonished, You announce true things, Father, said he: nor could he ever bring forth another word. And returned then to Fr. Petrus, who had then returned home from the funeral, he indicates to him, what Philip had announced to him; and that it had befallen him as once to the Samaritan woman, since he had found a man who knew the secret counsels of his heart. The Prefect of the Novices at once embraces the youth these things heard, and promises that he would be given the sacred habit of Religion in a short time, and at the same time adds; that he had for this reason sent him to Philip, because he knew what was the holiness of his life, and what his knowledge of spiritual matters. That thing fell on the 15th of the Kalends of November. Brother Hieronymus put on the garment of the Religious on the day sacred to S. Martin the Bishop, in the same year: he still lives, and discharges the office of a Preacher. he withdraws his own from a pestilence,

[114] In that very year there were at Milan of Philip's nurslings four Priests, namely Alexander Fidelis, Nicolaus Gilius, Pompeius Paterius, and Petrus Perrachionus: these when they were giving their work to procuring the salvation of their neighbors, scarcely had they begun to labor in the vineyard of the Lord, when suddenly [s] by Philip's letters they are called to Rome; for Philip, when the Fathers had come to Milan, commands Franciscus Maria Taurusius, that he should write letters as soon as possible to them, on reading which they should at once without delay go back to Rome. But when that command seemed hard to Taurusius, because he thought so sudden a departure of those Priests would bring grave offense to many; he hears these things again from him: As it is yours to obey my commands, so theirs to obey me in all things without delay; so therefore let them be obedient to my word, that as soon as I wish they may hasten back. I am about to tell wonderful things. Scarcely had the letters come into their hands, when an atrocious pestilence, hanging over Milan. of which before that time there were no indications at all, suddenly arising, like a cloud enveloping the sky, occupied that whole city, and made great slaughters of the inhabitants: but they, taken from that peril by Philip's letters, returned glad to Rome.

ANNOTATIONS.

p. That matter we received from Father Germanicus, and we have of it four sworn witnesses.

q. This he himself testifies under oath.

r. That matter Fr. Hieronymus testified by an oath.

s. Of this thing a sworn witness is, that I may pass over the rest, Cardinal Taurusius.

CHAPTER X.

The year of Christ 1577 and the five following.

Year of Age 62.

[115] In the seventy-seventh year of this century beginning, Philip fell into a disease, with no, or little hope of cure. On a certain night, ^a when he could in no way deliver his body to rest, the signals being given through the City for reciting the Matin praises, he asked more earnestly that the Eucharist be given him. But when this had been announced to Franciscus Maria Taurusius, he refused to furnish it: for he feared lest the sacred Eucharist being received, the force of tears and prayer should deprive him of the hope of taking sleep, with the most certain peril of his health. Meanwhile Philip, having scented out what was the case, summons Franciscus Maria; and discloses to him that, on account of the desire of receiving the body of Christ, The Eucharist procures sleep for the sick Philip. he could not take sleep; adding this, that if he were made partaker of his vow, he would take rest with the most holy Sacrament; as was done. For it being received, at once, as he had predicted, he rested and sleep came. Hence therefore it came to pass, that as often as he was urged by disease, with the heavenly Bread, which alone satisfies the desires of men, on each single day he was fed: which being received, a most placid sleep soon embraced him. By the desire finally of this Sacrament that came to pass, that to him, not yet plainly refreshed from the length of a most grave disease, strength was supplied for performing the Sacred Rite in the church, which excited admiration to the bystanders.

[116] In the new church it began to be celebrated in the same year, on the 3rd of the Nones of February. The Oratory being translated to Vallicella The solemn Mass first performed Alexander Medici, Archbishop of Florence, and that with a more illustrious ceremony and pomp than ever before, and a more pleasant symphony of singers it was done. But Gregory, that the matter might be done with greater frequency of the people, granted a most ample Indulgence to all those, who, expiated by sacred Confession and fed with the most sweet body of Christ, should be present at the sacrifice of the Mass, or visit the church on that day. It was to be seen the church, spread everywhere with hangings, frequented with a great frequency of men and women; all things full of joy and songs. After the midday meal with the same harmony, the same Prelate officiating, the Vespers are begun. The church both in the morning and in the evening, and thereafter had a frequent crowd; nor were there lacking of foreigners, who on occasion of obtaining so ample an Indulgence, came to the salutary table of the Eucharist, the Confession of sins being first performed. more are aggregated. Nor indeed afterward did the alacrity of the people and zeal grow cool, nor did the pious heat of souls grow cold, but daily more prevailed, and today wonderfully grows. In that very year, in the month of April, the discourses about pious matters began to be held by the Fathers at Vallicella, the Oratory of the Florentines being left. Meanwhile when the fame of the new Congregation, and the sweet odor of the instituted work flowed daily more widely; many, kindled with the desire of serving God, began to come to our Fathers with this counsel, that they might be instructed to piety in their house. Many indeed came, but not all were admitted. Among these, who after the Congregation being erected in the same seventy-seventh year began to be enrolled in the number of the companions, were Petrus Perrachionus the Priest: another, the author of this History, who aggregated to the Fathers attained this by the supreme benefit of God, that he was the attendant and assiduous companion of our blessed Father: the third, Augustinus Mannus of Cantiano, well skilled in Civil and Pontifical Law. The first bound himself to the Congregation on the 10th of the Kalends of April, the other on the Kalends of July, the last in the month of October.

[117] Philip heals a dying woman, In this same year a woman, Ersilia Bucca, had fallen into a disease so pernicious, that the physicians now utterly despaired of her health. ^b She was confined to her little bed destitute of almost all senses, imminent death was feared: and when the matter was so, Joannes Franciscus the husband of Ersilia asks Philip, for he used him for Confessions, to visit the sick woman. At whose coming the woman took so great joy, as she remembered she had never

before perceived; but her joy was heaped up, because she heard Philip saying to her with a cheerful countenance; Be of good courage, it will be in a short time, that you escape from this disease. And while he said these things, the sick woman was at that moment better; and the force of the disease fleeing, on the fourth day after, the household marveling, she rose from the bed unharmed. The Fathers had resolved at the end of this seventy-seventh year to send to Milan, ^c on account of the most urgent affairs of the Congregation, Pompeius Paterius. he predicts the future. He when he was unwilling to go, because he judged himself by no means fit to undertake offices of that kind; at last, Philip urging the departure, unwilling he bent his neck under the yoke of obedience. When he departed from Rome; Be secure, Pompeius, said Philip to him; place your hope in divine help; do not examine the commands and counsels of the Superiors; all things, believe me, will turn out for you according to your wish. The prediction in a short time the thing itself proved. When he came to Milan, having set about to transact the matter, although he endured the greatest difficulties, and many adversaries of great name, and the threats of the powerful, that he should desist from what he had begun; yet by the prayers of Philip alone, whose words he had in memory (in these Pompeius had placed his whole hope), all things which offered themselves to him, whatever they were, with easy trouble, not without great admiration of his own soul he overcame; and the matter being brought to the end which he desired, he returned glad to Rome.

Year of Age 63.

[118] In the year of the Lord one thousand five hundred and seventy-eight beginning, a certain nursling of his virtue felt Philip's help, ^d when he was in great fear on account of the peril of sin, which he thought hung over him. To a tempted Disciple he appears, absent, Philip had given to this one, because he knew well the most candid morals of the man, a youth beautiful in aspect into custody: ^e the same chamber held both, though they slept in separate beds; for the timorous youth dared not be alone. That nursling meanwhile, although he obeyed the command of the blessed Father, yet since the snares of the demon were not hidden from him, was assiduously in great fear. Therefore when he was pressed by these straits, ^f at once (a thing wonderful to hear) there offered himself to be seen at a late hour of night, he who was far from that place in body, the holy Father: by whose sight and coming the nursling was wonderfully refreshed: but Philip, that he might fill him with greater joy, sat on the little bed in which he lay, and asks how he fares. To whom the nursling; I fare ill, said he, Father; and frees him from the goad of the flesh: I am girt on every side with many perils. Then Philip, his hands being applied to his breast, and it together with the navel being signed with the sign of the Cross, bids him have good courage, because all those torches of lusts, and those fears of his soul had now subsided. Which said he departed from the eyes. The nursling remained, Philip departing, suffused with immense joy, and illumined with a great light. That it had seemed not vain, the thing afterward showed and the special zeal of that virtue (I mean chastity): of which thing also this can be an argument, that from that time he was most safely with the youth, as with a brother and son.

[119] A like help about the same time felt a certain youth, the same he furnishes to another, whose soul when certain impure thoughts had entered, and so deeply clung fixed in his soul, that by no reason could they be torn from him; and he had been brought to it, that it lacked little but that he should most basely fall; when he had implored the faith of the blessed Father, in whom he judged there would be very much protection; from all the goads of those cares, when he applied him to his breast, he came forth free: nor did he attain that alone, but so far felt himself inflamed with the fire of divine love, that if there was any part of time free for him, he gave the whole to prayers. In that very year our church is exempted from the jurisdiction of the Basilica of S. Laurence in Damaso, and of its Titular and College of Canons (they call it the Chapter): and he increases the number of companions. which likewise appears by a diploma, given in the same year on the Kalends of September. There came moreover in this very year to the Congregation Flaminius Riccius of Fermo, skilled in both Laws; Juvenalis Ancina of Fossano, erudite in Latin letters: he, the art of medicine being rejected, had betaken himself wholly to the studies of Theology. Juvenalis was followed by Joannes Matthaeus his brother, a student of Law. There aggregated themselves likewise to the Fathers Bernardinus Corona of Rome, Joannes Paulus Curiatius, and Ludovicus Parisius of Florence. For the rest within a few years the number of the Companions so grew, that men to the number of a hundred and thirty, although not all flocking were admitted, delivered themselves to the Congregation; but it is not in my mind to recount the names of each one by one. ^g

Year of Age 64 & 65.

[120] In the eightieth year of this century April beginning, a chief woman Constantia Crescentia, now eight months pregnant, fell again into a deadly fever, by which she was most wretchedly consumed: ^h there had come on pustules or ecthemata and black exanthemata; she preserves alive a woman very near death: and when by the force of the disease she was not far from her end, with the sacred Viaticum at midnight she is fortified. Which done, when the Priest a little after had come to her, to anoint her with the extreme Oil; the sick woman began to meditate within herself, in what way she might escape the near death. To her thinking there came at once into her mind, that this one in these so many perils would be a remedy for her, that Philip should pray the divine clemency for her health. Meanwhile the day whitening the blessed Father is present, called by no one: he finds the woman faring better, speaking plainly and clearly. She when she saw Philip, I have had a night, she began to say, full of fears and miseries, and it lacked little but that I should die; you were a great desire to me, from whom I hoped help, which indeed was not lacking; for when I began to implore the divine help, having you in mind, soon by the force of your prayers I was better. Then he, The night which you had full of fears, that very one I was perpetually with you: have therefore good courage; since not only will you not die, but in a short time you will plainly recover. Nor delay: at that very moment she fared lighter, and a few days being interposed she recovered her former vigor of soul and body, beyond hope, all who were conscious of her disease being astonished.

[121] He predicts the defection of one of his own, A certain youth not ignoble, feeling himself called to fight among ours the battles of the Lord, resolved to embrace the institute of our Congregation; enrolled in the Congregation he began so to bear himself in all things, that all hoped the best of him. He seemed to have conquered the most eager affection of the blessed Father toward his kinsmen, so that you would believe he thought not even the least of them: but, as it sometimes is wont to happen, seized by a disease, intent on the zeal of piety, and terrified by the force of the disease, he resolved in his mind, for the sake of changing climate, that he might the more easily be restored to his former state of health, to seek again his native soil. He chose as companion of the journey one of the Congregation now for some time in adverse health, with this counsel especially, as he said, that he might be cured by the change of climate. The youth's counsel the blessed Father, because he foreboded its sinister event in his mind, does not approve; the license therefore which he demanded, he no more obtained from him unwilling and resisting than extorted. On the day which preceded the departure, calling one of his own: ⁱ Keep in memory, said he: two will withdraw, one will return: the Youth, captivated by the love of his own, will not go back to our house. Which the Priest having heard was astonished: nor did Philip's words fall in vain: for the thing so wholly happened, as he had predicted. That fell in the eightieth year of this century.

Year of Age 66.

[122] In the following eighty-first year, a noble man Carolus Mazzeus, A demon is driven away in his name, Philip's disciple, of advanced age, from a grave disease had come very near to death: ^k but on that night, which joined him to Christ, when he diligently examined his conscience, and prepared himself for dying piously, he began to be most sharply assailed by the devil, the blessed Father being far placed. The demon set many things before him, to whom the soldier of Christ answered nothing else, but, I appeal to Philip, I appeal to Philip. By which words he so deluded the common enemy, that he expelled him from himself, and with a quiet soul a little after on that very night rendered his spirit to God, on the 18th of the Kalends of May. and a dying man is healed. In the same year, in the month of October, Michael Mercatus, a man assuredly most erudite, by the force of a most grave disease approaching his last, he restored to his former health; ^l and to Petrus, most skilled in the medical art, the sick man's father, who had utterly despaired of his son's health; There is no, said he, reason why you should fear: for the sick man will by no means die, but his health recovered will lead his life for some years. Nor was the prediction vain: scarcely had he uttered these things, when Michael began to fare better: and in a short time his strength recovered, as if called back from death, he wholly recovered, and held his life more than twelve years: he died in the ninety-third year of this century, on the third of the Kalends of July.

Year of Age 67 & 68.

[123] Meanwhile when, new men being admitted into the Congregation, the houses scarcely held all; by the beneficence of the Most Ample Cardinal Petrus Donatus Caesius it came to pass, New houses are bought up; that houses were joined to houses: for he, for buying up the contiguous houses and the building from the foundations of the apse of the high altar, gave as a gift twenty thousand gold pieces. Whose brother then Angelus, Bishop of Todi, in imitation of his elders and also of his own accord most zealous for our Fathers, raises at his own expense the front face of the church, fabricated of Tiburtine stone and with excellent work, when he had already before built a very ample and elegant chapel in the apse of the high altar, to whose adornment he contributed about five thousand gold pieces and more. But the other chapel of the apse, which remained, Alexander Glorierius, a Cleric of the Apostolic Chamber, at his own expense, with precious marbles and sacred furniture adorned. Finally after Philip's death Federicus Cardinal Borromaeus, most friendly to our institute, assigned four thousand gold pieces, to be expended on the building of the high altar.

[124] I will add here briefly, what happened to the Fathers in the buying of the houses, of which a little before we spoke. ^m In the year of the Lord one thousand five hundred and eighty-one, when about the monastery of the nuns of S. Elizabeth, contiguous to our house (for these Nuns had to migrate elsewhere, by the command of Jacobus Sabellus the Cardinal, then Vicar in the city), they thought of buying up, inasmuch as they were pressed by the narrowness of the house, which was not enlarged except by the purchase of that monastery; this deliberation of the Fathers when Philip heard, not only did he not nod to their desire, nay rather he resisted. Let first be dissolved, he said, the debt, which was contracted for the necessary building of the church; since it is not lawful for those pressed by debt to incur a new one of about five thousand gold pieces (at so much was the monastery estimated). For Philip had great hope that it would be, that the monastery in a short time, God well aiding, would come into their hands by the expenses of others. But when the Fathers nevertheless, led by human prudence, strove to bring the matter to its end, and now the parties had come together into one place; the contract being wonderfully dissolved, there was present the Judge (he was Marius Martius), there was present the scribe, who the names of the witnesses

had set down in the records, and it had now come to the stipulation; when the Judge suddenly not content with the bonds of the moneys owed (for he asked the money, not in promissory notes, but in cash, which in similar purchases is not observed) all depart, the matter unfinished. When this had been brought to the blessed Father, thanks being first given to God; They, said he (he was speaking of our Fathers) will never with their own money, as they think, buy the monastery. Which also was done: for scarcely five months had passed, it is given by Cardinal Caesius. when Petrus Donatus Caesius the Cardinal, such was the munificence of his soul, bought it with his own money in the same year, the day before the Ides of July; and bought gave it of his own accord as a gift to the Fathers in the following eighty-second year, on the 18th of the Kalends of February. Nor that monastery only, but likewise a house (they called it of the Arditi) next to the monastery, bought up at no small price indeed, in the same eighty-second year, on the Ides of August, he assigned to the Fathers in the eighty-third year, the day before the Kalends of March. These houses moreover ours inhabit at present: besides which likewise two others, for the building of the apse of the high altar, the same Petrus Donatus Caesius the Cardinal bought for us, giving for both three thousand gold pieces. Nor was this the end of his munificence toward the Fathers; for for the building of the apse he left by testament eight thousand gold pieces: which sum of money although it was not so great as was needful, yet a great part of that fabric was built with it.

Year of Age 68.

[125] In the year of Christ one thousand five hundred and eighty-three, Paulus Maximus, fourteen years of age, The Saint coming upon a youth now dead, consumed by about a three months' wasting and a long languor had died. ⁿ But it happened that while he was breathing out his soul Philip was summoned, who, hindered in performing the Sacred Rite, could not come; but the Sacrifice completed proceeding to the dying man, he finds Paulus to have died about a half-hour space; whose eyes already Fabricius the father, as is wont to be done for those dead, had closed; and the Priest Camillus had commended his soul, fortified with the Christian mysteries, with the solemn prayers now to the protection of God and the Saints, nor had departed thence before he had seen the dying man breathing out his soul. Nor were these things only done; but both hot water for washing the body according to custom, and clothes for clothing that very one, in which the corpse should be carried to the church, were prepared; and now one of the maidservants Francisca, who still lives, had in her hands the stockings, with which she should cover the naked members. Meanwhile the matters being so, Philip came; to whom Fabricius: Come, said he, Father, Paulus has died: there is now nothing for you to do. Then he, What was the cause, that you did not have me summoned at a more opportune time? Which said, he calls him back to life, he makes straight for the place where the dead boy lay. There among the household maidservants he finds Francisca, who held in her hands the clothes with which she should clothe the boy's body, prepared to clothe him. He approaches nearer, and lustral water being sought, and permits him, willing, to die again. he sprinkles with it the mouth and face of the dead boy; then his hands being laid on him he prays: praying he handles the dead boy: amid handling and praying, when he called out to the dead boy twice by name, Paulus is called back to life in a wholly wonderful manner by his prayers: his eyes being opened, to Philip, all who were present being oppressed with stupor, he answered with a clear voice; with whom for a quarter of an hour or more he had much discourse, which the bystanders did not hear. After that time asked by Philip; Whether he wished to die, or to be longer in life? He answered that he wished to die, because he thought, that a fixed and definite place in heaven was certain for him, where he might perpetually enjoy the beauty of God the Best and Greatest. Therefore desirous of death, that he might go to the land of the living, in the sight and embrace of the blessed Father, he again breathed out his soul, in the year which we have said, eighty-third, on the 17th of the Kalends of April. ^o

[126] Although Philip was the author and leader of all things which were done by his nurslings at Vallicella; yet he could not be so suddenly induced to desert the habitation of the church of S. Jerome: for this many years afterward, by the work of Petrus Donatus Caesius the Cardinal, was obtained. With Cardinal Caesius acting, For he since he attended our Congregation with a singular affection of love, strove with all aid, that he might join Philip to his own: wherefore going of his own accord to Pope Gregory, he obtains from him, that in his words he should command Philip, that he should migrate to Vallicella as soon as possible. Whose command he did not resist; for by that command of the Pontiff he held the divine will sufficiently explored. This certainly I know, that this had been Philip's counsel (lest he should flee the crosses prepared for him by God), that he should never withdraw from the house of S. Jerome, with the mind of dwelling at Vallicella with his own, unless by the command of the Superiors he were impelled to that thing. he migrates to Vallicella, Therefore he set out from the house of S. Jerome to Vallicella, in the year after Christ's birth one thousand five hundred and eighty-three, on the 10th of the Kalends of December: and then first the body of the Congregation, bound with a closer bond, began to be beheld whole and entire, the head joined with the members. Forthwith Philip gave not more obscure indications of his accustomed holiness: for although he was in the same house with us, yet he by no means deserted his former solitude. He took food alone, and there lives almost solitary, admitted no attendant of the table; he performed the Sacred Rite when summoned; and that he might provoke the rest to obedience by his example, he was scarcely called to the Sacrifice, when all things being soon left he at once presented himself ready, where it was needful. When he was clothed with the sacred vestments, he asked not only not the choicer vestments, of which the Fathers had many, but the more worn out. And these things assuredly are not light, if we consider the man's supreme power among his own, and the license of living in his own way, so to speak. He heard the Confessions of all flocking together: giving the best examples of himself: the Sacrament of the Eucharist, the Sacrifice completed, he ministered to those approaching. There were added to these the supreme love of contempt of himself, the supreme charity toward all, in ruling his sons a care and vigilance more than paternal, and by his presence he wonderfully delighted the eyes and souls of all: for he was a man, as I remember to have said of him elsewhere, without pretense, endowed with elegance and sweetness of morals as if any other, but in counsels and gravity of opinions admirable to all.

[127] About the same time, I think, a certain Priest, whose name was Mutius, and who had his dwelling outside the City, he succors one in peril, being invoked: when either he was in some peril, or pressed by some temptation, when he commended himself to Philip, forthwith he felt himself relieved of all that trouble. On a certain day when it was now near, that he should fall into the Tiber (for he was then at Rome) with the most certain peril of life, at the sole invocation of B. Philip he at once escaped thence unharmed. A certain woman, whose name [q] is purposely kept silent, bore so angry a soul against a certain kinsman near to her, that there was now no reason which could bring her soul to peace. And when she longer remained in anger, so that she could not bear even the sight of the man with an even soul; she chastises the obstinacy of anger, absent. on a certain night when she lay in her little bed, she felt herself struck with a slap: then she seemed to hear the voice of the blessed Father (for she used him for Confessions): And are you also so insolently angry? it is not at all becoming so: lay aside now that anger of yours, and as is just, hatred being rejected, reconcile yourself to that man as soon as possible. Disturbed by these things the woman, at the same time astonished with stupor, because she knew that the blessed Father was then far from her in body, seized with fear and trembling, suffused with tears, is reconciled with her kinsman as soon as possible: the day whitening going to Philip, she narrates to him the whole matter marveling, as it had been done.

ANNOTATIONS.

p. That matter that very Priest Mutius Achilleus confirmed under oath.

q. This that very woman to whom it happened narrated under oath, and the same some of the household testify under oath.

CHAPTER XI.

The year 1584 and four others after this.

Year of Age 69.

[128] In the year of Christ one thousand five hundred and eighty-four, in the month either of June or July, to a certain man of the first nobility (the name is purposely suppressed) there had arisen in the obscene parts certain ulcers assuredly very troublesome, so far that he seemed to suffer the sacred fire, whence even some part of the glans had now begun to grow black. ^a He a physician being summoned showed the injured member: Philip an incurable ulcer, who overcome by the greatness of the evil, terrified the sick man; and terrified as he was, he flies to Philip. Who soon, before he made any word, bids him show him the affected member. He said these things so, that it appeared that the whole matter had been indicated to him divinely. The youth is ashamed to execute the commands, delays the command: but when he could not resist Philip urging, he executes the command. I am about to tell wonderful things: knows and heals, from the diseased member soon Philip by a touch drives away all disease. At these things the youth stuck a little astonished with stupor, then moved by the evidence of the miracle, turned to Philip; It will be lawful for me now, said he, through all the streets of the City, to narrate your

praises, and to name you the author of my health. But Philip, as he was a man enemy to his own praise, enjoins silence, and bids the very matter to be kept silent with all might. He is made partaker of his vow: for the youth while Philip lived covered the miracle with silence; but he being dead, lest he should incur the vice of an ungrateful soul, he announced under oath to many Fathers of the Congregation and other principal men the whole matter, as it had been done, with an immense profusion of tears. He lives today, frequenting the Sacraments religiously and piously.

[129] In the same year, I think, when Philip was in the church, the devil gave himself into his sight ^b in a childish form, he despises the terrors of the demon. that he might mock him. But he having at once scented out who he was, who in an alien appearance had come to mock him, calls him, despises him, and finally ejects him from the church. This I will add in this place, that at a late hour ^c of night while he prayed there were sometimes heard above the chamber, in which with no companion joined to himself he tarried, great crashes and noises, which that they were stirred up by the work of the demon there is no one who does not see. But also that to the same, by night intent on prayers, the devil attempted to strike terror, I have touched on above.

Year of Age 70.

[130] In the eighty-fifth year of this century, ^d Joannes Franciscus Anerius, when he was in the fourteenth year of his age, had begun to labor from a deadly fever; ^e and such was the force of the evil, that forsaken by the physicians he was drawing his soul; him agonizing for 17 days and there appeared in him signs, which made indubitable faith of near death. He had now lain almost lifeless seventeen days. his members, just as the corpses of the dead, were felt by the touch to have grown stiff, he had lost all senses, he tasted nothing at all, no motion was perceived in him, he was discerned to differ little or nothing from a dead man, so that by the opinion of all he was now believed dead: nor were there lacking those who were astonished, when they saw the dying youth, through the space of several days, retain his breath sustained by almost no food. When Philip perceived this, he makes straight for the sick one; and his hands being laid on his forehead, he admonishes the bystanders, he preserves alive, that for him they should once recite the Lord's Prayer and the Angelic salutation; then falling on his knees, his hand applied to his forehead, he began to address the youth's mother: You yourself are killing your son with hunger. Bring me, he cries turned to the bystanders, Cretan wine; and brought he at once applied it to the dying man's mouth, with the greatest benefit to him. Who at that very moment as if reviving, not only began to suck what was held out, but even to fare better; and a few days afterward having slipped by, sound and vigorous rising from his little bed, he gave the blessed Father the greatest thanks he could for the benefit.

[131] Philip, not only among those who were either in perils or afflicted by diseases, he is honored by Gregory 13 was in great veneration; but among Princely men, and the Supreme Pontiffs themselves. For Gregory XIII, a Prince of the greatest prudence and integrity, loved him intensely, and was wont to hear him most willingly: nay in many matters he frequently employed his counsel and work, and having heard him did many things. With almost the same affection of love and observance the same one was attended by other Supreme Pontiffs, of whom in their place we shall speak. and by his Cardinals: There revered moreover Philip, as a friend of God, in the time of the same Gregory XIII Pontiff, the Most Ample Cardinals of the Holy Roman Church, Carolus Cardinal Borromaeus Archbishop of Milan, Guido Cardinal Ferrerius, Guilielmus Cardinal Sirletus Prefect of the Apostolic Library, Gabriel Cardinal Palaeotus first Archbishop of Bologna, Fr. Michael Bonellus Cardinal Alexandrinus, Antonius Cardinal Carafa, Julius Antonius Sanctorius Cardinal of S. Severina, Alexander Medici Cardinal Archbishop of Florence, Nicolaus Sfondratus Cardinal Bishop of Cremona, who afterward was Gregory XIV, Augustinus Valerius Cardinal Bishop of Verona, Vincentius Laureus Cardinal Bishop of Monreale, and very many others. Let us pass now to the things done by Philip under Pope Sixtus V the successor of Gregory, who was declared Supreme Pontiff in the year one thousand five hundred and eighty-five, on the eighth of the Kalends of May. He sat five years, four months, three days.

[132] In the eighty-fifth year of this century, Joannes Antonius Lucius the Priest, two despaired of by the physicians, when he was sixty years old or more, thrown off from the horse on which he sat and dashed to the ground, had come to almost the last peril; ^f since, his head being broken, and his shoulder-blade dislocated, a fever coming on, his health was in danger, the physicians pronouncing. Therefore when he feared to die of that disease, Philip being soon summoned, I am weary of death, said he, Father, since I have not yet composed and sealed a testament which pleases me. Then Philip having embraced the man; Be of good courage, said he, you yourself will write your testament at your own discretion. Nor were the words cast into the wind: for the sick man at once fared better, and a short time after recovered wholly, and prolonged his life for many years: he departed in the year one thousand five hundred and ninety-five, on the Kalends of November. In that very year in the month of November, a noble youth Carolus Ursinus, he predicts that they will not die, when he was in the twelfth year of his age, was seized by a pleurisy and a vehement fever; with grave pains on both sides toward the left side. ^g A continuous fever urged him, not remitting even the least: the disease was deadly: the physicians had now begun to doubt of the sick one's life. In the meanwhile of time, when on a certain day toward evening he had begun to labor toward despair, Philip is present called by the sick one's mother: who all being soon removed and the doors closed, asks the sick one where first the pain settles: then inquires of the same, whether he wishes to confess his sins. Willingly indeed, said he. and he heals by the touch of his hand. Here Philip falling on his knees, hears his Confession, his hand being applied to the painful part. Nor were these things in vain: for from his touch Carolus attained this, that he felt himself relieved of the disease. On withdrawing Philip, Fear not, said he to him, you will by no means die of this disease: tomorrow you will be better. Wonderful to tell! scarcely had he gone out of the house, when the youth is suddenly freed divinely from all pain: and that night, although the night before he was pressed by a wakeful vigil, he takes rest; sleeps most placidly until light; and awakened from sleep, he perceives that all disease had wholly departed from him, and that his former health had been restored to him, the physicians astonished at the miracle. Then Carolus narrated, that he, sick, had seemed to feel Philip with that hand, which he had applied to the painful part, drawing out all the pain.

Year of Age 71.

[133] In the year of salvation one thousand five hundred and eighty-six, on the 17th of the Kalends of February, again by a fresh and sudden disease, and that most grave and deadly, Philip is oppressed; from which however in a short time, although anointed with the holy Oil, he is healed of a grave death, beyond hope, the physicians marveling and crying out a miracle, he wholly recovered. When the Fathers, living in the same house, moderated themselves and their own at Philip's nod; and there was nothing of all things which they desired more, than the divine will, that they should follow it in all things; then especially it came to pass, that their fame having wandered far and wide, they were sought in various places and regions with the greatest desire. Therefore from the Roman Oratory, as from a primary tree, many shoots began to be transferred through various cities of Italy, and planted in a fertile soil they extended their branches wherever. he allows oratories at Naples, Among these is held the most celebrated Oratory, built at Naples by the work of Franciscus Maria Taurusius, who in that eighty-sixth year of this century had been summoned by Annibal de Capua the Archbishop and other noble men. He when he came to Naples, hospitality being received at the Hospital of the incurables, gradually saw to building a house and a church assuredly magnificent, the citizens helping, into whose foundations the first stone was cast by the same Annibal the Archbishop, with the greatest ceremony and frequency. But that the fruit of souls might be greater, there follow Taurusius, by a decree of the Fathers of the Roman house, Antonius Talpa of San Severino, Franciscus Bozzius of Gubbio, Thomas Galletus of Nice, and Michaël Angelus Tocius a layman: after some time three others endowed with the Priesthood, Juvenalis Ancina of Fossano, Petrus Puteus of Palermo, and finally Flaminius Riccius of Fermo. Therefore these, when together with Taurusius they labor in cultivating the vineyard of the Lord with the seed of the divine word, many began, moved especially by the admonitions and example of Taurusius (whose name was then already famous), to aggregate themselves to our institute; and in a short time God well aiding it came to pass, that more than sixty gave their names to the Congregation for the spiritual warfare.

[134] and that it be erected at San Severino; Why should I recount among the people of San Severino in Picenum and elsewhere other places of this institute, not without the greatest fruit of souls, erected within a few years? All which all refer as received to the labor, example, and authority of Philip alone. But we wish the Reader here to be admonished, that our Fathers, for just causes, wish to have no dwellings outside the City, whose government resides with them, besides the Neapolitan and the San Severino one; and this was sanctioned by this decree; Lest anyone under pretext of amplifying the Congregation should dissipate it: he takes care that more not be united to the Roman one, and that the confusion be avoided, which a multitude is wont to beget, and those who are of the Congregation be bound more closely among themselves by the bond of love, which daily acquaintance procures, and the morals of each can be the more easily discerned from this, and the faces of those known be revered by all; it is determined, that the Congregation receive elsewhere no place, nor the burden of ruling another Congregation, except at Rome, Naples, and San Severino. Thus far there. For the rest the Fathers, lest they should seem to reject the building of other Oratories; added these words to the decree: it may nevertheless, if it shall seem good to it, send some who may institute in other towns Colleges of the same method; yet with this, that this being done they return; nor let those be annexed to ours, nor let their Clerics be of the Congregation of the Roman Oratory: it may likewise receive into its house as guests foreign Priests, who may learn our institutes, and after some time may be able to found the same among their own. Thus far the decree. But although these things are so, necessity however coming upon the Fathers, nevertheless he receives Lanciano, it was needful to open a new Oratory of Lanciano in the ninety-eighth year of this century, on the Kalends of November: for the Congregation possesses the Abbey of saint John, commonly called in Vanere, next to that city, to which the care of souls is annexed. There moreover a Seminary of native youths was instituted by the Fathers, with this counsel that they may be the more easily instructed to piety and to every office of duty. The Abbey has ten towns; of one of these, which is called Fossa-caeca, the Fathers are lords. There are extant now to this very day in various places very many Oratories built, and he approves others being founded elsewhere. and others are being built at present, all after the model of the Roman one: by which things it comes about, that we are led to believe, that in a short time so excellent an institution of B. Philip's life will be propagated everywhere among the nations: for the Congregation, born for the help of all nations, ought to profit all, without any exception of Regions or places. The Oratories now built after the model of the Roman one, besides the Neapolitan, the San Severino, and the Lanciano one, are four, that of Lucca, of Fermo, of Palermo, and of Camerino: those which are being built at present six, of Fano, of Padua, of Vicenza, of Ferrara: the fifth is being erected in a town,

whose name is Thonon, beyond the Alps of the diocese of Geneva, of the Duchy of Chablais; the sixth in the church of B. Mary of the Graces of the diocese of Fréjus, in Provence.

Year of Age 72.

[135] In that very year, in the month of November or December, Eugenia Mansueta for eighteen months had labored with a disease of the nostrils, He heals a polyp, which sometimes not only swelled for her enormously, but also vexed her with a grave burning. ⁱ But when from that disease she saw that she could be freed by no even assiduous cures and remedies of the physicians, a little piece of linen sprinkled with the blessed man's blood being applied to her, she forthwith escaped from that sickness, nor afterward felt herself assailed by it. In the same year or certainly the following, a certain man of the first nobility was held by a great desire, he knows things thought. to entrust to Philip I know not what counsel of his soul, which he had announced to no one: but hindered either by fear or by shame, he deferred the matter from day to day. And when on a certain day in the morning he was at our house, Philip receives him; and his soul, of which he had heard nothing at all, he explains and discloses to the same silent and astonished. ^k In the year of Christ one thousand five hundred and eighty-seven, in the month of March, Joannes Franciscus Bernardus of Piacenza, He heals a dying man. a Priest of our Congregation fell into a pernicious disease. Such was the force of the disease, that in a short time, in the opinion both of the physicians and of the household, he was held for dead. Him now anointed with the extreme Oil Philip visited, and said in his ear, Be of good courage, you will by no means die of this disease. Nor indeed did those words fall in vain: for at once the sick man was better, and on that very day, on which the physicians had predicted he would die, he attained a great increase of health; and a little after, against the hope of all, he recovered the whole health of his body. ^l

[136] He weeps over one confessing sacrilegiously, In this year also, whether in the month of March or April? a certain youth, of a sufficiently ample family (the name is kept in silence) frequently came to Philip. ^m He performed his Confessions with religious men of great estimation among all; but among confessing some offenses, hindered by shame, he concealed. When therefore he so led his life, he came according to custom to Philip. Whom when he beheld most attentively, he at once began to be filled with tears (you would believe a boy beaten by his mother, who wept), and so great was the force of tears, that it led the youth into the same weeping. Amid groans and tears he burst into these words: What is it that you do not lay open to the Priest, who is your Confessor, your several sins? Confess to him, confess the offenses which you have committed, lest you weary yourself in vain. By which words soon the youth driven into stupor, since he had heard that from the Father which he had laid open to no mortal hitherto, trembled with his whole body for fear and reverence: tears fell from him as from a boy for grief; and so he resolved at the same time to embrace penance, at the same time to lay open to the Priest whom he used for Confessions the wound of his soul; which also the following day, he discerns him rightly confessed with another countenance: the Confession of his whole life being made, he most diligently performed. Then he returns according to his custom to Philip; whom he having beheld, although ignorant of his completed Confession, yet from the sole aspect he knew the change of soul, praises the deed, and confesses that he was another than before. What is this now new figure of your mouth and countenance, said he? you seem to me another now, than before; you have put on, believe me, a new countenance. Which thing assuredly, as great, unusual, and unwonted, so it affected the youth with new admiration. He lived thereafter under the frequent use of the Sacraments, and drew so much strength from that thing, that he dedicated himself wholly to God in body and soul.

[137] He is chosen Provost General, Meanwhile when Philip was among his own, it seemed good at length to the Fathers, that whom they had as parent and author of the Congregation, the same they should have also as perpetual Provost General of the Congregation itself, whose part it is to preside over the rest with power; and that by the wonderful consent of all, the opinions being given without variation, it was decreed on the same 13th of the Kalends of July, he being wholly unwilling and resisting, and shut up in his chamber: for Philip fled that burden, as he was a man most desirous of quiet and private life, and adorned with the greatest humility of soul. There was at that time a law, that the office of the Provost General should last three years, or at most six, which being passed he should have no more power, and that perpetual: nor could be confirmed: which law indeed the Fathers interpreted, lest it should comprehend Philip. Therefore they decreed and sanctioned again, that the power of the Provost General, Philip alone being excepted, should be defined by the space of a triennium, on this condition, that the prescribed time of the office being passed the power of the Provost could be prolonged for three other years, provided it should seem good to conduce to the good of the Congregation. But after Philip's death, in the ninety-sixth year of this century, in the month of May, that law by a decree of the whole Congregation was made void; a new one being established for the future, by which faculty should be given to the Fathers of confirming the Provost General, not only the triennium being passed, but also again, a third time, and thereafter, while they shall know it expedient for the Congregation.

[138] he forbids anyone to bind himself by vow, This I will not wrap in silence, that Philip was of this mind, that he desired, that the manner of life and institute which the Congregation had taken at the beginning, it should retain perpetually. Hence it came to pass, that he wished it to be attested to all, that this was his desire, that those who embraced the institutes of the Congregation, should never bind themselves with the bond of vow or oath, neither in the present, nor for the future. But if any, the desire of a more perfect life goading them, should prefer to embrace the state of the Religious, or to bind themselves by some oath or promise; for these it should be wholly free to betake themselves to whatever family of Religious they wish; but those who shall have resolved to lead their life in the Congregation, let them not presume to change the manner of living seized at the beginning; let them however so live that, binding themselves with mutual bonds of charity, they become a good odor of Christ to all everywhere; attending especially to this, that partly by the example of life, partly by the preaching of the word of God they may seem to be Religious. he writes Constitutions. He prescribed besides laws, most accommodated to the vocation and spirit of the Congregation, which all received. Then indeed, lest the good of domestic peace and concord should be dissipated, he determined, that if any disobedient should be among them, or should offend others by their example; these, as less apt for our institute, if they could not be corrected, should be expelled from the Congregation. This moreover he very often admonished his nurslings, that they should not delight in external things but in Christian virtues; and lean upon this zeal according to their strength, that they might possess humility, obedience, patience, charity, chastity, contempt of perishable things, gentleness, and the other virtues within and without; that there should moreover be in all of them a manner of life, which between the license of the world and the harsh observances of the sacred families should contain a certain golden mean; that those who lead their life in the luxury of the world, beholding that institute of life, if they cannot bind themselves to the monasteries of the Religious on account of the harshness of life, may have whither they may betake themselves and whither they may flee, where they may be able to correct their morals, procure virtues, and finally institute their life piously and holily.

[139] Future things There was once a constant report through the City, that a certain man, sprung from an illustrious family, adorned with ecclesiastical dignities, whose name is purposely kept silent, was to be enrolled into the College of Cardinals in that very year, on the 15th of the Kalends of January. ^o As soon as Philip heard this; He, said he, will obtain the honor of the Cardinalate not only in the present, but not even for the future. The event proved the prediction: since under Clement the Eighth Supreme Pontiff, no accessions of new dignities being made to him, he died at Rome. About the same time, as I judge, Prosper [p] Samajus the Priest, having entered our church, felt himself at once called by Philip, and called was present. Then he, I have summoned you for this reason, said he, that I may admonish you, that, and he knows hidden things, since you are a Priest, you should not dare to touch women, nor lead yourself into the acquaintance of women; for to do these things does not become a Priest at all, whose part it is to cultivate chastity with all his strength. When he heard these things he was at once astonished in a wonderful manner, and especially because neither did he know Philip, nor did Philip know him.

ANNOTATIONS.

p. This matter that very Prosper testifies by an oath.

CHAPTER XII.

The year 1588 and the two following.

Year of Age 73.

[140] Then in the year one thousand five hundred and eighty-eight, Helena a noble woman, daughter of Tamiria Ceula, ^a when she was carrying in her womb, in the month of September childbirth pressing, because she did not bring forth the fetus, Philip is summoned. He soon taking the woman by the hand, bids her walk about the chamber; which while it was being done, he poured out prayers to the Lord for her. Then when he prepares to depart, the woman kindly insists, that he would baptize the infant about to be born. Philip refuses: he brings a legitimate excuse: which since it seemed to the woman not sufficiently just and suitable, she asks again that he would at least send someone in his name supplying his place. Then at last he, you will have need of no man, who may baptize the infant: and these things said he departed. Nor were Philip's words without effect; the woman the following night brought forth a dead fetus. In the same year to Julius ^b Savera of Modena, going to Philip, letters were brought on the journey, in which it was written, that his mother, of whose disease he had received nothing at all, and he knows the state of a dead woman far off: had died on the 5th of the Kalends of September. He struck by these letters, announcing the matter to no one, pursues the begun journey full of tears. Him the blessed Father when he saw, with his cap first his head being covered, then a Rosary being put in a circle around his neck: Come, come, said he, dismiss your tears: your mother so departed, that we can hope the best of her. That matter moreover was such, that it was hidden from all except Julius alone. When he heard these things, he is suffused at the same time with joy, at the same time with stupor.

[141] In this year also Victoria Varesia of Rome suffered from a fluxion from the head, ^c they call it a catarrh, with cold pains descending into the right hand, a swollen arm which presently through the arm began to be extended almost to the thumb, bringing some swelling. She, having used in vain the remedies of physicians for the disease, fared worse daily. Therefore it came into her mind to flee to Philip, and she felt herself impelled to that especially, because she saw the disease take greater strength, and the nerves of her right hand to be contracted: by which it came to pass that she could scarcely bend and extend the arm, which she could now use for almost no thing. And so she goes to Philip full of confidence in the time of holy Advent, lays open the disease: then he taking by the hand the affected member bound with bandages, prays for the sick woman's health, and amid praying grasps the apprehended arm with his hand and presses it strongly: then the supplication completed; by a touch he heals. Go, said he, Victoria, and fear nothing, you will be restored to your former health. She having heard these things going thence glad, returns home. On the journey she began to say within herself: Do I not venerate Philip, as a holy man and a friend of God? Have I not placed all hope of recovering my health in him alone? Let human remedies therefore depart, let medicines go away. Which said, she at once unbound the injured hand bound with bandages; casts the cerate into the fire. From which time she at once fared so much better, that she wetted the injured part with cold water against the physician's will, used it for all things as she wished, and thereafter with no medicine in a short time wholly recovered.

Year of Age 74.

[142] In the eighty-ninth year of this century, at one and the same time, Of two sick persons he says one will die: Helena Ciba and Dominicus Mazzeus, spouses, when they were held involved in a grave disease, to Tamiria Helena's mother, ^d suspecting that each would die; Lay aside fear, said Philip: of the two only one will die. The event follows the prediction; Dominicus alone, his wife Helena being left, departed from life, on the fifteenth of the Kalends of July. In the same year a noble virgin Laura Morona, ^e in the twelfth year of her age, is seized by a deadly disease: the disease so far advanced; he heals a dying woman. that no hope of life was now left to the girl. The physicians had forsaken her; for she lay in her little bed destitute of all senses: she neither heard nor spoke, and the Priest had anointed her with the holy Oil. When therefore her parents saw her with no hope of health drawing her breath, they lamented her as dead. And now all things were prepared for burial and the funeral; the grave, in which the body should be buried, decreed. Meanwhile Philip is summoned: who when he came there, soon breathed into the girl's face, inflicted a slap; then taking her hair with his hand, turning her head about, and calling out to her with a great voice, commanded that she should pronounce the name of Jesus. When these things were done, the dying girl at once opens her eyes, pronounces the Most Holy name of Jesus, begins to fare better, is at once taken from peril, is freed from the fever sooner than the hope of all, and at length is restored to her former health.

[143] In this year also Joannes Baptista Guerra of Modena, a layman of our Congregation, when on the 13th of the Kalends of January, he was adorning the walls of the church with hangings, fell headlong from a very high place; ^f by which fall he so vehemently dashed himself, From a grave fall having his head broken, that he received a deadly wound in the back of the head. He dashed his head against the marble in falling: the blow grave, the percussion deadly: and so being found so that he neither spoke anything, nor heard those calling out, taken up for dead, like one expiring, he is carried between hands into the next chamber. He lay some hours alienated from his senses: of the Fathers there were not lacking those who, as if he were breathing out his soul, helped him with prayers to die well. Meanwhile a messenger is sent to Philip about Joannes Baptista's fall: who all being at once dismissed, began to ask God for the dying man more earnestly, as one who said, that he did not wish him then to die. The physicians are summoned meanwhile: and despaired of by the physicians, who when they find the sick man almost lifeless his head broken, and behold blood flowing from the wounds; all things being full of perils, they severely pronounce the wounds to be lethal. The same Angelus Victorius, the Fathers' physician, following the opinion of the others, affirms. About the gravity of the disease the opinions of all the physicians agreed in one; but about the manner of healing there was the greatest dissension among them. Joannes (this was the name of one of them) was of this opinion, that he said, the injured part must not only be scraped with instruments, but even opened, and the very bone uncovered, that whatever was injured might be in sight: but others on the contrary, among whom Josephus Zerla was excellent in the praise of the medical art, that it must by no means be attempted. And now the instruments for cutting and perforating all prepared: but since the most skilled physicians felt differently about curing the wounds, no medicine is applied to the sick man, except the simple unction of fir oil, and a single potion of almond oil. These things done, Angelus Victorius came to Philip, sets forth that the wounds were wholly deadly. To whom he smiling; By Philip's bidding he recovers. I, said he, do not wish him to die, until he has completed the begun fabric. Then having spoken seriously, I ask the Lord, he added, for that man's health, whom I know will plainly rise from the disease, as was done. For Joannes Baptista wonderfully recovered: since there was no fever which followed the disease, although the physicians awaited it: likewise no pain, and with no other medicine, besides that of which he spoke before, were the wounds aided. And although of the physicians there were not lacking those who said, that one must come to the instruments; yet the sick man, against the hope of all, recovered his former health.

Year of Age 75.

[144] When our church, stripped of the Relics of the Saints, had been reduced to that form in which it is now beheld; With Cardinal Cusanus interceding Augustinus Cusanus the Cardinal (whose heart it was always to obey Philip alone more than the rest) began at once to think about enriching it with so immense a treasure. Therefore when he revolves this within his soul, he resolved to place all effort, that the sacred bodies of the Holy Martyrs Papias and Maurus, from the Deaconry of Saint Adrian, of which at that time he was Titular, should be transferred to our church by Apostolic authority: and to that moreover he is moved by this occasion. He had resolved to restore and adorn the very ancient high altar of that church: when this began to be done, there are found, the workmen demolishing the altar, the bodies of some notable Martyrs, namely of Flavia Domitilla the Virgin, of Nereus and Achilleus the eunuchs; of Marius and Martha spouses; and finally of Papias and Maurus noble Roman soldiers, distinguished into three coffers, with ancient inscriptions. In the meanwhile of time Augustinus the Cardinal, the bodies of SS. Papias and Maurus are obtained: that he might answer the pious wishes and vows of Philip, obtains from Sixtus V, that the sacred bodies of the Holy Martyrs Papias and Maurus, from the Deaconry of S. Adrian, should be carried into our church of S. Mary and B. Gregory at Vallicella; which was seen to by his religious office and liberality. On the third of the Ides of February therefore, in the year one thousand five hundred and ninety, the coffer, in which the sacred bodies of these Martyrs were contained, being unsealed and opened, there was extracted by the Pontiff's grant a certain small part of the bones of the Saints, which in that very church of S. Adrian, as a witness and monument of the long dwelling and hospitality, should be retained. The coffer being again closed and sealed, and laid up in a wooden chest, covered with scarlet silk floss; that coffer finally, on the same day with a great frequency of the people brought out from the sacristy, and placed on a bier, is set upon the high altar. Then Germanicus Fidelis the prefect of ceremonies granting, the procession and pomp began to proceed from the house of S. Adrian to the arch of Septimius, thence to the Capitol, then to the square of the Alteri, from which through the Pontifical way to the Jordan mount it proceeded, thence finally to our church it came.

[145] which are solemnly into the new church The matter was wholly worth seeing. The sacred Relics were carried gleaming with gold, open in the bier under a wholly silken canopy, by the pious ministry of the Priests of our Congregation, the choirs of singers most sweetly singing before. There went before the most illustrious pledges of the blessed Martyrs, the families of holy men, the Clergy and very many laymen, who frequent our church and oratory: each carried kindled torches in their hands, two silver thuribles were borne, very many torches around: the Swiss likewise, to avoid tumult, encircled the sacred bier. But who received the bodies of the holy Martyrs brought with a celebrated pomp, with pious and religious service, coming forth to meet them even to the lowest steps of the church, were the Cardinals of the Holy Roman Church; Alphonsus, Bishop of Porto Cardinal Gesualdus; Gabriel, are translated before 12 Cardinals: Bishop of Albano Cardinal Palaeotus, Dominicus, of the Title of S. Laurence in Pane & Perna Cardinal Pinellus; Hippolytus, of the Title of S. Pancratius Cardinal Aldobrandinus, Major Penitentiary, today Bishop of the Catholic Church, the name of Clement the Eighth being assumed; Hieronymus, of the Title of S. Peter in Chains Cardinal de Ruvere; Scipio, of the Title of S. Mary of the People Cardinal Gonzaga; Marianus Perbenedictus, of the Title of SS. Marcellinus & Peter Cardinal of Camerino. Federicus, Deacon of S. Agatha Cardinal Borromaeus; Augustinus, Deacon of S. Adrian Cardinal Cusanus, who delivered the bodies of the Holy Martyrs, by the command of Pope Sixtus V, in set words to blessed Philip Neri of Florence our Parent, and the Founder and author of our Congregation; Guido, Deacon of SS. Cosmas & Damian Cardinal Pepulus. All these when they venerated the sacred bier, now placed upon a wooden altar erected in the middle of the church and surrounded with a golden pall; there came up Nicolaus Sfondratus, of the Title of S. Cecilia Cardinal of Cremona, who afterward was Gregory the Fourteenth. But a four-day period having elapsed, the sacred bodies and heads of the Martyrs, taken from the church, were deposited in the sacristy; there to remain for so long, until both the basilica itself and the high altar, which is built with magnificent works, should be consecrated and dedicated. Which dedication at length last year one thousand five hundred and ninety-nine, and in the year 1599 are placed under the altar. by Alexander Medici, Priest Cardinal of the Holy Roman Church Archbishop of Florence, was celebrated with solemn rite and pomp. These things about the last translation of the Holy Martyrs, which more diffusely and more copiously Jacobus Butius, Canon of the Lateran Basilica, and Notary of the most Illustrious Lord Hieronymus Rusticuccius Cardinal Vicar, who was present at all the matters, committed to letters, pursuing each minutest thing.

[146] Falling on a certain day from an occasion given him into discourse about Catharina of Prato, The Saint sees an absent Religious; a woman of notable holiness of the order of S. Dominic, whose deeds gloriously done Seraphinus Razzius of the same family pursued in three books, he burst into these words: ^g Catharina while she lived showed herself to me through a vision. What was the figure of her body, what the habitude of her mouth, what the stature, what the aspect, he expressed exactly. That this was wonderful who would deny? since neither did Philip go out of Rome, nor Catharina out of the monastery of Prato. This moreover he narrated on occasion of the death of the same Catharina, which in this year fell on the fourth day of the Nones of February. Hector Modius the Calabrian, in the same year, in the month of February coming to Rome, confessed his sins to Philip: ^h while he did this, he admonishes one not confessing wholly; he was wont to wrap in silence not only the importunate

ardors of intemperance, by which he was frequently assailed; but even the slothfulness, which he employed in repelling them. Philip meanwhile, when he saw the youth's pertinacity, and at the same time the peril of soul in which he was; the occasion which he made of the Confession of offenses being seized; What is the cause, said he, that you do not accuse yourself of the goads of lust and intemperance, and at the same time of the negligence which you use in repelling them? Utter your sins, if you desire to do a pleasing thing to God. By which things he rapt into admiration, soon with the inmost grief of soul confessed that he had offended in these; and that thereafter he would pass his life with greater diligence he affirmed with all asseveration. In that very year, in the month of March or April? P. Prometheus Peregrinus, ⁱ a Priest of our Congregation, began so gravely to labor from the intestines, that he believed they were being drawn out of him. he calms an iliac passion; Wherefore soon carried into his chamber, he felt himself tormented in a pitiable manner by the increasing pains. Him therefore Philip visited; who, feigning to do something else after his custom, ^k as if jesting handles the sick man with his hand; and his breast being soon signed with the sign of the Cross, fills him with good hope; adding this, that there was nothing which he ought to fear: and these things said he departed. He indeed, within a quarter of an hour, felt and professed that all pain had wholly departed from him.

[147] In the same year a noble woman Livia Vestria, ^l suffered a very troublesome vertigo of the head for more than four months, and a vertigo of the head: and a decoction of Guaiacum (they call it the holy Wood) which she had taken, had profited the disease nothing, but on a small occasion it returned. She therefore on a certain day, when from our church, where she frequents the Sacraments, she wished to return home, could not, a vertigo suddenly invading her; since to her whatever she beheld seemed to be turned about. When P. Angelus Vellius perceived this, he exhorts that she should go to Philip. She obeys; sets forth the matter to the blessed man: who soon touching her head with his hand, admonishes that she should repel all care from her soul. A thing wonderful to tell! Forthwith she, by the sole touch of Philip, perceived herself so relieved of the whole disease, that she did not thereafter lie subject to any even the least disturbance of that health. In this year also, in the month of August, Bartholomaeus Fuginus of Rome was sick with such a disease of the body, that his health was now deplored: he heals a dying man: for he forsaken by the physicians, and anointed with the extreme Oil, partly by the force of a pestilent fever, partly by the greatness of a most bitter pain which clung to his head, had come very near to death. ^m When our Philip heard that matter, turned to the bystanders at the third hour of night, he said to the sick man, The Lord will bring certain help. And he praying for him by night, there is found in the morning, he who in the evening was held for dead by all, not only plainly freed from the fever, but also free of the pains, by which he was especially consumed. He still lives, a most faithful witness of the health restored by the intercession of the blessed Father. But of these enough. Now let us betake ourselves to those things, whose years, in which they were done, although done under this Pontiff, we do not have sufficiently ascertained.

[148] he knows a secret thought: A certain woman excellent in nobility had been invaded by a thought ⁿ of embracing I know not what thing pleasing to God; and it was hidden, but she herself had told no one. And when she neither knew what she should do, nor dared to disclose her soul to Philip, she was engaged in a doubtful care. But when on a certain day desirous of performing Confession she had gone to Philip, the woman had not yet made any word, when he set forth to the woman astonished the thought of her soul, which he knew divinely. Such was the constant opinion of all about Philip's holiness, that there were not lacking those who implored his help, though absent, as if present. ^o Patritius of the Patritian family, when on a certain night, the pains of the stomach or intestines increasing, with which he labored, he feared to die; fled in mind to the blessed Father, implores his help. Nor in vain: being invoked he cures various diseases: for all that pain at once departed, [p] and he himself in the morning sound and vigorous leaped from the bed. An honest woman [q] Maria, by surname Paganella, oppressed by the same disease, a little piece of cloth, [r] imbued with the blessed man's matter and blood, applying to the painful part, is at once healed. The same at another time, most gravely afflicted with a pain of the head, Philip by a sole touch at once restored to her former health.

Year of Age 76.

[149] Philip seemed born for relieving the afflicted, and confirming those vexed with temptations; for in these he availed very much. We will note the matter by one and another example. A certain woman, [s] excellently noble and very pious, was oppressed by most grave cares of soul; and when for six months she was assailed by that kind of temptation, he consoles the afflicted and helps the tempted. by the counsel of her Confessor she went to Philip; to whom when she had laid open the troubles of her soul, he beholding her, and soothing her with a gentle touch, fills her with good hope; Go, saying, there will now be nothing which may trouble you in the future. Scarcely had he said these things, when at once the woman is freed of all that trouble, not only in the present, but also in the future; which assuredly could not happen without a miracle. A certain one in reciting the divine Office was so consumed with scruples, [t] that he almost despaired: to avert this plague therefore having tried many things in vain, at length he fled to Philip. He, the matter being known, at once closing the doors of his chamber, dismisses the man from him; promises that he would pray God for him. He went home, and having set about to recite the divine Office, perceived himself wholly free of all that temptation of the devil. Many besides, pressed by the greatest solicitudes, even from this alone, that they spoke with him, went away thence glad.

ANNOTATIONS.

p. This matter narrated under oath P. Germanicus Fidelis, who had received it from Patritius the following day.

q. This she herself narrated under oath.

r. That miracles were frequently wrought from the garments of living Saints or similar things, their Histories testify: see Theodoret in the Philotheus, Cyril on John the Silentiary, Metaphrastes on Cyrus & John, Bede on Cuthbert, and finally Godfrey on S. Bernard book 4, chapter 1.

s. This she to whom it happened testifies under oath.

t. That matter confirmed under oath Federicus Cardinal Borromaeus.

CHAPTER XIII.

The acts under the Pontificate of Gregory XIV and Innocent IX, in the year 1590 and 1591.

[150] Now to the things done by Philip under Gregory the fourteenth: ^a for nothing about the blessed Father, under Urban VIII Pontiff, on account of the brevity of the Pontificate, occurs to be written. This moreover is that Gregory, by whose permission the blessed Father began to perform in a private chapel (it was next to his chamber): The Saint obtains the faculty of sacrificing privately, for there he, with the desire of joining himself more freely to God, when it had come to those words, Lord I am not worthy, then the bystanders and the minister himself being bidden to go outside, he himself alone remained in the chapel; and soon as he was alone removed from witnesses, he did not take the most holy Eucharist and taste the most precious Blood before he had, more frequently about two hours, more or less, in the contemplation of so great and so admirable a Sacrament, with the greatest sense of piety, with an immense profusion of tears consumed: then the body and blood of Christ being taken, the minister having entered he finished the sacred thing. The Sacrifice completed he sometimes appeared so abstracted from the senses, that you would believe him lifeless rather than living. and the faculty of reciting the Crown instead of the Office. This same Pontiff moreover granted to Philip, that from reciting the divine Office, on account of frequent sicknesses and ecstasies, he should abstain, and in its place recite the Crown: but he sick, the physicians by name interdicting him from the divine Office and the Canonical Hours, recited the Crown: when well, he never wished to use the license granted; the divine Office, as it is now, he perpetually recited.

Year of Age 67.

[151] In the year of Christ one thousand five hundred and ninety-one, a chief woman, when she had fallen now of advanced age into a most grave disease, ^b one of her kinsmen began to fear, a sick woman, whom against her kinsman's will he visited, lest the woman should make the Fathers of the Congregation heirs of her goods. Philip visited the sick woman, such was his charity, daily; (for he heard her Confessions) not for love of moneys, as the kinsman thought, but for the desire of her salvation. Meanwhile when he, solicitous with a more vehement suspicion, thought that Philip sought the money, not the soul; and the thought imparted to the man no part either of daily or of nightly rest, he resolved to deter the blessed Father from his purpose by threats: by which finally if he should profit nothing, he judges that he must be prohibited not only the entrance to the sick woman, but the access altogether. But all things are done in vain: for the servants of God, although abject in their own eyes, yet in transacting divine affairs are wonderfully strong. Therefore Philip, remaining in his purpose and the counsel undertaken, as he was of a strong soul, despising the perils which were set before him, on each single day once and again and more often came to the sick woman; into whose chamber against the keepers' will he penetrated, armed with no other thing against the man's fury except divine confidence. On a certain day proceeding to her according to custom, he is admonished by his nurslings, that he should not expose himself to most certain peril. The woman, said he himself, I visit that I may profit her soul: but that work, let them kill me, I will not interrupt. Which they having heard, ask again, that he should desist from what he had begun; they say that one must serve the time and obey necessity. He finally, Never, I have already told you, will I desist, but that I will visit the woman: to be killed for this cause I by no means fear: this moreover I would have you know, both that the sick woman, although near to death, will recover from the disease; and that the kinsman, although he is very well, will in a short time depart from life: and that, as he had predicted, happened.

[152] In the same year, June beginning, Joannes Manzolius ^c of Florence, one of the older nurslings of Philip, had fallen into a grave and deadly disease.

The disease daily growing worse, whom he had predicted would survive him, it had now come to the extremes; forsaken by the physicians no hope of health remained. Therefore toward evening anointed with the holy Oil, he commands Joannes Baptista his sister's son, to ask Philip, that he should send a Priest as soon as possible, who might sit by him dying. These things said, to the blessed Father, as if he were present, he commends himself with his whole breast; and that the more willingly, because he retained in memory, that he had foretold, that he would be his survivor. he holds the dying man among the living by praying, A wonderful thing? Although he was breathing out his soul, yet he did not lose the hope of life: and while he thought these things within himself the physicians come, who perceive from the veins and other signs that death is pressing upon him; and the man being brought to this, that with no hope of health he lived by the hour; they admonish the kinsmen about preparing the things necessary for the funeral. There comes meanwhile a Priest sent by Philip (he was Mathias Maffeus) who commends earnestly the dying man's soul, fortified with the Christian mysteries, by assiduous prayers to the protection of God and the Saints. Scarcely now had an hour passed, within which the physicians had predicted the sick man would die, namely Hieronymus Cordelius and Vitus; when he, his eyes fixed on the wall, which was beside the little bed, stuck for a longer time. Which when the bystanders discern, they begin to lament him as dead, sign him with a candle according to custom: some beholding others said among themselves; Lo he dies, lo he breathes out his spirit. And when, the drawing-out and slowness of death continuing, failed now in strength he recognized no one at all and felt nothing; Mathias returns home, and going to Philip, sets forth to him that Manzolius had now approached his last. Which he having heard, what remained of the night he consumed in prayer. The prayers were heard: since on that night the dying man was better. For he is seized by a sweet slumber, sleeps for two hours: awakened with a clear voice he calls the bystanders, asks for food, recovers the vigor of soul and body. Meanwhile the lesser keepers of the Confraternity of Mercy, the light scarcely appearing, go to the house of Manzolius, whom they had heard was dead: ask that the body be given them to wash: but when they hear that he is not only not dead, but not even in peril, as one who had on that very night placed his life in safety, they are filled with admiration; nor did they have faith in the words, until with their own eyes they had seen him faring better, speaking with a freed tongue.

[153] This here is worthy to be noted. Philip sends the same Priest Mathias at early morning to visit Manzolius; he departing there came to him Montes Zazzara, that he might admonish him of the same one's death: and to others asserting him dead, to whom he also began to say, I have made the loss of a friend, Father, singularly dear to me: Joannes Manzolius filled out his last day the night before; and lo a sign for you, the Associates of Mercy have been convoked to the funeral. Scarcely had he said these things, when Philip; Manzolius, said he, not only is not dead; but will not even die of this disease. There returns meanwhile Mathias, who asked by the blessed Father how Joannes Manzolius fared, He has departed, said he. And he, You do not speak true, he himself lives; hasten therefore, go to him again; why do you stand? why do you delay? But when the Priest delayed to execute the commands, because he said he had been admonished by Manzolius's familiars of his death; Philip insists more sharply, and urges that he obey the commands. He went: on the journey he revolved these things in his mind: he affirms, absent, that he lives: What does this returning mean? In vain do I go back to Manzolius's house; I will hear again what I heard once, Joannes has died. While he thought these things, he came to his house: having entered the chamber, he finds, marvels at, the dying man, not only alive, but faring very well and speaking freely, recognizing the bystanders. Returned to Philip, he narrates what he saw; salutes him in Manzolius's name. For the rest, that we may return to our matter, the physicians come to Manzolius called back by the household; although at the beginning, because they thought him dead, they refused to come. From the pulse of the arteries at once marveling they conceive certain and indubitable hope of his health; A miracle, they cry out, a miracle; at every moment they profess Manzolius to fare lighter. Nor did the matter stop here, not much after, with great increases of strength daily, he plainly recovered. He prolonged his life unto the ninety-seventh year of this century, and died a little more than two years after the blessed Father.

[154] Nicolaus Lilius, a Priest of our Congregation, a man excelling in many virtues, a disciple struggling in death with the demon, but especially in contempt of himself, was perilously sick, and so great appeared the force of the disease, that death was pressing. Philip visited him assiduously, to whom on account of his singular virtues he was very dear, and incited him to the fight against the diabolical infestations. But it happened at one time, that, when he approached his last, he began to be assailed by the adversary in various ways; but that came to our knowledge by this occasion. Philip was performing the Sacred Rite in the private chapel, when, the Fathers taking food, noises are heard above the vault of the dining-room. That place was next, both to the chamber where the sick man lay, and to the chapel where Philip was immolating the saving Hosts to the divine Majesty. Therefore while these noises are made, some of the Fathers believe it thunders; others hear, as if very large stones of the greatest weight were dragged with the greatest force above the vault of the dining-room; the noises did not reach the ears of all: of the Priests, Petrus Consolinus and Prometheus Peregrinus hear them. Amid the noises Philip, who was then insisting on prayers for the sick man, summons his attendants; to Consolinus, who had first come, Go, said he, to Nicolaus as quickly as possible, that I may as soon as possible know for certain whatever is about him. He flies at once, and when he comes there, finds the dying Priest, his hands joined, with a cheerful and serene countenance saying; Let us give thanks to the Lord our God; he wonderfully helps, he came, he withdrew, he is conquered. By which words indeed, which he repeated again and again, he seemed to hint that he, fighting with the devil, whose aspect he could not avoid, was wonderfully helped by Philip, and by his work freed from his fury and threats. To the blessed Father then coming to him, Ah, my Father, said he, what, I beg, was the cause, that I have hitherto not known you? When I am dying, now, what man you are, I begin to know. For the rest about this man, since he was a man of integrity proved through several years in the Congregation, we will narrate some things worthy to be committed to letters. an assuredly excellent man. He was besides the rest so devoted to piety, that called by God he had nothing more dear, than to forget his people and his father's house. He was so forgetful of his kinsmen, that he did not think even the least of them. Hence it came to pass, that their letters, brought from France to Rome, he not only did not read; but even cast the bundle, as it was tied, into the fire. He was devoted to prayer; he so loved obedience, that no one more; he excelled in contempt of himself. In hearing Confessions much and assiduous; he burned with piety toward God and charity toward his neighbor; he felt of himself humbly and abjectly; the Monastery of B. Francesca Romana he ruled almost all the time sweetly and without complaint; the day of his death, before he lay down on his little bed, he foresaw, foretold; near death, fortified with the Sacraments of the Church, he filled out his last day with the greatest manifestation of piety, in the same, which we have said, ninety-first year, on the 18th of the Kalends of July.

[155] In this year also on the 11th of the Kalends of August, P. Desiderius Consalvus, of the Order of S. Dominic, fell into a grave disease; the disease a pestiferous fever followed, to the fever a frenzy came. ^d The sick man lay in bed, overcome by the force of the evil, and, That the less sick will die, the other will live he predicts: if you believed the physicians, with no hope of health. He meanwhile hastening to his end, Philip is called to P. Franciscus Bencinus, likewise gravely sick, but not laboring to the despair of the physicians. Who soon, He, said he, will not recover from this disease; then going to Father Desiderius, Bencinus, again said he, will die of the present sickness. This I will append to these. Scarcely had he reached Desiderius's chamber, when the sick man returning to himself, at once is filled with so great joy from the sole presence of the man, that he himself seemed to himself to be now well. Nor did the opinion deceive him: for Philip, his hands being laid on him, Trust, said he, in a short time you will recover. Nor delay. The sick man perceived himself loosed from delirium, frenzy, and somnolence: finally he is freed of the little fever, which was the remainder of the disease. He therefore when he had been called back from mid-death to life, began to be called by his friends, no longer Desiderius, but Lazarus revived: by which name to this very day he is called by some. Joannes Comparottus the physician, who cured both, when he saw that the event had answered to the prediction, began more and more to venerate Philip as a friend of God; affirmed that P. Desiderius's health had been restored divinely, the blessed man praying for him; and at the same time added, that he was affected with immense admiration thinking, that P. Bencinus, of whose health the physicians had not despaired, had died; and that P. Consalvus, who in the opinion of all was believed dead, against all the reason of the medical art, had escaped from the disease unharmed.

[156] A chief woman in the same year, in the month of August, had come to her last extremity by the great force of the disease; he obtains a speedy death for a sick woman: and although she suffered the extremes, yet there appeared in her signs, which announced a later death. ^e Her Philip, whose breast burned with charity, visited; and when he had a little prayed the divine clemency for her, thence went away to visit I know not what sick person. On the journey he himself, Alas the woman! frequently said, Alas she needs help! Her case demands, that we bring her help. When it was come to the square of S. Mary at the Martyrs, Let us return, he said to those who were with him, to the dying woman: for he had felt divinely that he was called back to her, fighting perchance with the devil: whom he found faring wholly in the same manner, as before; you would believe her, still excellently robust, would draw her breath at least to another day altogether. Then Philip, that he might succor the woman, certain ones who sat by her little bed being bidden to go outside, into the dying woman's face first once and again breathes; then pouring out prayers for her to God, and confirming her with a very brief discourse about divine things, at length bursts into these words; I bid you, soul, in the name of God, that you go forth from this body. Which said, at once the woman (all who were present being astonished, and at the beginning not believing the deed) breathed out her spirit. In this very year, I think, in the month of October, it happened to Victoria Varesia of Rome, ^f that, seized with an immense pain in the left shoulder-blade, she was so bitterly oppressed by it, he heals another. that she could scarcely draw her breath; nor rest by night, nor lie down in bed. In these straits mindful of B. Philip, she fled again to his help, and earnestly asks that he should snatch her from the present disease. Nor in vain: for Philip soon striking the affected part with his fist; Go, said he, you will plainly recover from the disease. A wonderful thing! Victoria was at once better: and scarcely had she reached home, which she had next to our house, when she perceived herself restored to her former state of health.

[157] This I will here weave on, that Gregory XIV, both as Cardinal and as Pontiff, He is loved by Pope Gregory 14, always made very much of Philip, loved him singularly, and took great joy from his presence; and besides received him always with a glad and cheerful countenance, and most lovingly embraced him, nor ever permitted him to be in his presence, or to treat with him about any matter, except sitting on a stool and with covered head. On a certain day, when according to custom the Pontiff rushed into his embrace, I being present, he at once burst into these words: O truly happy you! you indeed, my Father, surpass us in holiness; although we surpass you (because we bear the place of Christ on earth) in dignity and power. The Most Ample Cardinals of the Holy Roman Church, who under that Pontiff revered Philip with great observance, and who at the same time delighted in his acquaintance, these were, Gabriel Cardinal Palaeottus, Fr. Michaël Bonellus Alexandrinus, Julius Antonius Sanctorius, Alexander Medici, Augustinus Valerius, Vincentius Laureus; besides these Hippolytus Cardinal Aldobrandinus, the major Penitentiary, who today with so great holiness and praise of prudence holds the helm of the Church, honored with the name of Clement VIII; Hieronymus de Ruvere Archbishop of Turin, Scipio Gonzaga, Federicus Borromaeus, Joannes Franciscus Maurocenus, Augustinus Cusanus, Guido Pepulus, Paulus Camillus Sfondratus, Octavius Paravicinus, and others. But Philip, although he was always in great authority and esteem with the Supreme Pontiffs, and the Most Ample Cardinals, and Princely men; yet he, never elated by these honors, as one who despised all perishable things, assiduously thought about everlasting honors and everlasting glory, of which he was vehemently desirous. These things about the matters done by B. Philip under Gregory IV. Now of those things which were done by him under Innocent IX, who, created Pontiff on the 4th of the Kalends of November, in the year one thousand five hundred and ninety-one, sat two months.

[158] At the end of this year one thousand five hundred and ninety-one a certain man, whose name was Matthaeus Guerra, ^g had come to Rome (he was of excellent piety toward God) was received into hospitality by ours, He perceives a guest's thought: used Philip for Confessions: for he had received great fame and report of his holiness, but this meanwhile happened. There were in the evening with the blessed Father some noble and principal men; these when he, such was the courtesy of his soul, treated after his manner festively and urbanely, and together with them sometimes modestly even smiled; the guest took from these I know not what offense of soul, and said within himself; This man, if he were of that holiness which is said, would institute his life otherwise than he does, giving for a vice what others attributed to virtue. Meanwhile when it now grew light, he goes to the blessed man; and having set about to confess his offenses, what he had revolved within himself about him in the evening, he passes over in silence. Philip beholds the man; and admonishes him that he should keep silent no offense in making his Confessions, he learns the name of the future Pontiff. even though it seem light to him. Which said, It was yours, he added, to lay open the offense which you took against me last evening; and explained to him the whole matter clearly. He at these things heard stuck fixed with stupor: lays open the thought, performs Confession, asks pardon of the fault. This about the blessed Father here I will add as wonderful, since I have found no more suitable place, that the Roman See being bereaved of a Pastor, almost always, now sleeping, now waking, he heard the name of him, who was to be elected Supreme Pontiff, pronounced with a great voice: which matter he was wont to disclose to very few men. But from Innocent, who held the Pontificate for two months, let us come to Clement VIII, today living, who is substituted for him on the third of the Kalends of February, in the year of human salvation one thousand five hundred and ninety-two. ⁱ

ANNOTATIONS.

CHAPTER XIV.

The year of Christ 1592 and the two following.

[159] Petrus Philippus Lazarellus had obtained an ecclesiastical Benefice from Innocent the ninth: ^a about which matter when he could not, the Supreme Pontiff being taken from this light, complete the Apostolic letters; Clement the Eighth being substituted in the place of the deceased, The Saint impedes a planned slaughter, he strove with all might to accomplish that matter; but the petition (as he supposed) being retained by a noble and most powerful man, that this Priesthood might be transferred to another, the matter being despaired of he began to think about killing that noble man with a musket, and now had ceased from performing the Sacred Rite and reciting the divine Office. When therefore he was of this mind, he came on the Lord's day in the morning to our church: and there falling on his knees opposite Philip, he felt himself impelled by a more hidden force, that he should go to him: and at his feet, not knowing what he did or what he wished, prostrate, he spoke no word, uttered no voice: you would believe him dumb. Here the blessed Father gently taking the man's left ear with his hand, You, said he, are pressed by troubles, is it not so? To whom he, So, Father. Be of good courage, by a prediction of the future: Philip at once added, within fifteen days you will be freed of this solicitude. Which he having heard suffused with immense joy, full of good hope, glad withdrew thence: and within the predetermined days freed of that trouble beyond the expectation of all, he is given the ecclesiastical Benefice, of whose hope he had fallen, the letters about that matter being completed. In the same year Hieronymus Pamphilius, he predicts that sick men despaired of will live. a man of the first nobility, Auditor of the Rota, when he was so gravely sick, that he had begun to labor to the despair of the physicians, ^b is visited by Philip at the end of April. Who having kindly embraced the man, admonishes that he should cast off all fear, affirms, promises, that the disease will in a short time be dispelled. Nor was faith lacking to the saying: since he not much after, with sound and vigorous body, rose from his little bed. But here I will not pass over even this, that it was frequently observed by many, that sick men, of whom the physicians had despaired, recovered their former strength, the blessed Father pronouncing that they would escape from the disease: on the contrary, of whom the physicians suspected nothing of evil, the same one nodding that they would depart from life, paid the debt of nature.

[160] To a girl of nine years, Catharina Ruissa by name, certain crusts cacoethae, that is, of an evil character, had occupied the nostrils, not without suspicion of a depraved pestilence; ^c since recently there had been received into the house, one infected with the same who likewise labored with it. He heals incurable crusts of the nostrils: The girl is succored with medicines, but certainly all in vain: for the crusts, although they seemed at intervals to be cleansed, yet new ones at once of the same kind were born in the nostrils. And when for a whole year she had lain oppressed by this kind of disease, nor could be healed by medicines; she is brought by her mother to Philip in this very year, in the month of April or May. He when he saw the girl, soon gently handling with his hand the affected nostrils; Little daughter, he said, you will henceforth have no disease of that kind. Nor delay; Catharina at once began to fare better, and a short time afterward so far recovered whole health, that she did not thereafter labor at all with that sickness. In this year also, he admonishes a woman about a sister soon to die. in the month of August, Victoria Ciba had come to Philip, that she might purge her soul by the sacrament of Confession. ^d To whom soon he; How long ago, said he, did you visit your sister? Long ago, she answered. And he, Go, visit her frequently: for it will be that she shortly fills out her last day: This was a virgin consecrated to God, whose name, like Victoria's, was Victoria: who, the world being left, had bound herself to the monastery of B. Francesca at Rome. She therefore, although she then enjoyed the best health, lived quietly and freely, being in the twenty-second year of her life; yet seized by a sudden disease, within a month, namely on the 13th of the Kalends of October, met her last day.

[161] In the same year likewise, on the 9th of the Kalends of September, there were given under the custody of the Fathers four youths, He converts obstinate Jews, born of the same parents, by religion Jews, of an utterly obstinate soul, most addicted to the rites and superstitions of the Hebrews. These when Philip saw the more obstinate, he foretold that they would not much after give their names to Christ: but the matter was done in this manner. ^e On a certain day about the first hour of night, when they persisted in the Jewish superstition with a soul more firmed than ever before, and persevering in this that they wished to die in their native and ancestral religion, and moreover spurned with their ears all discourse which was held about Christ; the blessed Father not only did not yield to their proud obstinacy, but felt himself even more inflamed to join them to Christ. He therefore exhorts them, praying for them: that they should earnestly pray God, that He would teach them the truth: and at the same time adds, that he himself the next day in the very Sacrifice for their conversion would ask Him, whom he knew would hear his prayers. But on the following day in the morning, when they were of the same opinion, and with a more obstinate soul professed the Jewish law, unexpectedly, when nothing less was awaited, Philip performing the Sacred Rite, impelled by divine force to the Christian religion, they set forth to Petrus Consolinus the Priest that they wished to become Christians. These afterward, excellently instructed in the matters of faith, are washed by Our Holy Lord Clement VIII, in the Lateran Basilica with sacred baptism; and their names being changed, on the eldest is imposed the name Alexander, on the second Augustinus, on the third Hippolytus, on the last Clemens.

[162] Virgilius Crescentius, a Roman noble, in this very year, in the month of November began to be sick: ^f the disease at the beginning seemed so light, he predicts the death of two. that not even in the judgment of the physicians was it held deadly. Meanwhile Philip asked to pray God for him, indicated by most plain words, that the sick man would by the force of his disease depart from life altogether. But when he was again urged, that he should expel the disease from him by prayers: One must obey the divine will, said he, in all things; for God wills this, that he should die of this disease; therefore let us conform ourselves to His will. I am about to tell wonderful things: the sick man a few days afterward having slipped by departed of that sickness. Not unwilling I append to this his wife Constantia. She Philip being present (as he had come to console her) began to revolve this within her soul: ^g My husband died not yet of advanced age; but this man (she meant Philip) although he attains the extreme age, yet enjoys life, retains life. Then Philip, having beheld the thoughts of her mind; Your husband, he said to the woman,

even now a young man has died; and I, who am an old man, still remain in life: do I not speak true? why are you silent? She having heard these things, astonished at the miracle, was struck dumb. Patritius of the Patritian family, in the same year and month very lightly sick, visiting, he admonishes him, that he should fortify himself with the sacraments of the Church, and finally recognize himself mortal. ^h But when that word seemed to him and to the household too hard (since of the sick man's death there was not even a slight suspicion) by Philip's counsel it began to be thought about deferring it to another time: but the blessed Father insisting more sharply, the sick man at length embraces the counsel given him: who fortified with the sacraments of the Church, is snatched from human affairs.

[163] In that very year Philip had fallen in the month of November into a continuous fever, the sick man recovers by a miracle, without remission grave, burning, and perilous, which forty whole days had most sharply harassed him. The disease growing strong daily, when all thought he was not far from his end, he is suddenly restored to whole firmness beyond hope. This moreover the physicians confirmed under oath by public testimony to have been a divine miracle, especially the man's age being taken into account. This also is admirable, which happened to Hieronymus Cordelius, one of those who cared for him sick. ⁱ He when on a certain day toward evening he had found him faring very ill; Philip, said he, is so perilously sick, that he is now not far from the peril of death. He returns then the next day at early morning, and asks solicitous whether he fared well. To him Philip, who had received nothing of his words, having been called apart from the others; O Cordelius, said he, this disease is not for me, as your opinion bears, as he had predicted, the last: from it I shall rise. Detained by this very so grave a disease, to certain youths, whose Confessions he was wont to receive very frequently, he never wished, for many and just causes, to give the faculty of performing Confessions with others: Wait, he said to them, a little, live with quiet soul, on the Nativity day of our Lord Jesus Christ I myself will hear the Confessions of your sins. That, as he had foretold, happened; for from that disease a little after, the physicians marveling (as those who said Philip before that time would depart from life) he plainly recovered; and received and heard the Confessions not only of these, but of others also. It was moreover frequently observed by many, as often at other times: that the blessed Father from most grave diseases, by whose force in the judgment of the most skilled he had come to the last crisis of life, was divinely restored to his former health, human remedies effecting nothing at all, or even not applied: which matter moreover the physicians, who cared for his body, testify under oath. It was also sometimes to be seen that Philip in so short a time returned from most grave diseases to whole health of body, that the physicians, who in the evening found him near death, the next morning found him relieved of all disease. ^k This also here I will weave on, held for a miracle by the most skilled physicians, that Philip, of advanced age now, whether affected by disease, or strong in strength, could hold his life with so slight food; and that this was above the powers of nature, and a plainly divine miracle they confirmed by an oath.

[164] At the end of this year Claudius Nerius, a Roman citizen, a man illustrious in the City for skill in both Laws, he looks into the scruples of a certain one, was tormented by so great stings of conscience by the impulse of the evil demon, that hindered by them he dared not frequent the sacrament of the Eucharist. ^l In these straits he resolved to consult Philip, with the mind of following the counsel which he should give; and having much discourse with him, keeping silent what he had come to say, he narrated all other things. Then Philip, who had foreknown the whole matter by divine revelation, began to ask the man, that, if he had anything in mind, which he desired to lay open, he should bring it out. Claudius at the beginning refuses; Philip insists again; he refuses, as before, and wished to go outside; but the blessed Father does not permit, who, that he might bring help to his soul, under a feigned person, lays open what he revolved within his soul. I had a friend, he began to say, who was consumed with such a scruple (relating that very one with which Claudius was pressed), and when he could take no rest of soul, he resolved to consult me. Then narrating the way, and dexterously cures him. by which he had freed his friend of that solicitude, as if he were doing something else, now in the friend's, now in Claudius's name he spoke: you would think he had already before been plainly instructed by Claudius about his matter. Struck by which announcement, soon he is made like one astonished, learning by experiment that the blessed Father had learned that, which no mortal except himself could have suspected: but returned home, he did not desist to narrate the proven holiness of the blessed man, both to his blood-relations, and to his friends.

Year of Age 78.

[165] In the year after Christ's birth one thousand five hundred and ninety-three, when on a certain day he insisted on prayers according to custom, the demon, whose zeal it often was to interrupt the one praying, sprinkled with filth his garment, which he could not bear. ^m In the same year, in the month of June, Antonia Caraccia, ⁿ wife of Antonius Pasquinus, A woman despaired of by all the fetus being brought forth, is seized by a sudden pain of the right side: the pain increasing she is placed by the household in her little bed, and it being wonderfully augmented, she began to be tossed with a most troublesome fever: but long pressed by the fever and the pains, she had at length come to this, that she could move herself to neither side. Therefore when she had lain about fifteen days so gravely afflicted, nor did anything profit her which proceeded from medicines; it seemed good to Antonius to flee to Philip's help. To whom he; Go, said he, your wife will escape from the disease: which said he dismissed him. But when the disease at almost every moment became greater, and the sick woman herself spat out almost all foods and drinks, her stomach loathing them, and took no part of rest neither by night nor by day; Antonius proceeded again to the blessed Father, whom soon again and again he began to ask, that he would succor his imperiled wife, who by the atrociously raging fever had come very near to death. To whom he; Your wife, said he, will not only not die of the present disease, but will even recover her former vigor of body and soul: go therefore home, by a touch he heals. I will soon follow you. Going therefore to her, he asks what disease it is, and where the pain clings. Which finally being learned, his hand being applied to the painful part, the sick woman is at once by that touch suffused with so great joy, that, where she was, she scarcely knew for joy. Philip meanwhile, feeling what God had effected through him, withdrew thence, having consoled the woman on his departure with these words, Be now glad; fear nothing. Scarcely had he gone away, when she contrary to custom began to move herself without any support to either side, about to make a trial of her strength; which when she sets about to do, she perceived both that she had recovered her lost strength, and that she was loosed of all the fever and all the pain; and calling her husband full of joy, she showed herself sound to him marveling.

[166] When Philip was held by the desire of private life, and it seemed grievous to him, such was his humility, He asks to be absolved from the Provostship, to command others; following the example of Francis the Patriarch of the Minorites, he resolved wholly to abdicate the office of Provost. Having therefore entered into this opinion, the Fathers, who were wont to assist in deliberations, being convoked, he announces what he had fixed in his mind; and asks, that, no account of him being had, they should all provide for the utility of the Congregation, since each ought to aggregate his own will to the public cause; and that they should as soon as possible choose a new Provost General, who should preside over all, a man firmer both in soul and in body: For I, said he, Fathers, now worn out with old age, do not seem to myself sufficiently apt for transacting affairs: I do not therefore think it just, that this weight ought to be borne by me longer: I beg you therefore again and again to choose one, who may succeed me, a man now of wearied age; grant me, I beg, that free from the burden, void of cares, I may more rightly prepare myself for imminent death. But when he perceived, that by those things by which he thought to bend the minds of the Fathers to his command, by those very things their zeal was especially kindled, lest he should be made partaker of his vow; he began soon to ask the Cardinals Augustinus Cusanus and Federicus Borromaeus, the Cardinals Cusanus and Borromaeus interceding, that in his name they should treat with the Fathers, that they should permit him to depart from the office of Provost: which matter being known, they undertook that province with a willing soul. The day before the Nones of July therefore, the Fathers being convoked, who had the right of giving a vote, the same Cardinals set forth, that Philip as suppliantly as he can asks, that first it be lawful for him now of wearied age to abdicate the burden of the Provost; then that the Congregation should choose Caesar Baronius, one of the older sons, as Provost: to which they confessed that the will of the Supreme Pontiff acceded, as one who approved the whole matter, and judged that the same Baronius should be declared Provost General. and obtains this and commends Baronius: Baronius, when he heard these things, It greatly displeases me, he began to say, nor indeed do I speak without grief, that counsel of our Parent. Yet since he himself so greatly desires to be relieved of that burden, and the Most Ample Cardinals ask the same in his name, and the will of the Most Holy One accedes, the Congregation thinks it no longer to be resisted to his desire.

[167] he refusing to be so taken up, Philip meanwhile remaining in his purpose and the counsel undertaken, the Fathers decree, that a new Provost be elected; and when each had given his answers, and left his vote on a paper; Baronius, what he had already said at the beginning, before the rest of the Priests had brought forth their opinion, that he could not with an even soul endure, he added, himself to be elected Provost General; and refuses that he would undertake the office, unequal to his strength, by any reason, unless in electing himself the manner defined by the Congregation's decree be observed; and that it must be left to the free votes of the Priests, whom they wished, that they should elect; and that this he with the greatest zeal he could demanded of the Cardinals, who were present in person, and of Philip himself; for that it would be that Our Most Holy Lord would by no means resist, if he knew our decrees. When he had said these and many other things to that effect, the Priests who stood by following his opinion, by secret votes think the matter should be commended to God by prayers. They decree to admonish the Fathers of the Neapolitan house by letters about the new election of a Provost, that they themselves might give their own opinion, and these things being so determined that assembly is dismissed. Meanwhile, all things being excellently arranged, on the tenth of the Kalends of August, which day is sacred to B. Apollinaris Bishop and Martyr by anniversary rite, assiduous prayers and sacrifices being now applied to that matter, the signal being given, the Fathers came together into one place; and Philip persevering in his purpose, it began to be treated about the election of a new Provost. And when each had put his vote into a paper, the votes at length being legitimately extracted and recited, Baronius is declared Provost, no one except Baronius himself disagreeing, and that with the immense joy of all, because they had found one worthy to succeed the blessed Father. He presided over the whole Congregation with the greatest praise more than three years, the same is elected. and discharged the offices of his duty, though hindered with most grave cares,

with the greatest diligence and dexterity always. The triennium being completed, when it again according to custom came to the votes, the same wholly consent of the Fathers in confirming him existed, which once had been in electing him. But scarcely were these things done, when by Our Most Holy Lord Clement VIII, as we touched on above, he was co-opted into the number of the Cardinals together with Franciscus Maria Taurusius Archbishop of Avignon, his colleague and associate. Baronius being created Cardinal, Angelus Vellius, by the supreme consent of all, is substituted second after Philip, in the year of the redeemed world one thousand five hundred and ninety-six, in the month of June.

[168] Philip was of such holiness, that he enjoyed the songs and symphonies of the Angels. ^o At the death of Helena Maxima, thirteen years old, Philip hears the songs of the Angels at the death of a pious virgin, he heard them singing them together most sweetly. This virgin was wonderfully fervid in the love of God, moderated her life by the discretion of her Confessor in all things, deplored the death of Christ with the greatest sense of piety with almost assiduous tears, refreshed herself thrice a week with the most sacred bread of the Angels, was discerned in communicating to pour forth the greatest force of tears, was assiduous in prayer, loved the cross and contempt of herself, was most desirous of suffering for the glory of Christ. Dying when she took the sacred Viaticum, which Baronius ministered, she saw with her own eyes herself wholly suffused with the most holy blood of Christ. Finally (as I learned by the blessed Father's report) she foresaw, foretold the day of her death; whose lifeless body after being carried to our church, and there enclosed in a wooden chest, was committed to burial: her death fell on the day 5th of the Ides of September, in the year of Christ one thousand five hundred and ninety-three.

Year of Age 79.

[169] In the year of the Lord one thousand five hundred and ninety-four, in the month of May, Philip had scarcely been left by a continuous fever, which about twenty-five days had harassed him, when he began to labor most gravely from the kidneys. [p] The pain to the infirm man was so great and so bitter, and almost dying that it allowed him to take no part of rest: and when that pain had held him about ten or twelve hours and held him still, and urine was not passed, that it was over with his health, and moreover that he within a few hours would depart from life, the physicians no more now than the household held for certain. Therefore when he was in so great peril of life destitute of strength, so that you would now believe him not living, but dead; it was suddenly done divinely, that, the physicians Angelus Victorius and Rodulphus Silvestrius being present and looking on, that the miracle might be the more evident, he was restored to his former health. There were then with the blessed Father, besides the physicians of whom we have spoken, Alexander Alluminatus, Franciscus Zazzara, and the Author of this history. The matter as it was, I will narrate. Scarcely could Philip, nay not even scarcely, move himself (such was the weakness of his strength), scarcely speak so as to be heard; when at the twenty-first hour of the day, with a high voice, that all might hear, visited by the B. V. Mary, he began to cry; He who desires anything besides God is deceived: He who loves anything besides God falls most basely. And when he had pronounced these things once and again, at once, as if he had received his lost strength, lifted on high with his whole body, sustained by no force, all who were present at the same time marveling, at the same time weeping together, he began to be borne; and as if he embraced someone, escaping all sense of the eyes, with a most clear voice, mixed with most copious tears, he said: O most dear to me Virgin! you, you have come to me, that you might free me of these pains? O Virgin most beautiful in aspect, abounding in comeliness and grace! and who am I, who am worthy of your presence? Not certainly, not am I he, on whom so great a grace should be conferred: there is nothing in me, which may allure you to love me; I am wholly unworthy to be visited by you: by what merit of mine has it come to pass, most holy and best Virgin, that you are not reluctant to come to your last servant?

[170] he embraces her, Then moving his hands from time to time, full of tears, as if he embraced the Most Blessed Virgin with outstretched arms, with these voices he assiduously cried: O most holy Mother of God! o, as the best, so also the most beautiful of all creatures! And when he uttered these things, with his whole body, supported by no prop, about a cubit or even more on high, he was wonderfully lifted up. Then, O most holy Virgin (we hearing), he said, o sweetest Mother of God! by what merit of mine has it come to pass, that you have come to me? Into your embraces therefore I will rush, best Virgin, who have come to me today: and what will be an impediment to me, that I should not do it? The blessed man persisted in this so high a transport very long and most constantly, assiduously calling out to the most holy Mother of God most familiarly by name; then giving himself to rest, and suddenly recovers: he was made as if his soul were alienated from the senses. When at length he returned to himself; Did you see (he said to the bystanders) the most blessed Mother of God, who by her presence now drove away all disease from me? Then covering himself with the upper linen, he began to pour forth most copious tears like a boy: which at length being quenched, he asks the physicians, that they should not indicate to anyone, what had happened to him, themselves being present and looking on. This also (for neither does it seem to be omitted) had very much of admiration, that at the same moment, in which the blessed Virgin offered herself to be seen by him, he at once recovered his former health of body. But when he perceived a little after that it had now been spread among the crowd, that the most holy Mother of God had shown herself to him; as he was a man as much an enemy to his own praise as anyone whatever, he strove with all his sinews, imitating the most holy men, [q] that he might, if he could not suppress this matter, at least obscure it. But all in vain: since there were not lacking most weighty witnesses, who learned from him himself that it had been a true vision: nay rather, he to whom Philip's humility and the deeds of the Saints are known, will cease to wonder at the man's artifice.

[171] he foretells the death of one, In this year also, August beginning, when about Alexander Crescentius, Philip being present, a discourse was held; Alexander, said he, although he is very well, yet in a short time will migrate from life. [r] The man's death, following within a few days (for he departed on the 17th of the Kalends of September) proved the prediction. Marcus Antonius Cortesellus, one of the older disciples of Philip, when first he breathed out his spirit, at once met the blessed Father in his rest; with whom when he had been two whole hours, the same one at length beholding the whole matter, gleaming with the light of the Blessed he ascended to heaven: he sees others borne to heaven. [s] he died this year, in the month of October. Nor was this the end of such wonderful visions of Philip; for to Federicus Cardinal Borromaeus, excellently dear to him, [t] and to other honest and weighty men, a few, of whose virtues he had made trial, an excellent occasion being offered him; he said, that the souls of many, both of his nurslings and of outsiders, had very often been beheld by him, radiating with a most clear light, ascending the most blessed realms of heaven.

ANNOTATIONS.

p. The whole matter Cardinal Cusanus, who had received from B. Philip that it had been a true vision, and Cardinal Baronius, confirmed by public testimony: the same did fourteen others.

q. Holy men strive with all might to conceal miracles and visions from others. See Theodoret in the Philotheus chapter 3, and the Lives of SS. Theodore the Siceote, Audoenus, Odilo, Anno the Bishop, and Godfrey the Bishop.

r. Of which thing we have two sworn witnesses.

s. This matter several announced by an oath.

t. This, that the rest be passed in silence, set forth under oath Cardinal Baronius.

CHAPTER XV.

The last year of Philip's life and his holy death.

[172] Barsum, Archdeacon of Alexandria, had come to Rome in the ninety-fourth year of this century, a legate of the Patriarch of Alexandria, that he might reconcile the Church of Alexandria, desiring to be purged from heresies, to the Roman Church: ^a and when the matter was being transacted, in the month of October he fell into a deadly disease. The disease was such that the sick man spat blood, which in the judgment of the physicians went out from the ruptured capillary veins, joined to the lung or liver: there were added to these a fever, a frequent cough, and difficulty of breathing, which vexed the sick man wonderfully: in peril from spitting of blood, the frequent cough thrust out blood: he was moreover pressed by a nightly and daily wakefulness: sleep, which is worst, came neither by night nor by day. Cordelius meanwhile doubting of his health, Hieronymus Vecchiettus, who sat by the sick man, fled to Philip; and whom he found already prepared for the Sacrifice and holding the chalice in his hands, asks, that he would be willing to be mindful of the Archdeacon of Alexandria most gravely laboring. He promises that he will pray for him. O thing wonderful to tell! As soon as he began to offer the Sacrifice to God, at once the sick man (as afterward, the times being compared with one another, it was understood) is seized by a sweet sleep, so that at the same time the blessed Father celebrated, and the Archdeacon after a long wakefulness slept; after sleep being procured for him and he slept for some hours: awakened from sleep he felt himself fare better. Philip meanwhile the Sacrifice completed; Barsum, said he, will rise from the present disease: then Vecchiettus being summoned; The Archdeacon, said he, take care to be transferred into the house of Federicus Borromaeus the Cardinal as soon as possible, there let him remain for a while until he recover his former health. When he heard these things, what counsel he should take he did not sufficiently know: for he neither dared to move the sick man worn out by a most grave disease, because he thought that perilous; nor to execute Philip's commands, unless license were first obtained from the Superiors. Destitute therefore of counsel he began to excuse himself; but to obey the blessed Father insisting and urging more sharply, as if commanded by a heavenly voice, he is compelled; and relying on his prayers and aid, takes care for the sick man to be carried in a carriage. Here I will not pass over even this. Philip had treated with Vecchiettus, that the sick man should not be brought to the house of Federicus Cardinal Borromaeus before he should be brought to him; for this he did himself for the cause of healing him. Nor in vain: by a touch he heals. for having closely embraced the man he leads him back to health; for the sick man then wholly, wetted with a sudden sweat, feels himself restored in strength, is freed of the spitting of blood; but if anything of it grew afterward, it was that which had already before descended into the breast, which it was needful to send forth. Then Philip bidding he is brought to the house of Cardinal Borromaeus; on departing he asks

the blessed Father, that he would insist on prayers, in which he had placed all hope, with God for his health. Philip nods, bids him hope all glad things and await certain health. He is not deceived: the sick man a few days afterward having slipped by plainly recovered from the disease.

[173] In the year of Christ one thousand five hundred and ninety-five, He knows the disease of one lightly sick in the month of February, when in the evening according to my custom I was with Philip, a messenger came, who said, that one of the maidservants of Cordelius's wife was calling me to the door, that she might salute and speak with me in her name: me meanwhile going out to the woman, into these words Philip at once, as I learned from those who were present, burst: O Cordelius, o Cordelius! He will die now without doubt: and that is certain to me that he will die: the time, in which he is to die, lo it is at hand. The bystanders wondered, when they heard Philip thus speaking with himself; since, as he had received from no one what the woman wished, so not even that Cordelius had fallen into a disease; for no one of men yet knew this, for on that very day he had begun to be very lightly sick. Meanwhile admonished of the man's recent disease Philip, Cordelius, again began to say, will die: and a death predicted by him. Cordelius will not recover from this disease: now is at hand the last day of his life, in a short time he will perish. But to those who were present saying; Now then, Father, if help cannot be brought to his imperiled body, let his soul at least be succored; I will do that willingly, he said, on this I will lean wholly, that the health of the body being spurned I may be at hand to the laboring soul. Not deceived in himself: Cordelius a few days afterward died of that disease. ^b What follows is no less admirable. On a certain day at early morning, when accompanied with Petrus Consolinus I proceeded to Philip; scarcely do I enter the chamber, into which no one, me keeping the door, could penetrate, when he began to say; Lo Cordelius the night before, at such an hour (he designated a certain one) breathed out his soul. But we marveling, how at last he could have learned that; the hour being noted, and one being at once sent who should learn the matter, all things are found to answer to the blessed Father's prediction. In the same year the Supreme Pontiff Clement, in the Paschal days, was consumed with great pains of chiragra: he frees the Pope of chiragra. when Philip learned this, he went to him; and when he wished to embrace him according to custom, and to take his hands; Stop, Father, the Supreme Pontiff began to say to him, and do not, I beg, come nearer; for my hand pains me vehemently. Soon Philip, I am not weary of the disease, said he, because through it you may be free a little from cares; but of the pain: and creeping to his hand, his own being applied to it, he at once drives away all the pain from it. ^c

[174] Sick he obtains strength to perform the Mass: Philip is seized by a most troublesome fever, in the same ninety-fifth year of this century, on the 3rd of the Kalends of April: the fever began from a shivering. It was so great, that he could not receive Augustinus Valerius the Cardinal, who had come to salute him, with even one word. The fever clung assiduously the whole month of April: but he kindled with the desire of performing the sacred thing, on the day of the Holy Apostles Philip and James, which falls on the Kalends of May, the day before their birthday, implores the help of so great Apostles: nor did his prayers deceive him; he leaped from his little bed, performed the sacred thing, presented to the bystanders the most sacred Body of Christ: and all these things indeed he did with such agility of body, that those who knew the weakness of his little body, could not sufficiently wonder at it; but they judged that strength was supplied to him by the Lord, which was the case, with an exalted soul. ^d For three following days afterward, not that he indulged the weakness of his body, but that he might obey the physicians, he abstained from performing the Sacred Rite. In the place of the Sacrifice, lest on those very days he should be deprived of that divine good, he received the Eucharist daily with the greatest affection of piety. The three days being passed, when he fared lighter, he began to perform the Sacred Rite by the will of the physicians: which he proceeded to do up to the day on the fourth of the Ides of May, on which day, oppressed by a new and sudden disease, he suddenly vomited at early morning, me standing by, such an abundance of blood, that like one expiring and almost lifeless he lay in his little bed, and his face grew pale. The physicians being summoned, the veins being touched and other things inspected, again spitting blood he fails, affirmed that it was over with him. Therefore since we feared, lest Philip should die suddenly; by Caesar Baronius (Federicus Cardinal Borromaeus being present and looking on) he is anointed with the holy Oil with the greatest speed: which done Philip began a little, his soul gradually returning, to raise his eyes: which when Federicus the Cardinal perceived, he admonishes Alexander Alluminatus, who was wont to sit by the blessed man sick, that he should explore from the veins, whether he had strength enough, that he could receive the sacred Viaticum of Christ; which soon being learned, Federicus the Cardinal himself carries the most precious Body of Christ to him, he is fortified with the last rites Augustinus Cusanus the Cardinal and the other Fathers and Brethren of the Congregation and very many others standing by, and at the same time weeping together over the common loss.

[175] with the greatest sense of piety: Here happened this worthy of memory. Scarcely had Borromaeus entered Philip's chamber, carrying the most holy Body of Christ in his hands; when he, although destitute of all strength, at once with the greatest voice full of tears began to cry, so that all were astonished; Behold my love, behold my love; this is He, in whom I delight: that alone is dear to me: give therefore, give me my love; give me Him as quickly as possible. And these words indeed he brought forth with such force of spirit, that he excited the bystanders to tears and admiration. And when Federicus the Cardinal pronounced according to custom, Lord I am not worthy, the same Philip repeated with a most clear voice, tears flowing for sweetness and desire of Christ copiously, saying, That I should be fed with Thy body, I was never worthy. The sacred Viaticum at length being taken; My Physician, said he, I have received into hospitality. On this very day toward evening he vomits blood three or four times, which was much and red: a cough followed the vomiting: from the force of the rushing blood it lacked little but that the sick man was suffocated. All admired the man's constancy, for in the greatest pains he appeared, not only with soul not broken on account of the greatness of the disease, but strengthened and renewed. The medicines which were used were besides the rest cupping-glasses: for these are those, into which burning lint is cast, and so their mouth is fitted to the body, and is pressed until it clings. For the rest one or another day having elapsed, and by a miracle he recovers: the physicians coming to him in the morning; Go you hence, said he, my remedies are stronger than your medicines; for when I sent from first light, one who might distribute alms to various families of the Religious, that the Sacred Rite might be performed for me; immediately the vomiting of blood remained, the pain of the heart-region and of the breast wholly ceased, I fared better, I recovered my lost strength. Then the physicians approaching, from the veins and the dissimilarity of the spittle, which he had before spat out and which he then spat out, confess that he was restored to his former health, astonished at the miracle: and from that day unto his death, he always enjoyed the best health. He continued strong in strength several days, performing the sacred thing daily, hearing the Confessions of his own; and he was so well, that rightly and deservedly the Fathers were led to think, that he would prolong his life for some years: which however, God suddenly calling him to the reward, did not happen.

[176] he signifies death pressing upon him Philip had signified to Franciscus Zazzara, who was in the eighteenth year of his age, more than three years before his death, ^e that he would not depart from life before he should disclose to him, to what state of life he was called by God. This the youth frequently recalled to the memory of the blessed man: to whom he was wont to answer, Do not be distressed in soul; I pray God for you assiduously; what He Himself will indicate to me about you, that I will disclose to you before my death. You have entrusted yourself and all your things to me, I will not deceive your faith. Wonderful to tell! Although Philip from that time, up to the beginning of the ninety-fifth year, frequently was sick, so that often in the judgment of the physicians he was believed dead; yet he never made even one word to the youth about that matter: but when he recovered from the vomiting of blood; immediately, what institute of life he ought to embrace, he explained: but that matter fell on the sixteenth day of the Kalends of June, namely eight days before the blessed man's death. Let us bring another example. Restored to his former health from that vomiting of blood, he is visited by a noble man, Nero son of Augustinus Nerus. ^f To him, rejoicing over his recovered health, I, said he, although I have escaped the present disease, to three of his disciples, and fare very well, yet that joy of the sons will be brief: for the end of the fight is at hand, and my death will be such, that when it happens, it will scarcely be perceived by anyone, and heard will scarcely be believed, and will be at first among doubtful things. The event answered excellently to the announcement. Laboring moreover with this very disease, to Germanicus Fidelis, whose work he used in many things, Enough, said he, have you been solicitous about me, and enough have you labored for me, now is at hand the end of the labors. Then taking him by the hand, What will you see within a few days! signifying death imminent to him by these words: since, a few days afterward having elapsed, from the bonds of the body, as from a prison, full of joy he flew away. ^g

[177] But receive this, no less, I think, admirable. A little while afterward, and he admonishes one gone abroad in a dream to be present; when the same P. Germanicus had to make a journey toward a fort, called Carboniano, he does not go out of the City before faith should be given him by Philip, that he would find him at his coming at Rome alive and unharmed. These things heard he asks; on what day his return would be. To whom he, As late as possible, the day before that day, on which we venerate the sacred day of the Most August Eucharist by anniversary rite. Then Philip, when he had stood a little, as if thinking what should be answered; burst into these words; Go, return. Meanwhile Germanicus on the night of that day, which precedes the vigil of the feast of the most holy Body of Christ, saw such a dream. He thought himself to be at Rome in the chamber of the blessed Father, whom he saw lying sick in his little bed, and heard saying; The end of life is at length at hand, Germanicus: and he, My Father, answered, it will not be so; for you have been more perilously sick at other times: and he, The last hour, he added, now presses upon me: take care therefore for sacred things to be performed for me. This to the sleeping man was a dream; to the waking man, a counsel. For awakened then he hastens his departure: a one-day journey seemed very long to him for the desire of the blessed Father. When he came to Rome, he found Philip, sitting on his little bed, unharmed and sound. To whom he, Have you returned? said he. I have returned, he himself answered: although it lacked little but that at the request of the townspeople I deferred my return to another day. Then Philip; As, in that you came on the predetermined day, you did quite rightly; so, if you had delayed your return, you would have acted wrongly. Nor were the words without cause: for the next

day the blessed man, beyond the opinion of all, flew away from the earth into heaven. But let us now come to another thing.

[178] likewise another by letters: Philip had given in commands to the same Germanicus ^h Fidelis, and that at the beginning of April in the year one thousand five hundred and ninety-five, that to Flaminius Riccius, a Priest of our Congregation, tarrying at Naples, he should give letters in his name, in which it should be written; that he should return to Rome as soon as possible, whom he desired to see before his death; for he had foreseen that the depositing of his tabernacle would be swift. But to Flaminius, excusing himself by letters, and asking a respite until the month of September, the blessed old man did not indulge: nay he bids him to be urged again by new letters, written to the same effect, in his name; that, on reading these, he should return to Rome, no delay being made. But when he nevertheless, at the request of Annibal de Capua the Archbishop, delayed his departure; by letters of the same still recent, as one who desired to see him, he is called back to Rome. But he, when by new impediments recently arisen he did not obey the blessed Father's command, a few days afterward having elapsed Philip departed from life. At the same time also to Petrus Consolinus ⁱ the day before his death, he seems most plainly to have signified that he would soon die. For when speaking familiarly with him he had asked, whether he would be willing to perform the Sacred Rite for him; and he had answered that he would willingly do it; although he knew there was no need, since he was very well, that prayers should be insisted on for the health of his body; The Sacred Rite, which I demand, Philip added, is that which has its name from the dead. from another a funeral rite, while well, perishes, What moreover by these words he wished to signify, the death following the next day plainly indicated. Another thing in the same month more admirable. On the Ides of May (it was that year the second day of Pentecost, celebrated for the sending of the Holy Spirit into the Apostles) when Joannes Baptista Guerra (whom I myself in my place, and he designates the day of his death: while I performed the divine thing, had substituted to the care of the blessed Father) Philip had called, and had asked what day of the month it was, and he had said the day of the Ides; The tenth day after, which day will be the eighth of the Kalends of June, the blessed old man added, I shall die. For the rest that his prediction was true, the event taught; since on that very day, after the sixth hour of night, he migrated from life.

[179] On the last day of his life he performs the Sacred Rite, Philip meanwhile, three days before his death, anointed with divine light and sweetness more copiously perchance than ever before, as one who felt himself called to the nuptials of the Lamb, performed the Sacred Rite with incredible joy and pleasure of soul daily. On the eighth of the Kalends of June, which day in that year was both sacred to the most sacred Body of Christ, and the last of his life, he performed the sacred thing, as if he sang, with joy. At the beginning of the Sacrifice he cast his eyes upon the villas situated near the Church of S. Onuphrius, as if he beheld something escaping the gaze of the eyes: moreover what he then saw, he who alone knew it keeping silent, was hidden from all. A great part of that day he consumed in hearing Confessions, and fortified many of his nurslings himself with his hands with the Eucharist. During this whole three-day period, when he rose from bed in the morning, he was never afterward, because he enjoyed firm health, he lies down on the bed contrary to custom, seen to lie down on it, except by night at the fixed hour. But on that day, which was the last of his life, when Angelus Victorius had gone to him; I have not visited you, said he, my Father, as a physician, but as a friend. Going out from his chamber; Philip, he said to me and others, fares so well, that not even ten years ago have I found him so strong in strength, as now. On the same day Philip, although he knew death imminent to him divinely, yet set forth joy in his countenance: he embraced those coming amicably; he cheerfully receives his friends: the histories of the Saints, which Franciscus Zazzara read, he heard most attentively: for he greatly delighted in such reading. Meanwhile when the Life of S. Bernardine of Siena was being read, there came to him Augustinus Cusanus the Cardinal, accompanied by Hieronymus Pamphilius Auditor of the Rota: there came to these a little after Spinellus Bencius, a man of most upright life, first Bishop of Montepulciano. These, the divine Office being recited with Blessed Philip, remained there so long, until the day inclined toward evening; night coming on each went back home.

[180] About the first hour the holy man supped with his accustomed parsimony: and no disease appearing toward night, after supper he was as well as before: no sign appeared in him, which made not only of death, but not even of the lightest disease the lightest indication; he was moreover so glad, that you would believe all other things, than that he himself would migrate from life a few hours afterward. When he was in his little bed, sufficiently aware that the last hour was at hand for him, he first began to say to the bystanders; Lo we all die. Then he asks what hour it is: and when he had learned that it was the third hour of night, at once, as if he spoke with himself, he said: It is the third hour, but if to this two be added, it will be the fifth hour; if three, the sixth. Then turned to us; Go you to bed. But while he said these things he bore himself so strongly, that it sufficiently appeared from his words and deeds that he exulted with great joy, as one who now fully enjoyed heavenly pleasures. Therefore we who were present, suspecting no peril at all, departed to bed. About the sixth hour scarcely had sleep embraced me, the hour foretold by him being now come: when suddenly awakened, I feel Philip walking about. Struck with fear I rise from my little bed most swiftly, with no less swiftness almost half-naked, covered only with a long tunic over my undershirt I run up; and find him sitting on his little bed; whose throat was so filled with blood or phlegm, that its force could rightly and deservedly be feared. When I beheld this, I ask what had happened to him. Who soon, My last hour, said he, is at hand: I now begin to die. For the rest since I was alone with him, nor could I alone bring help to one needing it, he is seized by a new spitting of blood, I flew at once to Alexander Alluminatus: he with no delay interposed followed me. Meanwhile while the physicians were awaited, since the force of the disease urged, we applied cupping-glasses without iron to him, we had recourse to rubbings, we began from the arms and legs, we abstained from the chest; finally with a bandage, to suppress the blood, we bound the hips, the arms, and the legs: although many medicines were applied, yet there was none which profited him. Philip spurned no remedy: within a quarter of an hour or a little more, the phlegm, which had descended into the throat, remained: there was no fluxion, the throat free, his speech running expeditely and very easily; you would believe him to have escaped the peril of death.

[181] But these things were brief; since he turned to us; If, said he, brought to his last extremity, other medicines are not available to you, remain, since I now begin to struggle with death. Which said, that he might be free for himself, he was silent. But the nearer he approached his last, the more openly he indicated to the bystanders that he despised death. For upon the little bed where he lay, as if he provoked it to a fight, he raised himself like one sitting. He continued so long in that habit of body, into which he had then composed himself, until he breathed out his spirit. The last hour was now at hand for Philip, when all the Fathers run up; and whom a little before they had left alive and unharmed, his own being present and mourning, they find almost dead beyond opinion. Hence tears at once begin to fall to all for grief, as to boys. There was no one who did not mourn the loss of so great a man. And who, beholding Philip dying, could have held back his tears? who, forgetful of himself, loved nothing more than to profit others. Meanwhile the Fathers, weeping inconsolably over their common parent, his soul Caesar Baronius, mixing tears with prayers, commends to God and the Saints according to custom: which done, admonished by the physician, that death was pressing upon Philip, soon turned to him; Hey you, my Father! he began to cry, what is the cause, that you say no word to us? Let the Father, I beg, address the sons, whom he begot to Christ with so great labor: let him snatch, I beg, from the sons so great a grief or at least diminish it: when the Father shall have bestowed a blessing on the sons, he most placidly expires. then will he diminish their grief. Philip having heard these things, at once raising his eyes to heaven, prayed a little for the sons. The supplication completed, having beheld the bystanders, as if he fortified them with his blessing, having suffered no even the least distortion of his members, without any sign of trouble, stronger now than death itself (whose very name the rest dread), he most placidly breathed out his soul, on the eighth of the Kalends of June. There was in that year a day, celebrated for the solemnity of the Body of Christ, within the sixth hour, that the event might answer to the prediction, in the year of the Lord one thousand five hundred and ninety-five.

ANNOTATIONS.

CHAPTER XVI.

The deeds after his death, and the burial.

[182] At that very moment, in which Philip expired, he showed himself to many. ^a To a certain Virgin, who follows piety excellently, as soon as he departed from life he offered himself through a dream: A moment after his death but to the woman, drawing out a discourse with him about I know not what scruples at greater length; Let me go, said he, for I am on a journey; they (he meant his nurslings) have now enough, and more than enough, delayed me. Having uttered these things, he went away on high. At the same hour, and even at the same point of time, another virgin ^b consecrated to God, the Saint showed himself to two pious virgins, saw in her rest the blessed Father, clothed in a white garment, gleaming with heavenly light, in the midst of two youths, who said to her; I, as you see, am carried up to heaven to the rewards of my labors: do you therefore take care according to your strength, that you keep to your death the manner of life which you have begun: for if you do this, you will be a partaker of the same felicity with me: nor is there any reason why you should fear, I will pray the Lord for you assiduously: and these things said, he went away from her eyes. Then the virgin, awakened from sleep, at the same time marveling, at the same time glad, when for a long time she revolves in vain within her soul what that vision portends; then at last what remained of the night, wholly fixed in the thought of that matter, she passed sleepless: but the day whitening, when a messenger came who said, that Philip had died at that hour, in which the vision had been offered to the virgin; the woman soon understood, what the nocturnal vision showed. Wherefore made more cheerful, Philip from that day,

as a most holy man, now enrolled in the assembly of the Blessed, more and more revered. There is a certain man noble in piety, ^c whose name, lest I offend his modesty, likewise to a noble man. I pass over in silence, who has his dwelling in one of the cities of Italy, which is distant from the City about a hundred miles; he at the same moment, in which Philip departed from life, uncertain at first whether waking or dreaming, saw the blessed Father clearly and distinctly, who said to him; Peace to you, brother, my journey is now to a more august place. Scarcely had he uttered these things, when he, awakened from sleep, no longer doubting that he was not sleeping, seemed to see the same one: who with glad brow and countenance frequently repeated those words; A more august place I now seek; to a more pleasant place I now proceed: and these things said, he slipped away from the eyes.

[183] Philip's body meanwhile, washed according to custom and duly clothed in Sacerdotal vesture, The body being carried into the church, is carried on the shoulders of the Fathers to the church, about the seventh hour of night. All of the Congregation followed the bier; those who were not hindered in carrying it, encircled the body with burning tapers: along the way Psalms were sung by turns: it was such a spectacle, that it drew tears from all. Philip's death being spread, the greatest concourse at once of all orders began to be made, to visit his body: those who came, could satisfy neither their souls nor their eyes with the most pleasant aspect of the blessed man. an immense concourse is made. There venerated the holy Father's body lying in the bier the Most Ample Cardinals of the Holy Roman Church, Archbishops, Bishops, and Prelates of every kind, Religious, Princely men, and very many chief women. No one was seen to approach, who did not venerate the sacred body of the blessed old man: those who were present, gathered around the bier, fed themselves wonderfully with the most pleasant sight and memory of Philip: nor were there lacking those who with assiduous tears and frequent sobs miserably lamented the death of so great a man, the loss of so great a parent: nor was anyone of so hard a soul, but that reverent with the greatest affection of piety he kissed his hands, and touched the sacred relics with rosaries, hand, and kiss. It was to be seen the holy body, wholly strewn with roses and flowers: which soon being taken away by the flocking multitude, were carried home for piety's sake; nor had the Fathers as many roses for adorning it, as there were those who took them away for themselves as a remedy for diseases. It was wonderful moreover how much all in rivalry strove to have at least a little of the garment, that they might keep with themselves something of the relics of the man of God; nor could the Fathers apply so great diligence, in guarding it lest anything should be filched, as would have been enough, as was afterward learned.

[184] Meanwhile night coming on, the doors of the church being closed about the third hour, the deceased's body was dissected both for the cause of inspecting and of disemboweling it. At the dissection there were present, called by the Fathers, Angelus Victorius, Josephus Zerla the physicians, Marcus Antonius Bellus, Alexander Alluminatus their assistants: there were present of ours Germanicus Fidelis, Julius Savera, Joannes Baptista Guerra: of outsiders Franciscus ^d Zazzara, Spinellus Bencius, and others. I was not present at the dissection, the hand being moved he covers the private parts, not only because I could not have borne that spectacle, but also because at the beginning of the dissection I felt myself oppressed by a sudden illness. This admirable thing happened during the dissection, in which especially God seems to me to have confirmed his virginity. The dissectors had now come together for the cause of disemboweling his body: there were present many of the Fathers. And when they had stripped the deceased's body, that it might be the more easily dissected; the hands of that bloodless body and destitute of breath (wonderful to tell) began to move above the powers ^e of nature, and to conceal those parts of the body, which it would have been unbecoming to show when he was alive. When it had done this once and again (especially at the time when it was needful to move the body) Angelus Victorius, who had perceived it, exclaimed with a most clear voice, that all who were present might hear; O excellent purity of the man! O exceptional chastity! See, I beg, a man, whom the soul has left, covering his own private parts. The same also to have happened wholly while his body was being washed, was observed by the Fathers who were present.

[185] The front part of the chest being opened, there were found, those who were present marveling, two ribs found broken by divine power, two ribs of the left side, faulty as they call them, broken: these were the fourth and fifth. The fracture appeared in the front part of the breast, where the ribs end in cartilage: the ribs were so elevated, that all professed that they did not only equal the size of a fist, but even surpassed it. That this was a divine remedy, by which the palpitating heart should not be injured, who would deny? for neither a fall, nor a percussion, nor any force ever preceded, by which it could have been effected; nor was there any pain however small, nor did any inflammation arise. This very fracture of the ribs moreover, against all the reason of medicine, he sustained for more than fifty whole years without any sense of pain. It had its beginning from the excessive force of divine love, and the supreme ardor of his heart, by which while contemplating he was especially affected. These things the physicians ^f long and much revolving in mind, came at length unanimous into this opinion, that they affirmed under oath by word and writings, that that fracture of the ribs had befallen the blessed Father divinely, and that for many causes; first lest, being free for contemplation, by the force and abundance of the divine heat, he should be extinguished by a sudden death; then that the heart, sustaining the most ardent surges of love, might acquire for itself a more spacious place; then that the lungs might more easily and beyond custom dilate themselves: lastly that, by the benefit of the more spacious place, the lungs might carry as much new air to the heart, as should be enough for cooling it.

[186] The chest being opened no defect appeared in the vital organs. ^g When the heart was inspected, it appeared large and more muscular, the heart whole and larger than usual; beyond what it is wont to be: that it had been so effected by the heat, overflowing on account of the force of the fervent spirits, Andreas Cesalpinus and Antonius Portus confirmed under oath by public testimony. Then the arterial vein (as I received from the physicians and others of the bystanders), whose action is to carry blood to the lungs, that there attenuated with air it might be transferred to the left ventricle of the heart, for the cause of nourishing and cooling it, was found double as large, as nature is wont: the intestines are taken out. since Philip had need to use it more frequently, to carry new air and new spirits to the heart, that the heavenly fire might be able to sustain those supreme ardors, with which it assiduously abounded, without detriment of health, not to say peril of death. Then the heart, whose skin was cut, being inspected, in the pericardium, which like a capsule envelops it, Angelus Victorius and Josephus Zerla being witnesses, ^h no water was found: which the most noble physicians confirmed by an oath to have been consumed by the ardor of contemplation. But in the ventricles, of which there are two parts situated on either side, like two ears, no blood, the same Zerla being author, appeared. The inspection of the breast being at length completed, without grave odor, the holy body is left empty of intestines. These (namely the heart, lung, liver, spleen, and entrails) enclosed in an earthen basin, were laid up in the sepulcher, built for burying the Fathers, and buried with earth: but that very one for the following day, that the people might be satisfied, had to be left exposed in the church to the eyes of all. The concourses made the next day far and much surpassed the concourse of the prior day: for the more the blessed Father's death was divulged, the more frequently a multitude of all orders flocked together to visit him.

[187] The next day at the body there are healed, While the blessed Father's body lay in the bier, his excellent deeds, predictions, and miracles were narrated everywhere by those, who either themselves had beheld and experienced them with their eyes, or had learned from most faithful witnesses: while this was being done, to the old miracles new miracles are soon added. Augustinus Magistrius of Rome labored, for about seven years, with scrofula born in the neck, whom by no art the physicians had been able to heal. ⁱ In the neck there were two ulcers, of which that which clung to the left side, incurable scrofula, descended deeper, penetrating even to the bone; and from it much humor assiduously came out, which seemed to be between gore and pus, which humor so flowing excited those beholding it to nausea. He, when he hears that the holy man gleaming with miracles had died with ours, soon flies to our church; coming nearer to the bier, prostrates his knees on the ground; venerates the sacred body: then rising from prayer, kisses the deceased's hands, having promised himself certain health from that touch. Nor did his piety deceive him: for as he applies the Blessed one's hand to the neck, where the disease settled, he is at once healed. His younger sister Margarita, oppressed for six whole years with the same disease, is brought to the church by her mother: ^k but when on account of the crowd, an effort being often made, scarcely was space given her for approaching the sacred body; weak eyes, at the importunity at length of her mother, carrying her in her arms, she is conveyed to the bier. There applying to herself one of the deceased's faulty-part hands (for to both of the blessed man's, the chalice and the multitude hindering, and a Princely woman coming, she could not) she perceived that the whole disease had at once departed from her (the other, to which Philip's hand had not been applied, not being healed). Their parent, by name Alexander, ^l more than sixty years old, suffered for two months now a fluxion descending from the head into the eyes: in the evening he could not bear even kindled torches. He therefore, fearing lest on account of the humor assiduously flowing he should lose the keenness of his eyes, ran to visit Philip's body, and applies his hands to his eyes: which while he did, he suddenly began to fare better; and in a short time, no medicine at all being applied, he plainly recovered from the disease.

[188] Epiphania Colichia of Recanati, ^m in the fifty-fifth year of her age, a difficult asthma, had labored with so troublesome a difficulty of breathing for about seven months, that, pressed by the greatest straits, she could not only not draw her breath, or scarcely form a word, but not even breathe without sound and panting, nor rest by night, nor lie down in bed. There was added this also, that she was compelled to hold her head high in bed, since she drew her breath only with an upright neck: walking moreover, as well as ascending, exhibited to the woman the greatest trouble. Therefore she, excited by the fame of Philip's holiness and miracles, soon came to our church, as best she could with difficulty: before the bier resting on her knees she earnestly prays the blessed Father, with what ardor of soul she could, tears arising, that he would restore her to her former health: then, when she had prayed a little, the roses being taken which were around the holy body, and these being placed full of confidence over her stomach, she at once perceived that health had been restored to her. To Artemisia Chelia ⁿ a hard and resisting little tubercle had arisen in the joint of her left hand: a deformed swelling, that kind of disease the physicians call a ganglion or knot. The tubercle began from a very small thing, and long and little by little so grew, that it did not only fill out the size of a nut but exceeded it, and almost equaled an egg. She therefore, Philip's death being spread, to venerate his

body went in haste: she at once applied the affected hand, on the part where it was free of disease (which would shame the men who stood by), to the sacred relics: then taking the roses from the bier, she strives to expel the disease by rubbing. When she had done this with pure faith, and with this mind that the blessed Philip would obtain for her health of body, the ears of God lay open to her entreaties: for the disease in a short time, aided by no medicine, vanished. The head of a girl, born of a noble place, Maria Justiniana by name, scab or pustules had occupied. ^o The disease had advanced in a circle; a scab of the head, it could not be helped by medicines. Her mother, the death of our blessed Father being learned, soon brings her daughter to his body; having prayed God, that for his merits He would recall her to her former health: then the hairs being secretly and stealthily cut from his head, she carried them, like a great treasure, as if now secure of her daughter's bodily health, glad home. When she came there, she soon gently rubbed the girl's head with Philip's hairs; while she did this, I ask you, she said, holy Philip, that for those thoughts, in which you were assiduously engaged, that you might profit the faithful of Christ, you would confer on my daughter the health which I expect. Nor did her piety deceive her: for from that time the girl fared so much better, that in the space of three days she perceived her head free of that contagion, only one ulcer being left in the middle part of it, like a copper coin, which we commonly call a quarter, from which pus or gore came out assiduously. But since for that the pious mother used the same medicine wholly, human remedies being spurned, in a short time that ulcer also vanished.

