forces of Heaven and earth are combined in a manner conformable to the state of man in this world, so as to attain happily to the end of creation. Thus that schism caused by sin, which weakens our strength by division and exposes us to strife and danger, is remedied; weakness and inconstancy give way to strength and confidence, union takes the place of division, search becomes possession, and trouble and disquietude are changed into certainty and repose.

We may well conjecture that, here as elsewhere, the efforts of the Saint were crowned with success, and that numerous conversions were made which remain unrecorded; it is certain that he sowed seeds which afterwards sprung up. It was only natural that a soul like his, touched with divine grace, and coming into contact with men of all kinds, should draw many of them by its influence, and work in them a salutary reformation. But in this work he was distinguished by the characteristic difference between him and the false reformers of the time--that he built up in the Church and with the Church. Like salt which retains its savour, he renewed that which was beginning to decay, and, by the virtue of the teaching of the Gospel, infused fresh vigour into spiritual life and attachment to the Church. A fact is recounted of him which shows how gifted he was in converting souls most deeply sunk in vice. It was then the custom, and continued so a long time afterwards, that young ecclesiastics, who, though not Priests, yet held preferments in the cathedral churches, should go to the Universities to complete their studies. There was at Alcala at that time one of these young Clergy, a Canon of one of the principal churches in Spain. Having made acquaintance with some disorderly students he led a life little in conformity with his vocation and very scandalous to others. Ignatius undertook his conversion. After having implored light and assistance from Heaven, he went to the Canon's house, and, arming himself with courage and patience, sent in a message that he desired to have an interview with him. The Canon received him with a look that plainly showed such people as Ignatius were not welcome at his house. However, he observed the ordinary forms of politeness, so much so that, when the Saint expressed a wish to speak with him alone he dismissed his attendants. Ignatius addressed himself to

his conscience, speaking respectfully but forcibly, and telling him plainly the opinion entertained of him commonly in the town, but which his flatterers had concealed from him. Wounded in his pride and transported with anger, the Canon interrupted him by a torrent of abuse, and ended by threatening to have him thrown out of the window. The servants, hearing loud words, hastened to the room, but before they entered Ignatius had time to address some words to him which calmed his anger, though what he said or how it took such effect upon him is a mystery. The servants, on entering, saw only that their master was advancing towards Ignatius with signs of singular respect, and received orders to prepare a repast for himself and the visitor. To complete the good work begun, the Saint consented to remain, with such happy result that the Canon not only changed his whole life and continued always a friend and protector of Ignatius, but used his great influence with others, and so was able to render him a double service.

Trials and contradictions could not fail to find out Ignatius at Alcala, as they had found him at Barcelona and Manresa; and the more so, as the sphere of his action was enlarged, and his position as a student brought him into closer connection with the authorities. At first his conduct found no opponents, with the exception of some private individuals of little note, who looked merely to exterior things and took scandal at seeing a young man of condition professing a mendicant life. Among these were some clerics of different Colleges. But subsequently, when it was noticed that he and the persons under his direction communicated regularly every week and on all Festivals, a thing then unhappily very rare, the unfavourable opinion with which he was regarded began soon to be shared by persons in a higher position, so that even the Canon of the College Church of St. Just publicly refused Holy Communion to him and his companions, blaming their frequent reception of It as too great familiarity with God. However, this was a plea that could not be long maintained, and the worthy Canon, convinced no doubt by Ignatius himself, changed his whole disposition in his regard and became his friend. Still greater sensation was caused

by his instructions, and various reports were spread concerning his book of Spiritual Exercises, and he was soon denounced to the Inquisition at Toledo. But before we see what were the consequences of this denunciation, we must close the chapter with a few words on the immediate object of his residence at Alcala-namely, his studies. It cannot be matter of surprise that he made less progress in these, while occupied in exterior labours sufficient to engage an apostolic missioner. Moreover, with the object perhaps of shortening the time and becoming a Priest sooner, he studied philosophy and theology at the same time, and thus drew little benefit from either, overtaxing his mind by the multiplicity of subjects on which it was engaged.

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CHAPTER VII.

THE INQUISITION PROCEEDS AGAINST ST. IGNATIUS. HE IS DECLARED INNOCENT, AND GOES TO SALAMANCA. PERSECUTED THERE ALSO, HE RESOLVES TO QUIT SPAIN AND GO TO PARIS.

Ar this period of time, when the world was running after novelties and there was much excitement and confusion of ideas, we need not wonder that the conduct of St. Ignatius appeared to many strange, and therefore suspicious, for men of superficial mind are apt to look with distrust on all that they do not at once understand. Such men

as these, remembering that a few years previously, in 1523, a secret society of fanatics, calling themselves the "Illuminati" - Los Alumbrados, had been discovered in the dioceses of Seville and Cadiz, now confounded the unknown student of Alcala with these, equally unknown to them, and accordingly denounced him to the Inquisition at Toledo.*

After a denunciation of this kind, which could only be made from persons on their oath, the Tribunal was obliged to act, more especially as in such dangerous times the authorities were forced to redouble their vigilance in order to preserve to the Church countries not yet infected with the poison of heresy. It is true that suspicion fell in this case on the man who was to be the very firmest support

* The sect of the Illuminati was not entirely destroyed at its first appearance. It existed forty years after in Andalusia. The Tribunal of Cordova condemned it in 1565, and declared that its principles were contrary to the spirit of Jesus Christ and the Church, and of the Saints. Its partisans were given to a false spirituality and a false mysticism. They pretended to receive illumination from Heaven in the prayer of quietude. They may be considered from these indications to have been the precursors of Quietism.

of the Apostolic See; but he himself was very far from blaming their conduct, though he had so much to suffer from it. We ought, indeed, to recognize in it an appointment of Divine Providence, since, besides the other advantages derived by St. Ignatius from the inquiries and examinations to which he was subjected, it gave him opportunity to manifest to all that the spirit with which he was animated came really from God.

The Tribunal of the Inquisition commissioned Don Alonzo de Mechia to go to Alcala, and, assisted by Dr. Michael Carasco, Canon of the College of St. Just, to take exact information on the life and conduct of the accused. The inquest was held in secret on the 19th of November, and the persons of the house, as well as those who were acquainted with Ignatius, were examined. As nothing deserving of blame was found in him, the judge thought his own presence no longer necessary, and charged the Grand Vicar of the Archbishop of Toledo, Dr. John Figueroa of Alcala, to proceed if necessary against Ignatius. The Doctor, after some days, caused him and his companions to be sent for, and informed them of what had passed, adding that he found nothing to blame in them either as to faith or morals, and that they might continue their pious practices as before. But he added, that as they did not belong to any Religious Order, it was not right for them to wear a uniform habit, and bade them at least vary the uniformity of colour: for example, that Ignatius and Artiaga might assume the colour of black, while Calisto and Cazeres wore brown. They all obeyed this order, and were equally submissive when the Vicar some time after bade them make use of shoes and no longer go barefoot.

On the 6th of March the following year, 1527, a new charge was made against Ignatius. He ordinarily engaged the persons whom he directed in visiting the hospitals and in exercising other works of mercy. Thus a lady of high quality and much devoted to the Saint, being desirous of following this practice, gave ground for an examination, which however turned entirely to his credit. All cause

for disquietude seemed to have disappeared, when a new incident raised a more serious disturbance. Ignatius had