[189] The body after three days being buried, The three days being passed, it seemed good to the Fathers to lay up the deceased's body, enclosed in a wooden chest, near the high altar in the common sepulcher. When Federicus Cardinal Borromaeus, most zealous for blessed Philip, learned this, he bore it very ill; deeming it unworthy that such and so great a man, whom God had illustrated both with miracles and with virtues, whose excellent holiness of life and of death all posterity will behold, should be buried in that place. Therefore he soon began to treat with the Fathers, that they should take care for him to be laid up elsewhere more honorably according to the dignity of so great a man. The matter being communicated with Alexander Medici the Cardinal, he is transferred for a time into a higher place: which indeed by a divine rather than human counsel was done, the event taught; namely that he should be given to burial in that place, which he himself a few days before his death seemed to have predicted, though in obscure words. But that Philip's body might be laid up more becomingly, there was constructed, by the command of the same Alexander the Cardinal, a new wooden coffer: into which clothed in Sacerdotal vesture, the sons weeping together, he was cast. the appearance of the living being in no way changed, It seemed wonderful to many, that the body, although for three days now it was void of soul, yet retained that very appearance which it had before: you would think him just dead, or rather still breathing. The cold members had not grown stiff to the dead man, as we see happens to bodies lacking sense and life; but like those of the living were bent into almost every motion: the flesh was felt soft to the touch as a boy's: lastly over the chest, where the body rests, an arched wall was built by the workmen. The place of burial, from the time when Philip was first buried there, began to be held in great veneration by all, and is held at present. There are seen affixed to his sepulcher golden, silver, and waxen images; votive tablets also, most certain proofs of the miracles wrought there.

[190] There was a certain woman of most illustrious birth, abounding in piety more than in riches, one of those who frequent our church: she when in the first days of Philip's death she prayed near his sepulcher, at once felt an odor breathing thence sweetly and pleasantly: a heavenly odor is diffused. by which wonderfully refreshed, when she thought within herself, whence it could flow; she found at length, astonished with stupor (because there was no flower there, and no thing which breathed so great an odor) that it flowed from Philip's body, anointed with no unguents or embalmed with balsam. There was a sweetness of odors, [p] such as are breathed from flowers, roses, violets, and others of that kind. But she who narrated this matter under oath (it was Julia Ursina, a woman desirous of sublime things) seemed a new Paula, burning with so great charity toward the poor, that she undertook to protect them even with peril of her health. She had made such progress in spirit, that she appeared wonderful to all. She at length called by the Spouse, filled out her last day in the month of September, in the year one thousand five hundred and ninety-eight. But to have narrated these things summarily and hastily about so great a woman, although it is enough for the history, is not enough for the soul. What else? what, I beg, did the sweetness of the diffused odor indicate, except that that body had shrunk from all foulness and corruption, while it lived?

ANNOTATIONS.

p. That from the bodies and sepulchers of the Saints a wonderful sweetness of odor was wont frequently to emanate, the most weighty Authors have handed down to memory. Let the reader see S. Jerome on Hilarion, Angradus on S. Ansbert the Bishop, Iso on S. Othmar, Egilhardus on S. Burchard the Bishop, Hildegard on S. Disibod the Bishop, Osbert on S. Dunstan, Theodoric on S. Dominic, Pope John XXII in the letters of the Canonization of S. Thomas Aquinas, John Brugmann on S. Lidwina. Of other holy men you will frequently find the same also.

CHAPTER XVII.

Various miraculous graces, after the Saint's burial, done to those devoted to him.

[191] But this is not to be passed in silence, that at Philip's death, which had happened three days before, when a certain man of excellent nobility lamented inconsolably in the very chamber of the blessed man; The Saint invoked drives away sadness, now not yet a quarter of an hour had passed, when he felt himself suffused with immense joy: wherefore turned from great mourning into great joy, alacritous and glad he departed thence. The same man, when he was pressed by great cares, because he could not accomplish I know not what matter, very great and of the greatest counsel, which he was transacting, went to Philip's sepulcher, applied his breast to the monument. Nor in vain: for he began to feel within that force of heat and those affections, which he perceived from the embraces of the blessed Father, when he lived, an abundance of sweat flowing from all his members. Nor did the matter stop here: he is freed of all that fear sooner than hope, and the outcome of the matter which was desired happened. Nor are there lacking of outsiders, who from this alone that they visit his sepulcher, are affected with a certain unusual joy and pleasure, tears flowing, not indices of sadness, but of piety.

[192] Claudius Nerius, ^a some space of time after the blessed man's death, had labored from the kidneys or from the sides, the pains of nephritis are cured, toward the right side most gravely for two months now. It was a pain, which was intensified daily; and by it the sick man was so miserably consumed, that if it happened that he was moved by any necessity, overcome by the greatness of the pain he was compelled to cry out, to lessen the pain somehow. There came meanwhile to the disease a new pain, the old one remaining. For Nerius began to labor sharply from the left knee. When he had sustained the recently arisen pain for three or four hours, fearing lest if it so increased it should deprive him of sleep, like the older pain, from which a few days before he had labored in the joints of the left hand; human help being despaired of, and gout of the knee, he turned himself to the divine; for each pain pressed vehemently. Therefore when he applied the linen head-veil of the blessed Father, and the case in which something of his hairs was enclosed, to the affected parts, at once all the pain being dispelled he is healed. Meanwhile Nerius, mindful of the benefit received, narrates the miracle the next day to all his friends flocking to him: but when there were not lacking those who said, that it could have happened by the powers of nature, or perhaps had even happened; by God's permission it came to pass, that the next day he was oppressed by a new pain (it settled in the right knee) as vehement as the former. Then Nerius, that he might the more easily recognize that the older ones had departed by divine force, not by human help, resolves to resist the new one bravely: and determines to sustain it until evening: he plainly refuses to apply B. Philip's relics to the affected part: for he had learned by experience, that such pains, the more the day inclines toward evening, become the more vehement and acute. the relics being applied: But when, night coming on, that pain, to which a swelling had been added, was wonderfully augmented; and was now so great, as he could scarcely sustain; suspecting lest he should again be pressed by a new vigil, he resolved to use the same remedy to dispel the disease: which while he did, at once all that pain and all that swelling vanished. Thus by a double miracle the joy of Nerius and his household was doubled, and Philip's holiness was more clearly proved.

[193] Fr. Simon the Capuchin labored from the arms for ten months, ^b of which disease the origin was from cold; but the condition of the evil so wretched, a torment and incapacity of the arms, that the sick man could not only not bend his hands behind his back, but scarcely even lift them on high. The saving Host, when he performed the divine thing, he lifted only with great labor: he could not put on the Sacerdotal garments for the sacrifice of the Mass, unless aided by another's help. These a pain, and that indeed most grave, followed, which urged assiduously; but in the left arm, which was more affected, it was felt more vehement: for this part was so faulty, that he could not apply it to his head even with the zeal of rubbing it. It had come to medicines, but no one of many ever profited the disease. And when the matter proceeded for the worse, the sick man came by command of the Superiors to Rome, in the month of June, in the year one thousand five hundred and ninety-five. There, Philip's death, which had just followed, and his miracles being known; placing very much hope in the blessed man's kindness, he asks Montes Zazzara his brother, who was of Philip's nurslings, that if anything of the blessed man's garments remained, which he might apply to his faulty members, he would not be reluctant to lend it. He moved by these furnishes some of Philip's hairs, and a piece of cloth imbued with his gore; he reverently receives it: then having gone out from Rome, no medicine being applied to the disease, he came to the town of Campagna; where on a certain day human remedies being now dismissed,

because they profited the disease nothing, he resolved to flee to the Blessed one's help. a draught of the Saint's hairs being drunk. But, that he might the more easily be made partaker of his vow, he resolved the next day, his sins first being laid open by Confession, then the Sacred Rite being performed, to ask God this one thing earnestly, that by the merits of Philip His servant He would restore his health. The following day returned, the Sacrifice completed, into his chamber, having soon taken some of Philip's hairs, and these being cut small and mixed with water, he prostrates himself on the ground. There reciting first to the image of Christ the Lord's Prayer and the Angelic salutation, then signing the cup with the sign of the Cross, at last he prays the blessed Father intimately and from his soul, that he should expel the pain from him: to his prayers he adds a vow, that if he obtains for himself health of body, he would perpetually keep a fast on the vigil of his death. The supplication completed, he takes the cup into his hands full of confidence, ^c applies it to his mouth, drinks it, is healed; he moves each arm with easy trouble, bends them behind his back, folds, extends them; he feels his right plainly thoroughly healed, his left also now greatly injured he advances to its uses; whither he wishes, he bends it; wherever he turns, it follows; but so, that he was pressed by a certain light ^d and that very brief pain; which finally he, the same remedy being used, not much after plainly expelled from it. Simon therefore glad at so great a benefit, thanks being first earnestly given to God and blessed Philip, narrates the whole matter to his friends, extols with praises the blessed man's help proved once and again; the miracle thence divulged, and celebrated by the discourses of many. By that occasion the devotion to Philip began to be increased, and daily by the occasion of new miracles is increased, and will be perpetually increased: for thus will be honored whomever the King shall wish to honor.

[194] Marcus Antonius Maffa, ^e a man while he lived for the integrity of his life and skill in matters known and dear to all, on the third of the Nones of August, Colic with gravel, in the same year one thousand five hundred and ninety-five, is seized by pains of the colon, whose origin was from stones. On a certain night the pains increasing, he was brought to that point, that he could take not only not so much, but not even so little of rest. No remedy profited the disease: the vomiting and heat, which were wont to be a part of health to one affected with this kind of disease, profited nothing and helped nothing. Meanwhile wearied by the vehemence of the pain, his strength weak, the remedies of the physicians being tried in vain, he places himself in bed after the sixth hour: he implores the help of blessed Philip, in whom alone he had placed all hope of his cure: Nor delay: when he insists on prayers, soon he is seized by a certain light and sweet sleep: he slept for an hour; awakened a stone, which filled the size of a kidney-bean, came out: it was a little larger than any other, which before that time had fallen out. Maffa marvels at the so swift outcome of the matter: and the greater admiration seized him for this, that while it happened to him to labor from the stone; a stone, although smaller than this very one, yet when it was torn from the kidneys, torturing the man more than two days, descended at length to the bladder; from which both a hot and sharp urine, and an inflammation of the bladder was made; then at last, two or three days having elapsed, that stone came out.

[195] and a lethargy are healed, The same one when the day before the Nones of August, of the same week, the Sacrifice completed he had drunk a cup of cold water fasting; that being drunk, he began to be pressed first by a shivering, then by a pestilent fever, to which a continuous sleep (the Greeks call it lethargy) had been added: the beginning of the disease was with the moon increasing. This moreover indicated that the sick man was not far from peril, that neither by vomiting, nor by a moving of the bowels, nor by another way, was he felt to be relieved even the least of the force of the sleep by which he was oppressed, and the pain of the head by which he was afflicted. Meanwhile, when by the counsel of the physicians he suffered blood to be drawn from him a vein being cut, nor did that letting of blood profit anything, his life began to be doubted by the physicians themselves; since the sick man, by nature not dry, but full of juice. Night coming on Maffa fleeing to Philip's help, soon saw such a dream. He seemed to himself to be in a certain house, which was being consumed by fire; and in it to discern men, who leaned with all effort upon overthrowing and demolishing it: and while that demolition was being made, that two were with him, who with flight (because they were strong in strength) strove to take themselves from the present peril, were suddenly oppressed by a part of the falling wall: then he terrified by these things firmly believed that he must die; and anxious in soul for sickness, what counsel he should take about this matter, he knew not. Therefore he oppressed with grief and sadness, Philip is present, who, after a pleasant vision, as if he chid the youths who were demolishing the house, began to cry: Save Maffa, Save Maffa, repeating the same words twice. Nor in vain; for he at once saw himself drawn out from that peril sound and unharmed, and that the vision had been true the event taught. For the next day, freed wholly of the fever and the remnants of the disease, which even the fever being shaken off are wont to remain for some days, he feels his former strength restored to him: soon sound and vigorous he leaps from bed. But the physicians, by no means ignorant how perilously Maffa had been sick, confirmed that he had wonderfully recovered.

[196] Maffa meanwhile, not unmindful of the benefit, comes to the blessed Father's sepulcher to render his vows; a votive tablet at the sepulcher being witness. and thanks being earnestly given to God and Blessed Philip, first affixed to the sepulcher a painted tablet, marked with this inscription.

I. C. R.

To B. Philip his Liberator M. Ant. Maffa, a Priest of Salerno, On the Nones of August 1595.

When a most vehement fever had invaded me, I saw at night enclosed in a house by ruin and fire, having no refuge of escaping: two, who seemed to be with me, taking counsel for themselves by flight, were oppressed by a wall and died. While thus terrified by fear I awaited death, I saw and heard B. Philip, repeatedly commanding those who were demolishing the house, with these words: Save the Abbot. The next day the fever left me, which referring as received to his merits and prayers, I have wished to be attested by this tablet, in the name of the Father, and of the Son, and of the Holy Spirit, and to the honor of the same B. Philip. Amen.

[197] grave pains are cured, Rodulphus Silvestrius, flourishing in the science of medicine, suddenly oppressed, on the 3rd of the Ides of August, by most grave pains of the stomach and other savage symptoms, ^f when he had no protection from medicines, judges that it must be sought from other things. And so mindful in the very peril of the blessed Father (for his health was now in a strait) he confidently implores his help. Which done, he at once fared better; and soon seized by a sweet sleep, he slept for one and a half hours: awakened, he felt himself free of all that disease. Then visiting reverently the blessed Father's sepulcher, he hung up there a votive tablet marked with this inscription, a most certain indication of the miracle to posterity. While by various and savage symptoms I feel myself dying, B. Philip's help being implored, sleep seized me at my prayers, and at once I recovered. In that very year Hieronymus Pamphilius, ^g Auditor of the Rota, falls into a disease: the disease a pain of the head so vehement followed, that the sick man was scarcely of his own mind: but when he put B. Philip's head-veil on his head, it was done divinely, that he at once drove away all the disease from himself.

[198] the peril of sinning is escaped, This also was held for no light miracle. A certain youth Stephanus, in this very year, likewise in the month of August, when passing the house of an unchaste woman he had at her call gone to her, and by her was impelled to crime; and he distracted with a doubtful care, knew not whither he should turn; thinking it base to assent, perilous to dissent; was now near to falling, had not B. Philip succored him: whose hairs and a little piece of linen enclosed in a case he had at his neck, at once he feels his breast struck, his heart compressed, and at the same time hears Philip's voice; See what you do: go hence, lest you destroy yourself. ^h By which not doubtful indications of the Father aiding him being moved, an effort being made he slips from the woman's hands: which all the youth, referring (as was fitting) as received to Philip's charity, dedicated a votive tablet to the sepulcher, which is beheld there, both a memory of the peril avoided, and a notable monument of so great a miracle.

[199] fevers are driven away. In the same year, September beginning, a chief woman Isabella Priorata, by night is seized by a slow fever: the fever was such, that it was intensified assiduously: to the fever a most grave pain of the head was added, such as she had never before sustained; and it grew so far, that it lacked little but that it moved a delirium. ⁱ Therefore when her household perceived the sick woman faring worse, they resolved to try other remedies. And so at the third hour of night they secretly put under her head the reliquary case, in which a piece of cloth imbued with the blessed Father's blood was enclosed, by a good guile; for this becomes a most present help to the sick woman. For she soon is seized by a placid sleep, sweats, and awakened in the morning finds that all the disease had wholly departed from her; she gives thanks to God and B. Philip himself for God's sake, from whom she rejoiced she had received the benefit. In the same year and month, a fever had fastened Eugenia Mansueta ^k to her bed. While she was scorched with a vehement heat, she bids water to be brought to her: brought, a piece of the blessed man's cloth being cast into it, when she drank it, the fever was extinguished.

[200] Fallen from a height and her whole body broken, In this year also September passing, Drusilla Pocaria, when she set out the linen clothes, which she had cleansed with water, to be dried by the rays of the sun; it happened by chance, that falling headlong from a very high place, she dashed her body most gravely. ^l The height of the place, whence she had fallen, was about twenty-six feet: the pavement, on which she had come down, paved with bricks lengthwise, by the age of time now in great part eaten away and consumed. That it had come to the last extremity her bruised and broken head attested; her right eye so affected, that all thought, if the woman should escape from the disease, which was believed by no one, she would be wholly deprived of it; and that eye was not in its place. The same moreover indicated her nostrils broken and bruised; the much blood, which assiduously was carried from her mouth, and which could not be restrained; her jaws too much swollen, her lower lip cut (for in falling she had received two wounds, one in the lip, of which we speak, proceeding to the chin and teeth; the other in the inner part of the left hand, we call it the palm) the teeth lastly, which neither seems to be omitted, on account of the blow were all moving, there was peril lest they should fall out. And that was the most wretched state of the wretched woman: who when her step deceiving her she fell headlong, taken up at once for dead by the hands of acquaintances and kinsmen, was hastily carried into her chamber, and placed in her little bed her body broken: where scarcely half-alive on account of the force of the disease she heard not, saw not, spoke not: and now the report of her death was carried through the neighborhood, as if she had been killed by the fall.

[201] after the husband's vow, But at the time when this happened, Antonius Fantinus of Faenza her husband was away from home. Excited therefore by a trembling messenger of this matter, he flies to the sepulcher of Blessed Philip; there his knees being placed

he lifts his eyes and hands to heaven, full of tears earnestly invokes the blessed Father; mixes a vow with his prayers, that he would bring a painted tablet to his sepulcher, a monument of the miracle to posterity, if he would save her, whom no human art could save. The supplication then completed he came home, found his most dear wife near death. Meanwhile a physician is summoned, whose name was Antonius Francus. He having contemplated the woman's state, soon proclaims that it is over with her: her health being despaired of, the wounds, lest he should weary the woman with new pain (which would assuredly have been necessary), he by no means dared to cleanse; for the cleft lip, only with the white of an egg; for the hand indeed, with no medicine at all; for the eye he used a plaster, which the physicians call white-mild; and with these medicines he succored the woman, because he believed her dead; so, I think, the Lord permitting, that He might make manifest the glory of His servant Philip. The husband, solicitous on his wife's behalf, was wont to frequent the blessed man's sepulcher daily; there to implore his help, to weep tears copiously. Nor did his faith deceive him: for on a certain day, he praying, Philip suddenly met his dying wife. At whose coming she at once suffused with immense joy, reverently implores his help. the Saint appearing, Then he takes into his hands a clean little handkerchief, which was of use to him; applies it to her mouth, gradually puts it into her throat, and thence a little after draws it out sprinkled with blood and gore; and while he did this; Dismiss, he said, fear; for this disease will not drain your life. she is wholly healed: Nor delay: from her head and face soon all the defect and all the sickness departed. But her husband coming, that he might visit his wife, the blessed Father suddenly departed from her eyes. From which thing the woman made sad, because she hoped that all the disease, if he had not departed, would be dispelled, gave herself to tears. Antonius asks her weeping, what it is that she weeps. To whom she, May God forgive you: if you had not come, blessed Philip would have dispelled all the disease from me: for from the time you attempted to enter the chamber to me, he at once went away on high. She narrates the vision, sets forth the miracle: there comes meanwhile the physician, who when he sees the cut lip consolidated with no medicine, professes that it must be reckoned among miracles.

[202] Then the woman's left knee, that the miracle might be more illustrious, her swollen knee swelled so far, that it filled the size of a very large loaf. When the surgeon resolved to open it with an instrument; the woman terrified obtains that that incision be deferred to the next day. And so the following night she invokes B. Philip as suppliantly as she can and implores, that he would bring her help. To her praying and waking he again offers himself glittering with heavenly light: he takes away the plaster placed on the affected part, ^m drives away her fear, brings the knee back to its former state. Drusilla, when she sees that part thoroughly healed, is cured by him appearing again; calls out to her husband; asks him to hasten thither, about to see an excellent and illustrious miracle: she renders to God and Blessed Philip the greatest thanks she can: to the physician who at daybreak had come with this mind, that he might make a hole in the swelling part, from which the gore might come out; Cut, said she, perforate, slit, do what you wish, there is no defect for me in the knee. He having heard these things, only surveys with his eyes the faulty part, examines it with his hand; finding it thoroughly healed to the touch and to the eyes, marveling proclaims that a new miracle had been added to the old miracle. Then the woman desirous of leaping from her little bed, asks again B. Philip, who seen a third time makes her rise. that he would be willing to succor her. Nor did she fall from hope: for to her waking he again offered himself to be seen (and the woman affirmed that he was of so great beauty, that no appearance could be even imagined more adorned) and her members being taken by his hand he extended them, he makes the beginning from the head and shoulders: which done he slips from her eyes. Then Drusilla, the day now dawning, congratulating rises from bed: tears arising for joy she makes no measure of giving thanks to the blessed Father. That disease continued less than ten days.

[203] Flammetta Nannonia (this the woman's surname) being in the fifty-fifth year, when she was on a journey, A foot crushed by a wheel is healed, is driven to the ground by the force of a certain vehicle: ⁿ and when she could not rise thence, one of her feet is pressed by the wheels of the vehicle: which first swelled: then to the swelling at once a great pain was added. When she could not stand on her feet, she is placed in her little bed; physicians are applied, the painful part is fomented with various kinds of medicines. But all in vain: for that place had not only pains and continual prickings, but even a fracture and an infirmity of the nerves. Meanwhile, when she had sustained that evil for about eleven months, she felt herself at length divinely impelled this year, in the month of October, that if she desired to escape from the disease, she should vow a votive tablet to B. Philip, and demand his prayers and those of the Virgin Mother of God. The vow being pronounced, she at once recovers the former firmness of her members, regains her step, and hung up a silver foot at the blessed man's sepulcher, a proof of so great a miracle.

[204] In that very year, October passing, Catharina Lottia of Milan, when she was carrying in her womb for eight months now, fell into a most grave disease: it was a most acute pleurisy. The force of the disease in the woman, a dead fetus is raised who had now begun to labor to despair, effected this, that, seized by the pains of childbirth at a time not its own, she brought forth a dead fetus. In the infant all signs of being dead were discerned: the midwife, who brought help to her giving birth, was held most skilled; since for thirty-five years she had given her work to helping those laboring from childbirth: with remedies, if there were any, the fetus is succored; but all in vain. ^o Therefore when all helps profited nothing (for no medicine can recall a dead one to life), one remedy occurred to the midwife, that, human help being left, she should flee to the divine. And so she calls out to the most holy Mother of God; makes a vow. But when her prayers were not heard, there came into her mind B. Philip, whom she soon began to address with these words; O blessed Philip! Do you, I beg, ask the most holy Mother of God, to baptism. that she would raise this infant from the dead, that he may be washed with Baptism, lest he perish forever. Then some of the blessed man's hairs being applied, at once the dead infant returns to life; who soon baptized, is honored with the name of Joannes Petrus; finally on the twenty-first day of his age taken away by a disease, went from the earth into heaven; whose mother Catharina had already died on the fifth day from the childbirth.

[205] A swollen and painful breast In this year likewise to a most religious virgin (whose name is suppressed, because she herself wished it suppressed) more than forty-five years old, a tumor creeping on high arose in one of her breasts. It was at the beginning of the size of a nut, but daily thereafter increasing not without the virgin's pain, it hardened; and now a hardness was felt in the painful part and an assiduous pain. This moreover although she suffered, yet she seemed to think nothing about curing the disease. She had sustained it for six months now: she perceived the pains augmented on each day, the tumor growing together and extending; but yet, either because she was ashamed to show the affected part to a physician, or because she feared lest on account of the foulness of the disease she should be shunned by all, she deferred laying open the disease from day to day. At last, the disease moving assiduous pains and those most grave in the breast, the virgin unwilling to show it to a physician, uncertain what counsel she should take, she lays open the whole matter to the Priest, whom she used for Confessions. Which he having learned, soon exhorts the virgin, if she wished it consulted for her health, to show the swollen part to a physician. But when the words were cast into the wind, since she could by no means be induced to uncover the injured part to physicians for shame; he, remembering the linen, imbued with B. Philip's blood, which he had with him, is cured by him appearing; gives it to the sick woman for a medicine. Nor that in vain: scarcely had the virgin fully applied the received pledge to the painful part, when suddenly she began to fare better. Then the following night Philip offered himself to her in her first rest in a heavenly appearance, who handling with his hand the affected part of her lying and gently rubbing it, suddenly healed her; amid rubbing using these words: Fear not, there is nothing of disease (these were those very words, which he more frequently, when he lived, had in his mouth) then admonishing her to follow piety more ardently, he slips from her eyes. That it had seemed not vain the event showed. The virgin awaking from sleep found her breast plainly thoroughly healed, glad leaped from her little bed, and caused a painted tablet to be hung at his sepulcher a witness of the miracle.

[206] Claudius Rangonus, now Bishop of Piacenza, when in the same year he had fallen into a continuous fever, which had held the man more than two months, and to a noble man a grave fever. was not free of peril of life. When Julia Ursina a pious woman, joined to the sick man by near kinship, learned this; she soon takes care for a little piece of linen, imbued with the blessed man's blood, to be sent to him with this order, that as soon as it should come to his hands, he should at once tie it to his neck. Nor did her piety deceive her. When this was done, all the fever at once departed: that matter fell in the month of December, when such sicknesses, if they do not extinguish the sick, yet certainly have a long time, nor finally end, except in spring or autumn.

ANNOTATIONS.

in the Life of S. Theodore the Siceote. Not unlike methods moreover in healing the same you will find in illustrious writers. See the Author of the book on the miracles of S. Stephen, who is circulated under the name of Euodius book 1 chapter 11 and book 2 chapter 2. Likewise Gregory of Tours on the miracles of S. Martin book 2 chapter 31, and 41.

p. A quite similar thing narrates the Author of the book on the miracles of S. Stephen, book 1 chapter 15, and D. Augustine in the Sermon on diverse matters 32, 33. See S. Antoninus History part 3 Title 23, chapter 7, §14, and finally Pope John 22 in the Apostolic letters on the Canonization of S. Louis Bishop of Toulouse.

q. A similar thing of S. Macrina narrates the great Gregory of Nyssa in her Life.

CHAPTER XVIII.

Miracles, wrought in the year next after his death and the three following.

In the year of salvation one thousand five hundred and ninety-six, Septimia Neria, ten years of age, when in the month of January, A girl with a burned eye, about the third hour of night, when she was with her sisters Olympia and Faustina at the fire, it happened by chance that, Olympia lifting the bellows on high, the iron tube put into them, and that hot and fiery, the keenness of the left eye of the same Septimia was not only most gravely injured, but even burned. Nor did the matter stop here. In the same eye soon, in which signs appeared, which made certain faith of the burning, a blister arose; this an intolerable pain at once moving a spasm followed; the girl moreover could neither close the injured eye, nor by the defect of the burned keenness see those who were around her; and oppressed by the greatest force of pain she trembled with her whole body. Amid these things the sick girl's mother Cloelia Bonarda, that she might somehow soothe so great a pain of her daughter, applies rose water mixed with the white of an egg to the affected part; but all in vain: nay rather it was such a medicine, as could even rupture the eye. And so the remedies being tried in vain, it is resolved that one must pass to other medicines. ^a The mother first weeping, her knees being placed on the ground, implores B. Philip's help for her daughter: B. Philip being invoked, she is cured: to her prayers she adds a vow, that if Septimia should receive the lost light of her eye, she would bring a votive image fabricated of silver to his sepulcher, a witness of the miracle. But when she was not heard; then the daughter, almost overcome by the greatness of the pain, fled to the same blessed man by herself, and from her soul implores his help in the very impulse of the pain: B. Philip, she said, if it is not at heart to you, to drive away this disease from me, yet at least diminish so great a pain; for it had held her more than three hours. Then the supplication completed, she soon applied to the injured eye the head-veil, which had been of use to him, repeating the same words. Nor did her hope and prayers fall in vain: at once all the pain is dispelled, the blister vanishes, the eye is wholly healed: seized soon by a placid sleep the virgin slept until light, and awakened in the morning beheld heaven with sound eyes.

[208] likewise a painful fever, his veil being applied, is healed: Euangelista Mariottus, in the same year and month, was so gravely tossed with pains and a fever, that they suffered him to rest in no way, nor in his very bed. ^b And when he had lain many days so afflicted with the disease; the pains increasing beyond what was due, on a certain night, because he did not so much fear as await the near death, he asks to be fortified with the sacraments of the Church about the fourth hour. Meanwhile one of those who stood by, led by compassion, consoling him admonishes him, that he should commend himself to B. Philip. Then a little piece of the same blessed man's garments being brought to him he himself, with great sense of piety, receives it; and it being divided into parts, he hangs a part at his neck, a part cut small mixed with water he drinks. The potion being drunk, the pains at once wholly cease: the food, which was taken, is not as before brought up, and the sick man from that time is divinely at once healed. At that very same time, a certain virgin consecrated to God, Julia by name, labored most gravely from the sides and intestines. ^c The gravity of the disease was such, that the sick woman was tortured day and night assiduously. pains of the side, and of the bowels, To the disease by the opinion of the physicians she had applied very many medicines: but when, I do not say not a little, but nothing at all of relief was in her; admonished by one of her sisters, when she had used the same remedy, she soon felt herself restored to her former health.

[209] In the same year, in the month of February, Petrus Puteus, ^d a Priest of our Congregation, when he was at Palermo, a continuous and difficult fever, it happened that one of those, Antonius Maria by name, who among the Fathers of the Palermitan house was employed in domestic work, fell into a burning, deadly, and continuous fever. He on each single day was oppressed at a fixed time by such a shivering for an hour, that he trembled with his whole body; for which cause he was contained under garments sufficiently many, and it was needful to cover with these his legs, feet, and his whole body for the zeal of growing warm. The shivering almost finished, a burning and parching fever then followed: by which he was so vehemently pressed, that he was urged by a most burning thirst beyond measure and a great heat around the breast: and when the remedies applied profited nothing, his life began to be feared by all. On a certain day, when he complained that he was afflicted with a vehement thirst even more than usual, to Petrus, who sat by him, the blessed Father occurred: by whose memory excited, his hairs being cut, which he had with him, he thinks to use them for a remedy of the disease: which when he did, with no medicines at once the sick man recovered.

[210] an abscess of the heart-region, In this very year likewise, in the month of March, to Antonius surnamed of Parma there was an abscess in the heart-region with acute pains. ^e These were such, as he had never before sustained, and which suffered him to take no part of rest neither by night nor by day. The abscess by no means lay open to the eyes of the physicians: for suppurations when they are known, are the more easily cured; but on the contrary when unknown, they can by no means be healed by medicines. The disease unknown to the physicians increased daily, and was not helped by suitable medicines: the sick man now overcome by his evil, was tending to certain death. But when, it assiduously growing strong, he had at length come to the last crisis of life; by the hairs of B. Philip, whose force in many things he had heard was salutary, he was so helped, that the pain yielding to no remedies began to remit; and he himself fared lighter, sleep came, and he was healed. But two days not yet fully passed, by a new pain again, and that most grave, he felt himself pressed; and scarcely did it remain for a quarter of an hour, when the abscess, perceived neither by himself, nor by the physicians, at once with no medicines applied broke; from which thing it came to pass, that the disease wholly ceased. ^f

[211] a quartan fever, In the same year, in the month of April, a woman of Corneto, whose name was Gora, was so sharply afflicted for thirty-two whole months with a quartan fever, that she had no journey except from the fire to the bed, and from the bed to the fire. ^g To her a reliquary case, in which something of B. Philip's hairs was enclosed, being applied, at the very beginning of the shivering, which preceded the fever, she was at once better: nor did that day pass, but that the shivering wholly ceased, the fever departed. But when many days afterward she made a journey with a great, continuous, and foul rain, she is again pressed by the fever; but the same remedy for the disease when she uses, suddenly she fared lighter, and a short time after with great increases of strength at every hour and almost moment she plainly recovered. In this year, in the month of May, Augustinus Cardinal Cusanus, for the clothing of the blessed man's sepulcher, sent as a gift an Attalic garment of great price.

[212] a lethal dysentery, Octavius Rositanus of Naples, in that very year, June beginning, for two months now labored with dysentery, ^h from it gore flowed assiduously, no medicines could bind the bowel; with the dysentery there was a continuous and pestilent fever, miserably tormenting the man day and night: signs moreover appeared in him, which indicated certain destruction. Meanwhile when he awaited death by the hour, he is admonished by a friend to implore B. Philip's help. He does what was commanded: he adds to his prayer, that he would embrace his Institute, if he should recover: soon tasting water, which his Relics had touched, he at once found a suitable remedy for the disease: he begins to speak with a freed tongue: the following day the physicians marveling, and erysipelas. the gore which flowed remained, and the force of the fever remitted. Then a short time having elapsed, all disease being dispelled, he was restored to his former health: he lives now at Naples, enrolled in our Congregation. The same one two months afterward an almost intolerable pain, clinging to each arm, invades. It arose from two erysipelas settling around the arms; the disease so gravely urged, that the sick man could take no part of rest. He when he uses the same remedy, suddenly dispels all the pain from himself, began to take sleep: mindful of the benefit, he destined to Rome a votive silver image, to the blessed man's sepulcher.

[213] a despaired-of fever, In the same year, October beginning, Catharina, daughter of Josephus Castalion a most erudite man, being in the ninth year of her life, is suddenly seized by a most burning and deadly fever: [i] to the fever was added a flux of the belly, phlegm, and an assiduous heaviness; the sick girl moreover so loathed food, that she could take nothing at all. Meanwhile on a certain day, when her health was now despaired of, she narrated in her rest that the most holy Mother of God had stood by her, whose one companion was Philip (for to his help the parents and she herself had fled) and that she had received from the Mother of God, that there was nothing why she should believe the physicians or fear anything, that she would bring help, and by the intercession of B. Philip would dispel the disease. Certainly the health restored to the sick girl made faith of the vision to the parents and household. The girl was at once lighter, and a man with colic began to be refreshed with food, and with great congratulation of her own fared better daily, and in a short time was restored to her former firmness. Alexander Fulginius, in the same year, December passing, when he had begun to labor from the intestines (for by that disease he feels himself most gravely and frequently oppressed) imploring B. Philip's help at the beginning of the disease, suddenly drove away from himself all the pain and all the disease.

[214] In the year 1597 are healed a toothache. Then in the year after Christ's birth one thousand five hundred and ninety-seven beginning, to Joannes Baptista Felix the Priest, seventy-five years old, the teeth ached most sharply: ^k this pain moreover is such, that it can be numbered among the greatest torments. And when at almost every moment it grew worse, the gums and teeth the blessed Father's little handkerchief being applied, all the pain at once and all the disease is dispelled. a pestilent fever, In this year also a noble man Marcus Antonius, by surname Sanctus, when, in the month of March, from a pestilent fever he had fallen into peril of life; his health being despaired of by the physicians, by night some of B. Philip's hairs, which were kept in a case, being tied to his neck,

he at once began to fare better; placed his life in safety on that very night; scarcely four days being intermitted he plainly recovered: then thanks being eagerly and earnestly given to God and the blessed Father, he sends a votive silver image, excellent in weight, from Naples to Rome to his sepulcher, for the cause of fulfilling his vow. In the same year, the day before the Kalends of April, Marcellus Laurentius, now Bishop of Strongoli, is suddenly seized by such vehement pains of the colon, that he held it for certain that he must migrate from this life, unless God should succor. ^l And when these pains had now held the man about four hours, and a pain of the bowels: one of the household recalls the blessed Father to his memory; Commend yourself, he said, to B. Philip, implore the holy Man's help: doubtless he will be present to you, about to bring help. He obeys, calls upon Philip. But not to be long; at the invocation of his name soon all that pain departs, the sick man is seized by sleep, and a little after awakened (for he had slept for a quarter of an hour) a large stone, equaling the size of a pine-nut, comes out: by Philip's intercession this he professes was done, vindicated from the present peril.

[215] In this year also, in the month of May, to Fabius Apicella a noble physician, a citizen of Naples, laboring from the feet, pains of the colon had been added. ^m The impulse of the pains was such, a stone is taken out that it deprived him of all rest. Therefore human remedies being spurned, as those which profited the disease nothing, he applies B. Philip's hairs to the affected part; nor that indeed in vain. The stone at once descends to the bladder, all the pain vanishes, urine is passed with no impediment, a passage opens for the stone, it was equaling the size of a pine-nut: by which things he astonished, confirmed by public testimony that this was done not by human art, but by a wholly divine help, namely the intercession of the blessed Man. Then at another time, when he was pressed by the same pain by night, the same remedy being used he at once recovered. In this very year, at the end of May, to the adornment of the sepulcher there was added a hanging lamp, skillfully made of engraved silver, a votive gift of a chief woman, whose name, because she herself wished to be hidden, we pass over in silence.

[216] a dying boy is suddenly healed, In the same year, in the month of July, a little boy of four years, whose name is Josephus Sermeus, a most grave pain with a burning fever had occupied for several days: the disease so vehement, that the sick boy's health in the opinion of all was in peril. Three days had now passed, when besides three egg yolks he had taken nothing into food; the evil meanwhile growing worse more and more, the indications of near death come on, a cold sweat around the forehead, a lassitude of the whole body, an extension of the arms and feet, the eyes closed, difficulty of breathing, the body in which there was no heat: it was also a testimony of the evil disease, that the little boy could neither see nor speak. When his mother perceived these things, she applies a piece of cloth, imbued with B. Philip's blood, to him almost breathing out his soul. Nor delay; the little boy at once opens his eyes, calls out to his mother with a clear voice, sound and vigorous leaps from his little bed, asks for food, dresses himself in his clothes, walks about the house alone; his mother, father, and the others who were present being astonished and weeping for joy. ⁿ In this year also Hortensia Lelia, with a continuous fever increasing assiduously, and a grave fever. and most grave pains of the stomach, laboring in the month of August, when she saw the fever not only not finished by medicines, but scarcely even at all remitted; resolves to use the blessed Father's hairs for a remedy of the disease. Therefore these being applied to herself, she at once began to be relieved of the pains. ^o Nor did the matter stop here: the fever on the same day wholly ceased. She then sent to Rome, as one who has her dwelling outside the City, one who should affix to the blessed Father's sepulcher, for a testimony of the miracle, a votive image of herself.

[217] In the year 1598 a five-year fever is healed, A daily and pernicious fever had occupied Archangela Ancaiana, a virgin consecrated to God at Spoleto in the monastery of S. Catharina, for five whole years; [p] and when in the last two years from a daily one, which came at fixed hours, it had become continuous and increased assiduously, the physicians and remedies profiting nothing; she is admonished by the letters of Maria Magdalena Ursina, a woman of the first nobility, that she should implore Philip's help. When she undertakes this, at once, the physicians marveling, she is taken from all that disease. That matter fell on the nineteenth day of the Kalends of September, in the year from the Virgin's childbearing one thousand five hundred and ninety-eight. Moreover Maria Magdalena, of whom we have made mention, is that very one, whom Laelius Anguillara a most illustrious man, Lord of the town whose name is Cerium, had as consort of his marriage-bed; who, the same Laelius having died, preferred to embrace the monastic life, than longer, as one desirous of serving Christ, to remain in the world. Therefore choosing for herself the institute of S. Dominic, she consecrated herself to the greatest of Kings; and a monastery being built at Rome on the Quirinal, she began to lead a religious life there under Pope Gregory the Thirteenth. But of so great a woman enough, let us return to Philip.

[218] In the year of Christ one thousand five hundred and ninety-nine, in the month of July, to the same virgin Archangela the upper eyelid of the left eye and the lower, In the year 1599 an eye most grievously affected. and the conjoined and adjacent parts had swelled. [q] To this evil there was added this also, that an inflammation soon arising infested most gravely the left eye, now red with blood. A physician is summoned; medicines are fitted to the disease; but all in vain; since that eye fared worse daily. Therefore the sick virgin resolves that help must be sought by her from other things, that is from B. Philip; and hope of health being conceived she prays him in the evening, that, by the power and mercy which he has, he would make medicine. Then applying his image to the injured eye, she goes to bed: she is seized by sleep: awakened she at once understands that she is plainly thoroughly healed, all that disease being dispelled. When in the morning the physician and others see this, they are affected with stupor; Archangela meanwhile to Philip, from whom she rejoiced she had received the benefit, does not cease to give the greatest thanks she can. [r]

[219] Many other miracles are done. By a like benefit not a few were affected in many places, to whom, when they were most gravely sick, with little hope of health, it became better: but we cannot recount the several miracles of the blessed Man. Therefore we pass over in silence about eighty miracles. Among these, that the rest be passed in silence, we have ten dying persons, one deaf woman, Theodosia Lucatella of Faenza; a youth moreover, [s] whom he while he lived desired to help to perceive and cultivate virtue, him perhaps not hearing, by the aspect of a horrible monster, [t] wonderfully sent in upon him, he terrified. In the same year Alphonsus Vicecomes, Bishop of Cervia, who afterward was co-opted into the College of Cardinals, brought as a gift to Philip a wholly silken shaggy scarlet garment, from the spoils of Sinan Prefect of the Turkish fleet, of Phrygian work assuredly wonderful, beautifully and skillfully distinguished with little golden and silver flowers.

ANNOTATIONS.

p. Eight sworn and eyewitnesses: and among these one is a physician, who cured the sick woman.

q. Likewise eight sworn and eyewitnesses, among whom is a physician.

r. Of which thing we have sworn and eyewitnesses.

s. A princely man confirmed the whole matter by public testimony.

t. That the great Simeon Salus did the same, the author is in his Life Leontius chapter 31 and 33.

CHAPTER XIX.

A synopsis of the virtues of B. Philip.

[220] Since in the foregoing books a discourse has been held about certain virtues of B. Philip, as occasion offered itself; now of the rest it must be said cursorily. From humility therefore I will make a beginning, of which although many admirable things are proclaimed, yet of them, lest by the length of speech I affect the reader with weariness, I will select a few, The zeal of humility, by which something may be narrated. The zeal of humility in him was excellent: this he perpetually loved, this he embraced, this he constantly held: that by humility virtues are preserved, on the contrary it being lost they are lost and destroyed, he affirmed with all asseveration: this same moreover he was wont to commend to others, as the head, fount, and keeper of the other virtues. Of himself and his own affairs he felt so abjectly and humbly, that he thought himself the lowest of all mortals: he bore and heard nothing more grievous, than to be praised in his presence and called holy; and we know that he was wont to answer to these, May God grant, that I be that, which you say. O wretched me! How many virgins, how many rustic men with God will obtain greater glory than Philip? He proclaimed himself to be of no strength at all, and of no holiness. When he saw himself surrounded by crowds of citizens, when flourishing in the zeal of men; he said that he was affected with the greatest grief, because he did not answer to the excited opinion of men about his holiness. For what was the cause, that with so great a feeling of soul and grief he very often burst into those words, indices of true humility? I have never done anything worthy of the blessed life: I feel that I am one of all most ungrateful to God, and that all are to me an incitement to virtue and piety. Sick he was wont to say; If life shall survive, I will betake myself to better fruit. He could not sufficiently wonder at the divine power, as one which had used his work, whose, as he said, there were never any strengths, for the conversions of souls.

[221] He by no means boasted himself the author of the Congregation, as he was. the flight of human esteem, That, he said, I founded this Society; that I called back many from a miserable error to the true way of salvation; do not think this must be attributed to me, nay rather in this both recognize my weakness more and the divine power, which had accomplished all these things by the work of a most vile servant and a nothing (as he himself said): what was done, God Himself did; never was it in my mind to institute a Congregation. Asked at the last time of his life, that, like Martin, he should pray the Lord to this effect; If I am necessary to Thy people, I do not refuse the labor: Far be it from me, he at once answered, that I should so pray: for I am not he, who should trust that I can profit the salvation of mortals. To Baronius, who received his Confessions, this

he was wont to say that it grieved him from his soul, that he was made so much of by men; adding this, that he had very frequently asked the Lord, that He would not work miracles through him: but if it had happened that any was done, that it must be referred as received not to him, but to the faith of those who had experienced it.

[222] From this very fount flowed the contempt of himself, in which he wonderfully delighted in all his life. Honors and dignities he as much as any one fled at every time: for he knew that no honors satisfy the soul enough and make it blessed: for besides poverty and contempt of himself, the contempt of self, the contempt of all things and the private life, he had found nothing for himself which pleased him. Although he did admirable things, yet he would not seem admirable. Of which thing this is a most certain argument, that when he wrought great things, covering his wisdom by his custom with a simulation of folly, he shunned the applause of men, following the Apostle's opinion; He who wishes to be wise, let him become a fool. 1 Cor. 3. O man truly divine! who loved to be good more, imitating the example of the great Ephrem the Syrian, than to seem so, and strove with all might. He delighted in simplicity of words: composed, bland, and courtly words he by no means desired; for he wished to be dealt with without pretense after the manner of the ancients. He bore it very ill that men of any order, even of the lowest sort, should either stand with bared head in his presence, or come to kiss his hands. At length, that I may return to a few things and pass over many, which I could narrate most worthy to be read and known, this was his firm intention, this the purpose of his soul, that he should conceal his holiness as much as he could, not only from external friends, but even from his household, sometimes mixing serious things with jests.

[223] the love of poverty, Poverty both as a Layman and as a Priest he perpetually cultivated. When he was at Florence, the great loss of his family property, which a sudden fire had carried off, he bore with a constant soul. When he came to Rome, he never asked anything either from his own or from others, using poverty itself for the catching of fruit. Finally with how great a desire of poverty he was held, he showed both in adolescence, in despising his uncle's inheritance; and in the last time of his life, when he prayed God assiduously, that He would bring him to that state of poverty, that being in need of a silver coin he should not find one to give it to him: which although he did not obtain, yet the merit of that thing with God, which answers to the work, he did not lose.

[224] the assiduity of praying, Intent on prayers he was affected with such pleasure, that if it had been lawful for him, he would never have ceased from the zeal of praying. Hence whatever free time he had, he expended the whole on entreaties; nay rather whether he stood, or sat, or walked about, or did anything else at home or abroad, he was so devoted to prayer, that he seemed to have dedicated to prayer not only whatever was in him of body and heart, but even of work and time. By the assiduity of praying he had attained this, that he now suffered divine things more than he did them. When he wished to join himself to God through contemplation, wounded by His love, like a man weak in strength, he was for the most part compelled to lie down on his little bed; and his face turned to heaven, he sang psalms both in spirit and in mind: and when in meditation his fire grew hot, he was wholly, as has been said elsewhere, moved, and wholly grew warm with the force of the heavenly flame. It was an infirmity of his body (if it is right to call the force of divine love a weakness) which proceeded from a divine and heavenly ardor, not from a weakness of strength. It was his custom either to protract prayer until deep in the night, or even to draw out whole nights sleepless. Places remote from witnesses and lofty, as the more apt for contemplation, he more willingly inhabited.

[225] He so abounded in tears, that they at once burst forth at almost every prayer. the gift of tears. From the meditation of the life and death of Christ our Lord he perceived such grief, as he could scarcely bear. The offenses of others, not otherwise than if they were his own, he deplored most gravely. The name of the most bitter death of Christ he could scarcely hear, but that tears flowed from his eyes. He had given himself to that weeping perennial indeed and most copious, so that those who found him so weeping, held it for a miracle, that he had not lost the keenness of his eyes. But let us conclude the chapter with this example. Under Gregory the fourteenth Supreme Pontiff, when he was most gravely sick, a cup of chicken juice, which he held in his hand, he could never apply to his mouth; for a sudden thought of the death of Christ our Lord so struck his soul, that at once with a great shower of tears he cried: Thou, my Christ, Thou, who art the Lord, on the cross; I, who am the servant, in a little bed! Thou without attendants, despoiled of consolations, hangest on the cross: I lie here in a little bed, surrounded by so many sons, who are solicitous for my cause alone, that they may satisfy me alone! And when he said these things, he could not restrain the tears, which copiously flowed from his eyes, and the weeping with sobs.

[226] He was of such gentleness of soul, that he knew not how to be angry. His own and others, gentleness, when it was needful, he corrected with the greatest mildness and dexterity. He had indeed come to that moderation of soul, that I may absolve it in one word; that he repressed, conquered, and held in his own dominion and power the very motions of anger. If he commanded anything, he was more like one asking than one bidding; for he commanded nothing harshly: for he was wont to bid thus: Do this: Do that, please you: This I will do for you, if it seem grievous to you; I would wish to impose this office on you, what do you answer? Friends both household and external he beheld with so glad a countenance, that even from this one thing anyone could easily recognize, what was his humanity toward all, and what his gentleness. By the cheerfulness of his countenance he allured the souls of all to himself, the sweetness of courtesy being added. With those with whom he was he always mixed pleasant and grateful discourses. But in these things, which is arduous, he had received that gift from the Lord, that whatever he either did or said, the whole savored of holiness.

[227] God adorned Philip with the greatest prudence, which especially was eminent in transacting matters for the glory of God and in giving counsels. prudence, This virtue, that he might conceal it, he feigned himself simple and foolish, that at length with the Apostle he might say: We are fools for Christ. 1 Cor. 4. This one thing therefore he earnestly strove with hands and feet, that he might cover the greatest prudence with a certain appearance of simulated simplicity and folly. As to a master, leader, and author of counsels, of every kind of men they flocked to him daily. Him men of the first Nobility, him Religious, him Princes consulted about the most grave and quite difficult matters. The counsels which he gave were no more full of prudence than of salvation. In discerning the souls of men and promoting them to Christian virtues prudence availed very much. He ruled each one, the nature of each first being taken into account: for to the will of all, that he might allure all to Christ, he accommodated himself, as far as was lawful: striving namely, as they say, to fish for each with his own bait. Of the discretion of spirits, and of moderating affections he had the greatest science: from which was discerned his skill, subtlety, and perspicacity in judging and ordering spiritual matters. Of these things we have very many examples: but since it would be long to speak of all, I pass them over.

[228] I would be prolix and full of weariness, if I should wish to go through the several kinds of virtues, charity toward one's neighbor. especially because what I remember to have said elsewhere, I would be compelled to repeat. Therefore, lest I incur that fault, I am silent about the man's virginal integrity, his tolerance in adversities, his constancy in undertaken affairs, and finally the other plainly heroic virtues. This one thing I will add about his charity toward his neighbors (for of his love toward God enough has now been said by me) that he burned with so great a desire of joining sinners to Christ, that in the last time of his life he desired to beat himself with scourges, and to afflict himself with voluntary penalties, provided he might gain them for Christ. The mercy of wicked men was so broken in him, that having beheld them he could not contain himself, but that he poured out many tears, the most illustrious testimonies of inner charity.

[229] And let these things said about Philip's life be enough, whose narration in this year of Jubilee one thousand six hundred we conclude God helping: a year notable and memorable among the rest, The conclusion of the work in the year of Jubilee 1600, both because at this time greater works of piety of the Roman citizens, Princely men, and notable Prelates daily exist; and especially because the paternal charity of Clement the Eighth Supreme Pontiff, in receiving the multitude flocking to the City from the parts of the whole world, and relieving the want of the poor pilgrims, already before most known to the citizens, now to foreign races and nations is made more and more known: to whose convenience also he opened a new hospice for incoming Priests: there by the example of Him whose place he holds, he does not disdain frequently to wash the feet of his guests, to wipe, even to kiss them, and to bless the table to them reclining. But these things, lightly run through by us, we leave to be pursued more accurately by the industry of others.

[230] Look down meanwhile from heaven, holy Father (for I now address you) from the height of that mountain, with an invocation of the Saint. upon the lowliness of this valley; from that port of quiet and tranquillity, upon this calamitous sea; and see with those most kind eyes, with which the gloom of this world being dispelled you behold and perceive all things more clearly; and visit, most diligent Guardian, that vineyard, which your right hand has set and planted, with so great labor, sweat, perils. To you therefore we flee; from you we seek help; to you we deliver ourselves wholly and entirely; you we adopt as our Patron and defender: undertake the cause of our salvation; protect your clients. You we all call our leader: rule the army fighting against the demon's assault: to you, most pious Steward, we deliver the helm of our life; rule this little ship of yours; and placed on the high, turn away all the rocks of desires; that with you as leader, you as director, we may be able to come unharmed to that port of eternal felicity.

LIFE II.

By the R. Father Hieronymus Barnabaeus, while he lived Provost of the Congregation of the Oratory of S. Mary in Vallicella, compiled from the Processes, nor hitherto brought to light.

Philip Neri, founder of the Congregation of the Oratory at Rome (S.)

BY HIERO. BARNABAEUS FROM MS.

CHAPTER I.

The first age and studies of the Saint, joined with piety, up to the 22nd year of his life.

Philip was born at Florence in the year from the Virgin's childbearing one thousand five hundred and fifteen, In the year 1515 nobly born at Florence, on the twelfth of the Kalends of August after midnight, at which time the anniversary congratulation of B. Mary Magdalen is celebrated, Leo X Supreme Pontiff governing the Church of God. He had as father Franciscus Nerius, a most honest man and sincere in pleading causes, most devoted to all Religious and especially to the Dominican family. As mother Lucretia Soldia, whose ancestors it is ascertained were once augmented with the chief honors in the Florentine Republic. Four children Franciscus had by her; two females, Catharina and Elisabetha; a boy of good disposition, as many males, namely Antonius, who was soon taken away, and Philip the youngest in birth, the greatest in virtue,

of whose most holy life and morals, for the honor and glory of the one God, we are about to write.

[2] He therefore at once in the church of S. John the Baptist (as is the custom of that city, which uses only one sacred font) baptized with the solemn ceremonies of the Church, he learns his first letters: was named Philip after his grandfather's name. But when by an excellent disposition of soul and body he began to grow up, he showed a great and keen genius, by nature most gentle (for nothing could be made milder than he), all which things indeed we easily find in those who are destined to procuring the salvation of souls. Wherefore liberally educated by his parents, he was given over to a certain Clement, a sufficiently erudite Grammarian: and there as much as that age allowed, he gave great proofs of genius and morals, dear to all, and most instructed in the art of speaking; so that he easily surpassed each most ingenious of his companions, and excited the greatest admiration of all.

[3] most observant of his Father, Moreover among the other indications of holiness, which already then shone in the boy, were a certain incredible obedience and observance toward his parents, virginal modesty, humanity toward all, and the greatest propensity toward divine things. For he so studiously and diligently honored his father, that he formed and composed himself wholly to his discretion; nor did he ever offend him even lightly, except that once, modestly however, he pushed back from himself his sister Catharina, too odiously interrupting him, when he poured out prayers to God, and recited Psalms alternately with his other sister Elisabetha. Wherefore corrected by his father (although in truth he had committed nothing which ought to be corrected) repenting of the deed, and of his mother, he poured forth a force of tears: since (as S. Gregory the Pope says) it is of a good mind, to recognize a fault even there, where it is not. The command of his mother he so obeyed, that if perchance she had bidden him not to depart from a place, he assuredly never even a finger's breadth. His mother then having died, a stepmother being brought in, Philip did not therefore diminish anything of his old observance; but his piety being transferred to her, he at once rendered her a mother, whom he had received as a stepmother. nay even of his stepmother; Wherefore she also, provoked by so singular obedience, and having admired his most pure morals, loved him not as a stepson, but as a son; so that both when he departed from Florence a few years afterward, she wept very long; and brought to the end of her life, although he was very far away, yet she seemed both to see him, and to speak to him, and addressed him very often: since by his memory alone (which once of the great Antony Athanasius had said) she professed that she was greatly refreshed and helped.

[4] and acceptable to men Nor only his parents and those joined to him by some kinship, but his elders whoever they were, he reverenced from his soul; glad and easy, and placid toward all, so that he plainly knew not how to be angry, nor was he ever heard to detract from anyone. Therefore grateful to each and pleasant, on account of this singular probity and sweetness of morals, by the common appellation of all, both of his Companions, and also of others, he was called Good Philip. By this singular goodness moreover, he merited for himself not only men, but God Himself: by whose benefit he was wonderfully guarded and kept unharmed. and to God, Eight years old, no more, or nine, when he was in the courtyard of the house, and had seen there a little ass; as the age of boys is improvident, he at once mounted it: and while he strives to turn it in another direction, he fell headlong with it likewise through the steps into the cellar; nor was it far from his being utterly crushed: for he was found to lie under the beast so, that of his body nothing appeared but an arm. he is saved in a perilous fall: There ran up therefore a certain woman of the household, and having seized him by the hand, at once snatches him from the peril of death: but whom she thought broken in his whole body, not without the greatest admiration, she found safe and unharmed. By the meditation of this fall, often afterward Philip ascended to God; and mindful of the benefit, openly and publicly proclaiming the matter, gave continuous thanks to the Divine goodness.

[5] To these endowments of soul he had joined especially religion: From a boy maturely grave nor did he after the manner of boys at home construct small altars, adorn them, and exercise childish things of this kind: but already from that age having attained a maturity of virtue, he devoutly recited the psalms of David, and other sacred prayers, and frequently praying with bent body raised his mind to the Lord. There was moreover in him a certain inexhaustible eagerness of hearing the word of God, nor could he ever seem to be satisfied. He proclaimed nothing of himself, nor (as is the custom of boys) foretold to Clerics or Religious men that he wished to be enrolled; he recovers lost things by praying: taught namely, to reveal his heart not to every man, but to God alone; and already from a boy vehemently shrinking from vain ostentation and glory, which afterward through the whole course of his life, as a most pernicious enemy, he fled very far. Therefore the innocent boy advanced in age and wisdom, before God and men, so that whatever he asked of the Lord, he obtained. Wherefore, if he had perchance lost anything, by praying he at once recovered it. One of many we will recount here; when at one time he was returning home, I know not how he lost a gold chain, which by chance he was carrying with him, slipped from his hands: nor delay, fleeing to prayer according to custom, what he had lost he at once found: which also at other times in cases of this kind happened to him.

[6] To the Fathers of S. Mark he ascribes the first-fruits of his spirit, Moreover during these days Philip frequented beyond the rest the church of S. Mark, in which the Dominican Fathers dwell: and there he received the first-fruits of his spirit. Wherefore when afterward in the City anyone came to him of the same family (and he came very often), If there was, he said, anything good in me from my first age, that whole I refer as received to the Fathers of S. Mark, but especially to P. Zenobius Medici and P. Servantius Minius; whose holiness that he might prove, he was wont to narrate these things of many. It had been agreed among them, that as soon as they had risen to recite the Matin hours, they should confess their sins to one another; that namely the conscience being more diligently purged, they might celebrate the divine praises with a purer spirit. the singular virtue of two of them: When the devil could not bear this, on a certain night, much earlier than it behooved to rise, simulating the person and voice of Servantius, he knocks at the cell of the monastery, and says; Hey you, it is the hour of rising. By which voices the Father excited from sleep, at once rises from bed, and comes to the church, and there finds the false Servantius walking about. And so he submits his knees before him, about to perform the sacred Confession according to custom. He likewise sits, and listens to the penitent kneeling, but at the several things, in which this one accused himself; There is nothing, that one said, and the discretion of spirits. there is nothing. Then some rather grave thing being added, again the old trickster, There is not anything. Then indeed Zenobius, suspended by suspicion and fear, lest perchance some diabolical fraud were underneath, fortifies himself with the most holy sign of the Cross; and, Are you, said he, the devil, who speak to me such absurd things? These said, suddenly the proud and crafty enemy vanished.

[7] He frequently hears Baldolinus preaching, These therefore Philip had as his first Fathers in the spirit. Moreover a certain Baldolinus of the family of the Humiliati, a most religious man and excellent herald of the word of God he frequently heard, and narrated illustrious things of him: by whose merits and prayers he affirmed that Florence had once stood firm. For when Charles of Bourbon, leader of the Imperial army, unhappily transporting his forces into Italy, had applied himself to that city also; and the citizens struck with terror ran everywhere into the church, in which then perchance Baldolinus himself was preaching; he asked, what new thing had happened, why so suddenly, so frequent a people flocked thither? And when he had learned that the Imperial soldiers had approached the walls of the City, and threatened sack; silence being made he prayed a little: soon he admonished the people, that they should cry with full voice; May Christ live. Then; Know, said he, that by a singular benefit of God you are at present freed from the enemies: and at that same point the city was loosed from the siege and the fear. These things Philip related of Baldolinus.

[8] Therefore the use and acquaintance of so great men, it is wonderful, and by their example he advances how great loves of Christian perfection it excited in the excellent youth; wherefore for Christ to sustain whatever most grave things, with a burning soul, which is of those loving strongly, he desired. And so being about sixteen years old, when he had been seized by a most burning fever, he so bravely and patiently bore the discomforts of the disease, that the body languishing the soul flourished with joy, and he covered the very disease with silence, lest for his sake anything be moved at home. to patience Yet I know not how the stepmother's sister foreknew this: who indeed having admired Philip's virtue, diligently supplied all things, which seemed to make for his care and health; although he, as he was most patient, demanded nothing at all. Nor did he show plainly a less greatness and fortitude of soul, when during these very days he not only beheld his house, in great part being consumed by fire, with dry eyes, but even bore it most lightly; and contempt of the world. wherefore many, by no light conjecture, began to presage great and illustrious things of him. There was moreover in him so great a despising of human things, that a hereditary coat-of-arms once offered to him, in which the names of his ancestors were inscribed, he did not even use his eyes upon, but at once tore and rent it: since he cared for nothing else, than that his name should be inscribed in the book of life.

CHAPTER 2 [of the book]

[9] Therefore being about eighteen years old, and not moderately instructed in the humaner letters, Sent to the town of S. Germanus, he is sent by his father to his uncle, by name Romulus, an active and industrious man; who had betaken himself from Florence into Campania, and in the town of S. Germanus, at the roots of the Casinate mountain, making merchandise for very many years had sought immense wealth; with this counsel namely, that he might both with the uncle himself be exercised in that kind, and be his heir; since Romulus had no one nearer than Philip. To him therefore when he had come, first indeed he was received with all the offices of kinship; then indeed, not so much after, on account of his excellent disposition of virtue and most sweet morals, he was even destined as heir. But God had prepared for him a far better gain and inheritance: that he might succeed his merchant uncle as heir; wherefore the matter fell out otherwise than the uncle thought. For scarcely had Philip come to that place, when he felt himself called by God to a higher state; and to gather those riches, which can never decay. But since he understood that earthly wealth and the profits of merchandise would be no light impediment to him for such gain, he turned himself elsewhere; reckoning with himself that Apostolic saying, Piety with sufficiency is a great gain. And so withdrawing from business, he sat solitary and was silent, except that he spoke to God either praying or singing psalms. 1 Tim. 6.

[10] Not so far from the town of S. Germanus, near the port of Gaeta, a mountain stands out, by the speech of all the inhabitants

famous; on a mountain, venerable for the memory of the passion, since they report it to be one of those, which when the Lord once died, were as if torn and split asunder with grief. This place the Casinate Monks possess, and there they built a church to the most holy Trinity. The mountain itself is divided and cut from top to bottom into three parts, in the middle of which a chapel rests upon a huge rock, venerable for a painted image of Christ; wherefore whoever pass by there sailing, with cannons discharged for honor's sake, as is the custom, are wont to salute it. Hither therefore Philip frequently betook himself from the town, that he might handle with attentive soul the mysteries of the Lord's passion. By which thing daily more and more kindled into the love of God, just as he had already destined in his soul, he resolved to give himself to another life, he resolved to send away word to human affairs; that, freed from all cares, he might more freely serve God, judging all things as dung, that he might gain Christ. The uncle meanwhile felt these things, and in a short time, what he had suspected which was the case, by what ways he could, he attempted to turn the youth from his opinion. He asks him again and again, that he would be willing to have some regard for his house; the uncle dissuading in vain. since on him alone it now leaned inclined. That he should not despise the inheritance, which he had already destined for him: finally that in a matter of so great counsel, of so great weight, he should not determine anything lightly and imprudently: nor indeed had he dealt with him so inhumanly, that he thought no gratitude was owed to his love. To whom Philip, all hope of the world being put off, with what modesty and brevity was fitting, answered; that the memory of the benefits with him would never perish, that for the rest he approved his affection rather than his counsel.

CHAPTER 3 [of the book]

[11] And these things he, having dwelt with the uncle two years; by whose prayers and complaints long wearied, He goes to Rome, all things being dismissed, yet he could not be bent and prevailed upon, but that he should execute the journey he had instituted. And so he sets out for Rome, his father not even being admonished. For although without his counsel he had never dared anything at all; yet in this matter he judged that he should by no means speak, lest perchance flesh and blood, the domestic enemy, should bring some delay or impediment. But since he understood that he was called by God, following the counsel of the One calling, he gives himself to the way, without purse, without scrip; lest namely he should seem to trust too little in His ineffable providence. and instructs his host's sons: When he had come to the City, the occasion which he had desired of freely serving God, he at once obtained. For there Galeottus Caccia, a Florentine noble, kindly received him to himself: and as soon as he saw the youth's countenance and most modest morals, he both wished him to remain with him, and assigned to him a fixed portion of grain yearly: which Philip gave to a baker, and from him received bread daily. Nor indeed did he suffer himself to be conquered by the benefit: but that he might respond more fully and copiously in love to the most loving man, he undertook of his own accord the care of his two sons; whom imbued both with letters, and also with purity of life and morals, he rendered from men almost Angels.

[12] he instituted a most austere life: Here moreover as long as he was (and he was for many years) he led a solitary, most harsh, and almost eremitical life, separated from almost all acquaintance of men; sustaining himself with fastings and vigils, content with simple bread. Whatever viands were offered by the household he rejected, and when thirst urged, water drawn from the well he tempered it: with the bread sometimes he scarcely used a few little herbs or olives, nor was he refreshed except once a day: often even fasting he remained for three days. Wherefore when afterward he had now come to a manly age, an occasion being given he was wont to narrate to his sons in the spirit, that he as a youth once had not spent more than ten Julii each month. At home the little cell which he had he had furnished with such scanty furniture, that besides a little bed and some books it contained nothing at all: for clothes both woolen and also linen he had hung suspended on a stretched cord. He lay on the ground; day and night he insisted on prayer, for he felt himself assiduously incited and impelled to it, much less did his mind have to be excited or provoked. But since a city set upon a mountain cannot be hidden, although he (as we have said) had separated himself from the acquaintance of men, he could not but that the fame of his life and virtues should not only fill the city, but pervade even to Florence. and he is foretold to be one who will be a saint. Wherefore his kinswoman, when she heard from some of the things which were done by him in the City: I do not wonder, said she: for I knew him from a boy; and already from that age, how great he would be in holiness of life and morals, I easily conjectured. Therefore when you have returned to Rome, ask him in my name again and again, that he would deign to pour out prayers to God for me.

CHAPTER II.

Very well instructed in Philosophical and Theological matters, he transfers himself wholly to cultivating his spirit and to works of charity.

CHAPTER 4 [of the book]

[13] Meanwhile about two years being passed, that he might the more easily behold the invisible things of God understood through those things which were made, Instructed in Philosophy, to the humaner letters, in which at Florence, as we have said, he had been liberally erudite, he resolved to add also the aid of Philosophy: which indeed he so happily attained, that Alexander Butius, the most noble Philosopher of that age and his fellow-disciple, left attested, that Philip among all the scholars, who at that time flourished in the City, bore the first place. Of this discipline he had as masters, Caesar Jacomellus, whom afterward excellent virtue raised to an Episcopal See, and Alfonsus Ferrus, most learned men, and in the Roman School at that time easily Chief ones. After these in the School of the Augustinian Monastery he undertook sacred Theology; he hears Theology with great profit: and at this time in that study he so much profited, God helping, that, although in the rest of the space of his life distracted with other occupations he omitted it, yet even as an old man about the Trinity, about Angels, and other such most lofty and most subtle questions, he disputed so promptly and eruditely, as if he had recently heard or read them: which also in Philosophical matters he was wont to do. Wherefore whoever heard him treating so subtly of the various opinions of the Doctors, especially those which were daily disputed in the schools, were vehemently astonished.

[14] Often also the holy man, that he might exercise his sons in their studies, and provoke them by this as by an enticement to piety; was wont to dispute with them, and that so gravely, and so acutely, that he seemed never to have departed from letters and sciences. those then marveling who believed him pious rather than learned. Moreover when occasion offered itself, he discoursed of the same with the most learned Theologians of that age, especially with some of the Dominican family, and others joined to him by the greatest familiarity. For far otherwise he dealt commonly with others: from these namely he so concealed his science, that he seemed plainly unlettered; and when he spoke familiarly, he purposely used very brief and abrupt speech: although otherwise he knew very well how to explain his mind wonderfully about any matter, and where the matter demanded to dilate his discourse. Wherefore a certain notable Prelate, having once conversed with him in a sufficiently long discourse, finally departing, said: I indeed have hitherto held Philip for a simple man and an idiot, but now I have found him to be great no less in doctrine than in piety. This same thing happened to Alexander Saulius, from a Regular Cleric of S. Paul, Bishop of Pavia, conspicuous both in erudition and in holiness. For he when he had come to Philip, and amid speaking had entered upon certain Theological disputations; when he heard him discoursing of them so learnedly and subtly, he was astonished at the man's great learning and genius; since he had thought that he excelled in holiness of life, not in letters or science.

[15] Finally since he was most expert in the whole discipline, and at the beginning in the house of S. Jerome and of S. John of the Florentine nation (as we shall say below) when there was a small number of Clerics there, which appeared also in the discourses to the people. discourses were held to the people even by lay men, who however excelled in Christian virtue and eloquence; if perchance anything was pronounced by anyone less cautiously and prudently, at once he himself the chair being mounted explained it so easily and accurately, that in all things he showed himself most versed and exercised. Wherefore by many it was not rashly believed, that Philip's science had been infused by a singular benefit of God, not acquired by the proper powers of his genius: since he, even when he gave attention to letters, exercised himself day and night to piety, which will at once be narrated. But in Theological matters he followed the doctrine and opinion of S. Thomas, whose holiness of life also he wonderfully cultivated: wherefore he had his Summa of Theology almost always in his hands, and if anything at any time of the Theological decrees was brought into controversy, he at once appealed to the Angelic Doctor.

[16] In the study of the sacred Letters he was wholly, which from frequent reading and meditation, when it was needful, most versed in the scriptures, he at once had in readiness, not without great fruit and admiration of the hearers. Of which thing we have a rich testimony of Stanislaus Rescius, a most learned Pole; who writing to Thomas Galletto, a man of our Congregation, about the progress of Philip and his sons in the spirit in the sacred letters, adds these things: But why do I chatter these things in the house, where Philip, where Taurusius, where Silvius (namely Antonianus afterward Cardinal of the Holy Roman Church), where Baronius, where Thomas Bozzius, where you, where the rest of those servants of God hear, from whom you would wish to learn nothing, which they could not teach? of whom each one, where anything hidden is sought in the sacred letters, is a treasure; except that no one advancing blushes. But in discoursing and disputing, although he did it accurately and very acutely, yet he applied such mildness and modesty, that on that occasion also he conciliated to himself the love of those with whom he dealt. As a youth having followed Poetry also, he cultivated even poetry: he composed many verses, both in the Latin, and also in the Italian style: in which indeed he was allotted such facility, that, when it pleased him, he poured them forth extempore; although afterward, as he was most loving of humility, before he departed from this life, he ordered whatever he had written to be burned.

[17] meanwhile he visits the sick, Nor however did Philip, at the time when he gave attention to the studies of letters, omit the offices of Christian charity; but besides that he daily visited the sick in the hospitals, often also, when he returned from school, he betook himself to the Vatican or Lateran Basilica, and there in the porticoes strove to imbue the lowest plebs with the precepts of Catholic doctrine, and to form to virtue and perfection some also more capable of spiritual discipline. and instructs the rude. Nay rather he so joined the study of letters with piety, that when with the Augustinian Fathers (which we have just said) he gave attention to sacred Theology, and there in the School

an image of the Crucified hung from the wall; as often as he raised his eyes to it, he could not refrain from tears and sighs. And so, just as once a boy at Florence, Good Lippus; so also then in his now adult age at Rome, he was called Good Philip. By this title among very many others called him Caesar Jacomellus his master, which we have mentioned above, and Antonius Altovitus Archbishop of Florence.

CHAPTER 2 [of the book].

[18] Therefore in the humaner letters, in Philosophy, in Theology excellently instructed, and taught by the Apostle's prescription not to be more wise than it behooves to be wise, but to be wise unto soberness; he resolved to leave his studies, and to lean with his whole breast upon the science of the Saints. His studies being dismissed For he judged that he knew nothing, except Jesus Christ, and Him Crucified. And so he insisted on prayer especially: since he understood this to be the right way to perfection, and as it were a short cut. To these he sold all his books, and distributed their price to the poor: soon he gave himself wholly to the contemplation of divine things, with such delight of soul, that in it he sometimes persevered forty continuous hours. But when he poured out prayers to God, he felt himself so far inflamed with the fire of divine love, that often he was compelled to cast himself on the ground, he gives himself to prayer, to loosen his clothes, and open his breast, and apply other remedies of this kind, which might calm the ardor of his boiling heart, and raise his spirits, which the flame bursting out everywhere had oppressed and almost extinguished. He chastised moreover his body, and reduced it into servitude: most sparing of sleep, he lay on the ground; almost daily he beat himself most sharply with little iron chains. and to the maceration of the flesh: Christian poverty, as a most dear companion and sister, he loved: from all acquaintance of men he turned aside: finally he shunned all that, which could bring delight or relief to the afflicted flesh.

[19] by night he visits the seven churches of the City, And so amid urban noises, and in the greatest frequency of men, like an Anchorite, he kept the deepest silence; which indeed, as long as he lived and the institute of his life allowed, he most diligently guarded. And that he might be farther from the sight of men, almost on each single night he visited alone the seven chief churches of the City, by a journey of about 12,000 paces, and amid going having entered the cemetery of Callixtus (commonly they call them the catacombs or crypts of S. Sebastian) he cried out of the depths to the Lord, and was joined to the heavenly Father with a certain wonderful sweetness of spirit: but for viaticum within the hood of his cloak he carried only bread, and some pious little book, with which namely he could scarcely restrain hunger. Wherefore Franciscus Cardonius, of the Dominican family, to his Novices, frequent in the Catacombs, over whom he presided at Rome, was wont to propose him as an example of penance, and often said; Philip Neri is a man of wonderful holiness. And among the many things, which are proclaimed admirable of him, that also is far the most illustrious, that in the crypts of S. Sebastian he dwelt ten continuous years. But although (as we have said) in the City he lived with Galeottus Caccia; yet to that place on each single night he came, and therefore there he seemed to have placed his seat and dwelling. But if perchance he found the doors of the churches closed, but without a candle: in the very porticoes he was free for prayer and contemplation. Wherefore often in those same places he was found reading by the moon: this law of poverty he had proposed to himself to be observed, that not even a cheap candle should be available to him at night for reading and walking.

[20] where heaped with divine consolations, Moreover in these very places the Lord preventing His servant in the blessings of sweetness, refreshed him with the food of heavenly consolations, and gave him to drink of the torrent of His pleasure; so that suffused with ineffable sweetness he was compelled to cry, It is enough, Lord, it is enough; restrain, Lord, restrain, I beg, the waves of Thy grace. And saying these things, he cast himself on the ground, and tossed his little body, because it could not bear the impulse of divine sweetness. Wherefore it will seem by no means wonderful, that a man kindled with the fire of charity, and full of God, proclaimed again and again to his sons; that to those loving God nothing more grievous, and nothing more troublesome could happen than the present life; and that he often repeated, To the servants of God this life is patience, but death is desire. But as God refreshed His athlete, visiting these sacred Basilicas day and night, with heavenly consolation from labor and fasting; so on the contrary the devil assailed him with many battles and incursions, that he might deter him from his purpose.

[21] he suffers the snares of the devil. He went at one time to the Lateran church, and passed through the midst of, what lies between on the way, the Amphitheater of Vespasian; when behold the malign one casts before him certain half-naked images, and at the same time pours into the youth's soul the appearance of those things, of which he knew no experiments. But he, the cunning of the most wicked spirit being recognized, at once fled to the accustomed arms of prayer, and at the same moment rejected the most impure thoughts from himself. On a certain night, not so far from the church of S. Sebastian, where certain most ancient monuments still stand (today they call it Bull's-Head) when he according to custom walked the way praying, three most wicked spirits, of horrible figure and aspect rushing upon him, he saw. Then indeed Philip, understanding very well the mockeries of demons, relying on divine aid, bravely and not without contempt pursued the begun journey, and so before his eyes suddenly all the specter vanished. Many besides, and indeed most grave battles he sustained from the enemy of the human race, while he piously and religiously performed this solitary life and this sacred journey: but, God ministering strength to His soldier, the contest was happily and the triumph gloriously achieved.

CHAPTER III.

The ribs broken from fervor, and the palpitation and ardor of the breast: neighbors helped, the sick visited.

CHAPTER 3 [of the book].

[22] When therefore Philip held this course of life, and daily became more and more apt to receive new graces, In the 29th year of his age the divine goodness augmented him with a greater heap, and with a certain new sign of sanctification the Holy Spirit invisibly penetrated his breast; which how it befell we will narrate one by one. Being twenty-nine years old, on a certain day about the feast of Pentecost, he ardently prayed the Lord the Holy Spirit, that He would kindly and clemently bestow His gifts on him. It was Philip's custom to implore daily the grace of the Holy Spirit; to him asking for the Holy Spirit at Pentecost and afterward made a Priest, in the sacrifice of the Mass, provided it were lawful by the ecclesiastical rite, he almost always added that prayer, whose beginning is; O God, to whom every heart lies open … Purify by the infusion of the Holy Spirit. But behold he felt himself inflamed with so great a fire of love, that he could not stand at all. And so at once he cast himself on the ground, and his clothes being loosed around the breast he sought refreshment for his boiling heart. And when he had lain for some time, when the impulse of the ardor relaxed itself a little, he raised himself; thus the heart is dilated, and suffused with unwonted joy, he began to be shaken with his whole body, so that plainly his heart and flesh exulted in the living God; then putting his hand into his bosom, he perceived that to the height of a fist suddenly above the heart the breast had swelled, although from that swelling, neither at that time, nor afterward ever, did any pain arise.

[23] But the cause and origin of this matter appeared at once after his death: so that he broke two ribs, since by the counsel of the physicians the body being dissected, in the front part of the chest, in which that protuberance was, there were inspected two ribs, the upper ones of the false, namely the fourth and fifth, wholly broken and so divided, that their parts were not a little distant from one another: and, what may seem wonderful to tell, for the fifty years, in which the holy man survived, they could by no means grow together or be joined. Wherefore, since they were so parted and elevated, externally they constituted the aforesaid protuberance, but internally a more spacious cavity for the heart. At the same point of time, although otherwise Philip (as we have said) was of the best bodily habit, perpetually thereafter his heart palpitates for him, always glad and cheerful, and without any sadness and suspicion of melancholy, yet a palpitation of the heart suddenly came upon him, which lasted fifty continuous years: and that was wont to be done only at that time, in which he either prayed, or sacrificed, made words about divine things, administered the Sacraments of the Church, or performed things like these. Then indeed he was moved with his whole body and so sharply, and in prayer his whole body is shaken. that plainly his heart seemed now now about to burst from his breast. Wherefore the chairs, and the bed, and the very chamber, whatever finally was around him, as if shaken by an earthquake trembled. Once also, when in the Basilica of the Prince of the Apostles he prayed fervently, a board of great mass, on which perchance he leaned with his knees, as if it were of no weight or moment, seemed to be shaken and to leap up.

[24] But if any of his own, as often was done, was received in the bosom and embrace of the most loving Father; This motion was felt even in his embrace, by the motion of his boiling heart, as if by a certain grave blow, he at once felt his head struck, and was suffused with a certain wonderful sweetness of spirit. Nor were there lacking those who drew so much virtue from his breast, that they understood themselves to be at once freed from the assaults of the demons. There was of these one Tiberius Ricciardellus, Canon of the Vatican Basilica, who on account of his singular love and reverence toward the servant of God, wished for four continuous years to serve him domestically. He therefore, among many other things, which of him he publicly testified, I, said he, at the time when I served the blessed Father, was at one time assailed by the fiery darts of lust: and when I had narrated all things to him, at once he, Come, Tiberius, come hither near to my breast. And saying these things, he embraced me sweetly. Nor delay, at that very point of time, and by it the temptations of the flesh are lulled: not only did I come forth victor from that battle, but afterward I felt no conflagrations of this kind: nay even I was kindled with so great an ardor of perfection, that I desired nothing else but to persist in prayer. These same things testified Marcellus Vitellescus, a Roman Patrician, Canon of the Basilica of S. Mary Major, and on account of his excellent purity of morals a beloved disciple of Philip; namely that by the sole approach to his bosom he was wont to perceive the greatest pleasantness, and to drive away all trouble and diabolical temptation.

[25] Moreover from that supreme fervor and conflagration of the heart, not only his breast, but even his whole body grew vehemently warm; hence even in winter his breast is immoderately fervent, so that in the middle of winter an old man, almost worn out with vigils and fasting, even in the extreme time of his age, he was compelled to seek refreshment everywhere. Wherefore at a late hour of night it was needful to open the windows and doors of the chamber, in which he rested, and to excite a little breeze for himself with a linen or a fan, and to apply other things of this kind, which might soothe and temper that excessive ardor. Sometimes also the Father, with a small draught of cold water, had to wash his throat, which the flame bursting out from the inner furnace had too much dried. Moreover this was the cause, that, even in the wintry season, he for the most part loosened his clothes around the breast: and when he was sometimes admonished by his own,

that he should fasten them, lest perchance he be injured by the force of the cold; he said that this could by no means be done, because of the immense ardor, namely, with which he burned. He went at one time through the City, and his disciples went with him, in a most harsh season of the year, in which beyond custom snow had filled all things. And so when he saw them, laboring with cold, wrap themselves with their cloak up to the mouth; the Father laughed, and (as was his custom) walking with loosened clothes, he said prettily and festively: Are you not ashamed, strong and robust youths, to be cold and to chill, when old men are warm?

[26] This indeed was the cause, that in all his cures those especially were applied, and he often languishes bodily: in which there was a force of cooling. But since from such conflagration various afflictions of the body arose, to which sometimes unfit remedies were applied by the physicians, because they did not understand their chief cause; Would that, said he in jest, they were able to understand my infirmity! For he did not wish to disclose the cause of the matter, which namely was most lofty and above nature. Hence it often came to pass, that in that supreme fervor and conflagration with submissive and interrupted voices he said, I am wounded with charity. At other times also, and not rarely, when for the impulse of the ardor he could not stand, he was compelled to cast himself into his little bed, and there languished. And so of him (as his own said) it could truly be said, the physicians being ignorant of the cause, what once Solomon under the person of the Spouse in the Song of Songs had foretold, Stay me with flowers, compass me with apples, because I languish with love. Sometimes also he himself, when he saw himself brought into these heats, narrated, that a certain one of the Franciscan family, languishing with the love of God, finally consumed by the fire of charity, had sweetly expired; although he, that he might hide the secret of the King, said that these things happened to him from a weakness of the body, and from this especially, that he had been accustomed to this manner already from adolescence: nay even for that reason he carried a little linen at his left in his bosom, that he might the more easily cover and conceal that swelling.

[27] who afterward that palpitation But this in this matter seems especially to be admired, that a palpitation of that kind, as far as pertains to its duration, was in his power: as he himself affirmed sufficiently openly to Federicus Cardinal Borromaeus, whom he loved singularly as a most dear son; namely, that it was free to him to calm this immense motion of the heart, and as soon as it pleased him, to repress it by the sole intention of his mind. For which cause Alphonsus Cataneus, Dominicus Saracenus, and others most skilled in the medical art, who when he was sick leaned with the greatest diligence upon his care, commonly judged this very palpitation to have been neither natural, nor beyond nature, but above nature. they judged to be supernatural. Nay even Andreas Cisalpinus, Antonius Portus, Rodulphus Silvestrius, Bernardinus Castellanus, and Angelus Victorius of Bagnoregio, at that time the most noble of physicians, published luminous treatises on this matter; and all affirmed for certain, that it could not have been done except divinely. And that for this reason two of his upper ribs had been broken and disrupted, that the cavity being dilated, without discomfort and peril, he might be able to bear that frequent palpitation of the heart, and the heart itself being more conveniently ventilated might perceive a greater cooling.

[28] Other effects of the same ardor, From nearly the same causes the arterial vein was made double larger in him, and far harder than it is in others: the heart also was found larger and harder after his death; lest namely it should be injured by the force of the heat and the palpitation. But these things treated excellently by the most noble physicians (as we have just said) we leave. And so Philip, adorned with a new and notable gift from the Lord, became far more zealous and ardent in the offices of charity. Praying at one time about the same period, he was occupied with so great an impulse of love, and anointed with so great joy, that, the powers of the body failing, he seemed almost about to perish. for which he sought and obtained moderation divinely. Wherefore by what ways he could he implored the divine clemency, and with half-dead voices said; Withdraw from me, Lord, withdraw; for so great a mass of joy mortal infirmity cannot sustain. Lo I die, Lord, unless Thou help me. And when he prayed and besought in this manner, the most clement Lord was present to the prayers of the one supplicating, and from that day not moderately repressed that vehement ardor; so that for that reason in the last years of his life he said, that he as a youth once had more devotion and spirit, than then finally when he was an old man.

CHAPTER 7 [of the book]

[29] Therefore when he had received the virtue of the supervening Spirit, Applying himself to gaining his neighbors, and most openly understood that he was called by God to procuring the salvation of his neighbors; the solitude being left, to which for some years (as we have said) even in the midst of the City he had betaken himself, as if his strength being now collected and confirmed to come forth from the shade into the arena, and to communicate to his neighbors the goods which he had received divinely, he resolved. And so in the crossroads and squares, in the schools and workshops, and other most frequented places of the City he began to be conversant, and there procured for himself the favor and goodwill of very many by the best arts. For there was in him (which we have before hinted) besides the divinely infused graces, a wonderful and efficacious genius also for winning over souls. For first he was wont to insinuate himself opportunely into the friendships of men, then by the ease and sweetness of his morals to allure them to himself; but when he had crept into their zeal and wills, then at last he admonished each of his duty according to his capacity, and incited them to virtue and piety by words plainly heavenly.

[30] he leads more to Evangelical poverty, By nearly these arts, and at the same time by the example of his most holy morals, he gained many (as we have said) for Christ. Among these was Henricus Petra of Piacenza, who the merchandise of fleeting things being left, procured the precious pearl of the Gospel, and finally distinguished with the Priesthood obtained a death consonant with a most holily passed life. This is that Henricus, who was first of all set over those who began to instruct the plebs and boys with the Christian catechism, which had now long grown obsolete, following the decree of the sacred Council of Trent, both at Rome and also elsewhere; a plainly laudable institute, which by Philip as counselor and helper received no moderate increase. There came to this Theseus Raspa, who the care of human affairs being likewise cast off, in the very house of charity finished a laudable course of life. Joannes also Manzolius, incited by his private colloquies and admonitions, despising the perishing riches with a great and lofty soul, established for himself more solid and richer gains. Several others besides were led by his exhortations from the wages of the world to the standards of Christ, of whom we have thought it should be narrated in a more opportune place. he converts even great sinners. Nor indeed here did his desire and zeal of procuring the salvation of his neighbors contain itself: since God put this mind into him, that he should join friendships and acquaintances even with the most wicked men, very many of whom, by a certain admirable prudence and dexterity, drawn out from the mire of sinners, he called back to duty and health: although he scarcely ever labored, especially at this age, to call away women publicly sinning from impurity.

[31] Among these one dismissed by his Confessor, But of these whom about the same period he led over to salutary penance and duty, a chief one was a certain Noble money-changer in the City: who when he had given himself wholly to depraved pleasures and most base gains, by a religious man of the Society of Jesus, who received his sacred Confessions, was at length for just causes deprived of the grace of absolution. Wherefore gravely afflicted, he came to Philip, lays open the matter, asks, beseeches, that he would deign to obtain for him from the Lord pardon of his offenses. He, as he was most ready for all kindness, first indeed with most friendly words consoles him lying down, and bids him be of good courage: then when he saw the man on the one part convinced by reasons and the truth itself to be excited to penance, on the other part depraved by the force and corruption of an evil habit, as if held bound with manacles and fetters: by praying he renders him capable of absolution, Come, come, said he, be of good courage, for you I will ask God, and indeed I will ask so long, until you wholly loose yourself from snares of this kind. Nor was faith lacking to the saying: since God helping, he in a short time emerged from a certain pestiferous familiarity, and betook himself to good fruit. Wherefore that Religious, who a little before had dismissed him from himself, guilty of many offenses, relapsing, and contumacious; the same one soon a suppliant, and truly penitent of his past life, kindly admitted and absolved. Finally when he had wholly betaken himself to Philip's leading and discretion, he gave attention so studiously in spiritual exercises, that in all things he showed himself an example of good works.

[32] and others who had presumed to tempt him himself: Nor here is it to be passed over by us, that during these days certain most wicked men, with equal crime and impudence, attempted to lead the most holy man to wickedness by all ways. But it fell out far otherwise: since he, when he had at once foreknown the silent guiles, so sweetly, and with so great an ardor of spirit instituted a discourse about the beauty and splendor of virtue, and about the foulness of vices; that those who thought to lead him to wickedness, the same he himself by a certain admirable turn led to salvation. Many besides, or rather innumerable, he also persuades Religion to many, when he was still a layman, by nearly these arts, not only to sobriety and continence, but even to the contempt of human things and to the salutary counsels of Christ he converted: who afterward betook themselves into various families of the Religious. Wherefore S. Ignatius, Founder of the Society of Jesus, who at that time in the City flourished with an illustrious praise of holiness, was wont to call him by the name of Bell. For just as a bell convokes the people to church, while it itself remains in the tower; so plainly Philip led others to Religion, nor however did he himself withdraw from the world. he himself remaining in the world. God namely providing for us something better, that by that method by the example of holiness and piety he might shine before secular men also, and a certain new or rather that ancient institute of the Church being recalled, might vehemently kindle the souls of mortals to every duty and virtue. Hence moreover it came to pass, that although invited more than once by S. Ignatius himself, he could never be brought to betake himself into the Society.

[33] But this was ascertained by the observation of many, Those who refuse to obey him are punished, that whoever refused to obey his salutary counsels and admonitions, to these at length all things fell out ill. And that of many we may bring forth one or another, a certain Philosopher, bound with the cords of his sins, when he had refused to hear the most holy Man on a certain day sharply rebuking his grave crime; as soon as he withdrew from him, was at once killed. Nor did another obtain a nearly better end, who solicited by many prayers of Philip, when he could not be moved from his wickedness; within eight days from when he had been asked by him, was seized and condemned to death; although, powerful men interceding, he was afterward condemned to the galleys by the greatest favor.

[34] But although Philip in procuring the salvation of souls was wholly engaged; nevertheless none the less he leaned with all zeal and diligence upon relieving the bodily necessities of the poor. He serves the hospital, And so to visit the public infirmaries especially, to care diligently for the sick lying there, to exhort them to penance, and raise them with the hope of eternal salvation; to make their little beds, to clean their filth, to serve food, to be present to those breathing out their soul day and night, and scarcely ever to depart from their side, unless perchance they had now died, or had now almost recovered. many following his example. By these offices therefore of Christian humility and charity, he not only excited the greatest goodwill and admiration of men (for they were not frequented during those days) but kindled also the souls of many to imitation; wherefore both Clerics and laymen, and several noble men, incited by a holy emulation, began to frequent the various hospitals of the City, and there to minister studiously to the sick. Hence also took its origin and beginning the far illustrious Institute of the Regular Clerics, ministering to the infirm, which indeed recognizes as its author Camillus de Lellis, a most religious man and Philip's disciple; and it was so approved by the same Philip, that on a certain day, when he warmly exhorted some of these Clerics to perform manfully what they had begun, he freely said; that he had seen Angels, suggesting words to two of them, while they assisted the dying, and commended their souls to God with the solemn rite.

CHAPTER IV.

He institutes the Society of the Most Holy Trinity of pilgrims; initiated into the Priesthood he joins himself with others at S. Jerome's.

[35] With this very will and counsel of helping his neighbors Philip, In the year 1548, together with Persianus Rosa, a Priest of rare holiness, whom he had chosen as judge of his conscience, deliberates about establishing a Society of the Most Holy Trinity for pilgrims and convalescents, in the church of S. Salvator in the Field, in the year after Christ's birth 1548, on the 17th of the Kalends of September, on which day we congratulate B. Roch the Confessor with an annual solemnity. But the beginnings of this were of this kind. a pious society being entered with several, There came together to that place Philip, and others about fifteen, who having followed him both loved and greatly revered him as a parent; and there besides the frequent use of the Sacraments, and assiduity of praying and meditating, they had most sweet colloquies about divine things, and mutually inflamed themselves to Christian virtue, both by word and also by example.

[36] On the first Sunday of each month, and moreover in the greater week, he begins to preach on the 1st Sunday of the month, a supplication of forty hours was made, in which Philip frequently held discourses to the people, sometimes even every hour; and indeed with so great an ardor of spirit, that he both provoked the souls of the hearers to works of piety, and often led back the most profligate and most lost men to duty and health: for no one's breast could be so wild or so iron, which would not soften at his discourse. Wherefore at one time he converted thirty youths themselves, from impure and flagitious pleasures, to the chaste fear of God and the love of virtue, God helping. Not once also it happened, and to convert many; that some, allured by the novelty of the matter, when with the rest at the beginning they flocked together in jest and wantonness sporting, because they especially saw a lay man preaching in church, a thing plainly unusual in those times; soon moved by the gravity and ardor of speaking, their petulance laid aside, the discourse being dismissed they departed far other than they had come. Wherefore very many of those, who had been wont to go to hear him, testified, that Philip's holiness and that almost immense zeal of procuring the salvation of souls, from his discourse alone could be easily recognized. Meanwhile while the supplication was made, he scarcely ever departed from the church; and the whole night keeping vigil, he called now these and now those of his associates to prayer: and when the hour had passed, at once a little bell being taken he gave the signal, saying these things; Come, Brethren, the hour has passed, nor however has the time of doing well passed.

[37] then in the year of the Jubilee 1550 to receive pilgrims; But this especially was placed in the custom and institute of the same Society, that those who for religion's sake come to the City, poor pilgrims, should be kindly received into hospitality. Which laudable work indeed was brought to its end in the year 1550, at which time when Julius III Supreme Pontiff, the legitimate spaces being completed, had begun the solemn celebration of the Jubilee long before announced by Paul III to all the faithful of Christ, who should visit the four chief Basilicas of the City; from the whole world a great multitude of pilgrims flocked thither. Wherefore, since for receiving the poor who had come there was no place designated, Philip and his associates moved by charity, first indeed a little house being hired received them kindly, and supplied what things are necessary for sustenance with cheerful countenance and soul; then indeed, the multitude of pilgrims increasing on each single day, they procured also a more spacious house. Here therefore, the same Philip presiding and leading, by day equally and by night, they were at hand to all. Some led those flocking with kind countenance and speech into the hospice, others washed their feet with warm water, others either cooked food at home, or arranged it sent from elsewhere; these set the tables, those brought in the dishes; these made the couches, those purged the pavements with brooms; finally each exercised his own offices with so great alacrity and diligence, that they most plainly showed, that they served not so much the poor and pilgrims, as the King of kings and Lord of those who rule. Nor indeed did they study to care only their bodies, but their souls equally. For they imbued very many of the rude with the precepts of the faith and the mysteries necessary to be known, but inflamed all the rest to Christian virtue and perfection.

[38] very many being attracted by that example, Which matter in the same year divulged through the City and the World, it is wonderful how great an admiration of all it excited. And so many incited to the offices of piety by so illustrious an example, gave their name to that same Society; nor much after procured for themselves other houses, in which they might receive the poor pilgrims with kind hospitality. But of those, who at the beginning embraced so illustrious an institute, how great was the virtue and holiness of life, hence it can easily be understood; that of these one, endowed with divine light, when he foresaw the day and hour of his death, summons his sister, and, Write, said he, on Friday at such an hour I shall migrate from this life. Nor were the words vain, for in the hour which he had predicted he rested in peace. Philip himself moreover narrated, that even the cook of that house had attained so great a skill of spiritual matters and so great a familiarity with God; that often at a late hour of night he went out into some place, whence there was a free prospect to the stars; and his eyes being fixed on heaven, he was at once rapt to the contemplation of heavenly things with a certain wonderful sweetness of spirit. To these Philip and the others, and even to care for the convalescent, who exercised themselves in this workshop of Christian humility and charity, when they saw daily, that those who had recently recovered from a disease, dismissed at once from the infirmaries, and destitute of things necessary for sustenance and health, for the most part fell back into graver diseases; thought that so great a calamity should wholly be relieved: and so, the house which they had prepared for receiving pilgrims, this very one they wished to lie open also to the wretched convalescents, that there they might plainly strengthen themselves and recover their forces.

[39] Meanwhile while God daily gave more and more increase to the begun work, from the church of S. Salvator in the Field, it was migrated to the church of S. Benedict, situated in the same region of the City; in whose place a new and noble church was afterward built to the most holy Trinity. To this so laudable institute moreover how great an accession was afterward made, the pious institute taking increase, was sufficiently clearly perceived in the foregoing years, in which, the solemnity of the Jubilee being announced to the whole Christian World, an immense concourse of peoples to the City was made, and especially in the year 1600, in which 270,000 pilgrims were received into hospitality. Wherefore to this workshop of charity, not only noble men and women separately, but even Princes and the Purpled were wont to come, and there solicitously to minister; to which also the Pontiffs joined themselves. and the Supreme Pontiff himself more often deigned to be present, and washed the feet of the poor, and set the table, and exhibited the other offices of piety: which indeed proper example of Apostolic piety in our memory have imitated, Urban VIII, Innocent X, Clement IX, and Clement X, Supreme Pontiffs.

CHAPTER 9 [of the book].

[40] Meanwhile, He who by an ineffable providence had destined Philip to procuring the salvation of souls, The Confessor bidding, impelled Persianus Rosa, whom he (as we have just said) had chosen as both judge of his conscience and interpreter of the divine will, into this mind, that he should by all means compel him, although resisting, to receive the Ecclesiastical Orders, that namely in that matter he might exercise himself more freely and fruitfully. Therefore Philip invited to the Clericate, excused himself to Persianus by many reasons; that his weakness was far unequal to so great a burden, which demanded an almost angelic virtue and a wisdom absolute in all numbers: and that he greatly shrank from that humility, in which he had resolved to serve God. But he, although he greatly approved the man's great modesty, yet accepted no excuse. And so Philip, as he was in all things most obedient, and used the judgment of others more willingly than his own, composed himself to his discretion and nod. In the year therefore after Christ's birth 1551, in the year 1551 he receives the Orders: of his age the 36th, distinguished with the Clerical tonsure, he ascended through the minor Orders to the major ones, namely to the Subdiaconate and Diaconate, and that within the month of March: for not yet had the Council of Trent been completed, by which afterward in receiving Orders it was more strictly decreed that the intervals of time should be duly observed. But he was initiated into the Minor and the sacred Order of Subdiaconate in the church of S. Thomas, in that region which is now called of Parione; with the Diaconate, in the Constantinian Lateran Basilica, holy Saturday recurring; finally to the supreme grade of the Presbyterate by Joannes Lunellus Bishop of Sebaste, in the same year on the 10th of the Kalends of June, in the same church of S. Thomas, he was raised.

[41] Distinguished with the Priesthood, he betook himself to the church and house of S. Jerome; in the house of S. Jerome with 5 other Priests, in which during those days dwelt some Priests, conspicuous for holiness of life and morals, Bonsignorius Cacciaguerra of Siena, notable for piety and doctrine; Persianus Rosa, whom Philip, as we have said, had chosen as his Confessor; Franciscus Marsupinus of Arezzo, laudable for simplicity and purity of morals, who, Persianus having died, gave his ears to the same one confessing; another Franciscus, by surname the Spaniard, not inferior to the rest in the praise of piety; and Petrus Spadarius, likewise of Arezzo, who obtained a death consonant with a most holily passed life, the last of all, who there listened to Philip's sacred Confessions; for these having died, he was wont for some years to deposit his conscience with Joannes Baptista Perusius, a man of proved probity of the Society of Jesus; then indeed, especially after the Congregation was founded, he wished Caesar Baronius to be his Confessor, and used him unto the last day.

[42] All these in the same house lived most closely joined, bound by no laws among themselves, a society being entered, connected by the sole bond of charity. They set no one over themselves, but

(which the Apostle advises) loving one another with the charity of brotherhood, in honor preventing one another, they kept only the order of time, in which each one had betaken himself into that house. Rom. 12, 10. To these not slothful in solicitude, fervent in spirit, serving the Lord, communicating to the necessities of the Saints, they led an almost heavenly life on earth. They had no common table, but each one supplied for himself the things necessary for life. For the rest they in all things mutually in rivalry were at hand to one another, nor did they transact their own rather than God's and their neighbors' business. This same institute is there even today kept, with great fruit of the whole City. Here therefore Philip, in the same year in which he was raised to the Priesthood, is also set over the hearing of Confessions by obedience: wherefore daily more fruitfully he exercised himself in the care and salvation of his neighbors.

CHAPTER 10 [of the book].

[43] But since in those times the charity of many had grown cold, and each best one seemed then at length to have fulfilled for himself in every way the part of a religious man, when once and again in a whole year he had expiated his conscience; Philip, he begins to hear Confessions, because he understood that hence especially the destruction of souls arose, placed all zeal and industry especially on this, that he might recall the frequent use of sacred Confession and of the Eucharist and of the other spiritual exercises, as it were by postliminy. Wherefore with him as leader, his associates also helping, the sacraments of Penance and of the Eucharist, now for a long interval intermitted, began to be frequented in the City. And that the matter might the more easily succeed according to his wish, all things being set behind, he betook himself wholly to hearing the sacred Confessions. by night in his chamber, And so when very many ran together to him, that they might deposit their conscience, and the fruit of his labor was daily more copious; not only by day, but even by night he gave his ears to those confessing. Wherefore the Confessions of very many he listened to almost before dawn in his chamber: and that an easy access might lie open to those coming to him, he was wont to put the key on the very threshold of his chamber.

[44] But at daybreak, as soon as the doors of the church were opened, at once he went down to hear those flocking; nor was he wont ever to withdraw thence, unless either about to sacrifice (this was done purposely almost about midday, by day in the church, that he might serve the convenience of others) or about to perform something grave of this kind; and in that case, whither he was transferring himself, he indicated. But if perchance no one of the penitents was present, whom he ought to listen to; he was wont to stand near the very chair, and there either to read something, or to recite the sacred prayers; sometimes also to walk about in the very vestibule of the church, and as another Abraham at the door of the tabernacle to await those passing by, whom he might kindly invite to himself and receive. And so at whatever hour you had gone to him, you would have found him ready and unhindered. Finally in that matter he exercised himself with so willing a soul, that he often affirmed, that he was then wonderfully delighted, at any hour exposed to all: when he gave attention to hearing Confessions. Nor indeed did he while he was sick (provided the physicians had not by name prohibited it) ever abstain from that office. Nay even when one of his own at one time as it were accused him of too great severity, because he suffered himself to be burdened above measure and above his strength; he affirmed that he was by no means burdened by that thing, but rather refreshed and recreated. Which institute indeed for this cause especially he proposed to himself to be perpetually kept, that he might contain his sons in their duty, lest any of them perchance, his hand being put to the plough, should look back, because he had not found him ready and prepared at once when it pleased him.

[45] By these arts therefore when he had begotten very many sons to Christ, but from midday he exercises his own with pious colloquies. he devised certain pious exercises, by which they might be nourished in spirit, and on each single day advance more and more. And when he understood very well, that men must especially beware of the noonday demon, he bade them come daily after the midday meal into his chamber. There he, either leaning or sitting on his little bed, encircled by a crown of bystanders, set down something about vices and virtues, and about the deeds of the Saints, about which the several ones afterward discoursed, a reading of some sacred little book being interposed again and again. Soon he himself beginning from their words, pursued the matter with such an ardor of spirit and such an impulse of prayer, that he was shaken with his whole body; nor did the bed itself only, on which he leaned, but sometimes even the chamber tremble. To these not rarely, the spirit lifting the burden of the flesh, he was seen on high from the ground. But although at the beginning very few there were, who frequented such exercises; yet in a short time so many began to flock thither, that Philip had to think about a more spacious place: wherefore he saw to the next house being joined to his chamber, in which afterward those flocking might be conveniently received.

CHAPTER V.

Called back from the counsel of seeking the Indies, he expends himself on the conversion of Jews and Heretics in the city, with fruit.

CHAPTER 11 [of the book].

[46] Meanwhile about those things, which were happily done by the Fathers of the Society of Jesus in India, the fame daily grew more frequent through the whole world; Moved by the reading of Indian letters, wherefore, the letters which about the progress of the Catholic Religion were brought almost yearly from those regions, at the time when the afternoon exercises had their beginning, were wont to be read. By this reading moreover it is wonderful how much Philip's soul burned, to the desire of propagating the Christian Religion. And so when he saw the harvest indeed much, but the laborers few; he himself also by the example of so great men resolved to set out to the farthest lands, with 20 associates, and to pour out his blood (if it were needful) for the glory of God and the salvation of souls. This same desire came upon some of his sons in the spirit, of whom the first was Franciscus Maria Taurusius of Montepulciano, a man excellent no less in religion and piety than in nobility and prudence, of whom in its place we shall speak: Joannes also Baptista Modius, and Antonius Fuccius, noble physicians, skilled equally in curing bodies and souls; and others conspicuous for probity of morals, and most instructed in the liberal arts.

[47] All these about twenty in number, with admirable consent and alacrity, he thinks of setting out for the Indies; with Philip as Leader, resolve to sail to the Indians with this counsel, that they might lean with their whole breast upon the conversion of the infidels, and studiously bring back the palm of martyrdom. Wherefore Philip takes care for some of them to be initiated into the sacred Order of the Presbyterate, and bids them be prepared for the departure; that namely, after the faculty and blessing received from the Pontiff, he might give himself to the way. But since the most prudent man was wont to determine nothing except prayer being premised, counsel also and time being applied; that namely by that method he might prove, what was the will of God good, and well-pleasing, and perfect; after many and accurate prayers, consulting about which matter with a pious man, he goes to a Monk of the Benedictine family, dwelling in the ancient monastery of S. Paul, in human and divine letters, and what is the chief thing the science of the Saints especially erudite, with whom he communicates the whole matter. He, as he was in all things modest and prudent, did not dare to pronounce about a most grave matter; but with most friendly words exhorted him to choose a far better counselor, Augustinus Ghettinus a Cistercian Monk, who at that time administered with the greatest praise the monastery of saints Vincentius and Anastasius at Aquae-Salviae.

[48] He was notable for holiness of life and doctrine, and as another Samuel, before he was conceived, and sent back by him to Aug. Ghettinus, offered to God by his parents, to whom among the other things which they were wont to do rightly and laudably it was the custom, two days before they gave attention to begetting children according to the most holy laws of matrimony, to expiate themselves by sacred Confession; and refreshed with the heavenly Bread they earnestly asked, that whatever son He should give them, He would permit to be enrolled among His servants in some family of the Religious. And so since both were just before God, walking in all the commandments and justifications of the Lord without complaint, they were made partakers of their vow; and such sons as they had desired, such at length they obtained. But this one especially, of whom now is our discourse, who was endowed also with a prophetic spirit from God, and adorned by S. John the Evangelist, whom he wonderfully cultivated, with many and illustrious benefits. Wherefore, as he was a pure and simple man, a man of a prophetic spirit, on a certain day to the bystanding Monks he openly said; My S. John has announced to me, that on the day on which the Church congratulates him with an anniversary solemnity, I shall migrate from this life; but in what year this would be, he did not signify. A great space of time afterward being interposed, the same John offered himself to him through a vision, and announced his migration for the next following feast. Nor was faith lacking to the word: for on the said day, when he had performed the Divine thing according to custom, he composed himself on his little bed, and anointed with the sacred Oil happily rested.

[49] This most holy man therefore Philip goes to, to him he lays open his soul, and from him seeks counsel. He receives the man with kind countenance, listens; and in such an affair, defers him to another time, that namely he might explore the divine will by assiduous prayers. Nor much after, by appointment, to him returning he freely signifies, how S. John the Evangelist had offered himself to him through a vision, and openly announced, that the Indies for Philip were to be sought in the City only: for there God had destined him and his sons for procuring the salvation of souls. He added moreover that he had seen the waters of the three fountains, famous for the martyrdom of the Apostle Paul, suddenly changed into blood; by no light indication, which he had also received from the Evangelist himself, of some impending calamity. These things said, as if uttered from a certain divine oracle, at once Philip acquiesced: and since indeed it was not lawful to cultivate the spacious fields of the Indians, to cultivating more diligently the Urban vineyard he especially applied his soul.

[50] Therefore daily more zealous of spreading the Catholic Religion, He, intent on the conversion of the Jews, if he perchance met any of the offscourings of the Hebrews, he was vehemently moved in soul, so that often he could not restrain tears and sighs. Wherefore if any access to their conversion was opened, he left nothing at all unattempted, that he might gain them for Christ. He went at one time to the Lateran Basilica, and there went with him Prosper Cribellus, a Milanese Patrician, who led with him a certain Hebrew. Therefore to that church when they had come, and having entered after the Christian manner before the altar, in which the Eucharist was kept, all had fallen prostrate on their knees; this one alone stood with covered head and averted countenance. Which when Philip sees, he converts a certain obstinate one by praying. Hey you good man, said he, pray to God, and say; If Thou art Christ, the true Son of God, illumine my mind, that I may become a Christian. But I, said he, cannot do this, since for me to doubt of my religion is a sin. Then Philip to Cribellus and the others; Come, said he, Brethren, help this one with your prayers before God; for surely he will become a Christian. Nor was the prediction vain; since a few days after, Philip himself helping both with prayers and with exhortations, he took up the faith of Christ, and was reborn by sacred Baptism.

[51] two other brothers brought to him, On the vigil of SS. the Apostles Peter and Paul

Marcellus Ferrus, a Roman Presbyter of the first disciples of Philip, when before Vespers he walked about in the portico of the Vatican Basilica, sees there two Hebrew youths, comely in countenance and habit; and as God impelled him into this mind, he kindly joins himself to them, salutes them benignly, courteously addresses them; soon advancing gradually, he discourses some things about the chief mysteries of our faith, and about the immortal glory, which the same Princes of the Apostles had obtained, and for no other cause assuredly, except that they had believed in Christ: therefore if they were wise, they would commend themselves to their patronage; and would believe for certain, that those would hear the prayers of their countrymen; and they interceding, the Father of mercies would give the knowledge of salvation to His people. These and other things to the same effect Marcellus: finally that they would be willing to go with him to a certain most holy man, and instructed for a long time by daily colloquy, he asks again and again. They nod; and since at that time there was no leisure of going, that they would return the next day, they affirm. And so, at the hour and place which they had said, they come to Marcellus, and with him it is gone to Philip, who at that time tarried in the house of Charity. Therefore the Father, with the charity and courtesy he was wont, embraces those coming to him: and one colloquy of Philip availed so much, to win their souls, that afterward for several months they came daily to him.

[52] But when some days had passed, and the blessed Father did not see them; one of them having dysentery Marcellus being summoned he commands him, that he should diligently inquire about them. He goes, and led to the house in which they were lodging, he asks their mother, whether the affairs of her sons were safe enough? She mourning says, that one of them labors most gravely with a fever and dysentery, and that it is now almost proclaimed over with him. Then indeed Marcellus, that she would permit him to go in to him, ardently asks. a potion being taken at his name healed, She nods, and brings the man inside. But when she sees, her son lying at the sight of Marcellus at once excited, she asks again and again, that he would give him a little broth; if perchance from him he might take it, which for great loathing he refused to take from others. Most willingly Marcellus does it, and the bowl of the prepared potion being received he holds it out to the youth; and coming to his ear says, P. Philip greatly bids you be saved. He drinks the cup, which before he had not been able to do; and Philip's name having been heard he is refreshed. But again Marcellus, before he departed from him, whispering in his ear said: Remember, son, what you have already pledged to Philip, that you would give your name to Christ. I remember indeed, said he, and I will assuredly do it, if life be my companion. All these things Marcellus reports to Philip: to whom the Father; he finally joins him to Christ; Doubt not, by our prayers we will help him before God. Nor much after the sick one recovered, and with his brother returned to Philip, and both by his work were joined to Christ.

[53] Moreover another of the same race, chief both in authority, and in faculties, and also in doctrine, he led over to the Christian faith: the father of another converted by him also who afterward was baptized with the solemn rite in the Vatican Basilica. But since this man's father persisted in the Jewish error, nor however could be torn from his son's acquaintance, Gregory XIII Supreme Pontiff, such was his vigilance and solicitude for the Lord's flock, said to Philip, that it was not much approved by him, that the son lately converted to the faith should be so frequent with his Jewish father, lest perchance his religion should suffer some detriment. But Philip said that for this cause especially he permitted this to him, because he held for certain, he predicts that he will be converted? that from the son's acquaintance the father also would be led to the Christian religion. Nor did the event deceive him: since on that occasion led to Philip, when he heard him discoursing about the mysteries of the Christian faith, incited by his words and at the same time by the example of his excellent probity, he gave his name to Christ.

[54] and his four grandsons After some years this very one took care for his four grandsons, youths, deprived of their parent, to be drawn out from the enclosure of the Hebrews, that he might by some means lead over the erring little sheep to the folds of Christ. Therefore on a certain day he brought them to Philip, who had migrated to the Vallicella house, and they are gently received by him; but of the matters of faith no word. Finally many days afterward when they had come to him in the evening, he exhorts them, that they should suppliantly pray the God of Abraham, Isaac, and Jacob, that He would offer light to their mind for thoroughly knowing the truth: that he himself would ask this very thing of the Lord with all prayers, and the next morning would offer for that matter the sacrifice of the Mass, and would do violence to God. Meanwhile the uncle, both by himself and the offices of our Fathers being applied, who out of the greatest charity had received them to themselves at home, received at home, a Mass being performed for them he converts. strove to call them back from the ancestral perfidy, but in vain: since, although assailed by engines applied from every side, they most pertinaciously resisted. But behold the next day, while in the private chapel Philip according to custom performs the Sacred Rite, suddenly their will being changed, the medicine which before they had spurned they willingly accept, and without any contradiction affirm that they will give their name to Christ. In which opinion indeed they then so strongly persisted; that neither by the blandishments and prayers of their mother, nor by the threats of their raging kinsmen could they be moved from it. Then indeed it came back into the mind of Petrus Consolinus and our other men, what they had heard from Philip the day before in the evening, that the next day he would perform the divine thing for them, and would do violence to God.

[55] A little after one of them being given up by the physicians While these things are done, and all alike among ours are duly instructed in the mysteries of the Christian faith and in prayers; of these one seized by an acute fever and a grave pain of the head, on the sixth day after he had lain down, was judged to be engaged in the highest crisis of life: wherefore the Fathers thought about baptizing him. On this very day toward evening Philip came to him, and laying his hand on his forehead and breast; I do not wish, said he, you to die at this time: for the Hebrews would at once boast through their fellow-tribesmen, that the Christians out of the greatest impiety had brought death to you. Therefore the next morning I would have you by someone wholly recall to my memory, that amid sacrificing I may offer prayers to God for you. Petrus Consolinus heard these things, and at once to the sick one, Be of good courage, son, await certain health: he forbids him to die: for that old man has wrought wonderful works of this kind not once. The following night the disease seemed to grow worse, far from remitting itself: wherefore Hieronymus Cordella, a noble physician of that time, when he had come and seen the matter almost despaired of, said freely to his uncle, that he should go to the youth as soon as possible, since his life was brought to its extremity.

[56] and a Mass being performed for him Meanwhile there comes the hour, in which the servant of God was wont to celebrate the Mass. Then indeed Consolinus comes to the sick one, asks, whether he wished to be recalled to Philip's memory, what he himself had bidden the day before in the evening. And when he affirmed that this was most desired by him; he goes to the Father, who now stood in readiness to sacrifice. A wonderful thing! The mystery performed the youth rises from his disease and bed, and against the opinion of all is restored to his former health. he renders him sound, And so the uncle coming up, found the fever had wholly departed; then when after the midday meal the physician had returned to him, and the pulse of the veins being explored, perceived for certain that he had recovered; moved by the admiration of the matter; You, said he, have physicians at home, and seek strangers? A little after on the way, when he had met Joannes Baptista Martellus, his fellow-citizen and friend; A great thing, said he, and especially to be wondered at happened to me this morning in the Vallicella house: the physician marveling beyond measure. I visit a sick man, now brought to the last peril of life, this very one just now the fever being shaken off I find safe and unharmed, so that plainly some place was given me of doubting, lest the Fathers wished to jest with me, and substituted a sound one for the sick. Then indeed Martellus, Surely by Philip's work the disease vanished. To whom the physician, This indeed must be ascribed to great miracles: and certainly Philip must be reckoned among the chief Saints.

[57] He being baptized with his brothers, Toward night then the blessed Father came to the youth, and coming to his ear said; Son, you indeed had now to migrate from this life, but I would not; lest some occasion should be given to your mother of murmuring, as if we had cruelly snatched your life from you. Two months after, on the birthday of Saints Simon and Jude, in the Lateran Basilica, both he, and also his other brothers are duly purified with sacred Baptism by Clement VIII Supreme Pontiff, not without the immense joy and congratulation of all. These then returned home, washed and sanctified, with a most joyful countenance Philip received: and that they had returned far other than they had gone; since they set forth a certain Angelic purity and beauty, he said to the Fathers. But scarcely had they been washed at the salutary font, he predicts the mother alone will be converted only after five years. when, solicitous for their mother's salvation, they strove by all means to recall her to the right path of faith. Wherefore, several striving, finally by the permission of the Superiors, they took care for her to be led from the enclosure of the Hebrews into the house of Julia Ursina Rangona, a woman of equal nobility and piety. Which when they had reported to Philip, and asked of him, what he thought would happen about her conversion, he freely said; that she would by no means then depart from the ancestral institutes, and that this in no way was expedient, since afterward with richer fruit she would give her name to Christ. Nor was the prediction vain: for five years afterward, both she, and also other kinsmen and relations of hers, twenty-four, took up the Christian religion: which doubtless should not have been hoped, if she then had bound herself to Christ, when her sons especially desired it.

[58] Many heretics moreover, whose names are spared, He reconciles many Heretics, partly by timely disputations and admonitions, partly by simplicity of life and morals, he led willing to the sacred Tribunals of the Inquisitors; and their errors being abjured secretly, restored them into favor and faith with the holy Roman Church. Of these one, whose surname was Palaeologus, Palaeologus pertinacious, because he had disseminated certain new and pernicious dogmas, and committed other nefarious crimes, having been seized; before he was proceeded against by law, the offices of many and the most diligent care being applied, when neither arguments, nor exhortations, nor threats profited anything for his salvation, but he persevered in heretical depravity; he was at length destined to death, and condemned to be burnt alive. And now he was being led to punishment, when the matter is brought to Philip. He sat then perchance in the church of S. Jerome to receive Confessions. And so, as he was vehemently solicitous for the salvation of his neighbors, as he was being led to the stake, he at once rushed out from the bench (for his bowels were moved) flies to him, boldly bursts into the midst of the people and the midst of the guards, and having embraced him as

Joseph had fallen upon the neck of his younger brother, with the feeble ardor of spirit he speaks to his heart.

[59] And now it had almost been come to the place of punishment, when the holy Father with a certain divine authority bids the lictors and the other ministers to halt, and to attempt nothing further. They indeed partly struck by the weight of his words, partly by reverence of the one commanding, at once obey. Then that wretched one, the error being abjured coming to his senses, when now by the benefit of God and the work of Philip he had returned to himself, by his command mounting a bench taken perchance from the first shop, and groaning recognizing his former pertinacity, by a voluntary and public abjuration detests his errors, with the immense joy then and admiration of all, who had come most frequently to that spectacle, and with intent eyes awaited the outcome of the matter. Then, the same Philip interceding, power being granted by the Magistrates, he is led back into prison. Here indeed the most loving Father, he favors and instructs him long; besides those things which by the command of the sacred Inquisitors were ministered to him each single day for sustenance, took care for a great sum of money to be assigned by Gregory XIII Supreme Pontiff: and that he might contain the man in his purpose, he was wont to come to him daily, and especially to have discourses about those things, which might excite compunction of heart. To these, that he might as it were send under the yoke that proud and forward arrogance, which is proper to heretics, he gave him to read the deeds of Blessed John Columbinus and Jacobonus of Todi. For he said; although for converting souls of this kind to Christ, the aids of genius and doctrine are required; yet, the innocence of the Saints' life and morals being set forth, much more is profited than by letters or disputations.

[60] who however twice relapsed Therefore by Philip's both patience and services Palaeologus was so soothed, that he said he greatly grieved, that he had so late known the goodness and holiness of so great a man. But, such is human inconstancy, he did not long remain in that opinion. For not much after he began to waver in the faith, and returned to the madness of opinions: which Philip himself also had foreknown, and to his own had openly signified more than once, saying; that such a conversion had never fully pleased him. Nor however could the Father desert the deserter of his faith and salvation, at length he was helped to a pious death. nay even by persevering offices and the most diligent care, by prayers and unspeakable groans, he led him back from that fury and madness, again to health and duty. Nevertheless after two years, as one relapsed into heresy, he was beheaded: and to him about to die, with great hope of eternal salvation, Caesar Baronius and Joannes Franciscus Bordinus, Philip bidding, were present.

CHAPTER VI.

For defending the Catholic Faith he bids Caesar Baronius write the Ecclesiastical Annals.

CHAPTER 12 [of the book]

[61] Nor indeed could such an ardent zeal of propagating the Catholic religion contain itself within the City only, For the refutation of the Magdeburg Centuriators. but flowed far and wide to other most remote lands also. For when the servant of God perceived, that new plagues of heresies daily crept more widely through the Northern coast, and infected the chief cities with the contagions of evils; he thought that the coming disease should be met with all aid. And since the matter could not be transacted at close quarters, by a plainly divine instinct and inspiration he found a method, by which even from afar he might avert the destruction and ruin of the Christian commonwealth. Therefore when he had already instituted the Oratory, of which in its place we shall speak, and there daily discourses about divine things were held to the people; he determined, that one of those who were wont to discourse should repeat the Ecclesiastical history from its first origin; and the order of times being kept, should pursue it to the very end; for the recognizing namely from the truth that venerable antiquity of the Christian Religion, lectures on Ecclesiastical History to be held, the truth of the holy Fathers and Synods and of the matters done in the Church, the certain series of years, and the perpetual succession of the Roman Pontiff in the Apostolic See. For by this method especially he hoped that the futile and invented fables of the Magdeburg innovators would be easily uncovered, who lately turning all things upside down, with a plainly nefarious daring had attempted to spread darkness over the Catholic truth.

[62] He was Caesar Baronius, a man greater than our praises, he persuades Caes. Baronius, about whose life and morals it has been handed down elsewhere. Him therefore Philip exhorts, that he should run through the ancient writers of Ecclesiastical matters, and from the coming of the Saviour up to our times, how, and through whom the Church of Christ was born and grew up, increased by persecutions, was crowned by martyrdoms; and after it came to Christian Princes, greater indeed in power and riches, but little by little made less in virtues, should relate in the Oratory. Struck by the unexpected matter Caesar excused himself to Philip, and bidding him excusing himself this very thing: both because he judged his strength unequal to so great a burden, and because about matters, most new to the man, to make words to the people, and in the same argument almost for the most part to be engaged he was wont; since for moving souls and exciting piety he thought it especially accommodated. Nor however did Philip admit the excuse, but daily more and more began to insist, that he should approach the work as soon as possible. Finally when he sees the man declining counsels of this kind, and drawing out the days with various excuses; he bids by command, that all things being omitted he should apply his hand to the work, and to investigating, narrating, finally even writing the Ecclesiastical history, betake himself wholly.

[63] At this saying Caesar feared, and pressed by a doubtful dread, almost stuck: for hence the Father's precept urged, thence the mass of the work obstructed: wherefore, whither he should turn, he had not. Therefore to pretend the dullness and slowness of his genius, to excuse his assiduous occupations; that there would not be lacking those who would compose Ecclesiastical matters far better; nay even that Onuphrius Panvinus, at that time a most erudite man, had already applied his hand to the work; therefore that he should not enjoin on a man unlettered and unskilled in all things, the burden of speaking and writing about the most grave matters. He said more, prayed, asked; but in vain: since Philip, the Divine Power being now consulted and propitiated, but in vain, looking far ahead at things to come, You, said he, obey the commands, omit the rest. Does the work seem arduous and difficult to you? Hope in God, and He Himself will do it. Here indeed Caesar felt himself brought into the greatest straits. For, by what mind should he not hear Philip, no longer exhorting, but openly commanding? But again, by what shoulders and what strength should he receive the burden and office imposed on him, which he could by no means sustain?

[64] Amid these cares therefore when he hesitated, when he delayed; the most clement Lord was present to him, and with the light of His goodness dispelled all the darkness. On a certain night he seemed to go to Onuphrius Panvinus, soon even in sleep admonished to undertake the work, during those days (which we have just said) composing the Ecclesiastical history; and to ask, to beseech him, that he should accomplish the begun work and bring it to its end: but he refused, and turned himself wholly away from his discourse. And when in vain he wearied the man with prayers and reasons, suddenly a voice sounded: Be quiet, Baronius, it behooves you to write the Ecclesiastical Annals, not Panvinus. But that this had been Philip's voice, Caesar held so certain, that at daybreak he went to him, and narrated the whole matter: although he, as he was wont, pretending with admirable dexterity, Away with you, said he, with your such dreams. By these things at length conquered Caesar gave his hands, and all hope of doing the matter well being placed in God alone, at length he undertakes it himself with most happy success, turned all zeal and care to investigating Ecclesiastical matters. This same history then he undertook to narrate in the Oratory, and now seven times repeated through thirty years, the same Philip bidding he finally began to write; and what was done in each year and time, in so great antiquity, not only of matters, but also of authors, he so happily arranged, that his praise and fame filled the whole Christian World. Moreover that a work of so great a mass could be accomplished, not so much by Baronius's labor and industry, referring it as received to the Saint: as by Philip's prayers and aid with God, Baronius himself, raised to the Cardinalate, after he migrated to those above, at once testified by an illustrious monument: which he wished to be prefixed to the eighth Tome of his Annals, and to be affixed to the blessed Father's sepulcher, for the everlasting memory of posterity. This same we too have thought should be inserted into this Chapter, because it both especially shows the matter itself, and contains a most luminous laudation of the same Philip.

[65] before Tom. 8 he offers it to him, The thanksgiving of Caesar Baronius, Cardinal Priest of the Holy Roman Church of the title of SS. Mart. Nereus and Achilleus, and Librarian of the Holy Apostolic See, for the Ecclesiastical Annals, to the blessed Father Philip Neri, Founder of the Congregation of the Oratory.

Since about those things which pertain to the first origin and progress of the writing of the Ecclesiastical Annals scarcely a few things have hitherto been allowed to be touched on, so that we seemed rather to have wrapped them in obscurity, than to have explained them, because he was still surviving, of whom it had to be said, who was not only a contemner of his own praises but a most sharp enemy; he being called to those above, the discourse free of the very fetters by which it was detained, may securely run through the broad field of the benefits received from him. For pleasant is the memory of our elders, from whom, as from a most copious fount, innumerable goods have copiously flowed to us. But also profitable is the very recollection of our Fathers, holy men; because it admonishes, that we ought not to be degenerate from their virtues, according to that divine Oracle: Look to the rock whence you were hewn, and to the cavern of the pit from which you were dug: look to Abraham your father, and to Sara who bore you. Isaiah 51.

[66] But what is pleasant and profitable, the same is also a necessary commemoration of those, from whom we are and have obtained the greatest benefits, lest by silence or oblivion we be basely convicted ungrateful. Assuredly indeed in general all things, which fall to sons prosperously and happily, are to be referred as received to the parents, as a son to his father, we are often admonished by the divine letters; but especially that benediction imparted by the great Patriarch Jacob to Joseph, by which among other things these things are narrated divinely said: His bow sat in the strong, and the bands of his arms and his hands were loosed by the hands of the mighty Jacob: thence the shepherd came forth, the stone of Israel. Gen. 49. Since therefore all the prosperity of Joseph is ascribed to the mighty hand of Jacob, who not only was as far away as possible, but had already deplored him as dead and lamented him as slain; what must we say of that Father, who being present and a helper in all things, especially with an Apostolic spirit often brought us forth; and from very adolescence with the bridle of the same spirit restrained us, and kept us from the slippery of youthful age, running forward to evil; and rendered the untamed colt obedient to the divine laws, upon which He has also made Christ to sit?

[67] But since we owe by a manifold name very much to him; about those things only which pertain to the Annals

which we have in hand the writing, let there be for him, as the author of all our undertaken lucubration, this ever living, ever speaking thanksgiving, consigned to perpetual monuments. For it is just, and of a soul humbly and modestly thinking of itself, to profess through whom it has profited: but unjust and arrogant, to ascribe more than enough to one's own strength. For he who, more than was right, attributed to himself and said; In the strength of my hand I have done it, and in my wisdom I have understood; received that bitter answer from the avenging God: Shall the axe boast against him who cuts with it? or shall the saw exalt itself against him by whom it is drawn? Is. 10, 15. And soon to the menace was added the vengeance, which that unhappy one also experienced, who for the same cause, cast down from the royal throne, was an exile among beasts.

[68] he confesses Philip was the author to him, Wherefore, what the eternal Wisdom Christ Himself our Redeemer taught all mortals, when of the Father He thus spoke to Philip, saying; The Father, remaining in me, He Himself does the works; of the Father Philip we too ingenuously profess. John 14, 10. Not that we glory in man, and not in God; but that through whom God bestowed so great benefits, we may show the man a co-operator of God: and so as to God, so also to men we may be grateful. For he himself by a certain divine impulse of the Spirit commanded these things to be done, not otherwise than Moses, who, what pattern of the Tabernacle he saw in the mount, indicated it to be made to the craftsman. For by the often repeated commands of the same our Father, we undertook so great a work, unwilling though and resisting and distrusting our own strength; we undertook it nevertheless, as obeying a divine command: by which indeed he so urged the work, that if at any time we, overcome by the weight of so great a mass, desisted from what we had begun, he impelled us with the goads of most sharp reprehension.

[69] You indeed boiling (for to you, Father, I turn my discourse) boiling, I say, with the zeal of the laboring Church; led by zeal for the Church of God, when with that mind of yours, suffused with divine light, and breathed upon (if it may be said) by a prophetic spirit, you saw that from the gates of hell to the detriment of the Church centuries of satan had gone forth; rising up from the opposite side, about to fight for the house of Israel the battles of the Lord; you thought it must be decided not by a greater or at least an equal number of soldiers, by a compensated contest; but well knowing, that God chooses the weak things of the world, that He may confound the strong; you chose your boy, the least of the Brethren, and of duller genius, whom one and the same unarmed you might oppose to so many armed enemies. And feigning to do something else, when he bade him narrate sacred history, not a broad field for battle, but for trying out strength a narrow place of the wrestling-school you adorned, namely the very sacred Oratory of S. Jerome, where amid the daily collations about divine things, you exacted from us that symbol, by which we should bring forth into the midst the deeds of the Church. Which by your command once begun, has been happily propagated to the space of thirty years, the whole series of deeds being repeated, by speaking, now seven times in the Oratory.

[70] You stood by the work therefore, urging by your presence; you insisted by words, always a hard (forgive me if I shall say this) exactor of the daily task; so that you deemed it a crime, if sometimes I turned aside to narrating other things, while you suffered me not even the least to deviate from the institute. But often in that I endured something of the human, I confess; when not yet understanding, that the matter itself was secretly accomplished by you with God by prayers, I myself fearing my own strength, amid various other occupations, complained, that it was almost dealt with me tyrannically, that not only was no one of the Brethren joined to me, who should submit his neck to the yoke for collaborating with the same; but with multiplied labor, and no straw given, manifold work was exacted: when, I say, and still other burdens of business were imposed on me already in the undertaken office, namely the care of souls, the public ministry of the word of God from the pulpit, the domestic prefecture, besides very many other things, which unexpectedly and importunately more troublesome interveners daily brought in: so that you whether doing these things, or suffering them to be done by others, seemed to wish nothing less, than what you most wished.

[71] In which indeed you seemed to have imitated Elijah, when joining battle with the Priests of Baal, an imitation of Elijah and Elisha; about to vanquish them by fire to be implored from heaven; which should inflame and consume the set-forth victim; striving for the contrary; he wished the same to be abundantly sprinkled a third time with four water-jars, that the supreme power of God might be made more known. But on the other part since with a prompt soul you yourself, to furnish help, most strongly applied your hand by your prayers; you seemed to have followed Elisha, who his hand superimposing on the King's hand in the shooting of the arrow, made him to be the smiter of all Syria. By which symbol likewise you dealing with me, joining your most strong hand to my weak hand, turned the blunt stylus into the arrow of the Lord's salvation, against the insulting Assyrians. Which as it is true, so it is beautiful and pleasant for me to profess publicly about you.

[72] You indeed fought, but with another's hand, by your accustomed manner: you who although you were wont to work admirable things, and having used Baronius's hand, yet never wished to appear admirable; nothing so solicitously guarding against, as that anything magnificent should be said of you; with the covering of folly often covering wisdom, according to that commonly known and celebrated Apostolic paradox deeply fixed in your mind: He who wishes to be wise, let him become a fool. 1 Cor. 3. So indeed that you were held by no fetters of the flattering world; and by the example of David at a time changing his countenance, you concealed the great gifts of the spirit, displaying without those things which are of human infirmity; and you knew according to the Apostle; to abound and to suffer want: that with him you could say, Whether we are beside ourselves, it is to God; or whether we are sober, it is for you; and by the example of your namesake Philip the Deacon, according to the reason of the time, you either clung to men, consulting for their salvation, or with great impulse spread sails to the coming spirit. Philip. 4, 2 Cor. 5.

[73] But what glory you living brought most copiously into the treasury of Christ, wherefore he, from the dead one, here dedicates it to the rest at the sepulcher. after your migration from this life, the interest being multiplied increased, He Himself repaid. Since when the earthen flask was broken, the lamp which lay hidden within, shining with its own brightness, appeared; and the candle burning and shining which was hidden under a bushel, exalted upon the high candlestick of eternity, was made conspicuous, glittering with the splendor of miracles. For then both the wonderful signs which you living had wrought, but hidden, were known, and very many others recently wrought lay open. Your sepulcher, though still cheap, as being temporary, shines with votive tablets, and with signs of precious metal affixed, the indices of your miracles; by which more than by the crusts of precious marbles, or the Egyptian pyramids and obelisks it gleams, daily receiving a greater increase of beauty from those, who having obtained new benefits bring in new signs. there he affixes his thanksgiving, Let a place be given me also (you Brethren I address, who with a pious and noble crown encircle his monument) that this my thanksgiving, although far unequal to the benefits received, may adhere affixed to the same sepulcher; yet so that through the whole world, wherever the same Annals are carried, it may run. Let the sculptured column be itself moving and vocal, which with ample letters may proclaim him the first author and architect of the Annals; that if mortals shall have taken any fruit from them, they may all give thanks especially to him. Let it stand, I say, that profession of mine, as an indelible Epitaph set on the same sepulcher; desiring I too myself to adhere to the same a living tablet, which formed by the pencil of his prayers, may represent the whole image of his holiness.

[74] Come now, Father (you again, as if present, I address, while you see Him, who present is everywhere) Come, I say, favor your work: and that to you in all things the victory may be ascribed (which Joab wrote to David) come, and the remaining work should be completed. and what remains, finish the battle; move from above by your prayers the heavenly soldiery, that the enemies being at length wholly conquered, we may sing together the triumphal song of Deborah: From heaven it was fought against them, the stars remaining in their order fought against Sisara. Judg. 5. But me your son, whom dwelling on earth you cherished with assiduous protection, guarded with vigilance, governed with counsel, tolerated with patience; living in the heavens protect with stronger patronage: let ampler aids increase for me from your now perfect and in all things consummated charity. But also what Gregory the Theologian affirms he obtained from Basil, that he had him even after death as a monitor, this furnish to us more abundantly; that you yourself still moderating the reins of my life, what remains of this slippery course of old age, I may run through with unoffended foot; and may at length come, after labors well discharged, to that blessed rest, which you now enjoy, in the Father, and the Son, and the Holy Spirit, to whom in perfect unity be ever praise, honor, and glory, world without end. Amen.

[75] Thus far Baronius. Nor is it to be passed over by us in this place, The Saint induces the same Baronius, that Philip himself, a few days before he flew away to heaven, wished the same Baronius admonished. For when on a certain day he had called him to himself, he addressed him in this manner: Know, Caesar, that for this especially you must think humbly, that you have composed the Annals. Since by the gift of God and a singular benefit, not by your own strength or industry, they have been written. Which same the Father more often repeated. But he: I indeed know and confess, that after God I owe all that to you and to your prayers. For that very cause, namely that he might prostrate and overthrow the Innovators of our time, the servant of God to him, to write notes on the Roman Martyrology, before he should bring the Annals to light, by name commanded, that he should compose Commentaries on the Roman Martyrology and those truly golden Notations, by which finally the Ecclesiastical truth might appear more clearly, and the fables of the most frivolous men, as clouds or gloom at the rays of the sun, might dissolve. This also was the cause, that during nearly the same times of the Fathers of the Congregation Thomas Bozzius luminously wrote about the Signs of the Church of God, and others to other works. and likewise Antonius Gallonius collected the Lives of the Saints, although prevented by death he could not complete the excellent work.

CHAPTER VII.

In the house of Charity he institutes spiritual exercises: he undertakes to govern the church of the Florentine nation.

CHAPTER 13 [of the book].

[57] Meanwhile, when daily in greater measure grew the multitude of those, who delivered themselves to Philip to be exercised and cultivated; The Oratory being founded, his disciples and they could no longer be held by the house, which (as we have said) the servant of God had joined to his chamber; in the year after Christ's birth 1558, power being given him, above the right vault of the church, in a more spacious and convenient place, the Oratory

at his own expense he saw to be built. Here therefore daily after the midday meal he began to hold spiritual assemblies, and to have most sweet colloquies about divine things with his own, and to incite them to Christian virtue and praise; he diligently exercises from midday, soon to lead them out into the open, and if it were festal and solemn days, to betake himself together with them likewise into some church; and there to be present either at the Office of Vespers or of Compline, or to hear someone preaching; but especially Vincentius Herculanus of Perugia, of the Dominican family a most religious and most learned man, who during these days in the church of S. Mary above Minerva explained the fiftieth Psalm to a most frequent auditory; afterward created Bishop, with great integrity and praise of holiness, he administered the Church of Perugia.

[77] there he likewise institutes evening prayer, Here likewise Philip not much after, introduced the salutary use of familiar discourses, and the custom of meditating and praying toward evening, and first of all brought into the City the daily food of the word of God; and with great advantage of the Christian Commonwealth restored the sacred assemblies, once instituted in the chief and mistress Church of the whole world, by the Apostolic rite. But it will be worth the labor in this place to hear Baronius, while Philip was still living narrating all things one by one, and as it were setting the matter before the eyes. For when in the first Tome of the Annals he described those sacred assemblies, which at the beginning of the nascent Church by the Apostle's prescription were celebrated daily; By a plainly Divine counsel it was done, he says, that in our age thirty years ago, to the form of such an Apostolic assembly, in great part, and that especially which is prepared for the edification of the hearers from discourses about divine things, the Apostle commanded to be performed for the progress of the Church, there were instituted in the City spiritual exercises, by the work especially of R. P. Philip Neri of Florence, who as a wise Architect laid the foundation; discourses about divine things and of his nursling in Christ R. P. Franciscus Maria Taurusius of Montepulciano, who in these seemed to be the leader of the word.

[78] (whence the Congregation began to be called of the Oratory) By the zeal and industry therefore of these it was at first instituted, that on almost each single day, those who with a more ardent zeal cultivated the Christian life, should come together to the Oratory of saint Jerome (for from it and our College the name was given, that it should be called the Congregation of the Oratory) where in this order a religious assembly was held. A prayer being first premised in silence, one of the Brethren would begin a reading accommodated to moving the souls to piety. While reading also, the Father who presided, was wont to interpose words; and the same things which had been said, by more accurately explaining, amplifying, with a great variety of useful argument. by insinuating with more ardent zeal into the hearts of the hearers, sometimes even by asking some of the Brethren their opinion what they felt about that matter, would in the manner almost of a dialogue lead the discourse to the space of an hour with great alacrity of the hearers: by his command afterward one of the Brethren would mount a pulpit higher by steps, who from the approved and received lives of the Saints, and the divine Scripture and the opinions of the holy Fathers, would hold a discourse interwoven without pretense or pigments: who would succeed this one, with quite the same kind of speaking, but on a different argument would speak a discourse: finally a third would come to these, who would narrate the Ecclesiastical histories in the order of times. Which, the space of a half-hour being granted to each one for speaking, being finished with wonderful utility and pleasure of the hearers alike, a hymn being sung and prayers repeated again, the assembly was now completed.

[79] which others elsewhere also imitated. Matters therefore being disposed in this manner, and confirmed by the authority of the Roman Pontiff, that beautiful face of the Apostolic assembly seemed restored according to the reason of the times; rejoicing at which all upright men, several of them having borrowed thence an example, attempted to institute and propagate the same offices of piety in other places. Thus Baronius, from which the first origin of the nascent Oratory is clearly demonstrated. To these exercises moreover, He teaches also his own, which on the ferial days Philip had assigned, he added others also proper to the feasts. For to his own coming to him in the morning he prescribed, that expiated by sacred Confession, they should be free for prayer and meditation; the Sacrifice then duly performed, they should be refreshed with the heavenly Food. to frequent the Sacraments, To these divided, and as it were dispersed into almost three troops, he distributed them into the various infirmaries of the City, where, for healing alike the souls and bodies of the poor sick, they conferred all their strength. But of these some more fervent in spirit, to minister to the hospitals, about thirty or forty, he had as it were chosen, and to these same places he delegated daily; who not only in rivalry discharged the spiritual offices, but did not abstain even from the meanest ministrations, and were at hand to the wretched lying there, with so great alacrity and diligence, that they excited the admiration of all.

[80] Of these moreover some in the silence of night, on which the Lord's day or another of the more solemn feasts dawned, before Communion to keep vigil at Matins, returned to the blessed Father; and with him likewise betook themselves to the church either of the Dominicans or of the Capuchins, and there with the Brethren with most attentive care were present at the Matin hours; and in this manner the whole night keeping vigil, they diligently prepared themselves to receive the Eucharist in the morning: wherefore it often came to pass, that when the Brethren themselves came down into the choir to sing psalms, they found the place already filled with secular men. Nay even the holy Man for many years was wont to do this on each single night: wherefore those who at that time presided over the Dominican family, out of their observance and reverence toward the servant of God, had given him a key, by which he might freely enter their monastery day and night.

[81] To these Philip at fixed times of the year was wont to visit the seven Churches of the City with his own, to visit the 7 churches, but especially after Easter and on the Lupercal days, on which especially the youths abuse beyond measure a certain license and liberty of living, although in the last years of his life he wished this to be done only at the time of the Lupercalia. But although at the beginning very few frequented this exercise, in a short time it came to such a number of those flocking, that already while Philip was surviving more than two thousand were counted. Moreover women being excepted, many running together to this journey, men of all orders ran together indiscriminately; very many also of the religious families, especially of the Capuchins and Dominicans, and of these almost all the Novices, were wont to come together. In which journey indeed to be performed they kept this order and manner, which almost even today is held. For on the said day at daybreak they gave themselves to the way, and first the Basilicas of S. Peter, then of S. Paul they devoutly visited. But here all gathered into one, soon distributed into several classes, which each followed its own Leader from the Priests of the Congregation, while they performed the sacred journey, either meditated on something, which had been set them by the same Fathers, or with hymns and spiritual canticles lightened the weariness of the way; for which cause they led singers as companions of the whole journey. If anything of time remained thence, they gave it to spiritual colloquies; vain and useless things they wholly avoided. In the several churches (the first two being excepted) either someone of the Congregation, or of another Religious family, addressed the people with a brief discourse.

[82] When it had been come to S. Sebastian's, or to S. Stephen's, and the Sacred Rites being performed at S. Sebastian's or S. Stephen's, to which the name has been given from the round form of the church, the Sacred Rite was performed with the solemn rite, and it being completed most were refreshed with the Eucharist. These then being finished, they turned aside to some urban villa, either of the Massimi, or of the Crescenzi, or to the Mattei Gardens; the company dining soberly in some of the villas, and there all reclining on the hay, for a rich table, such as namely had suited the time, there was set before each one bread and wine, with an egg, a little piece of fresh cheese, and an apple. Meanwhile over that very table singers were brought in, and some musical instruments, and a harmony of such a kind was made, which might refresh and recreate the minds of all. The tables then being taken away, the remaining churches with equal joy and piety they went around. Toward evening finally, very glad and giving thanks to the Lord, with great fruit of souls, they betook themselves home.

[83] the Saint being present as far as he could, To this pilgrimage therefore, as long as it was allowed by his age, yearly (as we have said) not only was Philip present, but he leaned upon it with his whole mind and all his strength, so that for that reason he more than once contracted a fever from too great labor. Which institute indeed, that God held grateful and acceptable, was not obscurely shown. For when at one time the blessed Father according to custom with his own had entered upon this same journey, and had come to that place which lies between the churches of S. Paul and S. Sebastian; a horrid tempest suddenly contracted the sky, and terrified all beyond measure; wherefore many thought of taking flight. But the Father bids them be of good courage, and a rain being warded off at one time; that nothing was less to be feared by them than rain. By this saying he contained many, yet others too timid cast themselves into flight. But wonderful to tell! Whoever followed Philip, happily finished the rest of the journey, so that not even a little drop of water touched them: but the rest who had deserted him, although otherwise they were not far distant from them, drenched with the greatest rain, paid the penalties of their incredulity and obstinacy.

[84] Therefore by such pious and such salutary exercises Philip, with the wonderful profit of very many, not only liberally educated his sons in the spirit to virtue, but provoked others also to piety; all marveling that the ancient discipline of the Church was almost restored. For it was to be seen now in the City very many persevering (which is said of those first disciples) in the doctrine of the Apostles, and in the communion of the breaking of bread, and in prayers. Wherefore many, men excellent in doctrine and authority, both greatly approved the instituted work and extolled it with the highest praises. It is worth the labor to hear, what during these very days Joannes Rubeus, in the dedicatory Epistle of his Italian book, which he called the Examination and dedicated to Philip, publicly left attested: for he says; Among those things which I beheld worthy of admiration, as Joannes Rubeus testifies. when I had come to the City the year before, which was after Christ's birth 1568, that of all most pleasant offered itself to me, when I saw, that with so copious a multitude of pious men the church and oratory of S. Jerome of Charity was daily frequented: which indeed I judged far and much to surpass the most ancient monuments, the proud houses, and the halls of so great Princes, and all the rest which offered themselves before my eyes. And the more I was astonished and enjoyed a certain singular joy, because I saw most noble men, sprung from diverse nations also, so willingly and so frequently flocking together to hear the word of God, by Thee (he addresses Philip) explained without pretense, with the sole zeal of the Christian faith and the salvation of souls: wherefore it often came to pass, that very many of thy sons in the spirit sent word away to the world, and passed from the wages of the world to the religious camps. Thus far Rubeus.

CHAPTER 14 [of the book]

[85] While these things are done, those who dwelt in the City,

the Florentine citizens, The church of the Florentines being offered to him when they saw that Philip by the holiness of his life, the ease and sweetness of his morals, led daily a greater multitude of men to Christ, and instructed them with the greatest prudence and dexterity in every virtue and religion; resolve to deliver to him to be governed the church of S. John the Baptist, lately erected by their nation. Therefore in the year of the redeemed world 1564 unanimous they send those who in the name of the Nation might ask him again and again, that he would not be reluctant to undertake the government and care of the new church; that they would most willingly furnish him a house to dwell in, and whatever else he had wished. He answered that this was of longer counsel, nor was anything in that matter to be determined unless God were attentively prayed; but if then the will of the Divine Power being explored, it should seem to be expedient, he would willingly satisfy their desire. After some days the same returning to him by agreement, he freely said, by the Pope's command he undertakes it to be governed: that he could by no reasons be brought to depart from the house of Charity. This heard Bernardinus Cyrillus, Preceptor of the Hospital house of the Holy Spirit in Sassia, Joannes Baptista Altovitus, and Petrus Antonius Bandinus, the most noble of the Florentines, already chosen for that matter, go to the Pontiff (he was Pius IV) and easily prevail upon him, that he should enjoin on Philip that very office, which he refused. Soon again they come to the Father, and make him more certain about the Pontiff's will; therefore that he should not refuse the burden imposed on him. He obeys, and with the submission of soul that was fitting, undertakes the province, provided he be not compelled to go out from the house of Charity.

[86] This procuration therefore being undertaken, he took care for some of his own to be initiated into the sacred Orders; namely Caesar Baronius, of whom we have mentioned above; Joannes Franciscus Bordinus of Rome, an excellent herald of the word of God, and some of his own made Priests, whom, on account of his singular virtue, Clement the Eighth Supreme Pontiff had as Confessor, and first to the Church of Cavaillon, then of Avignon set him over unwilling; and Alexander Fidelis of Ripa, conspicuous for integrity and purity of life. These first he sent to dwell in the house of the Florentines; and Alexander brought thither with him Germanicus Fidelis, his brother's son, about sixteen years old. Nor much after there added themselves as associates to them, Franciscus Maria Taurusius, of whom we have before made mention; and Angelus Vellius of Palestrina, a man of plainly angelic morals, he sends into it, who presided over the Congregation second after Philip. All these when by the blessed Father's command they had betaken themselves to dwell in that house, set themselves to cultivate most excellently the little field assigned to them. And so to S. Jerome's they came daily in the morning, and there with Philip washed their conscience more; from the midday meal they returned to the same, to hear discourses to the people or each in his own time in order to hold them: in the evening they betook themselves thither again for prayer, nor by cold, or heat, or rain, or any other difficulty could they be deterred, from coming daily to the solemn exercises.

[87] The domestic offices being distributed among them, each one on his own day to set and clear the table, Their manner of life there, and for some years each one also in his own week to provide and minister the necessary food for all they were wont; and indeed with so great alacrity and joy, that Baronius in the middle of the kitchen, on the very front of the chimney, with large letters inscribed his name in charcoal, and festively decorated it with this notable and beautiful title, Caesar Baronius, perpetual Cook. But if any of the nobles (as often happened) went to him, more zealous of piety or letters; he saw him girt with a linen washing the pots and pans, and exercising himself diligently in such filthy ministrations. The office of reader at table at the beginning was discharged by Germanicus Fidelis and Octavius Paravicinus, a youth of excellent disposition, Baronius's nursling, whom afterward excellent virtue raised to the Purple. But the sacred Bible was first read, a reading and discourse over the table, then another book, in which were either approved histories of the Saints, or salutary documents written in Italian. The reading was extended beyond the half of the midday meal or supper; and it being completed, someone of those reclining proposed something from the sacred letters or from moral discipline, to which the rest afterward, as it pleased each, briefly and modestly answered. But on the Saturday of each week, all alike swept the pavement of the church with brooms, set up the altars, and prepared all the other things, which seemed necessary for the next Lord's day; for which cause it was the custom to intermit the discourses on that day, which even today is kept.

[88] On the festal days, those who could by the Priesthood, ministered the Sacraments of Confession and of the Eucharist. on festal days exercises, The solemn Sacred Rite also was performed, and when they were fewer, than the matter itself demanded, some one of them transferred himself from receiving Confessions to the ministrations of the Altar. To these for some years Baronius and Bordinus on alternate festal days, the Florentines not only demanding but earnestly requesting, held discourses to the people from the pulpit: after the midday meal they sang the Vesper praises with solemn rite: and these being completed, they came either to S. Mary above Minerva, or to S. Mary at the Martyrs, wherever Philip had before bidden. Here indeed his other disciples also flocking, it was the custom to celebrate pious assemblies, and to confer in common the light of divine Wisdom. For the Father himself, or any other at his bidding, set down about what each of them being asked his opinion should discourse, as the Holy Spirit gave him to speak.

[89] Hence then by a plainly laudable institute it came to pass, that after the Paschal solemnities yearly, and hence arose the summer assemblies of the Brethren, whoever follow the exercises of our Oratory, on the festal day also after the Vesper office go frequently to that part of the Janiculum, which both by its own nature and by its pleasant prospect into the City is esteemed far the most beautiful of all. But when through the summer heats it is not allowed to go out into the open, they betake themselves into some church (which now, Joannes Baptista Pamphilius the Prince kindly granting, is S. Agnes in the Piazza Navona) in which places some pious song is first sung together, and the winter ones. then some youth memorially pronounces a little discourse, adorned with piety as well as elegance: then by the Fathers very brief discourses likewise are held, and the musical harmony itself is interposed; all which being completed the assembly is dismissed. But winter beginning, namely from the Kalends of November unto the Paschal feasts, toward night, at the signal of the Angelic salutation, they come together into the Oratory: and a mental prayer being premised according to custom, after the Litanies and the Antiphon, sung according to the opportunity of the time to the Most Blessed Virgin, almost the same exercises were wont to be done, with a great concourse of the whole City.

[90] In this kind of life therefore the Fathers, ten whole years, with no less pleasure of souls than discomfort of body persisted. Which indeed we have wished here to relate one by one, that it may be able to be a document to our men, with what modesty, or what humility they excelled, who laid the beginnings of the Congregation; At length all migrate thither from the house of S. Jerome. although of these not a few flourished in nobility and doctrine, so that for that reason they were raised to the highest and most ample grades of the Church. But when the Florentines perceived, that it could not be done without the greatest discomfort, that the Fathers should come daily again and a third time from the house of S. John to the church of S. Jerome, distant from each other by no small interval; they ask and beseech Philip, that he would transfer the exercises into their own house, about to enjoy a more convenient and more spacious place. And so in the year of salvation 1574, Gregory XIII Supreme Pontiff favoring, on the 17th of the Kalends of May, the Paschal days recurring, from the Oratory of S. Jerome, into another far more capacious built by the Florentines, it was migrated, and there discourses began to be held: and the word of the Lord grew, and the number of the disciples was multiplied greatly.

[91] Wherefore Joannes Juvenalis Ancina, whose memory is in benediction, and thither they transfer the exercises, as in his place we shall say, writing to Joannes Matthaeus his brother, says these things: For many days now I have been wont to go to the Oratory of S. John of the Florentines, where daily four or five most beautifully discourse about Evangelical matters, about virtues and vices, about Ecclesiastical history and the lives of the Saints; and many noble men, Bishops, Prelates, and others come together to hear them. The discourses being finished, with a musical harmony a sacred hymn is sung, to recreate the souls of the hearers. During these very days, they narrated the lives of S. Francis and of some of his companions, and of S. Antony of Padua. I affirm to you that the matter is of all most beautiful, and which wonderfully delights and edifies men; so that I greatly grieve that of such excellent exercises nothing ever reached us the year before. Know therefore, that those who discourse, are Ecclesiastical men, conspicuous for probity of life and morals. But they have as leader and moderator a certain Reverend Father Philip, much praised by Juvenalis Ancina. now a sexagenarian old man, admirable for many titles, but especially for his singular holiness of life, and the greatest prudence and dexterity in devising and promoting spiritual exercises. For with him as author that great work of Christian charity was instituted, which in the most recent year of the Jubilee, in the house of the most holy Trinity of pilgrims, we ourselves beheld. To this man very much attribute Toletus, Possevinus, and others. Finally to him, as to an oracle, not only from the City, but from all Italy, France, and Spain it is run together. Thus Juvenalis: from which sufficiently openly you may see, Philip planting, and with his own likewise watering, how great an increase God gave daily to the Oratory.

CHAPTER VIII.

Having suffered various persecutions for Christ, Philip institutes the Congregation of the Oratory.

CHAPTER 15 [of the book].

[92] But such pious and such laudable exercises, just as they conciliated to Philip the greatest goodwill of all upright men, so among certain wicked men they ministered fuel of envy and hatred. Two Sacristans conspiring with the Prefect of S. Jerome, For already from the beginning, when the servant of God had instituted spiritual assemblies in his chamber (this was about the year 1552) immediately some, by the leading and impulse of the demon, began first secretly to detract from this new Institute, then by public discourses also maliciously to disparage it. Moreover so impious and so perverse a faction had as its leader Vincentius Teccosius, a physician of Fabriano, and one of those who during those days presided over the affairs of S. Jerome. To him there added themselves as associates two deserters of the religious Order, who under a Clerical habit by fraud tarried in the same house of S. Jerome: and a conspiracy being made they attempted all things, that they might thrust out thence the servant of Christ.

[93] And so, as they discharged the office of sacristans, if perchance Philip about to sacrifice came into the sacristy, the Saint being vexed in many ways, either they at once closed the doors in his face and eyes, or denied him the sacred vestments, or furnished whatever was filthier and more worn, loading the man besides with reproaches. At other times also, while there he according to custom arranged and prepared the Sacred Rite, they snatched from his hands the book or the chalice and hid them. At other times when he was prepared for the Sacrifice, they suddenly bade him lay aside the sacred ornament. At other times when he had brought his foot out of the vestry, or when he was now about to begin the Sacred Rite,

either they led him from one altar to another, or recalled him into the sacristy itself, that namely, harassed by so many injuries and contumelies, in vain they strive to compel him to leave the place, he should migrate elsewhere. But he, vehemently desiring for the name of Jesus to suffer all reproaches and contumelies, not only swallowed the injuries inflicted with wonderful dissimulation, but also ardently prayed God for his persecutors, and when occasion offered itself, compensated their evil deeds with services and benefits. Nay even asked by his own, that he should at length yield the place, and snatch himself from these evils; he answered that he would by no means admit this, and would by no means decline the cross assigned to him by God.

[94] But the most wicked men, the more patient and gentle they saw the servant of God, the more pertinacious and arrogant they daily showed themselves. Wherefore all things being tried, when the Father profited nothing; on a certain day amid sacrificing, his eyes fixed on the image of the Crucified; Christ confirming him to patience. Why, said he, good Jesus, hast Thou withdrawn afar? Thou despisest in opportunities, in tribulation? So long I demand patience from Thee, nor do I obtain it. What is it that Thou dost not hear my entreaty? But behold at once he heard the Lord saying to him in the ear of his heart; Have you not asked for patience? Indeed I promise that I will give it to you; but know that it must be procured at such a price. These things said the good soldier of Christ thoroughly strengthened, afterward bore all things most joyfully; so that plainly the wickedness of the malignant was wearied by his patience and mildness, and he himself came to that height of soul, that he not only did not decline injuries and contumelies, but even of his own accord sought after them, and with a willing soul embraced them. Sometimes also, vexed by the same or by any others, out of the greatest charity he excused their crime, nor suffered any word to be brought forth in his own defense.

[95] But it happened after two years, that one of them in the same house of Charity, One of these at length coming to his senses, on a certain day met Philip, and out of the greatest injury reviled him with all curses and reproaches. But this other one, moved by the indignity of the matter, and suddenly made by a plainly divine impulse from an enemy a defender, with great impulse rushed upon the abusive one; nor did it lack much, but that he broke his throat: which indeed he would really have perpetrated, had not the most pious Father at once opposed himself to the raging one. By which excellent example indeed of Christian charity struck that wretched one came to his senses: and although he remembered the past, delivers himself to the Saint to be ruled: and was excellently conscious to himself how ill he had deserved of Philip; nevertheless he so far trusted the excellent goodness of the man, that he did not doubt to lay open his conscience to him, and to ask of him counsel and help suppliantly. Nor did his hope deceive him, since by Philip's counsel and work, to those things which he had long deserted, the camps of Religion he betook himself, and from then proclaimed the servant of God everywhere among the nations with wonderful praises. Not much otherwise it happened to Vincentius Teccosius, as also the Prefect. by whose work and patronage, as we have just said, this whole evil had been contrived: since by Philip's modesty and gentleness he himself also conquered and softened, all ferocity being put off, humbly cast himself at his feet; and many beholding, groaning recognized his error: finally he so committed himself to Philip to be exercised and cultivated, that he came to him daily, and never departed from his side: nay even dying, he left to him by testament a certain noble clock, a monument of his love.

[96] Nor indeed by this only contest of persecution was Philip tried, but in the year 1559 he sustained far greater and more difficult ones. For when already for some time at fixed times of the year (which was before said) he had begun to visit the seven Churches of the City with his own, and daily a greater multitude flocked to him; with the multitude of followers, although very many greatly approved and looked up to such an institute; yet there were not lacking those who interpreted the matter otherwise, and thought it should wholly be abolished. For some (as the judgments of men are prone to the worse) what was done for the glory and honor of the one God, attributed wholly to pride and arrogance; and said nothing could be more unworthy and more unbecoming, than that a religious man, and one who professed Christian humility and contempt of human things, should walk surrounded by a great frequency of people, and turn the eyes of the whole City upon himself. Others again, men of the common stamp, when they saw some expenses made for that matter, On the occasion of visiting the 7 Churches and yet would have no account had of the multitude or of frugality, insisted that such a pilgrimage had been instituted for the pleasure of the belly. Others finally, sharper in genius and prudence, thought that this evil should by all means be remedied under the pretext of public quiet, lest perchance some occasion should be given to tumults and seditions. But all these things were daily brought to Philip: many murmuring, but he, relying both on the testimony of his excellent conscience, and also on the protection of divine providence, calmly and without any offense, whatever happened, received it. Nay even, since of the adversaries some were men otherwise prudent and religious, and had a zeal of God, but not according to knowledge; by what ways he could he excused them before his own, lest their reputation should suffer any detriment.

[97] Meanwhile, when through the whole City the rumor grew frequent, it soon came to the very Vicar of the Pontiff. the Saint being rebuked by the Vicar, He compelled by the false complaints and suspicions of certain ones, bids Philip to be called to him; and with angry countenance; Are you not ashamed, said he, a man a contemner of the world, to gather so great a multitude of men for empty glory and most frivolous applause, and under the pretext of piety to gape after Ecclesiastical dignities? With these and other graver words being rebuked, he by command decrees, that thenceforth for the space of fifteen days he should abstain from hearing Confessions; that he should not dare to perform the other exercises, unless power were given; that besides he should not lead with him crowds of men: as if led by the zeal of vain glory, if he should do otherwise, he threatens prisons, exile, whatever is worse: finally rebuked in this manner he is compelled to promise bail. Then indeed Philip, with a placid and serene countenance, indicating a deep peace and security of soul; I indeed, said he, just as I instituted such exercises for the glory of the one God, so I plainly most willingly dismiss them for the glory of the same God. To the discretion of the Superiors I subject myself and all my things; their precepts I have always kept intact, and will keep as long as I live. The seven Churches of the City, for this reason I have been wont to visit with my sons in the spirit, that I might call them away from the license of sinning, which is greatest on the Bacchanal days. and in vain excusing himself, At which place the Vicar; It is by no means so, said he, you are an ambitious man, and for exciting some sect, not for the honor of God you do these things. Then at last Philip turned himself to a certain image of Christ hanging on the cross, and says; Thou knowest, Lord, for what cause we do these things.

[98] These things said, he departed: and, as he always held the virtue of obedience as most ancient, he forbids his own to follow for a while: from that day he forbade all his own to go with him through the City; and exhorted them, that they should bear the matter patiently, and only commend it to the Lord by prayers: for in a short time the truth being depressed would emerge and come forth into public. And so, that he might impel them resisting, by what ways he could, to obey the Superiors; about to go out from the house, he sent some one way, some another. Although they, since they could not bear the absence of their most dear Father, awaited him going elsewhere and followed him at a distance: and the more strictly he prohibited them from going with him, the more ardently they demanded it. Meanwhile while the good athlete was mercifully exercised by the Father of mercies; and bids them seek a remedy from God: he continually offered prayers and supplications to Him, who could make him safe; and besides immolated the heavenly Hosts especially for that cause through himself and his own: by which procuration all things fell out according to his wish.

[99] which had been foretold from heaven, For within a few days there appeared in the Oratory a certain man, in the appearance of a Priest, never before or afterward seen by anyone, of grave and modest countenance, ragged, and girt with a cord: he said he came from certain Religious men, to whose mind God had presented lights, about those things which were just then being done against the institutes of the Oratory; therefore that they should announce a supplication of forty hours, in a short time it was present, about to obtain great fruit from it. But this one coming to the ear of Taurusius, said; Stand confidently, and you will see the help of the Lord upon you: do not fear nor be afraid, for the Omnipotent will soon set his tempest into a breeze, and his waves will be silent, and he will lead you into the port of your will. Moreover those whom you now suffer as adversaries, the same hereafter you will have as favorers: but those who in assailing the exercises shall obstinately persist, these will pay the most grave penalties of their obstinacy; for the Lord our God will destroy them. Finally that Prelate, who assails the institute of the Oratory more sharply than the rest, within fifteen days will exchange life for death. Thus he: nor was faith lacking to the saying: since the truth long suppressed at length lifted itself up, and the fraud being overcome at once came forth into the midst; and what machinations the devil had contrived, the Vicar being extinguished: for choking the still tender exercises of the nascent Oratory; these very things, God ruling the matter, turned to its greatest honor and increase. Finally the Prelate obstinately clinging to the wicked calumny, when he had reported about that matter to the Pontiff, and was returning from him, before he could bring his foot out of the Palace, death seized him.

[100] and the Saint being thoroughly absolved, Nor indeed was Philip absolved the cause being uninvestigated: but the inquiry being duly performed, whatever seemed necessary for demonstrating his innocence and refuting the calumnies of the wicked, he had to bring into judgment. Nor however did the man of all most mild wish to defend himself by any human help; but supported by the goodness of God alone and the testimony of his conscience, he fortified himself with the protection only of prayer. Wherefore he was wont to say to his sons in the spirit, by no means on your account, but on mine has this tempest arisen: for by this method God wishes to teach me humility and patience; which when it has been done, at once the persecution will vanish. To these he could not bear anything to be brought forth even lightly against that Prelate: nay even, when during these very days he gave his ears to one of his own confessing, and he began to speak about his unexpected death, as if it had been sent by the just judgment of God; immediately the Servant of God broke off the discourse, and with his countenance and right hand enjoined silence. Meanwhile he who then presided over the Catholic Church, Paul, of this name IV Supreme Pontiff, Philip's innocence and holiness being perceived, the Pope bids the exercises to be resumed. sent to him, who should offer two gilded tapers as witnesses of his love; the most ample power being also given of visiting the seven Churches of the City according to custom, and of pursuing all the other offices of his institute; adding this besides, that he himself also would most willingly have been present, if it had thus been allowed: therefore that he should not cease to help him by his prayers with God. These things heard, the Brethren of the Oratory who were present, in hymns and confessions blessed the Lord, who had done great things

in Israel, and the omnipotent Lord gave them the victory. Nor much after, with an incredible frequency of the people, it was gone to the seven Churches, not without the greatest joy and exultation of the whole City.

[101] This storm of persecution therefore being passed Philip, is compelled again to undergo another and perhaps more atrocious one. In the year 1570 the Pontiff beset by a false denunciation In the year from the Virgin's childbearing 1570, in which Pius V Supreme Pontiff most holily administered the Christian commonwealth; some under the appearance of religion and piety bring to him, that in the Oratory of S. Jerome many light and useless things were narrated; and that those examples were sometimes related, which leaned on almost no foundation; which, whether it were done by imprudence or by ignorance of matters, could be of no light damage to the Christian affair. By this report the Pontiff was moved, and as he was most vigilant in these matters especially, and the same most prudent in all things, two chief Masters of sacred Theology of the Dominican family, the one apart from the other, he summons; and bids them to come to the Oratory of S. Jerome, and to observe diligently whatever was done and said there: but if they should find anything, which seemed less consonant to the Christian religion or discipline, they should at once report it to him.

[102] While these things are done, Alexander Medici, who was afterward created Supreme Pontiff and named Leo XI, and treats about them with the Legate of the Duke of Tuscany, but at this time was Ambassador of the Grand Duke of Tuscany to the Pontiff, on a certain day goes to the Pontiff himself, and treats with him about many matters. Finally the Pontiff, because he knew the man devoted to piety frequented the exercises of the Oratory, said that he had received, that in the spiritual colloquies, which were there held to the people, some things were sometimes brought forth less cautiously and prudently; and that not so long ago that excellent thing about S. Apollonia the Virgin had been narrated, namely that condemned to fire, she suddenly rushed from the hands of the impious, and of her own accord leaped into the kindled pyre; nor had it been added, which assuredly necessarily had to be added, that kindled with a greater flame of the Holy Spirit she had performed so great a deed. Then the Ambassador dismissed by the Pontiff, betook himself to the church of S. Mary above Minerva to hear a sermon. But behold Germanicus Fidelis, of whom we have mentioned above, in Philip's name asks him, that he would not be reluctant to come to him as soon as possible; since he had need to speak with him, and it was not free for him to go to him himself, as was fitting, laboring from one foot. Therefore after the midday meal Alexander came into the Oratory, who soon experiences the contrary in himself, and there wished first to hear the discourses, before he should go to Philip: but he heard with the rest Franciscus Maria Taurusius, who by Philip's command related one by one whatever about the matters of the Oratory the Pontiff had communicated with him in the morning; and especially set forth that noble contest of S. Apollonia, with the reason and prudence that was fitting; adding namely, that the most brave Virgin, seized by the guards that she might be burned, when she had stood a little, as if deliberating what should be done; slipped from their hands, into the fire prepared for her, kindled within with a greater flame of the Holy Spirit, cast herself. When the Ambassador heard these things, he was vehemently astonished: and the sermon being dismissed he came to Philip. Who as soon as he sees him, immediately; Tell, and reports to the Saint what was done. I beg, said he, Alexander, what the Pontiff discoursed to you about our matters this morning? He when he perceived the matter laid open and brought forth in so many ways, at once freely confessed all things; and looked up to the greatest holiness of the man, who namely perceived things far removed, and learned whatever was most hidden by God revealing it.

[103] Moreover those two of the Dominican family, delegated to examine the matters of the Oratory (as we have just said), a not great space being interposed, which namely should be enough for obeying, return to the Pontiff; and testify that they had seen or heard nothing at all, which did not savor of excellent piety together with doctrine. But the Pontiff the matter being better learned, Wherefore that they had been vehemently astonished, both at the sweetness and gravity of speaking, and also at the ardor of spirit joined with erudition of divine letters. Which heard the Pontiff was suffused with incredible joy, since he especially saw, that in his times the best laborers strenuously labored in cultivating the vineyard of the Lord: and from then he had such an opinion and esteem of Philip and his nurslings, that to Cardinal Alexandrinus, his sister's great-grandson, Legate to the Kings of Spain, France, and Portugal, he joined as companion of the whole legation Franciscus Maria Taurusius, with whom he freely communicated all things which were to be done. Therefore by this matter it cannot be told, how much honor and esteem accrued to Philip and his exercises. For on this occasion those very Dominican Fathers whom we have just mentioned came to the Oratory almost daily, and there either heard discourses, or even sometimes held them; and by their example others also of various Religious families often did the same; as of the Franciscan Brothers Franciscus Vicedomini of Ferrara, supremely conspicuous for holiness of life and faculty of preaching, was wont not rarely to do.

CHAPTER 16 [of the book]

[104] Therefore freed from these evils and cares, although out of his singular humility about founding a Congregation (as he himself said) he never thought; Philip asked to institute a Congregation, yet when the fruit of the exercises grew daily in greater measure, and when his more fervent ones insisted again and again, that it might be allowed them to live likewise with him; and they earnestly requested that this very institute of life, now proved by the utility of many, be transmitted to posterity also; he believed he would do a thing worth the labor, if he should obtain some place and church of his own, in which he might institute a Congregation of secular Priests, and pursue the exercises long ago begun. But to him thinking these things two among the other churches of the City seemed more opportune, [for this by the persuasion of the Pontiff he chooses the church of S. Mary in Vallicella,] each dedicated to the Virgin Mother of God; the one, the crowd today calls it, in Monticelli, the other in Vallicella. Which of these he should choose he greatly doubted. Therefore in so grave a matter, that he might explore the will of the Divine Power, he thought His Vicar on earth should be consulted by him. He was at that time Gregory XIII, to whose name our Congregation owes very much. To him moreover the Vallicella church seemed far more opportune; narrow indeed and less convenient that one, but yet in a most celebrated place of the City, and especially suitable for the functions of the Oratory.

[105] Philip received most willingly the counsel of the Pontiff, as if uttered from an oracle. and composes laws for it, And so no delay being interposed, he took diligent care that he might obtain such a church; and there, supported by Apostolic authority, founded a Congregation of secular Priests, on which he gave the name from the Oratory; the faculty besides being received, of composing laws and decrees most accommodated to the purpose of that Congregation, which then received by use should be proposed to the Supreme Pontiff to be sanctioned and approved: which the same Gregory wished to be attested by public letters, given at Rome on the 17th of the Kalends of August in the year 1575. and he bids a new church be built, Into this house therefore, as soon as it was allowed, he bade two of his own to come, Germanicus Fidelis, of whom we have before made mention, and Joannes Antonius Luccius of Bagnoregio, a man of excellent virtue, that they might both care for the church itself, and discharge the parochial offices. Meanwhile the Fathers began to think about restoring the same church (for it was ill timbered and ruinous). And indeed it was in their mind to build it anew, but the strength was not at hand to the will. But behold on a certain day Philip (for his heart had confidence in the Lord) bids the old building to be cast down, and a new one to be built; which namely should be ample, and accommodated to the functions of the Congregation.

[106] The walls of that ancient little building therefore being demolished, when Matthaeus of Città di Castello the Architect was present now about to designate the bounds of the new building, and very ample, Philip made more certain about that matter (he was then in the house of S. Jerome, and prepared for the Sacrifice was bringing his foot out of the vestry) bids himself to be awaited while he performed the sacred thing, and it being completed came to Vallicella; and when the Architect according to the opportunity of the matter drew a sufficiently long line, again and a third time he bade him draw it longer, namely as far as God had shown him beforehand; then at last; Here, said he, let there be the bound, here dig the earth for laying the foundations. A wonderful thing to tell! The ground being dug out a solid very ancient wall appears, ten palms wide, in length exceeding the very building which was designated. By this foundation therefore the right side of the church is built, and besides so great a quantity of rubble was there found, that it was enough for the other obstructions and for leading much wall. These therefore were the far excellent beginnings of the Vallicella building: whose first stone with the solemn rite laid Alexander Medici, at that time Archbishop of Florence (who afterward was Leo XI Supreme Pontiff), on the 17th of the Kalends of October 1575.

[107] Meanwhile while the work of God was being completed, it sustained many (as is almost usual) contradictions from certain neighbors, of whom some both privately and also publicly detracted from the Fathers; the envious neighbors disturbing in vain, but others fiercer in genius, did not doubt sometimes to attack with stones Joannes Antonius Luccius, who presided over the building. But in vain; since the excellent man, and one sharply leaning upon that care, the divine goodness freed from all peril. Nay even it was ascertained by the observation of many, that whoever rashly opposed this building, all these within two years were extinguished. But when then, the grace of God breathing favorably, it had been come in a short time to the summit of the work, which in the year 1577 is dedicated. the Fathers began to perform the divine offices there on the 3rd of the Nones of February 1577, on which day fell the Sunday of Septuagesima. And that the matter might be performed with greater fruit, Gregory XIII Supreme Pontiff deigned to impart a plenary Indulgence of all sins to those, who on this day should visit the new church, or be present at the solemn sacrifice of the Mass, which the aforesaid Archbishop of Florence performed with the greatest festal apparatus. And so the place began to be frequented with the greatest frequency of men, and a few days afterward, namely in the month of April, the Fathers transferred thither, from the Oratory of S. John, the daily colloquies.

[108] Meanwhile the Congregation was daily increased in greater measure, That for adding a house the place of a neighboring monastery should be bought and many in rivalry gave their names to Philip for the spiritual warfare, wherefore it had to be thought about a more spacious habitation also. There was then contiguous to the new building a certain very narrow monastery, in which very few sacred Virgins of the discipline of S. Clare dwelt: and since they were now long since by the command of the Superiors about to migrate into another Monastery of their Order, it was the Fathers' counsel to buy up such a place for themselves to dwell in. Yet Philip refused, both because for the necessary building of the church, no small debt being contracted, he judged it less consonant to be burdened besides by a new one; and also because by another way and method, God helping, he hoped that this could be obtained. But (as men are timorous, the Saint refuses; and easily lean on their own prudence) some of the Fathers, lest perchance an alien buyer should occupy them, somehow attempted the matter. And now

it had been come to making the purchase; when behold the Judge who was present, beyond all expectation and custom, said that for cash paid a promissory note must by no means be accepted: nor could he by any reasons be moved from this opinion. And so the matter unfinished it was departed.

[109] Then indeed Pompejus Paterius, Priest and Procurator of the Congregation, goes to Philip; and he predicts it would be obtained otherwise, and perchance going out met him on the threshold of the Vallicella building. Whom as soon as the Father sees, immediately; Did I not, said he, predict, that this monastery should not be bought with our money? Give me such a promissory note: for although this purchase cannot be made by us, yet the Lord will not desert those hoping in Him. Nor was faith lacking to the saying. For five months afterward, Petrus Donatus, Cardinal Caesius, a man of our Congregation especially most well deserving, not only bought up the monastery itself, but also other neighboring houses at an immense price, and liberally assigned them to the same Congregation.

[110] and he promotes the fabric of the church, But it is incredible to relate, how great a confidence in God Philip showed in this work both in beginning and in promoting it; since instructed with almost no aid, he set about to build: and yet within two years he brought the building almost to its end. Nor indeed because sometimes there was nothing at hand for pursuing it, did he therefore lose courage: but raising his hope to God, he said, Behold the Lord God my helper. Nor did the event ever deceive him: for as often as there was need, so often money was at hand for him almost at his nod. Wherefore that it had been supplied divinely (which we shall also say elsewhere) many held for certain: since he both made daily expenses, and asked not even a penny from anyone. But since some, not just appraisers of matters, sometimes objected to him the greatness and difficulty of the work; with wonderful confidence in God, full of good hope; I, said he, hoping in the Lord, shall not be weakened. Wherefore relying on His help, I trust that I can destroy this church, if it be expedient, and build another far more ample and more magnificent. At other times also when he discoursed about this matter, he openly professed, that by a pact already entered with the Mother of God he would not depart from this life before the roof should be put on the church, which also was fulfilled by the thing itself.

[111] Therefore for making the work of the tabernacle, first of all the most holy man Carolus, Cardinal Borromaeus, offered two hundred gold pieces to the Lord. and money contributed by various of their own accord, After him Gregory XIII Supreme Pontiff gave eight thousand, then as many Petrus Donatus, Cardinal Caesius, left by testament. Emulating his brother's piety Angelus Caesius, Bishop of Todi, expended more than thirty thousand on the front part of the church, and besides built a noble chapel: four thousand also, with a most prompt and devout mind, furnished Federicus, Cardinal Borromaeus. Whatever besides several others contributed to the work of the Sanctuary, was voluntarily dedicated to the Lord by all: for (as we have said) the servant of God never asked anything from anyone.

[112] the Saint wishing to ask nothing from anyone. It is worth the labor in this place to relate, what during these very days happened, while the church was being built. One of the laymen of the Congregation presided over the building, and when it had been come to its top, nor could it be carried further on account of the straits of money, he fled to the Father according to custom, and somewhat sad announced all things to him. To whom the Father; Trust, son: for the Lord will give whatever is needful for the building of His house. But he; Know, said he, Father, that there is a certain man in the City very rich, bestowing all things on pious uses; and if he be even lightly asked, I do not doubt that he will most promptly bestow some great sum of money on us. Then Philip; But I, son, never sought anything at all from men, yet I have received all things liberally from God. Nor surely is our necessity hidden from this rich and pious man, whom you mention: wherefore, if he wishes to bestow anything on us, he will do it of his own accord; but if not, God is our helper forever. What more? A few months afterward a certain noble Advocate, and most loving of our Congregation, dying, left more than four thousand gold pieces; another then, after six months, more than eight thousand to that purpose: that namely it might be established among all, how much Philip's purpose and height of soul was approved by the Lord.

CHAPTER IX.

About some of his sons in the Spirit, illustrious for holiness of life.

CHAPTER 17 [of the book]

[113] By these exercises therefore he drew very many, and those chief men in the City, from the wages of the world, to the warfare of Christ, whose virtue afterward shone wonderfully. J. B. Salviatus, Of these one was Joannes Baptista Salviatus, a man far most noble, and joined by close kinship to Catharina Queen of the French, but especially conspicuous for Christian humility. For although, with Philip as leader and preceptor, he exercised himself excellently to all virtues, yet this he had proposed to himself to be cultivated with a certain special zeal: wherefore he frequented the more celebrated hospitals of the City; and there diligently serving those lying down, glad performed whatever meanest offices. Nor is a thing plainly memorable to be omitted in this place. excellent in humility, He had come on a certain day to the infirmary, which has its name from Consolation; and there found a sick man, whom before he had had as a servant at home. To him therefore when he had approached, and addressed him with most friendly words, he asked that he should for a while rise from the bed. He indeed, Why, said he, should I rise? But Salviatus; That I may make your bed. The sick man however, thinking the man was jesting with him; There is no place for jests, said he; cease, I beg, lord, and do not show trouble to wretched me. But to me, the other replies; it is certain, to make up your bed; and this I do not in jest, but in earnest. Finally, after a long contention, Salviatus's charity and humility triumphed over his modesty.

[114] Moreover that most noble man, from acquaintance with Philip, and contempt of human things, had come to such contempt of human things, that he who before had been wont to be adorned with precious garments, and to walk surrounded by a crowd of servants; from then not only put on a most modest habit, but did not even lead with him one servant: although Philip wished him so modestly to bear himself, that he should also keep alike his person and his dignity. Endowed therefore with these and other virtues, which now to pursue would be long, he came to the end of his life; and the hour of death foretold to him gladly receiving, sang from his soul that of David, I was glad in those things which were said to me, we shall go into the house of the Lord. Ps. 121, 1. Soon in Philip's embrace he rendered his spirit to God. as also his wife. His own wife, Portia de Maximis, the blessed Father had long since gradually led to Christian perfection; and then with her as helper, he allured the husband also, and gained him for Christ. But he being dead, the most pious woman, that she might more freely serve God, betook herself to the sacred cloisters; and finally found a death consonant with a most holily passed life.

[115] Salviatus was then followed by Franciscus Maria Taurusius of Montepulciano, Franc. M. Taurusius, himself also a most noble man, joined to Julius III and Marcellus II Supreme Pontiffs by the bond of blood, gracious among all orders in the Roman Court for his lively genius and sweetness of morals. He therefore, when at that time Paul IV Supreme Pontiff had bestowed a plenary Indulgence of sins on the Christian world, betook himself to the church of S. Jerome to expiate his conscience: whom Philip, the Confession being performed, led into his chamber, and having much discoursed with him, finally bade him pray with him. Although before Taurusius was wholly ignorant of the use and custom of that which is called mental prayer; nevertheless he was suffused with so great sweetness of spirit, that a whole hour, in which he prayed, by the Saint's prediction joined to the Congregation, seemed to him to have passed quicker than a moment. Not once then when he had returned to the blessed Parent, and had seen him lifted into the air while he prayed; he believed the man loftier than human height, and vehemently desired to undertake a new institute of life. But when certain things not lightly obstructed this purpose, and he had narrated them to Philip one by one, Doubt not, said he, within a month the obstacles will be removed. And so it plainly happened, just as the holy Man had predicted. For a month having elapsed he returned to him, and purged the offenses of his whole life through sacred Confession: in which when he perceived, that Philip penetrated and laid open the hiding-places of his conscience and the inmost recesses of his soul, he was joined to him by so close a bond of charity, that sending word of his own accord away to the Court and mortal conveniences, he wholly betook himself to Philip's leading and discretion. Wherefore the servant of God had him, wherever he should nod, following quicker than a word, and by his help led very many to Christ.

[116] But so great in Taurusius was the ardor and zeal of piety, that he had to be held back in his course, far from being incited. a man of great spirit, Most devoted to the will of God, the peace and tranquillity of soul which he had obtained at the beginning of his conversion, through more than fifty years in which he afterward lived, he affirmed that he never at any time or by any chance lost. He was distinguished by the gift of prayer and tears. The word of God, according to the institute of the Oratory, he so skillfully and holily administered, that the preachers of his time looked up to his singular eloquence, and by Cardinal Baronius he was called an Apostolic man and the Leader of the word. Him Pius V the most holy Pontiff not only compelled to the Sacerdotal office, which out of his humility he himself declined; but together with Cardinal Alexandrinus sent into France, Spain, and Portugal as Legate to the Kings, and afterward Archbishop of Avignon and Cardinal with whom a league against the tyrant of the Turks was happily sanctioned. Then Clement VIII by a singular (as he himself said) inspiration of the Holy Spirit, bade him, unwilling though and refusing, to undergo the burden of the Church of Avignon: which from the contagion and frauds of heretics he preserved with the greatest vigilance, and tempered with the most holy institutes and laws. Nor much after created Cardinal of the Holy Roman Church by the same Pontiff, he augmented this very dignity by his excellent virtues, and in the sacred Conclave, after Leo's departure, showed a soul thoroughly shrinking from the Apostolic summit. Finally full of days and of merits, that it might be allowed him to die in his own little nest, he vehemently demanded. Which when he had obtained from the Fathers, freed and loosed from all cares, he betook himself to Vallicella: and a few months afterward migrated to the Lord, in the year of salvation 1608, of his age the 84th, and was buried in the sepulcher of the Congregation.

[117] There was likewise of Philip's first disciples Constantius Tassonius, nephew of Petrus Bertanus Cardinal of Fano. He moreover had clung to the Roman Court, Constantius Tassonius, as to a rock, nor did they seem able to be torn from it by any means: yet with Philip as leader and master he was brought to such despising of human things and ardor of charity, that there was no office of piety so mean and so arduous, which he did not most willingly undertake. The mysteries of Confession

and of the Eucharist he received more often in the week; sometimes even daily at fixed times he was refreshed with the heavenly Bread. He assiduously visited the hospitals of the City, and there humbly served the sick; but by Philip himself he was exercised in every kind of mortification. Then made a Presbyter out of obedience to him, he had so withdrawn his soul from earthly conveniences and wealth, that he refused a wealthy Priesthood offered to him. Finally, on account of the excellent merits of his virtues, desired by S. Charles Borromaeus among his familiars, and by B. Pius V the Pontiff called to the City, soon by God called to heaven, just as Philip had predicted, and we shall say below.

[118] J. B. Modius the physician, There came to these also Joannes Baptista Modius, a noble physician, distinguished for piety and doctrine, who wrote luminously enough about the Tiber water, and on the Canticles of B. Jacobonus noted several things most worthy to be read. Him laboring gravely from the stone, and brought almost to his last breath, with the charity he was wont Philip visited, and that he might take up the cross offered to him by the Lord, exhorts with most sweet words: then having gone out from the house, he betakes himself into the next church, and there for his health pours out prayers and tears. A wonderful thing! At the same moment of time the sick man cast out the stone, and recovered his former health. From that day Modius, mindful of the benefit, gave himself to the blessed Parent to be ruled and governed. This man's charity toward his neighbors was plainly incredible, with which compassion seemed alike to have grown: but since he availed very much in abundance and faculty of speaking, Philip, although he was a layman, bade him narrate in the Oratory the deeds of the Saints, and indeed with great fruit and delight of the hearers. Then he having died, he committed the same province to Antonius Fuccius of Città di Castello, likewise a noble physician, who with great fervor of spirit had resolved to set out for India with Philip himself, as has been narrated elsewhere.

[119] To these also is to be reckoned Martius Alterius, a Roman noble, Martius Alterius, who at the very beginnings of the Oratory clung to Philip, and so much profited with him as master, that about God and divine matters (which Philip himself testified) for the excessive sweetness of spirit, like another Moses, he could not speak. But in charity and mercy toward the poor he so excelled, that he even distributed to them the coverlet drawn from under his little bed, and willingly stripped himself, that he might cover Christ in the poor. To these then there joined themselves Matthaeus Stendardus, and others, Nephew of Paul IV Supreme Pontiff; Bernardinus a Valle of Como; Fulvius Amodeus; Jacobus Marmita, to be commemorated elsewhere; Joannes Antonius of San Severino; Ludovicus Parisius, who for piety's sake served the holy Father more than thirty years; and very many others, of the chief nobility of Italy, who with Philip as leader and preceptor in the Roman light set forth illustrious examples of Christian perfection.

[120] Philip moreover had several sons in the spirit, Stephanus of Rimini born of low place, but excellently pious and illustrious in divine virtues. Of these one was a certain Stephanus a cobbler, of Rimini, once entangled in the errors of the world, who from long military service had contracted many and grave enmities. He therefore at one time when he had come into the church of S. Jerome, where at that time discourses were held, sat silent on the lowest benches: whom when Philip had seen, although he did not even know him by face, yet he took him by the hand, and bids him sit in a more worthy place: then the sermon being dismissed he returns to him, and by sweet address wins the man, so that from that day Stephanus came daily to the Oratory, and from a depraved habit betook himself to the best manner of life. a poor cobbler converted from a depraved life, For although he was most poor, yet of those things which he received by daily labor, whatever was over from food and clothing, that whole he gave to the needy. He assiduously meditated on death, and prepared himself for it as if about to die daily, nor however was he therefore affected with sadness or any sorrow; nay even with a cheerful and serene countenance he perpetually set forth the inner joy of his soul. The zeal of obedience, in whatever things he could, he always showed. Especially devoted to prayer, he was adorned with several gifts from God: and while he prayed in the church of the most holy Trinity of pilgrims, he appeared surrounded with a certain divine light. and divinely forewarned of his death. This manner of life he held for twenty-three years, and dwelt alone in a certain little house, that he might be free for God alone and himself. And when now graver in age he was admonished by friends, not to expose himself to the peril of dying suddenly without anyone's help, he said that he trusted very much in the piety of the Mother of God, and held for certain, that in that case she would, out of her greatest kindness, be at hand to him, which also was done by the thing itself. For on a certain night seized by a sudden disease, he at once goes outside, convokes his neighbors, and asks, that a Priest being summoned they should administer the Ecclesiastical Sacraments to him now about to die. These said he betakes himself home, and the Sacraments being duly received happily departs.

[121] There was also of Philip's disciples Franciscus Maria, commonly called the Ferrarese, a man of admirable simplicity and purity, wherefore not once he heard the Angelic harmonies, Franc. M. the Ferrarese, and felt sins also from a foul odor. Kindled with the charity of God and the patience of Christ, he desired to endure all torments for Him. When at one time he was tortured with most bitter pains of the stone, he asked the Lord, that He would affect him with even graver punishments: and these things said, he at once felt himself recovered. He was distinguished by the gift of tears; wherefore when he performed the mystery of the Eucharist (and he performed it almost daily) or heard anything about God and heavenly things, he at once poured forth most copious weepings. with zeal of souls, He was so solicitous about the salvation of his neighbors, that when at one time he had beheld a certain Jew, moved with compassion he prayed God for three whole years with assiduous prayers, that He would lead back the blind man to the way of truth. Nor in vain: for when on a certain day he had betaken himself to the Vatican Basilica, he beheld this very Jew led there with the solemn rite, to be washed at the sacred Font: by which spectacle wonderfully refreshed, he at once poured forth a force of tears.

[122] and distinguished by the gift of tears; The same one at one time Taurusius found gravely weeping: to him asking the cause of the weeping; I was reckoning with myself, said he, what Christ the Lord said to His disciples; When ye shall have done all these things, say, that we are unprofitable servants. Luke 17, 10. For if to the Apostles, after so many and so excellent deeds, and after the whole World converted to Christ, it had to be said, We are unprofitable servants; what must be said by wretched me, who have never done any good thing? Hence my tears, hence my grief. This same one on another day the same Taurusius saw standing and fixed in prayer, then little by little drawing himself back, as if astonished at an unwonted sight: of which thing when Taurusius inquired the cause from him; The greatness of God, said he, I contemplate in mind: and the more attentively I think it over, the greater it appears to me: wherefore on account of its immensity, I am compelled to draw back even my foot, far more my mind.

[123] Nor is a certain Thomas the Sicilian to be omitted in this place: Thomas the Sicilian, who when he had come for religion's sake to the City, undertook the Vatican Basilica to be swept with brooms, and held this to himself in place of the greatest honor: wherefore for several years, with great pleasure of his soul, he exercised himself in that office, never withdrawing from the church by day, except when he went to Philip to expiate his conscience; but by night he was wont to lie on the bare bench of a certain altar. Which when the enemy of the human race saw, he resolved to deter him from his holy purpose. Therefore on a certain night, when he rested, he stirred up huge noises, and seemed to disturb all things. Then indeed the servant of God awakened from sleep, beheld the benches of the church carried through the air, soon dashed to the ground and broken. Wherefore a light being at once kindled he surveys all things, nor does he see anything moved from its place. While however with solicitous eyes he investigates whatever was more hidden, lest perchance someone should lie hidden about to plunder the church itself; behold behind a column a certain Ethiopian offers himself, by whose aspect Thomas in nothing moved, but recognizing the foulest enemy, his right hand being raised threatens a slap: by which thing he confounded and deluded fled away.

[124] Most devoted also to Philip was Ludovicus of Spoleto, Ludovicus of Spoleto. called Brother from the Franciscan habit, which for devotion's sake he wore. Him most poor in earthly faculties, most opulent in divine virtues, the blessed Father took care to set over the monastery of S. Catharina, which has its surname from the Ropemakers or from the Rose; and he discharged that office long with the greatest praise. Petrus Molitor. Intimate also with Philip was Petrus Molitor, a man of excellent virtue; who among other benefits had received the gift of tears from God, so that to him praying without intermission weeping continually burst forth; wherefore, the force of his sight being eaten away, he lost the keenness of his eyes: which however divinely (as was the opinion of all) he recovered. Very many besides having followed Philip's leading and discipline, left a great opinion of holiness about themselves: of whom we have thought some should purposely be omitted, lest perchance we should digress farther than is fitting from our purpose. About others below, when occasion shall give itself, we shall speak briefly.

CHAPTER X.

Philip undertakes the Provostship of the new Congregation in Vallicella.

CHAPTER 18 [of the book].

[125] But although Philip diligently administered the Congregation instituted by himself, and all things were done at his nod and discretion, Long resisting, yet he could never (as we have said) be brought to depart from the house of S. Jerome; although he was daily asked by the Fathers, and in many ways almost compelled. But that he persisted so obstinately in this opinion, this was the cause: that out of his singular humility he greatly shrank from the name and dignity of Founder. Moreover he said that he would not flee the cross, and depart from the field, in which a contest had perchance been given him by God that he might conquer, and receive an incorruptible crown. But when the Congregation could no longer bear the absence of its most dear Father, and at length compelled by the command of the Pope, and had attempted not once in vain to bend him by prayers; it fled to Petrus Donatus Cardinal Caesius, and asks, that he should bring the matter to the Pontiff (he was Gregory XIII), and finally obtain by his authority, what hitherto by no reason could be obtained. The Pontiff heard the complaints full of love, and admonished the same Cardinal Caesius, that he should in his name bid Philip to migrate to Vallicella. And so the Father (as he was in all things most obedient) at once obeyed without any controversy, and betook himself to the Vallicella habitation, in the year of our salvation 1583, on the 10th of the Kalends of December, on which day the anniversary birthday of B. Virgin and Martyr Cecilia is celebrated.

[126] But about to depart from the house of Charity, he wished his cheap and short furniture to be transferred with solemn pomp, by the hands and shoulders of his own, walking in a long order through the most frequented streets; the Saint migrates to Vallicella; that namely by that method he might offer himself and his own to all to be laughed at and despised. Nor indeed could the Father wholly desert his old little cell, which he had most diligently guarded: but its key, as long as he lived, he perpetually retained, and was wont to revisit it again and again. But when he had come to Vallicella, nothing

of his former manner of life he changed: and therefore he betook himself into the upper part of the house, that far from all noise; at fixed times daily, leisure being filched from the highest occupations, he might be free for his accustomed contemplation; and the far excellent manner of life which he had once instituted at the beginning of his Priesthood, this same he then unto his last breath most constantly held.

CHAPTER 19 [of the book].

[127] And so the Fathers, as soon as they had received Philip to themselves, and there elected Provost, all alike their votes being placed on him declared him Provost of the Congregation instituted by himself. Which office indeed, a man far more desirous of obeying than of commanding, he most reluctantly undertook: and since he wished those things which should thereafter be kept by our men to be approved by his own example; first of all he determined, that the election of the Provost ought to be made every third year. Wherefore the triennium being passed it is again come to the votes, and again with the immense consent and conspiring of all he is chosen Provost. Although then the Fathers thought it not just to deal by this law with the most holy Institutor; and in the same year, on the 13th of the Kalends of July, and that for life, declared him perpetual Provost of the Congregation. Which although the servant of God out of his humility by no means approved, and firmly deprecated the burden imposed on him; yet wearied by prayers and entreaties, at length he obeyed the will of his own. Therefore the excellent and most prudent Father, that he might perpetually firm the state of the Congregation, breathed upon by a plainly divine Spirit, decreed this especially; That such an Institute should be retained by the same laws, by which it had been born from the beginning. And so whoever should betake themselves to the Congregation of the Oratory, he sanctions that his own be bound by no vows; these ought to be bound by no bonds of vows, oath, or any promise, but by the bonds of Charity alone, and persevering only in the Clerical order to serve God freely, nor to transact their own rather than God's and their neighbors' business: but if anyone should be held by the desire of a more perfect way and life, there were not lacking the most holy institutes of so many Orders of the Religious, which each could profess at will.

[128] To these he ordered the private and public discipline most accurately, and prescribed fixed laws; and makes Constitutions, the Fathers being taken into counsel, and other men no less endowed with religion than with science and prudence, but especially Hieronymus Cardinal de Ruvere, Archbishop of Turin, especially skilled in divine and human Law: these laws then, long and with the greatest care recognized, and by use itself and the mistress of things experience proved for more than thirty years, by Apostolic authority confirmed Paul V Supreme Pontiff, to whom our Congregation professes itself bound by many benefits. But since the things which are proper to this Institute, are contained in the volume of the same laws, we have thought it superfluous to relate them in this place. But this is not to be passed over, which we have also before hinted, that by Philip's work and industry a far laudable and most salutary custom was introduced into the City, or more truly brought back by postliminy; and that four pious discourses be held daily, by which on each single day the bread of the word of God might be so broken for the little ones, that not in that sublime kind of speaking, which is wont to be used in sacred sermons; but in a somewhat more submissive and more familiar one, the matter might be transacted at close quarters, as from an equal place, with each one. Which institute indeed, since the servant of God once by long experiment had found most accommodated to moving the souls of the hearers; he decreed that daily, Saturdays being excepted (just as also from the beginning it had been done), a salutary reading being premised, four of our men should hold discourses to the people about divine things, the space of a half-hour being prescribed to each one for speaking; and these being finished a sacred hymn should be sung with a musical harmony; finally, a brief prayer for the Church of God being performed, the assembly should be dismissed.

[129] Meanwhile while all the discourses were held, for very many years the Father himself was present daily in person: for which he prescribes matter and form, which several of his own also were wont to do: nay even for many years on each single day he was wont to discourse in the Oratory of S. Jerome. Moreover to those, on whom the office of speaking had been imposed, he by name prescribed, that they should wholly avoid that painted eloquence, solicitous about each word and number; nor accommodate their discourse to the ostentation of genius and doctrine, but to exciting piety and moving the people. Wherefore he bade one to narrate the lives of the Saints, another to recount the Ecclesiastical history; another the Dialogues of S. Gregory the Pope, others finally to relate diverse matters, which might provoke the weeping rather than the applause of the hearers. But if perchance he sometimes heard any of them touching on certain subtle and foreign things, a simple and useful one: he at once bade him break off his discourse, and leap down from the bench. Finally this he wished all to be admonished, that with an easy and unhindered style they should show the beauty of virtue and the foulness of vices, and from the approved lives of the Saints taking frequent examples, they should set the matter as it were before the eyes, and fix it deeply in the souls of the hearers.

[130] He wishes also the studies of his own to be moderate, Wherefore he by no means suffered any of his own to deliver himself wholly to the studies of letters, and to cling to them as to a rock; but said that one must proceed very cautiously in this matter for our men, and that (which is most difficult) a measure must be kept of wisdom. For which cause to Baronius, although most occupied in writing the Annals, he by no means permitted, that for the sake of studying he should ever by any reason be free from the prayer which is made in common, from holding discourses, from listening to Confessions, and exercising the other offices. Nor indeed did Philip forbid the studies of letters to any of his own, but in a most vast matter established fixed bounds and limits, and wished them to study only those things, which seemed most consonant to the institute of the Congregation. For he said, that wisdom is to be loved, not displayed, by the Servants of God; and the opaque secrets of the Scriptures, are penetrated more quickly by praying than by studying.

[131] Moreover to the daily word of God he added a daily food also; he defines common prayer, and determined, that all our men should go down into the Oratory daily in the evening, whither (women being excepted) outsiders also might come together; and a mental prayer, as they call it, being premised, they should recite the Litanies and prayers, and each three times a week beat themselves with scourges. To these he wished the Congregation fortified with the frequent use of the Sacraments, as with a certain heavenly garrison; and bade the Priests indeed perform the Sacred Rite daily, which in those times was not so commonly wont to be done. But if perchance any of them, for the sake of exercising virtue, sometimes abstained from the Sacrifice; to this one indeed he prescribed, that as soon as he should be summoned, prepared and unhindered for the Divine thing, he should be at hand. But in sacrificing he preferred them to be shorter rather than longer, as far as the majesty and dignity of the matter would allow. And so if anyone sometimes was suffused with unwonted sweetness of spirit, He approves shorter rather than longer Masses, this one the Father seriously admonished, that he should cautiously repress such importunate sweetness, and recall it from the altar to his chamber. For the most wise man understood very well, that the sacrifice of the Mass must indeed be performed with the greatest attention and devotion of soul, but yet without any trouble of the hearers; and that when in our chamber and the door being closed we pour out prayers, then at length the reins must be let loose to the Spirit. Moreover the Clerics and Laymen of the Congregation he bade deposit their conscience with the Confessor three times a week, and at his discretion receive the sacred body of Christ. This besides he determined, and orders many other things usefully. that whoever had been chosen for receiving Confessions, on the festal days indeed and on the fourth and sixth feria, should remain in the church in the morning until the hour of the midday meal; but on the other days, at least two of them, should there keep watch for that office. In the food and dress of our men he wished nothing singular to be, which should differ from the common custom of good and simple men. At table finally, that the soul and body of those reclining alike might be refreshed, he thought not only a reading should be applied, which should be extended beyond the half of the midday meal and supper; but ordered also two questions from the sacred letters or from moral discipline to be set down, to which the several ones in order, as it pleased, should answer modestly and briefly.

[132] and that from Congregations to be similarly instituted elsewhere, These morals therefore especially Philip introduced into the Congregation. And since the good odor of the instituted work flowed daily more widely, first indeed in many cities of Italy, then in other places also of the world, houses similar to this Roman one were established, with the immense approbation and fruit of the peoples. But it pleased the most holy and also most wise Institutor, that the Roman Congregation should not have any place elsewhere annexed to itself, nor undertake the burden of ruling another Congregation; but if any Congregations of other places should wish to keep the institutes of this one, those indeed should not be joined to this our one, but each one apart from the others should rule and moderate itself by itself. Which counsel indeed although at the beginning was less approved by some Fathers, the Roman one always remain separate: since they thought it would hinder the propagating of the Congregation; yet by use then and experience it was proved, that it neither ought to be done otherwise, nor could be. Wherefore the Fathers, all feeling that same thing, confirmed the matter by a special and irrevocable decree: which afterward Gregory XV Supreme Pontiff, especially most well deserving of the Congregation, sanctioned by Apostolic authority.

[133] nor does he desire the number to be much increased; Moreover that the instituted work would be kept intact by God, Philip so certainly held; that, however much all should wish to desert it, yet from his opinion he would never have deviated even a finger's breadth. For he said, that God does not need men: but if perchance any of his own should depart, full of good hope he used that Evangelical saying, God is able from these stones to raise up sons of Abraham. Luke 3, 8. When he had at one time heard, that certain religious men, emulating our Institute, had begun to hold daily colloquies about divine things to the people; and someone of ours judged that this should wholly be prohibited, lest it be done; at once the Father corrected such excessive zeal, and said, Would that all might prophesy. For this cause also, he wished not many to be enrolled in his Congregation; when otherwise he had in his power very many, and those men easily chief in genius and doctrine of those times: of whom some, although they sometimes seemed born and made for this Institute, with him as author professed various institutes of the Religious; but others in the very world piously and religiously instituted their life.

[134] but that concord and obedience flourish, For the rest Philip, in governing the Congregation joining prudence with piety, it is wonderful, how much he conciliated the souls of all: so that plainly, what we have said before, the heart of all was one, and the soul one. Nevertheless in this matter he himself felt no moderate difficulty. For it is incredible (which he himself was wont to say) of how great a mass it is to rule and contain men, otherwise free: and that this can be obtained by nothing more easily, than if you act gently, and command sparingly. Wherefore he often used this, He who wishes to be most obeyed, let him surely command modestly. Nothing therefore did he exact from his own by command, but rather by asking he obtained all things most easily. But when there was need (which however very rarely happened) he was wont so to put on gravity and severity, that by a sole nod and look, wherever finally

he should have wished, he led any of his own. But if at any time he reprehended anyone, he beheld him with a severer countenance; and that was to him in place of a grave admonition and chastisement.

[135] Obedience in the Congregation he preferred to all the other virtues: and that the less obedient be quickly dismissed. but those who unwilling and dissenting declined the commands of the Superiors, these, as arrogant and pertinacious, he resolved should at once be ejected. There is extant among us a writing of his to this effect, a part of which it has seemed good to insert in this place. Whoever, says he, shall recognize that he cannot go further without disturbances, either on account of the parsimony of food, or on account of the functions in the church or wherever it is needful to be exercised; let him seek dismissal for himself, and let him depart as soon as possible from our Congregation; otherwise, after a fault committed or repeated, he will doubtless be dismissed from it. For to me it is most certain, my Fathers, that whoever shall refuse to keep these few laws, which have been prescribed to our men, these I will by no means retain at home. More there Philip. Therefore that they should submit their judgment also together with their will to the Superior, and learn wise folly, he repeatedly exhorted his own. But if perchance he saw any of them resisting or struggling, then at last he urged his purpose, and at a most unsuitable time commanded him some office. By which thing especially this was effected, that they should not walk, which he himself often used, in wonderful things above themselves, but should consist in solid humility.

[136] It will perhaps not seem alien in this place to relate, what Caesar Cardinal Baronius wrote from Ferrara to Petrus Consolinus, Cardinal Baronius desires the recruits to be formed after his example at that time set over the recruits of the Congregation. I ought to accuse myself, says he, that I rendered no letters to you, nor gave you thanks for the prayers offered to God for me. Now at length I do this, and give what thanks I can: and I ask, that you continue to pray for me, together with your recruits and my sons far most dear, whom I vehemently desire to advance daily more and more in spirit and grace. Plant, Father, plant the new little trees after the likeness of that great tree, of which surely they are the shoots; and by what ways you yourself were educated, by these educate the rest also: and hold for certain, that our blessed Father, both still lives, and sees, and rules his sons; and has a scourge in his hand, with which to strike the unruly. Indeed I ask you, that you would be willing to enroll me also among your recruits, and where you shall understand it to be needful without any regard correct me. Ps. 102, 5. O would that that Prophetic saying might be fulfilled by me, and that he himself now old may be fervent in spirit like that one. and at length at some time in my old age my youth be renewed, like the eagle's! for this properly according to the spiritual sense seems to signify Abisag, sleeping with David now worn out in age, namely old age joined with the fervor of spirit. Abisag indeed slept (which you yourself well know) with our holy Father: since he so burned in old age, that he felt himself almost burnt up. Old men are not warmed by purple and fur-lined cloaks, but by Abisag alone. O would that I might be made worthy of such a consort, in this my most cold old age! This obtain for me by your prayers, for this I wrote this epistle to you: so may God console you, and make you holy. Thus far Baronius: where he sufficiently openly shows, what especially the holy Father required of his own, and what Baronius himself had learned from him.

[137] Finally the faithful and prudent servant of God studiously and diligently took care, that the affairs of the Congregation should be administered with great parsimony: which he both called the goods of the poor, and the patrimony of Christ. The excellent care of poverty. Wherefore again and again he saw to it, that unless for necessary uses no expense at all should be made: and applied to this matter most weighty witnesses, Cassian narrating of a Monk, from whose hands three grains of lentil, while he prepared them for cooking, slipped with the water by which they were washed; and for that negligence, judged as an embezzler and neglecter of the sacred property, was suspended from prayer, nor absolved except after public penance: and S. Antoninus Archbishop of Florence, whom they report was wont in the church to write his little works by the light of a lamp, lest namely by any reason (which he himself said) the goods of the poor should be diminished. But if perchance anyone sometimes opposed himself, and said, that this was too great religious scruple; at once the Father added: Take away this scruple from me: show that goods of this kind are not the poor's, then do as you please. This manner therefore of governing the Congregation Philip held, and much more could be said to this matter, unless elsewhere it should perhaps more conveniently be said, especially when his virtues shall be treated of.

CHAPTER XI.

How great obedience and reverence all his own rendered him.

CHAPTER 20 [of the book]

[138] But Philip most diligently took care, that he should have his sons in the spirit at once obeying his word; How obedient he had his subjects, and God the bestower of all good things granted his vows. Since such was the obedience of all toward him, that nothing could be found so arduous and so difficult, which most of them being commanded would not at once have performed. Wherefore Cardinal Taurusius testified, that although Philip's disciples were not bound by a vow of obedience, yet some of them were to be compared with those ancient Monks of Egypt in that virtue. But whenever he discoursed with our men about this matter, he said that no one of those who had founded religious families had had subjects so prompt and unhindered to obey, as Philip had most of his own. Nor was this said rashly: for some of them, from any high place, if they had been commanded by him, would have at once cast themselves headlong, or thrown themselves of their own accord into the fire, they certainly affirmed. For they held his nod and will as a certain divine oracle: which words indeed were proved by deeds also we shall soon understand.

[139] On a certain day the holy man discoursed with some of his own about this very virtue of obedience, it is proved by examples. and there was there a certain fishpond, when he exhorted them to obey, in things arduous also and most difficult. Finally Which of you, said he, ready and prompt to obey, if he were commanded, would leap into this fishpond? Scarcely had he said these things, when one of them, not weighing the very words, cast himself into the waters not without grave peril; but others at once running up he was led out unharmed. On another day, that he might exercise three others to this virtue, he bade them, their clothes being put off and naked, walk through a most celebrated place of the City; and now them going and stripping themselves to fulfill the command, he held back; and, It is enough, said he: take back your clothes. He went at one time through the amphitheater to the hospital of S. John in the Lateran, and saw a wretched man lying in the mud and almost breathing out his soul: by which spectacle moved, he bids one of his own (the name of this one was Franciscus) to seize the man, and laid on his shoulders to carry him to the infirmary. Nor yet had he finished the words, when he received the dying man on his back, and to that place, although by a sufficiently long space, carried him.

[140] Caesar Baronius from vigils and labors had fallen into such an infirmity of stomach, even of Caes. Baronius when infirm. that he could not be refreshed even by moderate food without grave trouble and pain: his head moreover was so delicate, that, by Philip's precept, he was free neither for sacred meditation nor for any other exercise of mind. Therefore on a certain day after the midday meal, as he was wont, he betook himself to the blessed Man. To whom the Father; Take, said he, that bread and citron-apple, and eat both here now. Then indeed Caesar, although he judged it could not be done without peril of life, yet trusting in the virtue of obedience, fortifies himself with the sign of the Cross, and obeys. Moreover returned home (for he dwelt at that time in the house of the Florentine nation) the signal for supper being given he went down with the others into the dining-room, and most promptly supped: which thing not only brought him no detriment, but from that day he felt not even the least trouble of head or stomach. To these Baronius himself testified, that when for nine years, Philip bidding, he had daily come to the hospital of the holy Spirit, that he might minister to the sick; not once boiling with fever he came there, but the ministration completed sound and vigorous departed. Other things to this matter and almost innumerable could be recounted; for the holy Man had nothing more frequent, and nothing more familiar, than to exercise his sons in the spirit to this virtue: but it is not in my mind to pursue with the style all the things which are narrated of him.

[141] This moreover was observed by several, that whatever was done Philip bidding all turned out happily. That whatever was done with his approval fell out happily, Fabritius de Maximis, of the first disciples of the blessed Father, had two sons, from a long and grave sickness at length reduced to this, that they scarcely swallowed broth. And so the matter being almost despaired of, the father thought to transfer them into a town subject to him (its name is Arsoli, and it is distant from the City twenty-eight miles); yet all the physicians opposed, especially because it was the dog-days; and if he should do it, foretold him most certain death of his sons. And so Fabritius, suspended and solicitous with a doubtful care, fled to Philip. He indeed, one of those same physicians being present, said to him most plainly, that on the next day he should have the litters ready, and set out for Arsoli together with his sons, and fear nothing. He obeyed and the next day with them took the journey: who at the very entrance of the journey began to fare better; and one of them not so far from the City leaping from the litter into a horse, finished the rest of the way happily on horseback.

[142] Vincentius Crescentius, brother of Petrus Paulus Cardinal Crescentius, it is made manifest by some wonderful events; had betaken himself with other youths to the blessed Father; and the faculty and blessing being received from him (since without consulting him he was wont to do nothing) they make for the church of S. Francis, situated at the bank of the Tiber. But on the return Vincentius himself fell from the cart into the way, paved with flint stones; and a wheel passing, and pressing his legs, his companions raised their voices to heaven. But he, whom all thought crushed and broken, at once safe and unharmed raises himself, and returns home on foot; proclaiming that he had been saved from the peril for this reason, that he had obeyed the will of the blessed Father. Another youth also of the Roman nobility, as often as at convivial banquets, at which noble women also were present, he was compelled for duty's sake to turn aside at kinsmen's or friends' houses, if it were done Philip willing, he felt no goads of concupiscence; but if not, the contrary was wont to befall him. Marcus Antonius Maffa, of whom we shall speak elsewhere, so shrank from holding discourses to the people, that he would (as he himself said) sooner have undergone any burden, than once make words in the Oratory; yet Philip bidding it he obeyed, and so happily fulfilled the office imposed, that in that matter he had few equals.

[143] But on the contrary whoever were less obedient to Philip's word, to these all things fell out unhappily, but unhappily whatever he had disapproved, it was proved by long experiment. Franciscus Maria Taurusius, a man otherwise most obedient to the blessed Father, kindled with the fervor of piety, preferred to rise at midnight for prayer: yet the Father asked refused his vows. With whose counsel by no means acquiescing Taurusius, finally, after repeated prayers, executes what he had now proposed in his mind. Nor had he done this for more than one night, when he felt himself so weakened in the head, that thereafter for eleven months he had wholly to abstain from prayer. Another likewise a disciple of Philip, given to the voluntary chastisement of the body, without consulting him, afflicted himself with the daily punishment of scourges: at length touched by religious scruple, he sets forth his desire to the blessed Father. But he, understanding that this bodily exercise was not in every way useful to him, Beware, said he, that you never do that in the future. But the importunate asker at length extorted this from Philip; I bid you, said he, beat your body with scourges once a week, and named the day. A wonderful thing! not only in spiritual matters, Few days had intervened, when he began to feel so great trouble and difficulty in this matter, that being commanded he could by no means perform, what before uncommanded, not only without trouble but most willingly he did. Another of his own thinking of Naples, another of Tivoli, the holy Man bids them defer the departure: yet neither acquiesced in his counsel, but each paid the penalties of contumacy. For this one thrown from his horse broke his hip, that one fallen into the sea was nothing nearer than to be drowned. A youth of Pisa (whose name we purposely keep silent) Philip refusing had entangled himself in the society of a certain one; and when the Father had learned this; That one, said he, will end ill. Nor much after the wretched man having assailed his very associate killed him, and when he had sought safety by flight, nothing was ever heard of him.

[144] Nor indeed in spiritual matters only, but also in temporal matters it was worth the while to have obeyed Philip's words. Fabritius de Maximis, but also temporal ones, of whom a little before we made mention, had placed a great sum of money with his daughter Helena at the peril of his life; but spring approaching he was thinking of Arsoli. And so about to depart very soon, when he had come to Philip; the holy Man says to him, Before you depart, withdraw that money from the peril of loss. He neglected the Father's counsel; for he thought it should not be done, while his daughter flourished in age and health. But his contumacy stood him dear: since at the beginning of September Helena fell into a disease, and not much after ended her life, and all the money was lost. Not otherwise it befell Curtius Lodius of Aquila, who lent a certain sum of money Philip refusing, and lost it. But on the contrary it befell others, who had faith in the words of the blessed Father, and by that means escaped no moderate losses of property. A certain Dominicus a tanner had deposited two hundred gold pieces with a banker, in which namely his whole estate was contained. To this one moreover, not expecting it, Philip; Go, said he, and reclaim that money at once. He obeyed: and the banker soon going bankrupt he saved his estate. This same plainly experienced Ludovicus Parisius, Franciscus Fortinus, and Marcus Antonius Ubaldinus. Other noble men also, who had resolved to transact about any ample matter on any condition with a kinsman, Philip dissuading, abstained; and a few days afterward the kinsman dying, obtained all his goods by hereditary right. More could be recounted to this matter; which since they seem to make less for our purpose, we have thought should be passed over.

[145] He himself shines before by the example of obedience, Finally this very virtue the Servant of God showed luminously both by word and also by example. For although he was bound by no vows or laws of the religious, and was compelled in his Congregation to preside over all the rest; yet, how deeply implanted in his soul he had obedience, even hence it could be understood, that in those things which pertained to the institute of the Congregation, from the will and nod of the Superiors, as was said at the beginning, he never departed even a finger's breadth: but in those, which were to be done daily at home or abroad, to all things he showed himself prompt and unhindered. Wherefore summoned by the porter or the sacristan, even toward the porter all things being dismissed, he was at once at hand; and at any most unsuitable time met the several ones summoning him. For it is better, he said, to obey the sacristan and porter, than to be free for prayer in one's chamber. But if anyone objected, that some space ought to be given, in which one might prepare himself for the Sacrifice; that indeed was necessary, he said, the sacristan, but yet the best preparation of a good Priest was this, that the innocence of life and morals being guarded, whenever it should be needful, he should exhibit himself ready to sacrifice. To the physicians also, whenever he was sick, he showed himself so obedient to their word, that, his stomach though averse and resisting, he took any medicines with an even soul. the physician. But if he was forbidden prayer, the Sacrifice, or hearing sacred Confessions, without any tergiversation he omitted all things: wherefore being forbidden to perform the Hourly prayers for forty days, although he was wonderfully delighted by that thing, yet he most willingly obeyed the will of the physicians.

[146] The Saint's opinion about this virtue, Many besides he was wont to deliver precepts on this matter, but this one especially: That whoever desire to advance happily in the way of God, it behooves them to commit themselves wholly to their Superiors: but those who were bound by no bond of obedience, that a learned and discreet man should be chosen by them, whom they should obey as God, and lay open to him all the hiding-places of their soul, nor determine anything without consulting him: for in this way each one could best protect himself on the last day, lest namely he be compelled to render to the eternal Judge an account of his life: but before the Confessor himself were chosen, that one must seriously deliberate, and pray God attentively, he said; but the choice was not to be left except for the most grave causes: for nothing more studiously, and nothing more diligently did the evil demon take care, than that those whom he could not draw to graver sins, he might at least bring to this, that they should withdraw from the acquaintance and familiarity of their Confessor: for by this means he understood that he would gain very much. This virtue also he said was the shortest way to perfection of all: and esteemed those far more excellent, who binding themselves with the bond of obedience, led a common and less austere life, than those who of their own accord exercised themselves with assiduous macerations: finally that obedience was a true holocaust, which is offered to God on the altar of the heart. And so even in any least things he desired his own to be prompt and unhindered to obey, that namely they might gradually grow accustomed to greater and more difficult things. Nor is a thing most pleasant to relate to be omitted in this place.

[147] and its merit, The holy Man had at one time sent Franciscus de Molaria, a Roman noble, and his son in the spirit, to the house of Charity, and had delivered to him the keys of his own chamber; whose door, although he often attempted to open it, he could never effect it. And so now about to return to Vallicella, he descended the stairs; yet the matter unfinished he blushed to return to the Father. Again therefore he returned to the chamber, and fitted the keys to the lock: but in vain: for he could not even turn them to the other side. Wherefore not without blushing he returns to Philip. To whom the Saint, Go, fool, and open it. He obeys: and scarcely had he fitted the keys to the door, when at once he sees the door unlocked. To whom soon returning and astonished; Learn, said Philip, if indeed it be prompt and simple how great a thing it is to obey at once and without examination. He taught the men of our Congregation to set after the common exercises all private things, and prayer itself: and seriously exhorted them, that they should not prefer anything in the sacristy or in the church, not the hour, not the altar, not the vestment, but should depend in every way on the sacristan. He added moreover that it was of a true obedient man, not only to obey the Superior, but at once without any doubt or examination to execute his precepts; so that it should be believed that nothing better than what is commanded, and nothing more perfect could be found, although otherwise the matter might seem to be otherwise.

[148] which he persuades even to outsiders. Moreover those, who at his exhortation had passed to the religious camps, when they sometimes came to him for the sake of visiting or for another cause, about this especially he admonished them; that, if anywhere they should understand themselves to profit anything for the salvation of their neighbors, and yet were bidden to depart elsewhere; with an even and willing soul they should go, although they thought they would do nothing there: for that this was a certain indication, that God by no means required from them fruit of that kind. Nor indeed was that only to be seen, he said, whether God wished those good things, which we intend; but besides whether through us, and in that manner and time, in which we intend, He wished it; all which things indeed we discern by the virtue of true obedience. But whoever listen to sacred Confessions, and can easily exercise their sons in the spirit to obedience, yet either through negligence or some human regard omit it; these he said acted less rightly, and admonished them, that they should compel the will of the penitents alike, and the understanding through obedience itself into the obedience of Christ rather, than burden them with bodily exercises.

CHAPTER XII.

On the Charity of Philip toward God.

BOOK I, CHAPTER I.

Thus far we have surveyed almost all the course of Philip's life; now as if recurring to the same, certain chief things from his words and deeds, that they may be the more in readiness, Always boiling with a singular charity, we shall recount by chapters: and first about his charity toward God we shall begin to speak, with which indeed his heart so far boiled, that the rest of his body also seemed to burn; often also when he prayed, or sacrificed, or performed something pious, certain sparks flashed from his countenance and eyes. Kindled therefore by this fire he languished continually, and his strength failing he was often compelled to lie down. Sometimes also, even when he walked accompanied through the City, seized by the heavenly flame, he burst into that of the Apostle, saying, I desire: but at once returning to himself, for the zeal of being hidden he repressed his tongue, scarcely able without an ecstasy either to pray, nor brought forth the following words, namely, To be dissolved, and to be with Christ. Moreover Ignatius Festinus of the Order of Preachers, who once as a youth in the house of S. Jerome was wont daily at daybreak to come to Philip, testified, that he for the most part found him almost abstracted from the senses, and overflowed with a certain heavenly sweetness, so that plainly with the Apostle he could say, I am filled with consolation, I superabound with joy: and with S. Ephrem, Restrain, Lord, the waves of Thy grace, and withdraw from me, because I cannot sustain the greatness of Thy sweetness. 2 Cor. 7, 9. Thus he. The same things others also often affirmed of Philip.

[150] But if he entered some church, such was the impulse of spirit again and again, by which he felt himself moved, that the Divine Power being scarcely adored, he at once withdrew, lest perchance he should be rapt into an ecstasy. or to stand in churches. For when he gave himself to prayer, immediately alienated from the senses, and his eyes fixed on heaven, in soul and body immovable he stuck;

so that those who beheld him, seemed to themselves to behold another Samuel, or B. Martin himself praying. But although intent on prayer he perceived the loftiest notions of divine things, and enjoyed a certain wonderful sweetness of spirit: yet, as he truly desired to love God, not for his own sake (which he himself said) but for the love of the one God, he vehemently desired to do it without any feeling and delight. Namely everywhere and in all things instructed, both to be filled and to hunger, and to abound and to suffer want.

[151] an intense affection toward the Eucharist, From this charity moreover that excellent worship and zeal of Philip toward the sacred Eucharist redounded. Wherefore as a layman almost daily, after the sacrament of Penance, he refreshed himself with the heavenly Bread: then initiated into the sacred Orders, from the sole touch of the holy vessels he perceived an incredible pleasantness; so that plainly he could not make an end of handling them. Finally distinguished with the Priesthood, if it were allowed by his health, he likewise sacrificed on each single day; but if not, he religiously received the body of Christ from the hands of others. Which indeed he was wont to do after midnight: and that it might be done the more conveniently, in the last years of his life he obtained from the Pontiff, that in a chamber next to him, duly prepared in the manner of a chapel, the Eucharist should be kept. Which indeed received with great exultation of soul, he covered his face with a linen; and praying in nearly this manner at length, and receiving the rays of the divine light, he was joined to the heavenly Father with a certain wonderful sweetness of spirit. But if perchance the Fathers, sometimes led by some reason, deferred the matter a little; such was the anxiety which tortured him, that, unless the sacred Communion were performed, he could not rest at all.

[152] He was sick in the house of Charity in the year of Christ 1577, unless this is received he cannot rest. and indeed so gravely, that his health was despaired of by the physicians: and when he had heard the signal given in the silence of night according to custom by the religious families through the City for the Matin praises, he asked for the solemn spiritual refreshment. Taurusius, who was present with the sick man, felt this at once; and fearing, lest, from the vehement affection of devotion and the force of tears, which in that function he was wont to pour forth, sleep and with sleep life alike should be taken from him, lest it should be done, wholly forbade it. Which when the blessed Father had foreknown, Taurusius being summoned he lays open the secret of his heart; and Know, said he, that I cannot rest for this reason, because I most ardently desire the Eucharist: furnish it please you, and you will see me at once sleeping. Nor was faith lacking to the saying: for satisfied by the salutary gift, and the medicine of life being received, he at once took sleep, and beyond the expectation of all recovered from a most perilous disease. On another night likewise Antonius Gallonius ministered the divine Mysteries to him lying sick with disease; and when he held the received Host in his hands with the solemn rite; not bearing the delay the Father, What is it, said he, Antonius, that you hold my Lord in your hands, nor furnish Him to me? By which thing vehemently moved in soul Gallonius, could not refrain from tears.

[153] In performing the Divine thing, it is incredible to tell, with how great an ardor of spirit he burned. His frequent raptures at Mass, Wherefore where others everywhere, the powers of the soul being dissipated into various cares, sound the retreat, and descend into themselves; there a wandering had to be sought by him, lest namely he should be beside himself, and alienated from the senses could not complete the matter. But although he restrained himself as much as he could; yet the force of spirit compelling, sometimes he was compelled amid acting to halt, sometimes his body being shaken the very footstool of the altar was shaken: often also he was rapt outside himself, so that there was need of an admonisher, who, his vestment being seized, should pluck him, and indicate what remained for completing the Sacrifice. Wherefore if he had to sacrifice in public, he used no other attendant, than one who well knew the secret; and who, when it should be necessary, should at once admonish and help him. Moreover raptures of this kind were most skillful, and which no disordered motion of the body at all followed. Wherefore, whoever were present at a spectacle of this kind, felt piety and devotion excited in themselves; so far was it, that they should receive any offense from that matter. For they saw divine love, what Dionysius says, making an ecstasy, and the servant of God amid the divine mysteries suffering divine things.

[154] In the very Sacrifice moreover, when it had been come to the offering of the Host, his spirit seemed to exult, the exultation of spirit, and the very body to leap for joy. And although he was of firm and whole age, and the best bodily habit, yet suddenly seized by a trembling, he could not pour the wine into the chalice, unless his elbows were pressed on the altar. But this is wonderful to tell, that when he poured in not so little wine, and indeed trembling, and used a very small chalice, not even a little drop ever flowed down for him sacrificing. But lifting up according to custom the most sacred Host, a sacred awe, his arms stretched upward, as if they had now grown stiff, sometimes he was not able to draw them back. Wherefore the most prudent man studied to do it as quickly as possible: which same thing afterward for the same cause he kept in the sacred Communion. When he took the body of Christ, anointed with a certain heavenly sweetness, he bore himself as if he were licking up something most sweet: a savory affection, wherefore he was wont to choose thicker Hosts for the Sacrifice, that the most sacred species might remain longer in him, and the more amply he might enjoy that most holy food. Which when they were done, he burst into certain admirable affections, just as those who ministered to him sacrificing testified.

[155] Receiving also the chalice of salvation, he was wont to lick and suck it, even so far, that he almost wore away its edges with the frequent impression both of his lips and also of his teeth; the ardor of his mind. and this was the cause why in sacrificing he so bade his minister to be present, that he could not see his face; nor furnish the purification, before he had been admonished by him. But if at any time he performed the Sacred Rite in some chapel of a church, which indeed very rarely happened (for at the high altar he was wont to perform it) he suffered no one to stand by him, who should in any part perceive those blessed affections. And although he could not in every way restrain the fervor of his spirit; yet when the matter was done in public, he purposely studied brevity, that he might serve the conveniences of the bystanders; who themselves sometimes kindled with the ardor of spirit, were compelled into tears and sighs. The Sacred Rite being performed thanks being given to God, if perchance he returned to his chamber, and amid going met anyone, he by no means perceived; so alienated was he from the senses; nay even with a pale mouth bloodless, lifeless. Wherefore in the last years of his life, men of excellent piety and doctrine being taken into counsel, he obtained from Gregory XIV the Supreme Pontiff the faculty of celebrating the Mass in a private chapel, which lay next to his chamber.

[156] But here at the very communion of the heavenly Bread, all who were present were wont to go away, Celebrating privately, and the minister himself to kindle a certain small lamp, to extinguish the lights of the altar, and the doors being closed one after another to close the windows, and to lock the double door, lest anything could be heard within or without; finally on the very front of the chapel was affixed a certain tablet inscribed, Silence, because the Father is performing the Sacred Rite. After two hours and more the minister returning, knocked at the doors: he spends two and more hours on the communion: but if perchance the man of God had answered nothing, a delay being interposed he returned again and again, until the Father, either by voice or by a little bell, should give the signal. Then having entered, he opened the windows, and the lights being kindled, the Sacrifice was duly completed. What he alone with God did, with what sweetness and what joys he was suffused, when he came to those blessed embraces, there is no one who can relate. This only, we hearing also, those narrated who saw with their own eyes, and heard, and perceived; that at that time for the most part he was found so destitute of all strength and his senses dead, that he seemed like one expiring.

[157] Ministering the Eucharist to others, But when he ministered the sacrament of the Eucharist to others, suddenly kindled with a certain fervor, not without the great admiration of the bystanders, with his whole body he exulted. There came to him at one time a woman, led over from the perfidy of the Jews to the Christian faith, the wife of one of those whom by Philip's work to have put on Christ we have narrated above; and when she was about to receive the Lord's body from his hands, she saw him suddenly seized by so great a trembling, that the particles of the heavenly Bread leaped above the very pyx; he seems to leap up, and the Father himself, at once become fiery, soon the Communion being performed grew so pale, as if he were suffering some grave swooning of soul. The same thing happened to Nero de Nigris, a Florentine Patrician, of whom it must be said elsewhere. He when he had come into our church, and was about to receive the Eucharist from Philip's hands, with the Archdeacon of the Church of Alexandria, whom during those days the Patriarch of the same Church had sent as Ambassador to Pope Clement; his arm trembling vehemently, sees suddenly the servant of God by a certain impulse of spirit shaking himself even so far, that his right hand and arm were lifted far above the pyx. By which thing moved Nerus, took his arm as reverently as possible and held it firmly, until he should receive the Sacrament; fearing namely in so vehement a concussion, lest anything should leap out from the pyx, which however not without a miracle never happened. Then him departing from him when the Father dismissed, after his manner he closely embraces him, and says; Too much indeed, Nerus, you have warmed me this morning. Namely that Archdeacon of Alexandria being led to him, who had come about to treat of great matters, the man especially solicitous about defending and propagating the Catholic religion, Philip had commended the matter to God with most fervent prayers; and therefore had grown warmer than usual. Once also when he held out the Eucharist to Julia Ursina Rangona, nay even to be lifted from the ground. a woman of excellent nobility and piety, the sacred Particle itself, which he furnished to her, was seen lifted from her fingers into the air: which spectacle indeed excited the greatest stupor of all. This same thing when he performed in the private chapel, many beholding, he was sometimes beheld lifted from the ground: so far was he, in administering this Sacrament, filled with the divine spirit.

[158] Hence moreover he sharply kindled all his own to frequent these very mysteries, and especially those who distinguished with the Priesthood had now been devoted to the Altar: for these he did not cease to exhort, that daily (provided nothing obstructed) they should offer the sacrifice of the Mass; a thing plainly in those times not very usual. But he said, he urges frequent Communion, that whoever for this one reason omitted it, that they might rest and recreate their soul, these erred the whole way: for whoever seeks recreation outside the Creator, and consolation outside Christ, this one doubtless will nowhere find it. He indeed abstained (which we have hinted above) some sometimes from the Sacrifice, that he might exercise them to humility and obedience; just as also to some, recently initiated into the Priesthood, that they should at once come to perform the divine Mysteries, he did not so easily make the power; that namely with the desire of the heavenly Bread they might daily more and more grow warm. Nor only the Priests, but also the laymen, even to the laity: to these very Mysteries

to be frequented he incited: wherefore some of his own every eighth day, very many on each festal day, others three times a week, some even daily received the body of Christ religiously and chastely. By which institute indeed far the most fruitful of all, of these several came to such perfection of life, and Confession. that they left after them examples of no common holiness. But the sacrament of Penance he wished to be frequented even especially, wherefore many of his own, although they did not come daily to the Eucharist, yet daily expiated themselves by sacred Confession.

[159] In meditating on the passion of Christ and His most bitter death, undergone for the salvation of the human race, Devoted to meditating on the Passion, he assiduously exercised himself: wherefore, he had with him a bronze image of the same Lord crucified, the cross being removed, with which he might freely pour out his heart. Hence those tears and most ardent desires of being sent over to India, and of repaying blood for blood. Which when he could not attain, he resolved at length somehow to satisfy his will. Whenever therefore blood flowed for him from the nostrils or mouth, he besought God, that it should flow so far, he rejoices that blood often flows for him, until in some part he should respond to the benefit of his Redeemer. And indeed the matter fell out according to his vow: for from then he often poured forth so great a force of blood, that he filled the very basins from it; for which cause sometimes he almost lost the light of his eyes, at other times even his vital sense: to these his last diseases, nothing else but a flow of blood caused. Which same thing they report happened, to the most holy Virgin Lutgard: who when she vehemently desired to pour forth blood for the name of Christ, obtained only this from God by prayers, with desire of martyrdom. that a vein of her breast being broken she should give most copious blood; and heard from the same Christ, that for this reason He had furnished her this benefit, because she had so ardently desired to undergo martyrdom for the glory of His name. Hence moreover an occasion was given to our men of representing Philip, in his chapel clothed in a red Sacerdotal vestment, by which namely that most ardent desire of martyrdom might be shown. Finally in pronouncing the most holy name of Jesus, he was suffused with a certain ineffable pleasantness; wherefore he frequently had it in his mouth. The Lord's Prayer also, and the Apostolic creed, he recited with so great attention and delight of soul, that he could almost not find an end.

CHAPTER XIII.

Religion toward the Mother of God and the Saints. The fervor of devotion communicated with his neighbor.

CHAPTER 2 [of the book]

[160] But next after God Philip cultivated the most holy Mother of God, whom he always had in his heart, always in his mouth. With a tender affection toward the Mother of God, Her therefore he called his Love, her alone he everywhere proclaimed the dispenser of all the divine graces: nay even sometimes her very self, after the manner of a little boy, sweetly coaxing, he called his Mamma; and praying, often a whole night he sweetly addressed her. He was sick at one time in the house of Charity, and indeed so gravely, that by the command of the physicians someone almost always kept watch near him, lest perchance by a sudden chance he should die. And so on a certain night, when Joannes Antonius Luccius, of whom we have mentioned above, had wished to perform an office of this kind for him, whether in fact he would afterward accomplish it he greatly doubted, on account of the narrowness of the place, and the greatest heats, and the most grave season of the year. But it fell out far otherwise: for he kept vigil that night with so great pleasantness of his soul, the sick man addresses her the whole night; that when in the morning the signal of the Angelic salutation was given, he thought it was that very one, which is wont to be given in the evening; so far was it that from the long vigil and the most grave heat he perceived any trouble. Which was done for no other cause, except that Philip, judging himself free from witnesses, addressed the Virgin Mother of God, as if present, with most sweet words the whole night until light.

[161] But the holy Man was wont especially with these little prayers to invoke her again and again: for her he wove a crown of aspirations; Virgin Mary, mother of God, intercede with Jesus for me: O Virgin, and Mother. By which namely, although most brief prayers, whatever was most illustrious about the Virgin he said was comprehended and proclaimed. By these therefore repeated sixty-three times, as if weaving a certain crown for the same Virgin, he taught his own, and he himself was wont to do this same thing. Moreover that this form of praying was accepted by God and His most holy Mother, was proved by the testimony of many, who from the assaults of the demons, by which those using it the temptations of the flesh vanish, by this one as it were amulet, protected themselves. There was a certain layman of our Congregation, whose mind a grave temptation about the inviolate virginity of the same Mother of God vexed: wherefore he came to the blessed Father, lays open his conscience, asks a remedy. Him he bade do nothing else, but recite the aforesaid little prayers in the manner of a Crown, and by that means he was freed of all trouble, not only in the present, but also for the future.

[162] Many besides and almost innumerable benefits he affirmed he had received from her: as also to him praying before her image. but especially this, that when he often prayed before her image, he was wonderfully defended from the assaults and terrors of the demons. Wherefore he always showed himself mindful and grateful toward the Mother of God: and when it was deliberated about building chapels of the new church, he wished the chief mysteries of our Redemption to be so painted in them, that in each one of them the image of the Virgin herself should be beheld. By which thing the Fathers moved, when afterward Philip's image also had to be exposed to public veneration, took care that the Mother of God herself be by all means joined to him: namely because they knew for certain that, like another Bernardine of Siena, he himself also had been kindled with her love. At the time when this same church was being built, he who presided over the building Joannes Antonius Luccius, almost all the houses which were around being now demolished, had bidden some part of the roof, set over the old Vallicella building, to be left so long, until the new building should be completed. There was a certain old image of the most blessed Virgin, famous both for great veneration of the people, and for miracles wrought, which afterward translated with religious and noble worship to the high Altar of the new church, today we venerate.

[163] Admonished by her he forestalls the fall of the roof. On a certain morning Philip bids Luccius to be at once summoned to him; and soon to him coming; Quickly, said he, demolish that old roof: which indeed this night I myself saw certainly about to fall, had not the Mother of God herself sustained it with her own hands. He obeys, and workmen being at once summoned, flies to the place; and finds that the beam, on which the whole roof leaned, had departed from the wall, and suspended in the air with nothing supporting it stood. By which spectacle moved all who were present, alike proclaimed that the matter could not have been done except divinely. Finally among the other benefits, which Philip received from the Virgin Mother of God, those indeed are not to be placed in the last place; that she wished a church to be given him, dedicated to his name; lest namely the most loving son should ever at any time be absent from the building of his mother; and that a few days before he departed from this life, she came to him, and at once brought health to him sick: just as in its place we shall say: by which sight wonderfully refreshed, and anointed with a certain ineffable sweetness, in all the time he survived nothing more frequent did he bring into the ears and souls of his own than this; Little sons, cultivate the Mother of God, love Mary.

[164] Nor only the Queen of all Saints did Philip cultivate, but the Saints themselves also most religiously. Wherefore, besides those things which have already been said, in the last years of his life he daily for several hours took care for their deeds to be read to him; and with so great pleasantness of soul He is delighted by reading the Lives of the Saints, he heard, and heard narrated them, that he could almost not be torn from them. B. Mary Magdalen, on whose vigil (as we said at the beginning) he had been brought forth into this light, he venerated with a certain special worship; the holy Apostles James and Philip also, whose name had fallen to him, most devoted to his Patrons, and on whose feast day he exhibited as it were an agape and a certain sacred feast, when he received the nurslings of the Congregation with a somewhat more liberal supper: which custom afterward passed to our men, that on a certain solemn day each one as the year turns does the same. The feasts of Christ, But on the most celebrated festal days he felt himself filled with a certain special fervor of spirit, and sharply impelled and kindled to follow the footsteps of Christ the Lord and the Saints: but whoever on these days were not affected with some feeling of piety and religion, to these assuredly he said there was little enough hope of eternal salvation.

[165] and the sacred Relics. The sacred Relics also he always held in the highest honor: which however he neither carried with himself, nor easily suffered to be carried by his own; both because sometimes they are not kept with that reverence and worship which is fitting; and also because handed down through some hands and others to posterity, they are exposed to various injuries of the times through the carelessness of men. But if perchance anyone had wished to keep some of them privately at home piously and religiously, he did not refuse; nay even he himself most reverently had a sacred Reliquary case in his chamber, which after his departure when it had come to Baronius's hands, many miracles were wrought through it by God. This singular reverence moreover toward the Relics of the Saints, Philip then especially showed, when the sacred bodies of the most illustrious Martyrs of Christ Papias and Maurus were translated from the church of S. Hadrian to our church: which matter since it seems worthy of memory, as it was described by the eyewitness Cardinal Baronius, in his very words we shall here relate.

[166] [He takes care for the bodies of SS. Papias and Maurus to be translated to Vallicella.] But it pleased, says he, Our Most Holy Lord Sixtus V Supreme Pontiff (the same Most Illustrious and Most Reverend Lord Augustinus Cusanus, Deacon Cardinal of the same church, continually well deserving of our Congregation, acting with the singular zeal of love with which he always attended our affairs) that the sacred bodies of the same holy Martyrs Papias and Maurus from the Deaconry of S. Hadrian should be translated into our church of S. Mary and S. Gregory, called in Vallicella and placed in the region of Parione; which was seen to by the religious office and munificence of the same Most Illustrious and Most Reverend, liberally exhibiting all things which should be needful for so great a matter. It happened almost by a divine miracle, that when through many years with much expense was being built, and was now being brought to its end, the church which had been begun in honor of the Mother of God and S. Gregory the Pope, it should among other notable things be illustrated after the manner of the elders also with the sepulcher of Martyrs; and the same Martyrs during these very days should opportunely by a plainly divine counsel appear again, that those placed in an ampler church the City might (as is right) attend with greater honor; but they should furnish ampler benefits to those supplicating. We saw them and likewise touched them, and although unworthy again and again we kissed them, and to their sacred bier together with our fellow Brethren we put our shoulders in their translation

glad, on the 3rd of the Ides of February in the year 1590.

[167] It was very sweet and pleasant, after so many contests of the Martyrs recounted, Ten Cardinals coming to meet them; to be visited on this very last day by such notable Roman Martyrs. We received cheerful such great guests, about to remain perpetually with us; and about to venerate the same our Patrons with ampler worship, and daily with greater services and offices, the divine grace helping, diligently to frequent. But who received the bodies of the holy Martyrs brought with a celebrated pomp with most religious service, coming forth to meet them even to the lowest steps of the church, were the Illustrious and Reverend Cardinals of the Holy Roman Church Alphonsus Gesualdus of Naples, Cardinal Bishop of Porto; Gabriel Palaeottus of Bologna, Cardinal Bishop of Albano; Nicolaus Sfondratus of Milan, Priest Cardinal of the Title of S. Cecilia of Cremona; Dominicus of Genoa, Priest Cardinal of the Title of S. Laurence in Pane & perna, Pinellus; Hippolytus, Priest Cardinal of the Title of S. Pancratius, Aldobrandinus, major Penitentiary; Hieronymus of Turin, Priest Cardinal of the Title of S. Peter in Chains, de Ruvere; Scipio of Mantua, Priest Cardinal of the Title of S. Mary of the People, Gonzaga; Federicus of Milan, Deacon Cardinal of S. Agatha, Borromaeus; Augustinus, Deacon Cardinal of S. Hadrian, Cusanus; who delivered the bodies of the Saints by the command of the Most Holy One in set words to R. P. Philip Neri of Florence, Provost of the Congregation of the Oratory; Guido of Bologna, Deacon Cardinal of SS. Cosmas & Damian, Pepulus. Thus far Baronius.

[168] But it is incredible to tell, with how great alacrity and joy the servant of God received this divine gift. You would have seen him, exulting not only in soul, but even in body, running here and there through the building, and rushing into the most crowded crowd as if with a fanatical tossing. which afterward in the year 1599 were placed under the high altar. The sacred bier finally was placed on an altar, erected in the middle of the church, and covered with a precious cloth; where for four whole days the bodies of the holy Martyrs lay open to the veneration of those flocking. Then laid up in the sacristy, finally in the year of our salvation 1599, on the 10th of the Kalends of June, on which day the same church was consecrated with the solemn rite, they were placed under the high altar: and their heads enclosed in silver, are kept with great veneration.

CHAPTER 3 [of the book]

[169] Moreover among the other benefits and graces, which with a full hand God poured into Philip, Various refer as received the fervor of spirit this indeed I would esteem very chief; that that immense ardor of devotion, was not contained in him only, but was even diffused into his neighbors. Wherefore whoever frequently came together to him, although otherwise most lukewarm and devoid of devotion, the fervor of spirit being little by little conceived grew warm; but those who did otherwise, seemed at once to cool and grow tepid. Lavinia de Rusticis, noble among the Roman families, although at the beginning she was not so zealous of Philip, that she even spoke against his piety, nay rather (Fabritius de Maximis, her husband, being witness) could not even hear his name without trouble; even by one colloquy of the Saint, at the request of the same Fabritius at length led to the servant of God, was so soothed by his address, that to his discretion she wholly composed herself; and the care of human things being cast off, three times a week after the sacrament of Penance she was wont to receive the sacred Mysteries, and exercised herself most studiously to every piety: wherefore while she prayed, she was often rapt into God: and that departing after some years from this life she migrated into heaven, Philip himself openly testified.

[170] or by the sight of the one sacrificing Constantia de Drago-Crescentia, on the birthday of saint Andrew the Apostle, was present at Philip sacrificing according to custom in our church, together with Eugenia her maidservant. But behold suddenly they feel themselves inflamed with an ineffable fervor of spirit, and suffused with an immense force of compunction and tears. And so Constantia, Do you feel, said she, Eugenia, what this thing is? But she, I feel it indeed. Discoursing then among themselves about this matter, they believed for most certain that such a spirit had been imparted to them by Philip at that time. Nerus de Nigris was much distracted into divers things by the wandering of his heart amid praying: but as soon as he stood by Philip performing the Sacred Rite, he obtained such facility in meditating on divine things, that he himself marveling was astonished: which same thing he afterward so often experienced in himself, as often as it happened him to be present at Philip sacrificing.

[171] But whoever prayed with the blessed man, to these he imparted so much spiritual pleasantness, by prayer made together with him, that the very hours seemed to them to fly past quicker than a moment. Some also not rashly affirmed, that if they had to pray with Philip, they would most willingly give attention to prayer day and night. There prayed at one time with the blessed Father Simon Grazinus of Florence, and Alexander Salvius of Siena, of his first sons in the spirit, and they greatly marveled that an hour had passed for them in a point of time. Wherefore they said they would perpetually persevere in prayer and meditation, if the heavenly joy which they had received, should persevere together with the prayer itself. And when they then narrated these same things to Philip; It is no wonder, said he, sons: since as to little ones God gives you milk to drink. Which both to these same often, and to others also praying with Philip frequently happened. But in receiving sacred Confessions the blessed Father kindled with the fire of charity, seemed wholly to burn: and this very ardor of charity he imparted also to others, when they deposited their conscience with him; but especially when it had come to the absolution: at which time he sweetly embraced the penitents with paternal bosom, and communicated a certain ineffable sweetness with them alike.

[172] As Joan. Azzina says he experienced: This matter among the rest left luminously attested Joannes Azzina of Marsi, the same most devoted to Philip: for he says; As often as I entered his chamber, I was suddenly seized by a trembling, although I went most willingly to the most holy Old man: at whose feet humbly prostrate, when he either touched my side, or plucked my hair or ear, I felt myself inflamed with the desire of eternal goods, so that plainly a certain heavenly grace seemed to flow down into me: by which impelling, I at once flew into the church to prayer. and Abbot Maffa, Also there comes the most rich witness Abbot Marcus Antonius Maffa, of whom we have before made mention, and says: I indeed, although the most abject of all mortals, and liable to innumerable faults, from the time I knew Philip, cultivated him as a holy man; and while through occupations it was allowed, I came frequently to him. And when he gave his ears to me confessing, and bestowed the grace of absolution, with that great affection of heart I sufficiently openly perceived holiness breathed from him; while either he confessed to him, wherefore the Confession being performed, I offered the sacrifice of the Mass not without an immense abundance of devotion and tears: which indeed I did not feel done in me, when I expiated my conscience with others. A thousand times also with him the surges of my heart, and the temptations which assailed me I freely communicated, and by his counsel and prayers I at once recovered the lost tranquillity of soul. But after he went into heaven, or used the same chasuble at Mass. as often as from my soul I implore his help, so often I feel him present to me: by which thing not rarely I myself was vehemently astonished. Finally when once and again I performed the Sacred Rite clothed with the same chasubles, which he while he lived used; I poured forth a force of tears. These same things several others also, who dealt familiarly with him, affirmed by an oath frequently happened to them.

CHAPTER XIV.

On the gift of tears and of prayer in Philip.

CHAPTER 4 [of the book]

[173] Although this discourse has been instituted by us about Philip's virtues (for about his gifts one by one we shall afterward speak) yet since the gift of tears is the chief fruit of devotion, The Saint was wont to weep, it seems not alien, in this place to relate, how copiously it was imparted to him. Whenever therefore there fell a discourse about some matter worthy of compassion, he at once burst into tears: and if perchance he met anyone bound with the cords of his sins, at the sight of any sinner: like another Jeremiah, with wailing and lamentation he cried; Who will give to my head water, and to my eyes a fountain of tears; and I will weep day and night the slain of the daughter of my people? Jer. 9. And on that occasion Federicus Cardinal Borromaeus testified, that he had seen him not once so gravely groaning, as if some boy were sharply beaten by his parents.

[174] a bashful penitent experienced it, The servant of God perceived at one time, a certain Noble occupied with shame, in the sacrament of Penance covering and concealing his sins. And so when he had uncovered to him all things, which God only revealing he had learned; that in the future he would deal purely and sincerely with the Confessor, he exhorts him again and again: and his eyes fixed on him, when he sees the man convicted by conscience and suffused with blushing, moved with compassion, he could not restrain the abundantly bursting tears and sobs: and at the same time he obtained for him from the Lord so great an affection of compunction, whom by his tears he led to confess wholly, that he himself also could not refrain from weeping. Wherefore for no brief interval both stood for groaning, and the voice clung in their throats: then that wretched one, when he recovered his breath and voice, promises that the faults which he had now by long silence dissimulated, he will at once expiate through sacred Confession; and to Philip's prayers, as to a sacred anchor, he flees. He, as he was wont, sweetly embraces the sorrowful one to penance, and consoles him with good hope of pardon. But since the most loving Father out of his immense charity had not poured forth enough tears, he betook himself into a more secret place; and there for some space, the reins which he had drawn in to his weepings, he lets loose. Meanwhile the penitent, when with his Confessor he had washed away the defilements and stains of his whole past life, returns to Philip. To whom the Father, Now you have put on another countenance, and indeed a good one. But although I would not hear you, yet that all your sins have been laid open to me by the Lord one by one know for certain. he obtains for him an unwonted contrition. Then indeed he with lowliest prayers again asks, that he would obtain for him from God a far ampler compunction: and at that very moment of time he felt such a contrition of heart excited in himself, as he could surely not have attained even by desire: and yet he, before he was known to Philip, had scarcely heard the name of contrition.

[175] likewise at pious colloquies, But if the servant of God set about to speak about divine things, the abundantly falling tears for the most part interrupted his discourse; wherefore he was either compelled to be silent, or to desert such an argument. And this was the cause, that when he either privately or publicly made words about spiritual matters, he purposely interposed some saying or deed of the Philosophers, although this was most alien from his genius. There invited him at one time to a midday meal in his gardens Patricius de Patriciis, a man of excellent nobility and piety, and for that most acceptable to Philip; nor did the Father refuse, although (as we have said) by old custom he scarcely took a small piece of bread in place of a midday meal: and he led with him Marcellus Vitellescus, Caesar

Baronius, Joannes Franciscus Bordinus, and Thomas Bozzius. Him indeed the tables being taken away, lest namely the accustomed exercises of the Oratory should wholly be intermitted, he bade discourse something extempore, which might seem to make for the edification of the others: then the discourse being finished, when he himself wished to add somewhat for confirming the matter, scarcely had he spoken some things, when suddenly seized by a trembling he poured forth a force of tears, nor could he go further.

[176] or by reading the Lives of the Saints, When he read the Lives of the Saints also, often at almost every word weeping at once burst forth. On a certain day a certain Prelate came to him, and found him gravely mourning amid reading; wherefore he asked, whether any evil had happened. To whom the Father, twisting the matter elsewhere, But is there no cause of weeping for me, who am bereaved of both parents? On another day also Angelus Victorius, of whom we have before made mention, as he dealt familiarly with him, found him likewise reading and mourning: and when he inquired from him the cause of the mourning; For this reason, said he, I mourn, because that holy Man, whose Acts I run through, renounced the world, and all things which he possessed, that he might serve the one God: I have never done any good thing, and all surpass me in goodness. Then sighing, and drawing a voice from the bottom of his breast; O Angelus, said he, what if I were led bound through the City, and beaten with cudgels? Surely you would say; Lo this is that Philip, who feigned himself so upright: beat him strongly. And saying these things, for the love of mortification he vehemently groaned.

[177] or the memory of the Passion, About the Passion of the Lord when he either meditated something, or spoke, or read, affected with a certain incredible tenderness, like wax at the fire he seemed to melt. Sometimes also suffused with a certain snowy pallor, with tears abundantly falling he appeared, not without the admiration and the affection of devotion of those beholding. But in the greater week, when performing the Sacred Rite he read the Evangelical history of the Passion; his mind had to be distracted to something far other, that he might be able to complete the matter: although every caution and diligence being applied, he could not at length refrain from tears and sighs. When at one time he held a discourse to the people in the Oratory, and had fallen upon the mention of the very Passion; he was seized by so great a fervor, that for sobbing and tears he could not draw breath: wherefore he came down from the bench, and suddenly rushed himself outside. Which when it had often befallen him, many years before he departed from this life, he abstained from discoursing; but he himself, on account of his sloth and unskillfulness of speaking, proclaimed himself unequal to this office. And if perchance anyone objected, that he had so long exercised such an office; he at once added, that at the beginning of the nascent Oratory, because there were very few who made words to the people, there had been imparted to him also from God some abundance and faculty of speaking; which then was not to be hoped, when their number had now grown to fullness. Finally the name of the Passion being heard often tears burst forth, which cut off his voice and soul.

[178] Guido Ferrerius, Cardinal of the Title of SS. Vitus and Modestus of Vercelli, even one met by chance, laudable both for the nobility of his own and for his own virtue, had called Philip, and some other Priests of the Congregation, to celebrate the birthday of the same Martyrs; and had received them at a banquet in the next monastery of S. Praxedes. The viands and tables being removed, the blessed Father, the same Cardinal bidding, set in the midst certain as it were sweetmeats, which should feed and recreate the souls of all; then he bade each one bring his contribution in common. Finally he himself beginning again, when they dilated the matter, and he explained it, there fell a mention of the excessive charity, with which Christ loved us and delivered Himself for us: and at the same moment of time he was seized by so great a grief and groaning, that he lost the power of speaking: and when he restrained and repressed himself as much as he could, finally by the command of the Cardinal himself he rested. He was gravely sick, in the year of our salvation 1590, and there was brought to him about to sup food from pounded pulp of a chicken, to refresh his strength. Which received in his hands before he brought it to his mouth, suddenly occupied by a trembling, he sharply groaned; and with raised voice said: Thou Christ, Thou Crucified: but I in bed, refreshed with so many conveniences, so many reliefs, and a crowd of dear ones standing by? And to him saying these things, tears abundantly flowed: and when he had attempted to take such food, it was in vain.

[179] When he refreshed his sons in the spirit with the heavenly Bread, the most copious fountains of tears very often burst forth from the impatience of joy, and on other occasions; so that he could scarcely complete that function. Wherefore most of them, seeing the Father with wet eyes and fervid countenance performing it, perceived sufficiently openly that the fervor of spirit had been imparted to them also by him. In hearing the divine Offices, chanted by the Ecclesiastical rite, he was so affected, so moved in soul, that not even when others were present did he restrain his weeping. Wherefore when he was present at the Vesper prayers and those of the last twilight, which the Dominican Friars singing according to custom performed; not once was he beheld, not only to suffuse his countenance, but his very garments with most copious tears. When he saw those who pursued him with reproaches and injuries; at once moved with compassion, he wept the wretched condition of men. Finally the gift of tears Philip had received from the Lord so, that, any occasion being offered, weeping at once burst forth. Wherefore it was a miracle, yet he always had whole eyes. that, by the sharpness of the humor, the force of his sight being little by little eaten away, the keenness of his eyes was not consumed: which however he kept so whole and vigorous unto the last day, that being now eighty years old he never used spectacles; although of these he had several with him, not for necessity, but (as he himself said) for pleasure. This so notable gift moreover, otherwise to be esteemed of the greatest value, Philip, such was his humility, after his manner studied to cover; and said speaking of himself, that tears of this kind were no certain indication of divine love, nor could anyone's holiness be conjectured from that thing: since you may see even lost little harlots, if perchance they hear something about God, immediately weeping.

CHAPTER 5 [of the book].

[180] He was so devoted to prayer and contemplation, that he seemed to have instituted all the exercises of the Congregation to this end: With his soul continually intent on God, which also from the custom of praying he thought the Congregation of the Oratory should be called. And so since from his first age he had leaned upon this care with his whole soul and zeal, he attained, God helping, such facility in that matter, that in whatever place or time his mind contemplated heavenly things, and perfectly executed that of the Apostle, Pray without ceasing: for much more easily and readily he raised himself to God, than wretched mortals cast themselves to the ground. Thess. 5, 17. Wherefore, when his chamber was frequented with the greatest frequency of men, and many things were done there in his presence and hearing; he, as he did not deliver himself to matters, but lent himself, again and again raised his eyes and hands to heaven, and from the bottom of his breast sighed to the Lord; although such affections, when witnesses were present, he kept most hidden.

[181] he is with difficulty distracted to anything else, When he went through the City, he was so abstracted from the senses, that he had need of an admonisher to salute or return a salutation. Nay even sometimes the hem being plucked, as if awakened from a most heavy sleep, he scarcely at length perceived. After the midday meal (if however a midday meal it must be called, where only so much bread was taken, as is enough for breaking a fast) he had wholly to be distracted to various things, lest namely from too great care and intention he should be injured. Wherefore, since he could not otherwise take rest, Gallonius being summoned he said, If you wish me to rest, Antonius, furnish me books not pleasing to me: or by another relief of this kind he had to be torn from the contemplation of divine things: and so was fulfilled in him, what he himself was wont to say as of others, that a man kindled with the love of God, at length comes to this, that he is compelled to say, Suffer me, I beg, Lord, to rest; and that; Whoever at the twentieth hour, namely the second or third from midday, is not ready and prompt to pray, this one assuredly has not the spirit of prayer. He never undertook anything, especially of greater moment, accustomed to obtain by praying whatever he wished. unless God were attentively consulted and propitiated: and to that confidence by the assiduity of praying he came, that he freely said, Whatever I shall ask of the Lord, I hold for certain that I shall receive it, provided the time of praying be not lacking. Sometimes also he went so far, that he said; I will this or that to be so done: and accordingly it happened, as he had predicted.

[182] But although Philip by the use and assiduity of praying had attained this, The fixed hours of praying that in whatever place or time he was rapt into the thought and love of God: yet he had daily his hours appointed for sacred meditations: and indeed in summer time in the morning and evening, unless perchance charity toward his neighbors persuaded otherwise, he ascended the upper part of the house, whence there was a free prospect to heaven, and there for several hours was free for contemplation. But if perchance he was summoned by anyone amid praying through the porter, he distributes and keeps solicitously. he immediately went down to him: for he said that prayer was by no means by this means interrupted, but rather Christ was left for Christ. The matter then being performed he returned to the place; nor for that, as he himself affirmed, was he distracted from prayer, but from works of piety he felt himself more and more excited and inflamed to it. Through winter, in the evening after sunset, two or three hours he gave to prayer and meditation. But about to go to bed, he was wont to put at the head of his little bed a bronze effigy of Christ the Lord dying, the cross however removed; a prayer-crown, and a clock, by whose touch he might know the hours: by which means he prepared himself for the nocturnal and matin prayers: for he gave no more, than four or five hours at most to necessary rest. To these at fixed times of the year he seemed more attentive to prayer; namely on the more solemn days, or in public and private necessities: but especially in the greater week, in which indeed for many years immovable and fasting, at the chapel he was wont to keep watch day and night, while the sacred body of Christ, for recalling the memory of the most bitter death, is there kept.

[183] How he recited the Office. Seven Hours daily, by the custom and rite of the Roman Church, he was wont to recite with most intent care, and indeed more often alternately: for alone not without great difficulty could he do it; for that reason that he was at once rapt into God, and clung to Him deeply. But whoever recited the divine prayers with him, these he bade always to have the Breviary before their eyes; and that it might be done without any error, he most diligently took care. But although to the old man now nearly an octogenarian, both on account of his age and on account of other most just causes, Gregory XIV Supreme Pontiff had made the power of reciting in place of the Canonical Hours the Crown, which they call of the Most Blessed Virgin, or any other shorter prayer; yet he never used that faculty, unless perchance entangled by disease.

Then indeed he wished to hear the divine Office from others, and he did it with so attentive an ear and soul, that if in speaking anyone had even lightly slipped, either by a nod or by a word he was at once corrected by him; although as if almost abstracted from himself he seemed to be doing something quite else.

[184] To prayer Philip joined as companion the reading of sacred books, what spiritual books and how he read them. and especially of those in which the deeds of the Saints are described, than which he said nothing was more efficacious for exciting the spirit. But these were for the most part in his hands, the Conferences of Joannes Cassian, the golden little book of Thomas a Kempis on the imitation of Christ, the Life of saint Catharine of Siena, and of Blessed Joannes Columbinus; the works of Ludovicus of Granada, the Quiver of divine Love of Seraphinus of Fermo. Moreover from the Lives of the holy Fathers, and from those which the most learned and likewise most pious Lipomanus collected, he almost daily either read or heard something. But of the books of sacred Scripture, he was especially delighted by the Epistles of B. Paul the Apostle, which indeed he read gradually and very attentively. But when he felt the fervor of devotion excited in himself, he by no means went on; but that place he himself most diligently handled, and this at other times amid reading he did again and again. And so now taught by long experiment how much utility that matter brought, he admonished his own, especially those who were of the Congregation, and administered the word of God, that they should give attention to those books, whose titles the letter S began; namely S. Augustine, S. Gregory, S. Bernard, and the like of these.

[185] Short prayers indeed, by the precept of Cassian himself, He commends the use of ejaculatory ones, but most frequent he taught to be made, those especially, to whom in that matter it was not allowed to linger longer. Wherefore certain ejaculatory little prayers he was wont to propose to these, by which namely the mind fiery and winged might swiftly seek heaven, and frequently raising itself into God might continually cleave to Him. Of these we have thought it not alien to insert some in this place.

Create a clean heart in me, O God, and renew a right spirit within my bowels. as well in Latin

O God, incline unto my aid; O Lord, make haste to help me.

Teach me to do Thy will.

Lord, hide not Thyself from me.

Lord, I suffer violence, answer for me.

I am the way, the truth, and the life.

Thy will be done, as in heaven and on earth.

Jesus, be Jesus to me.

Remember not, Lord, my iniquities.

When shall I love Thee with a filial love?

Holy Trinity, one God, have mercy on me.

Kindle in me the fire of Thy love.

Mary mother of grace, mother of mercy, do thou protect us from the enemy, and at the hour of death receive us.

[186] He taught also other formulas of this kind of supplicating in the vulgar tongue to the capacity of all, as in the vulgar language. which translated into Latin we have thought should be subscribed to the aforesaid.

I have not yet known Thee, my Jesus, because I have not yet sought Thee.

What shall I do, unless Thou help me, my Jesus?

What can I do, my Jesus, to do Thy will?

Grant me, my Jesus, to serve Thee, not for the cause of fear, but of love.

At length at some time I would wish to love Thee, my Jesus.

I distrust myself, I trust in Thee, my Jesus.

I can do nothing good, unless Thou help me, my Jesus.

I wish nothing, except to do Thy most holy will, my Jesus.

I have never loved Thee, and yet I desire to love Thee, my Jesus.

I shall never love Thee, unless Thou help me, my Jesus.

I would wish to love Thee, Jesus, nor do I find the way to loving.

I seek Thee, nor do I find Thee, my Jesus.

If I knew Thee, and knew myself, my Jesus.

If I shall have done whatever good can be done, what at last shall I have done?

I shall fall, unless Thou help me, my Jesus.

Take away all things, which impede me, if Thou wishest me, my Jesus.

My Lady, blessed Virgin, grant me that I be ever mindful of thee.

He taught moreover, that in the manner of a prayer-Crown, that of David should be repeated sixty-three times, O God, incline unto my aid, or some others of the aforesaid little prayers; just as before was said of those, which in honor of the Virgin Mother of God had been instituted by him.

[187] Nor indeed did Philip prescribe daily prayers to be made in the Oratory only, which we have narrated at length, The method of praying introduced even into private houses, but into several also, and indeed most honest houses he brought nearly the same exercises. Wherefore parents, with their children and the rest of the household, daily in the evening betook themselves into a private chapel, and by that rite poured out prayers to God, which it is the custom to keep in our Oratory. Nor were there lacking of them, who not only such exercises, but also other institutes of our Congregation, according to their measure studiously and diligently kept.

[188] and the prescribed means to praying well, But many about prayer itself the servant of God, most exercised in praying, was wont to deliver precepts and admonitions; and indeed for the most part common with the sayings and opinions of other Saints; yet, since they were most familiar to him, and as it were proper to him were proclaimed by his own, we too in the same place will set them down, both here, and elsewhere, where mention of them shall fall. First therefore, he said that the best way and method to praying was, that each one should recognize himself unworthy of so excellent a benefit; and that the true manner of preparing oneself for prayer was, to exercise oneself to mortification: without which it was no easier to pray, than to fly without wings. Wherefore to one of his own asking that he would show him the art of praying: Be humble, said he, and obedient, first of all humility. and the Holy Spirit will teach you. He said moreover that one must obey the spirit, which God communicates in prayer, nor depart from it; so that, if perchance it provokes us to meditate on the Lord's Passion, we should by no means pass to other and other mysteries. perseverance, But when we ask something of the Lord, one must not therefore cease, because we feel ourselves heard more slowly; but in prayer one must persevere unto the end. But if anyone fervent in spirit find a great quiet in asking, and believe himself to have obtained in the very pouring out of prayer what he asks; one must hope for certain, that his prayers have efficaciously penetrated to God. He exhorted the zealous of Christian perfection again and again, the zeal of perfection, that they should not acquiesce in moderate goodness; but with a great and exalted soul should strive to the highest things; even so that, if it could be done, they should excel even the very Princes of the Apostles in holiness: which indeed, although in fact they did not attain, yet must be desired, that at least by that means the divine charity be in some part responded to.

[189] He seriously admonished those praying and meditating moreover, that they should not hold their eyes long fixed on the sacred Images: Certain other precepts pertaining hither. for this was far grave and pernicious to the head, and by that means place was given to diabolical illusions. To aridity of spirit, when our soul seems to slumber for weariness, he said the most present remedy was, that each one, like some little poor man, should prostrate himself before God and the Saints, and ask now this, now that one for spiritual alms with most humble prayers; and that they should sometimes be approached, not only in soul, but also in body, namely by visiting piously and religiously the temples dedicated to them. The four last things of man he proclaimed must be assiduously meditated, especially by recruits; being wont to say, Whoever do not go down into hell living, to these assuredly, lest dead they should fall there, there is the greatest peril. He admonished besides his own, that they should not intermit the daily exercises, which in the evening in our Oratory were wont to be done; and persuaded all, that they should humbly commend themselves to the prayers of others. To these, that he might show the necessity of praying, he said that a man without prayer was a beast without reason. Wherefore he himself at one time while he was sick, being bidden by the physicians to abstain a while from prayer, when he could no longer bear the matter, turned to Gallonius, and says; Woe is me, Antonius, I am plainly changed into a beast. Finally he affirmed, that nothing was more grievous or more hateful to the devil than prayer, nothing which he more studiously intends to impede: in which indeed Philip had received that light, that God revealing it he knew, whether anyone in the morning had given attention to it, or whether through negligence he had omitted it.

CHAPTER XV.

Philip's charity toward his neighbors.

CHAPTER 6 [of the book].

[190] But from the excellent charity, which toward God Philip showed, that most ardent love toward his neighbors was derived, by which he labored to lead men of every age and order to the worship and love of God Himself: Most dexterous in his wont of treating sinners, which he executed with so great dexterity and sweetness, that almost all were astonished; and those who had once approached him, afterward did not find the way of withdrawing from him. Namely made all things to all, that he might gain all for Christ, he attempered himself to the disposition of all. And so if he met any sunk in the mire of vices; first indeed he excited the abject, and forbade them to despair of eternal salvation; then, that they should beware whatever deadly sins he exhorted again and again: finally wherever he had wished he led them by a certain admirable art bravely and sweetly. to one habitual he commands only to return to him; There came to him at one time a certain man, who had deeply plunged himself into an evil habit, and almost daily fell back into the same sins. To this one, his conscience expiated through sacred Confession, in place of satisfaction the Father enjoined almost nothing, except that, if perchance he should fall back into the same fault, he should at once return to him, and without delay purge his soul. He obeyed, nor did Philip ever enjoin anything else, than that he should at once return to him. By this one means that wretched man not only from his depraved habit, but from other evils also, a few months afterward happily emerged; and the vices being put off, the same Philip being witness, he put on chaste and plainly Angelic morals.

[191] Nor by another method almost did he lead back a most dissolute youth to duty and health, whom he only asked, to another that he should say the Salve Regina daily, that seven times daily he should recite the Antiphon, Salve Regina; then having kissed the ground, he should say within himself, Tomorrow perhaps I shall die: by which thing in a short time he betook himself to good fruit: and after fourteen years he obtained a death consonant with a laudably passed life. Dominicus Saracenus of Colle-Scipionis, of whom mention will be made elsewhere, when in the City he gave attention to Philosophy, to a third that he should soon return to him. and heard his fellow-disciple narrating many things about Philip's holiness; went to him, and the Confession being performed, as he was almost wont to bestow some alms on the Priest by ancestral custom; Forgive me, said he, for I have not now at hand, what I desired to give. To whom smiling, the Father: Come, come, for this money promise me that next Saturday you will return to me. He obeys, and bound by the man's ease and sweetness, betook himself to his leading and discretion. Wherefore by assiduous and diligent Confession he washed away all the defilements

and stains of his soul, and each week received the sacrosanct mystery of the Eucharist.

[192] In the year after the Virgin's childbearing 1562 Joannes Thomas Arena went frequently to the Oratory of S. Jerome, A youth wantonly mocking the exercises of the Oratory, a youth fierce both by the affluence of riches and by lively genius and bodily strength; and indeed to this end, that he might petulantly mock the exercises which were done there. Which when not once those who were present had perceived, nor could they bear the man's petulance longer, they brought the matter to Philip. But he, as he was a most mild man, bade them be quiet: they should bear and suffer him for a while to indulge his own morals. But although the shameless youth remitted nothing of his forwardness, but by the patience of others daily became more insolent; nevertheless the Father did not suffer anyone even to mutter against him, he gains him by his patience. and bore all things with a calmed soul. Nor in vain: since the unbridled soul, both by the spiritual colloquies, and by Philip's prayers, was so soothed, that not so much after he committed himself wholly to his will; and inflamed with the love of heavenly goods, sending word of his own accord away to mortal things, the same Philip exhorting, betook himself to the sacred Dominican family, where in the very novitiate of religious life piously he rendered his spirit to God.

[193] Another certain youth of Naples, by name Petrus Fociles, himself also lost in luxury, Another, Confession being deferred to two months. and given to jests and witticisms, on a certain day was led by a friend into the Oratory of S. Jerome, where then perchance discourses were held; and as he was too lasciviously and almost histrionically dressed, he perceived that Philip had fixed his eyes upon him alone; by which as by arrows he felt his breast struck, and the recesses and hiding-places of his soul penetrated. And so whatever was said to the people, he received as if it were said to himself alone. Finally on that day he was so overcome and captivated, that he could not be torn from Philip's side. And now he held for certain that the spirit of the Lord had glided into him, and that he was changed into another man: wherefore when he was called back by his friends, as is done, to his old trifles, nor could be bent; he excited the great admiration of all. After a few days he returns to Philip, about to expiate the offenses of his past life by a most exact Confession. He was then in the church, and received the Confessions of his own. And when he saw the new penitent kneeling before him, as if he despised and disdained him: he commands him to return to him at a more opportune time, and by that means defers him often returning to him for two months. But Petrus, the more he was drawn out by Philip, the more with an ardent desire of returning to him he felt himself urged. Finally the Saint, with the affection of charity he was wont, embraces the man; kindly listens, and dismisses him from himself full of joy and spiritual consolation. He then was kindled with so great an ardor of piety, that among the more fervent disciples of Philip he is rightly to be reckoned: to whom for refreshing the servant of God, while he lived among men, not once offered himself in his rest, and imparted other far excellent benefits. To this one also beyond expectation he predicted that male offspring would be born, two days before the childbirth was brought into light; and that he would at length make loss of his property, just as it was afterward proved by the thing itself.

[194] Marcellus Ferrus of Rome, born of noble place A wanton Cleric and endowed with an opulent benefice in the chief Basilica of the City, out of the greatest license, the Clerical vestment being dismissed, almost represented a layman. He on the Vigil of S. Dominic, dressed in an elegant and almost military habit, walked about in the peristyle of the monastery of S. Mary above Minerva, and there met a youth, Philip's son in the spirit, of plainly angelic modesty; with whom coming into the church, for the sake of beguiling the time he instituted a discourse. And as one thing arises from another, the youth set about to speak about Philip's excellent holiness, and; O happy you, said he, if so great a man should at some time become known to you! if you should once address him! and perhaps today he will come hither, for he comes most frequently. Then indeed Marcellus asks again and again that he would show him a man of so excellent virtue. and at his companion's persuasion desirous of seeing him, But behold Philip with some of his own enters the church: and scarcely had he set his knees, full of the divine spirit, he according to custom swells, although for the zeal of being hidden with both hands he covered his face: by which spectacle indeed, the man ignorant and unaccustomed to heavenly gifts, was not lightly offended. Meanwhile Joannes Animuccia, one of those whom Philip had brought with him, approaches Marcellus: and as he was very familiar with him; What are you doing? said he. But he set forth what he had just heard. To whom at once Animuccia; Surely nothing truer could be said. O happy you, if Philip should at some time become known to you!

[195] Here moreover the Father himself joins himself, together with Joannes Baptista Salviatus and Constantius Tassonius, after prayers being poured out and all alike lead Marcellus into the choir: where a little after the office of Compline was chanted with the solemn rite, Philip meanwhile praying with unspeakable groans, and trembling in all his limbs. Finally the sacred prayers being finished, it is discoursed about divine things; soon Philip kindly embraces Marcellus, having kindly embraced him, and invites him to the Oratory. Which done, he at once returns to himself, and groaning recognizes his faults: which when he wished to purge at once through sacred Confession; By no means, said Philip: write first your sins, and come to the Oratory, then indeed after four or five days I will hear you. Nor did he refuse, but having alacritously executed all things, on the said day he performs a most exact Confession of his whole life with the Father. Who with a pale countenance and fixed on heaven, the divine spirit impelling him shaking himself, according to custom penetrated the inmost parts of his heart, and detected his crimes. to Confession And the mystery not yet completed, he fell upon his neck; and, Do not, said he, son, resist the Holy Spirit: for God wishes you to be saved. Therefore full of good hope he is dismissed by Philip, and from that day began to frequent the Oratory. But although at the beginning he did not resume the Clerical habit, and gradually leads him to a change of morals: yet the blessed Father said nothing at all to him about that matter, but by prayers only and spiritual exercises strove to provoke him to the right path of salvation. And assuredly an excellent fruit of patience stood firm by God's benefit: since after fifteen days he himself of his own accord, the lay vestment being laid aside, put on the Clerical; and committed himself wholly to Philip to be exercised and cultivated, which below we shall say.

[196] By this ease finally and sweetness almost innumerable men of all orders, and very many others by his mildness in hearing confessions, from an impure and flagitious life, he converted to the chaste fear and love of God. Wherefore many of them, mindful of the benefit, set in the very threshold of death, with great exultation of spirit blessed the day and hour, on which it was given them to know Philip. But others, when they saw daily how many he led over to virtue and the worship of God from depravity of life, astonished said, As the magnet draws iron, so Philip draws souls: and whoever once performs Confession with him, is compelled to return to him. And this was the cause, why he disapproved the opinion of those, who to penitents, but especially to recruits, proclaim the way of virtue too narrow and arduous, and by rebuking more sharply deter and call them back often from their purpose, so that either Confession being deferred or omitted they persevere longer in their sins. For this very cause he did not greatly labor about the vain and superfluous adornment of women, as also women by dealing more indulgently with them about the luxury of dress. but as far as he could dissimulated the matter with silence, that he might the more easily afterward lead them to virtue. For these evils he said were so to be borne in others, just as we tolerate certain inborn and implanted vices in ourselves. Since, the spirit of the Lord coming, all these things of their own accord vanish. And so to a certain noble woman, asking whether it were lawful without offense of God to use higher sandals, the Saint said nothing to her, except, Beware for yourself, lest you fall. Another also adorned with a curled and stiff little cloak about the neck, he prettily and festively reprehended saying, Indeed I would often caress you, unless such a collar struck my hand. By this mildness it was easily persuaded to each, that they should abstain from such vanities in the future.

[197] Using wonderful affability toward all and at any time, But the opportunity of addressing him had not to be sought: at whatever hour you had gone, whether he fared better or worse in body, the door of his chamber always open both he kindly received all, and heard them to the end without interruption. But if perchance any of those coming, led by some regard, sometimes drew back his foot; this one the Father coming forth at once took by the hand, and led inside, nor spared himself in any place or time: so that, even when he had composed himself on his little bed for necessary rest, he admitted any interrupters whatsoever, so that namely no one ever departed from him, to whom full satisfaction had not been made. By which enticements of genuine charity it is incredible to tell, how much he bound the souls of all to himself. he suffers no one to be prohibited entrance, For all were at hand to him in all things in rivalry; and nothing could be so arduous and difficult, but that for his cause, when it was needful, each one would most promptly undertake it. Therefore it was a crime to say, that Philip either rested, or was free for himself. Wherefore Antonius Gallonius, because he had detained one coming, at an unsuitable time though, he received with rather grave words: and Did I not, said he, tell you, that I would have neither time nor hour observed for my cause? Franciscus Zazzara also, because the door of his chamber being closed he had delayed a certain other one, he sharply reprehended in person. At other times also to this or that one of our men he came unexpectedly: and if perchance he found anyone with them, who was awaiting him, they did not bear it with impunity: for nothing more grievous and troublesome could befall him, than to understand that he had been inconveniently awaited by anyone. But to certain ones asking that he would spare himself a little, and would not make so great an abundance of himself to all; Know, said he, that those whom you now see more fervent in spirit, these I have begotten to the Lord by nightly vigils also and frequent exhortations.

[198] Nor indeed only at home and in the church day and night did he keep watch for the salvation of souls; he spares no labor for guarding against the loss of souls. but abroad also, where it was needful, he went forth into the battle line to fight the battles of the Lord. For while it was provided for the good of his neighbors, and he should snatch even one from the mire of sinners, he held nothing at all of weight; he dreaded not heat, not cold, not winds, not rains, or any other discomforts and perils whatsoever. He heard at one time that to a certain most noble youth, because he was perishing for a chief woman with youthful madness, certain peril of life was imminent. Him often now Princely men had attempted to deter by all means: but in vain. And so Philip, with the dexterity and sweetness in which he availed, assails the man: and partly by reasons, partly by prayers having soothed him at length brought him to this, that

he not only changed his mind, but avoided the very street and house, in which she dwelt, far from the sight of her, for two whole years. Nay even sometimes when walking through the City with a certain great Prince, if perchance he came near to that street, leave being asked he suddenly rushed himself from the carriage: so far did he observe Philip's words and salutary admonitions.

[199] made all things to all, Finally in whatever place or time, indiscriminately men of every order and age he allured to the love of virtue; and to the discretion and will of others, in what things he could honestly, he was wont to accommodate and bend himself; taught namely by the Apostle's word, to rejoice with those rejoicing, to weep with those weeping. Rom. 12, 15. To the poor as well as to the rich he was at hand by every means: by which arts he easily begot for himself the favor and goodwill of all, very many of whom daily, others also in the morning and evening came to him, and they did this for thirty or forty continuous years: wherefore his chamber, most celebrated by the frequency of the people, was called by an almost common appellation a school of holiness and a dwelling-place of eternal joy. But although by this spirit of mildness and gentleness he excited many, as we have said, to the worship of God and the zeal of religion; yet there were not lacking men, otherwise most weighty and kindled with the zeal of piety, who reprehended him about that very matter, and sharply chid him. But by experiment it was found, that Philip by that method profited far more for the salvation of souls, than those by their austerity and severity of discipline could effect.

[200] Theseus Raspa was one of those Priests, who in the church of S. Jerome had bound themselves to the divine ministry. as Theseus Raspa experienced: He by his own genius rigid, less approved Philip's ease and sweetness in administering the sacrament of Penance. Which counsel should be preferred, the event proved: since he, although at the beginning he had very many men and not of the lowest sort, who had chosen him as their Confessor, yet in a short time was almost left by men: but on the contrary Philip, and others: those whom he had once received as sons in the spirit, then little by little educated to virtue, he gloried that they grew and were increased in number and fervor in the Lord. But this was observed by several, that some of those, who were ruled by the discretion of the blessed Father, although they did not so frequently expiate themselves by sacred Confession, yet were far more founded in charity, than those who under the leading of others were wont to do this same thing more often.

[201] yet severity was not lacking where there was need. This courtesy moreover and mildness of spirit the most prudent man so tempered, that where necessity compelled, he used severity and command as if any other. He was asked once, that he would be willing to be present to a certain wretched man condemned to death: for he could by no reason be brought to bear patiently the punishment due to his offenses, although many religious men had strenuously labored at it. Therefore Gallonius being summoned he flies to him: and when he entered the chapel, he sees the man, terrified at the near death, filling all things with great cries. And so witnesses being removed he lays hands on him, and his neck being seized he prostrates him to the ground, and says, Be dumb. But he struck by the terrible voice, at once returns to himself, by sacred Confession once and again washes his conscience, and full of the spirit of compunction pays the penalties of his offenses by death.

CHAPTER XVI.

That he might keep youth far from vices, he strove with all zeal.

CHAPTER 7 [of the book]

[202] But although Philip both by word and by example kindled men of every age to the love of salutary penance; More solicitous about youths. yet with a certain singular zeal he strove, that he might draw the souls of youths from vices, and by what ways he could lead them to good fruit. Namely that of the Wise man he deeply retained, A youth according to his way, even when he shall be old, will not depart from it. Prov. 22. Therefore, although he was now of advanced age, and of very weak strength, yet charity supplying soul and strength, very often walking through the City you would have seen him surrounded by crowds of youths, now this one, he himself leads them to honest games, now that one sweetly addressing about those things, which seemed to suit each of them. Often also he led them into the open, and that they should recreate themselves with thrown fragments of bricks and other honest games of this kind, he cheerfully exhorted: nay even he himself began the game, but gradually withdrew into a corner, and there alone either meditated something about the Lord's passion, or read from the book of the Gospels, which he was almost wont to bring with him. But if perchance any of them, as is done, intermitted the sacrament of Penance, or the exercises of the Oratory, on occasion he called to himself. and confirms them in good, But those whom he understood erring from the right path of salvation, with all zeal and industry, others also being cautiously sent, he labored to draw into the way: by which means it often happened, that to the intermitted offices, with greater fervor of spirit than before, they returned.

[203] as the Preachers experienced in their Novices: So indeed in the City among all, especially among religious men, the fame had grown about Philip's excellent arts, by which he inflamed the souls of youths to the love of virtue and the zeal of Christian perfection; that he who presided over the excellent monastery of S. Mary above Minerva, often committed his novices to him, that wherever he had pleased he should lead them; certain namely, how much utility from his acquaintance they would perceive. Wherefore with them sometimes, but especially on the Bacchanal days, he visited the seven chief Churches of the City: but sometimes they betook themselves into some more pleasant place, and there all together took the midday meal: by which thing the blessed Father was wonderfully delighted. For while he saw them rejoicing, and refreshing themselves with the food set before them, Eat, he said, sons, eat, nor let there be for you a scruple in this matter: for I am recreated and refreshed, when I see you eating. The food being finished he bade them sit on the ground; and surrounded by this numerous crown, he exhorted the recruits of Christ to every virtue, but especially to perseverance: for this he said was the chief of all benefits, which the divine goodness had furnished them, namely that it had called them from the wages of the world to its own camps and standards: And this, he said, I say truly and from my soul. By which admonitions and exhortations the new soldiers vehemently inflamed, felt themselves incited to do whatever greatest things for Christ: and so when they had happily passed the whole day, full of spiritual joy they returned to the monastery.

[204] he uses great patience for this, But indeed, that he might keep youth farther from vices, he used a patience plainly incredible. For of those who came to him either the audacity and arrogance, or the ineptitudes and folly, as much as could be done, he swallowed by wonderful dissimulation, so that even before the doors of his chamber he suffered them with an even soul to clamor and noisily contend. Wherefore some of our men sometimes moved, complained about their immoderate freedom and license. Which when Philip had learned from the youths themselves; Suffer, said he, them to murmur as much as they wish, but do you proceed, and rejoice: for I require nothing from you, except that you abstain from sins. Therefore the Father himself before his chamber bade them play ball, lest namely some occasion should be given them of going away elsewhere. This very patience a certain Roman noble, who came frequently to Philip, greatly admiring; asked, how he could bear that youthful license and the daily noise. But he; I indeed even if they should wish to chop wood upon my back, would most willingly suffer it, provided they abstain from sins. Wherefore a certain chief Courtier testified to a friend not without tears, that during those years in which once a youth he had had Philip as the arbiter and judge of his conscience, he had lacked mortal crime; but when he had withdrawn from him, he had at once turned aside to an impure and flagitious life.

[205] To these he could not bear them to give place to sadness in their soul. wishing them always cheerful, But if perchance he saw anyone of suspended and solicitous soul, he at once asked, what thing had happened. But sometimes, even a slap being struck, he added; Be glad. For by long experiment he had learned, that a cheerful one much more easily than a sad one is led to Christian virtue. Wherefore the cheerful and pleasant he embraced with a certain singular goodwill. Nor indeed is a thing to be omitted in this place, which happened to Philip, when dealing familiarly with certain religious men. There had come to visit him two of the sacred Capuchin family, of whom one, the younger of the two by age, the more excellent in spirit, from the sole gaze seemed so to the blessed Father: and when he wished to prove it by the thing itself (as he was often wont), an occasion being taken, because he had spat before him; he sharply rebuked the man for uncourtesy, and after very much chiding, as if vehemently angry at him; What man are you, a young Capuchin treated harshly by him said he? what is this rusticity? Go hence quickly from my sight, and his foot being unshod he seized the slipper with his hand, as if about to strike it on his head. But he, assailed by so many injuries, was not even a little moved, with a cheerful and glad countenance always: but on the contrary the elder, as he was of a somewhat sad genius, although the other's affair was being transacted, yet by that occasion he showed by his very countenance that he was not moderately offended. Nor content with these things Philip at once bade him lay aside his cloak, namely because, as he himself said, he was not worthy of it. Nor delay, the cloak being laid aside; Why should I not, said he, willingly humor you? since both I am truly not worthy of the cloak; and of it, a man by no means cold and well-fed, I by no means have need. Many things besides ungraceful and absurd the Saint commanded, and greatly praises him not made sad thereby: all which indeed, with a prompt and alacritous soul the excellent youth executed: finally as grimly as he could he looked at him, and dismissed him from himself. But he the more he was despised, the more he rejoiced, and as it were triumphed with joy. After therefore they had departed, and had come to the bottom of the stairs, he bade them to be recalled to him: and as soon as he sees the youth, he runs up, embraces him, and gives him certain expiatory grains and other sacred little gifts of that kind: finally, Proceed, said he, son, with that joy of yours; for this assuredly is the best way to virtue.

[206] But just as he greatly approved cheerfulness and joy, dissoluteness so also dissoluteness and too great relaxation of soul he always shrank from. And so to the zealous of Christian virtue he said one must diligently beware, lest perchance they put on a scurrilous spirit, as he himself said: since scurrility both greatly hinders the supervening divine grace, and wholly empties it already obtained. This also, for containing youths in their duty, he diligently took care, that he should have them always more occupied. Wherefore he bade them sometimes sweep his chamber for him, make up his little bed, transfer a chest or board now here and now there, of the prayer-beads or of flowers also and he teaches to avoid idleness,

to weave crowns, to read or write something; finally other things he commanded to others, lest namely any of them should be idle and empty: by which thing nothing could be more alien to his genius, since no one ever saw him unless occupied.

[207] to use the Sacraments, Moreover to the sacrament of Penance he wished them to come frequently, not so to the Eucharist; but that they should prepare themselves for it as diligently as possible, certain spiritual exercises also being prescribed, he often admonished. But when then they came to the sacred Mystery, he deferred them to one time and another, by designating other and other exercises, until he thought it could be done opportunely. Moreover he brought this reason of the matter, that at the time, in which the faithful of Christ receive so great a Sacrament, they are assailed by sharper temptations, to which youths for the most part succumb, and that plainly not without grave injury of the same Sacrament. To these he said that that heavenly table was prepared only for the hungry and thirsting: wherefore to those sometimes asking from him the faculty of communicating; By no means, he said, Ye that thirst, ye that thirst come to the waters. But the Bacchanals being fervent, that he might himself turn youths away from profane and foul spectacles, to visit the 7 churches, he took care for certain sacred and moral deeds to be represented. For this cause also he was wont to visit the seven Churches of the City with them, or on the Quirinal, or on the Janiculum to celebrate sacred assemblies under the open sky.

[208] and to beware even light perils of chastity, He gave moreover certain far salutary admonitions to them, for guarding chastity and modesty: namely, that they should not separate themselves from others after the midday meal, nor for reading, or writing, or performing anything else withdraw alone: for at this time, as he himself said, the enemy of the human race, all tricks being applied, more vehemently assails men: wherefore by the sacred letters we are taught, that we must beware of the noonday demon. This also he by name bade, that they should avoid whatever touches, of the hands also, as contagions: which in our men he shrank from of all things most: nor did he suffer them to deal among themselves witnesses being removed, although they were joined by the closest bond of kinship, and endowed with the best disposition and chaste morals: for although they were upright and chaste, nor were then revolving anything evil in mind; yet, as the senses of men are prone to evil, they could soon come out far other. Brothers also with their very sisters to play more freely, and to touch one another, he expressly forbade: since he knew the snares of the devil and his hidden arts of harming.

[209] Nor does he suffer brothers to play with their Sisters. Nor will it be beside the point to subjoin to this place, what the servant of God uttered to this effect pleasantly and at the same time gravely. A certain youth, because he was wont to play with his sisters, by Angelus Vellius, of whom we have before made mention, and whom he had chosen as the judge of his conscience, had often been admonished not to do it. But the youth, as he was of the best disposition and chaste in morals, was offended by such repeated admonitions. And so Vellius; Tell me, said he, son: no scruple touches you in this matter? is it not so? None indeed, said he. Go therefore, adds Vellius, to P. Philip, and consult him about this very matter. The youth obeys. Which heard Philip, at once asks, to what studies he gave attention. He replies, to Logic. Then indeed the blessed Father; Know therefore that the evil demon, as a most skilled Logician, will easily persuade you the method of abstracting, namely that you should think a woman, not a sister. These things said the youth convinced rested, and from that day abstained from games of that kind. Finally in governing and moderating youth, Philip was far the most prudent of all; and this was the more wonderful, that he so leaned upon the care of each one, as if no one besides him was to be cared for by him.

CHAPTER XVII.

How great diligence he applied for helping his own in the last agony.

CHAPTER 8 [of the book].

[210] Nor indeed did he expend less care in recreating and reviving his sons in the spirit, when they were affected with adverse health: Wont to assist the sick diligently, since he himself at once visited each one of them; and as soon as he had entered the chamber of the one lying down, his knees being at once placed he was wont to pour out prayers to the Lord for him, and exhorted the bystanders to do this likewise together with himself. But if perchance the disease grew worse, he sat by the languishing one unto the last breath, and for the last fight wonderfully supplied arms against the assaults of the demons. to one of his own despairing, There was a certain Sebastian, skilled in the art of music, Philip's disciple, and a man of excellent piety. To him breathing out his soul the crafty enemy of the human race, offering himself in a certain terrible appearance, persuaded by various reasons to despair of eternal salvation: by which finally that wretched man wearied and overcome, began to cry, O unhappy me! O would that I had not been born! since all hope of salvation being lost, into the eternal flames I am now now to be thrust. Crying out such things, he filled all things with groaning. And when he persevered in these cries for two whole hours, at length a Parish-priest is summoned. But he would neither see him nor hear him; but stirred by anger turned his eyes from him at once; testifying openly, that he would never have any faith in him, because it had now been proclaimed over with his salvation.

[211] The matter therefore being despaired of it is gone to Philip, who at once is at hand. But scarcely had he reached the threshold of the chamber, when after his manner, What is this? said he with raised voice: what is this? And leading himself inside, he comes to the little bed of the one lying down, lays his hand on his head, and says, Doubt not. By this word suddenly he collected and recreated himself; and with no less voice than before began to cry; Philip casts out the demons: the demons flee, he makes a quiet death. and Philip casts them out. O admirable virtue of Philip? May Christ live. May Philip live, who has snatched my soul from the lower hell. Suffused also with incredible joy, he sets about the sacred little songs, which in the Oratory at that time were sung; and especially that, which is woven with the name of Jesus repeated a hundred times. Finally his hands and eyes being raised to heaven; Behold, said he, the Angels, behold the Archangels; calling also the other orders of the blessed Spirits. And saying these things, on the very Vigil of saint Michael the Archangel, on the 4th of the Kalends of October, in the embrace of the blessed Father he breathed out his soul.

[212] likewise to his own Confessor Persianus Rosa was gravely sick, he whom Philip (as we have said) had as Confessor, a Presbyter of excellent piety and virtue: and when he had been brought to the last crisis of life, he was assailed by most vehement temptations. Wherefore to the Lord, when he was in tribulation, he cried, Judge Thou me O God, discern Thou my cause: and repeating these things, for fear and dread again and again he rose from his couch, fortifying himself with the sign of the Cross; and turned himself now hither, now thither. But behold Philip comes: whom as soon as he sees, he immediately cries out, Holy Philip, pray for me; and cast out, I beg, that dog so black, and so terrible, terrified by specters: which strives to tear me. The matter heard the Father prostrates himself on the ground, and exhorts all the bystanders, that with the Lord's Prayer and the Angelic salutation, they should suppliantly beseech God and the Mother of God. Wonderful to tell! Scarcely had the blessed Father bent his knees, when Persianus cries out: Thanks to God, thanks to God; the dog goes away: the dog flees. Philip rises, and sprinkles the sick man with holy water and blesses him. But he his fear being laid aside, glad and alacritous, on the day after that day obtained a death consonant with a most holily passed life. to another a desire of longer life

[213] Gabriel Tana of Modena, of the family of Joannes Riccius, Cardinal of Montepulciano, eighteen years old, was sick unto death. He two years before had betaken himself to Philip's faith; and kindled with great ardor of spirit, was wont to perform the mysteries of Confession and of the Eucharist at least twice a week, and was frequent in the hospitals for relieving the infirm. Therefore the disease growing worse daily, when by no art of physicians he could be relieved, he was brought to the last day of life. But he, by the instinct and inspiration of the devil, a great desire to recover his health invaded him: wherefore about the near death he could by no means think. There was then perchance present Philip (for he came frequently to him), and he asked, how he fared? perilously tempted, But he, I indeed for joy leap: for, God favoring, I do not now think I shall die. And so I ask you again and again, Father, that amid sacrificing you would pour out prayers for my health to the Lord; and obtain for me a space of penance, that I may bewail a little my grief. Then indeed the Father, recognizing the arts of the demon, since he had learned of the man's near death by God revealing it; I will, said he, from you your will, which to God the Father, when I offer the most sacred Host, I likewise desire to offer: therefore I will, that if God call you, to satan resisting you should at once answer, I have no will, but I have already delivered it to Christ. So it was done. Philip finally asked all who were present, that they should attentively pray God for the sick man, and betook himself to celebrate the Sacrifice.

[214] he makes him desire a speedy death, Which performed he returned to the sick man, and found him with his will wholly changed repeating that of the Apostle with great ardor of spirit, I desire to be dissolved and to be with Christ; then having received the image of the Crucified embracing and kissing it not without tears; admonishing also strongly his friends present, that they should lean with their whole breast upon the worship of God, and wholly trample down all the pride of the world. For he said, I am weary, believe me, of my life, and I desire death, that I may ascend to paradise. Then turning himself to Philip; Hitherto, said he, I have asked you, Father, that you would obtain for me health from the Lord: now I ask you again and again, that you would obtain for me as speedy a migration as possible from this wretched life. Moreover in the same affections of piety he persevered until evening. And when Philip toward night was about to return home, again he, I indeed, Father, wish to go into paradise: pray therefore for me, that my desire be wholly fulfilled. Then Philip. But if God wish you affected with such a disease to be deferred for many years, will you not willingly obey His will? But he; What word is this, Father? But do you not know, what I have already so often told you, that I wish to migrate into paradise as soon as possible, that I may see my God, and that I cannot longer be in this life? Wherefore pray, I beg, the most pious Lord, that before midnight He would by all means bestow on me the migration. To whom Philip: Come therefore, doubt not, your vow will be fulfilled.

[215] and instructs him against future temptations: But arms must be taken up by you, and you must fight bravely against the devil: since with many engines he will assail you. Wherefore remember that you have bound your will to Christ, and fear not; for He Himself will fight for you, and conquer. And the Saint predicted to him all the snares, by which the most crafty enemy would assail him. Finally he left him so forewarned and fortified, that namely he might more freely pour out prayers to the Lord for him,

substituting however in his place Joannes Baptista Salviatus, and Franciscus Maria Taurusius, and others; whom he admonished, that as soon as anything new should happen, he, the spirit of presumption being conquered, they should at once make him more certain. Scarcely had an hour passed, when behold satan assails the sick man: and that he might lift him into pride, whatever good he had ever done he so represented to him, as if a most certain reward from the Lord were therefore owed him. Wherefore when amid the litanies and prayers there was recited that, From an evil death deliver him, O Lord; at once smiling, he moved his head, and said; He who has Christ in his heart, this one assuredly cannot perish. But soon the fraud being detected, he began to cry; By your prayers, I beg you Brethren, help me: for what I now said, was not said by my will, but by the instinct and impulse of the demon.

[216] This storm of temptation therefore being passed the old trickster invades him again, he is impeded from invoking the name of Jesus, and by what arts he can prohibits him, lest he name the holy name of Jesus; which indeed he desired always to have in his mouth, wherefore he had by name asked all his friends, that they would recall it to his memory in his last breath. And so when he saw himself so strongly bound and fettered; Succor, said he, me, I beg you Brethren, succor: for I cannot bring it forth. And to those asking, what this thing was, which he could not bring forth, whether perchance the most holy name of Jesus? He signified by a sole nod that it was this very thing; and, What atrocious temptation is this, said he, that I cannot bring forth the name of Jesus? For although he expressed it with his mouth, yet he thought he could by no means do it: amid these cares therefore anxious and solicitous, he dripped with much sweat. Wherefore at once Philip is summoned: at whose coming the sick man greatly rejoiced: and he helping, and the very voice going before, the most sweet name of Jesus, with the manner and affection he desired, he more often pronounced.

[217] Nor for that, because once and again he had been overcome, then again he is tempted with hope of life, does the enemy of the human race desist from what he had begun; but as if by a new irruption he strives to weaken his faith, and again makes the greatest hope of recovering health. Wherefore turned to Philip; Help me, said he, Father: for I do not seem to myself to have faith in those things, which are to be believed, nor do I think I shall now die. To whom Philip; Spurn, son, these also diabolical tricks, and say with me, I believe, I believe. Which words although he pronounced excellently, yet he thought neither that he did this rightly, nor that he had a certain and firm faith of those things which are to be believed. Therefore Philip commands the bystanders, that all alike with clear voice should pronounce the Creed of the Apostles, and bids the sick man do this same thing at least with his heart. By which thing that temptation at once vanished: nay even when he had collected himself a while, he took courage; and bravely, and not without contempt, he insulted the very adversary, saying; I indeed, whether you will or not, will to believe; about to believe assuredly forever. Moreover from this fight although he came out victor, yet he was very much wearied.

[218] Finally the most cunning serpent, when so many engines being applied he understood he had profited nothing, resolved to bring the man to the last despair. then he is impelled to despair, Therefore in a visible appearance, with fierce eyes, terrible in mouth and habit, he set himself before him. By which spectacle he vehemently terrified, his countenance being changed turned himself hither and thither, nor could he find where he might rest. Wherefore pressed with grave sadness he cried; Wretched me, how many sins! how many crimes! Lord have mercy. Cast out, Father, the foulest dogs, which stand around and besiege me. Then at last Philip, with the confidence and authority he was wont, his hands being laid on his head; Do you then, said he, unclean spirit, dare so boldly to resist the divine grace? but strengthened by Philip, These hands today have handled the body of Christ: wherefore, I bid in His name, go hence, and dismiss this man free at once. These things said the temptation vanished. Then indeed the blessed Father to the sick man: Come, son, let your heart be comforted, and say with me: Depart from me all you who work iniquity: and fear not: for although you have sinned, Christ died for you, and redeemed you in His blood. Enter therefore into His side, and within His wounds hide yourself; and doubt nothing. When the Saint had said these things, he falls on his knees. But he triumphing with joy, the demons being driven away, says; Rejoice, Brethren, rejoice: for the dogs flee, and Philip has expelled them. How they flee! (he indicated the place with his finger) how suddenly they snatch themselves away! We have at last conquered, and you conquered have vanished in swift flight. Now at last the most sweet name of Jesus I shall be able freely to name: it now pleases to invoke Jesus a thousand times. And in this manner with fervent spirit, and his eyes fixed on the effigy of the Crucified, which one of the bystanders held in his hand, he prayed to the Lord with such ardor of soul, that no one of those who were present did not pour forth most copious tears for the compunction of heart.

[219] Then turning himself to them; O what and what kind of things, Brethren, I myself have seen with these eyes! he burns up with the love of God: Now at last I understand, what the Father daily sounded in our ears, namely how much love we expend on created things, so much we withdraw from the Creator. Therefore with your whole heart, I beg you, Brethren, love God. Then again he turned himself to the Crucified, and received into his hands closely embraces and kisses it, and his arm being stretched out with a clearer voice he cried; May Jesus live through the whole world, may He live forever. Who shall separate me from Thy charity? Depart from me all you who work iniquity. Him pouring forth these and other things of this kind with great affection of heart, and sharply rebuking the demons Philip repressed; and said, It is enough, son, it is enough: let the demons go away, since when we speak about them, we attribute too much honor to them than they deserve. Place in your Lord your hope, and hope in Him, and He Himself will do it. and at length quietly expires. He obeyed, and at once rested. But although the physicians and all the others thought, that he would easily prolong his life even to the next day; since he seemed to be very well both in voice and in spirit; yet Philip; It will turn out far otherwise, said he: for when he shall move himself a little from the place, he will at once expire. Nor was faith lacking to the saying: since after a half-hour he turned himself to the right side, and fixing his eyes on Philip, the name of Jesus being called, most placidly breathed out his soul. In whose countenance suddenly so great a brightness and comeliness appeared, that it almost represented an angelic face.

[220] The Saint drives away the sadness of another dying man. Jacobus Marmita, secretary to the same Cardinal of Montepulciano and most devoted to Philip, conspicuous for prudence, erudition, and piety, seized by a most burning fever, and long vexed by acute gripings, was at length brought to the extremity; and, as men are by nature fragile and weak, pressed by grave sadness he lay so, that his grief could seem to be mitigated by nothing. Wherefore Philip, who out of his charity sat frequently by the languishing one; Be comforted, said he, son, and be strong. Invoke your God, and say with me, Our God is our refuge and strength, a helper in tribulations. To whom Marmitta at once added; Which have found us too much. Then Philip proceeds, partly by prayers, partly by words plainly divine, to excite and console the afflicted one. Nor in vain; since to him wavering in so great a darkness opportunely a ray of divine brightness shone, and the gloom of sadness being dispelled it restored the former serenity of mind with tranquillity; finally glad and alacritous he obtained a fitting end of a life piously and holily passed.

[221] sacrificing for another, Nicolaus Giglius, a Priest of our Congregation, by nation a Frenchman, a man proved and tested in all virtues, and for those titles singularly dear to Philip, from a most grave disease was approaching the end of his life. But behold on a certain day a great noise, as of stones or iron carts or even of thunders, was heard in our house; at which time the Father in the private chapel amid sacrificing alone prayed. And when he had suddenly cried out, our men run up, and first of all Petrus Consolinus. To whom at once Philip: Go quickly to Nicolaus, and how matters are tell me. He obeys, flies to Nicolaus, and finds him rejoicing, and with his hands stretched to heaven again and again repeating these things; Let us give thanks to the Lord our God: he puts the demon to flight; he came, he withdrew, he is conquered. All which when Philip heard; It is enough, said he, it is enough. He came then to the sick man. Whom as soon as he sees, at once crying out he says, Father, I did not know you before. Why have you become known to me so late? Namely the excellent man, in his last breath far more clearly than before, knew Philip's excellent holiness by God revealing it, and experienced his most present help in so difficult a contest.

[222] Carolus Mazzeus, himself also Philip's disciple, was most gravely sick, the same another, and to him breathing out his soul the enemy of the human race set himself in a horrible appearance: and that he might drive the man terrified by the specter to despair of salvation, whatever evil he had once either thought, or said, or done, all this he at once set before him under one aspect. To whom Carolus, inspired from heaven, answered nothing at all, except; I appeal to Philip. Wherefore conquered, and confounded with shame the proud and crafty enemy fled away. But the blessed Father said, that Carolus would assuredly have fallen into the snares of the demon, if he had wished to contend in words with the demon; but that his soul, through faith and humility, had obtained the place of salvation. and several others experience, But it was established among all, who dealt familiarly with Philip, that by his presence, when especially he came to the sick, and asked who was within, the demons were at once put to flight, and all temptations driven farther off: and that very many in their last breath, the blessed Father standing by them, beheld the malign one basely turning his back in a visible appearance.

[223] By this charity moreover and kindness Philip, not only embraced his own while they were sick, even outsiders and enemies. but also strangers; and especially those, who had deserved ill of him. And that we may omit very many of them, of whom below in a more convenient place we shall speak, this only we will here recount, that when a certain one of them most hostile to his name, and who had received him and his son in the spirit in unworthy ways, labored with a grave disease; although the holy Man could not have learned this except divinely; yet from the Sacred Rite returned into the vestry, he said, that he had poured out prayers for him more vehemently than usual. And it was ascertained, that at the same time he had been seized by an unexpected disease; with whose compassion the most loving Father was so moved, that as often as he thought of him he could not restrain his tears. But it pleases to add to these as it were a little appendix, what the most prudent man wished his own to be admonished in visiting the infirm, especially those near death. First indeed, that the matter should not be transacted by words, nor should they bring many things upon them, but should rather opportunely succor them by prayers: then that they should not dare to vaticinate or predict about the outcome of the disease: since some,

after they had predicted that the sick man would die, when then it had happened otherwise, and he had recovered his health, took it ill, because their prediction had not fallen out happily for them.

CHAPTER XVIII.

He frees many from various temptations, troubles, and scruples.

CHAPTER 9 [of the book]

[224] Nor indeed did his care and diligence pertain only to the infirm, but also to others, The Saint helps, by whatever temptation, or trouble of scruples, or sickness they were pressed: for there was no one so afflicted and lost, whom he did not at once, by that inexplicable charity and kindness, refresh and recreate. Marcellus Bencius, a noble of Montepulciano, was greatly solicitous on account of the peril, in which he was, of gravely offending God. And so with Angelus Vellius, who gave his ears to him confessing, he conferred all things not once. He indeed understanding this to be a far perilous sickness, nor easily curable by any of the physicians. To this evil, said he, if you desire to be remedied, and freed from so great a peril, flee to P. Philip. Nor delay he approaches Philip, and the wound being uncovered beseeches, that he would bring him help and cure. A wonderful thing! At the same time in which he addressed the blessed Father, he felt himself wonderfully refreshed and confirmed: and the discourse not yet completed, of all temptation and trouble, not only in the present, but also for the future he was freed.

[225] Antonius Fantinus, poor in this world, was rich in faith, who thirty whole years with Philip expiated himself by sacred Confession, but the last twenty was wont to do this daily. He moreover once a youth had married a young wife; but he saw at one time a certain man of the family of a noble man, going often and returning along the street in which he himself dwelt, and squinting his eyes toward his windows: he averts the counsel of killing an adversary, and as he was of a fierce genius and accustomed to military service, he assails the man; that he should not pass that way in the future, he expressly forbids; if he should do otherwise, that he would soon repent of the deed. And when the man pertinacious was in nothing turned from his purpose by that thing, Antonius incited by anger, deliberates within himself about killing him. But a festal day intervening after three days, on which he was wont to deposit his conscience with Philip; although nature strongly resisted, yet he wished to go to him, and prostrate at his knees laid open his soul. But the Father, after his manner stroking his head, Go, go, said he. Which said Antonius, although just now so anxious and solicitous, was suffused with a certain sudden joy; and all disturbance suddenly being calmed, he recovered the former tranquillity of soul; and if perchance he fell upon his adversary, he felt himself not even a little moved or kindled: and what may seem far more admirable, that very servant from that day was never seen to return to that place.

[226] A certain youth, not long before joined to Philip's friendship, could by no means be brought, another obstinate in the will of revenge, to forgive an injury inflicted on him. And so the blessed Father when he had studied to persuade him this by many reasons, and profited nothing; at length assails the man: and holding the effigy of the Crucified in his hand, with great ardor of spirit; See, I beg, said he, and consider how much blood your Lord poured forth for you: and not only did He Himself of His own accord forgive all things to the enemies, who had crucified Him; but even asked the Father, that He would pardon them. Do you not understand, wretch, that you daily uttering the Lord's Prayer, demand not pardon of offenses, but vengeance? These things said with great freedom of spirit he commands him, by the offering of the cross he softens him. that with his knees placed before the image of the Crucified, he should pray Him with these prayers: Lord God, although with hands and feet transfixed Thou hangest from the cross, and Thy side being pierced Thou hast poured forth all Thy blood, yet for my salvation this is little: wherefore it is necessary, that Thy heart be again transfixed, and new blood be poured (if however there be any remaining), since, what Thou hast hitherto poured forth for me, that assuredly does not suffice me. Scarcely had the youth placed his knees, to obey the Father's command; when he was seized by a sudden trembling, and his hair standing on end for stupor he stuck dumb and immovable: nor indeed except after a long interval did the trembling leave him. Finally when he collected himself, he came to Philip, and, I obey, said he, Father, and from now I willingly forgive: whatever you bid I will perform.

[227] the sadness of a contumacious disciple, Petrus Focilis, of whom it was said before, came at one time to Philip, about to perform sacred Confession: whom the Saint would not hear, but gravely reprehended, because in a certain matter being often admonished, he had neglected his command. But he, as he was of a lively and very fervid genius, gravely and troublesomely bearing this, reckoned these things within himself. What is this thing? Will there be no one in the City besides this one, to whom I may duly confess my sins? And he went away rather angry to the church of the Society of Jesus, he lightens and corrects her herself: and there performed the sacrament of Confession. But behold suddenly, so great sadness and disturbance of mind invaded him, that he could by no means find rest. After two days Philip bids him to be summoned to him: and, a wonderful thing! this announcement only being received he was restored to his former joy. And so he came to the blessed Father, and prostrate at his knees, accusing his past contumacy, wept bitterly. But he with the charity he was wont closely embraces the man, and gently corrects him. Then indeed Petrus, triumphing with joy; I indeed, Father, from this day promise that I will be obedient to your word: which also by the thing itself, as long as he lived, he fulfilled.

[228] He dispels a grave temptation of a woman. Elisabeth Contessa of Città di Castello, vexed by a certain horrible temptation for three or four continuous months, at length by Angelus Vellius, with whom she was about to perform her Confession according to custom, is sent to Philip, that she might lay open her conscience to him. She obeys, and at once casts herself at his feet. But the Father, as soon as he sees her; O wretched you, said he; how many things assuredly a most grave temptation harasses you: is it not so? and he laid open all the feelings and hiding-places of her soul: at which thing the woman was vehemently astonished: for to her Confessor only, after God, these things could have become known. Then Philip proceeds, and says; Doubt not, I am now now about to perform the Divine thing, and so for you I will offer prayers to God. These things said being shaken by the accustomed trembling, he rose from his seat, and went away to sacrifice. And at the same time Elisabeth understood herself to be free of all trouble, nor afterward was she ever again tempted by a disturbance of that kind. But the next day when she had returned to our church, where the blessed Father sees her, Have I not, said he, excellently deserved of you? Therefore in the future, if you need anything, return to me. From that day the woman looked up to Philip, as one loftier than human height, more and more.

[229] Being invoked, absent, he helps a Disciple, Mutius Achilleus, Canon of San Severino, and Theologian of the Cathedral church, when once a youth he had betaken himself to Philip's faith and care, and the holy Man amid sacred Confession had uncovered the secrets of his heart, began to have so great an opinion of his holiness, that without consulting him, present or absent, he dared to do nothing at all; nay even him still living among men, as one of those above, he invoked for help to himself. Nor in vain; for when at one time returning to the City, from a high and steep rock in a lonely place, he saw himself now now about to fall into the Tiber; to him still living by prayers and vows he fled, and felt at once as it were the help of one present: which, that he had so often experienced he affirmed, and several others, as often as in his temptations and disturbances of mind he had invoked him. Many besides testified, that whenever with him by sacred Confession they purged themselves, or were touched by his hands, or used remedies given by him; at once they were refreshed and confirmed from any trouble of temptation: some also professed, that various assaults of the demons, the name of Philip only being implored, they had happily escaped.

[230] Several others besides, from other disturbances of soul also he freed. Julius Petruccius, a noble of Siena, he calms grave cares, whom the blessed Father afterward took care to be co-opted into the family of S. Carolus Cardinal Borromaeus, was held by the greatest solicitude. But when he had now heard much about Philip's virtue and holy morals; he fled to him, about to deposit not only his conscience, but what he himself now hoped for certain, all trouble. Nor did his hope deceive him: for scarcely had he narrated the matter to the Father, when at once, the heat of cares being calmed, he is restored to his former quiet and tranquillity: which thinking over within himself, he revered the man's holiness more and more, and from that day betook himself wholly to his discretion; finally to a decrepit age he religiously frequented the exercises of our Oratory.

[231] He lulls a capital quarrel by prayer. Sixtus the Fifth being raised to the Supreme Pontificate, a most sharp dissension arose between Bernardinus Cotta and Gerardus Caraccius, Philip's son in the spirit; because namely each strove with the greatest zeal to preside over the new Pontiff's apothecary. But the discord growing daily, nothing was made nearer, than that they should attack one another hostilely. By which thing vehemently moved Gerardus's sister, early in the morning came to our church: and when she had not found the Priest, to whom she according to custom confessed (he was Joannes Franciscus Bordinus), in the church, prostrate at Philip's knees, she laid open the causes of her solicitude. To whom Philip, as if doing something else; It is enough, it is enough, said he: return home, doubt not. And when she had added, that she wished three Sacrifices to be offered in honor of the Holy Spirit for that cause; An excellent counsel indeed, said the Father, I too now now for this very cause will perform the Sacred Rite: trust, daughter, you will be made partaker of your vow. And with the word he betakes himself into the vestry, is adorned with the sacred garments, and performs the Divine thing: at which the same woman wished to be present. Soon returned home, she found Gerardus triumphing with joy, because, the adversary also willing, he had obtained whatever he had desired. But when she heard from the sister herself, how the matter had been transacted with Philip; for immense joy she could not restrain the bursting tears: and thanks being given to God; I indeed, said she, always held Philip in the number of the Saints, and in the same place he is to me now, and will be forever.

[232] Joannes Baptista Magnanus, a noble of Bologna, intimate Chamberlain to Gregory XIII Supreme Pontiff, he wipes away sadness. had lost an immense sum of money by gambling: wherefore brought almost into the greatest despair, plainly not without the Divine Power he fell upon Philip, not so far from the house of Charity. But although the Blessed Father did not even know the man by face; yet, God so impelling him, he at once took him by the hand: and, You should not, said he, distrust your affairs: for God will bring you help. I would have you expiated by sacred Confession, and assuredly you will see the help of the Lord upon you. With these and other most friendly words he leads him into the next church of S. Jerome, listens to him confessing, and laying his hand on his head

(a wonderful thing!) drives away all trouble from him. And so astonished at so sudden a change of himself, he everywhere proclaimed Philip with wonderful praises. Boëtius Junta, a Cleric of Senigallia, fluctuated with a great heat of cares. But on a certain day when he had betaken himself into that very building of S. Jerome, and had seen Philip according to custom sitting to hear Confessions; he kneels before him, about to purge his conscience. Not yet had he brought forth a word with his mouth, when the Saint, having scented the matter divinely (for he had never before seen the man) raises his eyes to heaven, and says; Lord, this soul is vexed by many tribulations. Nor uttering more, he listens to the penitent, and dismisses him from himself full of pleasantness.

[233] Bartholomaeus Mantica, a Roman Cleric, whom Caesar Baronius employed in correcting the errors of the printers, his father seized by robbers, received word, that his father had come into the power of robbers. By which thing gravely moved, he at once betook himself to Vallicella, to ask the Fathers, that for him they should pour out prayers to God: and he found Philip, the Sacrifice being performed, laying aside the sacred habit in the vestry. Therefore he approaches him a suppliant, and groaning sets forth the pitiable deed. To whom the Saint; Be of good courage, son, nothing evil will happen to your father. Then he returns to Philip, and narrates, he predicts he will escape without ransom, that fifteen hundred gold pieces had been demanded of his father; unless he should pay, that within a few days he would pay the penalties by death. Which heard the Servant of God groaned in spirit, and troubled Himself, and said: But indeed this is not to be borne: for not even a hundred gold pieces could that wretched man pay. Therefore go to the Capuchins, that you may beseech them to help the matter by prayers. But he: It is gone, said he, and prayed. They must be gone to again, said the Father with glad countenance, and prayers must be insisted on: prayers being made for him. for most certainly the Lord will restore him to you safe and unharmed. Nor did the event deceive: since a few days afterward beyond all expectation it was announced, that by a certain admirable means, the man, without any discomfort or detriment at all, had escaped from the hands of the robbers.

[234] A certain woman in Italy of a most serene family, for ten years now was tortured by a most grave tribulation. To a Princess by a letter, Her, occasion being given, Philip consoles by letters: which read through she was suddenly suffused with so great pleasantness, that she afterward openly professed, that she would not be moved from that state, if a kingdom itself were offered; and that she referred this, after God, as received to Philip's prayers. Prudentia Diaz, a noble Roman Matron, on account of various misfortunes entangled in great anguishes and troubles, could take no rest, could see or address no one; she was angry over nothing, received no relief or consolation. And so brought into the greatest straits, she came to our church; and to Angelus Vellius, whom she had as Confessor, sets forth the misery of her fluctuating soul. and to another intolerably wrathful, He applies all reasons to console her, but in vain. Wherefore when she had spurned the medicine often offered, and Vellius saw her daily more angry and more obstinate; he asks at length that she would communicate all things with Philip. The Father was then in the church, and sat opposite the same Vellius to listen to Confessions. When therefore he sees the woman coming to him: Come hither, said he, wrathful one, what is it that you are so angry? Place your knees here. These things said, he laid open all the feelings of her soul to the same astonished; soon being shaken by the accustomed trembling, he laid his hands on her head, and signed her forehead with the Cross, finally for a while prayed to the Lord: and at the same moment (a wonderful thing!) he not only calmed the disturbances of soul and body; but anointed with a certain heavenly sweetness, he incited her more sharply to piety. he gives her tranquillity of soul, Then indeed the Father, How do you fare? said he. But she, Very well indeed: and with the word she gives thanks with most ample words; then glad and exulting she returns to Vellius, narrates the matter, and from that day observed Philip's virtue, beyond what can be told.

[235] Almost the same thing happened to Livia Vestria Ursina: and to others, whom, for six whole months solicitous and anxious with a graver care, when the same Vellius had bidden go to Philip; the blessed Father having heard addresses with these voices only; There is nothing why you should fear; and at the same time he wiped away all trouble from her. Nor otherwise it befell Camillus Pamphilius, father of Innocent X Supreme Pontiff; who greatly solicitous about a most grave matter, the whole night could not see sleep. But scarcely had it grown light, when he came to Philip, about to communicate all things with him according to custom. But him when the Saint sees, at once he forestalls speaking, and says; How opportunely you come, Camillus? how is it with you? foreknowing their cares divinely. this night I was always present to you. He was astonished at the blessed Father's saying; and on the spot loosed and free of care, afterward accomplished all things according to his wish. Finally Hieronymus Cardinal Pamphilius, the brother of this very Camillus, left these things attested: I indeed in all things fled to Philip, and by his counsel and prayers I felt myself relieved of any care and solicitude: wherefore with him as helper I lived secure, and there was nothing at all which I should fear.

CHAPTER 11 [of the book].

[236] Moreover he obtained from the Lord a wonderful faculty of wiping away certain ingrained sicknesses and troubles of scruples. From a terror of the demon, There was a certain Roman noble, in the church of S. Gregory at the slope of Scaurus, when a deceased man's body was carried there: but it happened that among others there followed the funeral pomp a certain demoniac, most known in the City. The obsequies being ended, that man began to inquire too curiously; but his curiosity stood him dear; since after many things the man, with angry and horrible countenance; You too, said he, are seized by a demon. Which said he vehemently shuddered, and greatly doubted lest perchance it were true. Meanwhile the disturbance of soul growing daily, the wretched man was at length brought to this, that he delivered himself to a certain Priest to be exorcized and cured. And indeed his soul alienated from sense compelled him to say and do such things, they think him possessed, as easily persuaded that he was really possessed by an evil demon. But when remedies of this kind profited nothing for his cure, but by curing he rather grew sicker; at length the most skilled physicians being summoned, the most powerful medicines were applied for wiping away this melancholy: but in vain. And so now consumed by long fasting and vigils, and scarcely clinging to his bones, he despaired of his salvation. Among these things his aunt, of the Oblates of the Tower of the Mirrors, came to him; and commended to the Saint, and gravely pitying her kinsman's misfortune, fled to Philip: asks, beseeches, that he would succor the wretched youth out of his piety. Therefore the Father came to him, and his hands being laid upon him, Be of good courage, said he, you have suffered nothing at all from a demon. These things said, together with Antonius Gallonius, whom he had brought with him, he bids him sing; that namely he might call away from sadness his afflicted and prostrate soul. But when there had been singing enough, he invites him to Vallicella, and goes away.

[237] By this sweetness moreover and ease the youth allured, betakes himself to our church, and having confessed to him, is healed, and there finds Philip; who him gently and clemently received bids kneel: then takes his head, and sweetly brings it to his breast, murmuring I know not what within himself, and shaking himself. But here he suddenly felt himself raised up and recreated: and the Father, How do you fare? said he. But he, Surely I have recovered. And from that day he was so strongly joined to Philip, that he came to him daily, and never departed from his side. And when he had performed a most exact Confession of his whole life with him; no remedy besides being applied, he recovered the health both of soul and also of body, and unto the last day frequented the exercises of the Oratory. Nor does it seem to be passed over in this place, that during these very days in which he expiated the offenses of his past life through sacred Confession, when he said that he could not pluck out this opinion from his soul; and is freed. Doubt not, said Philip, for I exorcize you by night. But behold on a certain night he seems in his rest to vomit from his mouth a great multitude of demons, and at the same time calls out to Jesus, and knows himself to be free of all trouble. But the day coming, when he had wished to narrate the matter to the blessed Father, he, as he was a most sworn enemy of his own praises, broke off the discourse; and a slap being lightly struck, Go, said he, and do not sin any more.

[238] Dominicus Saracenus, a noble physician of that time, labored so gravely with black bile, that he could never by any remedy be relieved. likewise two melancholic men. At length with great confidence he fled to Philip: who him coming to him with his accustomed charity embraces, and addresses with these words only; Doubt not, you will assuredly recover. This said he at once felt himself refreshed, and by this one medicine drove away all sickness from himself. This same thing nearly befell a certain especially noble Courtier, who likewise afflicted with the same disease, although he covered the anguish of his soul wholly with his countenance, yet had been brought almost into the greatest despair. Him therefore when the Father saw; I beg, said he, do not despair: and with these voices he at once excited and confirmed the one lying down.

[239] Many besides vexed with the most troublesome and most difficult disease of scruples, he restored by many reasons to the health and tranquillity of mind; He cures various scrupulous men; all whom indeed it would be too long to recount. Wherefore two only of them we shall here relate; that anyone may easily understand, how great a power in this matter Philip obtained from the Lord. Julianus Fuscherius, a Priest of excellent piety and virtue, of those who lived in the house of Charity; when he saw a certain one of his sons in the spirit agitated with assiduous trouble of scruples, so that he could now almost not perform the mystery of Confession; he had delivered him to several, and indeed most grave and most religious men, to be cured: but in vain. Therefore on a certain day he brings him to Philip. breaking off the Confession of one, Whom when the holy Father sees; I, said he, know you, son, very well: you indeed are tortured by diabolical temptations, but nevertheless be of good courage; you will be freed. These things saying, he closely embraces the man, and says, Would you tell your sins before me and Fuscherius? I indeed will most willingly do it, said he: for neither shame nor fear holds me, but that I confess them; but only this, that I cannot lay open and explain the hiding-places of my soul. Then indeed the holy Man; Come therefore, and your knees being placed here now confess your sins. He obeys: and Philip after many things, It is enough, said he, I will hear nothing further from you. These things said he absolves the penitent, then bids him kiss the ground, and dismisses him free and glad of all trouble. A certain other one, Cardinal Federicus Borromaeus being witness, shutting the door against another one. in performing the canonical Hours suffered most grave goads of conscience. And when the disease growing daily he found no medicine, at length the matter being despaired of he fled to Philip.

But he the door of his chamber, which was open, shutting in his face, I, said he, will pray God for you; and so unheard bids him depart. What more? He returns home, sets about the Hourly prayers, completes them without any offense or trouble, nor from that time did any anxiety or dread about this matter ever invade his mind.

[240] But several remedies for this pestilent disease Philip was wont to deliver; but this especially, that when anyone has once affirmed within himself, He prescribes remedies for such persons. that he has not given assent to the diabolical suggestions; he should by no means afterward think over again, whether he assented, or not: for often these things while they are gone over again, in a manner grow raw again. But for taking away from the souls of little ones all doubt and dread, he proposed two as it were most certain arguments and indications. First indeed, that each one tempted by some vice, should see again and again, whether to the opposite virtue in the very temptation he had clung: for then indeed he could believe for certain, that he was not overcome. But the other, that he should reckon within himself, whether he would affirm by oath, that he had given assent to a temptation of this kind, or not: but if he should be unwilling to do that, it was an indication that he had by no means assented. Moreover those who labored with this disease, ought to submit their judgment also together with their will to their Confessor, and to despise the empty goads of conscience and scruples. Wherefore he often refused to listen to the Confessions of these, and bade them unheard receive the sacred Eucharist. Finally he said that from this sickness a truce could be hoped, not peace; and that for curing it the medicine of humility only profited.

[241] But for consoling the souls of the mourning, if anyone ever is to be judged born and made for it, Whatever mourning persons he refreshes by a touch and address: he assuredly is to be judged Philip; whose not only words, but his very gestures and aspect wonderfully refreshed. Wherefore Tiberius Ricciardellus left attested of himself, that as often as Philip caressing plucked his hair, so often he perceived an immense joy in his soul. Which Caesar Cardinal Baronius also affirmed he had experienced, when once the blessed Father often struck him slaps in jest. About which matter Octavius Cardinal Bandinus likewise gloried: and almost all, who with Philip expiated their conscience, testified, that when he laid his hands on them, they were wont to be seized by so great an ardor of spirit, that for joy their heart seemed to leap. To these Peregrinus Altobellus, Canon of the church of S. Mark in the City, For confirming, said he, Philip's holiness, I profess, that from his addresses I always received so great pleasure in my soul, that I could not be torn from him: but as often as he met me going through the City, taking my head in his hands he asked, How do you fare? what are you doing? Then indeed I enjoyed an incredible joy, and from his body I felt a most sweet odor breathe. But once, which especially I remember, when I had fallen upon him near the house of Cardinal Sforza, at once hastening to me, after his manner pressing my temples with his hands, How, said he, is it with you, holy man Peregrinus? And at the same moment I was suffused with so unwonted a pleasantness, that where I was, or whither the way led me, I plainly knew not.

[242] Nor only Philip's voice, hand, and countenance had the force of consoling; nay even to enter his chamber is a consolation. but his very chamber also brought so great pleasure to all, that it wholly wiped away the disturbances of soul and griefs. Wherefore Martius Alterius was wont to say, Philip's chamber is an earthly Paradise. Which same Julius Benignus, Archbishop of Thessalonica, testified. But Federicus Cardinal Borromaeus in that place felt himself so recreated, that even for his soul's sake he betook himself there. Alexander Cardinal Medici also, who afterward raised to the Supreme Pontificate was called Leo XI, on each single week was wont to go there not once, and there spent five and six hours, and grieved vehemently that night came on too early, and snatched from him so excellent a delight. Many besides, going only to the doors of his chamber, were affected with an incredible relief and delight. Wherefore Fabricius de Maximis, if perchance some disturbance of mind had invaded him, betook himself at once here, and by that remedy drove away all sickness from himself. Him moreover when on a certain day Augustinus Cardinal Cusanus coming up saw standing there; he asked, why he did not enter the chamber? But he; It is enough and more than enough for me, said he, if I stop at the doors; for here at once, the consolation I wish, I find. Finally Nerus de Nigris, even Philip being dead, when he felt himself in any way disturbed, was wont to flee to his chamber, as to a certain port; and there at once recovered the desired tranquillity of soul. Nor indeed were there lacking, and to see him. who by Philip's presence only, were restored from grave mourning into their former joy. Which among others Montes Zazzara left attested of himself: and Rodulphus Silvestrius, physician of Gregory XIV Supreme Pontiff, affirmed by an oath, that he had never perceived greater pleasure in his soul, than when he had Philip present: nay even some were greatly delighted by this one thing, that they had seen him in their rest.

CHAPTER XIX.

The alms of Philip, and the tenderness of his heart toward the wretched.

CHAPTER 11 [of the book]

[243] But just as Philip was wholly engaged in healing the souls of his neighbors, so also for curing their bodies he conferred all his strength. Knowing divinely the want of many And so when he visited the poor sick, he strove not only to help them with money, but with other things also, which seemed to make for their cure. Nor indeed did he suffer himself to be summoned or asked; but he himself of his own accord inquired into the necessities of the wretched, and wherever it was needful, day and night, with his own hands or in his bosom, he carried the things necessary for sustenance. Since therefore he burned with so kindled an ardor of charity, he obtained this also, that he knew the calamities of very many by God revealing it. Wherefore when a certain piper of the Castle of S. Angelo had been brought to want, he of his own accord succors them, whenever he needed anything, he at once received it from the blessed Father, although about that matter he had not even made a word with him. The same plainly happened to Antonius Fantinus, of whom we have mentioned above. For he when he had come to him to purge himself by sacred Confession, and had been brought into the greatest straits; although he covered the matter with silence, was given sixteen gold pieces by the blessed Father. By nearly this means a certain noble man, who afflicted with many calamities had made shipwreck of his property, he liberally sustained for several years.

[244] It is incredible to relate, how much he poured forth both of money and also of other things upon the poor. For whatever, either from his own little substance, or from the piety and liberality of others he could have, that whole he at once bestowed on the needy. Wherefore at one time some hangings, sent to him as a gift by a noble woman, and by name to three widows burdened with offspring, he at once took care to be sold, and the money gathered from them he distributed to the poor. There was a certain mother of a family, with four little sons and a grandmother; nor had they anything at all of things, by which they could feed and sustain themselves. The care and thought of these Philip undertook, and four whole years, whatever is necessary for sustenance, he supplied them on each single day; often also a good sum of money he piously and liberally conferred on other uses. Another widow also of Vincentius Illuminator, of whom we shall make mention below, who was truly a widow, and had six sons whom she could not feed, he furnished with all things necessary for the use of life; and of these a virgin, betaking herself into the sacred cloisters, he adorned with all furniture. Gabriella of Cortona a most honest woman, her husband being dead, children being left, was in great need: but to this woman's widowhood and solitude also copiously help was brought by Philip, whose daughter besides he took care to be given in marriage, and wished himself to be present at the nuptial banquet, and led with him Baronius, Taurusius, and Bordinus: where for an epithalamium he bade the fiftieth Psalm Miserere be sung, Baronius leading, the rest following him in alternate verses.

[245] and to orphan girls, But although Philip's charity easily extended itself to all, yet for relieving the poverty of virgins he thought he must run with outpoured bosom. The nieces of Joannes Animuccia, whom we have seen above to have been of Philip's first disciples, were destitute of all help at all. These therefore the blessed Father not only took care to be educated and fed, but when grown gave them six hundred gold pieces. Two Florentine girls also, deprived of both parents, whose chastity was greatly in peril on account of the straits of property, both he sustained long in the City, and afterward sent to Florence, where among the consecrated Virgins by his help they were received. To another also he supplied eighty gold pieces, which she needed for entrance into a monastery. Three other girls also, deserted not only by all fortune, but also by hope, he gave in marriage; and to one of those, who had joined them to themselves in matrimony, he added a hundred gold pieces above the dowry.

[246] and sometimes twenty of them at once; There was a certain poor widow, burdened with six sons, and together with her likewise two other poor women, who all followed Philip's leading; and (as that sex is prone to piety) without consulting him and unaware, they resolved to gather girls, either bereaved of parents or deserted, into one place, and to educate them with begged food. And as in a City full of pilgrims and incomers, several of them happen to wander needy through the squares and crossroads, in a short time the number of them was made nearly twenty. But when they had attempted a far difficult and perilous matter with greater confidence than prudence, they were brought into the greatest straits: for neither could they by any means sustain so many heads, and what they should do they plainly knew not. When Philip understands these things, he at once summons them to him; and gravely chid prohibits them the entrance of our church. Then undertaking himself the protection of the girls, of these some he took care to be joined in matrimony, others to be received into the monasteries of consecrated virgins, others to be honestly placed elsewhere.

[247] The wretched also condemned to prison, by what ways he could, he strove to relieve. Wherefore to them, to captives, detained in various places of the City, both a quantity of money, and also other things necessary for sustenance he was wont to send more often through the week; and delegated his sons in the spirit there, that they should visit them, and help them by counsel, work, and labor. Moreover he especially pitied those, who after the conveniences of life had fallen into poverty by misfortune: wherefore largely and abundantly he bestowed on them. To the monasteries of poor Religious, besides the daily alms, to pious places, he had assigned monthly money also. To these he had a list of pious places affixed to the back door of his chamber, and by inspecting it more often, hither and thither whatever was necessary for them, according to the opportunity of the time, he sent. To youths also, who gave attention to the studies of letters, he succors poor students. especially when he saw them endowed with a good disposition and lovers of piety, not only those things which

for sustenance, but also supplied generously the things that might furnish their study. Of these moreover he aided in all things two, whose course and progress toward the sciences was retarded by the straitness of their family means: to one of whom he repeatedly offered thirty gold pieces and more besides, but to the other, that he might bring help, he did not hesitate to sell off all his own books. And indeed an outstanding fruit attended the work: for both, on account of their exceptional virtue and learning, were raised to the dignity of the Cardinalate. Finally no poor man, Gallonius being witness, came to him, but that he carried away from him something of alms. Wherefore from such lavish bounties the constant opinion of many was, as we have hinted elsewhere, that money had been supplied to him divinely.

[248] This outstanding piety toward the poor, moreover, God approved by most manifest miracles. Fallen into a pit at such a work, he is freed, The Saint was going, in the year of our salvation 1550, at dead of night to a certain noble man, laboring under the utmost want, and was carrying bread to him. But behold, he perceives a carriage coming upon him at rapid course; and while he avoids the blow and draws himself back, he fell into a most deep pit. But here the Angel of the Lord took hold of him by the crown of his head, and bore him by the hair of his head, and set him unharmed above the pit in the impulse of his spirit: which thing the blessed Father himself related more than once to some of his own, to stir up their piety. at another time he receives an Angel in the guise of a poor man, About this same time an Angel likewise in the guise of a poor man presented himself to him, and as a suppliant stretched out his hand for alms. But he, as he was kindly and merciful toward all, at once offers him whatever coins he had. Then the poor man: "I indeed," he said, "wished to test you in this matter, what you would do"; and these words said, he straightway vanished. Which thing applied as it were a spur to Philip, already running of his own accord to piety: since indeed he understood from this most excellently how pleasing and acceptable a sacrifice to God is mercy toward the poor: and from that day (as we said just now) he imparted alms to all most liberally.

[249] For this cause therefore he was called by his own the Father both of the soul and also of the body; he is most praised after death and after his decease very many, even merely calling to mind his alms, could not restrain their tears: others also did not hesitate to say: "There will be no one who shall ever aspire to Philip's charity." But Robert Cardinal Bellarmine, for his lavish liberality. most known to the world for sanctity and learning, chosen by the sacred Congregation of Rites to examine the cause of the Canonization of the blessed Man; when he saw such lavish liberality toward the poor, called him another John the Almsgiver. Nor must it here be passed over by us, that in the year of Christ 1608, when Blessed Frances of Rome was being enrolled in the number of the Saints in the Vatican church with solemn rite; a certain woman, having entered that temple, said with great weeping: "When at length shall my Father Philip himself also be reckoned among the Saints? For if a most noble and most holy woman often carried bundles of wood upon her own head to the poor, my Father Philip came to my house a hundred and a thousand times, and besides much money, which he was wont repeatedly to give to my parents, carried bread, and wine, and oil, and other things of this kind necessary for sustenance in his own bosom." This same woman the blessed Father taught a certain easy method of divine meditation, that while she recited the Lord's Prayer she might be joined in mind and spirit to the heavenly Father.

[250] But indeed Philip's supreme liberality spread itself far and wide, not only toward the poor, He shows himself grateful toward benefactors: but also toward all others. He always showed himself mindful and grateful for benefits, beyond what can be believed. Wherefore Jerome Cardinal Pamphilius left this among many things testified concerning him. "The holy Father was, while he lived among men, most grateful toward all, so that if he received any benefit even the slightest from anyone, he repaid him with thanks much more fully and abundantly, and held the memory of that benefit everlasting." Repeating almost these same things, Abbot Maffa: "Philip was," he says, "so grateful and kindly toward all, that he received absolutely nothing whatever, but that he straightway compensated it with a far greater benefit: which thing I myself experienced. For when once I had sent to him I know not what slight little gift, I scarcely at length obtained by entreaties that he should accept it: and forthwith he sent back to me a certain bronze image of the Cross skillfully made: which indeed, as a most precious gift of a holy Man, is kept by me with the utmost diligence and veneration." Thus he.

CHAP. XII

[251] It will not be amiss in this place to subjoin, that, although so great was Philip's charity toward the poor, he keeps beggars from the church, nevertheless he could by no means endure them to beg in the temple. Wherefore he himself, sometimes rising from the seat in which he heard Confessions, drove them to the doors of the temple; that is, lest the divine Offices should in any way be disturbed. He was wont to do the same thing, if perchance (as happens) he heard boys wailing or shouting, or any others whatsoever incommoding the Ecclesiastical functions in any way. But in the hardships and miseries of his neighbors he was so affected, that a man otherwise most patient seemed impatient of this thing alone: at other times most compassionate toward them: because indeed he too could truly say with B. Job, "from my infancy compassion grew with me, and it came forth with me from my mother's womb." And so although his mind utterly abhorred riches, yet for this one reason he would have wished always to have money at hand, that he might distribute it to the poor, and relieve their miseries. He once heard that a poor woman could not set foot out of her house, for the reason that she had not a garment with which to cover herself decently. And without delay, at once he took off his gown, and sends it to her. When he saw boys and girls in torn clothing, and almost half-naked, moved by sudden compassion, he labored more earnestly that they should be covered with better garments.

[252] those oppressed by injury he relieves with all aid: If he perchance understood anyone to be vexed by injury, he was moved so far, that he was straightway compelled to protect him by all means: as happened to Tiberius Astallius, a noble Roman, who, accused of homicide, was in peril of his head. Whose innocence when Philip clearly perceived, he so contended with that effort with the Pontiff himself, that he rescued one nearly condemned from destruction. A certain Presbyter also, Vicar in the church of St. Benedict (which is now of the most holy Trinity of pilgrims and convalescents), he strongly aided against certain otherwise most powerful men, and most diligently took care that his integrity and innocence should become known to all. When he had once heard that some wretched Egyptians (commonly they call them Gypsies) had by the force and command of a princely man been cast into prison, and by injury destined to the galleys, he undertook their defense, and obtained liberty for them from Pius V, Supreme Pontiff. Then while Sixtus the Fifth of this name was governing the Church of God, he likewise defended from injury one of his spiritual sons, a Patrician of the City, against very many and those most strong adversaries. Nor are others lacking, moved by compassion for whom he protected either wealth, or dignity, or life itself.

[253] But it does not seem in this place to be passed over, that in the year 1551, in the utmost dearth of grain, when on a certain day he had received six loaves as a gift; he straightway sent them to a poor Presbyter, dwelling in the house of Charity, and on that day sustained himself with only a few olives. When one of his own learned this, he asked why he was so liberal toward others, so sparing and hard toward himself: why he had not at least reserved half a portion for himself. But the Saint: "I," he said, "since I have many who acknowledge and love me, can be relieved with easy effort: but he, since he is a foreigner and known to few, would scarcely find anyone who would come to the aid of his necessity."

[254] It is incredible to tell with how great zeal of piety he pursued also poor craftsmen, and especially those whose skill and industry the difficulty of the times opposed; likewise craftsmen, and among them two clockmakers, for he assiduously meditated by what means he could aid these. There were two brothers from Gaul, who made clocks skillfully, yet with difficulty sustained themselves and their rather numerous family by daily labors. Therefore Philip, that he might meet their necessity, like some broker, urged again and again now this one, now that one, to buy clocks of this kind. Wherefore one of his own, when he had once seen a princely man, at Philip's persuasion, purchase not a few of them, was not lightly offended: and, as the judgments of men are various, he revolved these things with himself: "To what end does Philip urge a man of this sort to waste his money?" But when he looked at the matter more closely, and understood it to be done by the impulse of charity, he reproved himself, and from that day looked up to Philip's virtue more and more. and a vegetable-seller: A certain vegetable-seller, of those who sell chicory and herbs of this kind through the City, had come in the evening to the Oratory of St. Jerome, and there, beset by a very great rain coming on, could not set foot from the place. Philip saw this, and pitying the man, took himself, the price being paid, a good part of the vegetables which he had brought with him; the rest he took care should be purchased by those who were present. By which thing that wretched man, exulting with joy, returned home.

[255] he has compassion even on beasts, By this compassion moreover he embraced in a certain way not only men, but also beasts. Wherefore when once one of ours, passing through the courtyard of the house, had by chance crushed a lizard underfoot, "What," he said, "cruel one, did this poor little beast ever harm you?" Once also, when along the way he had seen a butcher striking a certain dog; although otherwise he was of mind firm enough and constant, yet he was vehemently moved by that spectacle, nor could he so easily be calm. A certain youth, his spiritual son, had caught a little bird, which he straightway brought to the blessed Father. But he, when he saw it, immediately: "Beware," he said, "lest you harm it in any way; but, the window being opened, let it go away." That one obeys: nor much afterward does Philip summon the youth, and asks what was done with the little bird. "I indeed," says the young man, "as you had instructed, set it free." Then the Saint: "It were perhaps better to nourish and rear it: for since it has recently flown out from its little nest, where it may take food it will not find, and it will be killed by hunger."

[256] and provides for them; Finally not only birds, but also other living creatures, if perchance he saw them caught, he straightway endowed with liberty; not even mice excepted, which sometimes (as happens), enclosed in a trap, he ordered to be carried elsewhere, and let go where they could harm no one. But whenever he was to be conveyed through the City by carriage, he forewarned the driver to take great care lest he perchance incommode any of men or even of living creatures. If besides anything living, as is usual, was sent to him as a gift, that it might be set on the table; he by no means suffered it to be killed, but straightway sent it back to others

with this law, that they should either nourish it, or send it as a gift to others, so far did his heart embrace even wild beasts themselves with compassion. These things moreover we have wished to narrate, however minute and slight, because we have not undeservedly judged the actions even the least of so great a man to be worthy of commemoration and admiration. This humanity and mercy, moreover, extending even to beasts, the very beasts themselves in a certain way not obscurely signified that they had understood: for those which by their own nature were wild and timid, these you would see in Philip's presence tractable and secure.

[257] which even offer themselves tame to him. Aloysius Ames, a Frenchman, of the first disciples of the blessed Father, offered him two song-birds: which indeed he willingly accepted, but on this condition, that he should come daily to feed them. That is, the servant of God cared not for the gift, but for the giver of the gift. Meanwhile while Aloysius diligently executes the command, it happened that on a certain day he found the cage of one of them empty and the little door open. Wherefore tracing all things with his eyes, whether perchance the little bird had flown away somewhere, he saw it sweetly plucking at the beard of Philip, who was sick and lying in bed, and again and again most sweetly warbling. But he, when he sees Aloysius: "Tell me, pray," he said, "is this little bird wont to do thus with you?" "By no means," says he; wondering at the thing. Then indeed the Saint, as he was always most modest, straightway drives it away from himself, but in vain: since indeed it flew across from face to feet, and again from feet to the face of the blessed Father, nor could it be driven off. At last Philip to Aloysius: "Take the cage, and show it to this little bird": which done, it straightway leaped into it, and entered just as if it had the faculty of understanding.

CHAPTER XX.

The Virginal Chastity of St. Philip.

CHAP. XIII

To this incomparable charity Philip had joined virginal chastity, and that he might preserve it perpetually whole and inviolate, Perpetual Chastity preserved by him, from tender years he strove by fighting strongly against the flesh. That this divine gift shone forth in the servant of God plainly to a miracle, was the firm and constant opinion of all, both at Florence and also at Rome. Besides, Caesar Cardinal Baronius, whom he (as we said) had chosen as the arbiter of his conscience, left it most clearly testified. For the blessed Father himself, a few days before he departed from this life, accused himself to him not without most abundant tears, as too little mindful and grateful for divine benefits, he himself confesses before death. especially that he had received the gift of perpetual virginity by so singular a privilege. The same thing the most weighty witness Persianus Rosa affirmed when dying, who was Philip's Confessor when he was still a youth (which was said before). Wherefore the sacred Congregation of Rites decreed more than once that this was to be held by all as ratified and certain. Finally the Saint himself, not very long before he was about to depart to heaven, while he was giving ear to one of his own confessing, and exhorting him to chastity; that he might more easily persuade the man that not only chastity, but also virginity could with God's help be perpetually guarded in this mortal life, by his own example modestly and ingenuously affirmed it.

[259] But, taught both by the word of the Apostle and by the peril of many, to which he attained by severe that we have a treasure of this kind in earthen vessels; from his first childhood, to the last day, he most diligently proposed to himself to guard it. First therefore, that he might escape the snares of the spiritual robbers, he was wont to cover himself with the hiding-place of profound humility; then, by the precept of the Wise man, to keep his heart with all custody; finally to keep watch day and night over the external senses also, as over the windows and gates of the heart itself. Prov. 4, 23. Wherefore by the example of that Great Antony, no one ever beheld his body naked in any part, unless perchance compelled by necessity; nor did anything at all fall from his mouth which did not savor of the greatest purity. He had also made a covenant with his eyes, that he should not even think of a woman. and the guard of the eyes. Wherefore a certain matron, far the most beautiful of all, whose Confessions he had heard for those very thirty years, affirmed on oath that she had never in all that space been able to notice that Philip had even once cast his eyes upon her. For which cause, when he first came to hearing Confessions, he by no means willingly heard women: of whom thenceforth also he had a far smaller number than of men. Nor indeed did he give ear to them confessing except from the other side, in which gratings lie between: nay, he received them almost with averted eyes and countenance, and with rather rigid words: although, when at length by reason of age it was permitted, he relaxed somewhat of this severity.

[260] Still a layman, twice solicited to a shameful deed Nor yet, because the servant of God employed so great caution and diligence in this matter, did the enemy of the human race refrain from his assault: but he tempted in every way to cast down the most chaste and most pure man from the honor of virginity. Once when he was a layman, he was compelled to rest one night at a friend's house. But behold, a certain woman, the more beautiful in body and countenance, the more deformed in mind and morals, by the instinct of the most impure demon, secretly brings herself into his bedchamber, and busies herself to entice him in every way to the shameful deed. But the chaste youth, tempted by so horrible an assault, not only did not lose heart; but, fortified by divine help, strongly repelled this diabolical machine, and triumphed over the prince of darkness. he carries off the victory. About the same time some young men, as the morals of men are perverse and corrupt, by an honest pretext led him into their own house, and sent two most depraved women into the chamber into which he had withdrawn; the door being bolted from outside, that no escape might lie open to the wretched man. What should Philip do, or whither should he turn, shut in by such straits? He prostrates himself to the ground, and with such fervor of spirit fled to God, that those most impure women, not daring even to mutter, confounded with shame and dread, departed with their attempt frustrated.

[261] Afterward distinguished with the Priesthood, when he had already come to hearing sacred Confessions, As a Priest solicited by a harlot, and greater things were daily proclaimed of the sanctity of his life and morals; a certain noble harlot in the City, whose name was Caesarea, trusting in her own shamelessness, set her mind to undermine the man's chastity, and boasted much in that matter. And so under the pretense of sickness she summons him to herself, as if penitent for her past life, she now at last greatly desired to purge her conscience. Philip, although at that especially time he avoided as a far perilous province the calling away of depraved little harlots of this kind from impurity; yet (as he was always very solicitous for the salvation of souls) after much deliberation, finally, relying on divine power, betook himself to her. But scarcely had he ascended the upper part of the house; he escapes a twofold danger: when behold, the most shameless of women, wrapped in a certain thin and transparent veil, that she might show her naked body, presents herself at once to Philip. But he, detesting the most foul fury, dashed himself away down the stairs. Then the woman, driven into madness, because she saw herself deluded, snatched up a stool and threw it at him: but in vain; since indeed by the singular benefit of God he was led out safe and unharmed from so great a peril, both of soul and also of body.

[262] and thenceforth he remains free from all motion of the flesh, That this far most illustrious deed He held ratified and pleasing, God showed sufficiently plainly. Since from that day Philip, what was once on a like occasion divinely granted to St. Thomas Aquinas, endured not even the least motion of the flesh, nor ever afterward suffered nocturnal illusions. Wherefore he himself affirmed to Baronius, that if anything of this kind had befallen him even in sleep, he would straightway expire from grief of mind. Nay even, all sense of the flesh being dead, he held himself just as if he were a log or a stone. Wherefore Antony Gallonius testified these things concerning his virginal chastity. "I indeed," he says, "by reason of that familiarity which once existed between me and the blessed Father, would judge him altogether to be compared with that Eleazar, Count of the Arians, and Simon Salus, whose exceptional chastity Metaphrastes celebrates with noble encomium in Surius; namely because, among men and among the allurements of the age, he led a heavenly and plainly angelic life, separated from all contagion of the body."

[263] From this supreme integrity and purity of morals, moreover, and in his very eyes and whole body certain wondrous and plainly prodigious things shone forth in Philip. For first that virginal whiteness and brightness flashed in his very countenance, but most of all in his eyes, which he had vigorous and sparkling to the last age, so that by no one's art and industry could they be reproduced to the life, although many and those the most noble of painters attempted to effect it. Nor indeed could anyone so easily fix his gaze upon these very eyes; for something fiery and starry radiated from them, which straightway dazzled the sight of those looking. And so some beheld his countenance as the countenance of an Angel. he breathes forth chastity: To these things his body breathed forth a certain most sweet odor, by which whoever familiarly associated with him felt themselves wonderfully refreshed: and many testified that by this one thing they had received the spirit of devotion, that they had drawn in fragrance of this kind from his breast and hands.

[264] There came to him once Fabricius Aragona of Mantua, that he might purge his conscience after the custom, emitting a most sweet odor from himself and found him lying ill from adverse health: wherefore he did not willingly draw near to him, fearing namely lest perchance his body, worn out by age and disease, should smell more heavily. Finally when he had prostrated himself before him, Philip embraces the man, and receives him with open bosom. Then indeed Fabricius feels a most sweet odor breathe forth from him and plainly heavenly, for he had never on earth perceived a like one. And when he afterward heard that Philip was endowed with virginal chastity, then at last he understood the origin of that unwonted odor. John Baptist Lambert, of the Beneficiaries, as they are called, of the Vatican Basilica, while he himself was performing Confession, and with head cast back into Philip's bosom awaited absolution of his sins; perceived this same odor not without the greatest admiration.

[265] Besides this God bestowed upon him, that he should likewise recognize from the odor the vice opposed to chastity. he recognizes the impure by smell. Wherefore if perchance along the way he met some depraved woman, straightway, although he was utterly ignorant of her, he applied his hand or a little linen cloth to his nostrils, and showed those signs which those smelling something grievous are wont to give. He affirmed moreover that the stench of this vice was such, that nothing more grievous, and nothing more disagreeable could at all be perceived. Therefore when anyone came to him stained with this defilement, straightway the man of God, having far scented the matter, said: "You think, son." Often also he said: "Son, I perceive your sins with my nostrils." And that was the cause, that some of them, when they saw themselves entangled in this vice, did not willingly approach him, namely lest they should be detected from the mere sight. Nor did he recognize from the odor and the very look of the face only those who had fallen into this defilement;

but also those who had in any way endured nocturnal illusions. Nay even in the very beasts themselves Philip most excellently perceived impurity, if only impurity is to be spoken of in them.

[266] the tempted are aided both by himself and by his things, Many there are and often innumerable, whom, agitated by the allurements of the flesh, the servant of God freed from all peril and trouble, either by hands laid upon their head, or by his mere embrace. Very many also by his use and acquaintance felt wonderful loves of chastity stirred up in themselves, and by this one means preserved the integrity both of body and also of mind. But what perhaps may seem more admirable, the very things which Philip used were of the greatest profit, the Lord cooperating, for putting to flight impure temptations of this kind. Antony Fuccius of Città di Castello, of whom we made mention before, as it happened to a certain physician from his half-cincture, a most excellent man and a not ignoble physician of his time, had at last decided to abandon the art which he had practiced, for the reason that, especially in curing women, he was assailed by various impugnations of demons. Philip heard this from Fuccius himself: and when he saw that the man had sisters and nieces, needing his help; he hands to him a certain half-cincture, which he himself used: and, "Be of good courage," he said, "perform your office; only beware this one thing, lest you cast your eyes more curiously than is fitting." A wondrous thing! From that day Antony did not feel impugnations of the flesh of this kind, and discharged his office without any solicitude and trouble.

[267] Finally the very name of Philip blew away most unclean spirits. and women ordered to use his name for this. There was a certain young girl of fourteen years, who, having lost her husband, was vehemently burned by the goads of the flesh. Wherefore, many spiritual remedies for this evil being applied in vain, God permitting it, she is sent by Angelo Vellio, who was her Confessor, to Philip. To whom the Saint: "As soon," he said, "as you feel yourself assailed by temptations of this kind, you shall say these things to Satan: 'I will accuse you before that wicked one, before that ass, before Philip.'" And when the woman denied that she could say these things; "Come, please," says the Father, "by all means say these things." She departs, and as soon as the tempter approaches, she upbraids him with set words, and appeals to Philip. Scarcely had she uttered these things, when suddenly she understood herself to be free from all trouble. Wherefore from that day she protected herself with this as it were amulet, against all the maleficences of the devil. Philip taught very many others also to do this same thing, not without their immense benefit: whom however he was wont to admonish, that they should utter words of this kind simply, and without any reasoning and hesitation: since he understood most excellently how greatly that ancient and tortuous serpent shudders at Christian faith and simplicity. Philip's purity, moreover, was so formidable to unclean spirits, that even after his decease in possessed bodies, when adjured by the honesty of B. Philip, they showed themselves tormented in wondrous ways by unwonted motions: which indeed P. Onuphrius Bagnascus of Piedmont, of the Order of the most holy Trinity, testified that he had often found by experience.

[268] But since the servant of God greatly desired this same chastity to be diligently guarded by others also, he was wont to deliver many precepts and admonitions to this end, That he might preserve the same virtue in others, both generally to all, and also by name to each several kind of men. First therefore the blessed Father admonished those who administered the mystery of Confession, that they should not hear women except with a grating interposed, nor gaze upon their faces, nor weave longer conversations with them: but should receive them more harshly than gently, nor easily betake themselves to them, unless perchance necessity and some great spiritual utility compelled, and in that case should lead a companion with them. he instructs Priests how to deal with women, Since they could not on that account trust in their own strength, because they had felt themselves assailed by no temptations before: for by this art the most cunning enemy deceives very many, whom then at last he drives headlong, when they seem to themselves immune from all fear and peril; first impelling the weaker part, namely the woman, that at the same time the ruin of the other may follow. Wherefore when once there had come to our church a certain Priest (whose face although the holy Man had never seen, yet he most excellently perceived his conscience) he summons him to himself, and says, that it less becomes, especially a Priest, to deal so familiarly with women; and so that he should by no means do that, he should altogether see to thereafter. At this word he was astonished; and since he held it most explored, that Philip could not have known it except divinely, thenceforth greatly revering the Man's sanctity, he corrected and amended himself.

[269] This too, especially his sons, he admonished; of whatever age, virtue, integrity they were, and the young. however affected and weakened their poor little body, that they should trust nothing to themselves, but should flee as far as possible any occasion of sinning, until they could (as he himself said) lift their eyelids. Nor indeed should they be moved by his own example: since him God for His immense piety and bounty had willed to distinguish with a certain singular privilege. The same men besides he exhorted, that they should listen to confessing youths, even with a grating interposed, that a freer faculty of accusing themselves might be given to them, and that excessive shame might be removed, by which sometimes they do not fear to keep silent about their sins. and persuades all to humility. Further to the young men themselves, if indeed they wished to live chastely, he prescribed these things; namely that they should avoid the company of depraved men, that they should not treat their body softly and delicately, that they should never act idly, that they should be instant in prayer, that they should frequently approach the mysteries of Confession and of the Eucharist. But this he proclaimed generally to all, that chastity must be guarded by humility; that one must by no means be angry at the lapses of others, but pity them: for whoever in cases of this kind are not touched by care or compassion for others, that these also will soon fall, was sufficiently explored; finally he said that in this matter nothing was so perilous as not to fear the peril.

[270] A certain young man had betaken himself from the foul company of a certain woman to good fruit, and had given himself to be ruled and governed by Philip's judgment. not to be presumed by the newly converted, Then, no long interval being interposed, a great desire seized him, of leading back this very woman from the depravity of her life to duty and soundness. But it turned out far otherwise; for he who presumed to convert others, was himself miserably subverted; and learned by his own peril how true is that, that God humbles those presuming of themselves and glorying in their own virtue. Wherefore since he had a cauterized conscience, he no longer dared to come to the Oratory; and since he greatly feared Philip's presence, he performed the Confession of his faults before another; Finally, God helping, he returned to the blessed Father. He was then by chance with his spiritual sons; and, when he saw the man, immediately began thus: "There are some who, as soon as they have tasted the spirit, persuade themselves that they will do great and illustrious things, and convert the whole world to God: the leading-back of others from vice, but they vanish in their thoughts, and miserably fall: then since they blush at the sight of their Priest and Father, they turn elsewhere." These things heard, the youth, moved in conscience, grew pale, and was nearly lifeless. But the Saint, stroking his head after the custom, with most friendly words rouses the trembling man, and leads him into a better hope and thought: by which medicine indeed restored, he resumed his courage, and thenceforth betook himself to the accustomed exercises of the Oratory.

[271] To these things he said that to open all one's thoughts to the Priest through sacred Confession sincerely and freely, was the best antidote for guarding chastity; but one must deal candidly with the Confessor. and that the ulcer could straightway be healed, as soon as it was disclosed to the physician. Further, both to acquire that virtue and also to conserve it, there was need of a skilled and experienced Confessor. Finally this he commended to all as a present remedy, that as soon as they were sought by some temptation, they should straightway flee to the Lord, and cry that Davidic verse most approved by the ancient Fathers: "O God, attend unto my help; O Lord, make haste to help me"; or that, "Create in me a clean heart, O God, and renew a right spirit within my bowels": then prone and suppliant they should kiss the earth. But for removing nocturnal illusions, and to cry out to God. he exhorted the same men, that before they went to bed, they should devoutly recite the Hymn, "Te lucis ante terminum." But this he most of all inculcated to his spiritual sons, namely that other vices are overcome by resisting, this one alone by fleeing; and that in the battles of the flesh the cowardly, that is, the least daring, triumph. These things and many others Philip was wont to prescribe to his own, by which they might guard the perpetual purity of chastity with God's help.

CHAPTER XXI.

Philip's abstinence in food, his contempt of riches.

CHAP. XIV

[272] But these virtues the servant of God acquired not without immense labor and zeal; since he had crucified his flesh with its vices and concupiscences. Besides that admirable abstinence of food and drink, In the evening only, which (as we said at the beginning) he had preserved in his youth, when afterward he was distinguished with the Priesthood, he daily either persevered fasting until the evening, or for midday food merely tasted a little morsel of bread with a draught of most diluted wine, accustomed to sparing and cheap food, and that for the most part while walking: but in the evening to the remnants of that very bread, which were left from the brief breakfast, he added absolutely nothing except a salad of a few raw herbs, and one or at the most two eggs, fried not in oil but in water; sometimes also some fresh fruit, but more often he was content with one of these dishes. With cheese, milk, and broths he never, rarely with fish, most rarely fed on flesh; namely when either disease compelled, or charity and necessity of eating with someone persuaded. he abstains for the most part from milk-foods and flesh: Wherefore if perchance along the way he saw meat-shops, he silently gave thanks to God with himself, that by His benefit he had no need of food of this kind. When he was staying in the house of Charity, if ever one of his own had sent him some food of flesh, he straightway distributed it to the Clerics ministering there in the temple.

[273] Although moreover he was of the least food, yet he took care that something of the remnants from the most brief little supper should daily remain over for himself: and the morsels of bread which he stored away, though at an alien time, he often ordered his own to eat, that by that means he might exercise their virtue. These things moreover not rarely they secretly took for themselves, he complains that he is burdened by more delicate things: that they might hand them over to others demanding the same on account of the man's sanctity. But whenever, the physicians ordering, more delicate food was to be taken by him, he complained that he was by no means refreshed by it, but vehemently burdened; and so he could scarcely at length be brought to accept it. And a few days before he departed from this life, when his own were asking that he take breakfast, he straightway answered: "Breakfast (he meant the Eucharist) has already been taken." Often also when the same men asked why he had not eaten: "Because," he said, "I had forgotten." But he supped alone in his chamber, a little table being set for him by his own hands, nor

for he did not without immense shame serve the necessities of the body. But into the dining-hall with our men he descended only most rarely, for the reason that, accustomed for a long interval now to the most slender diet, he could have eaten the common food of others not without great inconvenience to his health.

[274] Of wine also he was most sparing, which indeed he drank weak and so far diluted, that you would call it water more truly than wine. Often also he assuaged his thirst with water alone: but he used so small a little flask, that it held merely a cyathus. he uses much-diluted wine and a cheap chamber, He drank from a glass cup, cheap enough and worn, which he once gave as a gift to John Antony Luccio: and on the occasion given, he said to him, that he had wished to use it for many years for this reason, that he might conquer his own more delicate nature, and as it were send it under the yoke. Further one of these same little cups, and this indeed broken, kept at Cracow in a silver case with great honor, was carried in solemn procession through that city, when at last the Roman Church enrolled Philip in the number of the Saints.

[275] Finally he was so sparing in food, that by the common judgment of physicians it was established, that with so little food he could not have sustained his life except divinely; but by the heavenly bread, which he received daily, he orders his own to eat what is set before them all judged for certain that his heart and body were strengthened and sustained. But that they should not imitate him in this matter, he seriously admonished his own: for he said, that whoever pass their life with others, and whose table is common, ought to eat with no choice or discrimination of foods. Wherefore to the alumni of the Congregation, that they should not seek or demand for themselves any special food (unless perchance necessity compelled) he altogether forbade; and that each one should be content with what was set before him, he firmly decreed. Nor could he bear any of his own rashly to take food outside of dinner and supper: wherefore to a certain one, sometimes sinning in this matter, he freely said: "You indeed will never make progress in the spirit, unless you correct this vice."

[276] In sleep also he so little indulged, that he slept not more than four or at the most five hours; nor those indeed continuous; with brief sleep, but so that in that space of time, which we narrated before, when he awoke, he poured forth prayers to God: and what remained of the night, he devoted to contemplation of heavenly goods and other spiritual exercises. The frugality of his equipment and furniture appears even now, from the bed and little table and other utensils that remain: with cheap furniture, with which his chamber was so furnished, that plainly all things savored of Christian simplicity and poverty. At the dead of night he gave himself for the most part to necessary rest, and as the last of all he went to bed, so the first of all he awoke, unless perchance he was hindered by adverse health. He used clothing humble and coarse, but such as did not depart from the common custom of honest men: using humble clothing, never with silken or other garments of this kind, which displayed a more polished and exquisite elegance: with thick and loose shoes, but a broader linen collar. He loved cleanliness in food and dress, but easy and obtainable: nor could he endure squalor, especially in garments. And so he frequently uttered that of D. Bernard: "Poverty has always pleased me, but squalor never."

[277] Therefore to the last day he ran in this grade of continence; and the nearer he looked at his own end, the more vehemently he incited himself. But if perchance anyone resisted, and opposed to him his decrepit age, which could not sustain such excessive frugality; yet toward others he is more indulgent. he straightway either turned the conversation elsewhere, or certainly smiling said, "Paradise is not prepared for the cowardly." But indeed the servant of God, although he seemed harder and more austere toward himself, yet to others showed himself far easy and liberal; nor could he bear any of his own, in spiritual exercises, to attempt anything beyond measure and beyond their strength: "For it is better for the most part," he said, "to give the body a little more than too little food. Since what is in excess can easily be diminished; but when from the slenderness of diet the body is broken and weakened, it is not so easily restored: but for the most part it happens by the arts of the demon, that those who have devoted themselves to divine service consume themselves by bodily exercise, which indeed, the Apostle being witness, is profitable to little; wherefore, their strength failing, they can hardly exercise themselves to piety, which is profitable to all things; or certainly, deterred by adverse health, the standard of Christ being abandoned, they return to the wages of the age. 1 Tim. 4" For which cause whoever, the macerations of the flesh being more moderately applied, were zealous to subject their intellect and will into the obedience of Christ, them he himself esteemed much more than those who expend all care and labor on chastising the body only.

C. XV.

[278] Exterior poverty, although he understood it to be less congruous with his own institute; yet he was so affected toward it in mind, By love of poverty, that he cast all desire of having as far as possible from himself. Wherefore (as we said at the beginning) already then as a layman, the most opulent inheritance of his uncle being dismissed, he lived very sparingly and harshly. Then distinguished with the Priesthood, he often refused the immense quantity of money offered to him freely and willingly by princely men; nor money often offered, but if sometimes for just causes he was compelled to accept anything; he poured all of it back either into the church or upon the poor. One of his own once admonished him, that he should sometime undertake the care of certain estates pertaining to him in the Valley of the Arno, whence the family of the Neri draws its origin. nor ancestral estates, But the Saint: "Beware," he said, "in future of making a word to me about this matter." When he had received by the letters of a certain kinsman, that his father had died, and, passing him over, had written Catharine, the elder daughter, heir by testament; nor the paternal inheritance, he answered that he held all of this ratified and pleasing, and that he most willingly ceded his rights and actions to his sister. Elizabeth moreover, the other sister of his, had decided to institute him heir of all her goods, nor admits his sister's; but he refused: and although often asked, could never be brought to comply with her will: but freely and openly wrote back to her, that she should seek another heir for herself; that he indeed was meditating a far better inheritance, namely that incorruptible and undefiled one, reserved in the heavens.

[279] From his Kinsmen for more than sixty years, in which he lived in the City, he never wished to accept anything; and when once the aforesaid Elizabeth had sent to him as a gift certain linen undershirts, nor gifts from kinsmen, he altogether forbade her to send him anything henceforth; although he did not even accept those; since, by the negligence or malice of the bearer, they by no means came to his hands. It was then the custom in the church of St. Jerome (which custom even now perseveres there) that whatever Presbyters had attached themselves to that church, to them not only an honest dwelling, but also a monthly allowance for food and clothing was given: but Philip, content with the mere dwelling, accepted nothing besides whatever. The very names themselves of inheritances or legacies he fled far off; nor the accustomed portion at St. Jerome's, nor testamentary legacies. since by the word of the Apostle he understood that he must abstain from every evil appearance. 1 Thess. 5 And so when he betook himself to the sick, where the matter of writing a testament was being treated, he immediately withdrew, nor returned before he had perceived that all things were finished. Vincent Teccozius, of whom it has been spoken elsewhere, had left to him, unknowing, a hundred gold pieces and certain other things, a pledge of singular love and observance. When Philip learned this, straightway made executor from legatee, he assigned all things to the nieces of the deceased.

[280] Constantine Thassonius also, of the first, as we said, disciples of Philip, dying left him a good sum of money: and when the words copied from the tablets of the testament were brought to him, from that paper he made a lid for a certain pot, which he by chance had at hand; nor did he ever permit any mention of this legacy to be made before him. to be written sole heir by a disciple, Prosper Cribellius, he of whom it was narrated before, fell gravely ill, and on account of the singular benevolence with which he pursued Philip, decided to institute him sole heir. The Father perceived this, he does not visit the sick man, and although before he came to him daily; yet, gravely offended by this matter, he did not return to Prosper before he learned that he had been given up: then indeed, compelled by charity, he came to him. To whom the sick man straightway: "What is the cause, Father, that you return to me so late? Know, certain death has been foretold to me by the physicians, if the accustomed access of fever should occur, just as it has occurred." But he: "Truly, son, do not therefore think me forgetful of you, because I have not come to you: for I have omitted none of those things which I would have done, if I had been with you daily. But since it is reported through the City, that I have been named heir by you, that is plainly the cause why I have not wished to come to you; for I do not seek what is yours, but you: unless to restore health, the legacy being laid aside: and that you may understand that I say these things truly and from my heart, I straightway hasten to the Basilica of St. Peter, to ask God earnestly; that He may altogether restore to you entire health; but if by another means that cannot be obtained, I will beg of the Lord this very sickness of yours for myself." Saying these things and nearly weeping he took hold of his hands, and betook himself straight to the Vatican. What more? At the same moment of time the sick man takes sleep; and a little after, awakened, not without the great admiration of all, he is restored to his former health.

[281] he desires to live by begging, Then there grew in the servant of God so far the zeal of poverty, that nothing was more desired by him than to be in need of all things: wherefore, compelled by great fervor of spirit: "O would that," he said, "I were compelled to live by begging. Would that I were reduced to such want, that I should lack a penny and a farthing, nor find one giving. This I would reckon the most excellent among divine benefits, if it should befall me to end my life in a public hospital." These and other things like these the true lover of poverty repeatedly said. Nay even that little by which he was nourished, he received from his own in the place of alms and as it were begged. Wherefore he charged Antony Gallonius to persuade Federico Cardinal Borromeo, the charge however being dissimulated, that he should daily bestow on him one loaf and some eggs as on a poor man: which thing not only Borromeo himself, and necessaries to be given to him as alms. but by his example Augustine Cardinal Cusanus besides wished to furnish; of wine also as much as was enough Alexander Cardinal Montaltus eagerly supplied. From Cardinal Alessandrino also he received in the place of alms old and worn shoes, which he used: and to Francis Bozzio, a man of our Congregation, he once said: "Francis, I now prepare myself for death; therefore all things which are in

this world I have cast away from my heart. Poor and needy and desiring both to live and to die, I am gladly sustained by the alms of others."

[282] This very love of poverty and contempt of fleeting things Philip busied himself to transfuse into all his own: He wishes his own affected in the same way, and if he perchance saw anyone intent on acquiring riches, he judged not rashly that this one would soon turn aside from the right way of virtue. And so one of them, more zealous for making a fortune, he rebuked with these words: "Truly, son, before you applied yourself to seeking wealth, you bore before you the appearance of an Angel, and I was greatly delighted by your sight; but now your face is changed, and stripped of gladness you have put on sadness: and so look to your affairs." At this word he blushed vehemently, and from that day turned himself altogether to the gain of piety. He once asked of a lay brother of our Congregation (he was Aegidius Calvellus, who, having led a most innocent life, rested in past years in a good old age) whether he desired money? But he: "By no means, Father, do I desire these things." Then Philip: "If indeed the matter is so, I wish that we go together into heaven, and I myself wish to lead you thither; on this condition however, that you never desire money and earthly riches, and that you ask this of the Lord by assiduous prayers." These same things the Saint repeatedly repeated to his own, and that he always had in his mouth: "As much love as is conferred upon creatures, just so much is taken away from the Creator."

[283] Francis Zazzara, then still a youth, of whom we made mention above, a young man desirous of honors, was giving labor to the studies of the civil Laws, with this design surely, that, most excellently instructed in them, he might open for himself access to honors and dignities. Among these things he is summoned by Philip, and prostrate at his feet is received most kindly, and addressed with these words: "O happy you! You now study jurisprudence, doubtless about to obtain the laurel from your labors: then, skilled in the laws, you will make great gain from this faculty, and exalt your house: then a patron of causes, ironically to him as of graces already obtained, and perhaps you will also become a Prelate": then he recounted other things and other, which he could sometime obtain, and which he himself had already conceived in mind: and again repeated: "O happy you! then indeed you will lift your eyebrow." Francis believed at first that the servant of God spoke these things truly and from his heart. But the Father, closely embracing the youth, instilled this into his ear: "What then afterward?" These words moreover so deeply adhered to the youth's mind, that soon, returned home, he revolved the same things with himself, and said: "I indeed apply myself to the studies of letters, that I may be made great: what then afterward? he bids him think, what afterward?" And when he seriously thought these things, his design suddenly changed, he turned all care and thought into the obedience of God: and having entered our Congregation, a few years from now obtained a death consonant with a most upright life led. This is that Zazzara, who labored eminently for Philip's being reckoned among the Saints, and happily accomplished that great and plainly arduous work. This same thing nearly happened to a certain noble merchant, and likewise a merchant looking to profits: who likewise followed Philip. For he, after great gains, hoped that he would soon make greater profits: which when he had signified to the servant of God, "What then afterward?" said he. By which words instantly compunct, he of his own accord sent the message of dismissal to his merchandise, then gave his name to the Clerical service, and bore himself excellently in it.

[284] This contempt of all things, moreover, although he greatly desired to see in all his own, but those who were of the Congregation yet he exacted in a greater degree from the men of the Congregation; whom, that he might have them most ready for handling divine things, he wished to serve at their own expenses, and to expend their own income on pious uses yearly, and to abstain even from the things of the Congregation, as from another's. But whoever were set over the hearing of Confessions, them he especially admonished, that they should not touch the purse of the penitents, as he himself said; for souls could not be gained together with money: and he repeatedly used that: "Abstain from purses, if indeed you seek the gains of souls." But his spiritual sons he addressed with the words of the Apostle: "I seek not what is yours, but you. 2 Cor. 12" This besides he inculcated to all our men, that they should by no means mix themselves in any way in making testaments; he warns to abstain from catching at purses, because that is a matter of great envy, although it be handled with a most holy mind: that he would never advance to virtue, who was in any way held by zeal and desire of riches; and that he had now known by long experience, that those given to the pleasures of the flesh are far more easily led back to duty and soundness, than those given to acquiring wealth, wherefore he had been wont to call avarice the most pernicious plague of souls. He added besides: "God indeed will give you very many faculties, and to the tenacious he persuades almsgiving rather than fasting. but one must beware most of all, lest perchance, when abundance of things shall have supplied, the spirit be lacking." But if perchance someone more sparing and more tenacious demanded of him license to fast; "By no means," he said, "but give alms." But when anyone seemed to be tacitly reprehended in this vice; the occasion taken he inserted these things into his discourse: "Whoever shall have wished to augment his fortune, he will never receive the spirit." But sometimes: "Let the young flee the allurements of the flesh, the old avarice, and we shall be holy." Finally he judged nothing more opportune for the advantage of the Christian commonwealth than the contempt of human things, so that he freely said: "Give me ten men, truly despising all human things, and I trust that I shall lead the whole world over to Christ."

CHAPTER XXII.

He refuses also the chief dignities: and excelling in humility, instructs his own to the same.

CHAP. XVI

[285] Nor did Philip show less loftiness of mind in rejecting honors, than in despising riches. Resolved to refuse all honors, He was living in the City, and had so proved his sanctity both to the whole people and to princely men, that even the supreme Pontiffs officiously cherished and observed him. Yet the man, most gracious among all orders, so tempered himself, that he departed not even a finger's breadth from Christian humility and voluntary contempt of himself: nor did he ever admit any dignities or Ecclesiastical revenues: although Canonries of the chief Basilicas, distinguished Bishoprics, finally the Cardinalate itself, were offered to him more than once. This however he did with such dexterity and wondrous dissimulation, that he easily deceived those very ones who offered; and the praise and glory which, by refusing such and so great things, he could obtain among men, he altogether avoided.

[286] But that we may select a few from many; Gregory XIV, the Cardinalate offered by Gregory XIV, when he was first raised to the supreme Pontificate, straightway met Philip coming to him; and embracing him familiarly, after much conversation, many looking on, took the very biretta which he had most recently used when he was a Cardinal, and placed it on his head saying, "We create you Cardinal." Soon turning himself to Marcellus Vestrius, whom he had as secretary, he ordered him to make a diploma about this matter. But then the servant of God whispered I know not what into the Pontiff's ear, then with many witty and pleasant sayings departed from him. But the Pontiff a little after sends to his house one to bring that biretta with the dignity. To whom Philip straightway testified that he gave the greatest thanks to the Pontiff for such an honor; and that, when he could opportunely receive that dignity, he would signify it to him. By which means indeed he gently called the Pontiff away from the design undertaken, which thing that Gregory did not for show only, but truly and from the heart, was both ascertained by the testimony of Philip himself, who more than once ingenuously narrated the matter to some of his own; and also by that of others, who beheld these very things with their own eyes: but although the Pontiff had decided to raise him to the Cardinalate, yet he acquiesced in the reasons brought by him, and judged that no force was to be done to the servant of God.

[287] This same thing afterward Clement VIII often attempted: for in the beginning of his Pontificate he received Philip, and likewise declined by Clement VIII. coming to the kissing of his feet, in the presence of Joseph Carradorus, Lateran Canon, with all marks of love: and said, "Now indeed you will not be able to escape but that you accept the Cardinalate." But the Saint, with the prudence and dexterity which he had, turned into a jest what had been seriously said, and snatched himself from the danger. Which indeed often had to be repeated by him to that Pontiff, constantly urging the same.

[288] which is clear from the response to his Epistle It is pleasing in this place to relate, what Philip wrote to Clement, and what to Philip with his own hand Clement wrote back, most pleasant to read. The Saint therefore says: "Who am I, most blessed Father, that Cardinals should come to me, as last evening Medici and Cusanus? And since I had need of a little manna in leaves, the same Cardinal Medici took care that two ounces be given from the hospital house of the Holy Spirit, to which he himself had donated a great quantity of it. On the same day he stayed with me until the second hour of the night, and spoke so honorifically of Your Holiness, that he seemed to me plainly to have exceeded measure. For since you discharge the supreme Pontificate, you ought to express humility itself in yourself. Christ comes to me at the seventh hour of the night, and into me: but Your Holiness has not even once come to our church. Christ is God and man, yet as often as I will, He comes to me. But You are man; You born of an honest and holy man, He born of God the Father; you indeed of Agnesina a most holy woman, but He of the Virgin of Virgins. I have more things which I might say, if I wished to obey wrath. I order Your Holiness to comply with my will; and I wish it to be permitted me through you to enroll the daughter of Claudius Neri among the sacred Virgins of the Tower of mirrors, to whom you long ago promised that you would undertake the care of his children: but it is the part of the supreme Pontiff to fulfill promises. And so refer the whole matter back to me, that namely I may be able to use your authority, if indeed there be need: especially since I have the girl's will explored, which I know for certain to be impelled into this mind only by God's inspiring, and with the greatest humility that is fitting I fall down at your most holy feet."

[289] Thus far Philip: to whom on the same paper with his own hand Clement wrote back these things. given through Clement, The Pontiff says, that the former part of the little note displays somewhat of an ambitious spirit, in which namely you make a show that Cardinals frequently come to you: unless perchance that be done to signify their piety, which indeed is hidden from no one. But that he has not come to you, must be imputed to yourself: for you do not deserve that, who have so often refused the offered Cardinalate. But what you order, he himself assents, that you gravely and with authority, as you are wont, rebuke those good Mothers, unless they be obedient to your word. But on the contrary he again charges you, that you give attention to your health, nor without consulting him resume the labor of hearing Confessions, and finally when the Lord shall have come to you, then both for himself, and also for the most grave necessities of the Christian commonwealth, you beseech Him. Thus far

the Pontiff. But with these are very consonant and from his own confession. the things which Philip said, a few months before he migrated to heaven. For when he once familiarly addressed Bernardinus Corona, of the lay brothers of our Congregation; "Bernardinus," he said, "the Pontiff has destined the Cardinalate for me: what seems to you?" But he, as he was open and simple: "I indeed, Father, would judge this dignity not to be rejected, if for nothing else, at least that the affairs of the Congregation may be more conveniently provided for." But then Philip, with head bared and eyes lifted to heaven, says: "Paradise, Paradise, Bernardinus." But he with the same simplicity subjoined, "Pardon, Father, for I had not thought."

[290] Sometimes also to some of his own, esteeming these human distinctions more than is just, and not yet savoring the things which are of the spirit of God; "Pardon me," he said, "little sons, and take my words in good part. I indeed should greatly desire the virtues of Cardinals and Pontiffs, but for the rest I should prefer death to myself than dignities of this kind." This contempt of human things, moreover, reckoning with himself, Abbot Maffa and with contempt of every human thing. affirmed that what Jerome once wrote of St. Hilarion, this same thing could truly be predicated of Philip: "Let others wonder at the signs which he did, let them wonder at his incredible abstinence, knowledge, humility: I am at nothing so amazed as that he could trample upon glory and honor": and that in Philip this could seem the more wonderful, because he did not lie hidden in the solitudes of Egypt, but in the midst of the City, where the nearer the occasion, the graver and more violent the temptation.

[291] Not only moreover was Philip's mind very far from external honors and dignities, He desires also to abdicate the Provostship, but he abdicated even those things which were most properly his, and seemed by no means able to be separated from him as the author of the Congregation. And when long ago, as we said, he had been declared perpetual Provost by the common suffrage of all; at last, with the humility which he had, two years before he migrated from this life, he decided to hand over his watch to another. And so the Fathers being called together, he sets forth his counsel, that he, nearly worn out by a graver age, was not equal to bearing the burden; and the signal of retreat being now given to him, that now at last the baggage must be collected and the departure prepared: therefore let them consult the utility of the Congregation, and set over it a man firmer both in mind and in body. But the Fathers, because they knew most excellently Philip's modesty and submission, all with one voice oppose; and affirm that they would never suffer that, the Congregation which he had recently founded, he should desert, as a harsh father a still tender daughter.

[292] But then the Saint, when he sees that he profits nothing by words, summons Cusanus and Borromeo, Cardinals, and obtains it through friendly Cardinals: and his most beloved spiritual sons, as we said, as auxiliaries: he asks that they bring the matter to the Pontiff, and, he assenting, exhort the Fathers, and indeed impel them, to choose a new Provost. So it was done: for on the day before the Nones of July in the year 1593, the Congregation being assembled, Cusanus and Borromeo are present, affirm to the Fathers that Philip persists in his opinion, and that the Pontiff stands for him; wherefore let them obey this so just desire of the Father, and admit his free abdication. Therefore the Fathers, not daring to contradict further, lest perchance they should seem less obedient to the Pontiff's word; a few days interposed, they come again into counsel, and the suffrages being collated, Caesar Baronius is declared Provost of the Congregation, no one opposing, and he himself resisting and contradicting as much as he could. Nor yet on that account was anything diminished of Philip's authority: since all the Fathers, and Baronius himself, held him very greatly in the place of a parent, and to him singly whatever had happened, they brought daily. But he never omitted anything at all, which seemed to make for the right administration of the Congregation.

[293] As moreover he himself was far from seeking honors and dignities, he wishes his own also to be strangers to the court: so also he greatly desired all his own to be far from them, and especially those who had betaken themselves to the Congregation: which indeed he by no means easily suffered to frequent the houses of Princes or courts. And since Germanicus Fidelis, a man dear to princes for singular prudence and dexterity, went to them, although he did not do it except on a given occasion; yet he often heard from Philip: "You indeed, my Germanicus, will sometime cleave among these, nor on that account become a Prelate." Nor was faith lacking to the word: since Clement VIII gave him, taken from the Congregation, as a preceptor of life and morals to Silvester Aldobrandini, son of his niece, who afterward, raised to the Cardinalate, was named from the title of St. Caesarius, and honored him besides with a Canonry of the Vatican Basilica; but he, long ago accustomed to quiet, the Canonry also dismissed, lived to God and to himself. This too he said was most of all according to the prescript of the sacred Canons, that none of his own should possess several Ecclesiastical benefices; concerning which matter he often corrected and amended even the supreme Prelates of the Church. But whoever were absent without cause by tarrying longer outside their diocese, with whatever dignity they shone, their Confessions he was unwilling to hear. Wherefore Cardinal Baronius left this among other things testified concerning him. "Philip was a man who with great liberty reprehended evil deeds, especially in Prelates and other princely men; the opportunity however of times and places being taken."

[294] and to spurn worldly things. His familiar discourse was of the vanity of the age, and in the place of a peroration he for the most part used that of Ecclesiastes: "Vanity of vanities, and all is vanity: there is nothing good in this world": and things like these. Which indeed he pronounced with so great ardor of spirit, that they penetrated into the minds of the hearers; and many, incited by private colloquies and admonitions of this kind, the care of secular things being cast away, more religiously embraced Christian discipline. He said besides, that the contempt of riches and glory was most necessary in the City: for there much more keenly than anywhere else honors and dignities dazzle the eyes of mortals with empty splendor. Finally Philip was so far from the ambition and desire of earthly things, that he often said: "There is nothing in this world which delights me; and this delights me most, that nothing delights me." Often also he said, that just men would suffer nothing more troublesome, nothing more grievous, if indeed they could be free from every venial fault, than that they should be retained in this world.

C. XVII

[295] But that Philip despised all human things and reckoned them as nothing, both proceeded from this, Feeling most humbly of himself, that, endowed with divine light, he saw much more than what the keenness of men can behold, and weighed the very things most justly by their moments; and also because he felt most humbly of himself. Wherefore he called himself the most worthless of all men: which indeed he so constantly affirmed, that it was sufficiently plain that he spoke from the inmost affection of his heart. But if he perchance understood anyone to have fallen into some grave crime; "Would that," he said, "I had not committed worse things than these!" And that was the cause why he often read with most attentive mind the deeds of St. Mary the Egyptian, because namely he thought her conversion and ardor in the zeal of penance most to be imitated by himself. To these things he daily besought God in this manner: "Lord, You must beware of me today: for I will betray You, and will perpetrate all evils." At other times also he said: "The wound of Christ's side is great indeed, he acknowledges himself the greatest sinner; but unless God Himself rule me, I certainly will make a greater." About to take the sacred Eucharist also, he said these things within himself: "I testify, Lord, I can do nothing but evil, unless You help me." He said besides that he prepared himself for sacrificing for this one reason, that he might acknowledge himself, so far as in him lay, prompt and ready for all crimes.

[296] and altogether useless. But when he was sick, although before he was wont to say: "If God preserve me surviving, I wish to change my life and morals, and return to good fruit"; in the last years of his life, illumined by greater light, and inspecting his own vileness more closely, "Lord," he said, "if You restore me to health, so far as in me is, I will daily rush into worse: for so many times I have promised You that I would correct my depravity, nor have I ever kept faith; and so henceforth I myself distrust myself." The mystery of Confession he performed not without most abundant tears, and frequently added, "I have never done anything good." When he saw boys and youths, he could not but immediately exclaim: "O happy you! to whom time is at hand for working well, which I never did." He repeated nearly the same things, if he sometime met religious men: "O happy you," he said, "who left the world! I surely should never have had so much courage." And other things like these his mouth repeatedly spoke from the abundance of his heart, to which he often added, "I have despaired of myself." Wherefore on a certain day, when he had fallen in with two religious men of the Dominican family, making a rush and dashing himself into the midst of them: "Let me go away," he said: "for I have despaired of myself." But they, seriously interpreting the matter, strongly held him going, and with most friendly words exhorted him to patience. But when the Father sees them very solicitous and anxious about him, then at last smiling, he said: "I indeed despair of myself, yet I hope in God."

[297] much less necessary to anyone, Supported therefore by this humility, he could not be lifted up by the blasts of vain glory. A most pious woman asked him, and said: "I should like, Father, to have something of your things with me, for I know you to be a Saint." At which word he, vehemently moved, with angry countenance: "Away," he said, "I am a devil, not a Saint." When he was once sick, some of his sons begged and besought him, that he should commend his welfare to the Lord by prayers; and by the example of B. Martin should say, "Lord, if I am still necessary to Your people, I do not refuse the labor." But he with rather angry words, contrary to his custom, answered: "I do not do it: nor am I one who should think myself necessary to anyone; this never came into my mind: but if I esteemed myself such, I should judge myself liable to eternal damnation." Likewise a certain Noble begged him, lying gravely ill, that he should not desert his spiritual sons, but should pray to the Lord, that He would have him long safe for the help of his neighbors. To whom the holy Man and lover of true humility: "It never ascended into my heart, that I could in any way bring help to anyone." This same man, reckoning with himself the singular charisms which God had poured into His servant; "Great things indeed," he said, "O Father, do the Saints." But he: "Speak not so: but say rather, God does great things in His Saints." Another, when he opened his conscience to him, freely said: "This temptation, Father, often seizes me, that I think you not to be the man whom the world esteems." To whom he: "I," he said, "am plainly as the rest of men, nor anything more: and so let not a temptation of this kind hold you solicitous, since it is of no moment."

[298] he solicitously asks the prayers of others for himself: Therefore since he judged himself the most worthless of all,

he most instantly commended himself to the prayers of all: and therefore he sent here and there to the monasteries of Religious, who should earnestly beg them to pour forth prayers for him to the Lord: which thing he especially demanded of their novices and recruits. To these things, he took care that Mass be offered for him in all his necessities; and on that account he distributed alms to many families of Religious, especially on the recurring feast days of the Saints, at which time he desired that this be done in their churches; for by this means he hoped to obtain that which by himself he by no means presumed. Wherefore whatever of benefits he obtained from God, all of it he reckoned received by the prayers and merits of others. And when he once sacrificed in the church of St. Jerome, and a huge earthquake suddenly happened there; being asked whether he had perceived such a crash; "That old woman," he said (she alone had been present at the sacrifice), "by her prayers indeed stirred up the earthquake." For this cause also, when he enjoined a salutary penance on those confessing their sins, he sometimes asked them to attribute some part of it to himself: but if they discharged the Priestly office, he repeatedly demanded that they offer the Sacrifice for him.

[299] But since he felt so humbly and lowly of himself, nor to be greatly esteemed by them, he altogether shunned a good esteem of himself: and if he perchance heard anyone esteeming gloriously of him: "Wretched me," he said, "how many rustic men, how many poor girls will precede me in the kingdom of heaven?" And so when one of his own, returned from the Loreto pilgrimage, familiarly reported to him; that wherever he made his journey, he had found among all a great opinion of his sanctity, wherefore they commended themselves greatly to his prayers; "Wretched me!" he said, "wretched me! O would that I were such as men think me to be!" nor that day did he make an end of complaints. Honors and praises, as ruin and plague, he fled far off: he also refused any obsequies whatever; nor did he suffer anyone, or to allow himself to be praised, though a man of the lowest condition, to stand before him with bared head. The Priestly hands also (as is the custom) to be kissed, he scarcely at last held out to his spiritual sons and familiars when they begged it. Of spiritual things, with those who flourished with some fame of sanctity, he almost never spoke.

[300] or to be called by honorific titles, He by no means suffered himself to be called Provost or Rector by our men. But the name of Father he did not refuse, because namely it signifies not so much power as love: by which one and simple name the Provost of the Congregation is today called by the household. The appellation of Founder also, as a curse, he always abhorred: but to those who sometimes made words with him about this matter, he asseveratingly affirmed, that he never thought of a matter of this kind; but that it was done by the gift of God alone, who had used him as a weaker instrument, that He might show the riches of His glory. Nay even, reckoning this same thing sometimes with himself, he vehemently wondered, how it could have come about, that the Lord had wished to effect a work of this kind with him as minister.

[301] he loves simplicity in words and deeds, Contentions and emulations he altogether avoided. But polish and elegance, both in words and in things themselves, he so little affected, that he could not bear courtly manners and modes of speaking: since he was wonderfully delighted in all things with Christian simplicity. Wherefore with the wise and prudent of this age he by no means agreed, but the crafty, the obscure, and the deceitful he most of all shunned; just as he frequently admonished his own to beware most diligently of deceits themselves and lies, as of a pestilence. In deliberating about the affairs of the Congregation, and other lighter ones also, although he himself excelled most of all in prudence, yet he employed others also in counsel, not only the most skilled, but also the ruder; and from them, even unwilling, he altogether extorted their opinion. But when he saw himself despised, and esteemed as nothing; then indeed he rejoiced from his heart, often revolving with himself that Apostolic verse, "If any man among you seemeth to be wise, let him become a fool, that he may be wise. 1 Cor. 3" Wherefore many and those most illustrious men judged that of Philip could be used what Gregory of Nyssa once left written of St. Ephrem, namely, "He preferred to be rather than to seem."

[302] he solicitously conceals his miracles, But since by his prayers most frequent and almost continuous miracles were done by God, it is wonderful with what wrappings he covered them, so that very few and almost none straightway noticed. As moreover St. Francis of Paola used herbs and other things of this kind, by which he might screen the admirable things which he wrought; so also Philip seemed to think far other things; and (which we shall say in its place) by jesting and laughing he daily effected wonders: by which means indeed he was wont to turn aside the minds of the beholders from that which was being done. Wherefore very many, after he migrated to heaven, recalling his illustrious deeds, and not understanding by what means at last things so manifest could have been concealed and passed over in silence; fixed in admiration, judged for certain, that the most holy man, as another Symeon Salus, had obtained that from God by prayers. But if perchance someone more keen-eyed sometimes detected these very signs and virtues of his, he did not dare even to mutter, namely lest by speaking he should gravely offend the man of God. But often the occasion given, especially in the last years of his life, he familiarly said to Caesar Baronius: "Know, Caesar, that I bear most troublesomely this empty rumor, which men have stirred up about me: wherefore I pray God without intermission, that nothing ever be done through me, by which anyone may esteem me above that which he sees in me. But if anything happens sometime beyond the custom and powers of nature, that surely is to be attributed not to my merits, but to the faith of others." Often also when he visited the sick, and was sometimes asked by them, that he should lay his hands on them, or pray over them; not without blushing and grief he said: "These ask of me signs and miracles, but I cannot do them nor know how."

[303] he takes care to be troublesome to no one, Finally such was Philip's humility, that as far as in him was he burdened no one; and if he sometime ordered anything (which we hinted above also) he was nearer to one asking than to one commanding. His company was most pleasant: for he was sweet, and festive, and of pleasant speech. Offices and businesses, which by himself he could not perform, he scarcely at last entrusted to any of his own to be executed: and, that in no way he should be an inconvenience to anyone, he most diligently took precaution beforehand. Wherefore, if perchance he had to walk through the chamber, he used woolen shoes, lest by any even slight trouble those who dwelt below him should be affected. Pride and arrogance he most of all detested: and although he embraced the most flagitious, that he might gain all to Christ; yet he seemed not able to bear the elated and puffed up with empty spirit. Finally so great was the lowliness of his mind, that, which is read of St. Thomas Aquinas not without admiration, he never at all perceived the incitement or goad of vain glory.

[304] he inculcates humility to his own. But that he might imbue his sons with this very virtue, he strove with his whole heart: and as St. John the Evangelist continually inculcated that, "Little sons, love one another"; so also Philip iterated nothing to his own more frequently than, "Be humble, not high-minded, but consenting to the humble." Wherefore when once Taurusius, after the custom, made a discourse to the people, and with great fervor of spirit, to a frequent and applauding audience, showed how illustrious a thing it is to suffer evils for Christ; Philip, who after his custom sat in a little wooden seat there near the pulpit, began to be shaken and to tremble in his whole body, and rising forthwith struck the wall with his hand; which done, he turned the eyes and minds of all upon himself. Finally the discourse being finished, he himself ascended the bench, and with raised voice affirmed, that neither he nor any of his own had any cause of glorying about that matter, since none of them had shed even one drop of blood for Christ; nay even from divine service each one of them had derived very much dignity and honor: and speaking many things to that effect, he filled the minds of the hearers with immense admiration. This too he warned and urged, that no one should utter anything in earnest or in jest, which could redound to his own praise and glory.

[305] But if perchance anyone understood that he had done some good, and that others claimed it for themselves; that he must by no means grieve about that matter, but rather rejoice: for what men by injury snatched from him before, he would recover more abundantly from God. Often also he said to his own, and forbids saying anything to one's own praise, "Cast your thought upon the Lord, and He Himself will make you fit ministers for whatever He shall have destined you." Further moreover he exhorted each of them, that they should assiduously ask God, that if any virtue or gifts were imparted to them, they should not notice it; that namely they might preserve humility, nor be lifted up by the spirit of vain glory. Wherefore if sometime anyone uttered anything which redounded to his own praise; he straightway corrected him saying: "My secret to me, my secret to me." This besides he said: "Whoever mixes himself with an occasion of sinning, and does not fear a fall, then indeed it is a sufficiently clear sign, that he will doubtless fall." Wherefore he repeatedly said one must cry to God from the inmost heart, or to attribute anything to oneself "Lord, presume nothing good of me: for I shall certainly fall, unless You help me: Lord, expect nothing from me but evil." When the matter is of temptations, he affirmed that no one must presume of himself, so as to say, "I would do this or that": but one must feel humbly, and say rather, "I indeed understand well what I ought to do; but what I would do, I altogether know not."

[306] In performing sacred Confession, this he especially admonished, or to excuse oneself, that at the very beginning of Confession each should bring forth the graver sins; for by this means great confusion is brought upon the demon, and so great a mystery is performed more fruitfully. But nothing could be more grievous to him, than to hear anyone excusing himself in any way. For he said, that whoever aspire to a holier life, by them almost no excuses must be sought, but rather pardon must be demanded by accusing oneself, although they have committed nothing at all. Further whoever was zealous to clear himself before him in any way, this one by the name of the first parent he festively called Eve. This besides he judged to be a most present remedy against sin, if each repressed the elation of his mind. But whenever it should befall that he was reprehended about something, or to be too sad over one's own fault. yet he ought not on that account to be saddened beyond measure: "For often (as he himself said) we sin more gravely, when we are sad over the reprehension of a sin, than when we commit the sin itself: since this immoderate sadness proceeds from nowhere else than from pride." Wherefore he bade each one after a fall return into himself, and from the depths cry to the Lord

"If I had been humble, surely I should not have fallen." Nor indeed did he approve the spirit of those who, relying on their own strength, audaciously demanded tribulations from God; but he judged that patience rather must be asked for the tribulations coming on. He judged besides nothing more perilous for one entering the way of the spirit, than that he should straightway wish to become a master, and deliver to others precepts of living.

[307] He explains the three grades of vain glory. But that the vice of vain glory might be altogether avoided, he bade each perform certain pious and private exercises in his own chamber, for spiritual delights must not be sought in the open. Whatever therefore can seem less common and singular, all these must be fled far off, from which namely spiritual pride is most easily begotten and nourished. Nor yet, from a good begun, must anyone on that account desist, because from it vain glory could follow: since (which the Fathers also commonly teach) vain glory is threefold: the first, which he called the mistress, for the reason that it is wont to go before the work itself, and to which that is directed as to its proper end: the second, which he called the companion, since it joins itself only to the work: the third finally, which he named the slave, because namely it is born in the work which is done, yet scarcely arisen is straightway repressed, and while still little is held and dashed against the rock. Wherefore he repeatedly repeated this to his own: "Beware, sons, vain glory, lest perchance the mistress gradually come forth." Many other documents of this kind also Philip gave, that he might keep his own in humility: which indeed, lest we exceed the measure of a volume, we have advisedly thought must be omitted.

CHAPTER XXIII.

In the virtue of mortification he exercises first himself, then also his own.

CHAP. XVIII

[308] To this humility moreover Philip had joined the virtue which they call of mortification; and in exercising it, That he might render himself contemptible both in himself, and also in his own he so excelled, that he was deservedly called by all the master of that discipline. And so he had nothing ever more at heart, than that he should exhibit himself abject and contemptible to all. And that this might succeed according to his wish, he often said and did things which bore before them the appearance of great levity: although those who looked at it more keenly easily recognized the wise folly, by which the most prudent man, taught by God, governed himself and all his own most excellently. sometimes he dances publicly, Therefore at home and abroad he always carried about the mortification of Jesus in his body, so that often, even princely men and Cardinals looking on, he exulted and danced; nor only within the household walls, or in retirement, but in the houses of princes themselves, in squares and crossroads, he was wont to do this. Wherefore on the Kalends of August, in the area of the church of St. Peter ad Vincula on the Esquiline, surrounded by a throng of men of every kind, he was beheld dancing. By which spectacle a certain man being moved, and not understanding the matter; "See," he said, "this foolish old man!" But then the servant of God rejoiced, when he saw himself despised and held in mockery.

[309] he drinks. He was going once through the City, and by chance met a water-carrier; whom straightway, taken by the hand in the middle of the road, he suppliantly begs, that it be permitted to drink through him. He assented, and the Saint snatched the cask from the ass, and applied it to his mouth; not without the immense admiration both of the water-carrier himself, and also of others, who had flowed together to that spectacle. On another day when he had fallen in with B. Felix of Cantalice, a man of the Capuchin family far the most holy, and indeed in the most frequented street of the City; after mutual salutation and embrace, he asks Philip whether he thirsts: "I thirst indeed," and he places his own hat on B. Felix the Capuchin, says the Father. Then he: "Now at last I shall understand, whether you truly are zealous for mortification." And with the word he holds out to him the wooden wine-flask which he bore on his shoulder. Which Philip straightway snatched in his hands, applied his lips, and drank. There were present there several, and they watched the matter without any offense at all: for they said: "Behold, a Saint offers a Saint drink." But then Philip to Felix: "Now indeed I too shall understand, whether you are zealous for mortification"; and the hat being taken from himself he placed it on his head, and bade him go away in that adornment. But he: "I will go," he said: "but if perchance the hat be taken from me, you yourself shall see to it." Therefore in that dress he went on for a long space: and since Philip had long had his virtue explored, he sent after him one to recover his hat. And so it was left in doubt, which of them had displayed the greater contempt of self.

[310] Alphonsus Cardinal Gesualdus, as he was most loving of Philip, he uses a precious fur tunic, in a raging winter took off and gave him as a gift a precious fur tunic, on this condition that he should altogether use it, because namely he had now begun to grow old, and almost never departed from hearing Confessions. He obeyed, and was clad in that dress for a whole month: and so adorned he walked gravely, and looked about himself in the manner of a peacock; that namely he might be derided by all. Once also, invited by Cardinal Alessandrino to dinner, he brings lentils to the Cardinal's table: he brought one of his own with him; who should bring a pot with lentils as a contribution: and when all had now reclined, Philip bids that very pot be set in the middle of the table. By which thing the Cardinal, as he knew the servant of God most excellently, was so little offended, that he even wished to eat of food of this kind together with the others. For although the blessed Father was zealous by these arts to procure for himself the contempt of self, yet it was often wont to turn out far otherwise, because namely they had his exceptional sanctity and prudence almost explored.

[311] On the day on which the bodies of the holy Martyrs Papias and Maurus were translated with solemn procession to our church, he strokes a guard's beard, as we said before, a great multitude of people flowed together thither. And when Philip, exulting with joy, awaited the same at the doors of the temple, he attacks one of the Swiss guards, who by the Pontiff's command stood by this sacred function, and indeed a well-bearded one; and that very beard, hanging down to the breast, he often strokes and pulls with his hands: that namely he might receive the martyrs of Christ not without spiritual fruit, and expose himself to the mockeries and contumelies of men, if indeed the matter fell out according to his wish. For this very cause, he goes forth half-shorn, he once had his beard shorn only from one cheek, and so half-bearded went forth into public, exulting and triumphing, just as if he had done something illustrious. he orders himself to be shorn openly, More than once also he summoned to himself Julius Savera, a lay brother of the Congregation, and surrounded by a throng of men ordered his hair and beard to be cut and combed. But meanwhile before the eyes of the beholders he boasted of himself, and praised the skill of the one shearing, and repeatedly said: "Now indeed I am well combed." him, with broom in hand Often also, encircled by a flock of his own, he went out of the house, bearing before him in his hand no small bundle of flowering broom; that namely both he himself, and those who went with him, might equally be derided. Not rarely besides, covered with only his gown, and walks without a cloak. contrary to the custom of all, he went through the City without a cloak. Sometimes also, many hearing, and especially learned men, he read something, and while reading pronounced some things wrongly. Finally there was almost no day, but that, setting foot from the house, he perpetrated something for the contempt of himself.

[312] But at home nothing was more frequent, nothing more familiar to him, At home often, than that he should exercise himself in the virtue of mortification. But that we may not proceed further than is fitting in writing, here let it suffice to narrate a few of many. First therefore you would often meet the servant of God in his chamber clad in white and loose shoes, a little biretta, and a red undershirt let down to the knees: in which dress indeed he received whoever came to him, with whatever dignity they were endowed. On feast days also he sometimes descended into the temple put on with an inverted tunic, the biretta covering his forehead; sometimes also adorned with a silken doublet, which the most holy Pontiff Pius the fifth of this name had formerly used. in the temple sometimes, he appears clad contemptibly. Nor did he offer himself to be beheld in a not dissimilar dress on the sixth of the Ides of September, on which day our church especially congratulates the Virgin Mother of God being born with anniversary solemnity. And when Cardinals most frequent had assembled for celebrating Vespers, behold Philip, encompassed with another's clothes of this kind, comes forth into the Choir; to whom however coming the Cardinals straightway rise for honor's sake, and all eagerly contend that he should be willing to sit with them. But he, as he desired far other things, smiling says: "It is more than enough for me, if it be permitted to sit among those Train-bearers": and there so adorned, as we said, he remained at the feet of the Cardinals, until Vespers were completed: which thing edified the beholders in a wonderful manner, far from having even lightly offended.

[313] This moreover was the cause why he had with him certain books, full of fables and pleasantries: He pretends to be delighted by fables, but when princely men came to him, he purposely took care that those be read to him, and gave most attentive ears to that reading, just as if he were wonderfully delighted. Certain noble men from the kingdom of Poland had come to the City for the cause of religion; these Clement VIII, Supreme Pontiff, sends to Philip, that they might behold his singular virtue and sanctity. Therefore when news is brought of their arrival, Philip straightway charges one of his own; that he take one of books of this kind, and read until he himself otherwise order. And so when they had now come to him, the servant of God from the temple: "Wait, I pray," he said, "a little while, until the reading of this kind of fable is finished." But meanwhile while it was being read; "Do not I too," and he bids them be read to him in the presence of others, he said, "use good books, and have useful tracts at hand?" and he subjoined other things of this kind; but of spiritual things a wonderful silence. Wherefore those nobles, struck with admiration, looking at one another, departed from him. But then the Saint bade the reader put the book from his hands, and said: "We have accomplished what needed to be done."

[314] Nor only did Philip have books of this kind with him, and take care to have them read to him, and as it were glories in them. when princely men came to salute him: but he himself, when occasion offered itself, proclaimed these same things of himself; that he might appear to all a fool for Christ. He had come to Julia Orsini, of whom we made mention above, and there met the Count of Olivares, Orator of the Spanish King, and his wife. She moreover (as the kind of women is most curious) after a few things asked Philip, how long ago he had left the world? But he: "I indeed, for what I know, never left it." These things said, turning himself to Antony Gallonius, whom he had brought with him: "Say, Antony," he said, "am I not delighted with good books of poets and fable-tellers?" But he: "Why should you not, Father," he said, "do that, who cannot otherwise temper the flames of divine charity?" But then the servant of God, who sought a far other answer,

returned home, corrected Antony himself: "And you indeed," he said, "answered prettily of course. May God be propitious to you: what came into your mind, that you should say this?"

[315] Laurence Alterius, a Roman Noble, came to Philip, He abstains from serious and grave speech, and greatly wondered at his singular hilarity and common manner of speaking; so that afterward to Angelo Victorio, by whom he had been sent to him, he openly said, that he had brought back from that meeting no spiritual fruit at all. To whom Angelo subjoined, that this was Philip's exceptional art, by which he was zealous to dissimulate and cover his sanctity. Which indeed when he had heard, he straightway began to think of revisiting the servant of God as soon as possible. Meanwhile Victorio narrates the whole matter to Philip, and asks, that to Alterius returning to him he should exhibit kindness, yet so that he should not abandon gravity. But then Philip: "I pray you," he said, "what should I do? Do you wish me to lift my eyebrow, that it may be said: 'Behold that Father Philip, who with rounded mouth pours forth illustrious words and sentences'? Surely, if he returns to me, you shall know that I will add something to the foregoing." Then Alterius returns to the holy man; and when from frequent acquaintance with him he had learned, that he did these things by dissimulation of virtue and zeal of lying hidden, from that day he both singularly loved and greatly revered him.

[316] Nor indeed did he bear himself otherwise with the household themselves, that namely he might be little esteemed by them also. Now therefore he challenged them to running, now to dancing; sometimes also, while he was in his chamber, with the red biretta which, as we said, he had received from Gregory XIV, and even by the household he desires to seem light. he covered his head, and so adorned awaited those coming to him. But if perchance someone did not dare to enter; straightway calling him he asked why he did not enter. And when he heard, that this was done not without cause, but because, he being adorned with Cardinalitial insignia, it was doubted what title should be applied; straightway smiling, the biretta being taken from himself he said, "Am I not a fool and mad?" These and other things of this kind nearly innumerable the servant of God was wont to do; yet never could anything be diminished of his esteem.

CAP. XIX.

[317] But since Philip prepared spiritual riches not for himself only, but also for others (which we have often said); He also publicly mortifies his own, as he exercised himself, so also his own he daily exercised to mortification. But although the things which could be written to this end are nearly innumerable, yet we will be content to relate a few of them in this place. by ordering base things, First therefore he bade his spiritual sons, though excelling in birth and nobility, stand at the doors of churches; and there either beg alms, or diligently clean the thresholds with brooms; and indeed at that time at which those places were most frequented. To these things, while sermons were being made to the people, he ordered the same to seek alms here and there from the people; a thing plainly unwonted in those times, and which was performed not without blushing. When he took care that the place of the Oratory in the house of Charity (as we narrated at the beginning) be built; he wished a very great part of the rubble, bricks, and timbers to be carried by his own, as if they served the builders for hire. Sometimes also he bade them beg bread from door to door, sometimes also lie prostrate with their whole body in the choir of the Dominican Friars so long, until Compline and the Antiphon Salve Regina were chanted in solemn manner.

[318] He had besides with him spectacles of various kinds, and although he himself never used them, yet to others, nay even ridiculous things, and especially to youths, he fixed these before their eyes, and in the same adornment sent them here and there; and other things of this kind very many he ordered to his own, that namely, all care of their own esteem being cast away, they might put on true and solid humility. A certain youth once, having received a little bell, went around the campus of Flora, and other most frequented places of the City, at his bidding: wherefore craftsmen and shopkeepers, roused by the unseasonable sound, ran to him from all sides, and pursued him as if mad and foolish with laughter, jests, and hisses. Another also he bade wander through the City, from whose shoulder hung the wooden lid of a little box, and on it was inscribed: "On account of sweetmeats devoured."

[319] The blessed Father had approached Cardinal Alessandrino, and when after the custom he had brought with him very many of his own, by which they might excellently conquer themselves. before he departed he asked the Cardinal, that he should give him some sweetmeats, which he might impart to the sons whom he had with him. But then the Cardinal (as he knew Philip's design most excellently) brought forth a certain great cake from the cupboard, and gives it to him. But scarcely had the Father set foot from the house, when he distributed the food received among each one, on this condition, that what each had received, he should straightway eat. No delay: forthwith they perform the Father's precepts, and along the way each excellently discharges his own task. When one of his own bore unshorn hair to his forehead, he straightway bade him go to the barber: and that he might exercise the man more keenly, he sent him off to B. Felix, of whom it was spoken above. He obeyed, and approaches the holy man. But he (as it had now been agreed between him and Philip) sheared his head to the skin, which he himself bore with most patient mind. Another of his own, a carpenter, whose name was Robert, asked him, that he should give him the power of using a hair-shirt. Philip assented, on this condition however, that with it as with a girdle he should gird his outermost garments; nor did he refuse the command, but from that day until death girded himself with the hair-shirt in the manner he had been ordered; wherefore Bertus was called by all "of the Hair-shirt."

[320] using even a pet dog for this; There was a man in the City not the lowest among princes, and he had a dog among his delights, so that on that account he took care to have it fed sumptuously and delicately. But it happened that one of his familiars led this very dog to the church of St. Jerome, and, enticed by Philip's caresses, just as if it had the sense of humanity, could not afterward be torn from him, although the holy man very often sent it back to its Master. The Master at first did not bear this lightly, wherefore he took care that the fugitive and contumacious one be more closely guarded: but when he saw it, when free it could go away, straightway return to Philip, smiling he said: "Philip has not enough, if he takes men from me, unless he also turns beasts away from my house": for some, at Philip's instance, the court being left, had devoted themselves wholly to the service of God. This very dog the Saint afterward used, that he might exercise himself and his own in the spirit of mortification. For now in his bosom he either carried it himself, or bade it carried by others; now bade it washed or combed, now bade it led chained behind him, and that exercise was protracted for fourteen years: wherefore Cardinal Taurusius, the cruel scourge of human minds, was wont to call a dog of this kind in jest. To this very end, when the blessed Father betook himself to the Vallicella, he left a cat in the house of Charity, likewise a cat. which afterward through a whole six years he daily fed there through his own: and sometimes sent them to the butcher's shop, that they might prepare food for it; soon, when they returned to him, although the same were often noble men, even in the presence of Prelates and Cardinals, he asked, whether they had brought the cat its dinner; and how it was; how well it had eaten; and other things of this kind, as if a most grave matter were being treated.

[321] Caesar Baronius, when he first gave himself to be ruled by his judgment, more than once he sent to taverns on this condition, that he should ask for the least measure of all of wine, How he exercised Baronius, and carry with him a certain great wine-flask, namely of twelve sextarii, and take care to wash it diligently, and go with the tavern-keeper himself into the wine-cellar; finally in the place of the price pay a gold coin; and receive back whatever remained of the price. All which things when he executed most religiously, the tavern-keepers themselves, moved with anger, because they thought themselves deluded, loaded the man with all contumelies of words, and sometimes even threatened that they would receive him ill with blows. This same Baronius, when, now distinguished with the Priesthood, he administered the church of the Florentine nation, he often bade carry the cross through the City, while the dead were borne to that same church; which is for the most part the part of poor youths, who serve the lowest ministries of the temples.

[322] Thomas Bozzius was a most honest youth, who he too had committed himself to Philip's care and judgment. Bozzius, Him therefore, while anniversary obsequies were being celebrated with solemn procession for Pope Paul III by Alexander Cardinal Farnese, and funeral garments were being given to many poor men, he took care to enroll in their number, and bade him assist at the illustrious funeral together with them. Bernardinus Corona, intimate familiar of William Cardinal Sirleto, Corona, when he first delivered himself into Philip's trust and discipline, the holy Man straightway thought he should be exercised in the zeal of mortification. Often therefore before the house of the Cardinal himself he bade him lead a horse by hand, as a servant from the feet: and since he had a long and comely beard, he commanded that he shave the middle; although, while he went, and was now executing the commands, he straightway held him back, content with the will alone. How great purity of life this man afterward attained by this contempt of himself, whoever associated familiarly with him clearly testified; since by innocence and simplicity he was truly made as a little one; for which cause he was loved by Philip in a wonderful manner.

[323] Admonished once by the doorkeeper that he should descend into the church, where a certain illustrious woman awaited him for a conversation; Vitellescus. although they were summer days, yet he took a fur cloak, and clad in that dress came into the temple. Then the conversation finished he withdrew into the nearby courtyard, and the cloak being taken off, and indeed inverted, he put it on Marcellus Vitellescus, a noble youth, of whom we made mention before. But since at that time Vespers were being chanted in the church, the holy man charges him, that so cloaked he betake himself into the choir, to announce I know not what to Baronius, who then presided over the others. The youth, as he was by his own nature timid and modest, as concealedly as he could behind the seats approaches Baronius. Philip saw these things, who, purposely returned into the temple, diligently observed the matter; and to Marcellus returning he straightway ordered that he go back straight through the middle of the choir to Baronius. Which he instantly performed without any delay.

[324] Antony Gallonius was of so fervent a bodily constitution, that even in the midst of winter he used only one tunic. Gallonium, Him therefore the Saint, that he might exercise him after his custom, through the whole summer for three continuous months, over a woolen gown, ordered to be clad also with a fur cloak. This same man, otherwise most grave, he often bade sing certain little songs to the modes of the rustics of Norcia, but most of all when princely men came to our house; for by this means he exercised the princes themselves, Gallonius, and himself equally. A certain one of our Congregation, by the instinct of the evil demon, began to feel contemptuously of the blessed Parent

and others, but when he had freely opened this very temptation to him, the holy man charges him, that in the middle of the dining-hall before those reclining he should bring forth thoughts of this kind. Which when he most readily executed, the Saint himself gave most willing ears to him speaking. This medicine moreover the prudent man, although to many of his own, yet not to all applied; but only to those whom he knew to be prepared for it. Wherefore Ignatius Festinus, of the Order of Friars Preachers, testified, that once, when he was a layman, for the reason that certain hidden temptations, Philip bidding, he had brought forth openly and publicly, he both began to take great pleasantness in the very utterance, and forthwith was rid of all trouble and peril. Augustine Mannus of Cantiano, Presbyter of the Congregation, likewise Mannus, a man most fervent in spirit and charity, when on a certain day he had made an illustrious sermon to the people, is summoned by Philip; and is expressly bidden to repeat the same words which he had said six times in the Oratory on the following days. Which indeed he so studiously and diligently performed, that when the hearers afterward saw him approaching to speak, straightway murmuring they said: "Behold that illustrious Orator, who knows how to make only one and the same sermon."

[325] But since first of all Philip exacted from his own, and again Baronius, that they should submit their intelligence and mind, which hold the highest place in man, into the obedience of Christ; a thing surely arduous and difficult, and on that account most commended by all the Saints; we have judged it not foreign to repeat in this place, what we hinted above had happened to the same Baronius whom we just mentioned. He was returning from the Pontiff (it was Sixtus V, to whom by this title our Congregation owes very much), and by him, after the illustrious Annotations offered to the Roman Martyrology, he had been given, most unwilling, a yearly ecclesiastical pension; namely that he might be able to bestow more convenient labor on the Ecclesiastical Annals, which he had undertaken to write. But scarcely had he betaken himself to the Vallicella house, when Philip sends to him one to exact in the name of the Congregation the yearly contribution from him. For the most holy Founder wished to establish from the very beginning the law which he had set for his sons, that each from his own income should yearly contribute into the common fund, and serve at their own expenses. That matter at first seemed too hard to Baronius: and although he had shown himself obedient to the blessed Parent's word in all things, yet in this matter he suffered something human: since he had need of no small money for those things which were to be copied for him from the Vatican codices, and for the Annals themselves to be printed, for which title only he had received the ecclesiastical pension. And so he employed several of our men, that he might turn the servant of God from the design undertaken: but in vain: for he did not turn even the least from his opinion at anyone's words.

[325] By which thing Baronius was at last brought into this necessity, a severe exactor of obedience, that he straightway went to Thomas Bozzius; and earnestly asked him, that he should try to bend the Father by what means he could; lest perchance occasion be given him of thinking otherwise: which indeed Bozzius straightway performed with the utmost diligence, yet with no fruit. For Philip, as one persevering most of all in his purpose, freely and openly answered: "Either let Caesar obey, or let him depart, since God has no need of men." This answer received, Bozzius fell silent, soon returns to Baronius; and since nothing could be profited with Philip, he again and again exhorts him, that in this matter also he should submit himself to his judgment and will, to whom namely he owed all his own and himself. He acquiesced in the counsel of his most friendly man, and straightway betook himself to Philip; at whose feet prostrate, he confessed his obstinacy; and pardon being asked, he promised that he would most willingly give not only the pension which he had lately received, but whatever he had ever had. But then the Saint: "Now at last you have done what you ought: go now, and use your income as you please, for I sought nothing from you but your will. Learn obedience from this, and to obey the command of a Superior without any contradiction."

[326] Nor is plainly unlike what is narrated of Taurusius, and we ourselves more than once heard from Peter Consolinus, a most candid man. and Taurusius, For Philip held in discipline both all the rest, and most of all those who excelled in erudition or nobility of birth; since he understood that their deeds availed very much for the example of others. Therefore on a certain day to this very Bozzius, of whom we just spoke, summoned to him, he charges, that he straightway proclaim to Taurusius his departure from the Congregation, since his morals now in no way agreed with the institute of that Congregation. Struck by so sad and so unexpected a message, he was seized with incredible grief: nor did it ever occur to him, much agitating it with his mind day and night, what it was by which he could have so gravely offended Philip, that he should esteem him plainly unworthy of the Congregation. And so after many and assiduous prayers to God, even declaring to him his departure from the Congregation. and the other things wont to be employed for propitiating the Deity, he came to Bozzius; he asks, if he wishes him to be safe and unharmed, that he deal as accurately as possible with Philip, that if he had committed anything, he should at last disclose it, nor suffer him to waste away longer with grief and misery: that he would bear with equanimity the punishment of his fault, however grievous, provided he were not compelled to depart from the Congregation. Bozzius straightway obeyed his friend: and although he knew well enough Philip's constancy, yet trusting in his benignity, he took courage, and came to him with Taurusius himself, whom however he left outside the threshold of the chamber. Then having entered with what dexterity he could he began the discourse, and said that he had led back the straying sheep to the shepherd, nor did he doubt but that it should be received by him with open bosom. These things said the blessed Father at last seemed to assent, and the matter perchance, as he was wont, divinely scented, he bids Taurusius be brought in to him: whom when he sees afflicted and lying at his feet, scarcely bringing forth words for grief and groaning; "You are spared," he said, "humbly demanding pardon; but see in future what you do, that you render yourself not unworthy of that Congregation." These things said he dismisses the man from himself: soon turning to Bozzius: "O how much," he said, "in these few days has that man advanced toward virtue?"

[327] Therefore Philip had nothing more at heart, than that men should take their intellect captive into the obedience of Christ. For he said that a man's sanctity was contained in the space of three fingers: he measures perfection and saying these things, he applied those very fingers to his forehead: then explaining the matter more plainly, "The whole perfection of man," he said, "consists in mortifying the counsel of one's own reason." Wherefore when anyone came to him who flourished with the opinion of sanctity; he tested his virtue by mortifications: but if he saw a man ruling his mind and sharply commanding himself, by mortification he esteemed most excellently of him; but if not, he held his virtue greatly suspect. Finally as another John Columbinus, whose spirit and virtue he had drawn in, he continually exercised the alumni of the Congregation, so far as an institute of this kind suffered, to mortification. For now, when one of them was discoursing, in the very fervor of speaking he suddenly interrupted him through another, and prompt obedience, and straightway bade him descend from the bench, because he himself wished to make the discourse. Often also to the same men, not expecting it, he commanded that they make words to the people: since, endowed with divine light, he foresaw future things. Wherefore at his bidding, even unprepared, they spoke much better and much more fruitfully, than if they had come to speaking most prepared.

[328] Sometimes also he sent to the booksellers through the City, that they should ask of them inept and ridiculous books, and indeed with a clear voice, exercising his own variously in both, that namely they might be derided by the hearers. These same men not rarely he bade go from the house of Charity to the Vallicella, either without a cloak, or in torn and worn garments, so that on that account a noble man once offered one of them sleeves in the place of alms. Which indeed when he had modestly refused, and the blessed Father had presently learned it; he straightway commanded him, that he return to that man; and say, that he, although he had a little before refused the sleeves, yet now would most willingly accept them, because he plainly had need of them. He went, and the pious gift received, the same Philip bidding, afterward used it. Besides, some of his own he bade kiss the feet of those who came to him, others in the presence of princely men (which we just said) sing and dance; these with a linen little cap, those with an old and broad hat, or a long Rosary hung from the neck, walk adorned through the City; others finally he exercised with one and another kind of mortification, as he understood to be expedient for each of them; repeatedly repeating these things: "Little sons, accustom yourselves to small mortifications, that you may be able to sustain greater ones daily."

[329] most obedient to all things. But this in Philip you would most of all admire, that he never commanded anything, however grave and troublesome, to anyone, but that he straightway executed it from his heart; and from it received the fruit which the Father himself desired. Since, taught by God, he understood most excellently, what each could bear, and what most agreed with each one's nature. Wherefore to some of those who had lived with him thirty and forty years, he never commanded anything of this kind; others on the contrary, as soon as they had offered themselves to him, were straightway tested by him in the hardest and most difficult matters. How greatly the holy Man esteemed this virtue, this especially can be a sign, that he always had in his mouth those illustrious words of St. Bernard, "To spurn the world, to spurn no one, to spurn oneself, to spurn the spurning of oneself": to which he straightway subjoined, "And these are gifts of the Most High," or that, "Hither I could not attain; hither I desire to attain"; and things like these: that namely it might be understood, how great and how not easy is this virtue. But although the servant of God was wholly intent on that zeal, yet in the last years of his life he used the exercise of this external mortification more sparingly; because namely (as he himself said) the matter had become well known, nor was now performed with so great fruit, nay even some could thence snatch occasion of pride and vanity.

CHAPTER XXIV.

The patience of injuries and diseases excelling in Philip.

CHAP. XX.

[330] But that we may come to that virtue which holy men esteemed the index of true sanctity, patience, I say; besides those things which we said above at the beginning, we can affirm without any arrogance, that through the whole space of his life Philip strenuously exercised himself in the palaestra of this virtue: for whatever things he attempted to do, in nearly all of them he met strong and grave adversaries. First therefore, as the crowd of Courtiers is easy and ready to detract, At the beginning of the founded Oratory, they rashly bandied many things against him, especially when the exercises of the Oratory began to be frequented. For if perchance one of his own, for the cause either of duty or of business, approached the courts of Princes, straightway, playing,

they ran together to him, and asked, what P. Philip was doing? what dainties he had licked up in the morning? how many capons he had received as a gift? how many tidbits his spiritual daughters had sent him? and other things of this kind they importunately blurted out against the holy man. With which gibes, when now for several years they had exercised their shameless tongues, they had filled almost the whole City; torn by the gibes of courtiers and the common folk, so that here and there through the crossroads and shops, the irreligious and idle rabble derided Philip and his disciples, and daily delighted themselves with this sport. All which things when they were brought to the holy man by his own, he received not only with equanimity, but even with immense joy: so that all plainly, who came to him and heard these things, were amazed at so great virtue. he sustains all things in silence, Nay even a most noble man, and he too lately a derider and contemner of Philip, moved by his incredible patience, looked up to the servant of God so far, that he very often commended himself to his prayers, and everywhere proclaimed his holiness.

[331] even calumnies, But those who out of emulation or envy could not bear the exercises of the Oratory daily to grow, and the good odor of the Founder daily to be more widely diffused, omitted nothing at all, but that they should scatter most wicked rumors against him. Wherefore on a certain day it was spread through the whole City, that this Philip, who dwelt in the house of Charity, had for a shameful cause been cast into prison. Of this fabrication the origin was this, that a certain servant, whose name was Philip, and who lived in the same house, had been consigned to prison as flagitious; wherefore for the wicked impostors it was not difficult to lead the unskilled rabble into error, and to confer the guilt of the crime upon the most holy man. But he, when he had learned all things, was not moved even the least, but smiled with a cheerful countenance, and reckoned the matter as nothing.

[332] and revilings said to his face by a judge, Fabricius de Maximis, gravely vexed by a most powerful man, was accused of a capital crime by the utmost injustice. Him therefore Philip, because he knew well his innocence, thought he should by all means defend and protect. Wherefore he betook himself to the Judge, about to narrate the matter, as it was, in order. But he, as he was occupied by passions, and had lost all method of inquiring the truth, was not willing even to hear him; nay even rebuked with many reproaches he bade him depart from him; so that Pompey Paterius, who was then present as a companion to the blessed Father, could not sufficiently admire his unbroken patience: for the more gravely he was assailed, the more kindly he answered the reviler, nor did he overcome another's insolence except by humility and meekness. Then He was present, who executes judgment and justice for all suffering injury, God, by a little servant, and freed Fabricius from peril, Philip from solicitude. Not otherwise it happened to the man of God with a certain base and arrogant little servant, in the church of St. John of the Florentine nation. For he by the utmost injustice began to make so grave a reviling against him, that he who was present, Fabricius Maria Zachettus, Canon of the Vatican Basilica, moved by the indignity of the thing, could scarcely keep his hands from him. But when he saw Philip so strongly bearing injuries and contumelies, he restrained himself; and from that deed, a grave and prudent man, interpreting the man's sanctity by no doubtful argument, from that day looked up to him more and more. The blessed Father was going once through the City after the custom with his own, and by chance fell in with a Cardinal, by a certain Cardinal: who, occupied by false calumnies and suspicions against him, bade the carriage stand, and there publicly received him with rather grave words. But the Saint, as he knew well the most excellent mind of the one correcting, nothing at all moved by that matter, with the hilarity and tranquility which he was wont approached close to him; and whispered I know not what briefly into his ear. But then the Cardinal, the eyebrow suddenly laid aside, embraces the man closely; and "Go on," he said, "Father, and happily execute what you have begun."

[333] he sustains an injury from one of his own. Nor indeed had Philip to contend with externs only, but sometimes also with some of the household. A very grave matter of the Congregation was once being treated, concerning which when letters had been brought to the Congregation itself, and he as Provost was opening them; one of his own (as he was stiff-necked and hard, and suspected that things were written therein which he would not have wished read by him) by the utmost license and rashness, snatched them away from his hands and carried them off: for, he said, they ought not to be read. Which the most patient man bore with so calm a mind, that in no way did he complain about that matter. Although afterward after several years, two years before he departed from this life, he charged Germanicus Fidelis, that after his migration he should take care that the man be altogether admonished and corrected; and this very thing, lest perchance it slip away, he should note in writing; that namely he might acknowledge the past fault, and obtain pardon from the Lord by prayers. Many things besides the servant of Christ bore with a most patient mind, which indeed advisedly, studying brevity, we omit. Wherefore Francis Rosanus, a man equally pious and learned, considering these very things, and especially those which Philip suffered at that time at which the exercises of the Oratory began to be frequented, was wont to say: "Philip rightly and deservedly fixed his seat in the house of St. Jerome, since both of them suffered most grievous things for the name of Christ."

[334] But this seems here to be noted, that whoever had in any way persecuted Philip, they either, led by penance, returned to him, demanding pardon; or certainly, if they had neglected to do that, soon after, God avenging, paid just and grave penalties for their contumacy. His detractors are punished: A certain man had spoken against the servant of Christ; but on the day after that day, when he was setting foot from the house, he fell headlong into a precipitous place, and broke one of his legs, and nothing was nearer than that he should lose his life. He affirmed that this had happened to him for no other cause, one with a broken leg, than that he had spoken less honestly of Philip: but if he had done it with an evil mind, he held for certain, it would have been, that he would have dashed out not only his leg, but also his neck. From that time moreover he could by no means bear that anyone should utter against the blessed Man even the slightest thing.

[235] A certain matron, conspicuous in the City at that time for piety, nobility, and learning, another wishing him shut out of the house long vexed by a most grievous disease, was now in the extreme crisis of life. Her therefore Philip, on account of spiritual relationship (for he was her Confessor), very often visited: by which thing her nephew was led into this suspicion, lest perchance the most pious woman should make either Philip or the Congregation founded by him her heir. Therefore the powerful and covetous man, through some of the household, proclaims to him, that he should not in future approach his house. But the Saint, because he desired nothing else but the salvation of souls, did not afterward hesitate to go to her. But then he, more fervid and more moved by anger and a certain new suspicion, charges and interdicts all the servants, that they should by no means bring him in coming to the house. Nor yet on that account does Philip desist from his undertaking, nor, though terrified by most grave threats, desert the office of charity. and threatening many things if he returned Which when they had been brought to the Fathers of the Congregation, they straightway hasten to him, ask, beseech, adjure, that he give place to wrath, nor commit himself to the crisis of death. But he: "I," he said, "visit her for this reason, because I seek the salvation of her soul; but if for this title it be permitted to meet death, nothing more desired, nothing more pleasant can befall me." Yet, all contradicting and earnestly praying, that he should at last yield to the time, nor attempt anything further; "Be quiet," he said, "there is no peril to me from this man: for she, who now is so gravely ill, will shortly be restored to her former health; but he, by a swift death: who is of so vigorous and strong a body, within fifteen days will lie extinct." Nor was faith lacking to the word; since the woman a little after convalesced from her infirmity, and survived Philip several years; but her nephew died within the foretold days.

[336] The holy Man once visited with his own after the custom the seven churches of the City: but a certain man, likewise two mockers: who by no means approved an exercise of this kind, addressing his companion, said not without contempt: "Do you not know that the Hieronymists (for by this word our men were once called, when the Oratory had its beginning in the house of St. Jerome) have gone around the seven churches, and led with them seven asses laden with cakes?" And he blurted out besides many things, deriding and contemning exercises of this kind. But the mockery cost him dear: for not many days after, he too was miserably slain; and he, who had given him willing ears, likewise lost his life.

[337] and a Prelate acting against the Saint, A certain Prelate, whose name is spared, spoke many and plainly unworthy things against the servant of God with a Cardinal, in those days especially dear to the Pontiff, that namely the exercises of the Oratory might be prohibited: and the matter at last came to this, that all things were brought to the Pontiff himself. Which indeed although they were singly reported to Philip, yet he never complained of the calumniator; but, leaning on the testimony of his conscience, he sustained this whole storm with an unconquered mind, nay even came more often to that Cardinal, by whom he was exercised with various objurgations: for by this means the holy Man was zealous to break and contemn himself. Meanwhile not without the Deity it happened, he himself is accused as an apostate. that the Monks of the Olivetan Congregation objected many things to the same Prelate, especially that he had apostatized from his Congregation after a five-year period passed therein; wherefore as a deserter and forsaker of his Order they demanded him for punishment. But he, when he sees himself assailed by this crime, fell into so great a sickness, that, now nearly brought to ultimate despair, within a few days he departed from this life. But Philip, forgetful of the injury, mindful of clemency, more often visited him sick: and having heard of his death, vehemently grieved: and to one of his own; "Give me," he said, "the sacred Bible." Which when he had opened, that proverb offered itself before his eyes: "A man that is an apostate, a useless man, walketh with a perverse mouth, he winketh with the eyes, presseth with the foot, speaketh with the finger, with a wicked heart he deviseth evil, and at all times he soweth strifes: to him his destruction shall presently come, and he shall suddenly be destroyed, nor shall he have any remedy further. Prov. 6."

[338] Others besides we could here recount, whom however it pleases to pass over in silence, lest perchance from the deeds the persons also become known: But he prays for such men, for very many are numbered, who opposed the servant of God, wherefore God destroyed them, and with their families themselves they miserably perished. But such was Philip's patience, that he not only tolerated his persecutors with equanimity, but even truly and from his heart loved them. And so, both he himself prayed for them, and on that account often visited the Basilica

of St. Peter, and other sacred places, and bade his spiritual sons do this same thing in his name: finally by bearing all things patiently he had come so far, that no one ever saw him angry, and he almost knew not how to be angry. knowing not how to be angry at anyone: But if sometimes he rebuked one of his own, and put on a more severe countenance, others being present; when he had finished a duty of this kind, and had dismissed those rebuked from him, straightway turning himself to those who were present; "Do I not seem to you angry?" he said; or that, "Have I offended in your sight?" and at the same moment he resumed a most placid countenance.

[339] On a certain day, the Sacrifice performed, to him coming forth from the private chapel Antony Gallonius presents himself: though he sometimes feigned it. whom straightway the Father, as if he were gravely angry with him, reprehended without cause: and when he excused himself most modestly, he objurgated him more and more sharply: by which thing Antony was somewhat suddenly moved. But then the Saint, "Antony, give me a kiss," and straightway rushed into his embrace, and dispelled from him every cloud of anger. This moreover Peter Paul Cardinal Crescentius, of the first (as we said) disciples of Philip, in our hearing thus interpreted, that not only did the servant of God by this means exercise Gallonius, but also wished to cover that pallor with which he was suffused while sacrificing, and appeared most like a dead man. No one ever saw him sad: at whatever hour you approached him, you would meet him cheerful and glad: and that was so common among his own, that they freely said; "Whatever of injuries you bring upon Philip, either by word or by deed, you will never disturb him." Wherefore when he had once heard that some had said, that he now from the fault of age was doting and growing childish again, he vehemently rejoiced. But again when he had heard that many things had been uttered in the assembly against the institute of the Oratory, he answered nothing at all, nor showed himself even the least disturbed by that matter.

[340] Frequently and gravely infirm Nor with less patience indeed did Philip sustain the infirmities of the body, which almost yearly he contracted from too much labor; and those graver indeed and longer, so that often his welfare was despaired of, and four times he was anointed with the Holy Oil, as if now about to expire. For although he was sick in body, yet he always retained a mind and countenance cheerful: and when once by the judgment of the physicians he had been given up, and he saw all consternated with grief and fear, he constantly and strongly began to cry: "I am ready, and I am not troubled." he always conquers the sense of pain, Of his disease he spoke only with the physicians, nor did he show even the least sign of pain, though he was most grievously tormented. While he was sick, unless perchance that had been by name forbidden by the physicians, he listened to the Confessions of his own: but if the household begged him, that he should desist for a while, until he convalesced; he straightway answered, that he was wonderfully refreshed by that matter: so greatly did he burn with desire of another's salvation. Sick, which is the custom of almost all, he never changed or lowered his voice, but retained plainly the same sound of words, as if he were most well: nay even whoever came to him for the sake of consoling, these he himself consoled, and refreshed with pleasant addresses. But this was a miracle, that a man now of declining age, after a grave and long sickness, and suddenly convalesces, as soon as he had risen from bed, straightway said Mass, and freely exercised other functions of this kind; and one who in the evening seemed moribund, on the next morning healthy and vigorous performed his duties, just as if he had been assailed by no disease. Wherefore, when once the physicians were amazed that he had so suddenly convalesced; Philip, that he might show that help had come to him from on high; "By no means you," he said, "but these holy Relics have restored health to me": and he pointed to the Reliquary case, which St. Charles had given him as a gift.

[341] But here it must not be omitted, what befell the servant of God, gravely ill in the house of Charity. an Angel sometimes bringing necessaries: For when he asked of Julius Petruccius, whom we mentioned before, cold water, with a little pomegranate wine mixed in; but he saw, that unless sugar were added to this drink, the will of the languishing man could not be satisfied without peril; and when that by no means was at hand; behold to him agitating these things in mind there suddenly appears a youth, whose countenance he himself did not recognize, and offers a most white mass of sugar. Which received Petruccius straightway makes the drink, offers it to the sick man; but he after taking it rested a little while, soon awakened: "Julius," he said, "I am well": and on the day after that day he rose from bed, and returned to his accustomed duties. Which deed indeed Petruccius reckoning with himself, especially since that youth afterward appeared nowhere, believed for certain that this had been done by the singular benefit of God, and that under the appearance of a youth the Angel of the Lord had offered himself to him, that the holy Man might be opportunely succored. He was sick again in the same house, and the disease growing day by day all had despaired of his life: therefore the Ecclesiastical Sacraments duly received, nothing was now nearer than that he should send forth his spirit. By the sick man sat Peter Victricius of Parma, his alumnus, and most deserving of our house: to whom the Saint; "Give me," he said, "a little water, for washing my ears." The thing performed the servant of God, as another Hezekiah, turned his face to the wall, and prayed to the Lord: but soon healthy and free he was straightway repaired to his duties.

[342] But although Philip was wont to say many and illustrious things about the virtue of patience, his illustrious sayings about patience yet these he more frequently inculcated; namely that nothing more glorious could befall a Christian man, than to suffer for Christ; and that to one truly loving God nothing was more troublesome, than that he could not suffer for Him: for the greatest of tribulations to the servants of God is to have no tribulation. Wherefore if perchance one of his own said, that he could not bear adversities; "Nay rather," he said, "say rather that you are not worthy of so illustrious a benefit: for there is no surer sign of the divine love toward us, than when we are pressed by adversities." And to a certain Priest, devoted to listening to sacred Confessions, because he once complained with himself, that he undeservedly suffered persecutions: "In what way," he said, "an impatient man, do you think you will persuade patience to others? Or do you not know, that the love toward God is recognized by this one thing, if anyone desire to suffer grave things for Him?" He said besides, that there was no readier way to the contempt of human things, than to be pressed by calamities and straits; and that those were to be esteemed far the most unhappy of all mortals, who were by no means admitted into this school. This too he often affirmed, that in this life there is no Purgatory, but only Paradise and Hell: for whoever patiently tolerates adversities, to this one God imparts the inmost consolation and the joys of Paradise: but he who is impatient in adversities, is in a certain way compelled to sustain the pains of Hell.

[343] To these things also he added, that as often as God refreshes a Soul with singular sweetness of spirit, and the means for acquiring it. then indeed some grave tribulation must be expected: for by this as a forerunner the tribulation is foretold. Wherefore he repeatedly exhorted his spiritual sons, that in tribulations and straits they should not fail in mind; for the merciful God mixes some pleasant things even with sad matters, and suffers His servants to have neither tribulations nor pleasantnesses perpetual; but weaves the life of the just both from adversities and from prosperities, as it were with admirable variety. Therefore whatever cross God shall have given each one must flee from no one, lest namely he be compelled to receive another greater one: nay rather virtue must be made out of necessity, and very many of mortals fabricate a cross for themselves. Nor indeed did he persuade any of his own, that he should demand tribulations from the Lord: "For it is enough," he said, "if the evils which are daily sent by Him for our salvation we tolerate with equanimity." Further those who seemed more exercised and more advanced in the spiritual warfare, he taught from the precept of Cassian, that, manifold kinds of injuries being set before them, as if inflicted on them by another, they should accustom their mind to succumb with perfect humility to all things which wickedness can inflict; and frequently setting before themselves harsh and intolerable things, they should continually with all contrition of heart meditate with how great gentleness they ought to meet them: for by this means they would greatly advance in spirit. With these and other salutiferous admonitions of this kind Philip daily strengthened both himself and his own, for bearing whatever most grave things.

CHAPTER XXV.

The exceptional constancy and perseverance of Philip.

CHAP. XXI

[344] Since, Gregory being witness, the virtue of a good work is perseverance, nor can anything be great, Constantly in his purpose which is not stable and firm; therefore Philip from his very childhood greatly strove to persist constantly in good. Therefore when he first came to the City, and understood himself to be called by God, for all sixty years he remains at Rome, that there he should be intent with his whole heart on the salvation of souls; he so fixed his seat in it, that for those very sixty years he did not set foot outside the gates, except to go around the seven Churches devoutly, as we said. But although often called to Florence by his kinsmen, and very often asked also by friends, that he should withdraw with them into various places; yet he could never be brought to depart from his purpose even for the space of a single little day. Then distinguished with the Priesthood, and destined to hear Confessions, that he might fulfill those duties diligently, he labored strenuously: wherefore through the whole course of his life he did nothing else, than be intent on prayer and reading, he hears Confessions, give labor to administering the word of God and the Sacraments, visit churches and the sick, and daily exercise other works of piety of this kind.

[345] The Congregation afterward instituted, that he might be wholly intent on ruling and governing it, he attends solely to ruling the Congregation: he admitted no duty at all outside it; just as also he wished its exercises not to be many, content namely (as he himself said) with these three, prayer, the administration of the Sacraments, and the Word of God: and that for this cause most of all, that both he himself and the alumni of his Congregation might guard these few things firmly and most diligently. But that he might insert this very virtue into the minds of all, and moderate exercises he was wont repeatedly to deliver many precepts and documents, often using that Evangelical saying, "not he who shall have begun, but he who shall have persevered to the end, he shall be saved." Therefore for acquiring it, he taught that discretion must most of all be employed, which namely is deservedly called the parent and moderatrix of all virtues. And so in the way of the spirit one must proceed very cautiously: for he said that one does not arrive at sanctity in the space of three days, and that those who hasten too much are far more difficultly held back, than those who progress more slowly are incited. Besides one must not so cleave to those things which are toward the end, that anyone forget the end itself: nor must one be so intent on the maceration of the flesh, that of subduing reason, which is the greatest thing, the least be thought.

[346] To these things spiritual exercises now begun must not be rashly omitted, nor must they be rashly dismissed, he prescribes. but in undertaking them measure must be kept; for many gradually load themselves with so many chaplets of prayers and so many orations, that afterward through weariness

affected they either cannot recite them, or certainly do it without any affection of devotion at all. Wherefore he admonished his own, that, content with few, they should never intermit them: for once omitted by the instinct of the evil demon, they are again and again most easily let slip, until they are utterly left off: and so he often inculcated that old saying: "No day without a line." All besides he exhorted, that those things which they once had proposed in mind for living well, they should often renew; nor be terrified by the temptations afterward arising: for God, as he himself said, whom He has determined to distinguish with some virtue, this one He permits to be first tempted by the vice opposed to that same virtue. This too he added, that beginners indeed have a more fervid spirit, but God afterward feigns Himself to go further off; then indeed one must act constantly, and persevere with alert mind, for it will be; that He return to us as soon as possible.

[347] Further moreover he said the spiritual life is distinguished by three grades, He distinguishes three grades of the spiritual life: of which the first he called the animal, namely of those who follow a certain sensible devotion: which God bestows on beginners, that, enticed by that sweetness, as animals by the object of a sensible thing, they may be drawn to the spiritual manner of living. The second he called the life of man, namely of those who, attracted by no sensible sweetness, fought against depraved affections for virtue, which seems most proper to man. The third finally, which he said was the life of the Angels, and to pertain to those who in subduing their vices and concupiscences have long exercised themselves: wherefore, God giving, while still acting in the flesh, they have attained a quiet, tranquil, and almost Angelic kind of life. But of these three grades of life, that they should hold the second, and strongly persevere in it, he again and again exhorted his own: for by this means he could make hope for himself, that, divine grace inspiring, they would finally be advanced to that third and most perfect one.

[348] To the young, that they should persevere in the service of God, he taught that the companionships of the evil must be avoided, and the good followed; and that this was equally expedient for them as the very frequency of the Sacraments. he teaches that the young must always fear, The same, if ever he saw them more fervent in spirit, he was not so secure about them. But if anyone perchance reported, that this one and that one were making great progress in spirit; "Let them," he said, "put forth their wings, then indeed you will see whither they direct their flight." All besides he admonished, that they should demand the gift of perseverance by assiduous prayers from the Lord; and on that account he bade a daily prayer be made in the evening in the Oratory: just as also, for beginning matters well and perfecting them, he taught that the help of the Mother of God must be implored, and the sacrifice of the Mass, daily when it could be done, must be assisted at. But those whom he understood to be called by God to the religious camps, and those thinking of religion must be mortified: that they might afterward persist in what was begun, he exercised long and much beforehand in mortification; that they might learn to command themselves sharply, and to break their own will, especially in those things which seemed less consonant to reason. Wherefore very many of those who by his counsel had betaken themselves to Religion, often affirmed; that unless they had given themselves before to be ruled by Philip's judgment, they would not afterward have persevered in the monastery. A certain one also of the Capuchin family, when he had once come to him, and had kissed his hands; "Those things indeed are very slight, my Father," he said, "which you once bade me do, if they be compared with the most grave burdens of Religion; nevertheless I affirm to you, unless those had preceded, he disapproves the state being changed. these afterward I should by no means have borne."

[349] But if anyone had entered some monastery of laxer discipline, and there lived piously and laudably, he said that he must by no means think of going elsewhere: for God perhaps had by that means decided to recall thither the old sobriety and indeed holiness. Every change finally he held suspect: nor did he easily suffer anyone, except after much consultation, to migrate from a good to another, even a better state. For he said, that Satan transfigures himself into an Angel of light, and that by his guile some, while they follow better things, had lost the goods acquired. This stability and constancy moreover, he exacted not only from those who were held in religious cloisters, but also from all others: and he diligently took care, that whoever had now prescribed for themselves a manner of living, should afterward firmly hold this, nor easily yield place or office. Maximian Burgus of Verona, admitted into the court of a certain Prince, had at last undertaken that office on this condition, that secular businesses should not be committed to him, which might call him away from spiritual exercises. But when afterward the matter turned out otherwise than had been agreed, he decided to set foot back from the Prince's house; the matter however he first communicated with Philip, whom he had once chosen as the judge of his conscience. But he sweetly exhorted the man, that he should persist, nor refuse this cross; if he did not, it would be that he would find another graver one. And so it plainly happened: since, others persuading otherwise, he withdrew from the Prince's court; and from that day, where he might rest, he never found, although otherwise he lived laudably. If one of his own went into his country,

[350] But this very firmness and perseverance he most of all required in our men: for the spirit, as he himself said, is easily relaxed, and exercises long intermitted are very hardly resumed. A certain youth, of the best hope and disposition, had given his name to the Congregation: but it happened after four years, that he fell into a sickness, wherefore at the exhortation of friends he resolved to return to his country, he foretells that he will not return, to enjoy a more healthful climate; which counsel indeed Philip by no means approved. But when he daily more earnestly insisted, and asked another of our men, who necessarily had to go away, that he would be willing to go together with him; at last the holy Man gave the faculty of departing, yet so that he said: "Two will go, one will return": just as afterward it happened. Since the youth, bound by love of his country, could not return to the Congregation. Philip however sent to him an epistle, the copy of which rendered into Latin we have thought must be set here.

[351] "I indeed wished Germanicus to depart later from the City, and for recalling him he afterward writes in vain, and you to be not long retained there amid the love of flesh and blood, namely of your mother and your brothers: for I had it sufficiently ascertained, that the holy Martyrs Mark and Marcellianus, when they had now strongly overcome so many kinds of torments, at last, their parents and children interceding, were nearly brought to that point, that they should deny Christ, unless St. Sebastian had confirmed them with most grave words. If perchance you object to me great expenses; I do not see, wherever at last for the cause of studies you betake yourself, but that you will make much greater ones. As for your health: surely I do not understand, in what manner you can bestow labor on graver studies, whom even a very brief reading burdens, and nearly wears out. And so, in my judgment indeed, it will be a miracle, if in this matter you profit anything. But if you think to expend care on domestic affairs, that is nothing else, than to return to the world, and leave Christ; whom if you tasted even slightly, surely you would say, How good, and how sweet is the Lord; refuting all his pretexts: but on the contrary, Vanity of vanities, and all is vanity. But will you be able to bear with equanimity, when you laboring see your brothers, though they be of good disposition, live largely and lavishly? But all things dismissed, if you have lost the spirit of God, from liberal you will become most avaricious, and odious to your own: for the desire of things has been wont for the most part to engender enmities among kinsfolk and kindred. What more? You will walk according to the flesh, nor will you find quiet, but sadness of heart and grief. Wherefore your mother (which God avert) will grieve vehemently, that she has called you away from the right path of salvation. But you, son, know most excellently, how long and how much you labored, that you might be admitted into this house; and the desire of your salvation, and that perseverance of yours, and the good disposition which you bore before you, at last overcame all things; but not knowledge, or riches, or anything else: especially since very many of our men contributed greater subsidies, than what you yourself paid. Therefore whether you return or not, it is wholly in you: for here we have no one unwilling. Nevertheless Paul Camillus (he was the son of Gregory XIV's brother, and while the Pontiff himself lived was among our men) ought to be an example and a shame to you. And let these things suffice." Thus far Philip.

[352] on the same occasion he recognizes that others also would fail. John Antony Luccio, Presbyter of the Congregation, of whom it has been spoken elsewhere, was thinking of Bagnorea. To whom the Saint: "Do not, I pray," he said, "depart: for I know what I say, and I think that I have the spirit of God." What more? He went; and, enticed by love of his country, did not return further to the Congregation. This same thing befell some others also, who, he refusing, when they had returned to their country, either were taken by death, or cast off their design about the Congregation. This too he suffered with a not very equal mind, that any of his own should betake himself elsewhere to stir up other Congregations: but he desired them to remain in the vocation in which they had been called; and there each diligently fulfill his own duty: just as is openly shown from the epistle which the blessed Father himself wrote to St. Charles, of which we found the unpolished autograph on a sheet, and thought must be inserted in this place.

[353] writing to St. Charles Borromeo, "I have read," he says, "and yet not experienced, that whoever has not come to the point of condemning himself, where he thinks himself innocent; this one cannot claim for himself the name of a spiritual man; and much more where he can doubt anything, as in our case, in which you, most Illustrious Lord, feel otherwise: whom I ask with bent knees, pray God for me, that I may at last understand how hard and stubborn is the judgment of my rational part, and may altogether send it under the yoke." He then goes on, and recounts the occupations of our men, both private and public. he excuses that he does not grant him Baronius, "Finally at your departure," he says, "that I did not come to you, was indeed most troublesome to me; for how much I love you, I call only one witness, God: I could not endure to deny you whom you demanded of our men (he was Caesar Baronius), nor could I give him without grave loss to the Congregation. O would that it were freely permitted me to be intent on the care of myself alone! And indeed I cannot sufficiently wonder, in what manner I see myself thus bound and obliged. But what you say of our sensuality, with your peace be it said, know for certain that you are accused by very many not only of sensuality, but also of theft, which the Bishops of Rimini and Vercelli and very many others affirm: for when you meet a fit man, to strip one altar (as they commonly report) that another may be covered, you make no scruple. Socrates is a friend, Plato is a friend, or any of his own. but truth is more a friend. Pardon, I pray, my freedom. Further moreover our men have never professed skill in sacred ceremonies, except so far as the necessity of our church bore: nor was it permitted them to learn them except by daily use through their assiduous occupations;

and that only the old men could do, who are detained by many matters, and by infirm health. The younger, still rude, are intent on studies and other exercises, which in this Institute may strengthen them. These therefore, unskilled and ignorant, torn away from studies and from the sight of their elders, it would be impious to send. But the more advanced are most necessary to us; so that when at last I am compelled to choose them for some office, I tremble and shudder, and with my whole heart implore the help of God." Then Philip adds many things, that he may gradually and sweetly draw the holy man, and most dear to him, away from a wish of this kind.

CHAPTER XXVI.

The ecstasies, raptures, and visions of St. Philip.

BOOK III. CHAP. I.

[354] As above we have in some part beheld the exceptional virtues of Philip, so also the gifts of charisms infused into him divinely, so far as our weakness suffers, we have decided subsequently to contemplate. Therefore besides incredible charity and the sublime gift of prayer, which we narrated were kindly imparted to him by God, by frequent elevations of spirit he was repeatedly snatched to the supernal, and heard secret words, which it is not permitted a man to speak. But although the lover of humility was zealous to repress and conceal these very raptures and ecstasies according to his strength, yet he could not everywhere restrain the vehement and violent impulses of love. When the Dominican Fathers were greatly solicitous about a certain most grave cause, Invited by the Preachers to common prayers, a supplication of forty hours being privately appointed in their sacred monastery, they summoned Philip also, as a partner of their tribulations. The pious Father therefore was present with Taurusius and other spiritual sons: and when, kneeling before the altar, he prayed, he was suddenly snatched into ecstasy, and with eyes fixed on the sacred Host, with serene countenance he remained immobile. This saw first Father Angelus Diacetus, who at that time presided over that monastery, then was created Bishop of Fiesole: and together with another of the same Fathers came nearer to Philip; calls again and more often, takes him by the hand, feels his cold and stiff limbs; wherefore suspecting some sickness, he takes care to have him carried into the nearby chamber: there for a long enough interval he lay alienated from the senses, finally returning to himself, he says: he is snatched into ecstasy, "Victory, Victory: our prayer has been heard." At this spectacle Diacetus was amazed: and since he now well understood that this was by no means a faintness of mind, he asks again and again, what this matter was, and what victory he had obtained. Philip at first refused: then wearied by many entreaties, "Know," he said, "the matter has fallen out happily, and our prayers have been heard. and understands that they too were heard." But when they asked what had been singly shown to him by God; he said that in the sacred Host he had seen Christ Jesus in bodily form, blessing all those who had assembled there to pray; therefore let them give thanks to God, and reckon the victory received from Him. And it was ascertained, that at the time at which Philip said these things, the cause had been adjudged to the Fathers by the Pontiff.

[355] Fabricius de Maximis once met the servant of Christ, about to wash his conscience after the custom: likewise about to hear Confessions in the chamber, and the door being pushed (for it was now half-open) he enters with suspended foot; and met Philip at leisure for prayer, with hands lifted and eyes fixed on heaven, nearly raised aloft from the ground. And when he had stood a while at that spectacle, he comes nearer, and bids him be well. But he, although he was face to face, neither saw nor heard, as if he had lost all sense. And so Fabricius again stops, and gazes attentively upon him, for he was wonderfully delighted by this spectacle. After a long interval when the Father had returned to himself, and saw Fabricius there; he asks of him, how he had entered? And when he said that he had found the door half-closed, Philip adds no word; but the Confession heard he dismisses him. Francis de Molaria, of whom we made mention above, he too when he had once betaken himself to the Saint, to be cleansed by sacred Confession; met him sitting, and most attentively contemplating heavenly things, so that with open eyes he saw nothing: wherefore when at his feet after the custom he had bent his knees, he noticed him alienated from the senses, so that he had to wait longer, until at last he returned to himself.

[356] and in the chapels of the Blessed Virgin, The Man of God was once in the temple, and after his custom had composed himself in a humble little seat, near the chapel of the Visitation of the Blessed Mary: for there he most willingly tarried, because he was much delighted by the image of the same Mother of God, elegantly painted by Federico Barocci. But behold, while he prays, he was suddenly snatched into ecstasy. When certain virgins, his spiritual daughters, who were not far off, notice this, they approach; and having long contemplated him they interrupt him, and so far rouse him, that at last he returned to himself. Then he, that he might the more cover the matter, straightway shook himself off, rises, and in the manner of one angry calls out to Gallonius; charges him to eject further the troublesome women, who so importunately disturbed him and broke off his quiet. Paul Recuperatus, Referendary of both Signatures and most dear to Philip, came to him in the evening (he was then in the house of Charity, and was supping with John Animuccia) and so he rises from supper, listens to the penitent: and his right hand extended, that he might absolve him from sins, an excess of mind fell upon him, and he remained immobile a long while, finally restored to his senses he continued the matter; which thing also befell very many others, who when they had come to him for the same cause, found him utterly alienated from the senses in a most deep excess of mind.

[357] About the year 1585 then, at dawn Antony Gallonius came to the blessed old man (since he was most intent on his care) and found him resting in his little bed. And so fearing, finally found thus in bed, lest perchance from long vigil he had at last taken sleep, or certainly was praying more attentively; with suspended step he silently set his foot back. But after it grew light, again he came to him, and the windows being opened saw him nearly dead, without voice, without motion. Therefore the Fathers and physicians being straightway called, many medicaments were applied for his cure, caustics and exulceratories, since they supposed him seized by apoplexy. But since by doctoring little or nothing was profited, yet some signs of life appeared, as one nearest to death he is anointed with the Oil of the sick by John Francis Bordino. doctored in vain as if apoplectic, Which function being completed, he straightway received his spirit, and with open eyes beheld the Fathers standing around and weeping. And when one of them said, "It is grave indeed what you have suffered, Father"; "I have suffered no evil," he said, "except what you yourselves brought upon me": and it was found manifestly that this was by no means a faintness of mind, but an excess of mind. These things moreover, because they were not rarely wont to befall him, perhaps impelled him, when often about to sleep, when he had composed himself in bed, to say, "Go away now, and if you find me dead tomorrow, bury me." But that in saying Mass he was often wont to suffer these divine things, those testified whom he used as ministers in that matter; but most of all Octavius Cardinal Paravicinus, who once as a youth for nearly twenty years rendered him this ministry, and many others also.

[358] When he approached the Pontiff; "Pray for me to the Lord," he said to the Fathers, "lest perchance I rave": praying he is lifted into the air, since he had learned by experience, how difficultly in the presence of the Vicar of Christ he could restrain ecstasies of this kind, and the impulses of divine love. Very often also he was raised into the air with his whole body: and among others Paul Camillus Cardinal Sfondratus affirmed, who not long, before he departed from this life, narrated to Paul V, Supreme Pontiff, that he once with his own eyes beheld the servant of God praying, raised several ells from the ground and nearly to the very ceiling of the chamber. John Baptist Modius, of whom we had mention above, was seized by so dangerous a disease, that nothing seemed nearer, than that he should breathe out his soul. Philip came up meanwhile, and visited him; soon withdraws into another chamber, to entreat God for his welfare. After midnight some of the household inquire, where the Father may be; and find him lifted into the air, and surrounded with heavenly light: which seen amazed they exclaim; then heals the dying man. "Hasten, Run." At these words all run up, and behold the servant of God lifted up to the ceiling, and radiating with heavenly light. After half an hour the Father returning to his senses, returns to the sick man: and laying his hand on his head; "Be of good courage," he said, "you will not die." This said he straightway recovered the voice which he had lost, and began to discourse with the holy Man, so freely and readily, as if he had suffered no evil; finally after a few days he was restored to his former health.

[359] He likewise saw him in the appearance of one praying lifted on high, and surrounded with most bright splendor, Gregory Ozes the Roman, before he betook himself to the Dominican family, as he himself left testified. Besides, even in public places and in the very churches, he sometimes unwillingly suffered ecstasies and raptures of this kind; The same befalls him in the Vatican Basilica, wherefore, when he once prayed in the Vatican Basilica at the tomb of the Apostles, he was suddenly seen to be lifted on high with his whole body, and his garments so wrapped, as if with bent knees he touched the ground; soon to be set back in his place: but fearing lest perchance the bystanders had observed it, he straightway dashed himself thence away. Wherefore since this often befell him, when he approached some temple with his own, the Deity and the Mother of God being saluted, through the Lord's Prayer and the Angelic salutation, he straightway rose; lest namely by praying longer he should be snatched into God. But while sacrificing he was often lifted into the air; observed by very many: and in the monastery of the Tower of Mirrors likewise while he said Mass, several of those religious Virgins beheld him three or four ells raised from the ground: which thing when a certain girl had also seen in the church of St. Jerome, she straightway turned to her mother, and said, and during Mass, therefore he is believed possessed. "I think that man possessed: do you see, how he poises himself in the air?" But she: "Be silent," she said, "he is a holy man, and suffers ecstasy." Sulpitia Sirleta also, having beheld this same thing more than once, had fallen into this very suspicion; but when afterward she had come to the Saint to set forth her conscience after the custom, and blushed to confess the matter, as it was, "I have spoken," she said; nor could she speak further for shame. But then Philip: "Come, foolish one, surely you detracted from me." And when she assented; "Tell me," subjoins the Father, "what did you say?" But Sulpitia, "When yesterday you said Mass, and I saw you raised on high in the air." But here the servant of God, indicating silence with his hand, "Be quiet," he said. She however going on, "Then I said within myself, Surely that man is possessed." But here Philip, exulting with joy, and smiling; "So indeed, so it is: I am possessed."

[360] Very often also when he performed the divine office, a certain divine

splendor was seen around his head. He was once sacrificing at the high altar of our church, and had come to the place where the Priest is wont to make the commemoration of the living: but then of those who were present Aurelius Baccius of Siena During Mass also he is beheld crowned with a splendid diadem, saw his head surrounded by a certain golden splendor, and as it were crowned with a diadem. But fearing lest perchance this happened by a fault of his own eyes, he often turned his sight elsewhere: but again looking back at Philip, he saw the same thing. Finally with his hands and a little linen cloth he rubs and wipes his eyes, nor yet in looking round at others could he see anything of splendor or brightness; which then in Philip's head persevered so far, until he took the body and blood of Christ. More than once also a certain virgin of twelve years likewise saw him, sacrificing in the church of St. Jerome, raised aloft from the ground, covered with a white and shining cloud: but although he was clad in a red, or green, or black garment, yet white and shining he appeared to her eyes. Mutius Achilleus also, of whom we made mention before, was wont to see his countenance, while he offered the sacrifice of the Mass, surrounded with golden brightness.

CHAP. II.

[361] His hand appears shining like gold. Vincent Lanterus, Archbishop of Ragusa, because the holy Man was once wont, when he was a youth, often either to pluck his hair or lightly strike him with light blows, when he had once fallen in with him, straightway anticipates him, and reverently kisses his right hand, taken hold of: which indeed he beholds brighter than gold itself, and more splendid than a solar ray. By which spectacle vehemently moved, he straightway hastens to the Vallicella, and relates the matter singly to Thomas Bozzius, as it had fallen out; and he testified that this same thing had been observed by others also. Many things besides could be added to this matter, which however, hastening elsewhere, we have advisedly thought must be omitted. But besides those things which we narrated had been divinely imparted to Philip, it will be worth the trouble to relate also the admirable visions and revelations, by which he was nearly through each night wont to be illumined and refreshed by God. But it is not the mind to pursue all, only some we shall recount, which namely we judge to make most for our utility.

[362] First therefore before he was initiated into the Priesthood, when he had as yet determined nothing about that matter, with most intent prayers he prayed to the Lord, St. John the Baptist offers himself to be seen by him, that He would deign to lay open His will to him. But behold at dawn, intent on prayer, through a vision the Precursor of the Lord offers himself: by whose coming he was filled with so great spirit, that he exulted with his whole body: and after a certain excess of mind he felt himself impelled to this, that he should believe (as he himself afterward familiarly said to Federico Cardinal Borromeo) that he was called by God at Rome to procure the salvation of his neighbors, utterly a stranger to all desire of human things: which thing also two of the blessed spirits openly signified to him. Wherefore both from these things which were revealed to him by God, and from those which he received from Augustine Ghettino (as we said above), through the whole course of his life he remained certain of his vocation. Now distinguished with the Priesthood, on the vigil of the Lord's Nativity, he was praying with Constantine Tassonius and Sebastian Musico, of whom it has been spoken before. But behold Christ Jesus offers Himself to him in the appearance of a child in the midst of the altar: wherefore turned to his companions; "Do you not see," he said, "the boy Jesus on the altar?" And when they said that they by no means saw it, he silently dissimulated the matter, and gave himself again to prayer.

[363] When he once performed the sacrifice of the Mass, Caesar Tomasius of Ripatransone, his spiritual son, noticed, that after the Host was elevated and set back, during Mass he sees the glory of the Blessed, he stood long immobile before he elevated the chalice: the Sacrifice finally completed, he returned to the vestry with a glad and smiling countenance. The cause of which matter when the same Tomasius familiarly asked; the holy man got through the matter with silence and smiled. But he more instantly to urge, to pray, to beseech. Then at last the Father overcome by entreaties freely said; that while sacrificing, after the consecration performed, the glory of the Blessed was sometimes wont to be represented to the eyes of his mind; this however he altogether forbade him to disclose to anyone.

[364] The souls of his own going to heaven also he beheld by the singular gift of God. Marius Tosinus was one of those likewise the souls of Marius Tosinus borne into the heavens, who first had given their name to the Society of the most holy Trinity, distinguished for integrity of morals, whose actions Bonsignorius Cacciaguerra described: he, as soon as he migrated from this life, straightway offered himself to the blessed Father at dead of night through a vision, and with loud voice once and again called out, "Philip, Philip." But then the Saint lifting his eyes, saw his soul, glittering with most bright light, borne on high, and ascend the most blessed realms of heaven itself. On the next morning he received news of his death, and found that he had departed at the same moment at which he had appeared to him. And this same thing the Saint himself, occasion given, related to some of his own, when he narrated of Tosinus's holiness and piety.

[365] Vincent Illuminator, he too of the first associates of the same Society, and Philip's spiritual son, after a life most holily led departed: Vincent Illuminator, and at the same time he appeared to Philip through the night gleaming with exceptional brightness, as he went to heaven. Wherefore in the morning the blessed Father betakes himself to his wife, and thus addresses her. "Your husband this night knocked at my door, and intimately commended to me you and your family." But from that day Philip (which we said before) undertook the care and thought of his house.

[366] Mark Antony Cortesella of Como, a son most dear to the holy Father, Mark Antony Cortesella, a man most devoted to prayer and other pious works, who for many years with the utmost charity administered the household affairs of the Capuchins, at last rested in a good old age. But when after the Christian custom he had been borne into the temple of St. Catharine, near the house of Charity; Philip together with Antony Gallonius and a certain other Priest betook himself thither; and having attentively contemplated him, ordered him to be reproduced for himself on a panel by a painter's hand. Which when that Priest saw and wondered at; "Do not wonder," said Gallonius, "since the Father told me, that this very night he had seen the most luminous soul of Cortesella, and had held a discourse with it four or five hours, finally that it had happily flown away to heaven." Such moreover was this man's opinion of Philip's virtue and sanctity, that to Paul Magius, Priest and Procurator of the sacred Penitentiary, he freely said; "Now indeed how great a man Philip is, is not known, but when he is dead then at last it will be known."

[367] Helen de Maximis, daughter of Fabricius, of whom we have often made mention, was distinguished with the praise of all virtues. She, thirteen years old, and of Helen de Maximis, burned inwardly with the love of Christ; whom she had chosen for herself as Father in spirit, him she revered as God Himself; and from his will she departed not even a finger's breadth; as often as she thought again of the Lord's passion, so often was she dissolved into tears; the sacred mysteries of Confession and the Eucharist she went to thrice at least each week, not without a force of tears; she refreshed her mind with prayer as with daily food; she had cast herself down with so great humility, that she esteemed herself the least of all; nothing was dearer and more at heart to her, than that she should suffer for Christ, and communicate in His passions; wherefore in the last days of her life, the sacred Viaticum duly received, she saw Christ Jesus, besprinkling her soul with His precious blood; finally the day of death foretold, with great exultation of spirit, she migrated to the Bridegroom. Her soul therefore, at the very time of migration, Philip saw, the Angels leading it, borne into heaven, and heard the same Angels chanting psalms in the Hebrew tongue, just as he himself openly narrated to Caesar Baronius.

[368] and of others, Finally by those who familiarly associated with the servant of God, it was held for certain, that none of his own ever departed, whose state he did not himself understand. For besides those whom we have named, he saw at the very death ascend to heaven Lavinia de Rusticis, first wife of Fabricius de Maximis; Helen the second and Scholastica his daughters, who at Rome in the monastery of the Tower of Mirrors had lived piously and laudably; Patricius de Patriciis, and Virgil Crescentius; whose sons that he might console, and wipe away all grief, "Be of good courage," he said, "your father is in heaven: this I affirm to you": and this the Saint repeated more often. and of very many others. Many others besides of his spiritual sons he saw ascend into heaven, whom, studying brevity, we omit: but that this was very familiar to him he himself openly signified to Federico Cardinal Borromeo. For which cause he was wont to say, that it could not be expressed in words, how great is the beauty of the souls of those who die in the Lord. But it was so clearly perceived and explored by all, that this gift had been imparted to Philip by God, that John Antony Luccio, his mother being lost, freely asked him, that he should inquire of the Lord by prayers about her state. But he the prayer performed, "Be of glad mind," he said, "your mother is in heaven." Which heard Luccio could not restrain his tears for joy. The same thing at the death of his father Philip affirmed to him, and as if rendering the reason of his saying; "For the same," he said, "plainly befell me, as once at the death of my father." By which thing it is openly understood, that Philip's father attained the joys of Paradise, which indeed who would doubt must be ascribed to the prayers and merits of so great a son?

[369] John Animuccia, of whom we made mention above, most skilled in the art of music, and moderator of the Chant in the Vatican Basilica, came daily to our Oratory, and led with him many Singers; by whom, after the sermons finished, Likewise he is made certain of John Animuccia's welfare. a sacred hymn was after the custom sung together. But when he gave himself to be ruled by Philip, he so loved the purity of mind and body, that from that day until death he had his wife as a sister; that too he obtained by the singular benefit of God, that, through nearly the whole course of his life agitated by the trouble of scruples, at last when he had fallen into his last disease, he felt himself free from all trouble, and most placidly rested. But it happened three years after he had departed, that a certain Alfonso the Portuguese toward evening set foot from the Oratory of St. Jerome. But behold along the way the same Animuccia offers himself to him, and familiarly asks, whether the exercises of the Oratory are finished. He affirmed it, nor did he reflect that Animuccia had long ago died. "Tell, I pray, Father Philip," subjoins Animuccia, "to pour forth prayers for me to the Lord": and with the word he vanished from his eyes. But when Alfonso noticed the matter, terrified by consideration of the deed, he went on to the Saint; and related the matter, as it had happened. But he on the next morning bade him narrate all things publicly in the Oratory: soon for sacred rites for him

to be performed he distributed alms in several temples of the City, and in the church of St. John of the Florentines he wished a solemn Sacrifice to be performed for this very title, and these completed openly and publicly in the Oratory he said, "Animuccia has come from Purgatory, namely to Paradise."

[370] Nor did Philip introspect the souls of the dying only, but also of the living. Wherefore of St. Ignatius, Founder of the Society of Jesus, he was wont to say, that the interior beauty of that most holy man was such, that it shone forth even in his very countenance, which he affirmed he had beheld radiating with divine light ^a. The same he asserted of St. Charles: namely that he saw his face, as the face of an Angel. He saw besides the countenance of a certain youth, of his spiritual sons, gleaming with exceptional splendor, whose name was John Baptist Saracen; who afterward received into the sacred family of the Preachers, was called Peter Martyr; and on account of the illustrious merits of his virtues employed in the chief ministries of that Religion, finally created Vicar General, obtained an end consonant with a most holily led life. Of the Carthusian Monks also he beheld more than once some returning from prayer, with eyes and face sparkling.

[371] But as the heavenly spirits and the souls of the just for consolation, so also the malign spirits for the utility of himself and others, it was given to Philip to see. He beholds demons in a visible form; He was living in the house of Charity, and had charged John Antony Luccio, that he should exorcize a woman possessed by a demon, and besides objurgate her with scourges. Wherefore the evil and proud one on the following night offered himself in a horrible aspect to be seen by Philip, and filled his chamber with so great a stench, that for a long time after the servant of God perceived it. He was once likewise in the Oratory of Charity, and there was with him among many others Gabriel Paleottus. But when after the custom he had begun a discourse about divine things, he suddenly rises up, and says; "Behold the evil demon strives to enter to us: prostrate yourselves, brothers, and pray to God." But then he too, his knees set down, and his right hand raised against him, opposes the sign of the Cross to the most foul adversary, saying; "You indeed shall not enter here." These things said the enemy straightway vanished from his sight, and there was a quiet return to the begun exercises. On a certain day the blessed Father had descended into the temple after his custom: in the church, but behold the worst old trickster offers himself to him, clad in the appearance of a boy of six or seven years, pressing a little linen cloth to his mouth, and mocking him. But then the Saint, having beheld him with severe countenance, bids him yield place: at which word he straightway, like smoke, vanished. There was present there then by chance Gallonius, whom Philip asks, whether he had beheld that boy: and when he affirmed it; "Know," he said, "it was not a boy, but a demon, who doubtless was meditating some evil."

[372] When he passed by the Baths of Diocletian, he saw above those ancient arches the evil Demon in a youthful aspect; and above the Baths of Diocletian, and gazing attentively at him, the countenance being more often changed, now a youth, now an old man, now beautiful, now indeed deformed he beheld him: wherefore he charges the worst illuder in the name of the Lord, that he straightway dash himself thence: at which word he vanished into the air, and likewise left a most foul odor behind him. a stench besides being emitted, perceptible, But that odor was as it were sulphureous; which although for the most part he alone, yet sometimes others likewise with him perceived; just as once it befell. For when he had laid his hand upon a certain possessed woman, he felt it imbued from that contact with so grave an odor, that for several days he could not wipe it off; although he employed soap, and other detergents of this kind. And so he held out that very hand to many of his own, that namely perceiving that foul smell, they might avoid far off the contagions of sins.

[373] Finally the devil pursued him with so great hatred, that, if he had begun anything pious, he always opposed him more troublesomely. and he suffers them most hostile to himself Therefore at night to him praying he offered himself, in a truculent and terrible aspect: but he, the help of the Mother of God being implored, instantly put the most importunate enemy to flight. He had once withdrawn to pray into the upper part of his chamber: which indeed when the malign one could not bear, filth being cast in he fouled his garment. At other times besides he attempted to crush him with a rather large board: often also extinguished the lamp of him sick: but very often huge crashes were heard in his chamber, wherefore Gallonius, who dwelt below, was frequently compelled to break off his sleep, and hasten to Philip; but looking around here and there with solicitous eyes, when he saw nothing at all, he understood sufficiently plainly that these were the mockeries of demons. But frequently the Saint himself said, "This night the demon was zealous to strike terror into me, but I invoked the Mother of God, and she freed me."

[374] He teaches that visions must not easily be trusted: Since therefore by long experience he had learned divinely, what difference there is between true and false visions; as often as discourse fell upon them, he inculcated that common saying of the holy Fathers, that faith must not rashly be had to visions. And although he himself most frequently enjoyed illuminations of mind and elevations into God, yet when these happened openly, he praised it less, since (as he himself said) it is a matter full of peril: wherefore these same things, if they be sent by God, must be desired in the chamber, the witnesses removed, and covered as concealedly as possible. This too he added, as being full of peril; that visions both true and false sometimes befall even those who by no means desired them; wherefore no one, however alien in mind from them, is safe from illusions. He said besides that it is difficult for anyone to receive divine visions, and not to swell up; more difficult indeed, to think himself little worthy of them; most difficult finally, to esteem himself altogether unworthy of them, nor prefer their sweetness to patience, humility, obedience; that those visions moreover and revelations must be reckoned as nothing at all, which seemed by no means about to profit either the Church, or those very persons to whom they happen, or any others. But whoever presided over the hearing of Confessions, them he especially wished admonished, that they should not easily believe the revelations of penitents, but most of all of women; for often they display the greatest fervor of spirit, but for the most part flow away and vanish: and that many, following spiritual delights of this kind, had made a most miserable shipwreck.

[375] For this very cause he often charged his own, that as much as they could they should cast these things from themselves, nor must they be sought, nor that on that account God would be offended: for this is one mode of several, by which true visions are discerned from false. Wherefore when he had once begun a discourse in the Oratory, and perceived certain sudden impulses of spirit, he did the greatest violence to himself, lest he should be snatched into ecstasy. And when he could not proceed further in speaking, his thigh struck; "Whoever," he said, "seeks visions and ecstasies, he surely knows not what he seeks": soon, tears bursting forth, he is compelled to yield place. On another day also, when John Francis Bordinus likewise in the Oratory, occasion given, or made much of. made words about this very matter; the discourse finished, he himself ascended the seat, and said that he would add something to those things which had just been said. Then; "I," he said, "knew a most holy woman, who for a long interval of time suffered continuous ecstasies, these at last God took from her: I ask, at which time do you think I esteemed this very woman more, when she suffered ecstasies and raptures, or indeed when she lacked them? To me indeed she seemed far greater when she lacked them." These things said he descended from the seat, and withdrew.

[376] He once heard that to a certain Virgin, a Tertiary (as they say) of St. Dominic, but rather despised, often Christ the Lord, but very often St. Catharine of Siena had appeared. Being asked what in this matter he judged must be done: "Women," he said, "are easily deceived; and so charge her, that as often as appearances of this kind offer themselves to her, she altogether cast them from herself, reckon them as nothing and despise them, nay even spit in the face of any one occurring to her through a vision": which rule indeed as if fallen from heaven the Virgin kept, and surely received from it no mediocre fruit. Francis Mary, commonly called of Ferrara, of whom we made mention above, seemed to himself to see at night the Virgin Mother of God, surrounded with heavenly light: and when he had related this in the morning to Philip; "She," he said, "whom you saw, was by no means the Mother of God, but the evil demon: wherefore, if she returns, that any fraud beneath may be detected, spit at her." On the following night the lying Virgin showed herself to him again; but he, mindful of the precept, spat in her face; which done the shadowy specter straightway vanished. Nor very long after, to him persevering in prayer the true Mother of God appeared: and when he attempted to spit at her; "Spit," says the Virgin, "if you can"; and to him trying his tongue and palate were so dried up, that he wholly lacked saliva. But then the Mother of God: "Most excellently," she said, "you have obeyed the Father's counsel," and left the man steeped with incredible joy.

[377] especially in last sicknesses. Antony Tuccius the physician, of whom we made mention elsewhere, was visiting a certain Nun, distinguished for holiness of life, gravely sick. But it happened once that he met her snatched with her whole mind into God, but when she returned to herself, turned to Tuccius; "O how comely," she said, "I just saw you in Paradise!" These things heard he came to Philip, and narrates to him the whole matter: and on the same day fell into a disease. Which indeed daily growing graver, the enemy of the human race, that he might delude the man, clad in the form of a physician, often visited him, and affirmed for certain that he would convalesce from that disease, and live long. These things likewise Tuccius related to Philip, who came to him daily. But he, recognizing the devil's art, and foreknowing the future, openly admonished him, that this was by no means a physician, but a demon. Therefore the fraud detected, Antony conformed himself wholly to the will of God, and a few days after ended with a consonant death a life piously and laudably led. By this example moreover the blessed Father was wont to admonish his own, that in growing diseases visions and revelations must not easily be believed; and especially those by which length of life is promised: for for the most part they are illusions, and the contrivances of the most cunning old trickster, desperately striving to deceive wretched mortals with sweet hope, and lead them unprepared to the very last breath.

[378] A dream offered to a disciple, Matthias Maffeius, Presbyter and disciple of Philip, and by him freed from a most grave disease, as we shall say in its place; after health divinely recovered, on the following night saw certain things in sleep, plainly neither unworthy nor unpleasant to narrate. Therefore with Philip as guide he seemed to himself to go through a most wide field, where there was a multitude plainly innumerable of princes and dynasts, gleaming with purple and gold; and at the same moment in which it was being beheld, all the pomp was swallowed up, and burst into flames. A huge army of demons meanwhile filled all things; and when he himself had remained on the narrow edge of the meadow, one of the malign spirits with a hook strove by all means to drag him into the conflagration. But when he strongly defended himself against the adversary,

ADDITIUNCULA.

I remember to have often heard from Barnabaeus, that our holy Father, when he first had at hand the Life of P. Ignatius, not yet vindicated, and had read it through; was wont often to say, "Alas! how many more things are passed over, than what are written! which if they were known, would show him a wonderful man more and more." Wherefore we doubt nothing, but that it is most true, what we read in a certain writing of your Nicholas Lancicius declared concerning our holy Father in these words: St. Ignatius being dead, while St. Philip was held by some necessity, he approached his tomb, and through his intercession brought back help; which Philip himself narrated to his intimate friend the Abbot of Salerno Mark-Antony, and he to Andrew Sorbelongo, afterward Bishop of Gubbio: and this Bishop afterward testified it on oath before an Apostolic Notary. Since this is not written elsewhere, I judge it necessary to commend it to the memory of posterity; and we ourselves, if ever again we publish the Life of the holy Father, will without hesitation add it.

CHAPTER XXVII.

By a prophetic spirit Philip foretells the death of many or their health, and many other things.

C. III

[380] He was distinguished also with the gift of prophecy; since he both foretold future things, and foresaw things far removed from sight, He foretells the death of Constantius Tassonius, and penetrated the secrets of hearts. But lest perchance we exceed the mode of writing which we proposed (for by the testimony of many it is affirmed, that several volumes could be written to this end; and the sacred Congregation of Rites freely pronounced of Philip, "In the gift of prophecy none was found like to him") we shall select only some, from which it can easily be understood, how greatly in this matter he was illumined by God. But it is pleasing to begin from those to whom Philip foretold death. Constantius Tassonius, he whom we mentioned elsewhere, called from Milan to Rome by Pius V, most holy Pontiff, as he was most devoted to the holy Father, came straight to him, then tarrying in the house of Charity. But a certain man looking out at him from a window, straightway hastens to the Saint, and; "Behold," he said, "Constantius comes to you, Father." But then Philip charges Octavius Paravicinus and Germanicus Fidelis, youths, that on the threshold of the gate, by which Constantius was about to enter, they compose themselves lying on the ground as if dead in a bier. By which spectacle Tassonius being moved, he asks them not to impede his access: yet neither of them, except Philip bidding, moved from the place. Finally, they rising, Constantius rushed into the blessed Father's embrace, nor very long after is seized by a sudden disease, and within fifteen days happily departs.

[381] of John Angelus Cribellius, John Angelus Cribellius, on the fifth feria in the Lord's Supper, whole and vigorous comes to Philip, about to perform sacred Confession: into whose countenance the Father fixing his eyes, "Be ready," he said, "son, for God requires something of you." To whom instantly Cribellius: "Let Him do what is good in His eyes: for I will willingly receive all things from His hand." Then the Saint, "But indeed, if God send something most grave, will you bear it with equanimity." "I will bear it indeed with most equable mind," subjoins he, "His grace helping." "Come therefore," says Philip, "prepare your soul, since in the Paschal feasts God will call you." These things said Cribellius went away, and on that very day seized by a fever, three days after migrated from life. of Fulvia de Cavaleriis, The holy Father once in the morning summoned Francis de Molaria, and, "What would you do," he said, "if your wife were to die?" And when he said he knew not, what in that case he would do: Philip subjoins, "Think therefore what you would do, if your wife should die." Not yet had ten days passed, when his wife (this was Fulvia de Cavaleriis, otherwise of prosperous health) fell into an acute fever, and within fifteen days dies.

[382] of Jerome Cordella, Jerome Cordella, a noble physician and especially dear to Philip, was once sick: wherefore his wife straightway sends to the blessed Father, one to announce her husband's sickness, and to ask that he should pour forth prayers for him to the Lord. Not yet had the messenger ascended the stairs, nor said anything; when Philip, "Wretched Cordella," he said, "for now he dies: this is his hour." All who were present were amazed, for nothing had been heard of Cordella: but when news of his disease was soon brought; again Philip, "Wretched Cordella, the course of his life is fulfilled; he will soon depart." Then they: "Come therefore, Father, if of the body it is now despaired, let us be zealous at least to help the soul." Then the Saint after his custom: "I will do it indeed, I will do it most willingly." Eight days after he had taken to bed, when Gallonius and Consolinus had come to the blessed Father at first dawn, and brought a light: "So Cordella is dead," he said, "this night at such an hour: is he not?" But straightway noticing that they could know nothing about that matter, he turned the discourse elsewhere. Meanwhile one is sent to explore the matter diligently: and it was found, that at the same hour at which Philip had said, Cordella had expired. But this in this place must not be passed over, that the servant of God afterward signified to Augustine Cardinal Cusanus; namely that he had been present to Cordella dying, although at that time he had not withdrawn from his own chamber.

[383] of Orinthia Columna, Orinthia Columna was wife of Pompey Columna, a woman most illustrious both in birth and in piety, who was wont to go to the Hospital of St. James, and there refresh the wretched incurables with every office of charity. She therefore fell into a disease: and when the most skilled of physicians came to her, all alike affirmed the matter to be of no moment. But she, trusting little in the fallacious judgment of the physicians, took care that Philip be altogether summoned to her. He came, and discoursed much about spiritual things with her; then took holy water on his finger, and signed her on the forehead with the Cross; soon, having exhorted her to meditate continually on the Lord's passion, withdrew. But while he was setting foot from the house, he by chance met the physicians, and said, that Orinthia was truly gravely ill. Which heard, all laughed. Then Philip, "You indeed laugh, but I affirm to you that on such a day she will die": which was received with greater laughter. Yet the event did not deceive: for on the day on which he had foretold Orinthia expired.

[384] of Dominic Mazzeus; Helen Cybo and her husband Dominic Mazzeus were sick alike: wherefore Tamiria Ceula, Helen's mother, fled to Philip, and earnestly commends the matter to him; for she said she feared, lest she lose both at the same time. But the Saint, "By no means," he said, "by no means: one of the two is enough." Nor was faith lacking to the word, since Dominic departed from that disease, but Helen convalesced, and the cares of the age cast off betook herself to the religious cloisters. Victoria Cybo, this Helen's full sister, came to Philip to wash her conscience by sacred Confession: to whom the Father, "How long ago," he said, "did you visit Vincentia your sister (she was in the sacred house of the Tower of Mirrors)?" But she, "Long ago now," subjoins. of Vincentia Cybo, But then the holy Man; "Come, now visit her often, for she will soon die." These things said not many days had passed, when Vincentia, otherwise strong and robust, is seized by a sudden and acute fever, and within the eighteenth day dies.

[385] Marcellus Ferrus, about soon to depart from the City, fell in with Philip: to whom the Saint, "What do you do, of Alphonsus Ferri, Marcellus? whither do you go?" But he said he was preparing his departure, for so he had promised Cardinal Gambara his lord he would do. Then Philip, his eyes fixed upon him, his hand applied to his mouth (he was praying and seemed to repress the force of spirit) "Do not depart," he said: "for shortly your father will die: nor does it become you to leave him, but to be present to him dying." This said Marcellus was amazed, since his father Alphonsus was of a sound and strong body, not yet of declining age; nevertheless he straightway believed the one warning, nor wished to go. Therefore a little after Alphonsus fell into a fever, and after the fifth day, which from Philip's prediction was the twentieth, migrated from this life. More than once afterward the servant of God said to Marcellus; "Do you see how much it matters that you remained in the City?" In the year 1594 on the Kalends of August, of Alexander Crescentius, Alexander Crescentius, sound and vigorous, came to the blessed Father. To whom straightway the Father, "Be ready," he said, "for in a short time you will die." Nor did the event deceive: since on the sixteenth day of the same month he departed life. William Bucca the Roman was sick, but Philip said to John Francis his full brother, of William Bucca, "Your brother will die, nor must you on that account grieve, for so it is expedient for him"; and as he himself had foretold, so it altogether came to pass.

[386] of Virgil Crescentius, Virgil Crescentius also, when he had fallen into a sickness, although at first it seemed a matter of no peril

and of no moment, Philip however coming to him, freely said to Constantia his wife, that one must acquiesce in the will of God: which heard she was greatly moved. But since she knew well the man's exceptional sanctity, she withdrew with him into another part of the house: and there, the witnesses removed, cast herself at his feet, pouring forth a force of tears, beseeching and adjuring, that he should entreat life and health for her husband from the Lord. But the holy Father said; "This is the will of God; do you wish anything other than eternal salvation?" Then to the same Constantia and her sons asking, he said most openly, that it was so expedient for his welfare. Wherefore returned home, to Marcellus Vitellescus he affirmed once and again, that he had found no mode of praying for Virgil's health; and that he had been impelled into this mind, to believe that this was most expedient for his welfare. Finally when the sick man now labored in extremity, summoned by James Crescentius his son; "I indeed know," he said, "why your father is now called by God: and this after his death I will openly signify to you," which also afterward he fulfilled.

[387] of Patricius de Patriciis, Not otherwise it befell him in the death of Patricius de Patriciis. For he when he had fallen into a disease, as was thought, very slight, nor by the judgment of physicians was there any sign of fever present; Philip however, as soon as he came to him, ordered him to be fortified with sacred Communion, and all things presently to be set in order. Wherefore his wife, not lightly offended by this utmost haste; "He dotes," she said, "that old man." Patricius himself too, otherwise most obedient to Philip; "To me indeed," he said, "in this matter the Father seems to hasten more than is fitting." But how much haste was needed, the event of the matter proved: since the Sacraments of the Church duly received, and his affairs set in order, he straightway migrated from life. Further moreover that most noble man was nobler in Christian virtue, whose holiness of life and morals Philip himself so revered, that he commended himself to his prayers even dead.

[388] of Francis Bencinus, Desiderius Consalvus of the Dominican family labored most gravely from a pestilential fever and frenzy, and all had now despaired of his welfare: and at the same time and place was sick, not however so gravely, Francis Bencinus of this very family. Both Philip visited, but first came to Bencinus, and said; "This one surely will die": then ascending to Consalvus, his hands laid upon his head, straightway made him return to himself: soon; "Trust," he said, "you will convalesce." But he, "In you I trust, Father, pray for me, and for my welfare." About to withdraw at last; "Be of good courage," he subjoins, "you will certainly convalesce." Nor were the promises vain: for this one against the opinion of all was restored to health, but that one a few days after departed.

[389] Finally he foretold the death of Charles Cardinal Borromeo by plainly the same spirit. of St. Charles Borromeo: For when Ceccolinus Margaruccius, Presbyter of San Severino, by Philip's effort co-opted into the family of that holy Cardinal, had returned from Milan to his country for some months; and desired, the same Philip interceding, to obtain I know not what from his lord; the blessed Father freely wrote back to him, that this matter must by no means be treated: since at the time at which he should think of Milan something of this kind would happen, whereby he should not have to return to his lord. Which answer indeed Margaruccius did not perceive: but then he understood the matter well, when, now about to set out for Milan, he received news of the holy Cardinal's death. Philip had written to him a month before, at which time there was not even the least sign of infirmity in him. Margaruccius then coming to Rome, as soon as Philip saw him; "Was it not," he said, "foretold to you, that something of this kind would happen, which would take away from you the cause of returning to your lord?"

CAP. IV

[390] But lest perchance anyone should think Philip to have been only a messenger of death, on the contrary, he foretells those to be healed, Francis Card. Sforza, it will surely be worth the trouble to narrate also of those whom, even set on the very threshold of death, he foretold would soon be restored to health. Francis Cardinal Sforza labored from a putrid fever and gripings; and twenty days now had passed, in which, having suffered most grave symptoms and loathings of food, he had at last been reduced to this, that, fortified with the other Sacraments of the Church, he had all but received Extreme Unction. Among these things Catharine Sforza his mother sends to Philip, one to bring a wax candle; and to ask him, that he should entreat health for the Cardinal from the Lord. But the Saint stops a while: soon bids her be of good courage, and affirms that the Cardinal would by no means die: which saying indeed was approved by the event.

[391] The same plainly happened in Michael Mercatus, a physician far the most excellent and especially dear to the holy man. Michael Mercatus, For he when from a grave disease he had been brought nearly to his last day; Philip said to Peter Mercatus his parent again and again constantly; "Do not doubt, your son will live." But when he afterward, not without immense grief, said; "Behold, Father, to what at last the matter has come; he lives by moments"; Philip answered; "Was it not already foretold to you? Do not doubt, he will by no means die. Know he is not yet called by God, but is left to us for some time": which also was done. For lightened of the disease he survived eleven years, and was made physician of Clement VIII; to whom finally Philip, the same who before had foretold life, likewise foretold death. John Baptist Altovitus was sick, John Baptist Altovitus, and indeed so gravely, that all the physicians now despaired of him: but the Saint prayed to God for his welfare. Soon Taurusius being summoned; "Go," he said, "to John Baptist, and from me say, that he will by no means die, but on the next day will be better": and so it plainly happened, just as it was foretold.

[392] Bartholomew Dottus, Bartholomew Dottus of Modena labored from a continuous fever, and had now been brought to this, that, all things set in order, the household watchers stood by as by one moribund. But since he had a certain office in the Apostolic Palace, the price of which depended on his life; his brother's son came to Philip, and earnestly asks, that he should deign to offer prayers to God for his uncle's welfare: for with him the office and its price would be lost, not without great detriment to his domestic affairs, since he had now thought of transferring an office of this kind to himself. To whom the holy Man; "Go," he said, "for now your uncle will convalesce; but whatever disease shall hereafter seize him, will surely be lethal. But of the office there will be nothing." What more? He convalesces, four years after falls into a disease, dies, and with him likewise the office is lost.

[393] Olympia de Nigris, Olympia de Nigris, wife of Mark Antony Vitelleschus, was so burning with a pernicious fever, that on the same day three accesses occurred. And so the most skilled of physicians had cast off all hope of her welfare; and Jerome Cordella freely affirmed, that from the time he had come to practicing medicine, he had met only three vexed by that disease, and that none of them could be helped by any remedy. Philip however bids all be of good courage, that he wished to do violence to God, lest perchance so many sons, bereaved of an excellent parent, should fall away together with the house itself. Nor were the promises empty: since from that day Olympia began to be better, and a few days after was restored to health.

[394] Jerome Pamphilius, not yet raised to the Cardinalate, Jerome when he was still Auditor of the Roman Rota, was seized by a lethal disease: and when Philip came to him daily morning and evening, on a certain day the divine spirit impelling, with his hands he closely embraces his head, and shaking himself with the accustomed motions prays a while; then, "Be of good courage," he said, "do not doubt, for now you will not die." Therefore from that day convalescing, after no long interval he recovered health and strength. and Alexander Pamphilius, This same thing the Cardinal himself testified had befallen Alexander his brother's son. For when he was most gravely sick, and now there was no remaining hope of welfare, Philip came to him; and certain relics of the saints being set upon him, prayed a little while; then after his custom; "Nothing must be feared," he said. Which said he was straightway lightened, and against the opinion of all recovered his health.

[395] The blessed Father came once to Faustina Cincia, Three Matrons, wife of Charles Gabriellius, of whose welfare the physicians had now despaired, and his hands laid upon her head he prays to God. Soon he says, "Do not doubt: you will by no means die." To whom she; "It is now over with me," she said. Again the Father, "Be of good courage: I indeed affirm to you, that now you will by no means die." Nor were the promises vain: since a few days after she was restored to her former health. Constantia de Drago also had been brought nearly to the last crisis; when the servant of God coming to her; "Do not doubt," he said, "soon you will come to St. Jerome's." And so it plainly happened: nay even on that occasion she chose Philip for herself for sacred Confessions. The wife also of Francis Bucca the Roman was nearer to death, and they had now been summoned who should carry out her body: Philip came up meanwhile, and the Relics of the Saints applied to the dying woman, prays for her a while to the Lord. Then he turned to the husband, and says; "Your wife will by no means die." Which indeed was fulfilled, all being amazed, who just now had seen her in the last crisis of life.

[396] John Antony Luccio, John Antony Luccio, of whom it has often been spoken, coming to the City, thrown from his horse, badly broke his head; and one shoulder being dislocated nothing was nearer, than that he should die at once. He was more than sixty years old, and a fever had now come on, wherefore by the judgment of physicians he was in great peril. Therefore there is going to Philip: whom when Luccio had seen, the Confession performed he asked that he should offer prayers to God for his welfare; for he did not refuse to die, but desired to set his affairs in order in the way he had destined. But then the Saint, having closely embraced the man; "Do not doubt," he said, "you will set all things in order as you please; and time will be at hand, in which you can conveniently make your testament." And at the same time he began to be better: then a few days after, against the opinion of all, he appeared sound and whole, and survived Philip himself.

[397] The servant of God said nearly the same thing to John Francis de Bernardis, and many others. Presbyter of the Congregation. For he, anointed with the holy Oil, seemed all but about to die: yet, as Philip had foretold, against the expectation of all he was restored to health. Likewise to Agnesina Columna, a woman of equal nobility and piety, of whose welfare all had now despaired; "Do not doubt," he said, "you will by no means die": and so it came to pass, just as it was foretold. The blessed Father came once to John Baptist Cribellius, laboring gravely from a fever: and when he greatly feared its access; "Do not doubt," he said, "it will by no means return": and as he had said, the fever left him. Whomever finally Philip said would convalesce

he would convalesce, all of them, against the opinion of the physicians, recovered their health. But it would be too long, if we wished to recount each one by name. From which it is sufficiently understood, that to Philip there was divinely a most certain knowledge of life and death; and that whatever he had once pronounced about anyone's welfare, the event itself afterward fully confirmed.

[398] He prophesies that some will die in religion, others in the world, But it is worth the trouble to relate, what kind of things he was wont to foretell about the state and condition of life of very many. For he foreknew, who would persevere in his Congregation, who not; who would enter the religious cloisters; who would die in the world. To Tarquinia, daughter of Marcellus Vitellescus, when she was scarcely seven years old, he often said; "You will be a Nun." And so it happened: for, the world despised, she betook herself to the sacred monastery of the Tower of Mirrors, and there piously and laudably ended her life. To Octavia de Maximis, then a little girl, he likewise foretold that she would be a Nun: which afterward the event proved true. But to others on the contrary, who greatly desired to enter Religion, he foretold that they would not persevere in that purpose, and would remain in the world. Of which there are very many examples, which, studying brevity, we omit.

[399] and foretells the future dignities of some. Furthermore he foreknew the future dignities of very many, and openly foretold them. For of Caesar Baronius, of Federico Borromeo, of Francis Mary Tarugius, of Octavius Paravicinus, of Jerome Pamphilius, and of others, whom afterward he saw distinguished with the Cardinalitial dignity, he foretold, long before, what was to come. And especially of Baronius, when he was still a youth, and applied himself to studies, he was wont to say; "Caesar, you will be a Cardinal." Which when Baronius received as a jest, the Saint, more constantly affirming the same, added; "And you will write the Ecclesiastical Annals." Both which things the event proved true: for Baronius both wrote the Annals, a work plainly immortal, and was raised to the Cardinalate. To Federico Borromeo, then a youth, he often said; "You will be Cardinal, and Archbishop of Milan": which afterward came to pass. Of Francis Mary Tarugius likewise, and of Octavius Paravicinus, his spiritual sons, he predicted the Cardinalitial dignity, while they were still living privately and humbly with him.

[400] But that we may pass to other matters; Philip not only foretold things to come, but also penetrated the secrets of hearts. He penetrates the secrets of hearts: For he most excellently knew the sins, the temptations, the thoughts of those who came to him, even before they disclosed them. Wherefore when anyone approached to confess, and either through shame or forgetfulness kept silent about some grave sin, Philip straightway, divinely admonished, brought it forth himself, and most gently exhorted him to confess it. By which means he both freed innumerable souls from the snares of the enemy, and led very many back to a better life. Nor only the sins, but also the most hidden thoughts of those confessing he perceived, and often disclosed, to their immense profit. A certain youth came to him, that he might confess; but, overcome by shame, he kept silent about a grave sin. Philip, divinely instructed, said to him; "Son, you have not told me all: there remains one thing, which you are ashamed to confess." At which word the youth, struck, confessed all, and departed with a most joyful mind.

[401] he discloses hidden sins, Similar to this is what is narrated of a certain noble man, who, having approached Philip for the cause of Confession, kept silent, through shame, about a most foul sin. The Saint, divinely admonished, gently warned him, that he should not keep silent about anything; for it would profit him nothing to conceal from the physician what he could not hide from God. But when he persisted in silence, Philip himself disclosed the very sin which he had kept silent: by which thing the man, struck with admiration and compunction, confessed all, and from that day, changed into another man, lived most piously. Nor did he perceive the sins of those present only, but also of those absent and far removed. For when one of his spiritual sons, set in a far distant region, had committed some grave fault, Philip, at the same moment of time, divinely instructed, knew it, and afterward, when he returned, openly reproved him for it.

[402] and the temptations and thoughts of many. But it would be too long to recount all the examples of this matter. Wherefore, omitting very many, it will suffice to relate a few. A certain man, vexed by a grave temptation against the faith, came to Philip, that he might disclose his conscience to him; but, before he made any word, the Saint said to him; "Son, this temptation against the faith greatly troubles you: but do not fear, for the Lord will not suffer you to be tempted above that which you can bear." At which word the man, struck, confessed that it was so, and, the temptation being put to flight, departed free from all trouble. Likewise to another, agitated by the goads of the flesh, before he disclosed anything, he said; "Son, the flesh wars greatly against you: but be of good courage, for the Lord will give you the victory." And so it came to pass: for the man, comforted by these words, easily overcame the temptation.

[403] He knows the hidden thoughts of those who come to him. Marcellus Vitellescus, of whom we have often made mention, when he was still a youth, came once to Philip, revolving in his mind I know not what thoughts. To whom the Saint, before he uttered a word, said; "Marcellus, you think this and that": and disclosed to him the very thoughts which he was revolving with himself. By which thing the youth, struck with admiration, perceived that nothing of his could be hidden from Philip, and from that day revered him the more, and submitted himself wholly to his governance. The same thing happened to very many others, who, when they came to him with hidden thoughts, found themselves so disclosed by him, that they could doubt nothing but that he was instructed divinely.

[404] He recognizes those who came to him with an evil mind. Nor only the good thoughts, but also the evil designs of those who came to him, Philip most excellently knew. For when anyone approached him with a feigned mind, or to deceive him, or to test his sanctity, the Saint straightway, divinely admonished, perceived it, and disclosed the very thing which he had thought in his mind. Wherefore certain men, who had come to him with an evil mind, struck with admiration and compunction, were changed into other men, and afterward most piously revered him whom they had come to deceive. And this was so frequent in Philip, that all who familiarly associated with him held it for certain, that nothing at all, however hidden, could lie concealed from him.

[405] He foreknew things to come, both prosperous and adverse. But Philip's prophetic spirit shone forth not only in foreseeing the death or health of persons, and in penetrating the secrets of hearts, but also in foreknowing many other things, both prosperous and adverse, which were to befall either the Church, or the City, or particular persons. For he foretold, long before, the most grave necessities of the Christian commonwealth, the changes of Pontiffs, the calamities of war, and many other things of this kind, which afterward the event proved true. Of which, that we may not exceed the mode of writing which we proposed, we shall select only some, from which it can easily be understood, how greatly in this matter also he was illumined by God.

[406] He foretells the death of Pope Marcellus II, When Marcellus II had been raised to the supreme Pontificate, and all rejoiced at the hope of his most excellent governance; Philip alone, divinely instructed, foretold that he would soon die. And so it happened: for, having held the Pontificate scarcely twenty days, he migrated from this life. The same plainly he foretold of other Pontiffs, whose deaths he predicted, long before, with so great certainty, that the event itself afterward confirmed his words. Nor only the deaths of Pontiffs, but also their elections he foreknew, and openly signified. For of Sixtus V, of Gregory XIV, of Clement VIII, before they were raised to the supreme Pontificate, he foretold, long before, that they would be Popes: which afterward came to pass. And especially of Clement VIII, when he was still Cardinal, he was wont to say; "He will be Pope": which the event proved true.

he had foretold, they without doubt were restored to health; although destitute of the hope of physicians, and brought even to the last breath: but those on the contrary whom he himself had affirmed would die, although they were held by the slightest sickness, nor seemed to have any peril beneath, all however were found to have perished. Wherefore Montes Zazzara left it testified, that he had more than once had at home several entangled in most difficult diseases, of whom there was no other outcome, than that which Philip foretold.

CAP. V

[398] Many things besides in every kind the servant of God, by divine instinct and inspiration, He foreknows that a son will be grievous to his parents, presensed and foretold. Sulpicia Sirleta, wife of Peter Focilis, of whom we made mention before, had a four-year-old little daughter dangerously sick: and so with her husband she comes to Philip in the church of St. Jerome, and asks him weeping, that he should deign to obtain by prayers health for this only little daughter. But he: "Be quiet," he said, "God calls her, let it suffice you that you have been God's nurse." And when both nevertheless went on grieving and asking; "Go away," he said, "the Lord will surely hear you, and will give a son of such a kind, that you will repent of the wish": therefore two years after they receive a son, who afterward when he grew up was most grievous to his parents until the last day. Helen Cybo, a dead foetus to be borne, of whom it has been spoken a little before, the birth approaching summons Philip; and cleansed by the sacrament of Confession, asks him, that he should not be reluctant to lift from the sacred font the son she was about to bear. But the Saint; "By no means will a godfather be needed." On the following night Helen brings forth a dead foetus, and the Father's saying is fulfilled.

[399] Peter Paul de Petris was a lay brother of the Congregation, money acquired by dice to be lost, whose father when he had once by dice acquired a great quantity of money, was zealous by all means to recall his son from the institute, thinking namely that by that means he would sometime enlarge his house. He therefore that he might avoid his father's importunate counsels; thought of Naples, the Fathers so exhorting. And so in the evening he asks of Philip dismissal and a blessing. But he; "Go," he said, "since the Fathers so feel." But soon about to go to bed, he charges a certain lay brother of ours, that he should not permit him to go away. On the next day Peter Paul rises, about to set himself on the way; when behold there a messenger from Philip, who by name forbids him to go. He obeys, and straightway approaches the blessed Father: but he; "Do not doubt," he said, "son, God will bring you help." Not yet had three months passed, when the good dicer lost by play the money which he had sought by play, nor thereafter was troublesome to his son.

[400] Olympia de Nigris, of whom we mentioned a little above, when she had received seven daughters, the sex of offspring to be received, and greatly desired male offspring; with great faith fled to Philip, and said; "Behold, Father, I have seven daughters." To whom the Saint: "Do not doubt, you will bear no more females besides." But when she had borne three males in succession, and the offspring seemed to grow more than enough, again she came to Philip, and said; "I have three males, Father." Then he; "Go away," he said; "you will hereafter bear neither males nor females"; and so it altogether came to pass.

[401] a future Superior of the Tower of Mirrors, The holy Man had once betaken himself into the sacred House of the Tower of Mirrors, when behold there four of the Nuns come to meet him, and lead him to their old church. Meanwhile Philip to one of them (this was Porcia Capozucchia), "Be intent," he said, "on prayer." But she; "I cannot, Father: I am hindered by my office, I am full of business." But then Maria Magdalena Anguillaria subjoins: "But I, Father, who neither am intent on prayer, nor know how to do any other good thing?" To whom straightway the Saint: "You then know how to do no good thing? and yet you will be Superior: now therefore you must be instant on prayer, for you will not be able to do it, when you preside over others." These things heard all laughed, since Anguillaria did not exceed about twenty years more or less, wherefore she was very far from that office. Again Philip subjoins: "Laugh now, laugh: but afterward you will say, Philip said it." Nay even to Anguillaria herself; "You laugh," he said: "remember, that Philip said these things to you." Forty years then had now passed, when Hieronyma Taschia, Superior of that place, nearly bereaved of both lights, resolved to hand over her place to another, and abdicate that office. Therefore all being called together to whom the election pertained, by common consent Anguillaria was declared Superior. But then it came back into their mind, what Philip had once foretold, and which against all expectation was fulfilled: since Taschia was neither of grave age, nor health; so that, unless blindness had stood in the way, she would have seemed to administer her office, which otherwise is perpetual, longer.

[402] Mark Antony Columna and Felix Ursina his wife, were greatly anxious and solicitous, because Fabricius their son lacked offspring: two sons to be received, wherefore Anna Borromea, the same Fabricius's wife, and full sister of St. Charles, who by his bidding had given herself to be ruled by Philip's judgment, fled to him; and asks again and again, that he should obtain for her by prayers from the Lord the benefit of offspring. And so the holy Man said to her, not expecting it, "Be of good courage, Anna, for not long after you will bear two sons." Therefore in the following year she bore a son, to whom the name Mark Antony was given; another then a year after she bore, and named him Philip: which sons indeed the most pious matron publicly and openly proclaimed she had obtained from God by the intercession of the blessed Father, so that she even called them his sons.

[403] Thomas Minerbettus, and Peter Antony Morellus, a state thought of by two not to be in fact entered. betook themselves once to Philip, Francis Bencius so exhorting them, a man of the Society of Jesus equally excelling in piety and learning; for both had resolved to leave the world, and pass to the religious camps. The blessed Father was then in the house of Charity, and having gone out before the doors of his chamber, when he sees them asks what they wish. Then Morellus first; "I," he said, "desire to be a Monk." Then turning to the other; "But you," he said, "what do you think to do?" "I indeed," subjoins he, "have resolved to give labor to studies, and to be a Priest." Then the Saint rising, and lightly striking Thomas's head with the staff he held; "You," he said, "will by no means be a Priest": and to the other; "Nor you a Monk." And so Thomas, although a little after he had set himself on the way to the Priesthood, and had persevered long in that opinion; yet, when he was now of mature age, joined a wife to himself; but Morellus, although he attempted all things to become a Monk, yet could never accomplish it; but was made a Priest, and in that state remained until death.

[404] Ottonellus de Ottonellis, a captain of soldiers of Modena, a captain of soldiers will be a Priest. when he had come to the City, to take care of the foundation of a certain monastery of sacred Virgins, in which matter indeed many difficulties occurred; was led to Philip by Germanicus Fidelis, that he might aid him with his prayers to God. Whom as soon as the Saint saw, turning to certain Priests standing by; "This man," he said, "is your brother." Then he asks the man, what indeed he professes: "A soldier," he said. But the Father; "By no means a soldier," subjoins, "but the brother of these": and his right hand extended over his head he blessed him. He was then joined in matrimony, and had many children, and was wholly engaged in military matters. Nor very long after he lost his wife and very many children, but the daughters who survived joined themselves to Christ by spiritual nuptials; wherefore he, loosed and free from the cares of the age, the divine grace inspiring, initiated into Holy Orders, was at last made a Priest.

[405] In the year 1576 four Presbyters of the Congregation had been sent to Milan by the Congregation itself: a Plague threatening Milan, but behold Philip summoning Taurusius charges him, that letters being straightway given to them he should bid them return to the City as soon as possible. And when he modestly admonished, that it would be that by their unforeseen departure very many of the Milanese would be offended; because especially they would leave a matter, most recently begun, unfinished; "Do not," he said, "be hard: comply with my words: and that they return to us without delay, write expressly by name." Scarcely had the Fathers received these letters, when suddenly at Milan a pestilence arose, of which there was no suspicion at all: and so much haste was needed, that of them two, hindered by many difficulties on the journey, scarcely at last betook themselves to the City.

[406] A certain Presbyter had obtained a noble Priesthood from the Pontiff. But him being dead, before the diploma was issued, an impediment to obtaining the Priesthood to be removed, a far noble and powerful Courtier was zealous to disturb the matter and impede it by all means: wherefore the Presbyter, the matter being nearly desperate, was at last brought to this, that, the Sacrifice and the recitation of the divine Office being intermitted, he thought of nothing else but of killing his adversary. Meanwhile with his brother he came to our church, and the Deity adored, casts his eyes on Philip, sitting not far off to hear Confessions. But although he knew him not even by face, yet feeling himself drawn to him by a certain hidden force, he casts himself at his feet, nor speaks anything. But then the Saint, having taken hold of his left ear with his hand and stroking his head; "A temptation," he said, "presses you grievously, does it not?" But he; "So grievously indeed, Father, that I am about to perpetrate some great evil," and disclosed his mind to him. To whom the Father; "Trust, son, within fifteen days you will be in tranquility." These things heard he cleansed himself by sacred Confession, and went away. Scarcely had the foretold time elapsed, when behold along the way he met the adversary: who of his own accord approaches him, and, "You have conquered," he said, "for my patron and defender has been reduced to order." But then it came into his mind, what the servant of Christ had openly foretold; and when all things afterward had fallen out happily, he gave thanks to the giver of all good things, and looked up to Philip above a man.

[407] Not otherwise it befell Horatius Riccius, a Knight of Jerusalem, a calumny to be dissipated familiar of Federico Cardinal Borromeo: for he (as often befalls those who follow the court) was gravely in peril of fame by the envy of some. Wherefore at dawn having gone out of the house he fell in with Philip; who straightway; "Whither do you go?" he said. "To walk," subjoins he; "do you however wish anything, Father?" But the Saint, "Let us go": and leads him with him to the Auditor of the Apostolic Chamber (he was Horatius Burghesius, full brother of Paul Pope V) with whom Philip was about to treat of a most grave matter. But since he had come prematurely, a convenient admission had to be awaited long. And so the holy Man, for the sake of beguiling the time, sets himself to read: but Riccius, affected partly by sickness of mind, partly by the tedium of delay and place, could not endure longer, yet did not dare to ask dismissal. But then Philip took the man by the hand, and his eyes fixed upon him; "Do not doubt," he said, "there will be nothing of inconvenience: all things will fall out for you most excellently: look at me." By these words Riccius was wonderfully refreshed, and believed for certain, just as the servant of Christ had foretold, that all things would happily come to pass for him. Nor falsely: since after fifteen

days that wicked calumniator was expelled from the Prince's house, but he himself so little lost his lord's grace, that, the same interceding, he was enrolled among the Chamberlains of the Pontiff.

[408] a crisis of life to be undergone, Dominic Rudulsius, of the sacred family of the Clerics Regular, in the year of salvation 1580, destined by his Superiors from Naples to Cremona, came to Rome; and there when he had heard many things of Philip's sanctity, he betook himself to him, and found him sitting in the temple to listen to Confessions. And so he came nearer, and having kissed his hand, reverently saluted him. But the Saint, "Go on," he said, "whither holy obedience sends you, and be intent with your whole heart on the salvation of souls. But know that hereafter you will be promoted to a Bishopric, that you may the more exercise yourself in that work. But consider this, that on this journey you will undergo a crisis of life: yet God and His most holy Mother bringing help, with difficulty indeed, yet safe and unharmed you will escape." Therefore having set out for Cremona, when he had come to the Alps overhanging the Florentine territory, and attempted to cross a ditch full of mud, he was plunged together with his horse up to the neck. By which thing vehemently moved, whoever accompanied him, because they thought him now nearest to death; commended his soul to God and all the Saints with the solemn prayers of the Church. Meanwhile to him being in such great difficulties and straits there came into memory, and a deliverance from the same. what he had lately heard from Philip; and with great confidence he implored his help. Nor in vain: for instantly he felt his arms and hands loosed, and from the deep and tenacious mud at last half-alive he emerged: but the horse had to be drawn out tied with four oxen. And so freed from so great a peril, he betook himself wholly to procuring the salvation of souls: finally created Bishop of Orient by Paul V, Supreme Pontiff, he perceived Philip's word approved by the event. But by the long observation of our men it was found, that whatever Philip said, although it seemed uttered by chance, came to pass altogether, as it had been foretold; which we have perceived to happen also after his migration: for many things, which he himself once foresignified by name or obscurely, have both been fulfilled before our eyes, and are daily fulfilled.

CHAPTER XXVIII.

Philip foretells the supreme dignities to many, and other things absent and far removed.

CAP. IV

[409] Many besides to be raised to the supreme dignities Philip presensed, and most openly foretold. He foretells the Cardinalate to Peter Aldobrandinus, There were once with him some youths, and among them Peter Aldobrandinus, James Crescentius, and Marcellus Vitellescus; when unforeseen the servant of God summons Peter, and bids him bring these things to his companions: "Philip charges me, that I signify to you, that you will soon address me with the title of Most Illustrious, such namely as at that time was fitting to Cardinals, and will have not easy access to me." Peter blushed at this saying, yet, as he was most observant of Philip, straightway obeyed. Nor very long after, Innocent, Supreme Pontiff, having departed life, Hippolytus Cardinal Aldobrandinus, the same Peter's uncle, is elected in his place; and he himself afterward, as had been foretold to him, is created Cardinal. To these things, the same Innocent being Pontiff, when the same Aldobrandinus had come to the blessed Father sick: "Behold to what at last," said the Father, "I am reduced? that in a little time you must be saluted by me with the title of Most Illustrious."

[410] There came once to the servant of God John Francis Aldobrandinus, husband of the daughter of Clement VIII's brother, and General Commander of the arms of the Holy Roman Church; and he saw in the Father's own chamber two Cardinalitial insignia painted on paper and affixed to the wall, likewise two of the Congregation in the midst of which two skulls were delineated: whose mystery that he should disclose to him, he asked the blessed Father. But he, although at first he answered nothing to the requests, yet asked again, as if in play and jest said; "Do you not think that for me too after death there will be two Cardinals from this my Congregation?" Which indeed, just as had been foretold, was done: for a few months after he had departed, Taurusius and Baronius, Presbyters of the Congregation, were raised to the Cardinalate. to be taken up after his death, Further these very insignia the blessed Father three years before he migrated from this life had set forth before the eyes of all: nay even of this very promotion of his men, twenty years before it was brought to effect, he had treated by name with Paul Recuperatus: which same thing he did with others also, but most of all with Francis Nerius of the Society of Jesus; who besides asked of him more curiously, whether Baronius would afterward be raised to the supreme Pontificate; yet that Baronius would not be Pope, and the Father answered that this would by no means be. Wherefore Clement the Pontiff being dead, when the sacred conclave was held, and the votes and voices of all were borne for Baronius alone; Nerius however constantly denied that this could be, since this was an oracle of Philip.

[411] likewise that Jerome Pamphilius would be created Cardinal, Jerome Cardinal Pamphilius left this testified concerning his own Cardinalate. "When I had approached the blessed Father, lying ill from a disease, about to perform Confession after the custom; 'You indeed,' he said, 'desire to be a Cardinal: do you not?' But I; 'I think nothing less.' But he, 'You will surely be a Cardinal.' Here I smiling, 'Who,' I said, 'in your judgment, would promote me to this dignity?' But then the blessed Father once and again said, 'I affirm to you, that you will be a Cardinal.' Which by no merits of mine, the grace of God inspiring, was done, at that very time at which I least thought of it. And so I reckon this dignity received by Philip's prayers." Thus he.

[412] Innocent de Bubalis, Innocent Cardinal de Bubalis, he too wrote these things of himself. "In the year of our salvation, unless I am mistaken, 1593, Father Philip often affirmed to me, that I would be adorned with a Canonry of the Vatican Basilica. But when I altogether did not see by what means this could happen: since the Pontiff, so far as I esteemed, did not even know me by face; I laughed at a prediction of this kind: and the more certainly he affirmed the matter, the less faith therefore I had in his sayings. Yet in the year 1594 in the month of August, Peter Cardinal Aldobrandinus summoned me not expecting it, and said, that the Pontiff had destined for me a Canonry of the Vatican Basilica." He goes on then: "Therefore when at that matter I showed a certain incredible joy, the blessed Father, 'That indeed is nothing,' he said: 'for this Pontiff will create you Cardinal.' Which heard I could not restrain laughter; for I thought this could by no means ever be. But the Father iterated this very thing to me daily constantly. But after by the singular benefit of God I was raised to the Cardinalate, I understood this same thing had more often been foretold by the same Philip to Silvia my sister. Wherefore when once of a most grave disease, which oppressed me in Gaul, news had been brought to the City; she full of good hope, freely affirmed, that I would not perish unless the Cardinalate were attained, since so Philip had foretold."

[413] Francis Dietrichstein Francis Cardinal Dietrichstein also, testifies these things of himself. "When once as a youth I was in the City, intimate chamberlain to Clement VIII, Supreme Pontiff, on a certain day I was led by Peter Cardinal Aldobrandinus to the Vallicella to P. Philip Neri. But when the blessed Old man saw me entering into the chamber to him; straightway he withdrew into the inner part, and a Cardinalitial biretta taken from a little chest, that one indeed quite worn, smiling he placed on my head, and said, 'O! the pretty little Cardinal.' But I, who knew not well the exceptional sanctity of the man and his divine light, fearing lest perchance with these words he mocked me, was somewhat moved: but my shame, and his old age, and the presence of others restrained the wrath conceived. Nor very long after the event proved Philip's words, and condemned my perturbation: which I too condemn, and to the glory of the most holy man, have related the matter, as it fell out, and subscribed with my hand."

[414] As regards the supreme Pontificate, the See being vacant, the Pontiffs Pius V, whether the Father slept or watched, he seemed to himself to hear the name of the future Pontiff. A few days before the Pontiff was declared Pius the Fifth of this name, when the servant of God was setting foot from the house of Charity, his eyes lifted to heaven, and his breath drawn after his custom swelling up, and nearly snatched out of himself, he said, "On Monday a Pontiff must be created." This among others Marcellus Ferrus heard; who afterward walking with the same Philip through the City, asks him familiarly, that, since he had said the election of a Pontiff was next to be, he should openly signify to him who at last would be Pontiff. To whom straightway Philip: "From you indeed I do not wish to keep it silent: the Pontiff will be Cardinal Alessandrino, and this without doubt will be done on Monday at the evening hour." And so it plainly happened, just as the holy Man had foretold. This very election a little before Philip had foretold to some others. Gregory XIII, Pius then the Pontiff having departed life, this same Marcellus, mindful of the past prediction, asks of the blessed Parent again and again, who would be Pontiff? But he, "Who," he said, "in men's opinion is destined for this dignity?" "Some by some," subjoins Marcellus, "but most of all John Cardinal Moronus." But then Philip, "By no means Moronus, but Boncompagnus will be declared Pontiff": and he at last was created, and called Gregory XIII.

[415] After the decease of Sixtus V, Pontiff, Nicholas Cardinal Sfondratus came to the blessed Father; and XIV, but he when he heard of his arrival, straightway sent to him, one to announce that he would soon descend to the hall, and there converse with him. When therefore both had met in this place, and there were there Peter Paul Crescentius, who afterward was raised to the Cardinalate, also James his full brother, Marcellus Vitellescus, and others; Philip instantly, before he began the discourse with the Cardinal, charged all singly that they kiss his feet: which was performed without any contradiction, so great was his reverence among all. On the next day when the same Cardinal had come into our temple, straightway Francis de Molaria hastens to Philip, and announces that Cardinal Sfondratus is present in the temple, to whom the Saint: "That one surely is Pontiff, is he not?" Nay even Sixtus living Philip had signified this same thing in several ways, and especially in the year before the same Sixtus departed life. For when this very Cardinal had betaken himself to the blessed Father, and there were there in the chamber Marcellus Vitellescus, and others; "Take," said Philip to Marcellus, "from the cupboard that Pontifical little cap (this had formerly been in use by Pius V, most holy Pontiff, and was kept by the holy Man with great reverence) and it being received in his hands he placed it on the Cardinal's head, and said, "Try, please, how conveniently it fits you." To this man moreover, on account of the illustrious merits of his virtues afterward raised to the supreme Pontificate, the name Gregory XIV was given.

[416] Nor indeed did Philip not know the election of the Pontiff to follow, whose very name also he foreknew, and foretold. Clement VIII, For when once Hippolytus Cardinal Aldobrandinus, together with Augustine Cardinal Cusanus and other Prelates, had betaken themselves into the gardens of Curtius

de Maximis, whither Philip had by chance withdrawn; Curtius, approaching the ear of the blessed Father, "I should wish, Father," he said, "through you to be admitted into the clientship of Cardinal Aldobrandinus." But he, "Reckon it done most willingly; but I affirm to you, that this man will not die in this dignity." Not yet had four months passed, when he was raised to the Chair of Peter. But on the day before this was done, to some of his own, and especially to Mark Antony Maffa, he said most openly, that Aldobrandinus was to be taken up to the supreme Pontificate, and named by the name of Clement.

[417] and Leo XI, To Alexander de' Medici, who afterward was called supreme Pontiff Leo XI, once when he was a layman, and Orator of the great Duke of Etruria to the Pontiff, he foretold many things in few words. "You indeed," he said, "will be a Cardinal, then Pontiff, but you will not endure long." Which thing Jerome Ghettus the Roman, of the Order of Hermits of St. Augustine, testifies he heard from Leo himself: who also publicly proclaimed this in the City, when he spoke of the praises of Philip himself, at the time when he was enrolled in the number of the Saints: nay even Gregory XV, Supreme Pontiff, confirmed this same thing sufficiently openly. For when about that matter it was being discoursed before him, he subjoined these things: "I indeed think this to be true: for when once we discharged the office of Auditor of the sacred Rota, and had approached the feet of the same Pontiff to be kissed, among other things he said these: 'We shall not be troublesome long, for we shall not live long.'" But although Philip foresaw divinely nearly all the elections of future Pontiffs; yet these, except for a grave cause, or certainly when treating familiarly and jocosely with his dearer ones, he did not disclose; often using that, that one must by no means believe dreams, and useless revelations, because the frauds and fallacies of demons can easily be beneath them.

CAP. VII.

[418] This too was imparted to Philip by God, that things far distant and removed from the senses, he beheld as present and subjected to his eyes. He knows things absent, There came once to him on a Sunday Caesar Baronius, about to perform sacred Confession after the custom: whom when the Saint sees, "Go," he said, "to the Hospital of the Holy Spirit, and visit the sick." But Caesar, "To what end that, Father, they having now dined and drowsing?" "Go, I say," subjoins Philip, "and comply with my words." He obeys therefore, comes to the Hospital, and sees there lying a wretched man, destitute of all, a sick man in a hospital giving up the soul, and scarcely drawing breath: he had moreover come on the day before that day, yet at an unseasonable time, wherefore by the carelessness of the ministers, the Confessor not being consulted, he had been placed in a little bed; and the disease soon growing graver, as happens in a sudden matter, a Priest running up had anointed the moribund with holy Oil. To him therefore Baronius approaches, rouses the dying man, asks what he wishes, and whether he has received all the Sacraments of the Church. But when he had found the man not cleansed by sacred Confession, straightway a Priest being summoned, he took care that this be done. Therefore his sins duly confessed, and fortified with the sacred Viaticum, he immediately departed from life. Then Caesar returned to Philip, and related all things singly. But he; "Learn therefore in future to obey without any contradiction."

[419] Nor unlike to this was what Francis Mary Cardinal Taurusius testifies happened to him: likewise a sick woman, for he when once as a layman he had come in the morning to Philip, to wash his conscience after the custom; is straightway asked by him about a certain woman, pious and religious enough, who in the Hospital of St. James had devoted herself to the service of incurable women. "How long ago," said the Father, "did you see her? Go, and visit her, then indeed I will give you ears: for now a certain most grave care about her vexes and solicits me." Taurusius went away instantly, and found her seized by a lethal disease, and nearly expiring. And so with the last offices of Christian piety he was present to her dying, and a captain of soldiers, and returned to Philip: who without doubt could not have known the matter except divinely. Nearly the same thing in a certain captain of soldiers, his spiritual son, befell. For him in the morning the servant of God ordered to be sought with the utmost diligence: and it was found, that he too had been brought to the very last breath: wherefore he likewise felt the opportune help of the blessed Father.

[420] To Antony Fantinus, of whom it has already often been spoken, coming to our church, for a slight cause a certain woman from a window pours out a basin full of water, an injury done to one of his own, by which thing he was not moderately moved. But soon having entered the temple he approaches Philip, about to perform the mystery of Confession. But the Saint straightway anticipates, sharply reprehends the man, relating the whole matter singly as it had fallen out. At which thing Fantinus was amazed; for these things could not have become known to Philip except divinely. The holy Man was going once through the City, and there was going with him a copious multitude of his own, a murder plotted in another's house, among whom was Marcellus Ferrus. But when they had come to the Campus of Flora, Philip, his hand applied to his eyes in excess of mind, having summoned Marcellus to him said: "What men have you at home?" But he, that they were noble men, and most familiar to him. "You must beware diligently in this matter," subjoins the Father: "for they are plotting a grave evil: but unless it be met as quickly as possible, a murder and slaughter will follow, which thing will hereafter easily become known to you." This said Marcellus, struck with suspicion and fear, returned home; and prayers poured forth to God prays, that what Philip had just indicated to him, He would, for His ineffable piety, openly show. These same things then reckoning with himself, and diligently weighing the actions of those whom he had at home, by certain indications he found to be true whatever had been foretold to him, and cautiously provided for his own welfare and that of others.

[421] Paul Recuperatus, whom we have mentioned above more than once, in the evening had held a secret colloquy with a friend: a secret colloquy between two, but when in the morning he had approached Philip, whatever he had conversed the evening before, these same things singly related to him by the blessed Father he heard not without amazement. But although he already knew well, that to that same friend there was no relationship at all with the holy Man, yet that he might have the matter thoroughly perceived and explored, he wished to address that very man: and when he had heard from him, that he had made no word about this matter with anyone anywhere; he understood most openly, that all these things had become known to Philip only by God's disclosing. a peril of illusion and of falling, Mutius Achilleus, who once as a youth (as we said) had delivered himself to the holy Father to be improved, returned to his country, since he was of a lighter disposition, was easily moved by dreams and empty phantasms, and followed a certain sensible sweetness of spirit. But the Saint, having scented the matter divinely, took care that the man be opportunely admonished, that he should not pursue the way he had entered, nor expose himself to the frauds of demons and other perils. This same man besides he admonished, that he should diligently guard in future against a certain occasion of sinning, into which he had imprudently mixed himself: all which things since they were most hidden, that Philip could have known only by God's revealing, the same Mutius publicly testified.

[422] a sick man who was reported dead John Baptist Lambertus the Neapolitan received from his father's letters, that at Messina his uncle, an opulent enough man indeed, had met death, and had instituted him sole heir; and so, no delay being interposed, he should set out thither, to enter upon the inheritance. The letters read he, as he was wont, betakes himself to Philip, discloses the matter, soon kneels, about to perform sacred Confession. But the Father takes hold of the youth's ear with his hand, and bends his head into his bosom, at which time the penitent was suffused with a certain divine odor; and his eyes fixed upon him; "Be quiet," he said, "son, for it is not necessary for you to go: since your uncle has convalesced from his disease, to have convalesced, and from him you will soon receive letters, in which he will congratulate you on having come to the City, and will send you some little gift as a witness of his love." He believed Philip's saying, and although he had now prepared himself for the journey, yet was unwilling to set out. Nor did faith deceive him, since the following week he received from his uncle letters and a gift, just as Philip had foretold. Wherefore straightway hastening to him, he narrates what had happened. But the Saint, looking at him with a more severe countenance; "Give thanks to God," he said, "nor dare to mutter about this matter": which indeed was diligently guarded by him, while Philip lived among men.

[423] John Atrina the Marsian received news of his mother's death; and since he was most poor, he straightway took care that a piacular Mass be celebrated for her; soon went straight to the blessed Father, another's mother is alive, that he might obtain his suffrages also: yet he was afflicted with such grief, that, tears flowing abundantly, he could not bring forth his voice. Then the Saint, "Go away," he said: "fables: there is nothing of inconvenience to your mother." Which indeed how truly it had been said, was shown a few days after, when from her letters were brought to her son. To Julius Savera also (as we said) a lay brother of the Congregation, another's has died. in the morning going to Philip to cleanse his conscience, letters are delivered, announcing the death of his mother, of whose adverse health he had received nothing at all. And so sad and silent he came to the Father, and knelt before him. But he after his custom jesting, places the biretta taken from himself on his head; and the Rosary which he had at hand, surrounds his neck, and says; "Do not weep, son, since your mother has obtained the place of salvation. Rejoice therefore, and triumph." This said Julius, who had disclosed the matter to no one, was vehemently amazed: but as he knew well the man's sanctity, he believed the deed so firmly, that he tempered the grief which had come from his mother's death.

[424] But before we put an end to this Chapter, it is pleasing to relate a matter plainly not unpleasant, and most like to that which great Gregory narrates of St. Benedict; namely of the servant, who carrying two wine-flasks to the Saint, stole one of them along the way, whom he (since he had known that matter by God's revealing) rebuked with much dexterity and charity. of two little vessels sent to him one was broken. Therefore Marcellus Vitellescus, when he had sent to the holy Man as a gift two little vessels of water, pressed from orange flowers; the servant who carried them broke one of them through carelessness, but offered the other to Philip. But he, prettily and sweetly smiling, said: "You indeed tell me, please, you drank half of this water along the way: did you not?" But then the servant, thinking himself detected, narrates the matter, as it had fallen out; and returned home asks of his Master, whether he had signified to the holy man about two little vessels to be sent to him: but he answered that nothing at all had been said about that matter. Wherefore it was found manifestly, that Philip had presensed all things divinely.

CHAPTER XXIX.

Philip knows the secrets of hearts.

CAP. VIII

[425] In penetrating the senses of minds Philip so shone forth, that if anything from those whose Confessions

he was wont to hear, He knows all the good and evil of his penitents: anything had been done or thought of good or evil, he understood it most excellently. Wherefore whether they had given themselves to solemn prayer, or not; and how much time they had spent on it, he intimately knew: likewise whatever evils they had committed, whatever also they had agitated in mind, he related to them singly. Which indeed was so common and ordinary among them, that whoever were ill conscious to themselves, could not stand in the place in his presence; but whoever were well conscious, seemed in a certain way to perceive for themselves the joys of paradise. Besides several of his own, when they spoke among themselves, if perchance discourse fell upon a futile matter or one in any way liable to fault, straightway broke it off, and corrected one another, saying; "Caution is needful, otherwise Philip will detect us." Finally the Saint himself, occasion given, more often said, that whether anyone performed the Sacrament of Penance from the heart or rather feignedly, he most excellently distinguished.

[426] he corrects one confessing feignedly, Raphael Lupus the Roman, once a youth given to the pleasures of the age, a most excellent friend led to the oratory of St. Jerome, and the sermons finished drew him into the blessed Father's chamber, and said, that this youth was betaking himself to good fruit, and wished to wash the faults of his past life by sacred Confession, that he might devote himself to the service of God. This heard Lupus growled, since he thought nothing less; yet that he might seem somehow to obey his friend, he kneels before Philip, and feigns himself to confess his sins. Which indeed the Father recognizing by God's revealing, with both hands closely embraces his head, and says; "The Holy Spirit shows me, that whatever you said to me is far from the truth. Do not hide your sin. Reveal, son, reveal to the Lord your way, and hope in Him, and He will do it." By these words the penitent struck with sudden compunction, straightway returned to himself, and performed a most exact Confession of his whole life. But from that day he chose Philip as the judge of his conscience, and the old luxury being chastised put on the severity of Christian discipline; finally by the same Philip's authority he betook himself to the religious family of St. Francis, where he obtained a death consonant with a life most piously led.

[427] Maria Magdalena de Anguillara, of the Oblates of the Tower of Mirrors, an anxious penitent about the integrity of Confession, when she once confessed her sins to Philip, the Father gazing at her said; "Ho there, shake out your conscience more diligently." She withdraws, and searches the secrets of her mind: soon returns to the Saint, and confesses the offenses which had come back to her mind: finally; "I pray, Father," she said, "since my sins are not hidden from you, if there is anything besides which is hidden from me, show it to me." But he; "Be quiet, for there is now nothing remaining." Then there enters her mind a suspicion, whether Philip had said these things rashly, he renders her secure: or had truly penetrated the secrets of her heart. Wherefore a little after, when again before him she began sacred Confession, straightway the servant of God; "Be silent," he said, "I will speak for you": and whatever she had thought to say, all these things singly he himself narrated: and at the same time both foresaw and wiped away the penitent's suspicion: by which thing the woman being amazed, from that day held him as a prophet.

[428] likewise another: James Crescentius, of the first (as we said) disciples of Philip, openly testifies, that the servant of God was wont to lay open to him the recesses and hiding-places of his mind. But when he was once of a suspended and solicitous mind, whether he had once committed any evil, which was hidden from him or in any way passed over, nor cleansed by the sacrament of Penance, and on that account commended himself to his prayers; "Be of good courage," he said, "and do not doubt: for if you had passed over anything grave, either through ignorance, or through forgetfulness, God would openly demonstrate it to me, and hold this for certain."

[429] Not unlike to this it befell Francis de Molaria. For he when he had performed before Philip a Confession of his whole past life, returning then to him, that he might further cleanse his conscience; "Tell, I pray," he said, "son, did you not commit this sin (and he expressed the kind)?" And when he affirmed it; "Why therefore," subjoins the Father, "do you not confess it?" But the penitent, "I indeed thought I had already confessed it." Then the Saint, "Know for certain that you by no means did it." And surely to him reflecting diligently it occurred that the matter was so; wherefore he gave thanks to God, who through His servant had deigned to admonish him opportunely. and he knows things thought: To Joseph Zerla, whom we mentioned above, performing the Sacrament of Penance, not only did he detect past thoughts, but also foreshowed future ones; attributing to each their remedies. And so Zerla was wont to say, that the secrets of his heart were more open to Philip than to himself.

[430] likewise that another had been scandalized at him; In the year of our salvation 1591, when Terius Guerius of Siena had come to the City, distinguished for probity of morals and piety, as he was most closely joined in friendship with all our men, he was received by them in hospitality. He therefore in the evening sees Philip, with his own and some others excelling in dignity, laughing and jesting. By which thing the grave and severe man somewhat offended, began to doubt with himself, whether this truly was Philip, such as he was commonly esteemed: for these things seemed to him lighter than became a holy Man. On the next morning he came to the blessed Father, and confesses to him his sins duly; but about this perturbation of his mind no word at all. But the Father (for he had known the whole matter, God showing it) "See," he said, "be open and sincere in Confession; and hold this firmly, that nothing at all for any cause is ever to be kept silent by you, however slight and small it seem. But why, I beseech, do you not freely confess to me, that you were offended at me last evening?" and he discloses to him all things singly, which the day before he had thought with himself. By which thing he being amazed, and gathering the man's sanctity by no doubtful argument, from that day looked up to Philip more and more.

[431] and with what other intention than that of confessing anyone comes to him; There came once to the servant of God a certain woman, in word to cleanse her conscience, in truth to ask a portion of bread, which each week the Congregation of Charity is wont to distribute to the poor. Philip perceived this straightway by God's revealing, and when he sees the woman approaching him; "Go away," he said, "good woman, for here there is no bread for you," and so dismissed her unheard. Further moreover the servant of God most diligently took precaution, lest anyone make piety a gain, and wrongly use the sacrament of Penance. Wherefore if perchance he felt one of his own to need help for honestly sustaining life; to this one he was wont secretly to send money through unknown men, that he might both provide for shame, and cut off all occasion of feigning.

[432] or whether anything is purposely kept silent. Besides if anyone purposely omitted anything while confessing, this one he straightway sharply reprehended, and drew to a sincere Confession. When once he gave ear to Hector Modius cleansing his conscience; but he dissimulated in silence certain impure temptations by which he had been assailed; Philip immediately; "You," he said, "are assailed by this and that temptation, and in driving them off you show yourself more negligent; and what is worse, you by no means confess them." At which word he moved and compunct, straightway came to his senses, and from that day laid open all the bosoms and hiding-places of his conscience. A certain other, and what temptations one has suffered. whose name is spared, agitated by most grave temptations at night, on the next morning did not dare to come into Philip's sight; for perhaps he had not, as was fitting, resisted the tempter. After dinner however he betook himself to the oratory after the custom; and although out of a desire of lying hidden he had withdrawn into a more secret part, yet he could not escape Philip's eyes: who having summoned him to himself, "Ho you," he said, "good man, do you flee from me?" And drawing him aside he seriously rebuked him, and narrated the assaults of the past night not without his immense admiration. This same man on another day the blessed Father opportunely corrected, saying; "You indeed, son, betook yourself there, and would have wished this to be hidden from me (and he indicated the place)": this moreover, except by God's revealing, Philip could by no means have known.

[433] To those keeping silent grave sins from shame, Nearly the same thing befell a youth, who, led by empty reasons, had been unwilling to disclose certain grave crimes, while he confessed to the blessed Father. For to him straightway he; "Son, you have not confessed to me sincerely, for you purposely passed over such sins": and he recounted all of them to him by name; besides he indicated the places and times in which they had been perpetrated; and disclosed to him other things of this kind far most hidden. Wherefore the penitent, compelled by shame and grief, could not restrain his tears: and straightway reflecting on his years in the bitterness of his soul, performed a most exact Confession of his whole life. Another also, when now kneeling before the servant of God he began sacred Confession, he himself names them to them, began to tremble in his whole body, nor could bring forth his voice. Wherefore the Saint, "Why," he said, "do you not go on?" But he, "Because I blush to confess a certain grave crime." But then Philip, moved by compassion, took the man by the hand, and said, "Do not doubt, I will disclose to you your sin"; and instantly narrated to him whatever he, hindered by a certain perverse modesty, had been unable to bring forth. By which thing the penitent being amazed, his conscience most excellently cleansed, afterward greatly observed Philip, as a most holy Man.

[434] Nor plainly unlike is that, which befell a certain other, likewise to those who from shame had confessed to another. who likewise used Philip for sacred Confessions: but when he had committed something which he did not dare to disclose to him, he cleansed himself before another Priest. To this man therefore returning to him, and confessing after the custom, the Father says: "Son, you have fallen into a crime, which you desire to be hidden from me, and you confessed it to another: but God showed it to me." By these words the man vehemently moved, and penitent of the deed, asked pardon: and thenceforth indeed by assiduous and sincere Confession he went on to wash all the stains and spots of his mind. Another also, for this very cause coming to him more rarely than usual, and pretending now this, now that, he sharply reprehended, saying: "You indeed did not return to me, because you entangled yourself in graver crimes." Another likewise, unexpectedly leading aside, he exhorted with most kindly words; and "Why, son," he said, "do you not confess this sin?" Many besides there are and nearly innumerable, whose sins otherwise most hidden and inmost temptations, God revealing, Philip disclosed: these however, hastening elsewhere, we omit, lest the volume exceed measure.

[435] To a youth sent to him Nor only those things which seemed to pertain to the mystery of Confession, but also very many other things the servant of God foreknew and foretold. Vincent Beger was a youth given to vanities, but when he once walked through the City, God impelled him into this mind, that, the world left, he should betake himself to the sacred Dominican family.

And so no delay being interposed he betook himself to the church of St. Mary above Minerva, and there met one of those Fathers, whose name was Peter Martyr, whom also we mentioned before, for taking counsel about entering religion, and was then by chance presiding over the novices of that family. Approaching him therefore, although he by no means knew him, he signifies that by a divine spirit he is impelled to that Religion. But he, as he had now Philip's virtue sufficiently perceived, "Come, come," he said, "son, betake yourself as soon as possible to the house of St. Jerome, and there with Philip a most holy man communicate this counsel of yours: and if indeed he approve it, execute it; but if not, hold for certain that this by no means is expedient for you."

[436] he of his own accord indicates why he has come, He went to Philip, and met him before the doors of the chapel speaking with another. But when the blessed Father saw the youth coming to him; "Wait, son, a little while," he said, "until I free myself; for I know what you seek." Then the colloquy finished he turned to him, and lightly plucking his hair and ear after his custom; "I know," he said, "that you were sent to me by Peter Martyr for this reason, that I should signify to you whether or not it is expedient for you to pass to the religious camps. Go therefore, and from me say to him, that this mind was injected into you by God." By which answer indeed the youth being amazed, returns to Peter, and addresses him with the words of the Samaritan woman: "I have found a man, who told me all things whatsoever I thought." But he smiling says: and he persuades religion, "I indeed knew the man, to whom I was sending you: since therefore a counsel of this kind is approved by Philip, do not doubt but that you will soon be possessed of your wish." And so a few days after, Philip himself present and other men of the Congregation, he received the sacred habit with solemn rite: who afterward from the same Peter heard more than once, that Philip about this matter, except by God's revealing, could have understood nothing at all.

[437] When Dominic Scoppa had come to the City with this design, to another he promises all things easy in it; that he might enter the religion of the Clerics Regular; Taurusius, who had communicated the matter with him, leads the man to Philip. He moreover, that he should altogether accomplish what he had proposed in mind, exhorts again and again. Soon he whispers these things into his ear, "Do not doubt; for the things which at present seem grave and difficult, will bring you no trouble." By which thing Dominic vehemently was amazed, for he had disclosed to no man what he himself was agitating with himself; but when afterward he had betaken himself to Religion, he found it had altogether happened, just as Philip had foretold.

[438] he suggests a remedy for a long temptation, Blaise Bettus, likewise a Cleric Regular, suffered most grave perturbations of mind for more than a year: and although he strove to drive them from himself by prayers, macerations, and other exercises of this kind, yet by nothing did he seem able to be helped. But as he greatly looked up to Philip's virtue, he thought he must flee to him, as to a sacred anchor. Therefore he betook himself to the Vallicella, and found the servant of God in the temple receiving sacred Confessions: wherefore he withdrew into the nearby portico, and there walking awaited him. But he the duty performed, when he sees the man, straightway anticipates speaking, and says; "You have no need of words here, I know what you desire: go, and whatever your spiritual Father shall have charged, execute: for that is enough." This said he is amazed, since he had laid open the matter to only one Confessor; with whom again, that he might obey Philip, he communicated the surge of his mind, and by that means made medicine for an incurable disease.

[439] Ludovicus Cardinal de Torres, once a youth, familiarly associated with Philip: but when he saw him clad in a cheap and worn garment, he knows a new garment is destined for him, he thought of preparing a new one for him; and on that account brought money with him. But before he came to the seller of woolen things, he betook himself to the Oratory after the custom; which finished, the holy Man (for he had scented the whole matter divinely) summoned the man to himself; and leading him with himself into the chamber, the cupboard being opened; "Do you see," he said, "that I by no means lack garments, nor must you expend anything for my sake?" Ludovicus heard this not without the greatest admiration, for he had disclosed his mind to no one; and by that deed afterward, after Philip's decease, he was wont to prove to all, how greatly in penetrating the senses of minds he excelled.

[440] Claudius Nerus, a Roman Citizen, most skilled in the laws, he too was tormented by such grave perturbations, to another he discloses his temptations that he abstained from many pious works and from the frequent use of the Eucharist: wherefore he often set his mind to communicate the matter with some man of approved piety, and with Philip himself: yet he could not bring such an excellent counsel of this kind to an end. But it happened that he came to Philip at that time lying ill from a disease: and when they had conversed much among themselves, at last the Father; "What is it," he said, "that you had wished to communicate with me?" "It is nothing at all," he said: "for with this design only I came to you, that I might visit you." And to him asking more often, that he should freely say, what this was, Claudius constantly iterated the same. But then Philip began to say. and indicates a remedy: "There was once a certain man most familiar to me, who was solicited by great perturbations of mind": and the narration continued thence, he gradually laid open all the recesses and hiding-places of his thoughts, a remedy being added besides, as if he had now shown that very thing to a friend. By which means indeed to Nerus being amazed, those most troublesome perturbations he allayed with admirable dexterity.

[441] Now this man had a daughter, who desired to betake herself into a certain monastery: the affairs of friends revealed to him but he would have preferred her to enter the sacred house of the Tower of Mirrors. Philip perceived this, God inspiring; and asked by no one diligently acted, that the girl be received into this place, at which soon the father rejoicing, he accomplishes according to one's wish: she too gladly and willingly entered. Something similar in himself Francis de Rusticis, a Roman Noble, experienced, who on a certain night, when he had watched until daylight, agitating with himself by what means he could compose a most grave matter with his kinsman, straightway came to Philip, to consult him about this very matter. But the Saint, as soon as he beholds him approaching him, straightway; "I know," he said, "what you seek: after two days return to me, and satisfaction will be given you." He went away, and after two days returns to the blessed Father: whom he finds to have now accomplished the business according to his own opinion: and he wonders vehemently, how, he being silent, a matter otherwise most grave and entangled with many difficulties, could so quickly be dispatched.

[442] To John Andrew Pomius Lucatellio, a Priest and most skilled in sacred Theology, he sees through others' thoughts, it often befell, that when he read some of the books of the Scholastics, Philip listening, after much reading the holy Man; "You indeed," he said, "my Lucatello, just now were doing other things": and to him utterly astonished he related singly all things, whatever had occurred to his mind. Constantia de Drago, of whom we have often made mention, her husband being lost, seeing Philip coming to her for the sake of consoling, agitated these things with herself in mind; "That old man still lives and is vigorous, but my husband far more robust in age has died." But to her thinking these things straightway smiling the blessed Father; "That cadaverous old man," he said, "still lives; but your husband far more robust than I has died: has he not?" Constantia stuck at this saying: and although she sought some way of excusing herself, yet for shame and amazement she could not find it. This same woman, when she had decided with herself about performing a certain office of piety, but the counsel afterward changed (as often happens) thought of another; Philip, as soon as he beholds her coming to him in the temple; "Why," he said, "did you depart from your opinion? and that which you had now proposed in mind (he indicated the very matter) did you not bring to an end?" Which heard Constantia vehemently was amazed, and understood manifestly that the secrets of her heart were naked and open to Philip's eyes.

[443] To one doubting of eternal salvation The blessed Father came once to the monastery of sacred Virgins dedicated to St. Martha, and there in the temple familiarly addressed several of them. But there was there among the rest Scholastica Gazzia, who as she had once Philip's sanctity perceived, resolved to disclose to him a most grave perturbation of her mind: for she thought herself condemned to eternal punishments, nor yet dared to lay open a temptation of this kind to anyone. To her therefore coming to him, not yet speaking, straightway the Father; "What do you do, Scholastica? what do you do? Paradise is yours." "Nay rather, Hell is my house," she said. Then the Saint; he assigns Paradise to her. "But Paradise, I say, is yours, and this I openly demonstrate to you. Christ, tell me please, for whom did He die?" "For sinners," subjoins she. "But you," subjoins Philip, "what are you?" "I am a sinful woman," she said. Then at last the Saint: "Therefore," he said, "Paradise is yours, since you detest your sins from your heart." These things said the Virgin took breath from fear and trouble, and all suspicion driven off she straightway seemed to herself to hear, "Paradise is yours, Paradise is yours." This same thing nearly testify Maria Victoria and Praxedes, Nuns of the same monastery; to one of whom Philip disclosed the secret of her heart, to the other detected a vehement assault of the demon, which before her entry into Religion she had suffered, nor ever communicated to any man.

[444] Finally to all these seems to be added, what befell a certain Thomas of San Gimignano. A hidden Priest under a lay habit He was a youth of sixteen years, and although distinguished with the Priesthood (for the Most Sacred Council of Trent had not yet been promulgated) yet walking in a lay habit, he displayed nothing less than a Priest. Him therefore coming to him when Philip sees, his eyes immediately fixed upon him; "Tell me please," he said, "are you not a Priest?" "I certainly am," he said; and subjoins the cause, why he had been initiated into the Priesthood; namely his kinsmen striving and compelling him to it, that they might enter upon a great and splendid inheritance. But then Philip, moved by compassion for him, took care that he be received into the house of Charity, he knows from the splendor of his face. where in those days he himself also was dwelling; and effected that necessaries for his food and dress be supplied to him by those very kinsmen; finally imbued with sciences and glad he sent him back to his country: but that he had known his hidden dignity, from the Sacerdotal character radiating in his very countenance, the servant of God testified to Francis Mary Taurusius.

[445] These graces in Philip the Cardinals attest, But that anyone may the more easily understand, that of those things which we have said we have exaggerated or amplified nothing at all, but have rather either modestly passed over or certainly lightly touched many things; it will not be amiss to bring here the illustrious testimonies of some, by which namely it is openly shown, how greatly in this matter Philip excelled. Therefore Federico Cardinal Borromeo, Federico Borromeo, a most diligent observer of his virtues

and imitator; "Philip had," he says, "such a knowledge of minds, so sublime and perfect, that he recognized instantly even a sudden change from evil to good, or the contrary. Wherefore to a certain man once coming to him he said; 'You have a foul appearance.' Which heard he withdrew, and bitterly wept his sins. Nor very long after the Father seeing him, although he plainly knew not whither he had betaken himself, or what he had done; 'From the time you withdrew,' he said, 'you have changed your appearance.'"

[416] Taurusius, Francis Mary Cardinal Taurusius: "To me," he says, "it frequently befell, that when I went to him, he foreknew my hidden sins, and anticipated my Confession, saying; 'Son, you have incurred this and that peril, and committed this sin, and this I perceived while praying.'" Octavius Cardinal Paravicinus also testifies these things. Paravicinus, "That he penetrated the hidden things of minds, I have often experienced in myself; wherefore I vehemently wondered, how it could come about, that the things which came into my mind, he straightway perceived: which I understood had befallen many others also." Jerome Cardinal Pamphilius says; Pamphilius, "When I had once determined with myself to disclose to the blessed Father my counsel, which I had never laid open to any mortal; in the morning in the chapel of the Vallicella church he took hold of my right hand; and to me asking or speaking nothing at all, 'I wish,' he said, 'us to give labor to this matter': and he related in order all things, which I had decided to communicate with him: by which thing I vehemently was amazed. Nay even, when before him I cleansed myself by sacred Confession, whatever evils I had committed he straightway saw at a single act; wherefore often, before I made a word, whatever I had thought to say to him, all of it he himself narrated singly."

[447] Peter Paul Cardinal Crescentius; "To Philip," he says, "the inmost and most hidden things of the heart were open, I know for certain, Crescentius, and this I more often noticed in myself: for he related to me certain things, which besides me no man could know, except divinely: which I have heard more than once that others also experienced in themselves." But Marcellus Vitellescus, he too affirms these things of himself: and Vitellescus, "When I sometimes, hindered by a certain foolish modesty, did not dare to confess some sin; before I began Confession, the blessed Father admonished me of this very thing: which indeed more than once befell me. But whenever I approached the Sacrament of penance, agitated by a multitude of scruples; gazing at me with a placid and serene countenance, he straightway allayed my fluctuating conscience: and I held for certain, that if I had kept silent anything grave out of ignorance or negligence, he would forthwith have asked it of me."

[448] Paul Magius; "Often," he says, "when I came to him, The same testifies Magius, about to perform sacred Confession, before I spoke anything, he himself foretold to me my sins, which indeed could be known to God alone." Marcellus Ferrus says; "While I performed the sacrament of Confession, Ferrus, frequently gazing at me the Father narrated to me singly whatever I had done, as if he penetrated all the secrets of my heart. But when in imparting absolution he laid his hand on my head, I felt myself filled with all my mind and all my faculties, and with great fervor of spirit."

[449] Mutius Achilleus relates these things of himself. "I speak as one who has experienced; Achilleus, the blessed Father penetrated the secrets of hearts, and the hidden things of consciences. I hold in memory, what I also have noted down in a certain Codex; in the year of our salvation 1573, when I had fallen into certain sins, and blushed to lay them open to him, it once happened, that, occasion given, the holy Man reprehended an aged woman, I being present, and said; 'You will be dragged down to hell.' Which heard, when I rashly and lightly laughed, straightway the Father turning to me; 'You too,' he said, 'will be dragged to hell.' Which indeed I would believe was done for no other cause, than that I by fear of punishments might come to my senses, and return to duty. But as I was given to the pleasures of the age, nor had sufficiently perceived the man's sanctity, by no means foreseeing the future, I knew not how to emerge from the mire of sins. But when I had once returned to him, nor yet dared to disclose to him certain hidden crimes; he signified all of them to me clearly and openly. And so the error detected, I straightway resolved by humble and sincere Confession to cleanse my conscience, and to delude the wiles of the demon."

[450] Mark Antony Vitellescus, Mark Antony Vitellescus says: "I often came to the blessed Father, and he indicated to me those things, which besides God alone and myself no one could know. But whenever before him I saw myself sprinkled with any stain, I trembled in my whole body: for I greatly feared lest perchance he should detect it to me: but if I were conscious of nothing, by his presence as by the joy of Paradise I was wonderfully refreshed." Angelus Victorius attests these things: Angelus Victorius, "When I sometimes approached the blessed Father, and asked him, that he should pour forth prayers for me to the Lord; straightway he subjoined, that this and that must be most beware of by me, and recounted my vices singly, which he could not know except divinely; for he was not my Confessor, nor had I laid open sins of this kind to any man." Peter Focilis; "Often," he says, Peter Focilis, "the blessed Father Philip laid open to me my hidden thoughts: often also, as soon as he saw me, both grave and slight sins, and whatever I had committed against his will, he reported to me: which indeed, except by God's revealing, he could not have known."

[451] and two illustrious matrons. Cassandra Raida; "I indeed," she says, "always held Philip for a holy man. For when I first came to him, that I might perform sacred Confession; before I spoke, all my thoughts, and whatever I retained in mind, he laid open to me: which surely, unless endowed with divine light, he could by no means have effected." Antonia de Pecorillis says; "Two years before the blessed Father migrated from this life, while we conversed among ourselves, he signified to me certain hidden counsels of my mind, which I had never wished to disclose to anyone: by which thing astonished I said within myself: These surely cannot be understood except by God's revealing." Finally, lest the length of the matter beget tedium to the readers, let it suffice us to have said this; that all Philip's acts are filled with predictions of this kind. For whoever familiarly associated with him, they all surely clearly testified, that in penetrating the senses of minds he wonderfully shone forth.

CHAPTER XXX.

Prudence and discretion in Philip for the best governance of souls.

CAP. IX.

[452] Although to Philip (as has often already been said) nothing was more at heart, than that he should be reckoned a man of no counsel; The Pontiffs admired his prudence, yet by the common judgment of all he was esteemed most prudent and most skillful. Wherefore to him from all sides, as to an oracle, they ran together; and the supreme Pontiffs themselves made very much of his opinion. Gregory XIV in most grave matters frequently sent to him, and asked his opinion. The same thing did afterward Clement VIII, especially when the matter of reconciling Henry IV, King of Navarre, with the Catholic Church was being treated. Leo XI, the Cardinals, once a Cardinal (which we narrated before) was wont to go to him more often in a week, and to have with him most long and most grave colloquies: but among other virtues he testified that he had perceived in Philip a singular prudence. Charles Cardinal Borromeo, he too afterward enrolled in the number of the Saints, was wont to deal familiarly with him for several hours; and especially about those things which pertained to administering the Church of Milan; finally departing from the City, Pius IV his uncle the Pontiff having departed life, he wished Anna Borromea his full sister to be governed by his guidance and judgment.

[453] Other Cardinals also, Prelates, and princely men in the City, daily flowed together to Philip, and awaited his counsel. Claudius Aquaviva, the fourth Provost General of the Society of Jesus after St. Ignatius, a man of the utmost virtue and prudence, the Generals of the Orders, etc. not rarely came to Philip, and conversed with him three or four hours. Finally several Prefects of the sacred families of religious, about to consult about graver matters, frequently approached him; and Teus of Siena, lately mentioned, affirms these things of him on oath. "I indeed knew several most grave and most religious men, who frequently consulted him about most grave matters, with whom also I familiarly associated: nor did I find anyone, who gave counsel so maturely, so holily, and so wisely, as Philip. But what in him was more admirable, consulted about some matter, he seemed for the most part to render an answer rashly and imprudently; but how much weight was in his words, the event of the matter itself easily showed." But in conducting affairs he proceeded very cautiously; and although by his own nature he was most officious, yet he did not advance further than is fitting. Wherefore being asked once, that he should be willing to deal with the Pontiff about a grave matter; he wisely answered, that this could conveniently be done through others, nor must the ears of the Pontiff importunely be dinned; lest perchance access in any way be obstructed to him for setting forth the necessities of those, of whom he was not a helper.

[454] But in discerning spirits Philip attained so much light, that what was expedient for each one for eternal salvation, Discretion of spirits appeared in those whom he persuaded religion, he understood most excellently. Lam. 1. Wherefore whoever at his exhortation betook themselves to some Religion (and they were nearly innumerable) they all surely persevered there happily until the end of life: but those who at his dissuasion attempted to do that, did not persist in the purpose. Which indeed was observed also in our men: for whoever from his opinion were admitted into the Congregation, both for their own and others' good labored excellently to the very last breath; but on the contrary a few some, who were enticed he less approving, after no long interval went away.

[455] Now those whom for certain causes he bade remain in the world, as in their own vocation, and those whom he bade remain in the world. made great progress in solid virtue. But although we could recount very many of these, yet, studying brevity, we will add only a few, in this place, to those whom we have mentioned elsewhere. But first of all must be reckoned the servant of God John Baptist Vitellius of Foligno, most known for singular integrity and innocence, who, more than eighty years old, migrated to the Lord, in the year of our salvation 1621. among whom J. B. Vitellius, afterward a most holy man, He therefore desiring to know, by what kind of life he could serve God more pleasingly; at the beginning of the Jubilee year 1575, betook himself to Philip, the fame of whose sanctity had now spread far and wide: and delivered himself into his hands (as he himself said) as a dead man, to be handled and led wherever he should bid without any contradiction. But first he cast himself at his feet, about to repeat a most exact Confession of his whole life; and when he began to read to him certain things noted down for memory's sake; Philip tore the little sheet received from his hands, nor permitted him to proceed further in confessing. By which thing the penitent nothing

moved, straightway acquiesced, and committed himself altogether to be ruled by the blessed Father's judgment: whom he daily exercised in various ways to humility and the other virtues. Nor meanwhile did Vitellius cease to entreat God with assiduous prayers, that by what means at last he should institute his life for himself, He would mercifully show.

[456] But it happened, that on a certain day when he was in the temple of St. Bonaventure at the roots of the Quirinal, whom he sent back to his country. where at that time the Capuchin Fathers dwelt, he seemed to himself to hear; "Return to Foligno, John Baptist, return to Foligno." And although he communicated all things with Philip, yet he did not straightway disclose this to him; lest any occasion be given of suspecting, that he therefore brought these things into the open, because he desired to return to his country. But the same spirit, which had intimately addressed John Baptist, injected the same mind into Philip also: wherefore in those very days openly and with authority; "I tell you," he said, "that you return to Foligno, for thither God calls you." Yet he so bade him return thither, that, as soon as he were called, he should be ready and prepared to withdraw. By this means namely the most wise man wished to exercise him, and to keep him free from affection for his country. But he persevering until the last old age in the service of God, attained so much virtue and so much esteem among all, that even while he lived among men he was celebrated in the talk of all, and was commonly called by the name of Blessed.

[457] The same plainly befell Caesar Baronius, who once as a youth, Thus he forbade Baronius to become a Capuchin, although he vehemently desired to betake himself to the sacred Capuchin family; yet could not obtain that from Philip, whom he had chosen as spiritual father, even with the lowest prayers. By which thing some were offended, as if he recalled men from Religion: for they themselves did not perceive, what the holy Man, endowed with divine light, foresaw, that Baronius was destined by the Lord for the common good of the Church far otherwise.

[458] and likewise Francis Puccius. Francis Puccius of Palestrina also, when he burned with plainly the same desire, moved by Philip's fame came to him, and set forth what he had long ago determined, and asked his opinion. To whom straightway the Saint; "Go away, you are by no means fit for Religion, especially on account of bad bodily constitution. Remain therefore, remain at Palestrina, for there you will reap most abundant fruits for yourself and others": and this the blessed Father iterated to him more often. But as men for the most part trust themselves too much, Puccius did not acquiesce in Philip's sayings; nay even daily more and more he urged, and with importunate prayers demanded dismissal. Wherefore Philip at last overcome, said; "Since this is so certain and obstinate to you, go, yet you will by no means remain." Therefore a few days after, whom however admitted and dismissed, his will explored, he is sent by the Capuchin Fathers to Viterbo, that he might lay there the novitiate of religion. Not yet had he measured half the journey, when he is seized by a certain sudden sickness; and by the Friars themselves, who had joined themselves to him as companions, is compelled to return to the City: and thence returned to his country, he was assailed by a grave and dangerous disease: in which indeed he not only did not desert his purpose, but even, as soon as he had convalesced, promised to God and the heavens that he would straightway hasten to the Capuchin family. And so restored to health he returns to Rome, and reports to Philip the vow by which he had bound himself. But he: "May God be propitious to you, was it not already said to you, but resolved to return by vow, that you are by no means fit for Religion, and would remain at Palestrina with greater fruit?" And that he might free the man from religious obligation and solicitude, he obtained from the Pontiff the faculty of commuting that vow into another pious work: nor yet on that account did Puccius acquiesce. Wherefore Philip led him to the Capuchin monastery, and bade him speak about this matter with their General Minister. He therefore, forewarned by the blessed Father, to the youth approaching him; "What do you seek?" he said. And when he narrated that he was bound by a vow of entering the Capuchin religion: "It is well," he subjoins: "but we are by no means bound by any vow of receiving you. he refuses him to be received:" Which heard he went away to Philip, and at last quiet dismissed the design of Religion. But afterward he understood sufficiently openly, that the holy Man by a divine spirit had presensed the future: since a few years after he was made Archpriest of Palestrina, and many men of all ages and orders, whom nature precipitate into every license and desire had corrupted, incited by his admonitions and examples, betook themselves and returned to duty and soundness.

[459] John Baptist Crescentius, a noble youth, burned with desire of entering Religion: he draws another from a similar design, wherefore he dealt diligently with the Dominican Fathers, so that nothing was now nearer, than that he should be received among them. Virgil Crescentius his father at last perceived this, and attempted to draw him from his purpose by various reasons. But when he saw the obstinate will of the youth, that he should at least communicate the matter with Philip, he asked again and again. He obeys: but the Saint, when he had objected many things to him on this matter, and had clearly demonstrated of how great a mass the work was which he undertook, and foretells he will be joined to a wife: at last said most openly: "By no means, son, is this God's vocation, but the impulse of the evil demon, who strives to disturb you and your house; but know, that you, afterward the design being changed, will celebrate temporal nuptials." The Youth was amazed at the blessed Father's saying, because he thought nothing less; and had other brothers older, to whom this rather than to himself it seemed should be a care: yet he afterward perceived it had so been done, just as Philip had foretold.

[460] likewise who would persevere in religion, who not: But in deciding what was most fitting for each one for eternal salvation, he had attained so much light from God, that he often freely said to his own, "Do this, for this is the will of God." Which indeed when Federico Cardinal Borromeo had heard more than once; "This manner of speaking surely," he said, "either few, or perhaps no one can use." Sometimes also the holy Man said, "This one will persevere in the service of God, but that one by no means": and so it plainly came to pass, just as he himself had foretold. A certain Francis, and John Baptist Saracen, whom we mentioned before, were of those who followed Philip at the very beginning of the Oratory: and when both at the same time had resolved to betake themselves to the sacred Dominican family; Philip, touched by a divine spirit, said, "John Baptist will persevere in the undertaken institute until the end, but it will fall out for Francis far otherwise: for he will not fulfill a year within the religious camps, and the severer discipline cast off will return to the comforts of the age," just as afterward the event of the matter proved.

[461] The Fathers had once resolved to admit into the Congregation a youth of the best disposition and hope, who would fall away from a purpose of virtue, which indeed Philip less approved, since he foresaw that he would not long remain in his purpose: but although he had signified this to the Fathers sufficiently openly, yet he was unwilling to use authority, and at last permitted that he be received. Nor many months passed, when he, wearied of the undertaken Institute, withdrew; and our men learned by experience, how much faith ought to be had in Philip's words. There were two of the blessed Father's first disciples, one an Italian, the other a Frenchman; but this one seemed far more fervent in spirit than that one. Of these therefore the Saint familiarly asked some of his own, which of them seemed about to persevere in the way of God. They being silent, he himself freely said: "That Italian, who now shows himself more fervent in spirit, will not persist in what is begun; but this Frenchman, although he seem less fervid, will persevere until the end," which indeed was proved by the thing itself.

[462] which he wept over in a Portuguese putting on the religious habit. A certain Portuguese youth, of seventeen years, was of those who followed Philip at the beginning: he moreover had come to such loftiness of spirit, that he plainly shone before all by example, and discoursed about divine things more subtly and readily than is credible to anyone; wherefore at his private colloquies (Taurusius being witness) most learned men were amazed, especially Aloysius Lippomanus Bishop of Verona, distinguished for piety and learning, who at that time frequented the exercises of the Oratory. But it happened, that, led by I know not what spirit, he resolved to pass to the religious camps; which counsel indeed although Philip by no means approved, yet overcome by importunate prayers, he dismissed him (which in cases of this kind the Father said) into the desires of his heart. When therefore he was about to take the sacred habit in solemn manner, the Saint himself was present with Taurusius and others. But while the sacred ceremonies were performed, withdrawing into a part of the temple, he poured forth a force of tears; wherefore Taurusius approaching him asked, why he wept so sharply. But he; "I weep for the virtues of this youth." Which saying surely Taurusius did not perceive, until he saw him a little after in the service of God so remiss and yawning, that he thought nothing less than of keeping religious discipline: and although he did not cast off the habit of Religion, yet he was a wanderer and fugitive upon the earth as long as he lived.

[463] the spirit of Ursula Benincasa Now this faculty of discerning spirits to have been singularly imparted to Philip by God, was so established, that Gregory XIII, Supreme Pontiff, wishing the spirit of a certain Virgin to be proved (her name was Ursula Benincasa, and in those days she had come to the City from Naples, with great opinion of sanctity) esteemed no one fitter for it than Philip. When therefore the holy Man had undertaken her care, first indeed for several months he exercised her to humility and mortification, and showed that he made nothing of her most frequent raptures and ecstasies, ordered her besides to abstain long from the sacred Communion of the body of Christ; finally when by long experience he had found her spirit to be from God, he explores and proves. he related all things to the Pontiff. Her then departing from the City he fortified with opportune admonitions, by which through the narrow path of salvation she might walk safe and covered from the snares of the enemies; and testified to many of his own, that she was therefore led by the Lord through a way of this kind, because she was of singular purity and singularity of morals. And so returning to Naples, and mindful of Philip's sayings, in fear and trembling she worked out her own salvation; wont to say, that she had never been better known to anyone than to Philip. Finally bright with many virtues she migrated to the Lord, on the sixteenth of the Kalends of February, and of Artemius Vanninus, in the year of the redeemed World 1618. Artemius Vanninus of Siena, a Priest conspicuous for probity of morals and learning, perceived certain admirable illuminations of mind while praying: and when he understood the matter to be very suspect and perilous, he consulted most religious and most approved men: yet he found Philip alone, who detected all the frauds and hidden snares of the enemy, and demonstrated the royal way of the spirit.

[464] But for proving spirits the blessed Father used mortification, as a Lydian stone: for he judged that without this, sanctity of life and morals could not subsist. Alphonsus Lupus, of whom

we made mention above, Alphonsus Lupus a famous preacher, about to preach to the people, was meditating alone in retirement what he was soon to say. To him therefore not expecting it Philip came upon him; and gazing at him with a severe countenance; "Are you," he said, "that Lupus, that most famous preacher, who, swelling with the applause of the world, esteems himself far greater than he really is? and who vainly glories, that he has ascended the chief pulpits of the Christian World? Or do you think there are lacking in Italy Preachers, who precede you both in learning and in sanctity?" With these and other graver sayings Philip inveighed against him, so that plainly those who were present were amazed: by which Lupus however was nothing moved; but, as he was mild and humble of heart, he straightway cast himself at the blessed Father's feet, and wholly poured forth into tears said from his heart; "How true the things you tell me, Father!" But then the Saint, his brow unbending, with the kindness and hilarity which he was wont embraces and kisses the man, saying: "Go on now, and preach the Gospel of Christ to the Peoples, as you do, and entreat God for me." These things said he straightway withdrew, since he knew most excellently, how much by that matter he had gained both for Lupus and for himself with the Lord.

[465] Antonia a Tertiary, There was a certain Antonia, of those whom they call Tertiaries of the Order of St. Francis, bereaved of both lights, and lying in bed from a long infirmity, the fame of whose sanctity had now spread enough through the City. To her therefore Philip approached with some of his own; and about to prove her spirit, exercised her with various mortifications. Finally her virtue tested and perceived, that it might become known to others also, how loftily and keenly the blind Virgin perceived; he bade a certain Priest, lately brought from Florence, summoned to him secretly from those who were present, kneel before the bed of her lying, and says; "Antonia, let us entreat the Lord for that poor little man." But she, her right hand extended, took hold of the hand of the one kneeling, and having reverently kissed it; "This," she said, "is a Priest, and this morning said Mass; therefore I have need of his prayers, and commend myself to him from my heart." But then Philip, not even a word made, departed.

[466] There was a certain other in the City, likewise a Tertiary of the Order of St. Francis, and of another Tertiary. on account of the utmost charity toward his neighbors and singular austerity of life, of great opinion of sanctity among all. Him moreover Augustine Cardinal Cusanus, in those days Protector of the same Order, sent to the blessed Father for this title, that he might weigh and perceive his spirit. And so when the Father sees him, not without disdain and contempt; "What sort of man is that?" he said. Soon he bids a little box be brought, in which were several bronze little coins, that he might take as many as he wished. But he although he seemed about to snatch all greedily, scarcely at last took one: which indeed the holy Man greatly approved, yet cautiously dissimulating the matter; "This man surely," he said, "seeks food rather than money, bring here bread." Which as soon as he sees, straightway he seizes it with a bite, soon puts it down into his little bag. Then the Father asks him, by what institute he lives, and what manner of praying he holds? But he, shaking his teeth, hands, and feet, answered that he knew this one manner of praying: at which saying the Saint greatly rejoiced, nevertheless, as if he despised the man, straightway ejected him from himself. He went away, and says, "Surely that Old man has attained the spirit of mortifying and correcting." This same man then coming to him more often the Father tested, and his constancy perceived, greatly commended him for the simplicity and purity of his life and morals.

[467] Further moreover he was wont to give certain salutary admonitions to the directors of souls; but first of all he seriously admonished those who preside over the hearing of Confessions, that they should not try to lead their spiritual sons to the stadium of piety by one and the same way which they themselves had held; He warns that Confessors must not easily be changed, for that this could often be done not without great inconvenience and detriment to them. Besides they should not permit the same to do whatever they wished; but that it was worth the trouble, to hold them back sometimes even when running to virtue, both for refreshing their minds, and also for subjecting their intellect and will. This too he admonished, that they should not for a slight cause desert the penitents whom the Fathers had once chosen for themselves for Confessions, nor easily admit these penitents of others; but should send them back to their own Confessors, unless perchance a grave cause intervened, as soon as possible: which he himself was wont to do for the example of others. Wherefore to Nero de Nigris, whom he singularly loved, he charged by name, that he should not dismiss a certain Religious of the Servites of the Blessed Mary, whom he had as his Confessor.

[468] and that one must return to the first as soon as it is permitted. This same thing of himself clearly testifies Peregrinus Altobellus, a Roman Presbyter and Canon of St. Mark, for he says: "Since of Philip's sanctity the fame had now spread through the whole City, I greatly desired to come into his familiarity: when therefore P. John Francis Bordinus, who was my Confessor, had betaken himself into Poland with Hippolytus Cardinal Aldobrandinus, to whom afterward, raised to the supreme Pontificate, the name of Clement was given; I chose Philip as my spiritual father, whom afterward while he lived I familiarly used, although I did not always perform sacred Confessions before him; but in that very year, namely in which the same Bordinus dwelt in Poland: since after his return, when at the feet of the blessed man I had prostrated myself to purge my conscience; 'Did you see,' he said to me, 'your Father?' 'By no means,' I said. But he; 'Now you must return to him.' And when I asked again and again, that he should give ear to me confessing: 'So it is fitting to do,' he said." Thus far Altobellus.

[469] This too he most approved, that the husband together with the wife, provided they did this of their own accord and willingly, Certain precepts inculcated to Confessors. should use one and the same Confessor, who namely would easily provide for their peace and concord. The holy Man taught besides, that if anyone perchance in the way of the spirit had advanced far toward virtue, then by some chance had fallen more gravely, nothing more opportune could be applied for his welfare, than that he should freely lay open his lapse to some man of a religious and approved life: for by this means he could not difficultly be led back to the way of salvation. and to penitents; Those moreover who gave labor to listening to Confessions, he seriously admonished, that they should not permit the penitents to do whatever, incited by fervor of spirit, they had wished: for by this means they would become more vigorous and more alert toward virtue; but if otherwise, they would lose courage, and, affected with weariness, would easily desist from what was begun. But again to the penitents he said, that in no way must violence ever be done to the will of the Confessor, or it be bent elsewhere, whither he himself did not incline: nay rather, he being absent, his mind must be interpreted, and matters directed as if he were present and commanding. To these things flagellations and other macerations of the body must by no means be undertaken without consulting him: but if anyone of his own accord and rashly dared to do that, this one surely would easily fall either into some sickness, or into pride and arrogance.

[470] To these things he by no means approved that anything be vowed to God, unless him being consulted whom one had chosen as spiritual father; and that nothing must easily be vowed, nor did he sometimes when asked easily permit his own to do it; retaining in mind that of Ecclesiastes, that it is much better not to vow, than after a vow not to render the promises. About one's own state also he did not easily suffer anyone to be moved, but desired each to remain in that vocation in which he had been called at the beginning, or one's state changed. provided he led a life without offense to God. For he said that even in the midst of a crowd of men labor could be given to Christian perfection, nor did any craft, or gain, or labor bring an impediment to the service of God. Although therefore he sent nearly innumerable sons (as we said) into the various families of religious; yet he vehemently desired, that each in his own house and family should exercise himself to virtue: and forbade several courtiers, who lived piously and laudably, to withdraw from their institute: wont to say, that for one about to pass from an evil to a good state there was need of no counsel; but for one about to advance from a good to a better there was need of time, counsel, and prayer: for what in itself is better, is not better for each one: but although the institutes of Religious men are more eminent, yet they do not well agree with all. And so when he saw anyone called by the Lord and fit for some sacred institute, with oars and sails he impelled the man thither: but when he perceived the matter to be otherwise, he did not so easily permit anyone to betake himself to Religion.

[471] Whoever desired to keep peace and concord with his neighbors, How princes must be corrected: this one surely must cautiously dissimulate the vices of nature which he discerned in others. But princely men must not be corrected rashly, but as it were obliquely, which Nathan also is narrated to have done with David. But if any inconvenience on their account sometimes befell anyone, it must be borne with the most equable mind, and one must return with the same countenance and hilarity: for so shortly they would return into grace with him, and remove from themselves all suspicion of the offense brought. Women from the Apostle's word he exhorted, to have care of the house, and not easily go forth into public. Wherefore when he once extolled with praises Martha of Spoleto, the care of the house must be commended to women. a woman renowned for holiness of life and morals, and some of his own subjoined to him why he so greatly celebrated her? "Because," he said, "she works wool." Looking namely to that of Proverbs: "She hath put out her hand to strong things, and her fingers have taken hold of the spindle." She moreover was most observant of Philip: and when she came to the City, she straightway hastened to him, and prostrate at his feet, that he should pray the Lord for her, she humbly demanded. But as often as she beheld the servant of God (for this gift among others she had obtained, that she introspected the beauty of souls) so often, fixed in admiration, she seemed to be snatched out of herself. Many things besides on this matter from Philip's opinion should be added, which however, hastening elsewhere, we are compelled to omit.

CHAPTER XXXI.

Philip frees the possessed, appears to the absent, raises a dead man.

CAP. X.

[472] Although Philip seemed rather averse to exorcizing malign spirits, yet this also far most illustrious office was imparted to him by the Lord, He frees from a demon Catharine of Aversa; that he freed very many ill vexed by them. A certain girl Catharine, was led from Aversa, a City of Campania, to Rome for this title, that Philip might cast out from her the demon by his prayers and merits. She moreover, although she had learned no letters, yet spoke Greek and Latin, as if she had long exercised herself in the schools. Besides such strength had come to her body, that she could not be held by the hands of many even strong and robust men. But as often as the blessed Father bade her be led to him, although she were far away, she straightway presensed it; and said; "Now that Presbyter summons me": then fleeing and into

the most remote hiding-places of the house casting herself, she was with the greatest difficulty at last dragged to the church. Therefore on a certain day, when she had been led into the temple of St. John of the Florentines; Philip, compassionating the calamity of the parents and the girl, the exorcisms omitted, gave himself to prayer: and at the same moment she felt herself free from the unclean spirits, nor afterward at any time received from them even the least trouble.

[473] Lucretia Cotta from a maleficence; Lucretia Cotta the Roman, for those very eight years was vexed by a maleficence: wherefore she distorted her eyes in a pitiable manner, sometimes also wholly lost her sight: to these things when she perceived her very heart nearly torn asunder, she was shaken in her whole body, so that, several women pressing against her breast, a concussion of this kind could by no means be repressed, and she seemed all but about to expire. When therefore so gravely tormented she could not take food or sleep, and now scarcely cleaved to her bones, she betook herself to Philip, that she might perform the sacrament of Confession. But he when he sees her, moved by mercy, bids her kneel. Which done one hand he places over her heart, the other before his own eyes, and with attentive mind prays to God for half an hour; and at the same time the woman felt herself immune from all affliction of the heart. Nor very long after returned to the Saint, when he saw her so ill affected in the eyes; "Do not doubt," he said, "daughter, from this sickness too I wish you free." Therefore when she had afterward returned to him, about to perform sacred Confession; Philip lays his hands over her eyes, and a little after draws them back to himself. To whom straightway she crying out; "Alas! alas!" she said, "Father, you have utterly blinded me." But the Saint smiling, says; "Do not doubt, you will by no means be blinded." After an hour (a wondrous thing) she felt as it were a certain veil drawn from her eyes: and her pupils returned to their place, she straightway recovered sight; nor from that day did she labor with any defect of the eyes, nay even with the finest work she painted webs with a needle.

[474] There had come from Germany to the City a most noble woman, ill agitated by a demon. a German Matron from a demon in St. Mary's, Her on a certain day her kinsmen had led into the temple of the holy Cross in Jerusalem, to be adjured with the solemn rite of the Church: but at the bidding of Otto Truchsess Cardinal of Augsburg, Philip too was present with some of his own. When therefore the wood of the most holy Cross, and the other Relics which are kept there, were publicly shown, she was burned with most grave torments. But although very many of the bystanders thought the demon ejected from her, yet in truth it was found he had not departed: wherefore all alike entreat the blessed Father, that he should bring help to the wretched woman. But he, although unwilling, yet approaches the possessed woman; and compels the demon to indicate the day, on which at last he would depart. But then turning to those who were present; "Know," he said, "that this wretched woman, on account of the incredulity of one of the bystanders, could not now be freed, but on the day named it certainly will be done." Nor were the promises vain, since at the appointed time in the temple of St. Mary ad Martyres the devil altogether deserted the possessed woman, and left her free, with the greatest admiration and joy of her own, who a little after led her back safe and unharmed to her country. The holy Man was entering once, together with Peter Victricius, and another possessed woman in the Vatican, the Lateran Basilica, where then by chance the heads of the holy Apostles Peter and Paul, enclosed in silver and gemmed cases, were shown to a most numerous people. But behold a certain possessed woman began to cry out and howl. Whom when Philip sees, he takes hold of her hair, and spitting in her face; "Do you know me?" he said. But she; "Would that I did not know you!" And at the same time half-dead she falls to the ground, and is freed from the malign spirit. But when many ran together to that spectacle, the servant of God, as he fled glory far off, straightway dashed himself out of the temple.

[475] Now such was his power over demons, that if anyone perchance possessed by them could not approach to sacred Confession or Communion, this one with authority he straightway bade freely and without impediment perform that mystery. With authority he restrains demons, in a possessed woman, Wherefore when there had come into our temple a woman, clad in a religious habit (she was possessed, yet known to none of our men) and had approached the sacred table, but the demon resisting refused to take the Eucharist; Philip, perceiving the matter not so much with his eyes as with his mind, dashes himself from the seat in which he was then by chance listening to sacred Confessions, and lays his hand on her head. By which thing the wretched woman straightway made mistress of herself, without any contradiction, performed the most holy mystery of the Eucharist. those impeding the use of the Sacraments. Nor plainly unlike to this it befell in this very church. For when two poor little old women had once betaken themselves thither, one of them said to a certain Cleric of ours, "I pray you, summon to us that holy Father." But he when he subjoined, that that Father, worn out by age, could hardly descend: again she asked again and again, that he should by all means call him, that namely by sacred Confession he might cleanse her companion, possessed by a demon. And when he likewise refused, again she so prayed and besought, until the Cleric overcome by entreaties went to the Saint; and said, that a certain possessed woman had come into the temple, who by the instinct of an evil spirit was kept from sacred Confession and Communion, wherefore he should not be reluctant to descend to her. But then the servant of God, "Drive her off," he said: "what have I to do with the possessed? But when he had stopped a little while, moved by compassion, "Come," he said, "tell her, to wait for me." Then coming into the temple, he betook himself to the place in which he was wont to hear Confessions: at whose sight the possessed woman straightway began to be troubled, nor without force and threats was led to him. Then the Saint with a placid countenance; "Here," he said, "kneel." Which heard the woman without any contradiction obeyed, and sacred Confession performed took the most holy body of Christ from the hands of the same Philip: which also afterward, he being present, she was wont often to do.

[476] But since the proud and malign one could not bear Philip's command and power; as often as he was compelled to obey his will, The demon bears it most grievously to be spurned by him. so often he openly demonstrated his indignation against him. P. John Antony Luccio (which we hinted above) had adjured a possessed woman, and the blessed Father bidding had with the utmost contempt scourged her. By this matter the demon was so gravely offended, that on the following night he presented himself to Philip in a horrible appearance, threatening besides many and horrible things, because he had spurned him in that way: finally departing, he filled all things with an immense stench. This besides seemed to him most grave, that the servant of God, when he was compelled by prayers to adjure the possessed, entrusted that office to his spiritual sons: for this he thought a disgrace and ignominy to himself. And so when he had once sent back a certain virgin to be exorcized to John Baptist Bonipertus, Canon of Novara and his spiritual son, and he in the evening the exorcism performed had returned home; a bench being mounted, while he drives a nail into the wall, the bench overturned nothing was nearer, than that, his head dashed to the ground, he should lose his life. But at the time at which this happened, the demon himself speaking through the possessed woman; "I thought," he said, "I had killed him."

[477] But although God had given him virtue and power over all demons; yet rarely, and almost not except compelled, he approached to exorcize the possessed. For he said, that in this matter one must not easily believe: since certain unwonted effects often arise not from a demon, but from melancholic diseases, weakness of the head, He teaches that one must not easily believe women in this matter, and other things of this kind; but in women from a vehement impression of phantasms, and other sicknesses both of mind and body, not rarely also from malice, by which for various causes they feign themselves possessed by a demon. Wherefore when there had been led to P. Nicholas Gilius a girl, whom all her kinsmen truly thought possessed; since she subverted the whole house, partly by crying out, partly by breaking, some of whom at other times rave from malice, and destroying whatever came into her hands; and when news of that matter was brought to Philip, and he was asked that he should kindly succor the wretched girl; he descended to her, and from the very sight knew that she was by no means occupied by a demon, nor raved so much by compulsion, as of her own accord. Wherefore having summoned her brother he said, that his sister, if he wished her safe and free, as often as she should hereafter rave and be furious, so often he should sharply beat with scourges: for by this remedy she would most certainly convalesce. So it was done: and to the brother beating her the feigning possessed woman straightway disclosed the causes of her madness. Another certain woman most like to this, was once led to the holy Man: at whom he gazing, "By no means," he said, "is this woman possessed": and that it was so, just as Philip had said, afterward sufficiently clearly appeared.

[478] Another likewise, by name Sidera, her kinsmen had led from the Sabines to the City, to be adjured with sacred exorcisms, since she seemed to all truly possessed. And on a certain day, he demonstrates another to be foolish. when the same kinsmen had resolved to lead her to the solemn benediction of the supreme Pontiff, she cast herself headlong into a well, but, many running up, she was straightway led out thence. More often then adjured by some exorcists, and tormented gravely both with scourges and also with fumigations, finally she is led to the blessed Father. He, a prayer to God being premised, freely said to her kinsmen: "This woman surely is not possessed, but foolish: therefore she must be borne patiently, nor tormented further." But just as Philip had said, so it was found manifestly the matter to be. For these causes therefore the holy Man admonished his spiritual sons, that in this matter they should not easily believe, nor exorcize women except in public, lest namely they should expose themselves to grave perils.

CAP. XI.

[479] This besides was singularly imparted to Philip by the Lord, that to many even absent, while he was among mortals, he showed himself in a visible form, and brought help to them in peril. A certain Priest of ours greatly feared for himself a grave peril of sinning in a matter, the care of which the servant of God had entrusted to him: Still alive and absent he appears to one of his own tempted, and when on account of it he was gravely tormented in mind, at night while he rested in the Vallicella house, he felt the doors of his chamber, however most firmly bolted, suddenly unbarred. And so roused from sleep, even in the midst of darkness he saw Philip entering to him (he was then living in the house of Charity) and saying to him; "How is it with you?" But he, "Ill," he said: for he was gravely sick in mind. Then at last Philip, his right hand extended, fortified him with the sign of the Cross, and said, "Do not doubt." These things said he vanished, and suddenly allayed all the perturbations.

[480] A certain youth, thinking of Naples, to another in peril at sea, disclosed his mind to the blessed Father, to whose judgment he had committed himself to be ruled. But he disapproved a counsel of this kind: for to him going, either from the sea, or from

the Turks, he affirmed there was peril. But he persisting in his opinion sets out on the journey. But behold while he sails, he feels himself unexpectedly assailed by Turks coming upon them: wherefore very many, who sailed together, committed themselves to the sea, whom he too straightway following cast himself into the waves. But as he was unskilled in swimming, he was now sinking into the deep. Therefore when he sees himself nearest to death, holding in memory those things which he had lately heard from the holy Father, he suppliantly implores his help: and at the same time (a wondrous thing!) Philip presents himself to him, and with the voice he was wont, "Do not doubt," he said: and taking him by the hand leads him out to the shore.

[481] Marcellus Ferrus, elsewhere often mentioned, was being carried from Egypt into Italy in a merchant ship: to another captured by pirates, which when it was gliding past Cyprus, was suddenly beset and captured by pirates. They moreover, the merchants straightway seized, cast chains upon them. Which when Marcellus sees, struck with dread, he prays to God, that by Philip's merits He would preserve him unharmed from so great a peril. Scarcely had he poured forth these prayers, when suddenly he seemed to himself to see the blessed Father, and to hear his most sweet voices, "Do not doubt, flee to God, you will by no means be a captive." And so the matter plainly fell out. For when the pirates wished to bind him too with a chain after the others, the Prefect of the Christian ship; "To what end," he said, "do you wish to bind this wretched old man?" At which word the Barbarians, moved beyond all custom and expectation, dismissed him free. When therefore he had at last come to the City, he learned that at this very time, at which he had commended himself to God and the blessed Parent by prayers, Philip had said to some of our men; "We must pray for Marcellus Ferrus, for he is in great peril."

[482] Constantia de Drago, of whom we made mention above, somewhat angry at a certain one of her kinsmen, had withdrawn from his company. to a woman keeping rancor, But when three or four days had passed, nor did she lay aside her anger; at dawn while she rested, between sleep and waking, she feels herself struck by a blow. At which she was straightway awakened, and at the same moment heard the blessed Father saying to her, "How long at last will your anger endure?" By which thing Constantia terrified, as soon as it grew light betook herself to Philip; and her conscience cleansed, related the matter as it had fallen out. But the Saint, as if he were utterly ignorant of a deed of this kind, answered nothing at all. The servant of God had appointed for Lucretia Giolia, and to another sleeping too long. wife of John Animuccia, a woman of singular piety, both the daytime and also the nighttime hours of sacred prayer, and had proclaimed, that at a certain hour of the night she should rise to meditate. But since occupied by sleep she often neglected it, on a certain day the Father reprehended her; and, "Unless you come to your senses," he said, "I myself will hereafter rouse you." Nor were the words empty. For as often as she indulged more largely in sleep, so often she heard Philip with a clear voice saying, "Lucretia, rise." Nay even when she approached him to purge her conscience, "Did I not," he said, "call you this night?"

[483] Caesar Baronius was sick to death in the house of the Florentines, He appears to Caesar Baronius sick, and now anointed with the sacred Oil, and the vital sense lost, nothing was nearer, than that he should send forth his spirit. When resting a little he suddenly sees the blessed Father (he was then in the house of Charity) humbly prostrate at the feet of Christ the Lord and His most holy Mother, and demanding welfare for himself from them with these words; "Give me Caesar, Lord: restore him to me: so I desire, so I will." But Christ refusing, he sees the holy Man turn to the Mother of God, pray, beseech, that she would not disdain to obtain that for him from her Son. Which at last kindly interceding, he straightway understood it obtained; and at the same moment awakened, he believed for certain that from that infirmity he would by no means die. Then to Philip coming he relates the whole matter, and gives many thanks. But he with modest silence dissimulating the benefit furnished, "It is too perilous," he said, "to have faith in dreams: to entreat health for him; therefore be ready," he said, "for the will of God." But that this had been no empty dream, straightway appeared: since on that very day he so convalesced, that the physicians who just now had despaired of him now feared nothing, and affirmed that the unhoped-for welfare must be attributed to Philip's prayers and merits. Wherefore Baronius himself, that he reckons both his life and his learning received from the blessed Father, testifies more than once in his Annals.

[484] to another he is heard promising health, Matthias Maffeus, of whom we made mention before, when he labored from a most grave disease, and of his welfare it had been despaired by all the physicians, is visited by Philip: he moreover brought with him two cases of sacred Relics, and said to the sick man, "Do not doubt, trust that by the grace of Jesus Christ you will convalesce from this disease": then his right hand he places over his heart, and fortifies him with the sign of the Cross, and goes away. But on that very night the sick man heard Philip calling out to him with a great voice thrice, "Rise." Wherefore roused from sleep he felt himself instantly restored to health, and two days after rose free from bed. A certain other, Philip's spiritual son, Federico Cardinal Borromeo being witness, he is present to another terrified by specters. at dead of night was terrified by a horrible specter. A certain monstrous beast seemed to beset his little bed, threatening with fierce eyes and savage gape; and so long agonizing, at last he awoke, not without immense grief, as if he had been ill treated with blows. In the morning therefore he came to Philip, and narrates the whole matter. To whom the Saint, "Know," he said, "that I was present to you this night, and contended for you. This vision moreover God sent you for a certain cause, and I myself obtained it by prayers."

[485] Peter Francis Justus, a Priest and Abbot of Florence, and most familiar to the blessed Father, To a sick man wishing for death, from a phlegmatic disease for two whole years had labored so gravely, that he now scarcely cleaved to his bones, and for sustaining him there was need of the help of several. Therefore for the dangerous sickness, by the judgment of physicians incurable, he applied all cures; and withdrew from the City, to enjoy a more healthful climate: but in vain: wherefore by the counsel of the same physicians he returns to the City. But here he so little felt himself refreshed, that he began daily to be worse. And so he asked God from his heart, that He would sometime put an end to a most wretched life of this kind; since he was tormented with such acute pains, that very often he fainted. Meanwhile a certain Priest of ours came to him, and announces that Philip would be present in the evening. But he, that he should not do it, asks again and again: for a raging winter snow had covered all things. Therefore from supper to the dead of night tortured with most bitter pains, at last from excessive weariness he is occupied by sleep. appearing at night he renders him sound, But behold the blessed Father presents himself to him through a vision, and closely embraces his head with his hands: by which thing he, not without fear, awakes, for he could not understand by what means he could have penetrated thither, the doors of the chamber closed and bolted. Then the Saint asked how he was. But he, although at first he could not bring forth his voice, yet when he collected himself a little, in what ways he could implored welfare. But here Philip, his hands conformed into the likeness of a Cross, stopped; then "Rise," he said. This said the sick man (which for many months before he had been unable to do) rose from bed. And the Saint; "Do you not see that you are not so ill as you think?" And straightway he vanished from his eyes, and left him sound.

[486] John Animuccia, of whom we made mention elsewhere, He visits at Prato a nun desirous of seeing him. betook himself once to Prato, once a famous town of Etruria, lately raised into a city; and there visited Catharine Ricci of Florence, of the Nuns of St. Dominic, a Virgin of proved sanctity. And when discourse fell upon Philip, he asked of her, whether she had ever seen him. To whom the Virgin said, that she had by no means seen him, that he was known to her only by the fame of sanctity, although she greatly desired both to see and address him. But the following year to Animuccia coming again to her she freely said, that she had both seen Philip, and spoken with him; although neither did Philip ever set foot from Rome, nor Catharine from Prato. Then to the same Animuccia returning, and announcing the matter as it had fallen out, Philip confirmed these same things sufficiently openly. Nay even in the year of our salvation 1590, when the sacred Virgin had now migrated to the Lord, many hearing he freely testified, that he had seen her while she lived; and described singly all her lineaments, which surely (as we said) he could not have known except divinely.

CAP. XII

[487] Besides all these charisms divinely infused, Philip obtained the grace which they call of miracles, Endowed with the grace of miracles, by which living as well as dead he singularly shone forth. For not only did he restore to health those oppressed by various diseases, but he also recalled the dead to life, which thing in this place we will be content to relate: for the very many other things, which were wrought by him, we have more advisedly deferred to the end of his life, that anyone may more conveniently and readily read them. Fabricius de Maximis, whom we have often mentioned, had received five daughters from Lavinia de Rusticis: whom approaching childbirth the same Fabricius greatly commended to Philip's prayers. But the Saint stuck silent a little, a youth whom he had wished to be named Paul, then, "Your wife," he said, "now will bear a male; to him moreover I wish a name given me to which I please; does it not please you also?" He himself assented. Then Philip: "Therefore this one's name will be Paul": and this the holy Man at other times had often foretold to him. And so to him returning home a servant meets him, and announces a son born to him; whom Fabricius, mindful of the promise, bade be called Paul. Then Lavinia being dead when Paul was in his fourteenth year, he fell into a fever, which sixty-five days without any remission held him; although it so little wearied his patience, that, asked by Germanicus Fidelis, whether he would wish to exchange a sickness of this kind for his own welfare; "By no means," he said: "for I hold my sickness most dear." Therefore the disease growing day by day, the youth was brought to extremity. And when Philip, extinguished by disease in his absence, who came to him daily, had charged the household by name, that when he seemed nearest to death, they should make him certain; they send to him, one to announce, that Paul was drawing his last breaths. But then by chance the Man of God was sacrificing in the church of St. Jerome.

[488] Meanwhile the youth departed from life, to whom the father himself closed his eyes, he recalls to life; and the Parish priest having performed the last offices for him withdrew: and now all things were being prepared to attend to the corpse. After half an hour Philip came up, and to him ascending the stairs Fabricius met; and not without tears, "Paul is dead," he said. To whom the Saint, "Why did you not send to summon me?" But he, "We sent," he said: "but then by chance you were saying Mass." This said the blessed Father, having entered the chamber in which the dead man lay, cast himself at the side of the little bed, and there praying at length was shaken with the accustomed motions:

then with holy water he sprinkles his face, and pours it into his mouth; finally his hand laid over the dead man's forehead, with clear and raised voice he said; "Paul, Paul." But he suddenly, as if awakened from sleep, his eyes unclosed answering, said; "Father." Soon he subjoins; "I desire to confess one thing." Then the Saint, the witnesses removed, listens to him, and holds out to him the image of the Crucified. Then to those returning into the chamber, who just now had withdrawn, about Lavinia his mother and his sister now departed from life he began a discourse with him, having conversed about his deceased mother and sister, and protracted it to half an hour. But he spoke as one sound and vigorous, nay even displayed so true and lively a color in his countenance, that whoever gazed at him thought him touched by no sickness. Finally after many things the blessed Father asked of him, whether he would willingly die? But he said he would most willingly do it, and for this title most of all, that he might visit his mother and his sister in Paradise. Then the Saint blessed him, and said, "Go away now happily, he permits him to die, and entreat the Lord for me." These things said he most placidly rested, and again expired in the blessed Father's embrace. At this spectacle were present then both Fabricius himself, and also his two daughters, and Violantes Sanctacrucia his second wife, and a certain maidservant, and some others.

[489] to another also he commands a swift death. But since it seems worthy of no less admiration, to command death, than life; this too Philip received from the Lord, that he had command over death. But although this seems sufficiently established from those things which we just narrated, yet it will be most openly demonstrated from these things which we are about to say. A certain most noble woman in the City was gravely sick, and to her Philip was wont to come. And when from long ill health she had been brought to extremity, the blessed Father returns to her, and in what ways he can raises and strengthens the laboring woman; finally about to return to the Vallicella he withdraws. But when he had gone forward some of the way, he suddenly now stopped, and freely said to those who accompanied him; "I indeed feel myself impelled, to return to this sick woman." These things said he came to her, and bids the matrons standing around for the sake of duty withdraw: soon his hands laid on her head; "I bid you, soul, in the name of God, depart as soon as possible from this body." Not yet had the Saint completed his words, when she sent forth her spirit. The servant of God then affirmed to those who had been present at the miracle, that that woman, unless she had quickly migrated from life, would easily have fallen into temptation, and that he therefore had obtained a swift migration for her from the Lord.

CHAPTER XXXII.

How great was the esteem among all of Philip's sanctity.

[490] Adorned therefore with these virtues and gifts, Philip excited so great admiration of himself among men; They reckon him a holy Man that whoever knew him even slightly, venerated him as a most holy Man. Wherefore men of all orders, and the supreme Pontiffs themselves, wonderfully observed him, and looked up to him almost above a man. Paul IV when he had most excellently perceived his sanctity (as we said), Paul IV, so revered him, that he sent to him, and commended himself to his prayers, and excused himself that, hindered by the burden of the Pontificate, he could not be present at the exercises of the Oratory. Pius IV always held him in great honor, and wished him present to himself dying, Pius IV and V, in whose prayers and merits namely he most of all trusted. B. Pius V, most holy Pontiff, when he had diligently learned the exercises of the Oratory (as we have often narrated), and much approved them; said he greatly rejoiced, that he had men in the City, who inflamed minds to piety, and resuscitated the grace of God in their neighbors, just as Philip did. Nor plainly did the holy Man have another opinion of the Pontiff's sanctity, whose shoe of red shaggy velvet he kept with great reverence, and sometimes carried with him when he visited the sick. But it happened once a memorable thing. For when he had betaken himself to a certain sick woman, and prayers poured forth to God had touched the affected part of the body with that same shoe, she instantly convalesced.

[491] Gregory XIII, Gregory XIII, besides that he made much of his prudence, and consulted with him about most grave matters; revered his sanctity moreover so far, that even at a most unsuitable time he admitted him to private colloquy, and bade him sit before him with covered head, and used him far more familiarly than any of his own. Sixtus V, Sixtus V cherished the blessed Father's holiness so far, that (which was said before) he gave him as a gift the Bodies of the holy Martyrs Papias and Maurus, and besides adorned the nascent Congregation with many and indeed most illustrious benefits. Gregory XIV, Gregory XIV he too in most difficult matters employed him in counsel, nay even so greatly observed him, that when he had been raised to the supreme Pontificate, to the servant of God coming to him and approaching after the custom to the kissing of his feet, he came forth to meet him, and rushed into his embrace: and; "If I, Father," he said, "precede you in dignity; you however precede me in sanctity." Wherefore he did not suffer him to stand before him with bared head, but bade him sit with covered head.

[492] and Clement VIII, Clement VIII pursued him with so great honor and reverence, that in all matters he commended himself to his prayers. But when he was sick, he often said to a certain one of his most intimate familiars; "Father Philip does not ask God for me": as if he esteemed his welfare and health to depend on his prayers. Nor indeed did he desire another to be his Confessor, whom before he became Pontiff he had used: although he, excusing his old age, declined the office, and substituted Caesar Baronius for himself. But when the holy Man came to him (which often happened) the Pontiff closely embraced him, and received with a kiss bade him sit before him likewise with covered head: at departure then again they were wont to embrace and kiss one another. Nay even the Pontiff himself often rose at his coming, and kissed the hand of the one going away, which Gregory XIV also was wont to do. Further the same Clement, before he was raised to the Chair of Peter, seemed to hold nothing dearer and more at heart than Philip's company and familiarity. But once when he was Auditor of the Holy Roman Rota, and heard a litigant who said he was Philip's spiritual son; he freely said; "That Father is truly a Saint, and it will sometime be that he is enrolled among the Saints with solemn rite."

[493] But indeed in what place the Cardinals held him, can easily be established from those things likewise the Cardinals, which they themselves left written and publicly testified. But first of all Augustine Cardinal Valerius, Augustine Valerius, Bishop of Verona, distinguished for sanctity and learning, when the servant of God still lived among men, composed a book, and entitled it, Philip, or on Christian Gladness; in which, besides very many things, which he writes illustrious of Philip, he calls him that Christian Socrates; calling him a Christian Socrates; and says: "Truly is that man to be called a Christian Socrates, who, despising all external things, the keenest enemy of all vices, an assiduous cultivator of virtues, a master of sincerity, a propagator of true discipline; teaching humility perpetually, not only by words, but by examples; with inmost charity expanding his bowels to all, tolerating the infirmity of very many; instructing some, helping others with salutary admonitions; commending all to the Most High with holy prayers, and by pious exercises of this kind preserving perpetual hilarity."

[494] Gabriel Cardinal Paleottus, first Archbishop of the Church of Bologna, once Philip's alumnus, in the book which he wrote On the Good of old age, raises Philip, still living on earth, to Heaven with these praises. "Although from the old memory of histories, Gabriel Paleottus, and especially from ecclesiastical antiquity, many old men could easily have been brought forward, heaped with admirable sanctity and those good things, which we commemorate in their place: nevertheless since those things which are subjected to sight, and handled with the hands, the more effectively seize the mind, and truth itself is then rendered more clear and more inexpugnable, I have judged that a man living, and moving before the eyes of all, who at Rome, that is in the theater of the world's earth, lived fifty years and more with the utmost praise, and wonderfully roused and helped others to live well and religiously, must be set in the midst as it were an express and living exemplar of an old age to be illustrated. He is Father Philip Neri, the Florentine, who being in the eightieth year of his age, in the book on the good of old age, like a tall tree, long since scatters the manifold fruits of his virtues to the people: who was first in the City the institutor of the most ample Congregation, which is called of the Oratory; whence many others, in various places and regions, to this very day have been happily propagated: whom once many supreme Pontiffs, and especially of pious memory Gregory XIII, Gregory XIV, and today the most holy Our Lord Clement VIII, were often wont to summon to themselves for the cause of religion and pious colloquies: setting him forth as a singular example; to whom frequently most ample Cardinals, Bishops, Prelates, and other men of whatever order, both for the cause of penitence and also of salutary counsels, approach: who, a contemner of all earthly goods, seeks no honors and dignities but eternal ones, although among the supreme Pontiffs and most ample Cardinals he has always been in great authority and esteem; in whom finally the examples of wisdom, religion, and piety, joined with the utmost meekness, hilarity, and Christian simplicity, copiously shine forth." He then goes on to his praises, whose effigy even living he took care to have expressed, and printed in the front of his book, although at this very time, in which it was published, Philip migrated to heaven.

[495] Augustine Cardinal Cusanus inclined toward him with so great a propensity of will, Augustine Cusanus, that from his chamber he almost never departed: wherefore of him he testified these things. "I," he said, "knew plainly no one, even among the most religious men, on whom so much honor and veneration was bestowed, as Philip attained among men of all orders: and that arose only from this, that of his sanctity there was the highest opinion of all, and that more abundant fruits were daily perceived, while he acquired so many sons for Christ, and led them into the right path of salvation. And surely his singular virtues I always esteemed very greatly, which indeed the more brightly flashed, the more studiously he himself covered them."

[496] Federico Cardinal Borromeo, whom together with Cusanus they called Philip's soul, Federico Borromeo, felt so illustriously and so loftily of him, that he left this most clear testimony. "As long as I associated with this venerable man, I always esteemed him endowed with so excellent virtue, and adorned with so many divine charisms, that I believed him able to be compared with those very ones whom antiquity once looked up to: for there was in him so perfect a knowledge of spiritual things, that it could truly be said that he, according to the opportunity of the time, both in himself and also in others, had fulfilled in deed, whatever about this matter Cassian, Climacus, and Richard of St. Victor left written. This finally I affirm, that no one ever in my mind

satisfied me more abundantly than he; so far, that when sometimes I myself thought, what perfection at last could be desired in him; I straightway and not without immense admiration subjoined, that nothing at all was lacking to this man." Thus far Borromeo, who for this very cause kept by him most reverently the wax effigy of the same Philip still living.

[497] Octavius Paravicinus, Octavius Cardinal Paravicinus to the same effect left this written with his own hand. "By divine grace Philip Neri began to be known to me, from about the sixth year of my age: from which time it was given me to enjoy his company and conversation familiarly and assiduously, until about the twenty-eighth year, in which I had to set out into Spain. In all this interval, and again after my return to the City, when I had before my eyes most of that man's actions, motions, words, and most diligently observed them; I knew him most adorned with profound humility, and ardent charity toward God and his neighbors." Many things besides he subjoins to demonstrate the holiness of his life and morals. "Finally," he says, "of nearly all those things, which of this blessed man Antony Gallonius elegantly and eloquently comprehended in a little book, I can truly affirm myself as eye-witness and certain a witness, as any other. But I plainly give the greatest thanks to almighty God, that by the singular gift of His benignity He gave me such a master, whose most illustrious virtue in this theater of the world was most beheld, and of whose praises no age will ever be silent."

[498] He says more, whose benevolence and observance toward Philip was such, also wont to minister to him sick, that from his sight he could not be torn away: wherefore whole nights and days he often tarried with him. But if perchance the blessed Father was sick, he ministered to him with as alert and ready a mind, as he had been wont to do before the Cardinalate. Wherefore when he had once come to him lying in his little bed, all who were present being dismissed from him, the blessed Father turned to the Cardinal: "I should wish, Octavius," he said, "to address you a while: but if perchance, a cough being moved, I must spit, do you, I pray, hold me the basin, just as you were wont to do before the Cardinalate." To whom straightway the Cardinal; "This indeed, Father, must be reckoned by me the highest benefit, for I do not deem myself worthy of such an honor." That moreover the holy Man for this most of all desired, because he understood most excellently, that nothing could be more desired by him, than that he should serve him in some matter: which indeed in these words he himself left testified. "I indeed," he says, "so willingly served the Father, that although sometimes I was affected with hunger, thirst, and other most grave inconveniences; yet while I served him, I perceived incredible delight: but as often as I recall my offices toward him, I greatly congratulate myself, and this one thing I grieve, that I could not serve him longer."

[499] Octavius Bandinus, Octavius Cardinal Bandinus glories, that he once as a youth ministered to him in the sacrifice of the Mass, and of his most holy life and morals says these things: "Such was the opinion of his holiness, that not only did all most studiously cherish and venerate him; but very many also thought that they would make no progress in the spirit, except with him as leader and master: and so to Philip, as to an oracle, they flowed together from all sides, that they might draw from him the manner of living rightly, each according to his own institute." He goes on then, and a little after says: "Whoever used the familiar company of B. Philip, and inspected his life so most holily led for so long a space of years, cannot doubt, that all those things, which by his merits and intercession, both in life and also after death, were wrought, are true miracles. Which indeed since they are very many and far illustrious, I always revered him as the servant of God; but now I esteem him most worthy to be enrolled in the number of the Saints, on account of the innocence of his life and morals, on account of the distinguished and admirable things which he did, on account also of the common consent of the whole people." He glories besides, that excellent man, that once as a boy a light blow was given him by Philip, that namely he might more strongly retain in memory a certain illustrious admonition.

[500] Francis Taurusius, Francis Mary Cardinal Taurusius, when he presided over the Church of Avignon, in a certain Epistle about Philip (he was still among men) writes these things. "O would that it were permitted me to be one of those, who enjoy the chapel, in which the holy Father performs the sacrifice of the Mass! Although that is narrow, and separated from me by a most long interval; yet by divine grace favoring, I am assiduously present there, both by faith and love toward my most dear Father, and also because I esteem for certain that I have some place in his mind, which indeed when he expands and elevates to God, I do not think I sit in the lowest place. Holy Catharine of Siena had built for herself a cell in her heart, and there even in the utmost throng of men tarried alone with Jesus: but I should wish to build for myself a cell in the inmost heart of our Father, for there I should surely find Jesus, with all the grades of that admirable and divine life of three and thirty years, in which He was seen on earth, and conversed with men. But when the Father jubilates, and his heart leaps within his breast from too great love, I too with him would alike jubilate and dance." He goes on then, and at the end adds these things: "Enjoy meanwhile this felicity, while it is given you by God, which indeed it was permitted me also long to enjoy: but since I did not use it well, by the just judgment of God and my sins I lost it."

[501] Jerome Pamphilius, Jerome Cardinal Pamphilius, who used Philip (as we said) most familiarly, besides those things which he clearly testified of him, with this especially eulogy celebrated him. "With the greatest charity he embraced, refreshed, and relieved all; so that no one plainly returned from him, who had not been most abundantly satisfied, and who did not esteem him for the holiness of his life and morals above a man. I indeed always held him for a holy Man, and believed him adorned with all those virtues which can be desired in a true servant of God; and perceived the same daily more eminent in his acts, until the last day." Ludovicus Cardinal Madrutius, Ludovicus Madrutius not only frequently betook himself into his chamber, and dealt familiarly with him about many things; but was wont to frequent the exercises of the Oratory lately instituted in the house of Charity. Michael Bonellus, Friar Michael Bonellus Cardinal Alessandrino, great-grandnephew of Pius V the Pontiff through his sister, cherished him with singular benevolence, and as a man full of the divine spirit, greatly: wherefore he was wonderfully delighted by his use and company.

[502] Alexander de' Medici, Alexander Cardinal de' Medici, Archbishop of Florence, who afterward raised to the supreme Pontificate was called Leo XI, at least once a week (which we hinted before) met him, and consumed the whole day in his chamber: for he esteemed it a certain felicity and beatitude to live with him. Donatus Caesius, Of Peter Donatus Cardinal Caesius such was the observance toward the holy Man, that he contributed great money to the construction of the Vallicella temple, and affected our Congregation with many other benefits. William Cardinal Sirletus loved him singularly, William Sirletus, and could find no manner or end of celebrating his sanctity. Nor with less love and honor did they pursue the servant of Christ, Antony Cardinal Carafa, Carafa, Santorius, and others. and Julius Antony Santorius Cardinal of Santa Severina, who wished to have him as Confessor. Besides all these, very many other Cardinals and great men cherished him as a holy Man, with whom there was the greatest familiarity and intimacy with Philip.

[503] Philip was besides in great honor and reverence among religious men of nearly all Orders, then the more celebrated Religious, but most of all among the Dominican Fathers, to whose sacred family (as we said) he transmitted many. Wherefore when he betook himself to their church or to St. Sylvester on the Quirinal, or to St. Mary of the Angels at the Baths of Diocletian, or to other places of Religious with his own; they straightway came forth to meet the blessed Father, and their knees set down kissed his hand, and prayed for a blessing, as if they received an Angel of God, not a man, coming to them. Therefore whoever of the sacred families of Religious at that time flourished in the City for learning and sanctity, they all surely wonderfully observed Philip. Of these one was P. Francis Vicedomini of Ferrara, conspicuous for holiness of life, and a most noble preacher of his time: who not only frequently came to the blessed Father, and conferred all his counsels with him, but also frequented the Oratory, and most willingly heard the afternoon sermons, and even sometimes when asked made them.

[504] To this man moreover yielded nothing in love and reverence Friar Evangelista, of all Orders, commonly called Marcellinus, of the Minor Observants of St. Francis, he too an excellent preacher, and most praised for holiness of life. Francis Panicarola, of the same Order Bishop of Asti, and easily the chief of preachers of that age, said, many hearing; that Philip was an animated Relic, that is, he must be cherished nearly with the honor of the Saints. Alphonsus of the Capuchin family, renowned both for integrity of morals and for Christian eloquence, hung wholly on the blessed Father's judgment and mouth, and was wont to cast and prostrate himself at his feet. Friar Paulinus of Lucca, a Dominican, distinguished both for probity and learning, had so far devoted himself to him, that when for his humility he had been unwilling to accept a chief office of his Religion, many also asking and beseeching, by the counsel and nod of Philip alone, without any contradiction he undertook it. Finally several other men of the sacred Orders, most excellent in piety and wisdom, cherished Philip with the utmost observance and religion.

[505] Then the Presbyters of his Congregation, But how great was among his spiritual sons the esteem of his sanctity, hence too can easily be understood, that of those things which he was wont to use, even while he lived they stole something, and held them in the place of sacred Relics. To these things when he gave labor to the barber, they secretly collected the falling hairs, and reverently kept them by them. Which thing when the servant of God once noticed, he straightway bade them be thrown through the window, which however they took care to gather up again furtively. Others also took for themselves something of his blood, which then especially was done, when by the singular benefit of God, at the last time of his life (as we narrated before) he poured it forth so copiously. Nor were there lacking those who, compelled by a certain excessive piety, while the blessed Man still lived among men, keeping the things even of him still living as Relics, daily iterated more often this little prayer in the manner of a chaplet, "Holy Philip, pray for me." Some kept his painted effigy, among the other images of the Saints, at home; and with knees set down were wont daily to venerate it. To very many also it was a religious scruple to

not approach him daily, and demand a blessing. There were also those who were wont to kiss his feet. Many besides were so greatly delighted by daily company with him, that although age advised otherwise, and their companions called them elsewhere to refresh their minds, yet they refused to go: for they thought nothing more pleasant and nothing more sweet could befall them, than to associate with Philip. And so they often besought him, that he should obtain death for them from the Lord, before he himself departed; lest namely, bereaved of his sweet companionship, they should remain in grief and mourning.

[506] Now they relied on the blessed Father's prayers with such confidence, that they freely said, they held for certain, and having in him the greatest confidence as in a Saint, that whatever they had asked of the Lord, Philip interceding (provided it were expedient for their own welfare), they would doubtless obtain. Others also said, that although from their own wickedness they esteemed themselves lost and worthy of eternal punishments, yet by Philip's prayers and merits they hoped to obtain the glory of beatitude. To some besides Philip's name was so holy and so venerable, that if ever they had heard him raising the dead from the lower world, they affirmed they would have perceived not even the least admiration from that matter. This finally we ourselves received as said by many, who familiarly used him, that when afterward they saw him enrolled in the number of the Saints, nothing at all by this deed accrued to them toward the highest opinion of sanctity, which they had once conceived of him. For what, the Church teaching and decreeing, they were bidden to believe of him, that they recalled they had both seen, and heard, and handled with their hands.

[507] and extolling him with great proclamations, But with what praises, and with what proclamations they extolled him, can scarcely be believed. Some called him an Angel, some a Prophet, some another Moses, and as if fallen from heaven adorned him with various titles. Wherefore a certain one of these, who had betaken himself to the Capuchin family, persuaded a friend thinking of Rome, that he should deliver himself to be ruled and governed by Philip's judgment: "For he," he said, "is a man plainly Apostolic, another Peter, and another Paul." But although the friend understood well that these things were said hyperbolically, yet when he came to the City, and inspected Philip's virtue more closely; he knew that far less had been narrated to him, than what he afterward beheld with his own eyes. Francis Cardonius of the Dominican family, joined to the blessed Father by long use, was wont to proclaim these things honorifically of him; "Philip great in humility, an Angel in chastity, and rich in poverty."

[508] and calling him a Saint without scruple. Such besides was the opinion of his sanctity among many of his own, that they doubted nothing less, than that he had now attained the summit of all virtues, and ruled over his mind far from all contradiction and resistance. Most noble men also held it in the place of a singular benefit to make his little bed, sweep his chamber, wipe his shoes, and especially while he was sick all eagerly ministered to him. Whatever was said by him, they thought issued from an oracle. Whoever gave testimony of his life and morals, they nearly all call him a Saint; and by their common judgment he was deemed most certainly to be enrolled among the Saints; and many testified that they had seen a certain brightness and majesty of hidden sanctity in his face. Mark Antony Maffa, mentioned elsewhere, when he made words about Philip, seemed plainly to exceed measure; wherefore of his sanctity he said these things among others for testimony. first of all M. Antony Maffa, "Although I am a sinner and the basest of all, from the time I knew the Father, and lived familiarly with him, I always cherished him as a holy Man: and when before him I cleansed my conscience and was absolved from sins, I felt an odor of sanctity proceed from him to me: soon performing Mass, I was filled with a certain especial fervor of spirit: which indeed, when I performed Confession before others, I by no means felt." Finally the Cardinals themselves, the Bishops, the Prelates, when in any way they had insinuated themselves into his familiarity, were compelled wonderfully to cherish him, and nearly all reverently were wont to kiss his hand.

[509] Finally, what is the greatest thing, he was held a Saint also by most holy men, and first of all by St. Charles: whom St. Charles Borromeo also, who when he betook himself from Milan to the City, was wont to come to Philip, and tarry with him four or five hours: but absent he often dealt with him by letters, and consulted about graver matters. He was seen more than once also to have prostrated himself at his feet, and pouring forth a force of tears to kiss his hands. To these things he everywhere proclaimed the man's sanctity, and from his heart commended himself to his prayers. On a certain day, after a long colloquy, when he departed from him, he said to some accompanying him: "Philip is a man of exceptional sanctity, and admirable sincerity." So great delight besides he perceived from his familiar company and the exercises instituted by him, that, an otherwise most busy man, amid the very mass of business, he wished once to consume a solid day in our house. But this was on the fourth of the Nones of October, on which the Church congratulates St. Francis going to heaven with solemn rite.

[510] Scarcely therefore had it grown light, when he betook himself into our temple; and the Sacrifice performed administered the sacred Eucharist, tarrying once a whole day with him. until midday and beyond, to the flowing-together people. But there was present among others Martin Navarrus, most celebrated for piety and learning; who judged that he must abstain from sacrificing on that day, that he might receive the Eucharist from the holy Cardinal's hands. After dinner he wished to know singly all the institutes of our Congregation, heard the afternoon sermons, was present at the evening prayers which are made in the Oratory, and supped with our men, and rested there that same night; but on the next day about to depart, "O happy you!" he said, "who have such a man, from whom such laudable and so holy institutes have flowed." Further this same man bade Philip, in the church of St. Ambrose of the Milanese nation, make words to a frequent people, and received them with most eager ears; just as Philip himself more than once heard him preaching. Of which matter that the memory might come also to posterity, on the wall of the same church the superiors of that place took care that it be expressed in colors. Often also both were wont to recite the Horary prayers alternately.

[511] Blessed Felix of Cantalice the Capuchin, besides those things which we narrated above of him, so holily cherished Philip, that he often went to him to ask a blessing. B. Felix the Capuchin, But on a certain day, when he had seen him afar on the Quirinal, at a run he came to him, and cast himself at his feet, and kissed his hands. Whom the blessed Father closely embraces, and so both silent stood long. Then one departed from the other: nor plainly otherwise it befell them, than once St. Louis King of the Gauls, and B. Aegidius companion of St. Francis, who at Perugia after mutual embraces, without any sound of words, by the mere speech of minds, spoke among themselves. On another day also this same servant of God, when he had come to Philip, and prostrate at his feet demanded a blessing, the Father refused; but on the contrary his own knees set down he prayed a blessing from him, and so embraced among themselves, for no small interval of time they contended in holy contention. But this was wont to happen more often, that the same B. Felix, and his companion Rainerius, he too laudable for simplicity and purity of morals, approached the feet of the blessed Father and demanded a blessing; by whose excellence they felt themselves so far refreshed, that they could not be torn from him. Sister Catharine Ricci, Catharine Ricci, of whom we made mention before; was wont to write to him as to a holy man, and most humbly commended herself to his prayers.

[512] Ursula Benincasa, of whom we mentioned above, always held him in so great honor, that of his sanctity she gave this illustrious testimony: "By the bidding of Gregory XIII, Supreme Pontiff, I was delivered into the discipline of blessed Philip: Ursula Benincasa, and although I feel nothing of the divine spirit to be in me, yet I knew him to boil with great love toward God. For speaking with me he seemed wholly to tremble, so greatly he burned with immense desire of drawing souls to Christ: but great labors he undertook for my sake, that he might prove my spirit: and when as if somewhat angry with me he had bandied many things, I straightway prostrate before him, 'Indeed you, Father,' I said, 'know me within and in the skin,' and kissed his feet. But he, 'Now do you,' he said, 'rend me with the same revilings,' and this he asked again and again: wherefore I perceived the singular humility of the man. But if perchance I suffered my ecstasy, that is my cross, he being present; although when others addressed me I heard nothing at all, yet when the blessed Father roused me by the most holy name of Jesus, his voice penetrated into my ears so far, that beyond all custom I was instantly recalled to my senses. To these things when once in the church of St. Jerome, after I had received the sacred Eucharist from his hands, I was snatched into ecstasy; the sacrifice of the Mass completed he came to me, and bade me walk together with him through the very temple: and although I was alienated from the senses, yet he effected that I went forward." Thus far she.

[513] Francisca de Serrone, a Virgin of San Severino, of whose most holy life and morals John Severanus, Presbyter of the Congregation, clearly wrote, and Francisca de Serrone. came to the City in the Jubilee year 1575; and led to Philip, so looked up to his virtue and holiness, that she freely said, that Jesus was conceived in his heart, and the spirit of St. Catharine of Siena imparted to him by God. Wherefore she kept his admonitions as most precious gems: nay even she religiously guarded a certain coif, because Philip had touched it, while to her confessing his right hand extended he imparted absolution. Finally of his sanctity the fame and opinion had so far spread, that not only from Italy, but also from Gaul, Spain, Germany, and from the whole Christian world there was running together to him. Nay even the Jews themselves, and others outside our Religion, who on some occasion could address the man and know him more closely, held him in great honor and reverence.

CHAPTER XXXIII.

To Philip more often sick to death certain wondrous things befall, and he himself at last most holily dies.

BOOK IV. CAP. I

[514] Meanwhile Philip, the space of mortal life measured out, full of days and merits, hastened to the goal; when, the year before he migrated to heaven, he is seized by an assiduous fever, and most acute pains of the kidneys: The year before death seized by a fever, by which a few days after he was at last brought to this, that he seemed to have lost his vital spirit, nor now took food, or sent forth his voice: yet he displayed incredible tranquility of mind, nor agitated himself with any motions, or showed any sense of pain, but with submissive voice only redoubled this; "Increase the pain, but increase the patience."

Among these things Angelus Victorius and Rodulphus Silvestrius, noble physicians, come to him, explore his artery, and now believed to die, pronounce that of Philip it has now been given up. And so the curtain of the little bed being drawn, they withdraw into a part of the chamber, with some of our men and other spiritual sons, who, solicitous about the Father's near death, vehemently grieved.

[515] But behold the blessed Old man began to cry with raised voice, "O my most holy Lady! O most beautiful and comely! O my blessed Lady!" And repeating these things, he is found rapt and conversing with the Mother of God; he shook himself with so great ardor and vehemence of spirit, that the bed itself thoroughly trembled. The physicians and others run up, and the curtain drawn back see the Saint lifted into the air with his whole body, now extending, now contracting his arms, as if he embraced something closely and religiously; and hear him calling out to his Lady again and again, and subjoining these things; "I am not worthy, I am not worthy. Who am I, my most sweet Lady, that you should come to me?" All who were present wonder, some for joy weep, some tremble in their whole body, some with eyes fixed on him await the outcome of the matter; finally the silence broken, the physicians ask of him, how he is. But he, set back into the little bed, "Did you not see," he said, "the most holy Virgin, who came to me, and wiped away all the pain?" These things said, as if he had now returned to himself, when he beheld so many standing around, he wrapped his head with a linen cloth; and wholly poured forth into tears, for no small interval of time persevered in weeping. and altogether sound, But then the physicians, fearing lest he should suffer anything grave from that matter, "Cease now," they say, "Father, cease." But he freely and openly subjoined: "I indeed now by no means need your work, my most holy Lady came to me, and made me whole." Which heard they explore the pulse of his veins, and the fever driven off find him safe and unharmed: and so on the next day he rose from bed, and performed his duties alert and ready.

[516] By admiration of which matter moved Angelus Victorius, as soon as he betook himself home, wrote down all things singly, as they had fallen out. Cardinals Borromeo and Cusanus congratulating. But although the servant of God had again and again asked the physicians, that they should cover the matter with silence; yet he could not effect, but that it was straightway spread through the City. And when the fame had come to Cardinals Federico Borromeo and Augustine Cusanus; instantly they hasten to Philip, and congratulate him, both that he had received health, and also that the Mother of God had shown herself to him. Then they beseech and adjure, that he should not be reluctant to narrate to them a deed of this kind. And so the Father, overcome by the prayers of his dear sons, relates whatever had been shown to him divinely. Which indeed understanding would be most pleasing to Clement VIII, very solicitous about Philip's welfare, Cardinal Borromeo to whom and others he persuades the cult of the Mother of God more earnestly. straightway made him certain of the whole matter by an epistle. Further the holy Man on that day, not only to the Cardinals themselves, but also to all others who approached him, this one thing vehemently inculcated, that they should wholly devote themselves to the most holy Virgin: "For know," he said, "sons, and now believe me as one who has experienced it, that for deserving divine benefits nothing so opportune and so efficacious can be found, as the help of the Mother of God." Wherefore he sharply exhorted them, that they should flee to her very often, especially with this little prayer, which we mentioned elsewhere: "Virgin Mary, Mother of God, pray Jesus for me."

[517] In the year 1595 again ill the whole of April, But the following year of our salvation 1595, on the day before the Kalends of April, again he is seized by a fever with shivering, so that he trembled in all his limbs, and to the Cardinal of Verona coming to him he could answer nothing at all. This fever therefore held him the whole month of April. But at the beginning of May, when he had prayed to the Lord, On May 1 he obtains sudden strength to say Mass: that on that day on which the Birthdays of the holy Apostles Philip and James, whom he cherished with especial devotion, are celebrated, the faculty of sacrificing in their honor might be given him, he was made possessed of his wish; and on that very morning he performed the sacrifice of the Mass, and administered the sacrament of the Eucharist to some of his own; and indeed so promptly and readily, that it could easily be understood, that he had been divinely restored to health: although the following three days, that he might comply with the counsel of the physicians, he abstained from sacrificing, yet privately he was daily refreshed with the heavenly Bread.

[518] But behold on the fourth of the Ides of May, on which day our Congregation venerates with a certain singular cult the holy Martyrs Nereus, Achilleus, and Flavia Domitilla, On May 12, flowing with blood he is fortified with the sacred Oil, unforeseen the blessed Old man was oppressed by a flux of blood, and was all but lifeless. By which thing Caesar Baronius, who at that time (as we said) presided over the Congregation, fearing lest he should now migrate from life, anointed him with the holy Oil; which done he seemed somewhat to return to himself. Wherefore Federico Cardinal Borromeo judged that he must straightway be fortified with the sacred Viaticum, and himself brought to him the sacred Eucharist, straightway taken from the altar. But scarcely had he entered the threshold of the chamber, when the holy Man, although he seemed nearly dead, opens his eyes; and with great fervor of spirit, and not without most abundant tears cries; "Behold my love, behold my love: behold my good: give me my love." By which deed indeed vehemently moved all who were present, could not refrain from weeping. with great devotion he receives the Viaticum: But Borromeo going before with the solemn words, "Lord, I am not worthy"; Philip with a loud and vigorous voice subjoined, "Lord, I am not worthy, nor was I ever worthy, nor did I do anything good": and to him saying these things tears fell abundantly. Then other things and other of this kind he subjoined with great affection of heart: but about to receive the sacred Host, "Come," he said, "Lord, come." Finally as he finished the matter, "Now," he said, "I have received the true physician of my soul. Vanity of vanities, and all is vanity. Whoever seeks anything other than Christ, he surely knows not what he seeks": and so he passed the rest of the day quiet.

[519] In the evening moreover he suffered the same flux three or four times, the flux being repeated, and with most grave pains poured forth the greatest quantity of blood. By which thing not only was he nothing moved, but with eyes lifted to heaven said: "Thanks to God, since it is given to repay blood for blood." But to a certain one of his own, who was amazed at that spectacle; "Do you then fear?" he said: "I indeed fear nothing." And surely he did not fear; for nothing more desired (as we said) could befall him. and a grave cough coming on; To the flux of blood there followed a most grave cough, by which his breath seemed to be intercepted; so that he often said, yet with a countenance always glad and cheerful, "I feel myself dying." But although many remedies were applied, nothing could be profited. On the next day to the physicians returning to him; "Go away," he said, "with your medicaments: for mine are far more excellent and more powerful than they. For early in the morning, when I had sent alms to various families of Religious, that they might offer Sacrifices and prayers for me to God, from that I knew the blood stopped, the anguish of the breast, and all trouble departed, yet on the next day he recovers health. and that I was plainly restored to health." Which thing that it was so, just as he asserted, the physicians, the artery explored, not without immense admiration affirmed; and believed for certain that the matter could not have happened except divinely. From that day until the sixth of the Kalends of June he was sound and vigorous, daily recited the seven Hours, gave labor to sacred Confessions, administered the Eucharist: wherefore all commonly hoped that he would yet survive some years.

CAP. II.

[520] But Philip foresaw, and more often occasion given foretold, Who had denied that he would die, not only the time and day, but the very hour and manner, by which he would migrate from life; and in what place his body should be buried. First therefore while he was sick, although the diseases grew graver, he often affirmed that he would not die: for whatever God had decided to do in His servant, these He communicated to him beforehand as to a friend long before. In the year of our salvation 1562 seized by a most grave pain of the right arm, in the year 1562 a fever also coming on, he was brought to this, that the most skilled physicians utterly despaired of his welfare. Therefore those who day and night were intent on his care, judged that he must be fortified with the sacred Viaticum and Extreme Unction. But he, Taurusius summoned, openly said: "I indeed prepare myself most willingly for death, but know that I will by no means now die: for He who has so far conferred so many benefits upon me, God, would by no means leave him exhausted of the spirit of devotion, whom He saw about soon to depart." Nay even sick he was wont freely to affirm, that God would by no means permit him death, unless He had before announced it by an unwonted increase of spirit. Therefore refreshed with the sacred Viaticum, and anointed with the Oil of the sick, the fever instantly dispelled and the pains allayed, against the expectation of all, he is repaired to his former duties.

[521] But in the year 1592 in the month of November, after a grave and long fever, he was deemed now nearest to his last day. and in the year 1592 the physicians despairing of his life, Wherefore the physician Jerome Cordella, mentioned elsewhere, coming to him in the evening, grieving and wailing said, that of Philip's welfare it had been given up. But in the morning when he had returned, to explore whether he had now expired, when the old man sees him coming to him; "Know," he said, "my Cordella, that from this disease I will by no means die." Nor falsely: since on the next day he altogether convalesced, and straightway resumed his functions. This too then happened, that when he seemed daily to be worse, and was asked by his own, that, the Lord's Birthdays approaching, he should give them the power of cleansing their conscience before another; "By no means," he said: "wait a little: on these Birthdays I myself will hear you": which also in fact was fulfilled.

[522] in the year 1595 he of his own accord signifies On the day before the Kalends of April, of the same year in which he migrated to the Heavenly ones, he took care to admonish P. Flaminius Riccius of Fermo, who had betaken himself to Naples, by letters, that he should return to the City as soon as possible, because he desired to see him before he died. He was on account of singular virtue most dear to Philip, the third Provost of the Congregation after him. But when he excused himself, and affirmed that he could not return except the summer being passed; he bade it be written back to him, that he should altogether return as soon as possible. But princely men casting delay upon him, and especially the Archbishop of Naples, he was again and again summoned by Philip's bidding, although at last the blessed Father said, "He will come now in vain." On the twelfth day before his decease to Nero de Nigris congratulating him on the welfare received, that this is his last, he said: "I, my Nero, surely have convalesced, nor do I feel anything ill: yet know that I will die a few days after, and against the expectation of all it will be done: for my death will fall between light and darkness": and so it plainly was done.

For this very cause he chanted nothing more frequently to his own during these days, than that, "Sons, one must die." Wherefore some of them affected with weariness, because they always heard the same things; "Now," they say, "we know that one must die." But the Saint; "It is enough," he said, "but you by no means believe it." At the time when he suffered the flux of blood, Mark Antony Maffa; "Do not doubt," he said, "Father, God will long preserve you surviving; if for nothing else, at least that you may serve the utility of souls." To whom he festively after his custom answered; "Make me surviving this year, and I will give you a great gift."

[523] He had now promised to Francis Zazzara, that, before he departed from life, he would signify whatever was to be done and observed by him after his death. And so Zazzara often asked the blessed Old man, and fulfills the promises deferred to the time of death: that he should free his pledge. But he; "Be quiet," he said, "and be glad: for daily while sacrificing I pour forth prayers for you to the Lord; and what God shall have shown me, I will indicate to you: therefore do not doubt, but that I, before I die, will lay open to you all things whatever I shall have wished from you. You have had faith in me: nor do I wish you to be frustrated of your expectation." Meanwhile, although the Father had been sick to death more than once, yet he never signified anything to him. But on the ninth day before he departed from life, when no such thing was thought, having summoned Francis, he discloses whatever he had promised. Wherefore he could not refrain from weeping: since he understood the servant of God would soon die, just as the event proved. Likewise on the tenth day before his decease, the blessed Father summoned to him John Baptist Guerra, nay even that only a few days remain to him, a lay brother of our Congregation; and asks, how many days of the month had now passed; "Fifteen," said he. But the Saint; "To fifteen add ten over, and we shall soon go away."

[524] To Germanicus Fidelis also at the same time he often said: "You indeed, my Germanicus, have so far sustained many labors for me; he affirms on various occasions: but nothing now must be borne by you for my sake." On another day, his right hand taken hold of closely embracing; "What things, my Germanicus, within a few days will you see?" And these things he often iterated: so that he wholly shuddered, fearing namely, lest something graver threatened the Christian World. But when Philip's death fell out, then at last he understood openly what his words portended. On the sixteenth of the Kalends of June the same Germanicus about to set out for Carbonianum, a little town a day's journey from the City, approaches the blessed Father, to ask a blessing after the custom, and says; "I indeed, Father, am not willing to go away, unless you promise me that after my return you will be sound and safe." But then Philip, "How long will you tarry there?" But he; "Seven days," he said: "for on the vigil of the feast of the Body of Christ I wish to be in the City." Here the Saint stuck a little while, soon; "Go," he said, "and on the day named return." Therefore having set out, and having tarried there for some days, on the very night which precedes the vigil of that same feast, he seemed to himself to see Philip lying in his chamber and little bed; and saying, "Germanicus, behold I die." And so awakened, and solicitous from suspicion of the future, he straightway prepares his departure: nor, the inhabitants of that place beseeching, could he be retained even for the space of one day. Therefore in the evening he came to Rome, approaches the Father, finds him safe and unharmed, just as he had wished: to him reverently kissing his hand straightway the Saint; "Opportunely," he said, "you have returned: for if later, you would have come in vain." On the same vigil having summoned to him Peter Consolinus, he bids him lay his hand over his breast, in which place (as we said) he swelled up: and; "See," he said, "that you offer the Sacrifice for me." But he; "I have offered it," he subjoins, "and unless otherwise charged, I always do it for you, Father: although," he said, "at this time, in which we have you safe and unharmed, I see no need of it." Then the Saint, "I do not, as you think, ask the Sacrifice, but the piacular one for the dead."

[525] On that very day a certain Bernardina labored in extremity, and had all but sent forth her spirit; and he designates the place wherefore, the hope of welfare cast off, what was needed for attending to the corpse was being prepared by the household. Among these things there came to her Antony Carolus, Presbyter of our Congregation: and gravely compassionating the case, for she left three sons, he straightway fled to Philip, narrates the matter, and asks again and again that he should entreat the Lord for her. To whom the Saint, "Go," he said: "she will convalesce, but I shall die." And at the same moment, in which the servant of God gave himself to prayer, from the whole body of the moribund woman sweat began to flow, and in the space of two days she was restored to health; but Philip the following night flew away to heaven. The place besides, in which he should be buried, he openly foretold. For not very long before he died, he said to Francis Bozzius, Presbyter of the Congregation, that he wished to dwell near him. And when he subjoined, that that chamber was not convenient: into which afterward his body was translated, "I wish," he said, "altogether to dwell with you." And so it plainly was done: since his body (which we shall say below) was set at the left side of the temple in a more elevated place, near the chamber, in which Bozzius himself dwelt. John Baptist Guerra, prefect of the building of that same temple, on a certain day said to Philip, "We have built a tomb for the Fathers and Brothers of our Congregation." To whom the Saint, "Will there be a place for me too?" "Why not," said he, "under the high altar to the left it is prepared for you also." But the Father, "By no means will you suffer me to be there. from the place of his first burial." "I will indeed suffer it," subjoins he. Finally Philip, "There surely you will place me, but you will not suffer me to lie long." Nor was the prediction vain: since his sacred body was set there by Guerra himself, and on the next day the same man translated it into that place, which we mentioned a little before.

CAP. III

[526] Therefore on the eighth of the Kalends of June, on which day the Feast of the Body of Christ had fallen, On the 25th of May, the feast of the Body of Christ, the blessed Father charged, that whoever came to him to cleanse their conscience should freely be admitted. And so early in the morning he began to hear sacred Confessions, and on several of his own in the place of a salutary penance enjoined, that after his death they should recite for his welfare the Rosary of the Blessed Virgin. Many illustrious admonitions besides he gave them; but especially he exhorted them to the frequent use of the Sacraments, to hearing the word of God, to reading through the Lives of the Saints: and when he embraced each of them with certain unwonted signs of love, he showed sufficiently openly, that he would soon depart from them. The sacred Confessions finished, with a singular affection of devotion he recited the Canonical Hours; he celebrates Mass for the last time, then performed Mass in his own chapel, and that two hours before he was wont; and at the very introit of the Mass fixed his gaze on the West, as if he beheld something wondrous. But when he came to the Hymn, "Glory in the highest," beyond all custom and his manner, he began to sing; and finished it with great exultation of spirit, by singing rather than by pronouncing. The Sacrifice performed he administered the Eucharist to some, and thanks given to God betook himself into his chamber. Meanwhile a little broth is brought him to be taken. But the Saint, "These," he said, "think me convalesced, but they are far deceived in opinion." Then he resumed the sacred Confessions, and received those coming to him with familiar colloquy, and pursued all with the offices of charity.

[527] Among these things come up Cardinals Cusanus and Borromeo, he hears the Confessions of his own, with whom until dinner he had most sweet discourses about divine things: but they departing he took breakfast after his custom, and rested a little while: then most attentively recited the Vesper and Compline prayers: the rest of the day he spent, partly in receiving those approaching him (in dismissing whom he indicated sufficiently openly, that he would soon leave them) partly in reading the deeds of the Saints, especially of St. Bernardine of Siena, whose death he bade be read to him again. Meanwhile Cardinal Cusanus returns to him, and with him Jerome Pamphilius, at that time Auditor of the Holy Roman Rota; soon also Spinellus Bencius, first Bishop of Montepulciano: with whom he most devoutly recited the Matins prayers of the following day, he recites the Matins Hours for the next day, about to chant the remaining Hours with the Angels in heaven. But these completed they alike return into the chamber. But behold Angelus Victorius after the custom comes to the Father; and the vein explored, as he was wont, "Have you, Father," he said, "ever before been so well, as now? And surely for ten years from now I have never felt you to be better." After these things he gave ear to Cardinal Cusanus confessing; and the one going away, beyond all his custom, he followed even to the stairs for courtesy's sake, with eyes fixed upon him, and closely embracing his hands.

[528] still well in health; Then he heard many Confessions of others. Afterward he supped alone after the custom, and from supper heard the Confessions of some of our men, namely of those who on the next day at dawn were to celebrate Mass. Finally very many of the household come up, to ask the solemn blessing of the holy Parent: whom he all received with a certain especial benevolence. the Confessions being heard again, After the third hour of the night, the accustomed prayers being discharged, he composed himself in his little bed, displaying not even the least sign of infirm health; although himself presensing the hour of his migration to be at hand, what in previous days he had very often kept saying, with great ardor of mind he iterated; "Finally one must die." Then asking what hour it was, when he heard that the third hour of the night had passed, as if he reckoned with himself, he said; "Twice three are six: under the sixth hour of the night he knows he will die; soon we shall migrate hence." And so he dismisses all from him, about to pass what remained of the night with his Lord without witnesses. But behold after the fifth hour of the night he rose from bed, and began to walk through the chamber: by which thing roused Antony Gallonius, who rested in the lower chamber, straightway runs up; and sees the blessed Old man had set himself back into the little bed, phlegm lightly pressing his throat. But to him asking whether he was well? "Antony," he said, "I am going away."

[529] and suddenly failing, But then he runs to his companions, and the physicians summoned they come to Philip, and see him sitting in bed. But when they thought a flux of blood again threatened, many remedies were applied to this disease: and so in a most brief space of time he seemed to resume spirit and strength, so that he spoke promptly and readily. But he himself foreknowing what was to come, said there was now no need. The Fathers meanwhile are all called together, who, gathered around the little bed, their knees set down prayed to God, and wept for their most dear Parent departing. And now a moderate warmth was lukewarm in his breast, nor besides sensation did anything of a living man remain; when Caesar Baronius, who had commended his soul to God and all the Heavenly ones with the solemn rite of the Church, with raised voice, "Therefore, Father," he said, "do you go away, he gives his own a last blessing and departs. nor speak anything to us? Confirm us at least with your blessing." But here Philip lifting up his right hand, and fixing his eyes on heaven, for no small interval of time stuck intent; soon casting down his eyes,

as if he had obtained a blessing for them from the Lord, he most placidly breathed out his soul.

CHAPTER XXXIV.

Apparitions after death, miracles, burial.

CAP. IV

[530] At the same point of time at which the holy Man migrated to heaven, he offered himself to many through a vision, and first of all to Teus Guerrius, He appears to the old man Teus Guerrius, who, since he was an old man, between sleep and waking, seemed to himself to see the blessed Parent, surrounded with divine light, and saying, "Peace to you, Brother, behold I ascend into a better place." These things said he, sleep wholly shaken off, felt the same things iterated to him thrice. Then letters being received from the City he understood, that Philip had departed at the same moment, at which he had offered himself to be seen by him. Hortensia Anellia also, a sacred Virgin at Rome in the monastery of St. Cecilia, at Rome to Hortensia Anellia, in sleep saw him sitting borne into heaven by Angels, clad in a white garment, and saying; "I ascend to rest, do you too go on and labor in your Religious institute; and whither I go, you too will come, do not doubt: for now I will pray God for you much better than before." These things said she was awakened, and suffused with incredible joy. But in the morning Philip's death being spread through the City, she knew he had migrated at that very hour, at which he had shown himself to her in sleep.

[531] Another likewise a sacred Virgin, who presided over the Novices of St. Mary Magdalene on the Quirinal; and to another nun, at the same moment of time saw the blessed Parent crowned with glory and honor; and to her inquiring much about her welfare, at last the servant of God; "Dismiss me," he said, "for I cannot tarry here longer, too many others (he indicated our men) have already detained me." On that very night to Victoria de Maximis of the Nuns of St. Martha, a most Religious Virgin, and to Victoria de Maximis, bidding them farewell; and once his spiritual daughter, the holy Father appeared, and said, "I have come to you, before I go away, lest you be able to complain of me." But she; "Holy Father, you go away into heaven." Then the Saint, showing her a most wide thicket; "If you desire to come," he said, "whither I am about to go, this way you must go": and at the same point she awoke weeping and saying, "Alas! my Father, now I shall no longer be able to see you." Nor very long after she understood the seventh hour of the night had come, from which until the morning prayer she continually commended herself to him, since she believed for certain he had migrated into heaven.

[532] Catharine of Morlupo likewise, of the third Order of St. Dominic a Virgin consecrated to God, likewise to Catharine of Morlupo and celebrated for the fame of Christian virtue, on that very day, which followed Philip's death, after the sacred Eucharist received saw in an excess of mind a certain Old man, venerable in aspect and hoariness, clad in a white Sacerdotal garment, sitting on a lofty throne, which many stages surrounded; and on them were read inscribed in golden letters the virtues, in which he especially had exercised himself. Further at his feet a great multitude both of Priests, glorious in heaven: and also of Laymen of both sexes were beheld, whom when she greatly desired to know, she understood them to be those, who through that Old man had attained eternal salvation. But this when she afterward narrated out of obedience to her Confessor Friar David de Nigris, of the Order of Preachers, and he inquired of her the Old man's aspect and age, she described all his lineaments to the life; and the blessed Father's effigy being shown to her, which the same Confessor had with him, she straightway exclaimed: "This is the very one whom I just beheld."

[533] Nor must it be omitted in this place, what a few days after Philip's decease befell Artemisia Chelia, and to Artemisia Chelia doubting of his sanctity, a Virgin of approved virtue, who afterward ended her life in the monastery of the Purification of the Blessed Virgin Mary not without opinion of sanctity. She therefore making words with her mother about the blessed Father's exceptional virtue: "I indeed," she said, "think Philip served God excellently, but I should have wished to see him raising the dead, restoring sight to the blind, gait to the lame, for then I should have esteemed far more illustriously of him, and he would truly have been a Saint to me. But although many and wondrous things are said to have been wrought by him, yet because I trust the eyes more than the ears, and many things are often exaggerated by men, I cannot have most certain faith in those narrating about his sanctity." Therefore toward the first night scarcely had she given herself to rest, he foreshows that he will be canonized. when Philip in the Vatican Basilica, at the tomb of the Apostles, eminent from a certain great stage, she seemed to herself to see, and saying: "If those things which living or dying I wrought you by no means beheld, behold now, Artemisia, what I do." These things said, the stage straightway lifted, he flew away to a round and most luminous table, which appeared in the highest vault of the temple, soon vanished utterly from her eyes. By which thing she vehemently moved, related to her mother whatever she had seen, and condemned her own incredulity. By which deed indeed not rashly would anyone judge it foreshown to her, that Philip would at last be enrolled in the number of the Saints with the solemn rite of the Church, that thence she should by no means doubt of his sanctity.

CAP. V.

[534] After the seventh hour of the night the deceased's body, attended to, The body being exposed in the church: and adorned with Sacerdotal garments, is borne into the temple by the hands of our men: but at the next daylight, his death spread abroad, immediately a huge multitude of men flowed together to behold him. Further no pallor had changed his face; but so a certain dignity and gravity had filled it, that you would think him not dead, but sleeping: nay even he seemed surrounded by a certain splendor, by which he wonderfully drew the eyes of all to himself. But whatever of flowers and roses was scattered over the bier, was immediately snatched up by the hands of those flowing together. Then solemn prayers for the dead are discharged for him, and the sacrifice of the Mass is celebrated, the obsequies are celebrated, at which several Prelates were present. Meanwhile while the funeral prayers are recited, Mark Antony Carattus, a Cleric of Alba, he too was present to chant with the others; and because he was tormented by a certain most grave solicitude, to him for whom he was publicly performing the rites, he likewise supplicated with the inmost affection of his heart. Nor in vain, since instantly he knew himself free from all trouble.

[535] To behold him several Cardinals also assembled, the Cardinals and princely women run to behold him. of whom Cusanus and Borromeo kissed his hands and feet not without most abundant weeping. There was present also Gabriel Paleottus, and wept for the deceased; whom still living, as we said elsewhere, he set forth to the Christian world as an exemplar of all virtues for commending old age. But it is incredible, with what grief and with what tears Octavius Cardinal Paravicinus wept for that parent, whom from his first age he observed, and always loved. Many nobles besides, and princely women too, betook themselves to behold the sacred body, of whom the wife of the Spanish King's Orator both piously venerated Philip, and celebrated his sanctity with many praises. Baronius understands he must rather be invoked than prayed for; But there happened at this time a plainly memorable thing. For when Caesar Baronius, who presided over the Congregation, with the rest of the Fathers in the Church stood by the sacred corpse, nor sufficiently understood, what prayers especially he should pour forth for him, whom he held for certain to have departed the world and to live happily for God; he felt himself impelled into this mind, that he should open the breviary, and at the first glance there offered itself to him that Davidic verse: "Look down from heaven and see, and visit this vineyard, which Thy right hand hath planted. Ps. 79, 12." By this little prayer moreover, as if divinely inspired, both Baronius himself, and also other alumni of the Congregation, afterward were wont to supplicate the blessed Parent privately.

[536] This same thing nearly befell Marcellus Vitellescus; who lying in bed, having heard of Philip's death, could never bring his mind to pronounce the Psalm "Out of the depths," wont to be recited for the dead; other excellent men feel the same. but in its place he said, "Praise the Lord, all ye nations"; with which Psalm namely the Church uses at the death of infants and boys, who, it is certain, have asserted their innocence to heaven. James Crescentius also, on that very day about to perform a Mass for him, with the greatest resistance of his mind was scarcely at last brought to celebrate the Mass of the dead. But Jerome Beger, of the Dominican family a Preacher general, on this very day, in the church of St. Mary above Minerva, made a most clear discourse to the people about Philip's virtue and sanctity; and said that one must not pray for him as for a dead man, whom no one could doubt to live happily in heaven: wherefore the heavenly Hosts which were offered for his soul, would without doubt profit not him, but those who were in Purgatory. To these things the one voice of very many was, that Philip could without any delay be enrolled in the number of the Saints, that namely he might be cherished with due honor and veneration on earth, whom they believed for certain to be now crowned with glory and honor in the heavens.

[537] But on those very two days, in which the sacred body was exposed in the temple before the eyes of all, it was thronged with the utmost frequency of people: For two whole days a huge concourse takes place, and these eagerly kissed his hands, these his feet, those the bier, others applied what they call rosaries. But although it was diligently guarded by our men, that no one should steal anything thence; yet it could not be effected, but that some cut off little fragments of his garments, some his hair, some his beard, some even his nails, and Religiously kept them by them. Some noble women also, rings taken off from themselves, and inserted on his fingers, afterward piously and devoutly kept them. those venerating him as a Saint. Others besides innumerable from various families of Religious flowed thither, kissing his hands and feet. There were present especially the novices of the Dominican Fathers, who gathered around the bier wept for their most dear Parent, by whom they recalled they had so often been refreshed and incited to virtue. But here you would hear, some relating other virtues of his and most illustrious deeds: these vehemently grieved at an exemplar of sanctity lost; those said a great light of the Church was extinguished, by whom namely the exercises of the Oratory had been instituted to the great advantage of the Christian Commonwealth; these called him the most excellent of all men, who, having familiarly associated with so many Dynasts, Prelates, and the supreme Pontiffs themselves, had so far abhorred honors and dignities; others extolled his profound humility, by which he had so wisely covered his singular holiness of life, and daily signs and miracles; finally the whole multitude of the needy cried that they had lost a father.

CAP. VI.

[538] Meanwhile while the sacred body was kept in the temple, At the exposed body a man with scrofula is healed, the Lord magnified His Saint; and first of all Augustine de Magistris, a youth of eleven years, ill affected with many scrofulous tumors about his neck, penetrating even to the inmost of his mouth; when for six years and more he was held by a most grave disease, curable by none of the physicians; the fame being spread through the City, that the holy Man had died in the Vallicella house, and that many signs and prodigies were done through him;

he straightway hastened thither, and through a most crowded throng at last penetrated to the bier; and there, when he had prayed a little, the blessed Father's hand taken hold of, with much faith touched his neck, and at the same moment received health. For not yet had he set foot from the temple, when the plaster which he had affixed to his neck of its own accord fell off; and returned home, he felt not even a trace of ulcer or disease in him. Which thing when Cardinal Paleottus heard, he wished to inspect the matter with his eyes and handle it with his hands: but having found it to be so, as it was reported among the common folk, he was amazed, and gave thanks to God, who is wonderful in His Saints.

[539] Further this same Augustine, as we just said, when he had returned home; and his sister also with scrofula, and related the matter, as it had fallen out, to his mother; the woman was suffused with incredible delight: and full of good hope, since there was another younger daughter, who likewise was vexed by this same disease for six whole years, she immediately led her into the Vallicella house: and when at last she had penetrated to the sacred bier, she set the girl on high to the holy body: and on what side the Saint's hands could touch her neck, she was healed; for from the other side the multitude both of the people running together, and the wife of the Orator of the King of the Spains coming up, forbade that to be done. To these things the same girl, and weak in one leg, when now for two years she so labored from one leg, that she could not stand at all; in the evening the pious mother, roses mixed with water, which she had taken from the Blessed's body, washed that very leg; which medicine applied, the girl straightway began to walk, and knew herself restored to health. and the father of both bleary-eyed: Alexander her father also, more than sixty years old, now for two months gravely vexed with bleariness, so that at night he could not look at a light, and from the abundance of humor greatly feared blindness; having heard of Philip's death, fled to the sacred Relics, and himself laid the blessed Parent's hand on his own eyes. Which done he straightway began to be better, and with no care of physicians applied a little after wholly recovered his health.

[540] likewise a pleuritic man by the touch of flowers set on the body, At the same time Angelus Continus, a Roman, was so gravely sick of an acute fever and pleurisy, that of his welfare it had now been despaired. But it happened that his full brother approached to behold the sacred body, and brought home some flowers, which then piously and devoutly he set at his brother's head. Among these things the mother came up, and sees the sick man, his countenance changed, become so livid and foul, that he seemed all but about to die; by which spectacle indeed moved, she withdrew into another chamber, and gave the reins to weeping. Meanwhile he who had brought the flowers to his brother, came to the mother, and narrates to her what he had done. She full of confidence returns to the sick man, and the blackness wiped away finds him to have now recovered his former color; nay even to have recovered the sense and voice which he had lost, so that glad and cheerful he jested with his brothers: and to him coming then he who was his Confessor, that he might take care to anoint him with the holy Oil, beheld him safe and free not without immense admiration.

[541] and an asthmatic woman, Epiphania Colicchia, of Recanati, now for seven months labored with a most grave difficulty of breathing, so that she could neither stand, nor walk, nor take any rest, and was also tormented with assiduous pains. Therefore Philip's death and the fame of his miracles spread, she approached his sacred body; and the prayer performed, took some roses with which it had been besprinkled, and applied them piously and faithfully to her stomach; and at the same moment of time knew all the trouble of her sickness driven from her. and a scabby woman: This same woman when she was vexed with a foul and old scabies, which had disfigured her whole flesh, and tormented the wretched woman with the greatest pains; by this one touch of the roses she was straightway cleansed, not even the least trace of that disease being left.

[542] Maria Justiniana labored so gravely with a pain of the head, that by no art of physicians could she be healed. a girl suffering in the head, hair being applied; Her therefore to Philip's sacred body the pious mother leads, and some of his hairs secretly cut off returns home; full of good hope, as if she had now found a most present remedy for her daughter. Soon she applies them to her head, saying these things: "I ask you, St. Philip, by those thoughts and desires, with which in procuring the salvation of souls you always burned, that you restore this my daughter to health." And at the same hour the girl began to be better, and in a brief space of time wholly recovered health.

[543] Dorothea Brumana had a little son, with knees and legs so distorted, that he could not walk or stand at all: wherefore, remedies tried in vain, the mother judged not rashly this to be a defect of nature. and a distorted and weak boy But when she had more than once greatly desired to lead the boy to Philip living, nor yet could it ever conveniently be done; she believed for certain, that Philip even dead would be present to her wishes; and that if her son touched his body, it would be that he was restored to health. Therefore as soon as she received news of his migration, she straightway summoned to her the nurse, set on the body. and sends her to the Vallicella church. Soon betaking herself thither too, she takes the boy from the nurse's bosom, and the stockings removed, sets his infirm and bowed legs upon the sacred body: then sends the nurse with the son home: finally after prayers poured forth she too returns home. Not yet had she ascended the stairs, when the nurse offered herself to meet her, and says, that the boy now walked freely and readily: which thing when the mother beheld, she was suffused with incredible joy; and from that day the little boy received entire firmness and strength of body.

CAP. VII

[544] Therefore the sacred body, exposed at the third hour of the night to the veneration of the flowing-together people, The corpse to be cut by the physicians for the cause of inspecting was dissected. There were present some of our men, physicians also, and several others. But there happened a plainly memorable thing: for while he was turned hither and thither more often, just as if he were alive, he covered his private parts with his hand. By which thing being amazed Angelus Victorius; "Of how great chastity," he said, "must we think this man to have been, covers his private parts with his hand, who even dead guards modesty?" Further this same thing had been observed by our men, while the sacred corpse was washed and attended to. Therefore the body cut it was found, that that illustrious protuberance of the chest had its origin from the fracture of two ribs, just as we narrated before, when we spoke of his admirable palpitation; but the praecordia appeared affected with not even the least stain or defect. But before the body was buried, the dead man's face is taken in plaster. by the prayers of many it was effected, that from his countenance the modelers expressed an image in plaster, and thence very many wax simulacra were formed to the life. He was moreover of just stature, white of color, of cheerful and pleasing aspect, with a smooth and glad forehead, never however bare of hair; with an aquiline nose, bluish and lively eyes, a black and not very long beard, but in his last years white.

[545] These at last completed he is set back into the bier, and the following day too is kept for the piety of those flowing together: Buried in the common tomb, in the evening enclosed in a wooden box he is buried in the common tomb of our men, under the pavement of the Choir near the high altar. Which when Federico Cardinal Borromeo learned, he did not approve the excessive modesty of the Fathers in this matter: and with him alike felt Alexander Cardinal de' Medici, who said that so great a man ought not to be buried in a common and vulgar tomb; but be set apart in a more decent place, and one must await what at last God thought about him. And so the sacred body exhumed, soon it is transferred to a more honorable place, and set back in a worthier ark with a bronze plate, on which Philip's name had been engraved, is placed at the left side of the temple (which we hinted before also) in a more elevated place; and is enclosed by a wall built in the manner of a pyramid. But it happened not without a miracle, that the three-days corpse when it was borne from the tomb, neither smelled, nor was stiff; but was everywhere tractable, and offered to those gazing the appearance, not so much of a dead man, as of one living and sleeping.

[546] But scarcely had it been translated into this place, and breathes a sweet odor on those approaching it: when a frequent people began to go to it; and bring thither many offerings and votive tablets. Some besides felt a most sweet odor breathe thence: of whom Julia Ursina, a woman of great (as we said) virtue, while she prayed there, was often suffused with a most pleasing odor. But very many, and nearly innumerable there were, who when they had come to this very place, felt themselves carried away by a certain sudden gladness of heart, and roused to piety. This too must here be noted by us, the praecordia after 8 months are dug up entire. that the following year 1596, on the fifth of the Kalends of February, Augustine Cardinal Cusanus acting, Philip's praecordia, which, the body now cut, having been stored in a bowl, and earth thrown over set near the body itself, eight months after, dug up, appeared altogether incorrupt, fresh, and white, as if they had been buried that day. These then diligently washed and dried, partly were enclosed in a certain very large silver case, partly distributed into various Cities and places, are beheld through nearly the whole world.

CHAPTER XXXV.

The translation of the body in the fourth year after death, and the honors exhibited to the deceased.

CAP. VIII

[547] Such had been the observance and cult of Nero de Nigris toward the blessed Parent, that of his familiar company he greatly gloried, and affirmed, The tomb being broken open after four years, that by his embrace alone (for the holy Father embraced him, as often as he noticed him disturbed in mind) he was wont to be refreshed from any sickness and trouble; and that this he had more often experienced even after his decease, when he approached his tomb. He therefore mindful of so many benefits, the consumed garments are found, as he was most wealthy and had no children, meditated constructing for Philip's body a most precious silver coffin: wherefore the Fathers first of all judged it must be inspected. Therefore four years after it had been translated, the pyramidal wall destroyed, it was found full of rubble. For the wall itself growing damp, the wooden lid of the ark had burst apart, wherefore all the garments had rotted away, and it was held for certain, that the body itself had likewise rotted away with them, and been reduced to dust.

[548] But night coming on, the sacred corpse uncovered and cleansed, all its members were found entire and untouched: the flesh also so soft, white, the body entire: and tractable, that plainly all were amazed: which thing they judged must be wholly attributed to divine power, Andrew Cesalpinus, Antonius Portus, and Rodulphus Sylvestrius, the most excellent physicians of that time; who wrote clearly about that matter. Meanwhile James Crescentius, mentioned elsewhere, which is set back in a cypress ark, had taken care that a cypress ark be built and preciously adorned; into which then, a silken cushion placed beneath, the sacred body was set back. At this far most pleasant spectacle all our men were present; and congratulating one another, for immense joy poured forth abundant tears. There came up

also Cardinals de' Medici, Borromeo, and Baronius; and they likewise triumphing with joy, gave the greatest thanks to the Giver of all good things. he is clad in Sacerdotal garments, Then it pleased Cardinal de' Medici, that new garments be made, with which he should be clad, the Sacerdotal habit being put on over, and the same Chasuble, with which he had celebrated Mass on the very day of his migration. This same Cardinal placed a golden diadem on the sacred head; and the Pontifical ring taken off from himself, distinguished with a very large sapphire, he inserted on his finger. Besides he was besprinkled with many silken flowers, and over his breast was set the silver image of the Crucified, which Julius Sancedonius, Bishop of Grosseto and a most dear disciple of Philip, gave as a gift.

[549] and is variously adorned, These at last completed the body was brought back into the same place. But since the countenance was somewhat changed, a silver plate fitted they covered it. By which thing was fulfilled, what once the holy Man, occasion given, had openly said; that it would sometime be, that his head was enclosed in silver; and the same cult applied to his body, which is wont to be applied to the other Relics of the Saints. Among these things, Nero de Nigris, whom we just mentioned, out of devotion taking his insignia for himself, when he had chosen Philip for himself and his own as a singular patron, wished to add those three stars, which had been the insignia of Philip's family, to the insignia of his own family; and took care that all these be confirmed by public deeds, Elizabeth Neria, the same blessed Father's full sister, willing it. But since this same man lacked male offspring, he receives the offspring he lacked with great confidence he fled to his patronage. Nor in vain; since after nine months he straightway received a son, whom, called by Philip's name, he left heir not only of his faculties, but also of his virtues, and of his singular love toward the blessed Parent.

[550] and erects a chapel to the Saint, Then Nero's piety daily growing, his counsel changed for the better, in place of the silver case he resolved to construct a noble and sumptuous chapel, of which the first stone Francis Mary Cardinal Taurusius laid with the solemn rite of the church, and in it coins were enclosed, on which the effigy of Philip himself was engraved, and inscribed: "Blessed Philip Neri, the Florentine, Founder of the Congregation of the Oratory, died at Rome in the year fifteen hundred ninety-five." With these also a leaden plate was set with these letters: "This chapel in honor of blessed Philip Neri, the Florentine, Founder of the Congregation of the Oratory, Nero de Nigris, a Noble Florentine, on account of his singular piety toward the blessed Man, took care to have built from the foundations, at his own expense, most magnificently, in the Jubilee year sixteen hundred, in the month of July, on the eighth day of the feast of the holy Apostles Peter and Paul, Clement the Eighth being Pontiff, in the ninth year of his Pontificate."

[551] and his son being moribund Meanwhile while Nero daily urged the work, and now in the space of eighteen months it had grown nearly to the top, it happened not without divine counsel, that the son whom he had a little before received was oppressed by a most grave disease; and shortly was brought to this, that, voice and breath lost, he all but breathed out his soul. Which spectacle indeed when Nero could not bear, withdrawing into the nearby chamber, he cast himself on the bed, and compelled by excessive grief, said: "Blessed Father, will it ever be possible, that, you willing it, in this chapel, which I took care to have erected in honor of your name, first of all a tomb must be prepared for this my only son?" Not yet had he completed the words, when the boy, as if awakened from a most heavy sleep, calls out to his father more often. he obtains health. Which heard the boy's sister straightway runs to the father, and compels him to return to the son. But here again the boy clearly and readily said, "I am safe, Father, and grandfather brought me welfare," for by this name he called Philip; since to him often his effigy painted to the life was shown, by the name of grandfather. Nay even that they might explore the matter better, they ask; whether it was the grandmother, who brought him welfare. But he cried out the louder, "By no means, but grandfather"; and pointing with his finger to Philip's effigy; "This one," he said, "this one restored me to health." Asked then, by what means the grandfather had brought him health, he applied his hand to his head, that namely he might indicate, that by his touch he had been healed. And so a little broth being tasted, he straightway began to suck milk, and gave himself to rest. Soon from his right ear pus burst forth, and that being poured out for some days, the fever and disease departed.

[552] The translation takes place in the year 1602 Finally in the year of our salvation 1602, on the ninth of the Kalends of June, Philip's body is translated into the new chapel with private rite, some Cardinals and Prelates and all our men piously and devoutly accompanying it; there on the next day Cardinal Taurusius first sacrificed: thenceforth the place is thronged with great frequency of people.

CAP. IX

[553] But although it was cautiously forbidden by our men, that no one should too prematurely give him public honors and cult; yet the piety of those flowing together conquered, For lethargy driven off, and first of all Mark Antony Abbot Maffa, a most religious and likewise most learned man, of whom it has been spoken elsewhere, hung up a votive tablet and a wax candle with his own hand at Philip's tomb. For when not very long after the blessed Parent's death he had been oppressed by a pestilential fever and a grave lethargy, remedies tried in vain, he seemed to himself to see his house burning with conceived flames, and its walls shaken by some assailing them: by which thing vehemently terrified, he plainly knew not what to do. But behold the blessed Father in so great a peril to him wavering opportunely offers himself, and opposing his authority to those most monstrous beings, cried, "Save the Abbot, save the Abbot." the first votive offering hung at the tomb in the year 1595; By which words he thought himself loosed and free from all peril. Nor was a vision of this kind vain, since at the same moment of time he began to be better, but on the next day he altogether convalesced. Wherefore as a witness of the singular benefit, he set up the tablet which we mentioned, inscribed with these letters: "J. C. R. To B. Philip his deliverer Mark Antony Maffa of Salerno, on the Nones of August 1595." Then the multitude of votive tablets and precious offerings grew so far, that they covered for the greater part the walls not only of the chapel, but also of the temple.

[554] soon two lamps, This same Maffa first of all wished a hanging lamp to be lit there; and because it was afterward taken away by our men, he gravely complained to Clement VIII the Pontiff, at whose bidding it was hung again; and by his example Constantia de Draco soon offered to the same tomb likewise a silver lamp as a gift, whom afterward others and others imitated. and an effigy carved and painted with rays, But in the very year in which Philip migrated from life, his effigy engraved on bronze was published, the countenance gleaming with rays, and the title of Blessed set on, with the signs and prodigies, which had been wrought by him. In many houses too, both of private men, and also of princes, his effigy was painted; his countenance also (as we just said) expressed to the life from wax and plaster, simulacra were kept with great honor and reverence; and the Pontiff Clement himself had one of these reverently in his chamber, besides another effigy of his painted on a panel; which he kept there, covered with a veil, among many images of the Saints.

[555] the cult of a Blessed brought to him by many. Several besides and nearly innumerable, scarcely was he dead, began to invoke him with prayers and vows, and to cherish him with the utmost religion. The place also in which he was buried, not only a frequent people thronged, but princely men too, Prelates and Cardinals there prostrated themselves venerating; and some kissed the very wall, some took fragments torn thence, some collected the surrounding dust; some also reverently carried away with them oil from the lamp which burned there, and the besprinkled flowers; by applying which they attained many benefits divinely. Nor were there lacking those who for the cause of religion betook themselves thither daily, and most noble men too, who sometimes visited the place with bare feet. The following year the anniversary began to be celebrated, the anniversary day of his death was celebrated with apparatus and adornment worth beholding, many Cardinals, Prelates, and men of other orders flowing together into the Vallicella Temple, the Mass however of the current day being chanted; but the evening prayers an illustrious eulogy of him followed: all which then yearly, not only by our men, but by externs also in his honor were wont to be done.

[556] Very many also and most excellent men in dignity and learning during these very days celebrated Philip with wondrous praises. Cardinal Paleottus praises the deceased, But first of all Gabriel Cardinal Paleottus, to those things which we recited above from the book on the good of old age, noted besides these things. "These things, O pious and benevolent reader, had been already by us not only written and reduced nearly into this form, but also finished together with the whole work, so that nothing else remained but that the same be printed. But behold the eternal counsel of the supreme Moderator of things, by which the man of God somewhat indeed a little before affected, yet so that he was not detained in bed, nor hindered from his accustomed actions; was in a moment snatched from us, and from this exile to the heavenly country called on the seventh of the Kalends of June. By which departure so unforeseen and beyond our opinion following; we however have judged that our former counsel, by which we had resolved to set forth the most excellent Old man as a living exemplar for approving the goods of old age, must by no means be changed. For although about four months from now he was seen by our eyes to die; yet he lives in the kingdom of the living the true life, as for his pious and illustrious actions must be hoped. He lives also on earth, in the memory of good and pious men. He lives especially in the city of Rome, where he left very many spiritual sons of all orders, and showing that he still lives in many ways, whom he begot in Christ. But he lives especially, as a most beloved parent, in this very most dear daughter begotten, educated, and wondrously enriched by him, namely the Society of the city of Rome: which since he himself once by his labors, vigils, and solicitude erected and founded fortified with the rules of most holy discipline, solicitous in future about propagating its fruit, one of its older alumni, and among the Priests of the house older in the Presbyterate, the writer of the Ecclesiastical Annals, sufficiently known to all and not needing our praises, who should be its Prefect, he long ago designated; many other colleagues of great learning and integrity being joined to him, who in hearing Confessions, making sacred sermons, writing ecclesiastical books, administering the Sacraments, and exercising other pious offices bestow their labor.

[557] he inserts his effigy in his book: Which so illustrious works of his since they must be hoped daily to be more augmented, and laid open to all everywhere; we have taken care that his effigy also be expressed in this place, that it may console those, who loved him as a parent in Christ; that others, moved by the fame of his name, may be roused to his imitation; finally that posterity may be able to have a perpetual monument in sight, whence to recognize the goods of old age, and now (as is fitting) to accustom themselves to revere them. For of his death and migration to the Lord, when

the outcome of that pilgrimage was consonant with the rest of the course of his most holy life led; and he plainly so concluded the same, just as he led his life, not without great proofs of his sanctity; we leave these to be more fully narrated by others." Thus far he.

[558] likewise other Cardinals, Borromeo, Federico Cardinal Borromeo writes these things among others to Antony Gallonius: "You know with what reverence, with what love I pursued this holy Man: nor indeed by his death has anything of these been diminished, but very much even accrued: so that if it were so expedient for his memory I would most willingly pour forth my blood." Augustine Cardinal Cusanus; "It pleased God," he said, "after eighty years, in His own service happily passed, to call to Himself this most holy soul, heaped with so many Christian virtues, into whom that prophetic verse best fits: 'They who instruct many unto justice, shall shine as stars in perpetual eternities. Dan. 12, Ps. 9, 16' That Davidic verse also: 'With length of days I will fill him, and I will show him my salvation.'" Further this same Cardinal, the singular observance which living he had displayed toward the blessed Father, this very thing about to die he most openly demonstrated. For by his last testament he instituted Philip as the leader and protector of his soul migrating from the world, and asked it with the lowest prayers. Octavius Cardinal Bandinus; comprehending many things in few, says these: Bandinus, "To me all virtues and prerogatives seem alike to have flowed together into Philip, which in other most holy men we look up to as singly distributed and divided."

[559] Caesar Cardinal Baronius, besides those things which we said at the beginning, when his Annals were treated of, Baronius, in the Roman Martyrology Aug. 23, in the Annotations to the Roman Martyrology making words about blessed Philip Benizi on the tenth of the Kalends of September; "Not by this one only," he says, "is the most noble City of Florence adorned, blessed Philip; but by another of the same name, our Institutor and Father, and Founder of our Congregation of the Oratory in the City, Blessed Philip, surnamed Neri, most renowned for sanctity and purity of life, and exceptional charity toward God and neighbor; whom frequent miracles testify to enjoy the consortship of the Saints in heaven." Jerome Cardinal Pamphilius. "Daily," he says, "the fame of this blessed Father's sanctity grows, from innumerable miracles and benefits, which he furnishes to those invoking him. Pamphilius, And I indeed daily, when I flee to him in my necessities, straightway feel myself helped; and have certain hope, that he will be present propitious to me in all things: since I have delivered myself wholly into his protection, and that he may kindly receive me into his power, I suppliantly ask." But of Philip's virtues and deeds during these very days very many wrote. Among these Rutilius Benzonius, and various writers. Bishop of Loreto; John Baptist de Tufo, Bishop of Cerreto; Silvanus Razzius, Alphonsus Vigliega, Archangelus Granius, Thomas Bozzius, Francis Bocchius, and very many others.

[560] An image set before the house of Charity, Many monuments also in various places were erected, to consecrate his memory. And especially at the very entrance of the house of Charity, by the bidding of Julius Sansedonius, who at that time presided over this place, an image of Philip, commending his spiritual sons to the Virgin Mother of God, was painted, and to it inscribed, "To Blessed Philip Neri the Florentine; that where for thirty-three years he had shone with the praise of exceptional sanctity and miracles, and, innumerable being led over to the obedience of Christ, had cast the first foundations of the Congregation, there some monument of that matter might stand; the Deputy of this temple and of the Priests, the most pious Congregation of Charity assenting, set this up to his spiritual Parent most excellently deserving, on the Kalends of September 1605." Many offerings besides were brought to his tomb. Augustine Cardinal Cusanus offered an Attalic garment: and the same after him furnished Alphonsus Cardinal Visconti: various gifts brought to the tomb, and not very long after the Senate and People of Rome by public deeds decreed, that yearly hereafter, on the recurring feast day of Philip, they should offer a silver Chalice with four wax candles, in solemn procession, to his tomb. To these things Maximilian, Duke of both Bavarias, sent as a gift a silver lamp of seventy pounds; which day and night should burn at his tomb. Charles Cardinal of Lorraine also vowed and offered another likewise of great weight. Then others and others nobles adorned the place with various and precious gifts.

[561] The Life published and approved, Five years after the blessed Father's decease, what of his most holy life and morals, both in Latin, and also in Italian, Antony Gallonius had written, were published, the supreme Pontiff himself approving, and reading them all more often through with great pleasure of mind; many Cardinals also in the very front of the book subscribing thus; "All things which have been written of blessed Philip Neri, I attest that I have partly seen with my own eyes, partly known for certain by the speech of most grave men." Clement VIII the Pontiff being dead, he who was elected in his place, Leo the Eleventh of this name, when for blessed Charles being enrolled in the number of the Saints he was solicited by the prayers of many, Leo XI wishes to canonize him, and especially Cardinal Baronius; willingly answered that he would do it, but that he had resolved likewise to join Philip to the same: although extinguished on the very threshold of his Pontificate, he could not effect what he had now proposed in mind. After him Paul V, Paul V enrolls him among the Blessed, raised to the Apostolic throne, in what place he held him, can easily be understood from this; that he both aggregated him into the number of the Blessed, and in his honor permitted Mass to be celebrated and the Office recited, first in the City, then everywhere to the alumni of the Congregation; nay even before he enrolled him in the Catalogue of the Blessed, he imparted a plenary Indulgence of sins to those visiting his tomb on his natal day by the oracle of living voice. Gregory XV among the Saints, But he who succeeded Paul in the ministry of the Apostolate, Gregory XV, revered the blessed Man's sanctity (since he had perceived the excellence of his virtues with his own eyes) so far, that he enrolled him among the Saints with the solemn rite of the Church; and what he himself had always wished, once as a Cardinal, as if conscious of the future, that he would do it, if it pertained to him to do it, he signified in open words and letters.

CHAPTER XXXVI.

Philip is enrolled in the number of the Saints.

CAP. X.

[562] But that it may become known to all, how cautiously and diligently in this matter the Roman Church proceeds; Clement VIII assenting we will take care here to relate singly, whatever from his migration to this very function were performed. When therefore Philip daily shone more and more with the glory of his virtues and miracles, a little after he had migrated to heaven, some of his spiritual sons, and especially the Abbot Maffa mentioned elsewhere more often, dealt with Clement the Pontiff, that it might be permitted publicly to inquire about Philip's virtues and miracles. To him moreover the Pontiff, his hands thrice applied to his breast in the form of a Cross; "We," he said, "hold him for a Saint. that there be inquiry into his virtues and miracles." Nor very long after he entrusted a province of this kind to Ludovicus de Torres, Archbishop of Monreale, whom afterward proved virtue raised to the Purple; and to Audoenus Vudovicus, Bishop of Cassano. These afterward at the request of Augustine Cardinal Cusanus and Caesar Baronius, at that time Provost of the Congregation; charge James Butius, Canon of the Lateran Basilica and Notary of the Pontifical Vicar, that he should receive Witnesses on this matter, and diligently weigh their sayings.

[563] by ordinary authority informations are taken, 360 Witnesses being heard. And so on the fourth of the Nones of August, that is not more than two months from his decease, it was begun to inquire about this matter, and to the Kalends of June in the year 1601 it was persevered. James Butius then being dead, Francis Mary Taurusius and Caesar Baronius the Cardinal, and together Flaminius Riccius Provost of the Congregation, again ask, that the inquisition and cognition now begun be finished; with this design namely, that the Acts then be brought into the Vatican Library, to transmit Philip's memory to posterity. And so on the sixth of the Ides of February Camillus Cardinal Burghesius, then the Pope's Vicar in the City, to whom afterward, raised to the supreme Pontificate, the name Paul V was given, charges Peter Mazziottus his Notary, that he should pursue the begun work to the very end. He therefore on the day before the Ides of the same month resumes the business: to which then on the eleventh of the Kalends of October an end is put, more than three hundred and sixty sworn witnesses being cited and heard on this matter: among whom were several Cardinals, and most excellent men of other Orders. Finally all things being brought into public records, by Cardinal Baronius himself, Librarian of the Holy Roman Church, were stored in the same Library; and these are said to have been done by ordinary authority, besides others which were collected outside the City.

[574] Paul V by Apostolic authority orders it to be proceeded with. Three years after Charles Gonzaga, Duke of Nevers, Orator of Henry IV, King of the Gauls, to Paul V supreme Pontiff, betook himself to the City; and as once, Clement VIII being Pontiff, coming to Rome with his parent, he had perceived Philip's virtue and sanctity, and had cherished the same as a spiritual Father wonderfully; he asked the Pontiff himself, that he should give the Presbyters of the Congregation of the Oratory the power of celebrating Mass and reciting the Office in honor of the same blessed Father. By whose prayers moved the Pontiff charged Dominic Cardinal Pinelli, Prefect of the Congregation of sacred Rites, that he should confer the matter with the Cardinals of the same Congregation. Which done, by the common consent of all it was decreed, that a business of so great a mass be referred again to the Pontiff; from whom namely letters had to be issued, by which to the Congregation itself the faculty was given of recognizing those things which at the beginning had been done by ordinary authority, and besides of inquiring by Apostolic authority both at Rome, and also elsewhere, about the fame of sanctity, the virtues, and miracles of the same blessed Philip.

[565] the same asked by Princes, While these things were being done, about him being enrolled among the Saints there dealt with the Pontiff, Louis XIII King of the Gauls Most Christian, and Maria de' Medici the Queen his mother; the renowned Senate and People of Rome also, Ferdinand the Great Duke of Etruria, and he being dead Cosimo his son, Maximilian Duke of both Bavarias mentioned, also Charles Gonzaga Duke of Nevers, and his Wife Catharine of Lorraine, and the Presbyters of our Congregation: to whose prayers the Pontiff assenting, by Apostolic letters committed the cognition of this cause to the Congregation of sacred Rites: and from it ordered the second, he commits the cause to the Congregation of Rites to be cognized in general, which they call, Process to be made in general by Jerome Cardinal Pamphilius, the Pontiff's own Vicar in the City. Which indeed as soon as they were performed, are handed to Robert Cardinal Bellarmine to be recognized: and when he had diligently inspected and approved all things, at last the whole matter is brought by Dominic Cardinal Pinelli to the Pontiff. He therefore when he had received it, that it was now fully established about the fame of sanctity and miracles of blessed Philip, and that one could deservedly come to the inquisition in particular; to Francis Penia Dean of the Roman Rota, then in particular, and Horatius Lancellottus; and, he being promoted to the Cardinalate, Alexander Ludovicio (who afterward taken up to the summit of the supreme Pontificate was called Gregory XV)

and to Dionysius Marquemont, afterward Prefect of the Church of Lyons and Cardinal, then Auditors of the Roman Rota, he entrusted the care of that matter.

[566] these Processes being approved, But these having diligently performed the office enjoined on them, brought the series of the whole business written out to the same Pontiff: and he again sent back all these things with the iterated prayers of the aforesaid Princes to the sacred Congregation of Rites: which being examined by Robert Cardinal Bellarmine, specially elected for that, and diligently discussed in eight Congregations; it was found most openly, that of the faith, hope, charity, virginity, prophecy, and other gifts, virtues, and miracles, both in life and also after the death of blessed Philip, it was fully established. These at last completed our Congregation again supplicated the Pontiff for a Mass and Office, He is enrolled among the Blessed with a Mass and Office to be celebrated in honor of the blessed Parent; and he again sent back the business to the Congregation of sacred Rites. Which when it had decreed that this could rightly be granted, at last the Pontiff in a secret Consistory by the suffrages of all the Cardinals approved a decree of this kind, and on the ninth of the Kalends of May 1615 by Apostolic letters enrolled him in the number of the Blessed: and permitted that in his honor in the Vallicella church the Presbyters of our Congregation, and others flowing together to it, could licitly celebrate Mass and recite the Office; and this the following year he extended also to other Congregations of the Oratory, canonically erected outside the City.

[567] But Paul the Pontiff being dead, he who succeeded in his place Gregory XV, Gregory XV the cause being cognized finally, moved by the common devotion of the faithful of Christ, and the prayers of many Princes, more instantly than ever repeated, resolved to enroll Philip in the number of the Saints. Wherefore he committed this very cause again to the Congregation of sacred Rites, and again for recognizing it Cardinal Bellarmine was chosen; and he being taken from human affairs, Peter Paul Cardinal Crescentius; and the business again and a third time most diligently examined by the same Congregation, by the unanimous consent of all it was affirmed, that it was most fully established about the sanctity of life, the virtues, and miracles of B. Philip, so that he could deservedly be added to the Catalogue of the Saints. But since the Pontiff had long since determined, about to canonize him together with 4 other Blessed, to aggregate B. Isidore the Farmer to the Saints; and when he was more instantly asked by many, that he should add to him also the blessed Ignatius, Francis Xavier, and Teresa; he committed to the same Congregation of sacred Rites to be examined, whether it was expedient for the Christian cause, that all these alike with B. Philip be enrolled in the number of the Saints; which matter diligently discussed once and again, by the common consent of all it was answered, that this could not only be done, but also ought.

[568] in a Consistory first secret, Therefore the Pontiff gathered the Cardinals into a Consistory, which they call secret; and there Francis Mary Cardinal de Monte and likewise Bishop of Porto made a discourse about B. Philip, and distributed his acts briefly collected to each: which heard and perceived, by the opinion of all it was decreed that the matter could freely be accomplished. Then again into a public Consistory were called not only the Cardinals themselves, but also Patriarchs, Archbishops, then public, Bishops, and other Prelates of the Roman Curia. But here John Baptist Spada, Advocate of the Consistorial Hall, whom afterward excellent virtue raised to the Purple, spoke eloquently of the life and virtues of the same B. Philip, and in the name of the aforesaid Princes suppliantly asked his Canonization. Which heard the Pontiff answered, that he willingly assented to their prayers: but since the holy See had not been wont to scrutinize the book of eternal life, except the Holy Spirit opening it; that he wished to deliberate further about that matter, and proceed more slowly: wherefore he asked all in the Lord, that with him together by prayers, fastings, and alms they should explore the judgment of the divine will. Finally a Consistory, which they call semi-public, and finally semi-public the suffrages being heard, being appointed, in which thirty-two Cardinals, Patriarchs, Archbishops, Bishops, Notaries of the Apostolic See and Auditors of the Roman Rota were present, a pious and brief discourse being premised, the supreme Pontiff inquires their opinion, and all by public suffrages judged that the blessed Man must be enrolled in the number of the Saints. But then the Pontiff, opening his mouth in blessings, gave thanks to the divine Clemency, that it had conferred so great a grace upon His Servant; and resolved to enroll him among the Saints on the next feast day of St. Gregory the Great; and again exhorted all to prayers, fastings, and alms; that in performing so great a work they might implore the light of Him, who inhabits inaccessible light, for accomplishing those things, by which the honor of the divine glory and the faith of the Catholic Church might be augmented.

[569] March 12, 1622 On the said day therefore, the fourth of the Ides of March 1622, to the Basilica of the Prince of the Apostles, with the Cardinals, Patriarchs, Archbishops, Bishops, and other Prelates and princely men, the Clergy too secular and regular, and the greatest frequency of people he came: and after the sacred hymns, litanies, and other prayers, the grace of the Holy Spirit being implored, to the honor of the most holy and undivided Trinity, and the exaltation of the Catholic faith, and the augmentation of the Christian religion, he enrolls the same in the Catalogue of the Saints, by the authority of the same omnipotent God, and of the blessed Apostles Peter and Paul, he enrolled Philip, together with the blessed Isidore, Ignatius, Francis, and Teresa, in the Catalogue of the Saints. Wherefore he decreed that by all the faithful of Christ in his honor churches and altars, in which sacrifices may be offered to God, could be built; and on the recurring yearly day of his death, his Feast and a solemn Office could be celebrated; besides to all the faithful of both sexes, truly penitent and confessed, who in each year on the same Feast shall have approached to visit the tomb in which his body rests, a year and forty days; but to those who shall have done it in the Octave of the same feast, also forty days, of the penances enjoined on them or otherwise in any way owed, he mercifully relaxed in the Lord. Then the Hymn "Te Deum laudamus" being solemnly chanted, and the divine help implored, by the merits of St. Philip and the aforesaid Saints, through a special prayer, which the Pontiff himself piously and solemnly recited; he celebrated the most sacred sacrifice of the Mass with solemn pomp and rite, with the commemoration of the same Saints, at the altar of the Prince of the Apostles; and to all the faithful of Christ then present he imparted a plenary Indulgence of all sins.

[570] Nor indeed in the City only, but in the whole Christian world did joy of this kind diffuse itself. common joy in many places, Since in many places solemn supplications were held with apparatus and adornment notable, but most of all at Madrid: where when a celebrated supplication had been appointed for these five Saints, Elizabeth Queen of the Spains adorned Philip's statue with a Sacerdotal garment, distinguished with much diamond, and decorated it with other most ample honors. Many altars besides and temples in his honor were erected everywhere, and several cities chose him for themselves as Patron. To these things the Dominican Religion, Clement IX extends the Office to all. as it was always most grateful toward him, on his recurring Natal day decreed that an Office about him should everywhere be celebrated by its members with double rite; which rite likewise by the universal Church Clement IX, Supreme Pontiff, on account of a peculiar (as he himself testifies) devotion toward St. Philip, of his own motion ordered to be kept. Finally several cities by edict commanded holidays on the same day: nor in vain: since there is no nation, which fleeing to Philip's patronage, by his intercession has not felt divine benefits, just as in the last book will be narrated.

[571] But all these things the holy Man, by divine instinct and impulse, long before they came to pass, And these things to befall him the Saint himself had foretold. openly presensed and foretold. For occasion given, speaking familiarly with his own, he had once said; "You will sometime see this body of mine, honored alike with the other relics of the Saints, and votive signs flowing together to my tomb." On another day also being asked to return to Florence, and at last sometime revisit his native sky, as if in jest he answered, "I shall be hung at Florence": which indeed could never be understood, until there, during these very days, in the great church of St. Reparata, a banner with his sacred image was hung. To some of his own also he openly promised, that he would after death have memory of them before God: wherefore he often bade them hope well, saying, that he would migrate from this world into that place, where he could help them far the most. To some also he promised that he would be at hand at the point of death: but especially to Constantia de Draco he freely said: "Do not fear, for I will never desert you; and I will deal with you, just as St. Francis and St. Clare were wont to deal with their own even after death."

CHAPTER XXXVII.

The miracles which living Philip wrought by the sign of the Cross or the touch of his hands.

BOOK V, CAP. I

[572] Thus far we have described Philip's life and morals: now besides those things which we narrated above had befallen him divinely, it has seemed good to defer to this place not a few, and no less admirable, things; that to each one the course of the history might be more ready, and whoever does not wish to read these, might put down the book. Although those things which we are about to say, seem to have so much weight, that no less from them, than from the aforesaid, Philip's sanctity shines forth. But first, those which he wrought while he still dwelt among men, will be related. Prometheus Peregrinus, Presbyter of the Congregation, By the sign of the Cross he heals was so tormented by colic pains, that his intestines seemed to him to be torn asunder and dragged apart: wherefore he could not rest even a little. colic pains, And when the pain grew graver, the Father came up, and fortifying him with the sign of the Cross, straightway restored him to health.

[573] pleurisy with fever, Antonia Caraccia was sick from a pain of the side and an acute fever, so that, the strength of her body now prostrate, she could not move from the place. And when fifteen days had passed, nor could she be helped by any art of physicians; her husband Gerardus Caraccius fled to Philip, and narrates the matter. To whom he; "Go," he said, "nothing of evil will happen, we will pray God for her." Yet the disease growing day by day, when she could now take neither rest nor food, Gerardus returns to the Father, and says; "Antonia now is dying." But he; "Do not doubt: I told you, there would be nothing of evil: now I myself will come to her." When therefore he had betaken himself to her; "Where," he said, "is the pain?" To whom she; "At the right side." But then the Saint with hand extended paints the sign of the Cross on the side, and says, "It is nothing": and at the same moment of time the fever and all pain departed. But to those who were present wishing to spread the matter abroad, Antonia opposed herself, lest namely Philip should be offended by that matter; since he had charged her by name, that she should lie in bed two days more or three, lest she should seem restored to a sudden health.

[574] the torment of one shoulder, Angela Lippia for several years labored gravely from one shoulder, wherefore day and night she was so tormented, that she could scarcely draw her panting breath from the depths of her lungs, and with her right arm nearly dead used it by no means. To her therefore Julia her daughter; "Go," she said, "to Father Philip; and ask him, that he should pray for you to the Lord: for I know it will profit you most." She goes, and to her asking straightway the Father; "Why," he said, "do you not pray for yourself?" This said the woman saddened was now withdrawing; when the Saint moved by compassion summons her to himself, and says; "Come surely, let us both alike pray." Soon a brief prayer completed, the affected part of the body, although the sick woman had not indicated the place, he seals with the form of the Cross; and the pain driven off, she returns home glad, and afterward felt no trouble of that disease. Virginia Martella labored gravely from her eyes; wherefore she betakes herself to Philip (he was then in the temple to hear Confessions) and asks, likewise the eyes, that he should make some spiritual medicine for her eyes. Then the Saint, water taken from a glass flask, anoints the eyes of the poor woman; and the sign of the Cross impressed, dismisses her safe and unharmed from him.

[575] Maria Paganella was often freed from pains of the head by this one remedy, of the head and stomach, that she met Philip in our temple, and the Father, she being silent, sealed her on the forehead with the figure of the Cross. And so taught by long use, when she labored gravely from the stomach, she came to the Father, and asks that he should fortify her with the salutary sign, which done straightway the pain departed. Isabella Mareria, of the Oblates of the Tower of Mirrors, seized by vertigo, and vertigo. was vehemently and long sick, so that she could not lift her head; and at night by the counsel of physicians she had to be watched, lest she should be taken by a sudden death. But when she had heard that Philip had betaken himself to that house after the custom, she straightway wished to rise from bed, and go (as she could) to him. Whom when the holy Man had seen, and had heard her grievously suffering; "Do not doubt," he said, "I wish to heal you." And pressing her head with his hands, he sealed it more often with the Cross: and straightway from one eye, soon also from her nostrils corrupt humor began to flow down, nor afterward was she assailed by that disease.

CAP. II

[576] But what virtue and grace of cures was in Philip's hands, By the touch of his hands he cures when by long use Cardinal Taurusius had learned; he called his right hand salutary, by whose touch health was brought to the sick, solace to the afflicted. A grave disease had oppressed a certain noble Roman; and there tormented him vehemently, the holy fire (erysipelas), not only most acute pain, but also fear, lest perchance it were that kind of disease, which they call the holy fire. And so terrified he fled to Philip: whom when the Father sees coming to him, straightway he anticipates speaking; and "Bolt," he said, "the door, and show where the disease is." He obeys, and the Saint, with eyes lifted to heaven praying more attentively and shaking himself, touches the affected part of the body twice with his hand, and leads it back to health. Which done that man moved began to cry, "A miracle, a miracle. You indeed are a Saint, through the whole City you must now be proclaimed by me a Saint." To whom the Father, repressing his tongue with his hand, enjoined silence; nor suffered him to depart from him before he promised that he would narrate this to no one: which also in fact he furnished, nor before Philip's death disclosed the matter to anyone.

ask, that he should pray for her to the Lord: for I know it will profit you most." She goes, and to her asking straightway the Father; "Why," he said, "do you not pray for yourself?" This said the woman saddened was now withdrawing; when the Saint moved by compassion summons her to himself, and says; "Come surely, let us both alike pray." Soon a brief prayer completed, the affected part of the body, although the sick woman had not indicated the place, he seals with the form of the Cross; and the pain driven off, she returns home glad, and afterward felt no trouble of that disease. Virginia Martella labored gravely from her eyes; wherefore she betakes herself to Philip (he was then in the temple to hear Confessions) and asks, likewise the eyes, that he should make some spiritual medicine for her eyes. Then the Saint, water taken from a glass flask, anoints the eyes of the poor woman; and the sign of the Cross impressed, dismisses her safe and unharmed from him.

[575] Maria Paganella was often freed from pains of the head by this one remedy, of the head and stomach, that she met Philip in our temple, and the Father, she being silent, sealed her on the forehead with the figure of the Cross. And so taught by long use, when she labored gravely from the stomach, she came to the Father, and asks that he should fortify her with the salutary sign, which done straightway the pain departed. Isabella Mareria, of the Oblates of the Tower of Mirrors, seized by vertigo, and vertigo. was vehemently and long sick, so that she could not lift her head; and at night by the counsel of physicians she had to be watched, lest she should be taken by a sudden death. But when she had heard that Philip had betaken himself to that house after the custom, she straightway wished to rise from bed, and go (as she could) to him. Whom when the holy Man had seen, and had heard her grievously suffering; "Do not doubt," he said, "I wish to heal you." And pressing her head with his hands, he sealed it more often with the Cross: and straightway from one eye, soon also from her nostrils corrupt humor began to flow down, nor afterward was she assailed by that disease.

CAP. II

[576] But what virtue and grace of cures was in Philip's hands, By the touch of his hands he cures when by long use Cardinal Taurusius had learned; he called his right hand salutary, by whose touch health was brought to the sick, solace to the afflicted. A grave disease had oppressed a certain noble Roman; and there tormented him vehemently, the holy fire (erysipelas), not only most acute pain, but also fear, lest perchance it were that kind of disease, which they call the holy fire. And so terrified he fled to Philip: whom when the Father sees coming to him, straightway he anticipates speaking; and "Bolt," he said, "the door, and show where the disease is." He obeys, and the Saint, with eyes lifted to heaven praying more attentively and shaking himself, touches the affected part of the body twice with his hand, and leads it back to health. Which done that man moved began to cry, "A miracle, a miracle. You indeed are a Saint, through the whole City you must now be proclaimed by me a Saint." To whom the Father, repressing his tongue with his hand, enjoined silence; nor suffered him to depart from him before he promised that he would narrate this to no one: which also in fact he furnished, nor before Philip's death disclosed the matter to anyone.

[577] a moribund man one In the year of Salvation 1560, Peter Victricius of Parma, when he was in the family of Cardinal Boncompagni, who afterward raised to the Pontificate was called Gregory XIII, brought to the last crisis of life, is visited by Philip. He having entered to him, premised a prayer after the custom, then laid his hands over his forehead: which done he straightway revived, and two days after going safe and unharmed from the house, openly everywhere proclaimed that he had received life and health from Philip. But from that day he so cleaved to the blessed Father's will and discipline, that before him thrice in the week he purged his conscience, and was refreshed with sacred Communion; finally more than ninety years old he departed from life. and another, Mauritius Anerius was so dangerously sick, that, his voice and the pulse of his veins lost, he all but breathed out his soul. Philip came to him, who was his Confessor; and a prayer premised, said to those who were present; "Let us pray to the Lord, for I do not wish this man at present to die." Then his hands laid over his head and breast, he silently withdrew; and at the same moment (a wondrous thing) the sick man received voice and breath, on the next morning sound and vigorous rose from bed, and knew himself straightway convalesced by Philip's effort and hand alone. He was moreover, before he was joined to the holy Father by familiarity, given to the pleasures of the age; and as he himself more rarely performed the sacrament of Penance, he could not bear his wife to do it more often. About which matter when she gravely complained before Philip, for she used him for Confessions; "Go on," he said, "do not doubt; for your husband will purge his conscience before me, and become far better than you." Nor was the prediction vain, since he gave himself to be ruled by Philip's judgment, and made great progress in true virtue.

[578] a pestilential fever, This man's son also John Francis Anerius, a youth of fourteen years, from a putrid and pestilential fever had at last come to this, that for seventeen days he lay prostrate and lifeless, without motion, without voice, without sense and food; nor now besides his panting and a moderate warmth did anything of a living man remain. Which when Julia Ursina, often mentioned elsewhere, heard, she herself wished to see with her own eyes as it were some monster and prodigy. But the Saint too was present, and vehemently moved by that spectacle, bids those standing around pray with him a while; then lays his hand on his forehead; and the mother summoned, as he was wont, festively said, "An excellent deed indeed, to kill this poor little boy with hunger. Bring here quickly Cretan wine, now I restore him to health." What more? Wine is brought, and Philip instilling it the sick boy gradually began to suck it, and returned to himself: soon also, the fever driven off and his strength resumed, he altogether convalesced.

[579] Charles Ursinus, fourteen years old, was sick gravely from pleurisy, and now four or five days could not take food. And so Livia Vestria his mother approached Philip, and asks, that he should come as soon as possible to her son now about to die. a lethal pleurisy, The Saint came, and the witnesses removed asks of Charles, with what disease and in what part he labored more. But he, "Under the left," he said, "breast." But then the Father kneeling, presses the affected part of the body with his hand, and listens to the sick boy's Confession. Which performed, when he saw him vehemently oppressed by the disease; "I for you, son," he said, "will satisfy by paying the penalties, do not doubt; for you will not die." Scarcely had the Saint gone away, when to his mother returning to him Charles says, "I am sound." This said she was amazed, nor could she believe him affirming. But he; "I indeed am sound," he said, "and feel no pain, nor difficulty of breathing": and at the same time he asked for food, and took it, and then most placidly took sleep: and so on the next morning the physician coming to him found him sound and whole.

[580] Fabius Ursinus, from a putrid and acute fever brought to the end of life, an acute fever, and the sacred Oil of the sick anointed, the vital sense lost, seemed all but about to expire. But when he had said before that he had great confidence in Philip, Julia Ursina his aunt took care that he be summoned. He when he had approached the sick man, presses his head after the custom to his breast. From which Fabius forthwith resumes voice and breath, and asks, who he is. But the Father, "I am Philip: in what place does the disease vex you?" "In the heart," he said. Then the Saint laid his hand there, and refreshed him wonderfully: wherefore he began to cry, "I am sound." Then he raised himself, and sat in bed; soon, the physicians and all the household fixed in admiration, he escaped free from the disease.

[581] John Baptist Bonipertus a Priest, mentioned above elsewhere, tormented by a pain of the head, could scarcely keep himself in bed. a pain of the head, Philip came to him, and laid his hand on his forehead, and restored him to health. In the year of the redeemed World 1590, an overflow and inundation of the Tiber had spread grave and pestilential diseases in the City, for which cause also Mark Antony Maffa contracted a fever, and most acute pains of the head. But when he could be relieved neither by the drawing of blood, nor by other remedies of this kind; Philip visited him; and as he greatly loved the man, embraces his head with both hands; and receiving him with open bosom, with the accustomed exultation of heart prayed to God, and wiped away all pain and the trouble of the sickness. John Baptist Crescius so dire a fever and sharp a pain of the head had invaded, that his temples seemed to him to be beaten with a hammer: wherefore furious he thought of casting himself headlong from the window into a well. But all things tried, when nothing at all profited; he sends to Philip to ask him that he should not be reluctant to come to him. The Father came: whom straightway the sick man earnestly asks, that he should either entreat for him from the Lord a diminution of the pain, or death: for he could not bear the most bitter torments longer. But then the Saint, his hand laid on his head, exhorts him to offer himself wholly to the Virgin Mother of God, and flee sins far off; and straightway he felt himself loosed from the pain, and a few days after the fever too departed. This same man once as a boy labored strongly from his eyes; and of the eyes, which when he had swollen and suffused with blood, he utterly dreaded the light. But Philip came to him, and his hands set on his eyes said; "There will be nothing of evil to you"; and straightway he convalesced.

[582] Lucia Vestria, wife of Valerius Ursinus, whom we mentioned a little before, likewise a pain of the head, from vertigo and a most acute pain of the head now for forty days was held in bed, nor could she find any remedy for this disease. Finally when the pain had somewhat remitted, she betook herself into the Vallicella temple; and while she performed the sacrament of Penance, she was seized by a sudden vertigo. He moreover who gave ear to her confessing, sends her to Philip, there listening to sacred Confessions: who straightway after his custom; "It is nothing," he said, "of evil": and laid his hand on her head, which seemed in a certain way to penetrate her brain: and at the same moment of time she felt herself free from all trouble, nor afterward suffered any such thing. Sigismunda de Rusticis, wife of Alexander Vitelleschus, tormented nearly continuously by a pain of the head, and indeed so gravely that not rarely she was compelled to lie in bed; on a certain day was tormented more vehemently than usual, and was in the garden of the Rustici at the fountain of the Trivium. But behold the holy Man (for hither, the exercises of the Oratory finished, with his own sometimes for refreshing the mind, he was wont to come) who when he sees her, straightway with both hands closely embraces her head, and straightway all the pain vanished, nor returned afterward ever.

[583] A certain girl, five or six years old, daughter of Jerome Ruissius, a disease of the nostrils, a foul and pernicious disease invaded in the nostrils. Whom indeed in vain for several months having experienced the hands of the most skilled physicians in the City, at last the mother full of confidence to Philip

leads, and asks, that to the poor girl he should bring what help he could. Her therefore disfigured in a pitiable manner when the blessed Father sees, his hand applied to her nostrils; "Do not doubt," he said, "daughter, there will be no more evil to you." And at that same hour she began to be better, and within a few days was restored to perfect health, in which afterward she persevered longer.

[584] Peter Ruissius, this Catharine's full brother, vexed by a grave pain of the head, is visited by Philip: who to Jerome his father, vehemently demanding the son's welfare, freely said; "To Peter indeed death would be preferable to life; yet compassion for you touches me: wherefore his welfare must be contended for from God with all zeal." again a pain of the head, These things said he laid his hand on his forehead, and forthwith all the pain departed. Nor very long after Gaspar, this same man's brother, a most acute pain of the head oppressed, not without vertigo and faintings of mind. Him therefore the same Jerome, having lately experienced Philip's virtue in another son, sent to him; on whose head as soon as the Saint laid his hand, straightway he escaped free from all trouble, nor afterward was ever assailed by a disease of this kind. and of the shoulder; Victoria Varesia, at the beginning of October was seized by so vehement a pain in the right shoulder, that from difficulty of breathing she could neither take sleep, nor lie in bed. And so when she had more often felt Philip's salutary hands upon her, she fled to his help; and to her narrating her adverse health the holy Man prettily, as he was wont; "What is the matter?" he said. "Will you then alone present me with perpetual business? and what pains you?" And when she indicated the right shoulder; the Saint drives his fist into it; and says, "Do not doubt, there will now be no evil to you": and straightway the pain abated. But not yet had she entered the threshold of her house, when she knew herself wholly convalesced, and felt herself never afterward assailed by that disease.

[585] a desperate disease, Ersilia Bucca, from a grave disease had at last come to this, that by the physicians of her welfare it had now been despaired, and by all the household she was wept for as one dead. Further moreover her husband, having the greatest hope in Philip's virtue, asked him, that he should visit the sick woman. And so when the holy Man had come; "Now indeed," he said, "Ersilia will by no means die, but most certainly will convalesce." These things said he lays his hand on her head, and says; "Do not fear, you will by no means die." Here the woman was suffused with such joy, that she affirmed nothing more pleasing, nothing more delightful had ever at any time befallen her: and straightway the disease remitting itself, three or four days after wholly vanished. Lucretia Gazia, a gangrene breaking out at the breast, labored gravely; and awaited the hands of the physicians, to apply fire to her. a cancer of the breast, But on the very day on which it was to be performed, terrified by the thought of the caustic medicament, dashing herself from bed, she went on to the Vallicella church, and there narrated all things to Philip. But he, "O! poor little woman: where is the disease?" But she, "Here," she said: and indicated the place. Then the Saint with hand extended touched her, and said; "Go now glad, and do not doubt: for nothing of evil will happen to you." And so when she had returned home, while dining she suddenly said, "I now feel nothing of pain or trouble, and indeed I think I have been restored to health." Nor was the faith vain: for she found it really to be so as she had thought. Wherefore when the physicians came up to burn the ulcer, and no trace of the disease appeared, they vehemently were amazed.

[586] Laura was a young girl of about thirteen years, a moribund girl, and she from a most grave disease had at last been brought to this, that, her welfare deplored by the physicians, and all things completed which by Ecclesiastical rite are wont to be applied to the moribund, mourning garments and other things necessary for the funeral were being prepared. Among these things her parents themselves judged that Philip's help must be implored in so great a mourning. He therefore being asked straightway came, and found the poor girl lying without voice, without sense. And so moved with his accustomed fervor of spirit, he breathed into her face. Soon as if in jest he struck her with a light blow, and her hair taken hold of strongly shaking her, bade her invoke the most holy name of Jesus. At that touch (a thing wondrous to tell!) forthwith the sick girl returned to herself, and her eyes opened calling Jesus resumed her strength, then understood herself sound and free. a pain of the head, Julia Lippia for nearly two whole years a continuous pain of the head had tormented. But on a certain day, when she was tormented more vehemently than usual, she betook herself to the Vallicella church. But here the disease growing graver when she could no longer stand, she cast herself upon a humble little stool. Whither then when the holy Man had come to listen to Confessions; forthwith Julia, "I indeed, Father," she said, "know not how to set foot hence, so the pain has oppressed me." Then he after his custom trembling, took hold of her head with his hands, prayed, then, "How are you?" he said; But she, "A little better." Again the Father pressing her head with his hands, "How are you?" he subjoins. But she, "I have altogether convalesced." Then the Saint, a blessing imparted, dismissed her sound and free from him.

[587] Catharine Corradina was sick to death, and now anointed with the sacred Oil of the sick nothing was nearer, a moribund woman, than that she should breathe out her soul. Philip came up meanwhile, and lays his hand on the languishing woman's head: soon he bids some Singers, whom he had brought with him, modulate a certain spiritual little song, in which the name of Jesus is often redoubled. By which thing the sick woman seemed wonderfully refreshed; and a little after recovering breath and strength, she is restored to entire health; but the holy Man going away said to the head of the household, "Now indeed Catharine was about to die, but God wished her to survive, that she might bear the care of your family." Further moreover during these very days the evil demon offered himself in a visible form to the same woman, and with disordered gestures often iterated this; "What does that most worthless Philip want here?" But she taking the shield of faith, straightway turned the most cunning enemy away from herself.

[588] Clement VIII, Supreme Pontiff, labored vehemently from chiragra (gout of the hand). chiragra, Whom since Philip greatly loved, he visited; but to him approaching the Pontiff, who from immense pain did not even suffer the bed in which he lay to be touched by anyone, "Beware," he said, "of approaching nearer to me, Father." But he nevertheless gradually moved himself toward the little bed. But again the Pontiff, "Do not approach, do not touch." To whom Philip; "Do not doubt, most blessed Father": and straightway after his custom trembling, takes hold of and presses the affected hand. Which done straightway all the pain departed. Wherefore the Pontiff, "Go on," he said, "and touch, since I feel myself wonderfully refreshed." Further this illustrious benefit both to Cardinal Baronius, and to several other Cardinals Clement himself narrated: and was wont to relate it more often, to prove Philip's holiness. But from that day, when he was assailed by the pains of chiragra, he commended himself to Philip, even dead, by prayers, and forthwith felt himself refreshed.

[589] Then it pleased the Giver of all good things to renew that miracle through Juvenal Ancina of Fossano, a disciple of Philip himself and Presbyter of the Congregation; who by the same Clement's bidding was created Bishop of Saluzzo unwilling and reluctant, (which by his example Juvenal Ancina also does) a man conspicuous for sanctity of life and morals, of whose illustrious virtues and deeds it has now been inquired by Apostolic authority. He therefore in the year of salvation 1602 when he had come to his country, Thomas Bava, a noble man and prefect of that same city, was not only assailed by the pains of chiragra, but burned. And so he betook himself to the servant of God, because namely he hoped his presence would be a relief to him. Nor in vain: since to him coming straightway Juvenal meets him, and says, "My Thomas, your chiragra tortures you vehemently: our blessed Father Philip thus cured it by touching it." Saying these things he embraces the affected hand of the sick man. But he dreading the touch, straightway draws it back. But then Juvenal, "Do not doubt," and again takes hold of the hand, and says, "Thus blessed Philip restored Clement VIII to health." These things said the pain is altogether dispelled; and he who long could not move his fingers, straightway extended and agitated them, nor afterward was ever vexed by this disease.

[590] and finally podagra (gout of the foot). But what had befallen Clement the Pontiff, that nearly happened to Attilius Tinozzius, Philip's spiritual son, whom laboring gravely from podagra the holy Man visited, and asks how he is. But he, "Ill," he said, "Father: beware, I pray, lest perchance you touch my foot." Then the Saint after his custom, "Do not doubt": and with right hand extended figures the Cross on his foot. By which touch indeed all the pain vanished; and although before he was often tormented by the pains of podagra, yet from that day he was no more assailed even lightly by a disease of this kind. John Manzolius, mentioned elsewhere, as often as he was seized by the pains of podagra or chiragra, testifies he applied this one remedy: namely that he approached Philip, and offered him the affected part of the body to be touched, and by that touch banished all trouble far off: which thing also very many others testify they found by experience. Further nothing was more familiar to him, than to lead back to health those laboring with a pain of the head, his hand laid on the head, straightway. Wherefore Angelus Victorius confessed not that he made medicine for Philip, but that medicine was very often made for him by Philip: since frequently vexed by a pain of the head, when he had approached him for the cause of visiting, the blessed Father, at the first glance recognizing his sickness, his right hand laid on his head healed him instantly.

CHAPTER XXXVIII.

By praying, by commanding, and by other various ways Philip restored very many to health: he aids those in peril in childbirth.

CAP. III

[591] Laurentius Christianus, a Beneficiary of the Basilica of St. Peter, and Philip's spiritual son, was sick to death; By prayer he heals two moribund men, and now all things completed, which to the moribund by ecclesiastical rite are wont to be applied, he all but sent forth his spirit. Among these things Philip came up, and exulting with spirit and trembling after his custom, once and again gave himself to prayer: at last he rose, and said; "Now indeed Laurentius will by no means die." Soon he laid his hand on his head, and called him by name. But then the sick man straightway revived, and his eyes opened recognized the servant of God, and answered him. To whom the Saint immediately bids food be brought, and at the same time the fever departed, and not without immense admiration of all he recovered entire health. Then Peter Crispus the physician coming, and finding him sound, exclaims; "This surely is a great miracle." But when he had heard that the blessed Man had betaken himself thither a little before; "No wonder," he said: "for Philip is a holy man." Bartholomew Fuginus the Roman, brought to the last crisis and anointed with the holy Oil, his voice lost, seemed all but about to lose his life too; wherefore in the evening, when from him there returned Angelus Vellius, who was his Confessor, and was asked by Philip how Fuginus was; "He is now about to depart," he said, "and the physician thinks he will scarcely be among the living tomorrow." There were present then by chance several of our Fathers, when

the Saint said, "Do you wish this youth to die, or not?" But they, "So may God grant, for we desire him to live." But then the Father, "Come therefore, in the evening pray God for his welfare, and he himself will be present to us." At dawn Vellius sent to the sick man; and found him not only not to have expired, but restored to entire health.

[592] and an Alexandrian Archdeacon from a bloody vomit; Barsumas, Archdeacon of the Alexandrian Church, of whom it has been spoken elsewhere, from a fever and an ejection of blood had at last come to this, that the physicians utterly despaired of his welfare: wherefore Jerome Vecchiettus, who had led him from Egypt to Rome, approaches Philip; asks, that he should pour forth prayers for the sick man to the Lord (the Saint was then on the point of sacrificing) and it was found, that at that same hour he rested well and placidly, although for three whole days he had not been able to take sleep. This same man then Philip bids be led to him; which when Vecchiettus had announced to him, he answered that this could by no means be done, for he could not rise from bed. But when he insisted, and said he must altogether go, since the Father so bade; relying on this word the sick man rises from bed, and is led by carriage to Philip. He moreover came to meet him entering to him, and received with a kiss closely embraces him. By which embrace surely, he who just now was so gravely sick, instantly feels himself strengthened: wherefore he again and again asks the servant of God, that he should not cease to pray for him, namely about to obtain all things from God, as he himself said, the most high. But the holy Man said he would do that most willingly, and sends him together with Vecchiettus to Federico Cardinal Borromeo. But when they departed from the Cardinal, Barsumas affirmed to his companion that he had altogether convalesced; and a few days after he appeared so strong and vigorous, that those who saw him scarcely at last recognized him, and in jest said to him; "You indeed are by no means Barsumas, but another like him." And further this man returned to Alexandria: and again returned to Rome, when before Clement VIII, Supreme Pontiff, and several Cardinals he made a discourse, among the illustrious benefits, which when long ago he had come to the City he narrated he had received; this very thing, which we just related, he testified he had obtained from P. Philip.

[493] another from a hemorrhage, John Manzolius, whom we mentioned a little before, now in his seventieth year, from a flux of blood and a pestilential fever had at last been brought to this, that, given up by all, he had nearly lost voice and breath. And so with dying words he charges his brother's son, that he go to Philip, and ask him, that he should send one of his own to him, who should commend his own soul to God with the solemn prayers of the Church, bid his body be buried wherever he pleased, and entreat the Lord for him. He obeys, and the Saint sends Matthias Maffeus to him. And when by the judgment of physicians he was about to expire within an hour, mourning garments were now being prepared; and those who should lead the funeral on the next day were summoned. The following morning Montes Zazzara and others announce to Philip, that Manzolius is dead. But he; now believed to have died, "Manzolius is by no means dead, nor will he die from this disease": and Maffeus summoned, asks what has been done with Manzolius. But he, "This morning," he said, "I returned to him, and understood that he is dead." To whom the Father, "It is by no means so, Manzolius lives. Return therefore, and visit him with your own eyes." He went, and just as Philip had said, both found him alive, and convalesced enough. Further moreover Manzolius himself some years before had asked Philip, that he should be willing to be present to him dying. To whom the holy Man, "I," he said, "will go before you in death." Which he often, occasion given, iterated to him; and so plainly the matter fell out, since Manzolius survived Philip several years.

[594] Alexander Cervinus was sick gravely, a Courtier at that time powerful and gracious: likewise a moribund man wherefore the blessed Father on a certain day; "Alexander must altogether be helped by us," he said: and straightway goes on to him, with some of his spiritual sons. And having entered his chamber, he promised that he would pray for him, and there performed the divine office: for this at that time by the indulgence of the Pontiffs it was permitted to be done even in the private houses of Nobles. While sacrificing he was steeped with so great a sweetness of spirit, that he could not restrain tears and sobs. Therefore the Sacrifice performed, approaching the ear of the sick man; "Be of good courage," he said: "you will convalesce." These things said he went away: nor had two days passed, when sound and free he was seen to walk through the City, not without immense admiration of those, who just now had seen him lying so gravely sick. Pompey Paterius, a Priest of our Congregation, labored from a most grave fever. and one gravely fevered, When the blessed Father had come to him, and had heard his sacred Confession; his hands laid on his head and shaking himself, he prayed a little while, and said; "Do not doubt." And straightway the fever left him. But although by the counsel of the physicians not until some hours later food was to be taken by him; yet, when appetite came on, at that same hour he wished to eat, and felt himself restored to entire health.

[595] The blessed Father was going once with some of his own to St. Mary of the People, a moribund man in the Hospital, and along the way he enters the hospital house of poor incurables, and sees there a certain wretched man, a lamp lit at the head of his little bed before a sacred Image (which is wont to be done for the moribund) without voice, without sense, all but breathing out his soul. By that spectacle trembling after his custom, he gave himself to prayer, and bade his own likewise pray. Then he wished the sick man in his very little bed to be raised a little by them. A wondrous thing! That wretched man revived instantly, whom the Saint took care to refresh with food, and departed from him. On the next morning, when one of his own had returned thither, he found him sound and free.

[596] Victoria Varesia, of whom we made mention before, a certain cold distillation had oppressed vehemently. useless in arm and hand, And when, remedies tried in vain, she daily had herself worse by doctoring, and now in her right arm and hand had lost nearly all sense; grieving and sorrowing she fled to the blessed Parent, and says; "I indeed, Father, feel this distillation diffused from the head through my whole body, and I greatly fear lest it utterly snatch from me the use of my right hand, and plainly thinking that I shudder." But then Philip lifts his eyes to heaven, and with the accustomed tremor pressing the very affected hand with his hand; "Do not doubt," he said, "you will convalesce": and dismisses her from him. Therefore the woman returns home, and reckons with herself, whether she should disclose the place of the disease, and cast off the applied plaster, or rather use the accustomed medicaments. Finally; "Do I not," she said within herself, "hold and venerate Philip for a servant and friend of God? Have I not placed all hope and confidence of my welfare in him? Why therefore do I doubt?" And with this saying she drew off the plaster, and cast it into the fire. Nor did hope deceive her: for she instantly recovered the use of her dead right hand, and with no remedy applied beheld herself free.

[597] one fallen from a height and gravely injured, John Baptist Guerra, a lay brother of the Congregation, when he was once toward night hanging tapestries on the walls of the Vallicella temple, from a very high place, his foot slipping on the ladder, fell down headlong; and his head dashed against a sepulchral stone, was nearly lifeless. And so carried into his little bed, when he is inspected by the physicians, of his welfare it is despaired: nor were there lacking of them those who said, that the wounds must be opened, and the bone itself bored through. Meanwhile Philip, the matter heard, straightway gave himself to prayer, and bade his own in the evening in the Oratory pour forth prayers for that title to the Lord. Then to Angelus Victorius the physician coming to him, and saying that Guerra was most gravely sick, and that the wounds were altogether lethal; the holy Man smiling says; "I indeed," he said, "do not wish John Baptist now to die; and I will entreat God so long, until He restores him to me." Nor was the faith vain: since the prayer performed, the sick man all night rested most placidly; but at dawn, as he was wont, awakened, nor feeling in any way the fall of the previous day, he rose from bed: and unless he had been forbidden by our men, he would straightway have performed his accustomed duties. Nor indeed did the fever afterward come on, nor did any convulsions or swellings supervene; although the physicians affirmed for certain that all these would soon happen.

[598] Bertinus Riccardus of Vercelli, likewise a lay brother of the Congregation, those laboring with delirium in death, was seized by an acute fever, and it straightway moved delirium in him. Wherefore when he now hastened to death, nor could be fortified with the Sacraments of the Church; Philip came to him, and poured forth prayers for him to the Lord. And at the same time the sick man returning to himself, sacred Confession performed, took the body of the Lord from the hands of Philip himself: then his affairs being set in order he relapsed into frenzy, and migrated from life. The same plainly befell Flaminia Gallonia: who when she had likewise fallen into a frenzy, was recalled to herself by Philip's prayers, and all things duly performed migrated from life. Nor indeed unlike to these things which we narrated does that seem, and one about to die without the Sacraments: which was wrought by the holy Parent in the hospital of the Holy Spirit. For when he had betaken himself thither with several of his own, at the very entrance; "Let us go," he said, "whither God calls us": and went on to that place, in which the wounded are cared for; and said, "I feel myself called thither." Therefore he goes straight to a certain one of them utterly unknown to him: whom when he saw nearly expiring, prayers premised to God, he lays his hand on his forehead; and instantly the sick man recovered breath and voice; and his sins duly confessed, which before, the disease raging, he had been unable to do, was refreshed with sacred Communion. Finally anointed with the holy Oil, with great hope of eternal welfare he departed from life, giving thanks to God, who through this holy Man, whom he did not even know by face, had brought him so opportune a remedy.

[599] he saves horses with a carriage fallen into a pit: Nor indeed only to others did Philip bring help by prayers poured forth to God, but he also guarded himself from many and most grave perils. He was going around once with some of his own the seven temples of the City, most celebrated both for religion and for the Indulgence of the Pontiffs; when suddenly a gathered storm poured forth so violent a rain, that they had to return. And when from the Appian Way they had come to that place, which has the name Marmorata; the horses and the carriage, by which they were conveyed, fell down into a deep pit: wherefore they held for certain the horses dead, and the carriage broken. Therefore in what way each could they dashed themselves out, and some one way some another to seek oxen (by which namely the carriage and horses might be drawn out); but Philip in the temple of St. Mary in Portico betook himself to prayer. A wondrous thing! While the Father prayed, instantly the horses with none helping leaped forth from the pit, nor did anyone at all

receive any detriment at all from that fall. On another day he likewise visited these very temples with his own. But on the return, and frees himself from peril by praying. the rest leaping down to the ground, the Father alone had remained in the carriage. And when they were going over a narrow bridge, the wheels of his carriage on one side were seen to hang in the air outside the margin of the bridge. By which thing vehemently moved those who followed, called out to Jesus with a loud voice. A wondrous thing! The carriage passed over without any difficulty; nay even not far from here, from a sloping and precipitous place, not without a miracle it escaped free: into which soon some noble women fell; and the carriage broken, and one horse dead, one broke a leg, another an arm. These perils moreover that Philip by assiduous prayer happily drove off from himself, was held for certain by all.

CAP. IV

[600] This too was imparted to Philip divinely, that not only by asking, By his command he saves a moribund woman but also by commanding he wrought miracles. Anna Morona, wife of Matthew Maffa, was sick gravely; and shortly was brought to this, that all the household wept for her as one dead. Philip meanwhile is present, and laying his hands on her, and trembling after his custom; "Anna," he said, "say with me; Lord, Philip in your name has commanded me, that I should not die": and he bade her repeat the same more often. Nor in vain: since she straightway began to convalesce, and recovered entire health. Maria Felix a Castro, of the Oblates of the Tower of Mirrors, and one laboring with a continuous fever; vexed for those very hundred days by a continuous fever, when she now saw herself failing, took care that Philip be summoned to her. But he when he had come to her, asks by what disease she is held? And when she had said she was vexed by an assiduous fever; "Trust," he said, "in the Lord, do not doubt." Soon he asks what she wishes. But she; "Good health," she said. Then the Saint lays his hand on her head, and says; "I command you, fever, to depart, and leave this creature of God"; and on the same day the fever withdrew, and she is led back to perfect health.

[601] Sigismunda Capizucca, of the same monastery, a quartan disease for more than four months held. another a quartan fever And when to her the blessed Father on the last day of the year had betaken himself; she asked him, that he should obtain from the Lord, that the fever should approach her no more. But he, lifting his right hand; "Come surely," he said, "on the next day I wish you to be possessed of your wish, and the fever will no more approach you," which in fact was fulfilled. The blessed Father was once with some of his own: and several near death, but behold a certain man came up, and warmly commends a sick man to his prayers: then Philip smiling, said; "Do we wish to lead him back to health?" And all assenting; to him who had announced the matter, he subjoins; "Go, and tell him, that I do not wish him to die." And so it plainly was done, just as also at other times very often it was wont to be done. There was sick to death in our house a certain man, a minister of the daily food, laudable enough from Christian virtue. In whose care Caesar Baronius was engaged with so great assiduity and vigils, that from negligence of his own body he fell into a grave and dangerous fever. Which when Philip had learned from Peter Consolinus; "Tell," he said, "from me to Caesar, that he bid the fever instantly go away." He obeys: and the matter heard Caesar, nothing hesitating, says; "I command you fever, in Philip's name, instantly to depart hence." These things said he leaped down from bed, and his clothes taken to the Vatican Basilica (it is distant five hundred paces from the Vallicella house) after his custom hastened on foot; nor afterward, at that time at least, felt the fever.

[602] To Antonia Raida the blessed Father; "See," he said, "that you do not fall sick without consulting me." or those held by a fever, Therefore obedient to the word the woman, as soon as she presensed any sign of disease, straightway approached Philip, and said: "Does it please you, Father, that I be sick?" But if he refused, straightway the disease vanished, and this very often was done. Lucretia Giolia for several days now burned with a fever. The blessed Father came to her, and bids her come on the next day to St. Jerome's, and there be present at the Sacrifice of the Mass. A wondrous thing! On that very night she was restored to entire health, and in the morning fulfilled the Father's commands. Alexander Illuminatus, a vein burst in the breast, a lay brother of the Congregation, who was wont to assist the servant of God, especially when he was sick; a vein of his breast having burst, spat living blood: the matter heard Philip summons him to himself, and says; "I do not wish anything of inconvenience to befall you": and at the same moment of time the blood is stopped, nor afterward did he feel any trouble of the breast.

[603] The same plainly befell Peter Focilis, whom we mentioned elsewhere. and one gravely sick For when Philip had approached him most gravely sick; the mother grieving and wailing comes forth to meet the Saint; and "Help me," she said, "Father: for my son now is dying." To whom the Saint, "Do not doubt: for I do not wish him to die": which in fact was fulfilled. The servant of God being asked once by one of the Priests of St. Jerome, and a paralytic. betook himself to a certain Ambrose; who, the use of all his members lost, lay miserably in bed. Him when the holy Man had seen; "Rise," he said, "Ambrose." Which heard that wretched man rose, and sat in his little bed: all the household being amazed, and crying out "a miracle" more often: and the same a little after sound and free was repaired to his former duties.

CAP. V

[604] Torquatus de Comitibus was held by a most grave disease: wherefore Francis Mary Taurusius exhorts him, if indeed he desires welfare, to lay aside his conscience before Philip. Therefore obedient to the word, the Father summoned, he confesses his sins; Long sicknesses are healed by sacred Confession made, and not yet the Confession performed, he knew himself safe and unharmed. On another day a certain rustic from Palombara (a town not far from the City) betook himself to the man of God, and commended himself greatly to his prayers, because especially he was tormented day and night by a long sickness. To whom the holy Man enjoined nothing else, but that he should purge himself by sacred Confession; and by this one remedy, he recovered the welfare both of his soul and also of his body. The matter heard then, many from the same place affected with various diseases assemble to Philip, and ask, that he should impart welfare to them too. By whose faith and simplicity of morals moved the blessed Father, both willingly received their Confessions, and dismissed them from him unharmed, refreshed with divine admonitions.

[605] Eugenia Mansueta, of Colle-Scipionis, had nostrils affected with a putrid ozaena now for eighteen months: which when they had swollen in a pitiable manner, the linens of the Saint furnish health and emitted foul matter, exhibited incredible trouble to her. And so, remedies tried in vain, a little linen cloth of those with which the blessed Father was wont to wipe his arm burned with a cautery (for she washed and attended to them) with great faith she received, and laid on her nostrils. And at that same moment of time all the disease departed, nor afterward did she feel either pain or trouble in that part of the body. To Lucretia a Cithara, now four months bearing in the womb, a very great flux of blood had come on, to those applying them to themselves: which by no art or medicine could be stopped. To her moreover Cassandra Raida, who washed the blessed Father's linens, brings the little cap which he used; and exhorts, that she should lay it on her own body, and, Philip's merits interceding, expect most certain health from God. She obeys, and forthwith the flux of her blood stopped, and her womb grew quiet. Philip perceived this, just as once the Lord in that woman with an issue of blood knew virtue had gone out from Him: wherefore he charges Antony Gallonius, that he should straightway take back his linens, and sharply reprehended Cassandra herself about that matter: for the true lover of humility shrank far off from all human esteem.

[606] likewise the hair, Stephen Calcinardus, now for thirty days vexed by a continuous fever, his stomach undone could not keep food; wherefore fortified with the sacred Viaticum, and anointed with the holy Oil, he had prepared himself for departure. But behold Francis Zazzara came to him, and says he has some of the hairs of Father Philip (he was still among men) and that if he trusted in the virtue and sanctity of so great a man, he would lay them on his stomach. Stephen assented, and by that remedy straightway took sleep. After an hour then awakened, he took food and kept it, and at the same time the fever departing recovered his former health.

[607] Hercules Cortesinus of Carpi came to the City, and received in hospitality by Montes Zazzara, when he had daily heard many things of Philip's virtues and miracles, was kindled with an incredible desire of seeing him. Therefore by Francis Zazzara he is led to the servant of God; and moved by his first sight, falls on his knees, demands a blessing, and humbly commends himself to his prayers. Then having gone out; "I have seen," he said, "a holy Man, and the woolen soles and at his first sight I trembled in my whole body; wherefore about to depart from the City, he thought some monument of so great a man for religion's sake must altogether be carried with him: and with importunate prayers at last he obtained from our men certain woolen soles, which he used, and something of his hair: nay even with the Father himself he dealt diligently, and obtained from him a Rosary chaplet. Then he went away to his country in the month of August, and from the inconvenience of the journey and the importunate heats, contracted a most grave pain of the head, so that he could find no rest at all. And so turned to his wife, "Take," he said, "from the bag those soles, which I brought with me, and lay them on my forehead." But she the soles received laughed, and "To what end," she said, "do you bid these things?" But Hercules, "Do you comply with my words; for what I do, I know." Therefore while she sets the soles on his breast, the sick man prays in this manner: "I beseech you, Lord, by the merits of Father Philip, whom I piously cherish and observe, that you free me from these pains." Scarcely had he completed the prayer, when all the pain and trouble departed from him utterly. By this example then this same man's brother's son was freed from a most grave disease. For when he burned with a fever, and a side-pain raging was sick to death; one of these soles laid on the affected side, forthwith the abscess bursting the fever and all languor withdrew.

[608] likewise simple invocation, Patricius Patricius, mentioned elsewhere, labored greatly from the stomach and a colic pain. But to him for the cause of visiting Philip sends Germanicus Fidelis: to whom Patricius, "Know," he said, "this night this pain of mine so burned, that I thought I was now about to die. Meanwhile to me burning Philip came into mind, and to him as if present, 'Help me,' I said, 'Father, and pray for me.' These things said the pain straightway departed, and I am most well." To this same Germanicus a hernia, which the physicians call sarcocele, came on: and when by doctoring he profited nothing, at last he fled to the blessed Father, and says, "By your prayers, if you will, Father, you can restore me to health." To whom the Saint, "Do not doubt, you will surely be healed." Therefore full of confidence he cast off the medicaments, and instantly recovered health.

[609] He aids one in peril from miscarriage absent: This finally was granted to Philip by God,

that he should be at hand to those laboring in the womb, and free them from peril. Isabella Bacciocca of Novara, now bearing in her womb for eight months, suffered a miscarriage, and was brought to the last crisis of life. This her brother-in-law John Baptist Bonipertus, of whom it has been spoken before, heard at Rome from the letters of his own, and he straightway commended her to the blessed Parent. To whom he, "Write," he said, "to your sister-in-law, that I do not wish her to miscarry any more." Bonipertus obeyed, and the sick woman not only happily escaped the present peril, but without any difficulty afterward bore twelve children in succession.

[610] Delia Buscaglia of Vicenza, wife of Gaspar Brixius, and another, from whom half the foetus had come out, now bearing in her womb for seven months, the eighth beginning, had brought forth half the foetus, and that dead; and straightway having suffered a fainting nothing was nearer, than that she should expire: for the vital warmth having slipped away, she was left without voice, without breath. And so the physicians being summoned the midwife says, that there was now no need of remedies, that a cure of this kind must be committed only to God, and one must beware most of all lest the foetus be drawn out, for that it could not be done without the death of the mother. So therefore the wretched woman lay nearly for the space of two days. Meanwhile her husband went to various monasteries of Religious, and earnestly commended the matter to their prayers. Finally fleeing to Philip, he asks him, that he should deign to go to his wife. He goes; and when he had approached the wretched woman, the hat taken off from himself he laid upon her; and his knees bent, and his hands lifted to heaven, groaning in spirit, he cried; "Let each one prostrate himself, by praying he delivers her of the other half of the foetus; and pray." A little after the Saint rising, into the ear of the sick woman, but with raised voice said: "Ho you, Delia." A wondrous thing! This said she straightway returns to herself, and as if awakened from a most heavy sleep; "What do you bid me, Father," she said. And he, "That we be Saints." "May God grant it," subjoins she. Then, "I am ill, Father," she said. The Saint says; "Do not doubt, you will suffer nothing of evil": and left her fortified with the sign of the Cross. Not yet had he descended the stairs, when to Gaspar, whom he held by the hand, he said: "Go now, your wife has been made possessed of her wish." He goes, and found his wife, the foetus happily sent forth, to have escaped peril and all trouble: wherefore on that very night she rose from bed, and heals her of a pleurisy; as if she had never suffered anything of evil. To this same woman much later, gravely sick from pleurisy, the blessed Father by her husband bade it be announced; that she should be of good courage, for the night past the disease had remitted, although she herself had by no means felt it. And so it plainly happened, just as he had said.

[611] for an imperiled foetus he obtains baptism, Fausta Capizucca, wife of Domitius Cecchini, a noble woman, she too was pregnant now for seven months, when oppressed by a most grave disease and long tormented, at last, the physicians now despairing of her welfare, she hastened to death. But behold the holy Father came to her, and his hands laid upon her, lifts his eyes to heaven, and says, "I wish, Lord, the soul of this foetus. I wish it, Lord." These things said he withdrew: nor very long after he returned to her, and iterated the same words: which indeed were not empty. Since a little after she bore a female, who reborn by sacred Baptism migrated to the Bridegroom, and with her likewise the mother rested in peace. Olympia Trojana also from difficulty of childbirth was brought to the last crisis of life, and was wept for by all her own as one dead. and to two women a happy childbirth, Philip summoned meanwhile came to her, and moved by mercy prayed over her, then laid his hands, and went away; and at that same moment of time she most happily gave birth. Ersilia likewise, wife of John Francis Bucca, whom we mentioned elsewhere, had imbibed so grave and so vehement an opinion of her near death, that no one could pluck it from her heart; wherefore she was wonderfully tormented day and night. To her moreover going away in the morning from the Vallicella temple the Father meets, and says, "What at last is this madness?" And laying his hand on her head; "Do not doubt," he said, Which heard, she straightway felt herself refreshed, and the grief dispelled returned home, a few days after happily gave birth.

[612] to others to the same end To innumerable others besides laboring in childbirth Philip was at hand. But when about that matter he had to pray, and to the foetus a peril of death threatened, he was wont to do it freely and with no condition added. Although the humble servant of God almost always in those cases was wont to carry with him a little bag, in which, as he himself said, sacred Relics were kept: which indeed as often as he had laid on those laboring in the womb, so often he affirmed that welfare had been imparted by the Lord either to the foetus or to the mother. Wherefore to Cleria Bonarda, wife of Claudius Nerus, he applies the little bag of Relics. who was always in childbirth gravely in peril, once fleeing to him, and imploring his help; he sent this very little bag, and by this one remedy she gave birth so easily and happily, that she scarcely perceived she had given birth. The same thing also befell very many others; which matter being spread through the City, a little bag of this kind was carried hither and thither daily. Philip then being dead some of his own, desiring to know what at last that little bag contained, found nothing else there, but a little linen cloth, which they call a purificator, and which is wont to be used in the sacrifice of the Mass; and a sacred medal, on which the image of St. Helena was expressed, wrapped in several linen coverings. Whence it could easily be understood, that with wrappings of this kind the servant of God had wished his virtue covered.

CHAPTER XXXIX.

Miracles wrought after death through the Saint's praecordia, hair, linens, and prayer-beads.

BOOK VI, CAP. I.

[613] To these moreover admirable things, which Philip while he still dwelt among men wrought by divine power, After the Saint's death, we have found that many also, and no less, afterward accrued, when he was received among the Heavenly ones; which indeed since they have at last grown to such a point, that they could scarcely be contained in a larger volume, only some of them (which in the preceding we have done) it is the mind to set forth in this place; from which namely it may become more clearly known, what Philip himself said, how wonderful is God in His Saints. Theodosia de Duca at Rome, of the Nuns of St. Lucy in Silice, a little particle of the praecordia applied, from a swelling spleen for fifteen continuous years was ill; and it occupying her praecordia she could scarcely draw breath, her stomach also gravely in tumult. But it happened that a little particle from Philip's sacred praecordia was brought to the monastery: those laboring with the spleen are aided, which when she piously and devoutly had laid on the affected part of the body, and had invoked the blessed Father's help; straightway she was freed from that vexation, nor afterward felt any trouble of the spleen.

[614] John Antony Lemmarus, a merchant of Naples, the sides, lay gravely from a side-pain; and many remedies now tried in vain, to B. Philip, whose image he had before his eyes, he commended himself from his heart. But then Lucretia his daughter exhorts him, that he should take a fragment received from a little particle of the praecordia, which she religiously kept by her, with wine, and implore the blessed Father's help: all which he most readily executing, instantly grew quiet; then roused from sleep, he felt himself restored to his former health. And so with joy and likewise tears he hastens to Philip's image, more often kisses it taken hold of, soon offers it also to all the household to be kissed; orders also a votive silver image to be hung at his chapel, and professes that he with his own likewise will yearly on the day before his feast day keep a fast; finally mindful of the benefit from that day in honor of the Blessed man he was wont daily to recite the Hymn, "Iste Confessor." This same Lucretia then, occupied by a constriction of the throat, had been brought into the last peril of life; when her father, recalling the past, lays the sacred Relics themselves on his daughter's head, and bids her hope well, and commend herself to St. Philip by prayers. By this one remedy Lucretia convalesced; and on the next morning rising from bed, freely resumed her duties.

[615] John James Lemmarus, joined by relationship to this very man whom we just mentioned, the feet. was greatly tormented by podagra, by which indeed he was wont to be held fifteen days and more. He therefore at his kinsman's exhortation piously and devoutly takes water, into which the same sacred praecordia had been infused: soon takes sleep, on the next day the pain dispelled finds himself free. Gertrude Tartaglina, Even a moribund woman is healed, of the aforesaid Nuns of St. Lucy in Silice, from a long and grave disease had at last been brought to this, that without food, without sense she lay nearly lifeless. Meanwhile, while the necessaries for Extreme Unction were being prepared, Hieronyma Marzana, an alumna of the same monastery, came up; and bringing with her a particle of the blessed Parent's praecordia, which then by chance had been brought to the monastery; "Behold," she said, "the Relics of St. Philip which she so vehemently desired": and with the word lays them upon the sick woman. Not yet had a quarter of an hour passed, when she received sense and voice; and suffused with incredible joy, giving thanks to God, she iterated these things: "These sacred Relics surely have restored health to me." Which the sacred Virgins standing by her thought either ravings, or certain signs of near death: but when she was daily better, in a brief interval of time she was freed not only from that peril, but also from certain faintings of mind, which occupied her daily morning and evening for more than a year.

CAP. II.

[616] Such was the opinion among all of Philip's virtue and sanctity that many (which we narrated above) even collected his hair furtively, the Saint's hair applied with faith, and kept it in the place of sacred Relics: and these moreover applied many things divinely happened, it was found. Catharine Lotia, wife of Jerome Martignonus of Milan, now eight months bearing her offspring, seized by a fever and pleurisy, a dead foetus is resuscitated, brought forth a dead and black foetus. But the midwife, who was most skilled, when she had tried all things, to investigate the matter, and know it for certain; when at last she saw the dead infant, and grieved vehemently that it could not be reborn by the sacred font; with much confidence laid the hairs of Philip which she had with her upon the dead boy, and said: "O holy Philip, pray the Mother of God, that she rouse this boy from the dead, and that he be reborn by sacred Baptism." This said the infant revived, and cleansed by the sacred laver, after twenty days flew away to heaven.

[617] Antony Parma of Genoa labored so gravely from an abscess, the sick are freed from an abscess, that from immense pain he could never rest. But the disease growing day by day, and detected by no art of physicians, it had at last come to this, that by all his friends he was wept for as one dead. But one of them Camillus Rellius, in the evening when he had come to him, and had brought with him some of the blessed Man's hairs, hung them on his neck, and said; "Have confidence in B. Philip, whose these sacred Relics are, and implore his help." He obeys his friend's

words, and the pain straightway diminished the disease departed, wherefore in the morning he rose from bed; and not without the greatest admiration of all, was seen to walk through the City sound and free. Agnes Minutola, a sacred Virgin in the Neapolitan monastery of St. Joseph, a hysteric ailment, for several years afflicted with various diseases, and especially with that which they call hysteric, with a certain sharp distillation, from which afterward a putrid and malign ulcer arose, was tormented by a continuous fever and assiduous pains. In her cure the most skilled of physicians had exercised themselves: but when by daily remedies they profited nothing toward her welfare, at last they left her as if incurable and nearly despaired of. A few days after one of them Jerome Tomasius came to her for the cause of visiting; and when he had found her free from fever and pain and vigorous, he asked by what drug or remedy she had so suddenly driven from herself so grave a disease? But she; "When, destitute of the hope of welfare, you deserted me; P. Antony Talpa, of the Congregation of the Oratory, brought me some hairs of B. Philip, which infused in water I piously and devoutly took, and straightway the pain and fever departed."

[618] quinsy, John Alphonsus Destites of Naples, Doctor of both Laws and patron of causes, was tormented so gravely by quinsy, that he could not swallow his very saliva. And so he implores Philip's help: and since he had with him something of his praecordia and hairs, he laid it on the affected throat; and instantly the pain departed. Soon his whole body abundantly dripping with sweat, the fever too withdrew. But what could seem more admirable, when he by the counsel of physicians had now procured a certain oil, which was thought to make excellently for this disease; although he saw himself free and sound, yet lest he be assailed again by the disease itself, he judged he must take precaution for himself, and anointed himself with it. But the anointing cost him dear: for straightway he was seized by the pain. Wherefore penitent of the deed he wiped off the oil, and again set the sacred Relics on his throat, and again wondered that the pain had departed. This matter moreover brought the man so great confidence, that when afterward Peter Antony Chiaravellotus, his friend, labored most gravely from fever and frenzy; he brought these very Relics to him, and applied them to his mouth; by which remedy indeed the sick man forthwith returned to himself, and recovered the health despaired of by all.

[619] Simon of Fighino (Fighino is a village of Tuscany), of the sacred Capuchin family, affected with a certain palsy, could scarcely stretch his arms. Now ten months had passed, the dissolution of the arms is healed, and many remedies tried in vain, at last the hairs of Philip which he had, cut most finely and mixed with water, he drank; and promises by vow that he will keep a fast yearly on the day before his feast day. Not yet had he completed these things, when all the pain departed, and he straightway extended his arms; although, that Philip's intercession might become more clearly known, in the left arm somewhat of impediment was left. Wherefore when he had come to the City, and had received from Antony Gallonius a little fragment of linen, steeped with the holy Man's Blood; as soon as he applied it to that same arm, forthwith he felt himself restored to perfect health. a quartan fever, A certain Gora of Corneto for nearly three years was tormented by a quartan fever; but on a certain day, in the very access of the fever, she hung some of Philip's hairs on her own neck, and straightway the fever withdrew.

[620] At Naples Mark Antony de Sanctis, long vexed by a putrid and pestilential fever, a pestilential fever, at last the vital sense lost, nothing now seemed nearer, than that he should breathe out his soul. But when something from Philip's hairs had been brought, and hung on his neck; instantly he convalesced, and as a witness of the benefit, a silver tablet, he sent to the blessed Father's tomb. John Francis Lemmarus, son of the aforesaid Lemmarus's brother, burned with a fever, and had been brought to this, that he seemed all but about to depart. His uncle meanwhile was present, and taking one of some hairs of Philip, which he religiously kept, infused in water gave it to the sick boy to drink, and bade him hope well. From this draught he took a most placid sleep through the night, and in the morning awakened the fever dispelled knew himself altogether convalesced. Antony Mary Martinellus, in the Palermo house of the Congregation of the Oratory, and a daily fever, labored from a daily fever, and burned with a certain intolerable thirst; and when there had come to him Peter Puteus, Founder of the same Congregation, that he might rouse the mind of the one lying to confidence, he narrated to him many things of Philip's virtues and miracles; then laid on his breast a case of Relics, in which the blessed Father's hairs were kept; and at that same moment of time the sick man; "It is now enough," he said: "the fever has departed, and gone away." And he was restored to his former health.

[621] Octavius Rositanus, a Neapolitan Priest, from a fever and a flux of blood lay dangerously; wherefore fortified with the sacred Viaticum, with a flux of blood; he was preparing his departure from this life. There came to him John Baptist Antony, and when he had brought something of Philip's hairs, he exhorts him to implore the holy Father's help, about to obtain from him certain welfare. Therefore full of good hope, from those same hairs some, cut finely and mixed with water, he drank; and promises that he will send a votive silver image to Philip's tomb; and on that same night the fever left him. Fabius Apicella, podagra and pain of the sides and kidneys; a noble physician of Naples, labored from podagra, and besides was most vehemently tormented by side and nephritic pains: and when by no remedy he could be relieved, he fled to Philip's help, and his hairs applied to the affected part of the body straightway convalesced, and without any difficulty or pain cast out the stone. A certain servant of Mark Antony Vitelleschus, fallen from his horse, a contusion of the head, had broken his head; and the bone of his eyebrow split, labored from a continuous fever: but Philip's hairs laid upon him, straightway the fever vanished; and a few days after, the wound healed, he returned to his duties.

[622] two gravely sick boys, At Montopoli, which is a town of the Sabines, a little boy, pustules breaking out over his whole body, could no longer suck milk, wherefore the disease raging he was believed all but about to die. To him his mother applies Philip's hairs, and straightway he convalesces: but these taken away he relapses into his former state, and again applied is led back to health. The same plainly befell Camillus de Amatis, a boy sick to death from a most grave fever. Hortensia Lellia also labored greatly from a continuous fever and the stomach; and two women. and the same hairs hung on her own neck, she was instantly healed. She moreover when she had then come to a certain Livia, of whose welfare the physicians had now despaired; and had narrated to her, what she had experienced in herself; with great confidence laid the very hairs on her stomach; and, all being amazed, straightway beheld her restored to health. Many things besides, and nearly innumerable, through these sacred hairs were wrought divinely: wherefore Clement VIII, Supreme Pontiff, a little after the blessed Father's death asked some of them, and received from Cardinal Baronius kept them piously and religiously. Several others also, who for religion's sake were wont to carry the same with them, testify that they were freed from many temptations of demons, and especially from nocturnal illusions.

CAP. III.

[623] Stephen Calcinardus, mentioned before, in the month of August when he walked through the City, A little linen cloth dyed with the Saint's blood preserves from sin, was summoned by a certain woman his fellow-citizen by an honest pretext, and by her then incited to fornication with the utmost wantonness. He bore hung from his neck the blessed Father's hairs, and some little linen cloths steeped in his blood: and when he now nearly acquiesced in the nefarious deed; by those same sacred Relics, as by a hammer he felt his breast struck, and occupied by a certain fainting of spirit, nothing was nearer than that he should fall to the ground; and at the same time, he heard Philip himself calling out: "See what you do? Get hence: flee sin." By which thing Stephen straightway returned to himself, withdrew, and happily escaped the peril of sinning. This same man a little before, when on account of the dissolution of his stomach, he heals a languor of the stomach, he suffered great loathing in taking food, and indeed horror; and his bodily strength failing, scarcely cleaved to his bones; the same Relics laid on his stomach, forthwith recovered both the appetite for food, and his strength. Claudius Rangonius, a continuous fever. Bishop of Piacenza, vexed by a continuous and dangerous fever, when from Julia Ursina Rangonia his aunt he had received these very Relics sewn in silk, as soon as he hung them on his neck, was restored to health.

[624] Count Prosper Bentivolus, a certain abscess in the tongue for three continuous months had tormented, an abscess in the tongue, nor by any art of physicians could it be either recognized or cured; wherefore pressed by most bitter pains, he could now neither speak nor swallow. Among these things Nannina de Nigris Ursina, his mother-in-law, draws certain threads from a little linen cloth besprinkled with Philip's blood, and infused in water offers them to the sick man. By which draught, forthwith the pain departed: and in a brief interval of hours he was so perfectly healed, that two days after he betook himself from Florence to Bologna by a difficult journey. Joseph Sermeius, a boy of four years, tormented by a pestilential fever and most acute pains, for three days now without food lay palsied and lifeless, wherefore of him the physicians had utterly despaired. a pestilential fever, Meanwhile the mother sends to Augustine Mannus, Presbyter of our Congregation, and asks something of the sacred Relics of Philip. But he sent her a little linen cloth, which the holy Man used: which she received laid on the little boy's breast, and said; "By this one remedy, son, you can convalesce." Nor was faith lacking to the word: since a little after he opened his eyes, and now vigorous rose from bed, asked for food, and on the next morning was seen to play with the other boys.

[625] Aloysia de Nigris, a girl, was sick enough gravely in the country: she casts out a leech that had entered the sick girl's body, wherefore when leeches were applied to her, one of them penetrated the sick girl's intestines. Which done Nannina de Nigris, whom we just mentioned, her mother terrified, knew not what counsel to take; for there was no supply of physicians there. Therefore she fled to Philip (whom she had long acknowledged as the Patron of her house) and gives her daughter a little fragment of linen bread steeped in his blood from water to drink; who at that same moment of time cast out both the blood and the leech, with great admiration and applause of all. At Florence not far from the city is a monastery of sacred Virgins, he heals also quinsy, to which the name Brondono is given. There Francisca Mary Strozza was tormented by the disease of quinsy so gravely, that she could neither swallow, nor bring forth her voice. And so in the utmost desperation of things, the Nuns who were intent on her cure, infuse a little fragment of linen steeped in Philip's blood in holy water, and offer it to the sick woman to drink. By which draught straightway she began to be better, and in a most brief space of time was led back to her former health. But although before, the heat and cold raging, she was wont to be assailed yearly by that disease; yet from that day she suffered nothing at all.

[626] This same woman much later was so dangerously sick from fever and an abscess, that of her welfare no hope was left. a dangerous abscess, Therefore mindful of the past benefit, she resolved to doctor herself with the same drug;

and the water drunk, into which she had infused the sacred Relics, she said; "Wonderful is God in His Saints." Soon she rested placidly: and the pus cast out, all the pain vanished. Maria Magdalena de Tempis, of the same monastery, in her sixty-ninth year, a collision of the head, from a certain high place fell headlong, and dashed her head against the wall: wherefore carried into her cell by the hands of her companions, when blood burst forth, nor could be stopped by any remedies, at last refreshed with the sacred Viaticum she hastened to the end of life. When Octavia Strozza, the relics of him which we just mentioned set under her head: soon a prayer performed, holding the same in her hand, she signed her with the Cross: and instantly the blood stopped, and she was restored to health.

[627] Hortensia Anella, at Rome in the monastery of St. Cecilia, gravely affected by an ulcer arising in her breasts, for several months covered the matter with silence, lest perchance on that account the Nuns should loathe and avoid her. an ulcerous breast, But the disease growing day by day, when she had disclosed it to her Confessor, and had been admonished by him, that a physician being summoned she should at last admit a cure; shame opposing she could never be brought to it. And so the Confessor moved by compassion offered her a little fragment of the aforesaid linen, and admonished her to apply it to the affected breast. She obeyed, and on that very night saw the blessed Father through her rest, and heard him saying to her; "Do not doubt, nothing of evil will happen to you: follow goodness." Therefore in the morning awakened she beheld herself sound and free. A certain girl of three years, daughter of John Baptist Simoncellus, beset with pustules, had come into a crisis of life. To her Angelus Vellius hung these very Relics on her neck, and said, "Trust, daughter, a sick girl from pustules, you will be healed." Nor were the words empty: for when the physician had come up, the fever dispelled he straightway felt her restored to health. Asked then how she was; "This," she said, "that Father with the amulet, and with this blood made me sound."

[628] Eugenia Mansueta, of Colle-Scipionis, labored from a dangerous fever, a dangerous fever, wherefore she was admonished by the physician to fortify herself as soon as possible with the ecclesiastical Sacraments. Which heard she straightway bade the little linen cloth which she religiously kept, infused with Philip's blood, be brought to her, and plunged it in water: soon she drank the water itself, and instantly convalesced. Of this woman moreover so great was the confidence in Philip, that as often as she was assailed by some disease, so often she took something from the blessed Man's Relics, and experienced for herself a most efficacious medicine. a palsied arm, At Florence, in the monastery of St. Peter Martyr, Maria Victoria Trevia, a sacred Virgin, and daughter of Philip's sister, from a certain distillation had a palsied left arm: wherefore for a whole year she implored the blessed Father's help with assiduous prayers. Finally when a vehement pain pressed, prostrating herself before his effigy, "My uncle," she said, "since you bestow so many things daily on others, impart this benefit to me too: for I am not a stranger to you by blood." These things said she received a little linen cloth dyed with Philip's blood, and signed the affected arm more often with the Cross: by which touch indeed straightway the pain departed, and all the Nuns fixed in admiration, she recovered her former health.

CAP. IV.

[629] In the year after Philip had migrated to heaven, Barbara Contina the Roman By the touch of his prayer-beads a fever is healed, labored from an assiduous and dangerous fever. To her her mother offered a prayer Chaplet, which the blessed Father had used, to be recited: and at that touch straightway the fever departed, and on the next day she perfectly convalesced. The mother herself then, from a certain flux breaking out in her legs, now eight months was tormented with fifteen ulcers, and an exulcerated leg; and especially with one larger and truly Chironian, from whose mouth the shin-bone itself was perceived. And so when the physicians freely pronounced that for the disease daily growing graver no medicine could be found; the wretched woman grieving and wailing fled to Philip's help; and asked him with the humblest prayers, that as before to her daughter, so to her too he should obtain health from the Lord: if she were made possessed of her wish, she would bring two silver legs to his tomb. These things said she touched her ulcerous legs three or four times with the prayer Chaplet which we mentioned; soon she composed herself in bed, and most placidly rested, which indeed for those very eight months she had been unable to do. But on the next morning, the dressings removed, she found all the wounds, the scar now drawn over, healed. Virginia Ruissia also, burning with a fever, as soon as her grandmother touched her with Philip's prayer Chaplet, she beheld sound and unharmed.

[630] A certain Augustine condemned to death, and on the next day to be led to punishment, A stubborn prisoner before punishment, on that very night after the custom led into the chapel, and with the utmost charity asked by most pious men, that he should demand pardon of his crimes from God through penitence, and prepare his near departure; driven into rage by the instinct of the evil demon, answered nothing else, but that he wished, when before the house of the Prefect of the City he passed, publicly to accuse him of injuries, and to call him to the divine judgment. And when through the whole night it was sweated in vain by all, that they might turn the man from an opinion of this kind; at last Montes Zazzara took the prayer Chaplet of Philip, which he carried with him: and turned to him; "I pray you," he said, "Brother, recite this Chaplet in honor of that holy Man, who used it, that namely it may obtain for you from God the spirit of penitence and true contrition of heart. he is led to penitence," He the Chaplet received, demands the name of that holy Man: and when he had heard that he was Philip, touched by a divine spirit he fell on his knees: and having begun the recitation, pours forth a force of tears, and testifies that all temptation was driven from him. And so his conscience cleansed by humble Confession, he performed the mystery of the Eucharist most devoutly; and persevering in the same compunction of spirit, in the very place of punishment commending himself to the prayers of all, with great hope of eternal welfare departed from life.

[631] Francisca, a young girl of Tivoli, when she had fallen into a putrid fever, a putrid fever is cured a vein cut, sent forth matter for blood: wherefore of her welfare all had despaired. But when she had received Philip's Chaplet brought to her, and had implored his help, whom once she had had as Confessor; on the following day the fever dispelled she recovered health. Tiberius Astallus was going once through the Tivoli territory, and when he beheld a tumultuous crowd, and a possessed woman is tamed. he straightway sends his horse thither: and sees a certain wretched woman, possessed by malign spirits, who, as if fixed in the ground by deepest roots, although many resisting could by no force be moved from the place. But then Tiberius, leaping from his horse, approaches her, and secretly lays on her the blessed Father's prayer-beads, which he had with him. By which thing the possessed woman vehemently moved instantly began to cry; "They have cast fire on me, they have cast fire on me." Nor delaying longer she took a run, and with none compelling betook herself thither, whither she was to have been led.

CHAPTER XL.

Miracles from the birettas, little caps, and other relics, and the reading of the Life.

CAP. V

[632] At Novara Margarita Caccia was tormented by most bitter pains: and when from John Baptist Bonipertus, By the Saint's biretta acute pains are cured who was her Confessor, she had received Philip's biretta; at its touch she was straightway healed. At Rome, in the monastery of St. Cecilia, Hippolyta Cypriana, tormented by most acute pains of the sides, when a fever too had come on, was sick to death. He who presided over the Confessions of the Nuns perceived this; and straightway to her sent Philip's biretta, which he had with him; and by its touch instantly the fever and all pain departed. Antony Fantinus, an emaciated boy, often mentioned elsewhere, when he had learned that a certain boy in his neighborhood, from a long sickness, had at last come to this, that besides bones and skin he consisted of no part of body; gave a little fragment taken from Philip's biretta to his parents: which hung on the boy's neck, straightway restored health to him. This same Fantinus to a certain noble man, of the family of Cardinal Taurusius, and a grave fever; while he burned vehemently with a fever; gave a little fragment of the same biretta, and by that medicine only the sick man forthwith recovered entire health.

[633] At Naples Victoria, daughter of Antony Sclavus a noble physician, a woman in childbirth is aided, was most vehemently tormented by the pains of childbirth, nor was she far from the peril of death. To her Bartholomew de Curtis her kinsman sends Philip's biretta: at whose touch, not without the admiration of all, she instantly sent forth the foetus. Nor do we judge it must be passed over in this place, what had befallen the same Victoria once as a young girl. For she was vexed by two horrible fistulas, one of which clung to her hand, the other to her neck; and that had so bent her neck, that she had her chin fixed in her breast. But although the father had tried nearly all remedies in curing her, previously healed of two fistulas: yet he could profit nothing at all: and so in the utmost desperation of things, the same Bartholomew de Curtis whom we just mentioned, sends to her certain flowers, already poured over Philip's sacred corpse: with which infused in water the woman washed her own ulcers, and by this one medicament a few days after beheld herself sound and free. Isabella Miramma, wife of John Antony Lemmarus, likewise another in childbirth. likewise at Naples from difficulty of childbirth and the utmost pains was wont to be brought to the last crisis of life: but when to her, the childbirth now approaching, the Fathers of the Neapolitan Congregation had sent Philip's biretta; at its touch, straightway she happily brought forth the foetus: and to recall the memory of the benefit, the name of Philip was given to the boy.

CAP. VI

[634] Jerome Cardinal Pamphilius, once acting as Auditor of the Roman Rota, By the little cap a pain of the head is driven off was pressed by a most grave pain of the head, so that he seemed nearly alienated in mind: and so he lays Philip's little cap on his head, and at that same moment of time drives the pain utterly from himself. and of the stomach, This same thing plainly befell James Abbot Crescentius, gravely sick from pains of the stomach. Pompey Paterius, Presbyter of the Congregation, vexed by a pernicious fever and a most acute pain of the head, was despaired of by all the physicians: when instantly he takes the blessed Father's little cap, and his help implored lays it on his own head. Nor in vain: for at that same hour he began to be better. Wherefore the physicians coming up, not without immense admiration, found him to be beyond all peril, and affirm that he would convalesce as soon as possible: which also in fact was shown.

[635] a face deformed by catarrhs, At Faenza Antony Severolus, a boy, from a certain distillation was so deformed, that he was by no means recognized by his face. But although, remedies applied, the disease seemed somewhat to remit; yet a new flux breaking out, he was brought to extremity: wherefore Vincent his father grieving and sorrowing goes to the monastery of St. Cecilia, and commends his son's welfare to the Nuns of that place. But here one of them, his sister, offers him Philip's little cap, which was devoutly kept there. He however, as he had long had the Man's exceptional sanctity perceived, said that this indeed was most pleasing to him, but that he wished to prepare himself to receive the sacred Relics piously and religiously. Therefore on the next morning, his conscience wiped clean by Confession, he went to the monastery, received the little cap, and returned home in the evening to the sick boy

laid it on him; in the morning he returned to the Nuns, and glad said, "My son is now sound."

[636] an eye gravely injured, Of Septimia Neria, a girl of ten years, by the utmost imprudence Olympia her sister, with an iron bellows-pipe heated, had gravely struck her left eye; and it straightway swelling, and moving intolerable pains, the poor girl lay and trembled in her whole body. By which spectacle the mother vehemently moved, laid rose-water with the white of an egg on the eye, nor yet profited anything. And so when the pain grew graver, the medicaments removed, she laid Philip's little cap and other Relics of his on that same eye; and prostrating herself before his effigy, humbly vowed; that if her daughter did not lose her sight, she would bring silver eyes to the blessed Father's tomb. A wondrous thing! At that same moment of time the pain and all the swelling vanished: soon the girl rested placidly, and on the next morning appeared safe and unharmed. Nay even it was observed by many, that this very eye became far clearer and more beautiful than the other.

[637] a pain of the head, At Bologna Lucia, wife of Geminianus de Vecchis, by a most grave pain of the head was now held for a whole decade. But on a certain day when she was tormented more vehemently than usual, at her daughter's exhortation, she received Philip's little cap, which Lucretia de Cithara religiously kept: and it laid on her head, forthwith wiped away from her the pain and all trouble. A certain Theodosia, a Nun in the aforesaid Faenza monastery, a ringing of the ears. from a continuous and grave ringing of the ears had contracted deafness, for which for nearly two whole years no remedy could be found. And so Seraphina Rondinina, a Nun there, with great confidence laid the little cap, which we mentioned above, on her head; and straightway that hissing and ringing vanished, nor afterward did she labor with any defect of the ears.

CAP. IV

[648] But not only did the Relics of Philip which we related before draw a certain admirable virtue from him, it was found, The Saint's Life being read but also from the very reading of the things done by him many things are narrated to have been done divinely. Vincent Valesius a Priest, Doctor of both Laws, for twenty continuous hours was vexed so gravely by a diabolical temptation, that he could in no way drive from himself the roused phantasies and wicked thoughts, but that they importunely presented themselves even while sacrificing. Meanwhile Philip's Life is given him to read, and he sees there especially how Stephen Calcinardus was freed from the peril of sinning. impure thoughts are taken away, By which example indeed he too raising his hope in Philip; "To me indeed," he said, "holy Father." Not yet had he completed those words, when he felt those importunate thoughts had vanished. And so provoked by so illustrious a benefit, he bound himself by a vow, that as often as he came into the Vallicella temple, so often at the blessed Father's tomb he would recite the Lord's Prayer and the Angelic salutation five times: and there hung a votive tablet, on which these things are read inscribed. "In the year of the Lord 1601, while for twenty hours the Angel of Satan buffeted me, although several times I asked the Lord that he should withdraw from me, I did not obtain it: but while I read through the book of the Life and Miracles of blessed Philip, and come to that of Stephen of the year of the Lord 1595, his help implored straightway he withdrew."

[638] a continuous fever is healed, To Alexander de Benedictis, a physician of Aquila, sick from a continuous fever and a most grave pain of the head, someone was reading Philip's Life; and that especially while reading occurred, where someone agitated by colic pains is narrated to have been suddenly healed. But then Alexander, full of confidence, suppliantly asks the blessed Father's help, and instantly is restored to health. Thomas Grifonius of Florence, Doctor of both Laws, more than sixty years old, at the beginning of autumn from a flux of the belly and gripings, and a fever labored so gravely, that he thought himself now nearest to death. and diarrhea, But when he had a little before read the deeds of Philip, he received certain of his Relics with much confidence, and applied them to the affected body, repeating these things more often: "Mary mother of Jesus, and you blessed Philip, be at hand to me, I pray." And instantly with the pain alike the fever departed.

[699] incredulity is corrected, Natalis Rondininus, grandfather of Paul Aemilius Cardinal Rondininus, was turning over the book of Philip's Life; and when he had read there especially, how the servant of God, carrying bread to the poor at night, fallen into a deep pit, had been wonderfully rescued by an Angel; how also he had freed Clement VIII, Supreme Pontiff, from the pains of chiragra by mere touch; somewhat hesitating in faith, whether the deeds matched the words, he reckoned with himself. But behold on that very night through his rest Philip, clad in a white garment, offered himself to him; and rebukes his incredulity and hardness of heart. Which seen, he awakened and terrified, sorrowfully accusing his rashness, resolved afterward to cherish and observe all the Saints most studiously. Wherefore when discourse fell upon holy Men or their deeds, he straightway used that of the crossroads: "Play with the servants, hold the Saints reverently."

[640] Andrew Saussay is variously aided, Andrew du Saussay, Bishop and Count of Toul, endowed with a peculiar affection of piety toward holy Philip, had made this his solemn custom, that morning and evening daily he should read something of his deeds; from which he testifies very much gain came to him. "I," he said, "from the time I instituted for myself the custom, daily morning and late to enter on some reading of his life, perceived some consolations and aids from this use." Further since we have made mention of so great a Prelate, we will not omit to say, that by him the life of St. Philip was drawn into an epitome, this man drew the Life into an epitome, and the Bull of his canonization illustrated with didactic notes and select observations: so that it was plainly wonderful, that in the letters and tongues of all nations (to speak with Jerome) Philip's life is praised. For of the Spaniards this same thing in his native idiom furnished the conspicuous Prelate Ludovicus de Crespi and Borja. He from the Congregation of the Oratory, formerly erected at Valencia, raised first to the Bishopric of Orihuela, soon of Piacenza, when he excelled in probity of life and excellence of doctrine, directed to Alexander VII for the cause of the Immaculate Conception of the Blessed Virgin as Orator extraordinary, as they call it; when he was returning to his Church the matter happily accomplished, and it is rendered also in Spanish and Belgic, seized by a disease on the journey, most piously departed from life; and in the hour of his departure the harmonies of the holy Angels were heard, letters transmitted to us testify. To these also must be added Heribert Rosweid, a most learned Theologian of the Society of Jesus, who, as Alegambe has in the Catalogue of writers of the Society, translated Philip's Life into the Belgic tongue; and very many others, who in various and diverse idioms wrote of his deeds.

[641] a Parisian Doctor Faber vehemently praises the same. But what during those very days, in which the holy Father's Life first emanated, befell Nicholas Faber, a Rhetorician of the highest erudition among the Parisians, he himself in letters given to Baronius confesses in these words. "From that thanksgiving," he said, "which to Philip Neri of most holy memory you prefixed to your eighth Annal, although of him I had conceived that opinion, which it is fitting to have of a great and solidly pious man; yet I had fancied to myself a man of our age (let that divine mind pardon, I pray); but those magnificent praises, which you attribute to him, augmented to a greater degree from the abundance of love, in him whom you had held in the place of a parent (which is also done with praise by minds grateful to givers), I had believed. But to me reading his Life received from the recent fair, not only full of innumerable exercises of piety of every kind, but also crammed with exhibitions of signs and prodigies, the same in part befell (for why not altogether, alas, wretched me! a hard and impenitent heart was an impediment) which St. Augustine left written had befallen him, listening to Potitianus narrating the life of blessed Antony. I was amazed, I say, hearing the wonders of God so recent in memory and most attested in our times, in the right faith and the Catholic Church. O happy you and having obtained the favoring deity of God! to whom in this most corrupt age it befell to be formed by the precepts and examples of a man, great even in Apostolic times, to be held by his assiduous and daily colloquies and exhortations, and to be witness and even part of so many virtues, which through him the Lord wrought. From whom what except excellent and to be told with care could proceed?" Thus far Faber. So that not undeservedly accordingly a few years before Joseph Crispinus Franci, secretary of Cardinal Caracciolo Archbishop of Naples, devised an excellent work, to which he made the title, "The School of St. Philip": in which, for informing all men to true piety, from the deeds and sayings of Philip and his Companions, he clearly demonstrates that lessons and admonitions may be drawn.

CAP. VII

[642] Philip, son of Nerus de Nigris, long tormented day and night by a most acute pain of the teeth, the blessed Father's Relics laid on his jaw, was instantly healed. Caesar Marerius labored gravely from podagra and a fever. By Philip's sole podagra is cured, When his sister had come to him, creeping with suspended step, gradually moved herself to the pillow, and applied Philip's sole to his foot. Then the sick man was straightway seized by sleep, then awakened knew himself altogether convalesced, and from that day was never assailed by a disease of this kind. and a fainting. A certain man also of the same family, trembling in his whole body from a sudden fainting of mind, the same Relics applied, straightway returned to himself, nor afterward suffered any such thing. by the little cap a pain of the knee and kidneys; Claudius Nerus the Roman, from one knee and the kidneys now for two months labored; and the pain had grown so far, that he was compelled to cry out day and night with a loud voice. Therefore, remedies tried in vain, he applied Philip's little cap, and other Relics of the blessed Father, to the affected body, and suppliantly asked his help: not yet had he finished the prayers, when he suddenly understood himself loosed from the pains. by other Relics chiragra, Charles a Castro the Roman was most vehemently tormented by chiragra. When to him there had come P. Angelus Vellius, who was his Confessor, after his conscience was purged, he applies Philip's Relics to the sick man's hands, and says; "Trust, son." A thing wondrous to tell! At that same moment of time all the pain vanished.

[643] a pestilential fever, John Baptist de Comitibus of Terni, seized by a pestilential fever, pustules breaking out, and the holy fire wandering through his whole body, had come to this, that all shuddered at his sight, and the physicians affirmed they had never seen anything of this kind: wherefore of his welfare they utterly despaired, especially since on the fourth day after he had taken to bed delirium had followed, but on the eleventh he had even lost his sight. him with delirium and blindness, Meanwhile some of our men come to him for the cause of visiting, and at his asking bring the blessed Father's Relics, namely a little fragment of his shirt, wrapped in a paper image of Philip himself. Which he piously and reverently received, straightway applied to his heart; and suffused with a certain sudden gladness, seemed to be roused. Soon there fell from his eyes as it were scales, and he recovered sight and mind; finally having supped he most placidly slept. But behold in sleep the holy Man, clad in light, offers himself to him; and his right hand raised blesses him, and says; "Do not doubt, son, there will be nothing of evil to you":

these things said he vanished. But the sick man, after thanks performed, promised that he would bring a votive tablet to his tomb. On the next day awakened from sleep, he wonders that he has altogether convalesced: and so what he had conceived in sleep, he willingly confirms and discharges.

[644] At Todi in Umbria Bartholomew Lazzarolus, long tormented from a swelling and pain of the left elbow, a swelling of the arm, when he could be relieved by no remedy ever; laid a little particle cut from Philip's undershirt on his elbow: and at that same hour that pain and swelling remitted, a pestilential fever, and he recovered the use of his arm. Evangelista Mariottus, Canon of Viterbo, from a pestilential fever and most grave pains brought to the last crisis; a little fragment of the blessed Father's drawers being applied, and the water drunk into which it had been infused, straightway obtained health. Prosper Lutius of Spoleto, from a putrid fever and an ejection of blood, was sick to death: to whom his sister applied with great confidence Philip's linen shoe received from a certain monastery of that city: and instantly the fever left him. There Thecla Lipantina, when she was tormented by a fever and most acute pains, by this same remedy was suddenly healed. This same woman's sister's grandson then, whose name was Sensio Giulio, when he was vexed by a lethal fever, the same Relics laid upon him by his mother, the fever dispelled straightway leaped free from bed.

[645] John Baptist Felicius a Priest, tormented by a most bitter pain of the teeth, a pain of the teeth Philip's little linen cloth applied to his mouth, forthwith is freed. Annibal Gerionus of Tivoli, a boy of two years, from a disease after fifteen days, remedies tried in vain, was at last reduced to this, that, warmth and sense failing, nothing now of a living man remained. a moribund boy, And so to explore his life a burning torch, as is usual, being applied to his mouth, when for a quarter of an hour he seemed not even to palpitate, or draw breath, he was wept for by all as one dead, and now the necessaries for the funeral were being prepared. Meanwhile a certain pious woman came up, who moved by the parents' tears and grief, exhorts the same, that they should vow a vow to B. Philip, and lay his Relics on the boy, namely about to behold great and wondrous things. Nor was faith lacking to the words: for scarcely had the father hung the sacred Relics on the boy's neck, when he straightway opened his eyes, which now for two days he had held closed; and food taken, which before he utterly rejected, after the following day he rose sound and free from bed. Him then in his mother's bosom when the physician had seen, who had been intent on his cure, he asked the infant's name: to whom the mother said he was called Annibal. But he; "Hereafter," he said, "by a truer name, call him the Resuscitated."

[646] A certain Francisca at Viterbo doing weaving, bore a son, a woman unable to suckle her son: who beyond all custom would never suck milk from her; nor did the straitness of her family means suffer, that the boy be given to others to be nursed. Wherefore the grandmother, moved by compassion, to remove an impediment of this kind, thought of applying I know not what remedy: but because the matter seemed near to superstition, she resolved to do nothing without consulting the Penitentiary. But he said that a medicament of this kind by no means must be used, but offered her certain Relics of Philip, and said; "Trust, and you will see wondrous things." She goes away, and the Relics received hung them on her daughter's neck: who then placidly slept. But through her rest a woman of illustrious and exceptional appearance offering herself to her; "Rise," she said, "suckle your son." But she instantly, although her own contradicting, rises, and the little boy taken up offers milk: who from that day so little shunned his mother's breasts, that he avidly took with applied lips the other breast also, which lacked a nipple: which indeed the pious mother reckoned received from Philip, interceding before the Mother of God. This same woman then vexed by a long disease, when she was gravely pressed by poverty; mindful of the past, and gravely sick: the same Relics taken up, and her eyes fixed on heaven; "O," she said, "Blessed Philip, as you effected that my son sucked milk from me, so restore me too to health." And at that same moment of time she recovered health.

[647] a pain of the sides By these Relics moreover John Laurence Massinus, of Viterbo, Canon and Penitentiary of the Cathedral church, testifies a certain Julia of Borgo, who presided over the Nuns of St. Mary of Peace in that same city, was divinely restored to health. For when she was tormented day and night by most acute pains of the sides, she infused a little fragment cut from Philip's drawers in water, and it drunk forthwith the pain departed, nor afterward returned to her any more. and of the kidneys, A certain noble woman was long tormented by sciatic pains. To her Julia Ursina Rangona sends a pillow, which the blessed Father had used; which she piously and devoutly having kissed, was straightway freed from all pain. Isabella Priora, a Noble of Vicenza, from a fever and a pain of the head labored so gravely, that she could find no rest at all: a fever with a pain of the head, and when alienation of mind followed, of her welfare the physicians greatly doubted. But on a certain night when she was tormented more vehemently than usual, Federico Marerius her son lays the sacred Relics of Philip upon her: and at their touch seized by a most placid sleep, on the next morning, with the greatest admiration of all, she is restored to the best health.

[648] The wife of Barnabaeus Sanesius a grave distillation had oppressed, and no remedy for this evil was found. But when her husband had heard from a friend, a grave rheum, how a certain girl had been suddenly healed by a little fragment of B. Philip's garment; he applied this same remedy to his wife's affected neck, and by its touch straightway the disease vanished. an incurable fever, At Fermo in Picenum Septimia Ottonia Brancadora, a noble woman, seized by an incurable fever, the more diligently she was cured, the worse she was: wherefore the physicians had cast off hope of her welfare. Meanwhile one of the household, the rest praying, lays Philip's linen collar on her, and instantly the fever departs. a foetus that was believed dead: At Carleone, a Town of Sicily, Angela, wife of Philip Nascia, had borne five dead births in succession, not without immense danger: but the sixth now approaching, when both she and the midwife, taught by long experience, judged for certain this one too dead; she fled to Philip's help, and drank something of his sacred Relics infused in holy water: by which draught straightway she brought forth a living foetus, and afterward happily reared it.

[649] one in peril from a swallowed needle, At Florence in the monastery of St. John the Evangelist, of which it was mentioned above, a certain Novice through imprudence swallowed a needle with bread; and it sticking crosswise in her throat, she was tormented by incredible pain: by which thing the Nuns terrified knew not what counsel to take. But when they had often felt Philip's help, they plunge his sacred Relics in water, and offer it to the girl to drink: which done straightway she vomited up the needle, and was freed from all trouble. In the monastery of St. Peter Martyr of the same City, one about to die from a fall, a certain Nun fell backward, and dashed her occiput against a stone beneath so gravely, that she was nearly lifeless. Therefore carried into her cell, and surgeons summoned, neither by drawing blood, nor by cupping-glasses and other remedies of this kind applied, could it be effected that she return to herself: at last after two hours one of her companions laid a little particle of Philip's garment upon her, and at that same moment of time she recovered breath and health.

[650] one suffering in the head, Maria Magdalena Laura, in the Roman Monastery of St. Lucy in Silice, for those very eleven months vexed by a pain of the head, had at last come to this, that she could no longer bear the assiduous troubles. But when a certain woman of the same monastery had received the linen sacred furnishings of the Vallicella church to be washed; she took from them a linen cloth, with which Philip's altar had been covered, and brought it to the sick woman: which she wrapped around the affected head, and straightway the pain departed, nor afterward did she feel herself assailed by it. A certain Candelora, at Todi in Umbria, a continuous fever. for about nine months vexed and consumed by a continuous fever, was scarcely at last recognized by her face. And when by no art of physicians ever could she be aided, at last full of faith she infuses a little fragment of a shirt, which Philip once had used, in water; and it drunk, forthwith drives the fever from herself. Finally Maria Paganella, mentioned elsewhere, affirmed on oath; that as often as she had felt herself assailed by a disease, so often Philip's Relics applied she straightway recovered health.

CHAPTER XLI.

Miracles from vows vowed to Philip, and from his apparitions.

CAP. IX

[651] In the very year in which the holy Man went away to heaven, Flammetta Hannonia, a virgin distinguished for innocence of life, A vow being vowed a broken leg is healed, her leg broken lay gravely for more than ten months: and when she was tormented by most acute pains, she felt herself impelled into this mind, that she should invoke the help of the Mother of God, and promise that, if she recovered health, she would bring a silver image to Philip's tomb. Scarcely had she conceived the vow, when she saw herself restored to entire health, and gladly discharged the vow. deafness from suppuration; John Baptist Magnonus of Cremona, of the Priests of St. Jerome, from certain suppurations had contracted deafness. Therefore on a certain day when he had come into the Vallicella temple, and had approached nearer to the place in which the sermons were made, nor yet heard anything of those things which were said; grieving and mourning he went on to Philip's chapel, and asked him greatly, that he should obtain for him from the Lord the sense of hearing, that he might at least take in the word of God: if he obtained it, he would offer the sacrifice of the Mass in his honor. On the next day after dinner, when by those same Priests certain spiritual little songs were sung, he felt his ears suddenly opened, and from them as it were two leaden acorns plucked out. But then turned to his companions; "Know," he said, "that I have recovered my hearing." But to them asking, by what means this could so suddenly be done? he related the whole matter, as it had fallen out, and glad discharged the vow.

[652] John Baptist Marsia of Valencia, of the Order of the Most Holy Trinity of the Redemption of captives, a distillation with a flux of blood, Master of Sacred Theology, more than seventy years old, at Naples, from a distillation and a flux of blood for two whole years had labored: and when he had tried nearly all remedies, he had now been brought to this, that, his aspect utterly changed, he scarcely cleaved to his bones. He therefore when he heard that many and illustrious miracles were done by Philip in the city, with his whole mind's affection fled to him; and raised into hope of welfare; "O Blessed Philip," he said, "if from the Lord, you interceding, I obtain welfare; I promise that I will straightway go to your tomb, and there hang a votive tablet, and perform the divine office." Soon he wrote to Rome to a companion of the same family, that he should celebrate the Sacrifice of the Mass for him at the altar of Blessed Philip: and at that same moment of time, in which that Mass was being performed (as was found from letters sent from the City) he is freed from all trouble; so that on that very day, not without the immense admiration of all his friends, he walked through the city on foot, nor afterward was vexed any more by depraved affections of this kind.

[653] But this in this place must not be passed over, that this very man once, in him whom he had once aided confessing: when before Philip he was cleansing his conscience,

the Confession performed, the holy Man, before he absolved him from sins; "I beg you," he said, "son, that you inquire your sins more diligently, for I will now return to you." These things said the Father went away, but he reviewing and reconsidering with himself the faults of his past life, remembered that once as a youth he had committed something, which afterward through forgetfulness he had passed over in sacred Confessions. Therefore to Philip returning to him he disclosed it, to whom the Saint; "This surely is that, which you had forgotten"; and absolved him, and amazed at so great a deed, dismissed him from him. Didacus Ordognes of Naples, entangled in a difficult disease, the nerves contracted in the knee, for several months from one knee, the nerves contracted, labored so gravely, that he could no longer bear the most acute pains. And so imploring Philip's help, he promised that, if he recovered health, he would bring a votive tablet to his tomb. Scarcely had he completed these things, when a placid sleep embraced him; but on the next day ready and free, he betook himself on foot to the blessed Parent's tomb, and discharged the vow.

[654] Jerome Tomasius a Physician, and Professor of Philosophy in the Neapolitan Academy, labored from a most acute fever, a pestilential fever, which then alienation of mind, eruptions breaking out over his whole body, a failure of vital spirit, and other lethal symptoms of this kind followed. Wherefore all the physicians despairing of his welfare, he was fortified with the sacred Viaticum, and anointed with the holy Oil. There came to him meanwhile into mind St. Philip, and turned to him; "I ask you," he said, "blessed Father, that you obtain for me from the Lord, if it be so expedient, health and some space for weeping for my sins; but if I obtain it, I vow that I will hang a silver tablet of two pounds' weight at your chapel." These things said, he most placidly rested: but at dead of night awakened from sleep, he felt breath and strength had returned to him; and the vein explored knew the fever had now departed. Wherefore the household summoned; "Do not," he said, "weep, since the Lord has now restored health to me, blessed Philip interceding." Nor were the words vain: for the physicians coming the disease was found really to have departed. The same nearly befell Francis Odescalco likewise of Naples, a pain of the head, who vexed by a fever and a most acute pain of the head, scarcely vowed a vow to Philip, when he escaped free from all trouble.

[655] Octavianus Losfredus, he too of Naples, was ill tormented by strangury: and when he could not bear the most bitter pains, strangury, he implores Philip's help: and vows, that on his recurring feast he would perform the mysteries of Penance and the Eucharist, and at that same moment of time he was healed. a mute boy, A two-year-old boy could not even mutter, nor displayed any sign of speech at all. Wherefore the grieving Father fled to Philip, and vowed him a silver image, and from that hour the little boy spoke freely and readily. and a moribund one, Another likewise a little boy, son of Alexander Presciatus, from a most grave disease had at last been brought to this, that he was now believed dead; wherefore whatever seemed necessary for the funeral was prepared; and Christopher Roncallius, an excellent painter of that time, was summoned, that he should portray his face. But indeed Roncallius's own full brother, as he greatly loved the boy and his parents; "O," he said, "blessed Philip, others I now know roused from the dead, you interceding, wherefore that for this one too you obtain life from the Lord I beseech and adjure: if I obtain this, I hang a votive tablet at your tomb." These things said forthwith the boy returned to himself: but on the next day in the same adornment, in which he had been to be carried out, he is led to that same Roncallius, with the great admiration and joy of all.

[656] Maria Puritas Generotta, a Virgin consecrated to God in the Florentine monastery of St. Peter Martyr, fallen into a most deep pit, her head dashed against a heap of stones, a virgin bruised by a fall: and one cheek broken, and her right eye nearly dug out, had utterly lost sight and all sense. And so the physicians coming up affirmed that of her it was now over. But indeed Cherubina Guccia, of the same monastery, moved by compassion for her companion, fleeing to Philip, decrees a votive fast on the day before his feast, until she be restored to health. Nor did hope deceive her. For on the next morning returning to her, she found her vigorous; and the eye set back into its seat, perceiving all things most clearly. Mariangelus Chelius of Terni, having gravely altercated with his father-in-law about his wife's dowry, discord between father-in-law and son-in-law is allayed. at last kindled by anger, ejected his very wife from the house: wherefore his two daughters grieving, hasten to Philip's tomb; and a prayer performed promise that they will bring a votive tablet, if peace be made among the household. Then returning home they find all things pacified beyond all hope, and their father returned into grace with his father-in-law and his wife. Many besides and nearly innumerable benefits were by others obtained in this very way, which indeed so many votive tablets, and images of precious metal, affixed to the blessed Man's tomb, testify; we, now hastening elsewhere, have advisedly judged must be omitted.

CAP. X.

[657] Two months had passed from his decease, when Drusilla, wife of Antony Fantinus, from a high balcony fell headlong into the courtyard; The Saint appearing a third time, and her head dashed against iron she broke her lower lip in three places, her right eye also nearly torn out, and her teeth slipping, returning a quantity of blood through her mouth, she seemed all but about to breathe out her spirit. Therefore some running up laid her half-dead in bed, and there for nearly fifteen days she lay without voice, without sense, nor took food except compelled. But behold in the morning when she was alone, she suppliantly invokes Philip, whom she had long had as Confessor. And while she prayed, she felt herself pressed by a grave weight, she is healed, fallen from a height and thence blind, then as if a little linen cloth were sent into her throat, soon drawn thence. And instantly, recovering the sight which she had lost, she saw the blessed Father clad in Sacerdotal habit, and surrounded with heavenly light, and bearing in his hand that little linen cloth besprinkled with blood: by which spectacle suddenly she was refreshed, and restored to entire health. Her husband returns meanwhile, and to him entering the chamber Drusilla says, "May God be propitious to you, why I pray did you come to me? for at your coming straightway B. Philip departed, who was here, and restored me to health." and about to have her knee cut, But since from that fall her right knee too had greatly swollen, and the physicians had resolved to cut it; the terrified woman suppliantly asks that they defer the matter to the following day. Meanwhile in the evening she besought the blessed Parent with what prayers she could, that what he had lately begun he should for his piety perfect, and free her from this torment too. But behold again, in the silence of that very night, the holy Man, clad in the same habit, and with the same light, showed himself to her; and the bandages loosed, touches the affected knee with his hand and heals it. and utterly weak. But then she calls out to her husband; but he rising Philip vanished. Then the surgeon was present, and was vehemently amazed at so admirable a deed. Finally when still feeble and weak she was held in bed, again she implores Philip's help, and again the holy Man offers himself to her: by whose sight refreshed and strengthened, on that very morning she rose to her accustomed duties.

[658] Sulpitia Sirleta, mentioned elsewhere, consumed by a long disease, spat a great quantity of blood; By a similar apparition a vomiting of blood is cured, and trembling in her whole body, was despaired of by the judgment of physicians. At first dawn therefore, to her imploring Philip's help with her whole heart's affection, behold the holy Man, with most beautiful and shining countenance, showed himself; and after his custom; "Foolish one, do not doubt," he said, "there will be nothing of evil to you." These things said, thrice with the sign of the Cross he fortified her, and the blood stopped, and all the trembling departed. Leonard Rovellius the Roman, long tormented by a continuous and pestilential fever and nephritic pains, a pestilential fever, from grave symptoms was believed by the physicians soon about to die. And so on the day before that day, on which the Church congratulates Philip with yearly solemnity, with great confidence he demands his help. At first light he sees the blessed Parent present to him: by whose sight, pouring forth a force of tears, he was wonderfully refreshed. But then the Saint, "Peace with you," he said, "son." A wondrous thing! On that very morning, the fever and pain dispelled, he rose, and betaking himself to the Vallicella temple, at Philip's tomb was present at the sacrifice of the Mass.

[659] Felix Sebastiana, of whom we have more than once made mention before, from pleurisy was sick to death; and when she bore her womb, pleurisy, almost no medicine could be applied to relieve her. Therefore on the seventh day after she had taken to bed, she remembered she had something of the blessed Father's praecordia, a most tiny particle of which she took from broth: and at that same moment of time she gave herself to sleep, which before she had never been able to do. Then between sleep and waking she felt herself called by name: and at that voice awakened, she turned to the other side; and saw Philip, who bearing a little infant in his bosom, "Do not doubt," he said, "for I bear the care of your little boy." Nor were the words vain: for on that very night the abscess broken she began to convalesce, nor very long after happily gave birth. This same woman then, another childbirth approaching, and by no means equal to the pains of bearing, a difficult childbirth: for those very eight days tormented with most bitter pains, as soon as she vowed she would go to Philip's tomb, straightway happily brought forth a son, whom also she called by the name of Philip himself. Hieronyma Vascona, six months bearing her womb, the childbirth now imminent, when she was alone (for her husband had gone away to call a midwife) implores Philip's help: and at the same point a most bright light illumining the chamber, she heard the blessed Man saying to her, "Do not doubt, for here I am present to you." And straightway, with none helping, she bore two males: of whom one reborn by the sacred font migrated to heaven, the other called by the name of Philip after seventeen days he too flew away to the Heavenly ones.

[660] A certain man, whose name is advisedly kept silent, before Philip was enrolled in the number of the Blessed, he is saved from many blows, daily in the evening about to go to bed was wont to invoke Philip with this little prayer; "Under your protection I flee, blessed Philip, despise not my supplications, but free me always from all perils, Blessed glorious and blessed one." To which he subjoined, "Blessed Philip pray for me." He therefore on the first night, when he was returning from a friend, met three armed men: who attacking him, and with drawn swords striking him on all sides, at last cast him down. But he in so great a crisis of life fleeing to the blessed Father, recited the same little prayer. assailed without a wound, Nor in vain. For instantly he beheld his Patron, clad in a bright cloud, present to him. Not yet had he completed the prayer, when there is a running thither by many: wherefore the terrified adversaries straightway take flight. But he betook himself to that very friend: and although his cloak, tunic, and doublet were beheld cut everywhere, yet not even by one blow was his shirt pierced. Which thing he reckoned received from Philip alone, into whose trust and protection he was wont daily to deliver himself.

[662] Catharine Castalionia, from a fever and a profusion of blood was most gravely sick, so that of her welfare by

the physicians no hope was now left. and a flux of blood moribund: But the mother, as she singularly loved her, exhorts her to implore Philip's help, and to trust that, he interceding, the Mother of God will be at hand to her. These things said she held out to her Philip's effigy, which she reverently received, and intimately commended herself to the blessed Parent. But on that very night awakened from sleep, she called out to her mother, and said; "The Virgin Mother of God just now came to me, and touched my heart, and bade me be of good courage, since by Philip's prayers I am to be restored to health." Meanwhile indeed the disease growing graver she was brought to the last crisis of life. And now she had lost the light of her eyes, when Joseph Castalio her father returning to the City, when he sees her nearly expiring, he too fled to Philip; since he cherished him with great zeal: and when he had received something of his Relics from our men, he hung them on his daughter's neck; then full of good hope toward Corneto, although the physicians and all friends contradicting, he resolved to lead her too, however moribund, with the rest of the family with him. And so she is carried in a litter as far as Barberano: but when there by the judgment of the physicians she seemed all but about to expire, suddenly calling out to her mother; "Do you not see the Mother of God," she said, "shining in a white garment and a hyacinthine cloak? How beautiful she is! how comely! how splendid! she has imparted health to me, and said that we must by no means believe the judgment of the physicians." These things said she took food; but on the next day glad and alert she finished the rest of the journey, and in the space of three days was restored to her former health: wherefore the father as witnesses of the benefit ordered a white garment and a votive tablet to be hung at Philip's tomb, these verses being inscribed:

Moved by the prayers and zeal of Philip, the Mother of God / Snatched the girl, given up, from death and unharmed, / And preserved the great solaces of her aged parents. / Castalio ordered the garment of his daughter, and a painted tablet / To be hung, bound by his vow, in the church.

[663] a soldier injured to death by a knife fixed in his breast, At Rome a certain soldier was led by a friend to the blessed Father's tomb, and heard from him many of his illustrious deeds; by which greatly delighted, there he intimately commended himself to the servant of God. But it happened on the same day, that of the family of a certain Prince he met two, laying hands on a certain wretched man. Whom when he had attempted to prevent; one of them turned upon him, fixes a pointed knife in the front of his breast: by which blow nearly lifeless, he betook himself into the nearest house. But the most skilled physicians being summoned thither, and the wound inspected, after midnight it was believed for certain he would die: wherefore Religious men of the Ministers of the sick were summoned, who after their custom and institute should assist the moribund. But behold Philip, adorned with Sacerdotal garment, offers himself to him; and with glad countenance, "Do not doubt," he said, "you will by no means die: after an apparition thrice repeated, but change your morals." This same thing was done on the two following nights. And so by the sight and words of the blessed Father refreshed, his conscience cleansed by humble Confession, he joined to himself in matrimony a certain woman, with whom for two years now he had lived dishonorably; and on the seventh day after he had accomplished these things, he recovered his former health: although then returning to his nature, condemned to death he was punished with death; which thing he affirmed had befallen him for no other cause, than that he had not complied with Philip's sayings.

[664] Hilarius Collius, a Priest of San Severino, once a young boy, with his fellow-pupils, A youth confessing sacrilegiously, at the bidding of the schoolmaster, had assembled to cleanse his conscience in the temple of the Mother of God, to which is given the name "from the Lights," and which in those days pertained to the care of our Congregation; and, as is the way of boys, having mounted the pulpit so far made noise, that he who received the Confessions of the others, at last compelled rose from his seat, and gravely reprehended him. And so when he had descended from that place, he went on toward the chapel. But here suddenly Philip offers himself to him, and taken by the hand leads him; then to him astonished and gazing at him with intent eyes; "Wretched you," he said, "son, did you not commit this and that sin?" And he recounted to him singly all things whatever he had committed. Then, "You indeed," he said, he is rebuked by the Saint appearing; "approached him (and he indicates the Confessor) to purge your soul, but you did not disclose to him all the hiding-places of your conscience; nay even to him asking many things, and exhorting you with most friendly words to confess your sins freely, you openly denied, and heaped lies upon lies. Therefore see in what place you are, and know for certain that you are under the diabolical power." These things said he vanished. But then the youth terrified with fear, when he had returned to his companions, narrated that Father Philip (for his fame had pervaded thither too, and he confessed him to be most like a certain old man of that city) had come to San Severino; and conversed with him in the chapel. and is amended. But they contradicting, that this could not have been done, since Philip had now departed life; he fell silent, and reflecting the whole matter in his mind, began to be so agitated by the weight and anguish of his conscience, that he could find no rest. Wherefore he cleansed the faults of his past life by sacred Confession, and from that day from secular trifles converted to the love of God and the zeal of virtue, then enrolled in the Clerical service, and finally distinguished with the Priesthood, testified that if he had made any progress in spirit, he owed it all to Philip.

[665] A Sicilian Priest set in extremity is healed, James Lancellottus, a Priest of Piazza in Sicily, in the month of August was most gravely sick, by the judgment of physicians about to die a few hours after. There came to him meanwhile a certain Noble his familiar, and brought with him a particle from Philip's praecordia, and plunged in water drew it out, then offered the water itself to the sick man to drink. But on the following night, while with attentive mind he prayed, and demanded health from Philip with warm prayers, instantly the Saint met his vows, and said; "Do not doubt, son, nothing of evil will happen to you: take the rest of the water, which you drank, and you will become sound." He obeyed, and straightway a most placid sleep seized him. On the next morning the physicians coming and being amazed, exclaimed that he had truly been roused from the dead. That the memory of which benefit might perpetually cleave to him, he was wont daily to insert in the Horary prayers the commemoration of St. Philip.

[666] Alexander Linguitus, a lay brother of the Neapolitan Congregation of the Oratory, a storm is allayed, was being conveyed by a little boat over the sea; when in the silence of night a horrible storm arose, and the waves lifted to heaven, and contending among themselves, at last the mast broken, the sails too were torn. Wherefore the sailors and all the rest with minds consternated wept, and as if now about to die commended themselves to God with the humblest prayers. But Alexander after his custom when he had implored Philip's help; behold the holy Man on the stern, surrounded with heavenly light: by whose sight forthwith the sea grew calm, and all refreshed from fear, gave thanks to God and the blessed Parent, and happily pursued the rest of the journey. This same Alexander, when he once saw his brother, laboring from a flux of blood, a dysenteric man is healed: and now abandoned by the physicians, a vow made fled to Philip; and at that same moment of time beheld the servant of God supplicating the Virgin Mother of God, and his brother restored to health he was vehemently amazed.

[667] a woman suddenly made blind A certain Clara of Ascoli, in the family of Fabricius Mutius, although before she was well in her eyes, yet suddenly understood she saw nothing at all: wherefore vehemently moved, she began to cry, and filled all things with wailing. To her moreover her mistress running up, in what ways she could was zealous to console the wretched woman: but first of all she proposed this medicine to her, that she should commend herself from her heart to blessed Philip, whose tomb they had not long before visited, and hope for certain welfare from God, he interceding. But then the woman her knees set down suppliantly asks Philip, that he who had brought help to so many wretched ones, should for his piety restore to her too the light of her eyes. From that day until the day before the Ides of December she remained blind: but on the next day, when her mistress had come to her, and asked how she was; she answered: she is illuminated, having seemed to herself to go to the Vallicella. "After this night you laid your hands over my eyes, I began to be better." But she, "You are deceived," she said, "daughter, for I did not come to you." Finally while it is inquired more diligently about that matter, she narrated that she had a little before set out to visit Philip's tomb: but when for the multitude of those flowing together she had not been able to enter the temple, the blessed Man with kindly countenance had appeared to her, and instantly she had recovered her sight in part. "But," said the mistress, "not I, but he laid hands on you and restored your sight: and so give thanks to your deliverer, and know for certain that this very thing was a vision: for we could not go to the Vallicella." Then the physicians coming, and wishing to prove the matter by experiment, bid a burning torch be brought, and ask what she sees. But she, "A great torch," she said. Then coming to the window, a passing carriage she saw as a walking mountain. And so just as that evangelical blind man, so she too gradually recovered her sight.

[668] a paralytic woman near death is healed, Lucia Domitia Ripana, from a long disease had utterly lost the use of all her members; wherefore unless with several helping she could not be moved from the place, and her throat closed scarcely admitted broth. And so thinking the last day was at hand for her, a Priest summoned she cleansed her conscience. But on the next day she felt herself impelled into this mind, that she should commend herself by prayers to the Virgin Mother of God and St. Philip, and, these interceding, hope welfare to be imparted to her by the Lord. Nor in vain: for to her praying suddenly the Mother of God with Philip offered herself to be seen: and when the sick woman with more ardent zeal asked for welfare, kindly assenting to her prayers and vows they vanished. Wherefore she knew strength had instantly returned to her, and full of faith demanded her clothes, and with none helping put them on; finally she rose from bed, and on the next day approached the temples of the Mother of God and B. Philip on foot, all being amazed, who just now judged her for certain near death. and one about to die from poison taken, A certain one of Philip's disciples, about to eat a poisoned apple, which he had received as a gift, when he now applied it to his mouth; heard the blessed Father once and again calling out, "Throw it outside": and so trembling and amazed he cast it out. But when, it being tasted, he had swallowed some saliva, he straightway began to swell; and a physician summoned, antidotes given, knew that he had drunk poison in the apple; and said that he would have died suddenly, if he had eaten it.

[669] To Baronius the death of Cardinal Cusanus is indicated: It seems must not be omitted in this place a memorable matter, which befell Caesar Cardinal Baronius. For when he had been led to Ferrara by Clement the Pontiff, he saw Philip through his rest, and heard him saying to him, "Extinguish that lamp." And when he looked around, nor saw any such thing; again the Saint, "That lamp," he said, "extinguish"; and these things said he vanished. Wherefore Baronius prayed to the Lord, that He should deign to disclose to him what a vision of this kind portended. And so after some days again the holy Man showed himself to him, and openly announced, that Augustine Cardinal Cusanus had migrated from this life. And it was found afterward, from letters brought from Milan, that there he had departed at that moment of time, at which Philip had hinted his death.

Many years before too the same Baronius after dinner, when he had betaken himself into his chamber, and for the cause of rest had lain down in a wooden box; the holy Father came to him, and just as before he was wont when he lived among men, strokes his head and presses it strongly. But when Baronius straightway extended his arms into the embrace of his dear Parent, he withdrew himself from his eyes, and left him suffused with incredible joy. Nor plainly unlike to this is what befell Julius Sansedonius, a temptation is dispelled, Bishop of Grosseto. For he assailed by certain temptations, and occupied by sleep, instantly beheld Philip present to him; and heard him saying; "Julius, if you desire to escape these temptations, use the remedy which I have already taught you": and sleep suddenly dispelled, he too felt himself steeped with heavenly joy.

[670] Ascanius Bertaccinus was sick to death, and now fortified with the sacred Viaticum, toward night watching, in the air he sees a most limpid glass flask, as if beaten by the rays of the sun; a moribund man is healed, and hears Philip, to whom he had commended himself from his heart, proclaiming these things; "Thus cleansed souls are borne into heaven." By this voice refreshed he shortly convalesced, and believed for certain this had been declared to him by the blessed Parent for this reason, that he should put on purer morals, and prepare his departure. Hieronyma Crescentia, two sick women are encouraged to die piously. once Philip's spiritual daughter, was most gravely sick; and now to be refreshed with the sacred Viaticum, equally immobile in mind and body she persisted a little while; and to her mother asking, what she was doing, or what she was thinking; "I address," she said, "B. Philip." But the mother, "Philip has now gone away to heaven." Then the virgin; "Here I behold him, here I address him." By this vision moreover the sick woman so advanced, that to the very last breath she spoke nothing but Christ; and the disease raging she received all things from the hand of the Lord and her Bridegroom (as she herself said) most willingly. But the dead woman's body was suffused with such whiteness and brightness, that it was shown truly to have been the temple of Him, who feeds among lilies. The same nearly befell Gabriella of Cortona, once Philip's spiritual daughter, of whom we made mention elsewhere. For she when she was a hundred years old, and now near death, saw Philip coming to her; and with arms extended; "Behold," she said, "Philip. Do you not see Philip?" And his name more often invoked, she most placidly rested.

CHAPTER XLII.

Miracles from the visitation of the tomb, or of the image, or from simple invocation of the Saint.

CAP. XI

[671] Claudia Grignana, a virgin, gravely affected in the stomach, belly, knees, and tormented by most bitter pains, To one visiting the Saint's tomb a six-year sickness of the stomach is healed, could not keep food: wherefore the physicians, remedies tried in vain, had lost all hope of her health. And when she had now passed six years in that sickness, on the night of Christ's nativity she began to be tormented more vehemently than usual; and for those very eight days assiduously vexed, at last on the Kalends of January, set in a carriage, she is led to the Vallicella temple. But here seized by those same pains and nearly lifeless, she cast herself on a bench. Then her companions exhorting and helping her, she was scarcely at last led to Philip's chapel; and there her knees set down humbly supplicated the blessed Parent for her welfare; which if she obtained, she promised that yearly on the day before his feast, besides bread and water, she would taste nothing. Not yet had she completed the vows, when suddenly the pain left her: and her strength instantly resumed, with none helping she returned to the carriage, her former health recovered.

[672] Hippolyta Martella, vexed by articular pains for a year, arthritis, could neither stand, nor sit, nor walk, unless sustained by the hands of others. But although she had tried nearly all remedies, yet she had been able to find no medicine for this disease. Therefore when she had betaken herself to the Vallicella church, and suffered sharper pains, at the very entrance of the temple gazing at Philip's tomb, she asked him, that he should either take away from her pain of this kind (if it were so expedient), or at least relieve it. Nor did she pour forth prayers in vain: for forthwith the pain departed, and her strength restored without any support she returned home on foot, nor afterward was ever assailed by a disease of this kind. To Peter Continus, mentioned elsewhere, there was a son of three years, elephantiasis, Gregory by name, and he by a long and incurable disease, which the physicians thought elephantiasis, was so affected, that whether he put on or took off his clothes, blood flowed from his whole body; the nerves too, especially of his legs, this same disease had so weakened him, that he could not stand at all. And so remedies tried in vain, at last by the hands of his father and brother he is carried to Philip's tomb. There a prayer performed he began to be better, and a few days after recovered the faculty of walking and entire health.

[673] Joseph Marus of Naples labored so gravely from sciatica, that he could by no means walk. and sciatica: But when he had come to the City, he betook himself to Philip's tomb: and touching the very ark, by which his sacred body is enclosed, with his affected hip, forthwith was relieved of the pain. Joseph Zerla, of whom it has been spoken elsewhere, a lawsuit is obtained, before he was enrolled in our Congregation, entangled in a lawsuit of no slight moment, after great expenses and incredible troubles, when he now doubted he would lose the case, fled to Philip's patronage, and when he had approached his tomb; "O blessed Father," he said, "do you undertake my cause, and direct it, that before the Judges I may obtain my right." While solicitous and anxious he prayed these things, certain papers came back to his mind, which until that day had lain hidden from him; and these diligently shaken out, he found especially two, by which easily and readily he obtained the case. Julia Lippia, mentioned also elsewhere, the utmost weakness is cured, when she was sick equally in mind and body so far that she could scarcely stand; full of confidence betook herself to Philip's tomb, on the day before that day, on which his memory is recalled: and while praying suddenly knew the sickness and all trouble had departed, and her strength returned to her.

[674] Bartholomew Grossus of Mirabello, a town of the Lodi territory, the utmost poverty is unexpectedly relieved from a long lawsuit reduced to the utmost want, had once piously and devoutly prayed at Philip's tomb, to which he was wont daily to betake himself; but behold while he was going out of the temple, a certain unknown man meets him, and puts offered money into his hand: by which so unexpected aid most opportunely his present necessity was relieved. This same man likewise, in great straits of his family means, when he had after his custom prayed there; from a certain pious woman, unexpectedly, received money. thrice. Again when in the same chapel he suppliantly implored the blessed Father's help, he sees a paper wrapper crammed with coins; and he seemed to himself to hear one saying; "Take, for this money is yours." But he, suffused with shame, stopped a little: then turning his eyes thither, he saw that paper covering open, and the coins gleaming in it; and felt the same words iterated to him. Wherefore at last compelled, he took the money: and although he employed all diligence, yet he could never find one who had lost it.

CAP. XII

[675] Marcellus de Laurentiis, Bishop of Strongoli, was most dreadfully tormented by pains of the sides, To those invoking Philip a pain of the sides is healed and thought himself all but about to die. And so fleeing to Philip: "Help me," he said, "Blessed Philip, just as once you brought help to Clement VIII the Pontiff, laboring from chiragra." And when he had repeated these things a second and third time, forthwith he was freed. and of the stone, Mark Antony Maffa, often already mentioned, was likewise most bitterly tormented by pains of the side. And when, remedies applied, he was worse, nor could find rest by any means; at last destitute of all strength, Philip's help being implored, he cast out a stone of wondrous thickness and recovered health. Augustine Mary, Vicar General of the Reformed of St. Augustine, seized by the same pains and most sharply vexed, suppliantly invokes Philip, and says: "Blessed Father, by that charity and humility which you showed to the world, intercede for me before God, that He may deign (if you know it so expedient) to drive pains of this kind from me": and at that same moment of time all the pain departed, nor afterward returned to him any more.

[676] of the stomach, Rodulphus Silvestrius the physician, most familiar to Philip, as we said, was tormented by most acute pains of the stomach, and could be helped by no remedy: wherefore his strength failing, when he now thought himself all but about to die, fleeing to the blessed Parent, suppliantly prays, that for his old charity he should free him from so many torments. Scarcely had he completed the prayer, when all the pain departed, and he gave himself to sleep: after an hour then awakening he found himself sound. And so he hung at Philip's tomb a painted tablet, and inscribed these things: "While by various and savage symptoms I feel myself dying, Philip's help implored a placid sleep seized me, and straightway I convalesced." Theodore Zinus, of podagra, Canon of Verona, when he was most gravely tormented by podagra, bade Philip's miracles be read to him. And when from a reading of this kind he had taken no mediocre confidence; "O blessed Father," he exclaims, "who have so far helped so many unknown men; succor me too, I pray, whom once you so familiarly loved." These things said he straightway slept, and seemed to himself to hear the voice of one commanding and saying; "Free that leg from sickness." Which said awakened, of the stomach, he knew the podagra had departed, nor afterward was assailed by it any more. Victoria Frangipana also, most gravely tormented by pains of the stomach, Philip's help invoked forthwith is freed.

[677] of the head. Crispoldus Abbatius, of the town of San Gimignano, seized by a dangerous fever and the utmost pain of the head, was sick to death; when there came to him into mind the signs and miracles, which, Philip interceding before God, were daily done. Wherefore with eyes lifted to heaven he said; "O blessed Father, this fever, I pray, and this pain drive from me." Not yet had he uttered these words, when the fever, which a little before had come on, suddenly withdrew; and the pain likewise departing, One commending himself to the Saint an angry Prince cannot harm: he was restored to his former health. Darius de Bernardis of Friuli, when he had necessarily to approach a certain princely man, whom he knew to be most angry with him; fortifying himself with Philip's protection; "O Saint," he said, "who have already brought help to so many in peril of mind and body, snatch me too powerfully from the peril of death, which I presense threatens me." Meanwhile when he had come to the Prince's town, he sees him rushing upon him with a drawn sword: wherefore with greater zeal he suppliantly implores his Patron. But although he was more often sought with the sword, yet he could never be even lightly harmed. Wherefore the striker himself being amazed; "I know not," he said, "what prevents me: know for certain, you have been preserved by divine power." But then Darius asks him, that he should not be reluctant to learn the whole matter from him, then himself give his sentence. Therefore the cause heard, he straightway laid aside his wrath, and dismissed Darius from him with good grace.

[678] Alexander Fulignus of Ischia (the ancients called it Aenaria) seized by a colic pain, a colic pain is relieved, and gravely vexed, when he heard many things from his own, which were daily done divinely, Philip interceding; with his whole mind's affection demands his help: and instantly, the pain which just now had oppressed him left him not expecting it,

although before he was wont more often to be tormented by it for very many hours. At Cerreto in Campania, Rosa Gettonia, ghosts are subdued. when she had a house infested with the terrors and mockeries of ghosts, on a certain night terrified by an incredible sound and din, dashed herself outside. And when through that province wondrous things were daily proclaimed of Philip, she fled to him; and his name invoked, betook herself home: and from that day was freed from trouble of this kind and from specters.

CAP. XIII

[679] Hypermnestra de Damianis of Pisa, had promised her Confessor, To the Saint's image that she would omit in future the reading of certain empty books; yet on a certain day, when one of them had come into her hands, she curiously read it: and at that same moment of time she knew that her swelling and endlessly weeping eyes she could not open. Therefore the book put down, she descended into a lower room feeling her way with her hands; and the household summoned, demands a remedy for so sudden an evil. And so she is straightway sent to a physician, but sought he was by no means found. Wherefore that she should implore Philip's help, all exhort her, closed eyes are opened, and lead her grieving to his effigy. Then she full of confidence touches the very effigy, soon her closed eyes with her hand, and straightway (a wondrous thing!) she opens them, the swelling and pain depart, and she is restored to her former health. Antonia Raida from her left knee now for eight years labored gravely, a badly affected knee is cured, and was tormented by dreadful pains. But on a certain day when she was tormented more vehemently, withdrawing into the domestic chapel, and praying at Philip's image; she promises a wax leg, if she recover health, to bring to his tomb. Scarcely had she uttered these things, when she beheld herself sound and free, nor afterward was assailed by that disease any more.

[680] a continuous fever of 70 days, Peter de Maximis, son of Fabricius (whom Philip had once foretold would be born, and had wished to be called by this very name) led by his father to Milan, was seized by a most grave fever. But although the physicians, on the twentieth day after he had taken to bed, had despaired of his welfare; nevertheless until the seventieth he was vexed by a continuous fever. And so Fabricius, when he saw his son now reduced to extremity, and could by no means endure to behold his funeral, all things packed up, thought of Rome. Meanwhile Philip's effigy painted is set before the eyes of the moribund; to whom Fabricius; "Behold," he said, "son, the blessed Father; invoke him, demand his help." Then he in what ways he could commends himself to him. Nor in vain: for on that very night he began to be better. But in the morning the physicians coming, the fever dispelled find him altogether convalesced and are amazed. And so two days after he sets out for Rome, and what could seem more admirable, the horses changed he was conveyed nearly the whole journey, and returned to the City, with a far better and fuller countenance than he had departed. John Andrew Pomius Lucattellus, a Priest mentioned elsewhere, and pains of the stomach; burned with a fever and most bitter pains of the stomach, wherefore of his life it was nearly despaired. Among these things there came to him P. Antony Gallonius, and brought with him Philip's effigy painted to the life: which as soon as the sick man beholds, as he was once most familiar to the blessed Father, with the utmost reverence he kisses it, and from his heart commends himself to him, and straightway the fever and pain depart.

[681] a five-year almost continuous fever, At Spoleto Archangela Ancajana, of whom it has often been narrated, for nearly five whole years vexed by a continuous fever, when she could be helped by no remedy, writes to Maria Magdalena Ursina, dwelling in the Roman monastery of St. Mary Magdalene, and asks, that she should inquire about that matter the judgment and counsel of the most skilled physicians. But she, as she was most devoted to Philip, straightway writes back; let her commit her cure to this one physician, and from him expect far more certain welfare than from any other. The letters received the sick woman with her whole heart implores the blessed Father's help, and instantly the fever departs, nor afterward returned to her any more. Further so singular a benefit when Ursina had heard from Ancajana herself, she sent to her the same Philip's image, and pains of the eye with a little shoe and other of his Relics. But it happened after some months, that this same Ancajana labored gravely from her left eye; and when, various remedies applied, the physicians profited nothing, at last they prescribe a certain medicament for the letting of blood. But she, before she took a medicament of this kind, kneeling, touches the blessed Father's effigy which she had before her with her hand, soon also the laboring eye: and instantly the pain remits, nor on the following morning does she feel even the least trouble of the sickness. Not otherwise it befell Antonia Gentiletta, a devout virgin of the same monastery, and of the head: who by the mere touch of this same image, was healed of a most grave pain of the head.

[682] At Rome in the monastery of St. Sylvester, Thecla Sclamana a sacred Virgin, a woman with apoplexy receives speech to confess, suddenly seized by the disease of apoplexy, distorting her mouth and eyes in a pitiable manner, and trembling in her whole body, all but breathed out her soul. Wherefore the wretched woman turning to Philip's image, in what ways she could demanded his help; and straightway her voice received she began to cry, "O illustrious benefit! Blessed Philip has restored to me the faculty of speaking, that I may be able to perform the sacrament of Confession. O illustrious benefit!" On that very day therefore she performed a most exact Confession of her whole life, and refreshed with the heavenly Bread, she often iterated this; "O illustrious benefit!" Nor very long after she again lost her voice, and a few days after happily migrated to the Bridegroom. two sick women are cured, To Maria Guindazza, sick from an eruption of pustules, so grave a fainting of mind came on, that all thought it was now over with her. But her husband, full of faith, applied Philip's image to her breast; and at that touch the sick woman instantly revived, and recovered her former health. Wherefore all the household exclaimed: "O great miracle! O great miracle!" The same plainly befell at Rome a certain Catharine, of the third Order of St. Francis, who tormented by most bitter pains, as soon as she touched the affected part of her body with Philip's image, was straightway healed.

[683] Bartholomea de Magistris a young girl, carrying a pot full of boiling water, hands scalded by boiling water. it, as happens, through imprudence spilt, scalded both her hands gravely: wherefore burning with pain, she plunged them in cold water. By which remedy indeed, she not only did not diminish the pain, but even increased it; and pustules breaking out everywhere she could find no rest. Therefore set in her little bed a fever invaded her. But then the mother implores Philip's help: at whose exhortation the daughter too, prostrate on her knees before his image, pours forth prayers. On the next morning awakened from sleep, glad she calls out to her mother, and says: "I have convalesced, mother; nor do I feel anything of evil now in my hands." And that the matter was so, just as she had said, was found by all the household, not without immense admiration.

[684] A certain wicked and perverse man, not very long after Philip's death, injurious to the image, when images of the blessed Man were carried abroad, and he had beheld one of them in a friend's hands; deriding his piety, by the utmost shamelessness and insolence snatched it from him, and pressed in his hands and rolled up cast it on the ground: which however (a wondrous thing) of its own accord unfolded itself, and stood in the air, as if sustained by a hand placed under it. Nor indeed did so notable a prodigy deter the impious man from his undertaking, he is corrected by a miracle: nay even far more insolent and contumacious he strove to trample it underfoot; but it is again lifted into the air. Wherefore at last convinced and penitent of the deed, he prostrated himself suppliant before the sacred Image; and his past crimes washed away by sacramental Confession, he betook himself to better fruit.

[685] At Naples Julia was Peregrina, a girl possessed by an evil demon: who although she had learned no letters, yet spoke Latin, through it a possessed woman is freed; and reported very many hidden things. Her therefore a certain Priest when he had undertaken to exorcize, draws out the sacred image of Philip: and at that same moment of time the malign spirits flee from her, often calling out this, "Philip casts us out." But the girl now free said she had beheld a certain old man, most like that image, expelling the demons by command. At Trapani in Sicily, Pasqualis Pinellus, devoted to tunny-fishing, when for several years in that matter he had suffered no mediocre loss; having heard of Philip's miracles, and the catch of tunnies turns out well. and trusting in his virtue, cast a paper image of the blessed Man enclosed in a tube, into the place of fishing; and although at a most unsuitable time; the sea boiling and raging, the fishermen feared a new loss; Pinellus however bids them be of good courage, since the fishing pertained to Philip as to a Patron. Nor did hope deceive the man: since, all being amazed, he caught four hundred thousand pounds' weight of tunnies.

CAP. XIV

[686] When once during winter, by the bidding of Clement VIII the Pontiff, Cardinal Taurusius had set out to the Dukes of Mantua and Parma, that he might lead their minds, long since estranged and exasperated, Commending himself to St. Philip, back to concord, just as he happily accomplished; he led with him Germanicus Fidelis, Presbyter of the Congregation, a man of virtue and prudence perceived by him. But he on a certain day toward light, while to God and the Virgin Mother of God and St. Philip after his custom he poured forth prayers, felt a singular affection of devotion toward the blessed Parent stirred up in him. But although the Cardinal urged and hastened the departure, yet he could not be torn from prayer. Wherefore himself being amazed, and fallen from his horse, he fell into this mind, that he judged on that day something of this kind would happen, in which the servant of God ought to be at hand to him. Therefore his horse mounted he set himself on the way; and when he went on through a sloping place (its name is Serravalle) and the beast having fallen he leaped down on foot, one of them stuck fast leaning on the stirrup remained. And so the horse rising, and by sudden dread driven crosswise, through rocky and rough places, dragged the wretched rider a long way; whom when his companions beheld, nor could help in any way, they wept for him as now dead. Finally while the horse itself turned to a certain river, the boot left suddenly the leg comes out. he is dragged through rocks without harm; But then to Germanicus all run, namely to explore, whether he were alive, or rather broken and torn had now expired. But he, before any of them approached him, safe and free raises himself, and a new horse brought near straightway mounted it, and happily finished the rest of the journey. Then Germanicus himself narrated, that he had heard, while he was dragged, one saying; "Do not doubt, nothing of evil will happen to you." By which formula, as we have often noted, the blessed Father in cases of this kind was wont to use.

[687] In the year of our salvation 1598, James Abbot Crescentius into the cemetery of Priscilla by some, praying in the cemetery of St. Priscilla, who professed they knew most excellently the subterranean ways of that place, was led with this design, that he might behold the Relics of the holy Martyrs, and the ancient monuments of the Christian religion. Therefore having entered through a most narrow opening, for more than five hours

they had gone around the blind paths; when the guide of the way wandered astray, and they saw themselves enclosed as it were in a certain labyrinth. Wherefore although they ran here and there longer, yet they always recurred to the same place; and what vexed them more vehemently, the candle consumed they saw light would soon be lacking to them, and all hope of escaping to the upper air. The matter therefore being desperate: "Come, Brothers," said the Abbot, "let us raise our hope to God, and let us all together pray B. Philip: for he surely will be at hand to those beseeching." Nor was the faith vain: he is led to the mouth of the crypt: since in a most brief space of time they find they have come to the mouth of the crypt, through which they had entered. Wherefore, although it was now growing toward evening, and they had not yet taken anything of food, yet they hasten to the Vallicella church, and give thanks to their deliverer: in whose honor the Abbot himself ordered a votive silver tablet to be hung there, for the everlasting memory of posterity.

[688] At Perugia Pannonius Ceccarellus, falsely accused of a certain grave crime, accused of a false crime, had been consigned to prison. Meanwhile his full brother who was in the City, fled to Philip's tomb; and prayers poured forth there, asks again and again the Priest whom he had with him, that as soon as possible at the blessed Father's altar he should perform Mass for his brother: which thing was done on the day before the Ides of October in the year 1607. And at the same time, he slips out of prison, as appeared from letters brought from Perugia, Pannonius found the keys of the prison beyond all expectation in an incongruous enough place; and the door opened slipped out, before the very Judge and cognizor of the cause, at midday passed by: then having gone out of the city, when in the evening he had come to the Tiber, flowing not far thence, although swollen with the rains coming on, he yet happily crossed by a ford: at last, he is absolved, his innocence perceived, by the Pontiff's bidding he was absolved. Wherefore as a witness of so great a benefit he took care a painted tablet to be hung at Philip's tomb. Nor does it seem must be passed over in this place, that this same Pannonius, and is healed of an illness. when afterward at Rome he had fallen into a grave disease, and was in the house of Charity, in that very chamber which the holy Man had once used; at the exhortation of the same brother, that mindful of the past benefit he should demand the help of the blessed Father, whose dwelling he was enjoying; commended himself to him with his whole heart, and instantly recovered health.

[689] A certain Thomas, son of Matthew de Cattaia, was hunting in the Corneto territory; A hunter injured by a boar, and while he pursued a boar, the fierce beast attacked him with bloody tusk; and one loin opened, tore apart also three nerves under his knee: wherefore a spasm coming on, of his welfare it was despaired. Mark Antony Vitelleschus heard this from Thomas's parents: and moved by compassion for them, offered to the grieving ones some hairs of Philip, which he reverently had by him; and these laid under the sick man he straightway began to convalesce, nor remained hindered in any part of his body. Stephen Calcinardus had betaken himself to a certain town not far from the City, and another dragged by a startled horse are saved. to exact a debt of money: in place of which he received from the debtor a horse colt, and it saddled and mounted (since at first glance it seemed tame enough) he returned to Rome. But when he had come to a certain ditch, by which a small stream ran down; the beast, terrified by the murmur of the flowing water, its head let down to the ground, threw itself into flight, and drove its rider crosswise four miles. Finally when it had come to a lofty rock, and was now about to cast itself headlong from it; Stephen with a very loud voice exclaimed, "Be at hand to me, blessed Philip." And while he said these things, the horse suddenly stopped, nor thereafter exhibited any trouble to its master.

[690] Jerome Vecchiettus, when he had betaken himself to Egypt once and again, [to the Saint's intercession is attributed the success of the Alexandrian Legation.] that he might reconcile the Alexandrian Church to the Roman; testifies that he overcame very many and most grave difficulties by the prayers and intercession of Philip alone before God, whose painted effigy still living he had brought with him, and attributes the praise and glory of the matter well accomplished to the blessed Father in most ample words in public deeds, which performed and signed with solemn rite, both in Egypt, and also at Rome are kept: which thing also Barsumas, Archdeacon of that same Alexandrian Church, confirmed in writing. Further the legation of this same Archdeacon and others to Clement VIII, Cardinal Baronius left clearly described, at the end of the sixth Tome of the Ecclesiastical Annals. This too seems must be added in this place, that when the same Vecchiettus could not penetrate into those regions, where a certain autograph had to be confirmed; he destined a certain noble Alexandrian (his name was Sido Michael) thither. But since the ways were more infested by the incursions of the Arabs, Michael about to set out commended himself to Vecchiettus's prayers; but he showing him Philip's effigy, "He," he said, "must be prayed by us, let us choose him as the leader and guardian of the way." He therefore the sacred image having kissed departed, and now having measured half the journey fell in with Arabs; who from his dress judging him a Christian, attempt to fix their lances in his breast; but he protecting him, to whom a little before he had commended himself, in vain the blow fell: but the Barbarians pursuing their course after their custom, he was left safe and unharmed.

CHAPTER XLIII.

Miracles wrought divinely after Philip's Canonization.

CAP. XV

[691] But since by many and illustrious miracles the Lord magnified His Saint, after his solemn Canonization; before we put an end to the work, we have judged it worth the trouble to recount some of them. A grave sickness is relieved, Jerome Porta a physician of Acqui when he was at Savona, and for several months now was sick gravely both in mind and also in body; at last betook himself to the temple of the Mother of God, to which is the name "of Mercy," and there invoked Philip's help with ardent prayers. But then while praying he felt his hair stiffen, and his head as it were pressed by hands (which namely the blessed Father was wont to do with those, who pressed by tribulations fled to him); soon suddenly he was freed from all trouble of his sickness. dropsy, an acute fever, At Andria in Apulia Philip's shoe was carried through the city with solemn rite and procession; this a sacred Virgin, of the monastery of the most holy Trinity, Christina by name, lethargic and now despaired of by the physicians, greatly desired to venerate and kiss: wherefore made possessed of her wish, scarcely had she applied it to her affected body; when straightway the skin bursting copious humor flowed out, and the languor of dropsy utterly vanished.

[692] At Cesena in the monastery of the Holy Spirit, Maximilla Gennara from a continuous and acute fever lay gravely, a five-year asthma, and brought nearly to the last breath (as she cherished Philip with most ardent zeal) bids the book of his Life be put under her pillow. But a voice forthwith sounded: "Rise Maximilla, do not doubt." But then she instantly her strength resumed sat in bed, and exulting with joy; "I am sound," she said, "I am sound": wherefore the Nuns thought this delirium, and a most certain sign of death. But indeed the physician coming up (he was Camillus Claramontes) found her truly sound and free. Wherefore whoever of her companions afterward fell in with her alive and vigorous, beheld her as a miracle. In the Ripa monastery of St. Clare, Joanna Filetia, for five continuous years vexed by the greatest difficulty of breathing, when she could be helped by no remedies; at last in the year 1622 in the month of April, on the day on which Philip's sacred image, lately enrolled among the Saints, was carried through that city with solemn procession, and exposed to the veneration of the Nuns of the same monastery, commended herself to the blessed Parent with her whole heart's affection, and at that same moment of time recovered health. But when afterward, required to give public testimony of so illustrious a benefit, she hesitated to do it; she relapsed straightway into her former disease. Wherefore Philip's help again implored, she decrees to testify the matter by public deeds, and again is restored to good health.

[693] When at Rome, after Philip's Canonization performed, all our men in a long order walked from the Vatican Basilica to the Vallicella temple; Jerome Scatoglia, a stain and pain of the eye, a Priest of San Severino, had betaken himself to the blessed man's chapel: and while the sacred banner with his image is brought into the very church, and by the Singers the hymn "Te Deum laudamus" is begun, he felt himself suffused with a certain incredible sweetness of spirit: then when he had prayed a little, he knew he had received an immense benefit. For the stain which had settled in his left eye for two whole years, suddenly vanished; and the pain which tormented him vehemently, utterly departed. At Savona a certain Marietta, old scrofula. daughter of Augustine Pugnettus, a young girl, from scrofula arising labored several years now. Her mother, gravely grieving at her daughter's disease, the Confessor exhorts, that she should go to the Cathedral church, and there at Philip's sacred image pour forth prayers for her daughter, and expect certain health. She goes away, and with great confidence executes the Confessor's words: then returns home, and sees the dressings of their own accord falling from the girl's neck: but on the next day glad she wonders that the scars too are drawn over.

[694] Francis Arcarsius a physician, had sent his wife, with a son of twelve years and two servants, to Savona; whom when robbers attacking on the journey had seized, A boy captured by robbers, at last the money stripped off they dismissed; the boy however being kept, to be redeemed for three thousand gold pieces. When the Father learned this, since he was not able to pay; he left nothing unattempted, which seemed to make for bending the most wicked men. But in vain: since by his prayers made more savage, they proclaim a day, on which, unless three thousand be paid, let him know for certain they would kill the boy. Therefore what the father should do, or whither he should turn, he knew not. Wherefore he consults the Priest who was his Confessor. and to be killed unless a great ransom be paid, But he greatly exhorts him to implore Philip's help; and to raise the man's hope, sets forth the example of Pannonius: who from the Perugia prison, as we a little before narrated, was divinely led out, while at Rome for him at Philip's altar Mass was being said. Which heard he on the next morning in the temple of St. Dominic, in honor of St. Philip, took care a votive Mass to be celebrated, and for the same title the Confessor himself performed the sacred rite: but on the next day letters are brought to Arcarsius in these words: "This morning to me not expecting it the robbers came, he is dismissed for nothing. and surely God inspiring said they wished nothing of money, etc." But on the following day, he who just now was a captive young boy, came safe and unharmed to Savona: at whose coming his parents vehemently were amazed, and gave thanks to the blessed Father, by whose intercession he had been snatched from so great a peril.

[695] At Verona, Doralice, wife of John Bonus a noble man, long vexed by a tertian fever, by the counsel of the physicians had betaken herself to a suburban place. a swelling knee is healed without cutting, But here when the fever had withdrawn, her knees and legs swelled so far, that she could scarcely at last sustain herself. And so returning to the city, all remedies tried, at last the physicians come into this opinion, that on the next morning her knee should be cut. By the knowledge of which matter the poor woman when she could not take sleep, fled to Philip; and vowed, that at his altar she would offer a silver image and the sacred Host through a Priest. The vow

being vowed she straightway took sleep. Then as soon as it grew light, she went on foot to the temple, and discharged the vow: at last she returned home. Whither when the physicians had come, to perform the determined cutting; they find there was now no need of a remedy, and two days after she recovered entire health.

[696] At Salò a certain man consigned to extreme punishment, asked a friend, an innocent man is freed from prepared punishment. that he should write to Verona to Barbara Ceruta (for he had lately been in her family) and demand of her in his name, that in the chapel of St. Philip, which she herself held by right of patronage, she should bid prayers be poured forth for his welfare. The letters received, the woman as noble as pious, forthwith sends the little sons she had, to supplicate at Philip's altar. While these things were being done at Verona, that wretched man at Salò was being led to punishment. And now they had come to the gibbet, when the Praetor unexpectedly by grave men was asked, that he should not proceed to the penalty, but recognize and weigh the acts more diligently. He therefore bids the man be led back from punishment to prison; and the cause most excellently perceived, when he had found him innocent, straightway absolved him.

[697] In the Parma monastery of St. Paul, Benedicta Colia a sacred Virgin, her knee dashed to the ground, and her kneecap dislocated, from the bitterness of pain stuck immobile. a knee dislocated by a fall is healed. Her companions run up, and her wailing scarcely at last carry into her chamber: and when she could not even lie in bed, on the edge they place her in what ways they can. Meanwhile while the physicians are summoned, the poor woman burning with pain, calls out to Philip: and at that same moment of time glad she subjoins, "I am sound, I am sound: now it has returned into its place." Which indeed that it was so, just as she affirmed, was found manifestly. Wherefore a little after she was present at the prayers of the last twilight in the Choir with the others; and her knees bent before Philip's image, gave due thanks for so illustrious a benefit.

[698] Paul de Bernardis, of the Treviso territory, was at Rome in the family of Raynaldus de Raynaldis a noble man; and having gravely quarreled with another servant came to the Vallicella church, Pierced through the throat by an enemy, and there praying at Philip's tomb, asked his help especially in the present matter as a suppliant. But at about the second hour of the night, about to perform his lord's business, he goes out of the house unwary; since he feared nothing for himself from him, whom namely by the words of a certain Noble he thought pacified. Not yet was he ten paces from the house, when the wicked quarreler, his lantern set before his eyes, pierces the wretched man through the throat with a stiletto, and flees. By which blow Paul, although disturbed in mind, implores Philip's help; and hears him after his custom saying; "Do not doubt, nothing of evil will happen to you." and the dagger drawn out moribund, Therefore betaking himself into the house as he could, on the very threshold surrounded with a certain immense brightness, he saw the dagger which he had not yet felt fixed in his throat; and with his own hands drew it out and cast it away. But when a most bitter pain seized him, redoubling the name of Jesus, again he suppliantly demanded Philip's help. Meanwhile his lord runs up, rouses the one lying, and bids him be of good courage. But he feeling his strength and life now failing him, asks a Priest to perform sacred Confession. There was present then by chance a certain noble Presbyter, who straightway gives ear to the moribund; and not yet the Confession completed, because he saw him expiring, absolved him from sins. Three surgeons come, and inspecting the place of the wound, pronounce it altogether incurable. And so the Parish priest is summoned, who listens again to his sacramental Confession and finishes it; the sacred Viaticum however, on account of the impediment of the throat, he could not offer him.

[699] Therefore the whole night sleepless he commended himself to Philip with assiduous prayers: at last before light he gave himself to sleep, then awakened knew himself sound, so far that his strength instantly resumed he moved his head and neck freely, and without any difficulty spat. Which when the surgeon who sat by him noticed, the Saint invoked he finds himself sound; he asked, how he was. But he answered that by Philip's benefit he had been healed. But then the surgeon the matter ascertained, hastens to the lord, and glad announces what had happened. He moreover, as he expected the news of death by the hour, although he saw Paul now vigorous, could not believe his own eyes. Wherefore he again summons other surgeons: who the wound inspected pronounced him truly sound and free, and that they had neither seen nor heard anything more wonderful, since it is most ascertained that not even the finest thread, much less iron, could be passed through the rough artery of any living man. But although Paul at that same hour wished to go to Philip's tomb; yet forbidden by the physicians, he kept himself in bed three or four days, nor after the benefit received felt even the least trouble of sickness; nay even the scars had most excellently closed, except that in the middle of the throat and under the neck, certain signs remained in the surface of the skin, namely to retain the memory of the most illustrious benefit. Finally on the fifth day after safe and unharmed he betook himself to Philip's tomb, and hung a painted tablet, on which the matter is briefly inscribed, on the sacred wall.

[700] An arthritic and leprous Nun, In the Pistoia monastery of St. Clare, Maria Francisca Arfarola, for eleven years had labored most gravely from the pains of arthritis, nor could she go anywhere; nay even for nearly two whole years her whole body covered with a certain incurable leprosy, she could neither see, nor was any longer recognized by her face. And so fixed in bed, not without most bitter pain, when necessity compelled, she was moved by the hands of her companions. She was moreover most devoted to Philip, of whose Life she daily either read or heard something; nor long before she had sent to his tomb a silver image, and there had had ten Masses celebrated for herself; with the oil of the lamps too, which were wont to burn there, she had more than once anointed herself; finally on the fourth of the Ides of March in the year 1629, in the Pistoia temple of St. Prosper, at the altar of the same Philip, she had bidden the sacred Host be twice offered for her welfare. a little fragment of the Chasuble laid upon herself, But on the following night, the disease growing graver, when she thought she would die, she commended herself to the blessed Parent from her heart; and laying a little fragment of his Chasuble on her own face, straightway took sleep; and those very three hours (which never before in so long an ill health had befallen her) she most placidly rested. But through her rest she seemed to herself to hear one, once and again saying; "Rise, for now you are healed." A third time finally she felt the same iterated to her, and a hand laid on her head: wherefore awakening, she was surrounded with a certain light, which straightway vanished. Meanwhile she applied her hand to her face, and found the foul scabies had departed: wherefore dashing herself from bed, and falling on her knees, she recited the Lord's Prayer with the Angelic salutation thrice, and the Hymn, "Te Deum laudamus." Then again she composed herself in her little bed: she is suddenly healed. but at first dawn she summons a certain Nun, passing before her chamber; narrates all things singly, and bids the same things be announced to the rest assembling for Matins; asking them, that for her recovered health they should give thanks to God. But they the Matins prayers finished come to her, and at so great a miracle rejoice and are amazed.

[701] In the year of salvation 1635 at Carboniano (it is a town in the Roman territory, which is distant about thirty miles from the City) on the Kalends of May about to celebrate solemn games a frequent people had assembled in the square; a boy bruised under a fallen beam, and while they raised a very high beam, by I know not what chance it fell down, and broke a little boy, Matthew by name, four-year-old son of Eustachius Poianus: who from his crushed mouth and left eye pouring forth a quantity of blood, lay without motion, without breath, so that he was truly believed dead by all. But then the people moved by compassion and full of faith; "Let us go," they said, "and bring him to Philip's temple, who, God willing, will rouse him from the dead." Therefore there is going to the temple, and the boy carried is placed on the very altar; all meanwhile, partly with prayers, partly with tears, supplicating the blessed Father, that he restore the boy to his grieving mother; which she herself present, and wailing, demanded. he is resuscitated; But behold suddenly the boy opens his eyes, and with raised voice thrice calls out to his mother. By which thing moved those who were present, exclaim "A miracle." Then they take up the boy, and carry him home, neither in face nor in any part of his body even lightly injured. For this cause therefore a solemn supplication being appointed, the Clergy and People of that place processed to Philip's church: and from that day toward the holy Man the cult and Religion, not there only, but in the neighboring places also received no moderate increase.

[702] likewise one crushed by the wheel of a wagon. Nor very long after there Angelus Mirella, carrying grain in a wagon, and sitting on the pole fell forward, but the wheel crushing the middle of his back, the shirt of the one lying was plainly torn apart. But then the wretched man suppliantly invokes the Virgin Mother of God and Philip, and half-dead falls to the ground. Some run up meanwhile, and what in others in cases of this kind had been usual, they thought him crushed and dead. And so taken up in their hands they carry him into the nearest courtyard, and all exhort him to implore Philip's help from his heart. But he with dying words and sobs, as if now about to expire, said: "Holy Philip, help me." But behold suddenly with a clear and intelligible voice he subjoins, "St. Philip has restored health to me." And straightway sound and vigorous he rose, as if he had never suffered anything of evil.

[703] A noble Matron, Pontia Scagliona, most noble of the Amalfitans, from a long sickness of seven months brought to the last crisis of life, at last on the thirteenth of the Kalends of June in the year 1635 fortified with the sacred Viaticum and Extreme Unction, soon seemed about to depart. But, as she was most devoted to Philip, she demanded his sacred Relics: which were straightway brought by the Fathers of the Congregation of the Oratory, and hung on her neck. The disease growing graver meanwhile, from continuous symptoms, convulsions of the nerves, and most vehement tremors, giving up the soul, so that she could not be held by the hands of many, at last on the eighth of the Kalends of June she lost voice and all sense: wherefore, the artery explored, the physician pronounced her all but about to expire. Meanwhile while the sacred prayers by solemn rite of the Church are recited by the bystanders; suddenly the moribund woman opens her eyes, and with arms extended raises herself, and sitting in bed, "I am sound," she said, "I am sound: for my most beautiful Old man has made me wholly sound. My heart leaps for joy, the pain has departed, I am most well. Thanks to God and my holy Philip." Which words indeed, exulting with joy, she more often iterated. But being asked by what means the holy Man had restored her to health; "He showed me his most beautiful face," she said, the Saint appearing she convalesces. "and instantly made me sound." Then all the household run to her, and at so great a miracle are amazed: soon she herself beginning, the others following, the Hymn "Te Deum laudamus" is recited. Finally rising from bed, with vigorous and strong body she walked about, about at that very hour to hasten to Philip's chapel, and there to keep vigil the whole night, had not the Confessor's command opposed.

Therefore on the next day, namely the seventh of the Kalends of June, on which day the solemnity of the same Philip recurred, she came on foot to the church; and with bent knees (which before she had never been able to do) was present at the solemn Sacrifice of the Mass, the people looking on, and the whole City ringing with Philip's praises.

APPENDIX

An Account of the Sweating of the Paduan Image, by the Author Jacob-Philip Thomasinus, Bishop of Cittanova, From the Italian of the second edition of the year 1670.

And concerning the Relics and Patronage at Naples.

St. Philip Neri, founder of the Congregation of the Oratory at Rome.

FROM THE ITALIAN OF THOMASINUS

PREFACE.

[1] To sweat and to weep was always ominous for images to antiquity: The sweat of images ominous to the ancients, whence St. Augustine in book 3 of the City of God chapter 12, relates, that the statue of the Cumaean Apollo wept for four days: upon which place Coquaeus adduces the passage of T. Livy book 43, and confirms it by the authority of Cicero book 1 of Divination; and of Julius Obsequens, in his book of Prodigies, asserting, that the matter was so received by the diviners, as if the approaching ruin of the Greeks and the felicity of the Romans were signified by that weeping. Likewise Lucan among the presages of the Civil War numbers:

That the native Gods wept, and the Lares attested by their sweat the City's travail. ---

We on the contrary, think the sweat expressed from the image of St. Philip Neri to have been the effect of a visceral love toward God. Wherefore if effects partake the nature of the cause and principle whence they proceed; since tears and sweat are born from the bowels of the heart, and these in the Saint were then full of charity and sweetness; such sweat cannot be another sign, than of gladness, tranquility, and peace.

[2] an index of glad matter to Christians, Besides divine works are always directed to the utility and salvation of souls, just as on the contrary the infernal enemy intends only the perdition of the same. Whence St. Peter distinguishes between miracles done by God and by magicians, saying: "He who is of evil, namely Simon Magus, the signs which he does profit no one." And St. John Chrysostom, in his sermon on Elisha, concerning the blinding of the Syrian forces, coming against the King of Israel, which he hindered, says: "One is the condition of war, another the power of God; one is the order of one fighting, another the cause of one showing virtues and signs: in war welfare is taken away, in portents and signs the utility of life is exhibited." We learn besides from the Gospel, that Christ, when He was about to give thanks, wept. For being born for the redemption of the human race, the infant wails; about to resuscitate Lazarus, Jesus wept: whence also those who were present said, "Behold how He loved him." He sweated in the garden, and indeed with a bloody sweat, when with ineffable fervor He offered Himself to undergo death for our salvation. Who therefore could doubt, but that even in the Saints and their images sweats and tears are signs of love and pledges of consolation to follow?

[3] I could allege various histories to this matter; one exceedingly wondrous alone will suffice, and of the patronage to be furnished by the Saints: which in the Appendix to January XX, in the second Tome of that month page 1139, from Antony Vasconcellus in the description of Lusitania, thus relates John Bollandus in the Acts of the Saints. "In the year from the birth of Christ 1599 a pestilence was burning at Lisbon, which by neighboring contagion reached Salacia. It happened that on the vigil of St. Bartholomew (the bier scarcely sufficing for the dying) when a Priest in the little shrine sacred to St. Roch, where the image of St. Sebastian was placed, was performing the divine office, he cast his eyes on the effigy. He beheld it everywhere sweating, drops flowing abundantly. Astonished at the novelty of the matter, he brings the effigy into the open, that the matter exhibited to the eyes of all might be more illustrious. A wondrous thing! In the presence of all it was resolved more and more into sweat, so that it gave the Parish priest business in wiping off the sweat, partly with little handkerchiefs partly with napkins. Unexpectedly cymbals are struck with festive applause: the rumor grows more and more: those laboring with the pestilence flow together in crowded streets, and with firmed faith are anointed with the sacred sweat: which piety responded equally to their vows. For from the time these things fell out, neither did the plague rage any more, nor did anyone (though hope was deplored) thereafter yield to the disease."

[4] the same to be presumed of St. Philip Neri. Let us conclude therefore and say, that the miraculous sweat, which it pleased the divine Majesty to exhibit to us to be seen in the image of St. Philip Neri, was a token of the visceral charity, with which that Saint embraces us Paduans and our city; signifying that he stands as advocate and defender for us in heaven, and by his tears often turns away great tribulations, and the scourges of divine justice, otherwise destined for our sins.

CHAPTER I.

The beginning of the Paduan Oratory, and of the Sweat in the image of St. Philip begun to be observed in the month of April 1632.

[5] When D. John Antony Mary Cortivus de Sanctis, a Paduan, The Paduan Oratory being established a Priest mild and full of charity, after many labors already from the year 1624 exhausted, had introduced into this city the Congregation of the Oratory of St. Philip Neri, the church of St. Thomas the Martyr in the area of the Castle being obtained for it, whither his spiritual sons might betake themselves, for the holy exercises proper to that institute; their number daily growing, on account of the fervor of his sermons; he profited by the grace of God, not only in cultivating the minds of the citizens, but also in adorning the walls of the church with devout painting, enriching the sacristy, and amplifying the dwelling. But lest, the place being sometime transferred to others, the church of St. Thomas the Martyr is sought, the fruit should perish to himself and his of a work so well begun, for the reason that the choice of the Curate depended on the judgment of the Ordinary; he thought it must first of all be done by him, that by Pontifical authority the Benefice itself be annexed to the Congregation; and so, himself departing, when it should please God, one of the Associates dwelling together should succeed in it. This his counsel indicated to the most Illustrious D. Mark Cornaro, Bishop of Padua, thinking nothing more solicitously than how he might fill his city and diocese with upright Priests, so little displeased, that he also promised every favor for obtaining the desired grace. It was acted therefore at Rome: and, although the good Pastor Cornarus had now departed from the living, yet that negotiation had success with Urban Pope VIII, and the coveted union was obtained from him.

[6] Scarcely yet had the epidemic plague, raging in these parts, laid aside its violence, and it is obtained in the year 1632. when the Apostolic letters were brought; and through the death of the Cardinal the Paduan See widowed was vacant of a Bishop. It behooved therefore that their unsealing and execution be committed to the nearer Bishop, namely the Vicentine, who was D. Cardinal Federico Cornarus. He brought the business to his Vicar D. Benedict Saracenus, through whom on the twentieth day of January in the year 1632 the church of St. Thomas was united to the Congregation of St. Philip Neri. Meanwhile from hand to hand, as happens, the writings transferred according to the reason of the times, The Fathers solicitous for the lost instruments of that matter, in that confusion which still held the city, were lost; and those good Priests, destitute of counsel, judged they must have recourse to their holy Founder, that he should aid his church and cause. But he according to that tenderness of ready tears in which he was strong while living, willed his image too (a wondrous thing to tell!) to sweat and in a certain way to weep through many days, at various times and copiously: and so, the minds of those who had concealed the aforesaid writings being led back to obedience to him, the same were found; and the work of the Lord, which had hung suspended, received its ultimate perfection.

[7] while they ask the Saint's help before his image, But since it is not just, that a matter so prodigious be pressed by silence, and brought into oblivion; I have presumed to consign the same (since in these my days it had befallen) to writing, and to publish it in print; that among my fellow-citizens and others the memory may persevere, to inflame devotion toward that Saint: who willed the excess of his love toward us Paduans to be declared by that sweat; by those his tears perhaps turning away any other scourge destined for us divinely, and professing himself to be our Patron, from the time the humility of a few certain men erected his Oratory here. But to it I feel myself held by a twofold title, namely by the common love of country, and by my private obligation toward St. Philip, whose singular protection now from many years I began to experience, and further trust I shall experience. You therefore, O glorious Saint, direct my pen: by whose inspiration I make the beginning of the narration.

[8] painted in the year 1628, In the sacristy of this Paduan Oratory, at the feet of a sculpted Crucifix, stood an image of St. Philip Neri, on canvas, of moderate size, painted by the hand of D. Baptist Pelizzarius in the year 1628, according to the prototype which is with D. Vincent de Doctoribus, a Paduan Noble, received from a certain Carthusian Father. Before this the Priests prepared themselves after the accustomed manner for saying Mass, and at other times venerated their holy Institutor in it. But it stood in a plainly dry place, exposed to the southern sun, more than one palm removed from the wall: and it had been before for three years in the cell of D. Gaspar Columbina, and elsewhere; nor had it ever been seen to sweat; whence no one suspected it could be, that drops of any humor should sometime flow from it, as afterward it befell. But it began to befall on the eighteenth of April, it was seen to sweat on April 18; when the Reverend D. Fabricius Parma noticed the image moistened: which thinking done by the sprinkling of some water (for the place is narrow enough) he did then nothing else, than that he wiped off the humor with a little linen cloth, thinking nothing further.

[9] On the fourth day after, that is the twenty-second of April, in the morning the same image again began to sweat: and on the 22nd once and notably two larger drops were marked, one under the left eye, the other from the same side where the mouth ends. All the Presbyters of the Oratory ran to behold a matter so wondrous: and certain devout persons, then by chance present in the church, entered to behold the same. and again: To these D. Fabricius Parma related, how a few days before he himself had noticed the same: whence partly with terror, partly with amazement filled, the Fathers first decreed that thanks must be given to God, always wonderful in His Saints, and that He must be prayed that the portents be turned into good. After dinner the sweat had vanished, but there remained the trace of the two larger drops which I mentioned: but D. John Antony Mary Cortivus, the matter diligently weighed with himself, judged the Superiors must be made conscious, and the Fathers being called together into counsel he inquired their opinion. But this was one to all, that nothing must be delayed; and a brief prayer premised they chose D. Gaspar Columbina and D. John Mary Monte-rossus, about which matter the Vicar being admonished who should announce the matter to the Episcopal Vicar, then constituted for the part of the Chapter, namely D. Bartholomew Sanguinaccius, Archdeacon of the Metropolitan church. He taken by the miracle of an unusual and stupendous matter, again and again wished it to be narrated to him by the Fathers; and ordered that, to prevent the concourse of the people, the Oratory then be closed, until it had been juridically inquired

into the truth. And so they returned home, and set forth the Vicar's command to P. Cortivus: who as he was most zealous of obedience, without delay ordered the Oratory to be closed, and the image's face to be covered with a veil.

[10] and on the 23rd On the following day, the twenty-third, at a late enough hour, when the temple was now empty of externs, those good men, burning with love toward their holy Father, all together entered the oratory; and while before the venerable image they are intent on prayer, one of them divinely inspired raised some part of the veil; and they all saw the Saint's face beginning to sweat, plainly in that manner in which a fresh egg is wont, placed before a fire. Then the veil was wholly lifted, and while they continued the prayer that sweat quickly vanished: but one quarter of an hour after it began to bud forth more copiously, filling the Saint's whole face with humor. Which when it had again lasted somewhat, the face appeared of its own accord dried, and at the same time the fame of the matter ran around all the neighborhood. the same man himself having beheld it, Nor was the interval of time long, when a third time and much more copiously than before the sweat burst out, D. Sanguinaccius being now present too, who, the offices in the Cathedral finished, had come hither. He stuck therefore astonished, beholding with his own eyes what the day before had been related to his ears wondered; and that the sacred liquor had gushed forth now in greater quantity, he believed to be of the divine will, that he might have the truth of the deed more certainly ascertained: of which there were also witnesses, certain Priests and his servants whom he had brought with him. But because the multitude of the people, wont to flow together at every novelty, was growing; he orders the panel to be taken away: he judged it best to do, if the painting, taken from the Oratory, were carried to some upper room, just as it was straightway done: and the Vicar himself took for himself the key of the place well closed, that the Fathers might remain excused to those who demanded to see the image: wishing all judgment of that matter to be left to himself, and so he departed.

[11] After dinner the Fathers somewhat confused by the memory of those things which they had now seen, and considering more deeply the Vicar's resolution, yet he acquiesces that on the 24th it be publicly exposed, judged that the enclosing of such an image was nothing else than to conceal the wonders of God. But in this they were more anxious, because on the following day, the twenty-fourth, the dedication of that very church recurred to be celebrated. Many therefore of the laity, their spiritual sons, to whom the report of the matter wondrously done had come, complained of P. Cortivus, because he wished them deprived of the solace of so devout a spectacle: but others argued, that by that means the honor due to the Saint was being taken away. Wherefore in the evening, after a long prayer premised to the deliberation, they alike decreed to seek the next day an end of the common sadness, the key being demanded at first dawn: as P. John Mary Monte-rossus and D. Fabricius Parma did in the name of P. Cortivus, undertaking to entreat the Vicar humbly, that in respect of the aforesaid solemnity and the great desire of all the Associates, he should permit the aforesaid image to be exposed to the public: which he not unwilling granted; and the license which they desired obtained, dismissed them glad.

[12] And so the room being unsealed, the first of the Priests, clad in surplice and stole, others bearing lights, carried the holy image to the former place of the Oratory, in the presence of D. Vincent de Doctoribus, D. Sebastian Corbelli, D. John Papafava, D. Augustine Tolentino the Chancellor and some others: when all had seen it plainly dry, who all saw and handled with their hands the image dry, as if it had never sweated. Then the Masses were begun in order, and the Fathers were intent on hearing Confessions and distributing Communion, when there came up to them D. Joseph Gualdus, Archpriest of the Cathedral church: who, as he was a man studious and versed in histories, there in the Oratory familiarly discoursed about the sweat, which could naturally arise from the quality of the colors, confirming his words by the examples of several statues and images. Then the very image diligently observed, and a prayer made (for he too was devoted to the Saint) he departed thence, solicitously asking, that when it again began to sweat, he too should be summoned from home. But scarcely had he advanced twenty-five paces, when behold the sacred sweat burst forth and Master Fabianus Trentini, before the Archpriest a new sweat burst forth, of the elder Associates of the Oratory, ran after the Archpriest: who soon returning with hastened step, saw with his great amazement the Saint's face for the greater part of itself moistened, but the rest of the painting plainly dry. Wherefore having gazed again and again, and convinced by the evidence of the deed, he departed, affirming the matter seemed to him miraculous.

[13] Thereafter the image dried of itself, and the Priests having gone to dinner, and again after dinner: the Oratory remained full of people, to pray before the aforesaid image: from which as soon as dinner was finished, a most copious sweat again began to issue; present at the spectacle not only the Fathers, but also various secular Lords, namely the Abbot Francis-Leo and Leonellus his brother, Counts, the Count Silvius of San Bonifacio, Angelus Lazara, Evangelista Zagaglia, Galeatius Passeri, Hippolytus Corradinus, Doctor Stra, and other persons of great authority. But the quantity of this miraculous sweat, besides the tiny drops, consisted especially of two larger ones gathered on the face, and others over the hand, whence thus far nothing had burst out; and those were so copious, that they seemed to run down over the altar. There were present among others also D. Vitalianus Mussatus and Lord Corbelli, who in the presence of the Fathers standing by persuaded, that that falling sweat they should catch in a crystal phial or cup or with cotton applied, as P. Cortivus had before done. which caught in a vessel vanished. But to the first miracle, for greater certainty of it, God willed to add another: namely that the humor fallen into a cup or flask, or caught with cotton vanished instantly, nor moistened anything, beyond the nature of water. But since the fame of the matter was now spread through the whole city, by the opinion of the Canons the Vicar ordered D. Chancellor Tolentino, to begin a process to be formed about the whole matter: nor any more did he wish the image to be removed from the Oratory, but to be left there for the satisfaction of the people.

[14] And on the 25th by the Inquisitor On the twenty-fifth of April, the feast of St. Mark, about the thirteenth hour the Saint sweated anew in the presence of P. Master Antony de Vercellio the Inquisitor, and his Vicar, and two courtiers of the Lord Podestà and others. Moreover Father Inquisitor, a man of great integrity, affirms, that the Saint's effigy seemed to him, while he remained kneeling before it, to assume a more ruddy color, the former being changed; and the same was observed by him, said D. John Mary Monterossus. But when they thus devoutly contemplated the tears of this venerable icon and its various motions, one drop was seen to swell over the forehead in the manner of a pearl; and when it could no longer be sustained, to drip downward: and the Vicar taking confidence, touched some of those which clung to the beard. After his example also D. Judge Aquilanus took up one which was under the left eye, and the half of another which was on the forehead; but the other half he left for the satisfaction of the faithful people, and being touched by the Judge, it is suppressed for a time: being asked by the Fathers, fearing lest the image, disdaining to be touched by a secular hand, should suppress the flow of the miraculous liquor: as indeed it befell, and for some days the Saint ceased to sweat. Yet because the divine Majesty, had not yet sufficiently moved our hearts to compunction by the Saint's tears, He willed that this one, after those same days not many, should send forth anew his blessed tears.

[15] It appears again on the 28th Therefore on the twenty-eighth, between the sixteenth and seventeenth hour, the image began anew to sweat, and that in greater quantity; present at the beginning D. John Mary Monterossus and D. Fabricius Parma, with Gaspar Rizzola the Cleric of the aforesaid place: who when by exclaiming they had testified the Saint was sweating, among many others ran up also D. Sebastian Corbelli, D. Mark Bagarotus, D. Jerome Batizone, with D. John Francis his brother and Count Panigo: to whom a little after came up D. Vincent de Doctoribus, D. John Caput-vaccae, and D. Knight James Frizimeliga, with other persons of the confused multitude. But the sweat was on the face: but also over the collar at the left side three larger drops swelled: besides over the left shoulder, breast, and hands, drops had concreted: and caught in a flask it does not moisten it. of which the one which was on the hand, on account of its size seemed now about to fall; wherefore P. Cortivus was asked to catch it in a flask; which, desiring to satisfy those Lords, he did: but it, similarly as the others before, as soon as it touched the bottom of the flask suddenly vanished. And when in the same place another burst forth, and similarly swelling was about to fall, by the same good Priest with much reverence it was caught in the same flask. In like manner a third too grew, and was caught; and nevertheless the Father showed the aforesaid Lords the bottom of the flask, into which all had dripped, kept no trace of the humor collected within; although they believed, that there was now there a quantity, by which a spoon might be filled: which increased the admiration of all, hoping in vain to carry to their home something of those same drops in the place of Relics to be caught with cotton.

CHAPTER II.

The sweats noted in the month of May with some apparitions of the Saint.

[16] After this copious sweat, seen by so many and so notable persons, it stopped some days, Again on May 8 a sweat is noted, and it was now believed it would flow no more: when on the eighth day of May, between the seventeenth and eighteenth hour, the holy image again began to sweat abundantly. And first a large drop appeared at the tip of the nose, and another similarly on the right cheek under the eye, and a third resting on the eyebrow: many little drops besides on the nose, the left eye, the forehead and beard, and finally one long enough over the collar at the left side: those who were present, saw them born and gradually swell: among whom were the Reverend Bartholomew Valentini, Parish priest of San Tomio; and Master Ruggerius, Sacristan of the Nuns of St. Agatha, and others. These having gone, only the Presbyter Valentini remained with P. Cortivus; and somewhat removed from the Oratory they conversed, and the Saint appears to the Cleric, when the aforenamed Gaspar Rizzola the Cleric, sitting on a humble seat at the left side of the little altar where the image stood, was suddenly heard to fall to the ground as if kneeling, and to groan, as one snatched out of himself or astonished. The Father straightway runs up with his companion at the noise, meanwhile while the youth all alert and erect on his feet, said to them; that through the window toward the door, he had seen St. Philip Neri, tall of stature, hoary of beard, bald of head, clad in sacrificial vestments of green color: borne by four Angels, also clad in green, except that their sleeves were red. But the Saint stood with hands joined, and all had their gaze through the window toward the little oratory, and the image standing over it. to whom also the night before he had appeared. Then the same young man subjoined: "My Father, this night too, while I was going to bed, St. Philip appeared to me, in a black Sacerdotal habit, with a black biretta and brightnesses around his head, by which my whole little chamber was illumined,

and also four torches, which I saw, two before and two behind him, borne. But that vision lasted for an Ave Maria; and the Saint seemed to me to say to my heart, that I ought to go to St. Thomas, as I did: but after dinner I could not come as quickly as I wished, on account of the obedience to be rendered to my father: but as soon as I came, that sweat began, and to me befell, what I have said." The good old man exulted with joy, and rendered praise to God for gracious effects of this kind, which all seemed to tend to the increase of the Congregation, instituted for the spiritual utility of neighbors: and therefore he wished the young boy to relate the same things again and again, both to the Fathers of the Oratory and to the Brothers: and then he commanded him to write the whole matter in a little book, which is kept with P. Cortivus himself, with the attestations of all who saw the aforesaid sweat.

[17] On the 9th too the image was seen to weep, On the following day, the nineteenth of May, and the same the fourth Sunday after Easter, about the thirteenth hour, the image was again seen to sweat, only three little drops however appearing over the hand: but after dinner, about the eighteenth hour, the sweat was more copious, and like to dripping tears. But there were five larger drops, under the left eye. Which many observing, since they esteemed it now not sweat, but tears, received it not without some terror, as if it were a presage of some great evil to come upon the city, now nearly emptied by the pestilence. But P. Cortivus sweetly consoled them, encouraging all to penitence and confidence, to be placed in God's mercy and the efficacious protection of St. Philip.

[18] and again on the 10th, On the tenth of May, between the tenth and eleventh hour, liquor bursting forth in similar quantity, there were seen many larger drops under the same left eye, some also over the forehead and beard, among which one about the upper middle was like an oblong pearl: which together with the others present there observed D. Albertinus Barisone, now most worthy Bishop of Ceneda, D. Knight James Frizimeliga, the most Illustrious Lauredanus with his Chaplain, P. Albert Corradinus Prior of Rucca, and P. Marinus of St. Augustine. There budded forth besides four drops at the breast on the left side: when a drop applied to the mouth seemed to breathe something divine: and while all with eyes fixed on the said sweat were at leisure for prayer, the Knight Frizimeliga asked P. Cortivus, to take up one of the drops with his finger: which trembling he did, and applied to his mouth, and said, that its taste seemed to him by no means natural, but to breathe some divine fragrance. He went on then to catch others with cotton for the solace of the sick, and distributed it with great charity among those requiring it. Further Lord Barisone exhorted him, to catch in a flask the larger drop, which had burst out under the Saint's hand: which when he had done, soon another budded forth again; and this taken up, also a third, with great admiration and consolation of those Lords: and several appeared also on the breast: and the flask after the custom remained dry and empty of liquor. But they withdrawing, that they might make place for others too and hear Mass, afterward ascended to P. Cortivus's chamber, conferring among themselves about what had happened, and what could be presaged thence. Then an hour and a half passed, after the image had dried; when it again began to sweat, and distinctly there appeared over the hand eleven drops, one over the breast, and another below: to behold which the same Nobles called, confirmed the belief now formed about the supernaturalness of an effect of this kind, and greatly content departed. likewise on the 11th

[19] On the eleventh of May, at the eleventh hour likewise, when there were in the sacristy D. Fabricius Parma and Gaspar Columbina, in preparation to celebrate Mass; they heard their two Clerics, Gaspar Rizzola and James Fantone, disputing among themselves, whether the Saint would sweat thereafter; whence D. Fabricius approached the painting, covered with a veil, and saw the sweat beginning to burst from the hand, observing the same to be augmented both in size and in number of drops: for six appeared on the hand and one larger on the breast, which P. Cortivus collected with a spoon, and immersed in a flask of holy water; then wiped off the rest of the sweat with cotton, in the presence of Lords Barisone and Corbelli. An hour and a half having afterward elapsed the sweat returned, and the whole face was filled with drops, especially over the left eye; and in the very eye also below, where there was one very great and long: but over the forehead three drops. It was also observed as admirable, that one of those drops, born from the aforesaid eye, flowed from its bottom toward the nose in the manner of a tear; and thence descending for the space of about one palm, left moistened the place where it had passed: then leaping over a space of half a palm and leaving it dry, it came to the hand; whence when it seemed about to fall, in the presence of various illustrious persons: it was collected in a cup. There were present at all these things written above the Commander Scipio Papafava Prior of Messina, D. Count Alvisius Valmarana, D. Bartholomew Conselve, P. Simon Marchesini Canon of St. Mary in Vanzo, D. John Longus, D. Francis Portus, and others. But the drop collected began to bud forth again; and again taken up the flask collected, it nowhere appeared, as soon as it came to the bottom of the vessel: but it had come, which the others never did, but at the very touch of the flask's orifice had straightway vanished. While they were among these things, there came all the Canons of the Cathedral church, and namely D. Mark Antony Martinengus, now Bishop of Torcello; the Lords Canons Ladaza, Campolongus, Discalceatus, and Silvaticus, with D. Bonifacius Rossi, a distinguished Noble of this city: who all testified they had most excellently seen the said drops and tears.

[20] and on the 12th when the matter lasted two hours, On the following day, the twelfth of May, about the twentieth hour, the sweat returned, and lasted for about two hours: but there were three larger drops on the forehead near the biretta, four on the left hand, some over the nose, and five about the beard. But above the rest one stood out larger and equal to a pearl about the left eye; which running across the cheek sideways, stood far from the eye: and like to this was nearly another over the lip about the mustache. But the others smaller throughout the whole face were seen gradually to swell and soon to vanish. But notable first of all was, both the space of time in which this sweat lasted, and many flowed together to see it, and the very quantity of the tears. On the thirteenth, and one drop until the next day, which was Thursday, that larger drop always persevered, which from the left eye had descended over the cheek: and the Lords Francis Bonardi and George Torre, physicians, saw it, with Dominic Franchini: in whose presence P. Cortivus lifted the panel and spread it to the sun; so that all could see, that the canvas was behind through all its parts dry, nor could there any sign of even imaginary moisture be detected. On that same night it happened that the Saint appeared to a certain Presbyter of the Oratory still living, who had composed himself to take sleep; and embraced and kissed him with two other confraters. after a nocturnal apparition: But when he wished to return the kiss, it came into his mind to ask leave first from the Superior; but he seemed to refuse: whence all terrified he exclaimed, and called D. Gaspar sleeping next to him. But there was roused at the cry also the Reverend Cortivus, and at the same time both approached the one lying down, who narrated to them the vision above said; whence thanks given to God they returned to sleep.

[21] the same drop still seen on the 14th On the fourteenth of May, about the twelfth hour, it was observed, that the drop of the preceding day still persevered: which when it was believed to have hardened by the heat of the air, the Father Inquisitor approached thither, and touched it with his finger: but to this as true and perfect liquor it adhered: and by all who were present it was seen to stand over that his very finger, which then he applied to his eyes with devotion. Then again to the rays of the sun the panel was spread, and altogether dry the canvas appeared, and to a certain degree transparent through all its parts: When the image spread to the sun remained dry. and the more admirable it seemed, that that drop could be preserved from the excessive heat of that Oratory, and the sun through the window sometimes falling upon the very painting. Whence a great argument is taken, that if that sweat were natural, it ought to burst forth equally through all the parts of the panel, according to the impulse of the moving cause and the one provoking that sweat; contrary to which it appeared to happen, all the other parts remaining dry, even of its face. On the following day too at the tenth hour there was visibly observed a trace of the aforesaid moisture and other similar but very slight. But after dinner before the aforesaid image sacred exorcisms were recited over D. Bennasciuta, sister of D. Paula Bottona, kinswoman of P. Cortivus himself, cotton dyed with that sweat relieves a possessed woman. widow of the late D. Parmeggianus Cortivus his brother: whose tongue was touched with cotton dyed with these blessed drops; and wondrous effects appeared, just as also on the seventeenth and eighteenth of the same month; the demon confessing, that St. Philip wept and sweated, for the love by which he is borne toward that corner: for so he called the church and oratory, set in a narrow situation of that area. At other times he said the Saint sweated, that his knowledge might be better rooted: but that Lady herself afterward had much better.

[22] When the sweat returned on May 23, On the twenty-third, about the half past twelfth hour, when some days had passed without sweat, again it returned. There were seen three great drops over the hand, of which the largest, which was over the wrist, fell down to the finger: and at the same time all within a quarter of an hour vanished. Then the Fathers decreed to set that panel within a tabernacle of gilded wood, as a precious thing and worthy of greater veneration. But when there had come the twenty-sixth of May, sacred to the very Saint's feast, the image again sweated, not only in the morning, but also after dinner. And first indeed one drop was seen over the hand: but while with a little wax candle lit the face is considered, from it too two drops began to burst. the image now set on the altar About the eighteenth and nineteenth hour again the sweat returned, and one larger drop over the hand lasted more than two hours with some smaller; but as these swelled and vanished there succeeded others of similar quantity. On the twenty-seventh at the twelfth hour there evidently remained moisture, left by the aforesaid drop. Then the image taken from the tabernacle, was restored to its former place within the sacristy; that if it should happen to sweat, the matter might be better and from nearby observed.

[23] the miracle is continued until the 30th On the third day from then, that is the thirtieth of May, about evening,

there came a certain girl called Paula Segala, daughter of the late D. Paul and Marietta de Vicentinis, to visit the holy image, with the utmost desire of seeing the wondrous sweat bursting from his sacred cheeks. And when she had prayed there some while, and saw nothing of this kind come forth; stirred by devotion toward the Saint, she took a rose, which for many hours she had held affixed to the bodice of her dress (as girls are wont for the sake of adornment) and offered it dry and languid to D. John Mary Monterossus, that he should apply it to the holy image: which he willingly did her the favor. When therefore he had applied the rose to the Saint's face and returned it to the girl; when a dry rose applied to it grew moist, she transferring it into her left hand from her right, noticed that her four fingers were wet from the humor of that rose. Wherefore full of admiration she showed her fingers to the Priest who wiping them off, took back the rose, that he might see whether it were moist, but found it dry, and so returned it to the girl; who herself reverently receiving it, soon felt her index finger moistened. Therefore P. Cortivus was summoned, who saw that one leaf of that very rose was wholly moist, and moistened the hand of her bearing it. the rest remaining in their dryness: and on that occasion he wished also to see the other roses, which her companions bore at their breast. And when all were seen dry on every side, he judged there was place to believe, that that humor of the rose, which had moistened the girl's hand, had proceeded from a higher cause, the Saint doing her this grace. But she enclosed that her rose in a little box, given for this end, that thereafter she might have it more reverently.

CHAPTER III.

The sweats of the month of June, with the judgment of Painters and Philosophers about the supernaturalness of the matter. The Neapolitan Patronage.

[24] When then for many days the image had been without sweat, When on June 20 the sweat had again burst forth, it was believed that hereafter the prodigy would cease; when on the twentieth day of June, about the twentieth hour, it again began to sweat; and one drop flowed down from the left temple, and another appeared on the face and collar: whence again the image began to be observed. On the twenty-first, between the tenth and eleventh hour, there were still visible traces of the previous day's humor, so that only the drops seemed to have vanished. And when on that day there was present D. Marquis Pius Obitius, with the Presbyter Foliata and some Doctors, conversing about that sweat, whether it could be natural; there appeared some moist signs about the breast; which P. Cortivus, to please those Lords, wiped off with cotton, twice and thrice pressing them strongly, nor yet could he dry them. They asked him therefore to explore with his finger applied, whether that moisture were true, as he did, and the very liquor appeared on his finger. Afterward they asked that, holy water received, he should moisten a certain part of the very panel, in likeness of the miraculous moistening: which done, they wished him to wipe with his hand or with cotton, to explore, whether after that same part was wiped that moisture similarly persevered. But the experience taken in two places, and the humor as soon as it was wiped off vanishing, they wondered even more. and its traces remained in the panel They asked then for the cotton, with which he had wiped the moistened part, and found it wholly moist; but that which had been applied to the sacred moisture, altogether dry. Finally the panel taken in their hands and opposed to the sun, and finding it dry on every part, they withdrew fully assured.

[25] for 6 continuous days. On the twenty-second, twenty-third, twenty-fourth, twenty-fifth and twenty-sixth of June, there remained moist traces of the preceding drops. But on the twenty-seventh, by the command of the Capitular Vicar, the panel was carried to the Bishop's palace, It carried to the Bishop's palace on June 27. and set in the Episcopal chapel: it was carried by D. John Mary Monterossus, D. Tolentino the Chancellor accompanying him; and there it remained for some time. Afterward the Reverend Cortivus, license being asked and easily obtained from the Vicar, went thither on the third of August: and the sacrifice of the Mass made there he asked God, that He should declare by manifesting His holy will, what He wished done with that venerable image. Returned home too, and brought back to the Oratory on August 29, he ordered all the Fathers and Brothers of the Oratory to pour forth prayers in common, until that should be decreed which was more pleasing to Him. But after twenty days and more they resolved that the aforesaid panel must be received, and set in the tabernacle over the very altar of St. Philip Neri. And so on the twenty-ninth of August the same D. John Mary Monterossus went to sacrifice in the Episcopal chapel: and the sacred rite performed took the panel from the altar, and brought it home, setting it devoutly in the tabernacle under this title: "He intercedes for us with unutterable groanings, Rom. VIII, it keeps the same signs of the past sweat. 22." But there persevere until today the signs of the admirable sweat over that very panel, and specially on the left cheek. I add, that it is worthy of no slight consideration, that, although those drops of sweat or tears more often flowed down from the face and hand of the Saint expressed in the painting, yet they never exceeded his figure by falling forth.

[26] as of all these things it is established from the diary of P. Cortivus, This is a faithful observation of the sweat, gushing from the image of St. Philip Neri, in this our city of Padua, from the eighteenth day of April until the twenty-first of June; received from the little commentary of the Reverend Cortivus, kept until today: which sweat was seen by most grave persons, and an infinite people, and most noble matrons: who all professed, that by that spectacle they were the more kindled into love toward that Saint. We read indeed in histories that various images have sweated, nay even the garments and veils of male and female Saints; but in our city of Padua (so far indeed as I have been able to attain by investigating) we have had nothing similar, except the sweat which in the year 1512 in the month of February came forth from the image of the Crucified in the church of the Servites; when it for fifteen continuous days, and again on the holy Friday the ninth of April, and the following two days, dripped copiously from face and side that liquor, which caught in a flask is to this day kept in the aforesaid church with great veneration.

[27] Here the Author had added Chapters or Articles eight, on which the witnesses were heard and examined, expressly named thirteen (for so many seemed to suffice for the full proof of the deed) the names of the witnesses being inscribed. besides whom in the book of P. Cortivus by his own hand for the perpetual memory of the matter other noble or religious men and very many worthy of faith forty-nine, attested to those things which they had seen. But these omitted I pass to the opinions of painters and physicists, to whose examination was committed the proof of the natural or supernatural cause, productive of a sweat of this kind.

[28] That these things could happen naturally The painters say, that sal ammoniac or sabularium (the common folk call it Armoniacum) mixed with the colors, sometimes is resolved and appears like sweat in paintings. They say also that that verdigris green, which some for this reason mix with the colors that they may dry more quickly and the image appear more comely, can sometimes, either by the surrounding air, or by the moisture of the place, be resolved, and in paintings eject something of humor, so that figures thus painted seem to sweat. But that humor carries with it the matter of the very color, and touched by a finger infects it, and leaves evident and colored signs of itself: but here; whence it was taken away the sign remains, and where it is left and dried, there remains afterward a stain in the very painting. But nothing of the kind can be conceived in this case in which we are engaged: the Painters deny because D. John Baptist Pelizzarius, a celebrated painter of our city, said, that in his paintings he is not wont to use either sal ammoniac or verdigris green: and this he affirmed on his oath more often, asserting the aforesaid sweat to be not natural, but supernatural and miraculous. The same affirms D. Mark Antony Bonacorsi of Padua, also a most ingenious painter; and other painters, who have read this Account, and declared the very sweat to be beyond the order of nature.

[29] The most illustrious and most excellent D. John Cottunius, Primary Philosopher in the University of Padua, and the Physicists. wrote his opinion in these words. "The relation and attestation of so many persons worthy of faith being set down, concerning the sweat of the image of St. Philip Neri, I John Cottunius, public Lecturer of Philosophy in the first chair of the University of Padua, feel and constantly affirm, that the aforesaid sweat could in no way have proceeded from a natural cause, but was altogether miraculous. So I attest, on the sixth day of July 1645, at Padua." The same asserted D. Marius Massoleni, Collegiate Theologian at Padua and Lecturer of extraordinary Philosophy in the first place in the public Schools.

[30] But since in many other places too St. Philip Neri has his images exposed to public cult, The Cult and Relics of the Saint at Naples but most of all at Naples, where a certain as it were colony of the Roman Oratory is held, led thither under the guidance of Francis Mary Taurusius. Of this more at length treats Francis de Magistris, in the book which he wrote on the state of the Neapolitan Church page 301 and following, and says, that in one of the chapels, placed on the right and left of the high altar (that namely which to the very Saint there was founded in the year 1647 by the aforesaid Francis Mary's brother's grandson, called Tarusius by name and surname) there is present a miraculous effigy of the same St. Philip, which, on account of the multitude of graces, is most devoutly cherished by those fleeing to him. But among the other silver simulacra of the Saints, with which the church is enriched, the chief is reckoned that of St. Philip, distinguished with various gems of the greatest value, in which the inner parts of the very Saint are kept. So the book first published while the Author was still living in the year 1641, and it is added that there is there a bone of the neck or the nut of the neck, and a molar tooth of the same; to say nothing of the Biretta and other things, held there reverently under that title, because they were sometime in the use of the holy Institutor. Twice then namely in the year 1661 and 1678, the same book came forth, with Additions of Joseph de Magistris, supplying his uncle's work: but in this place nothing else than what has just been said is found. But in the year 1685 Pompeius Sarnellus published a Guide for pilgrims, wishing to survey Naples; and treating of the Oratory of the Fathers of St. Philip Neri, page 118 says, that in their church there is one Rib of the Saint, bound with gold, and adorned with many diamonds, within a silver reliquary, notably crowned, and sustained by two Angels, likewise of silver, over a comely base of similar metal, the whole work rising to two and a half palms. Besides A great part of the inner parts of the very Saint, enclosed in a silver heart, around which heart an elegant garland of roses and lilies is set, and both rest over the head of a silver Angel, of the same height. Finally, the Nut of the neck, within a most beautiful statue of silver, valued at four thousand scudi.

[31] in which two bones That the praecordia of the Saint a little after death were taken from the opened body, and separately buried, we have from the Life

at number 544; and a little after they are said, the same eight months after, to have been dug up again and found entire, then cleansed and dried, and variously distributed: and finally it is narrated that in the fourth year after the body was translated, incorrupt and tractable even then; nor is there any mention afterward of it either resolved into bones or diminished in any parts, not even in Chapter 39, where the miracles are narrated, wrought through the Saint's praecordia, hair, linens, and prayer-beads. Considering these things and sticking perplexed, I consulted the most Eminent Coloredo; who with his accustomed kindness wrote back, on the seventeenth of February 1687; that in the year 1638, by the authority of Urban VIII, in the year 1638 by the Pontiff's order taken out, that separation of the aforesaid bones was made, although the Fathers of the Roman Oratory bore it ill, that some part of that most holy body should be drawn off. But the Pontiff commanding had to be obeyed, and that sad division turned to a particular increase of accidental glory, since through it the incorruption of the sacred body was made more attested, and the grace of miracles diffused also to the city of Naples. Thus he: but afterward, from the letters of our P. Nicholas Iannettasius given at Naples on the twenty-fifth of May I understood, that a separation of this kind, by an express Brief of the Pontiff, at the instance of D. Anna Columna Barberina was commanded, and committed to execution on the twelfth of May; but in March of the following year, on the twenty-eighth day of the month, the instrument of the donation was signed, made to the aforesaid Pontiff's Niece, through Caesius Notary of the most Eminent Cardinal Vicar, with the faculty of alienating those Relics, to be exposed within or outside the City; according to which faculty the Lady herself, and in 1639 brought to Naples, Prefectess of the nourishing City, handed the same to persons, deputed to her for that end at Naples, on the thirteenth of May 1639: what further was done learn from the following Instrument.

[32] Francis, by divine compassion of the title of the four holy Crowned ones, Presbyter Cardinal of the Holy Roman Church, Boncompagnus, Archbishop of Naples, to all and singular about to see and inspect these presents we make known and testify, That lately before us appearance was made, on the part and at the instance of the very Reverend P. Horatius Mancini Provost of the Congregation of the Neapolitan Oratory, and it was set forth; that in the days lately elapsed by the most Illustrious and most Excellent Lady, D. Anna Columna Barberina, Prefectess of the nourishing City, there had been given to the Reverend Fathers of the said Congregation the underwritten Relics of St. Philip Neri, Founder of the same Congregation of the Oratory; namely a Relic of the Praecordia, one large Rib, and one Bone of the back, or of the neck, of the same St. Philip, transmitted to the Reverend P. Provost himself in the name of the said Congregation, and by the very Illustrious and very Reverend Lord D. Claudius Giojosa, Canon of our Metropolitan church, and the Reverend John Rubeus one of the Brothers of the said Congregation, specially deputed for this, consigned; and in fact there were exhibited to us two wooden boxes, closed and sealed, fortified with Spanish wax with the impression of the seal of the most Eminent and most Reverend Lord Cardinal of San Onofrio Provicar of our Lord the Pope. Which boxes thus exhibited, and by us opened; it is recognized by the Archbishop, we found in them the underwritten Relics; namely in one of the said boxes we found one large Rib of the same Saint, in its extreme part somewhat broken, and bound and joined with a golden ornament. But in the other, a Relic of the praecordia of the same St. Philip Neri, in the form of a heart, enclosed and kept in a silver case, with a grating over it; and within that same box we found another small box, similarly of wood, as above, fortified with seals: which opened, in it we found another little silver box; and that opened by us, in it was found one Bone of the back toward the neck, that is a vertebra of the neck of the same Saint, having a round figure empty in the middle. And the writings being seen by us presented in the acts, and especially the instrument of donation, as above made, of the aforesaid Relics, drawn up through the acts of Pamphilius Thomasius Notary of the Court of causes of the most Eminent and most Reverend Lord Cardinal of the nourishing City, Vicar of our Lord the Pope, under the date of the thirteenth day of the month of May 1639 of the tenor as in it. And the recognition by Us, as above made, of the aforesaid Relics and Instruments, instance was made by the said very Reverend P. Provost, in the name of the said Congregation, that license be imparted to publicly expose the aforesaid Relics, to this end that by all the faithful of Christ they may be venerated and adored. We attending, that a requisition of this kind would be just, and consonant to reason; and is permitted to be exposed: and that to one asking just things assent must not be denied; therefore by ordinary authority, and by all the better manner, way, right, cause, and form, by which better and more efficaciously we can and ought; to the said very Reverend P. Provost, and the Reverend Fathers of the said Congregation, existing for the time, that they can and may publicly expose the said sacred Relics, that by all the faithful of Christ they may be adored and venerated, we have judged the license and faculty, thereupon necessary and opportune, must be granted: as by the tenor of these presents in the Lord we grant and impart it. Given from the Archiepiscopal Palace of Naples, on the twenty-fourth day of the month of May, 1639.

F. Cardinal Archbishop of Naples.

Horatius Barresius Master of the Acts for the Court.

Damianus de Orchis Notary.

[33] It is probable that altogether great care was employed at Rome, that each part, namely both the Vertebra and the Rib, should be removed with as little injury as could be made to the skin and flesh entire thus far; and so that they were taken out through the cavity of the breast now opened; so that the defect of each can now be observed by no one, under that garment with which the holy body is covered. after Philip had been in the year 1626 taken up as Patron by the Clergy, But the aforesaid participation of so great a treasure deserved that notable devotion toward the Saint, which straightway from his solemn Canonization had seized all the Neapolitan Clergy so greatly, that in the year 1626 on the sixth day of June, the consent of the most Eminent Cardinal Boncompagnus the Archbishop preceding, he was chosen by it as Patron and Protector, and under the twenty-sixth day of the same month and year, by a public instrument, by the hand of the Notary Luke Capassus, the Lords Cellarers of the most Reverend Chapter and the Procurator of the Reverend Clergy intervening, confirmed: and accordingly from our Lord Pope Urban VIII, their supplications going before, they obtained, that the feast of the same St. Philip be written in the Neapolitan Calendar under a double rite, as appears from the Brief, under the Date at Rome the eleventh of December 1627: whose tenor by this writer de Magistris is recited.

[34] Afterward by the same it is added, that the City itself with the Kingdom, not fully satisfied with this honor, then in the year 1629 by the City and Kingdom, on account of so great and the greatest devotion toward that very St. Philip, in the General Assemblies, held on the twenty-fifth day of the month of May in the year 1628, and in the month of July of the following year 1629, in the place of the Royal convent of St. Lawrence of the Friars Minor of the Neapolitan city, in which the Lords Deputies of the aforesaid City assembled, and besides the Barons and Nobles of the whole Kingdom, representing the City itself and the whole Kingdom, and the several cities, territories, and camps, by the common vote of all chose as Patron and Tutelar of the same City and of the whole Kingdom the said glorious St. Philip: not only moved by the notable sanctity of the same Saint, which God most good and great does not cease to demonstrate daily by innumerable miracles; but also esteeming, on account of the Oratory founded among them, that they would thus discharge some sign of a grateful mind, by which they recognized themselves bound toward the Saint: mindful, that since the same St. Philip, in the city of this Kingdom, which is called Gaeta, near the castle of San Germano, had been decorated by God with the first-fruits of the spirit, as his Life's History relates; conscious of the grace conferred upon him, like another Jacob the Patriarch, who, deigned by God at Bethel with the vision of the Ladder, built an altar to the Lord; for a monument of a grateful mind, in this Neapolitan, first and metropolitan city of the whole Kingdom, founded the Congregation of the Oratory, through the then Reverend P. Francis Mary Taurusius his alumnus, and afterward Cardinal of the Holy Roman Church, in the year 1586, in the year 1586. nine years before his death, kindly assenting to the multiplied petitions of the most Illustrious Annibal de Capua, then Prelate of this city, and of innumerable noble men, and the rest of the faithful of the same city: through which Congregation the City itself and the Kingdom daily enjoys daily preaching of the word of God, administration of the Sacraments, and likewise prayer: which three are most of all the exercises of the same holy institute, with great profit of souls and the attainment of eternal salvation.

[35] Of which election the Decree But of this election as Patron a public document was drawn up through the Lords Deputies of the General Parliament, under the twentieth day of the month of December, of the same year 1629, in the same Royal monastery of St. Lawrence, through the Notary Natalis Montanarius. Which election, for the observance of the Decree of the sacred Congregation of Rites, issued by the order of our Lord Pope Urban VIII on the twenty-third of March 1630, the several Quarters of the city confirmed, and made anew, in this order: namely, the Quarter of the Seat of Porta-nuova, on the ninth of August 1646: the Deputies of the Quarters confirm in the year 1646. the Quarter of the Seat of the Port, on the twenty-ninth of the same year; the Quarter of the Seat of Montagna, the same day and year; the Quarter of the most faithful People, on the fourth of September of the same year; the Quarter of the Seat of Capuana, on the tenth of September of the same year; and the Quarter of Nido, on the seventeenth of the same month and year. And on the twenty-sixth of the same September of that very year, all the Deputies of the aforesaid Quarters, specially chosen for this, for the execution of their will, concluded and confirmed the aforesaid election.