The life of S. Giles Abbot.

WE READE in the beginning of Genesis that when our Lord God would forme man, Gen. I. he said these wordes: Let vs make man vnto our image & similitude, who shal rule ouer the fishes of the sea, the foules of the ayre, and beastes of the earth. The holy Doctors say: that if the first man had perseuered in the state of innocency, and had conserued original iustice, in the which God created him, all the creatures had acknowledged him for their Lord, and had bene obedient vnto him; but for that he was disobedient vnto God, all creatures were disobedient, and became foes vnto him.

The same thing happened vnto man which, befalleth vnto a hunter, who going out to hunt, all the dogges leap about him, and fawne and lick him, but if he should put on a visard, it is likly inough they would not acknowledg him, but would look angerly, grin, and swarle at him. Euen so befell it vnto our first father Adam; after that he put the visard of disobedience on his face; Before that all creatures esteemed and serued him, and acknowledged [Page 2]him for the superiour, but afterward, they all rebelled, making warre against him, as against their common enemy.

Neuertheles, God being merciful (to the end, that some signe of that happy estate might be seene) permitted, that there should be some so holie and faithfull, that vnto them many creatures should serue, and be obedient. As we haue an example of S. Giles. VVho was cherished by a hinde a while, and mainteined by her milk, the time he remained in a caue, of a soltary and craggy mountaine. The life of this holy Abbot and Confessor, was written by Gilbertus. B. of Carnotum, and other Authors in this manner.

SAINT Giles was borne in Athens of the Royall bloude. His father was called Theodorus, and his mother Pelagia; From his childhood he was instru­cted in the studies of humanity, and diuinity also, and in the same age he gaue himself vnto the ser­uice of God, exercising himself in good workes. He was of singular charity, and gaue much almose. He went one day vnto the church, & sawe a poore sick man in the street, who asked an almes of him, and he taking the garment he wore, gaue it to the poore man, who took it, and put it on, and forth­with, he became perfectly whole. Not long after this, his father died, and he distributed al his patri­mony (which was very great) amongst the needy.

God shewed many miracles by the meanes of this holy Saint: one was, when he healed a man that was bitten by a venemous serpent, so that he was at the point of death. Another was, he being one sonday at a Church, there came in a man po­sessed with the diuell, and made such a noise that [Page 3]the deuine office could not be heard. The holy man praied for him, and not only obteined that the de­uill in him did hold peace, but also did depart out of him & left him free. Through all Greece the fame of S. Giles was spred, wherupon he fearing to be honoured, and reputed for a holy man, tooke sea, intending to go into some country, where he should not be knowen. The bark was not far from the shore, but a huge tempest arose, so that euery one made accoūt to perish in the sea. S. Giles praied, and the storme ceased, by which all the mariners and passengers wel perceiued, that the storme cea­sed by his praiers, and they yelded vnto him many thankes for the same.

After a fewe daies the barck arriued at a hauen in France, where S. Giles took land, and went to the city of Arlez, where a holy man called Cesarius was Bishop. The holy Saint staied in his company two yeares, to the great content of them both, for that all their conference and conuersation was of heauenly matters. In that place S. Giles by his prai­ers healed a man, which had bene sick of a feuer three yeares; And because that deed, and the co­mendations of Cesarius, caused him to be had in great reuerence, and that euery one called him the holy man, he resolued to depart, and to fly from the reputation and honor of the world (though the conuersation and company of Cesarius pleased him much.) So he passed ouer the riuer of Rhosne which is wel knowen in that realme, & he founde on the bank therof, a holly hermit called Veredemius, li­uing a solitary life; with whom he staied and con­tinued certaine daies: And wheras the countrey [Page 4]naturally was barren, it became fertile and fruit­full, by the praiers of S. Giles.

It happened, that on a time a sick man was car­ried vnto the cell of Veredemius to be healed by him, but it falling out that he was not at home at that time, S. Giles praied for him, and healed him. There was neuer man that auoided to be contem­ned and despised, as S. Giles laboured to shunne, and to repell the estimation & honor of the world; and therfore he departed from that place, & went vnto an other which was more solitary, and fuller of woode, toward the mouth of the Riuer. In that place he found a cane among certein thornes, and other wild plantes, nere vnto which sprang a cleare and pure fountaine. In it he also sawe a hind, which made signes, to be content that he should lodge with her: so the holy man resolued, to make his abode in that place. His food was the rootes of herbes, and running water, and sometimes the hind permitted him to milk her, and in that sort, he spent part of his life, passing the time in praier and meditation.

It befell afterward, that the king who then reig­ned in France, (being a Christian) went one day on hunting, and his houndes found the hind of S. Giles, and pursued her hard to kill her. Shee with a swift course ranne back vnto the caue, where the holy man remained, and lay at his feet, as it were, to demaund succor and help at his handes in that danger. when the hind came into the caue, S. Giles was at his praiers on his knees; & though he sawe his hostesse that gaue him lodging, in manifest daunger, he did not therfore arise from his exercise, [Page 5]but he besought God to defend and deliuer her. The praier of the holy Confessor was hearde, for by the power of God, the dogges could not enter into the caue, but stood a good way of and barked.

At this noise the king & the other hunters came in, but they being not able to enter the caue, one that caried a crosbowe, put a quarell therin, which he shot of toward the caue; determinating to make triall what was within: and the quarell, or arrowe, (be what it was), lighted vpon the holy Saint, and wounded him, who patiently tollerated the wound which was made. The hunters passed through the thornes and braunches, determining to see what was in the caue, and at the last they came to the place where S. Giles was. It seemed vnto euery one of them a strange spectacle, to see him at the mouth of the caue, on his knees, with a graue and venerable aspect, and nothing trou­bled; looking with his face and eyes, and likewise his handes lifted toward heauen; The wound had made him all bloudie, and the hind lay close by his side.

These thinges put the King and all his people in great dread; wherfore he went vnto him, and re­puting him a holy man, made obeysaunce and cra­ued pardon of him, because his bowe-bearer had wounded him, & gaue order, that prouision should be made for his cure, though the holy Saint made therunto deniall, wishing that the wound and the sore might continew all his life, that it might be an occasion wherby he might haue more merite. The king offered vnto him great sommes of mony, to the end he should pray vnto God for him, but [Page 6]the holy Saint would not accept any guiftes, but perswaded him, to lay out that which he desired to bestow on him, in building of a monastery, in which religious men might dwell, that should pray vnto God for him and for his kingdome. The king was well pleased therewith, & caused a monastery to be builded: of the which, the holy man was compelled by the importunity of the king, to take on him the gouernment with the title of Abbot.

S. Giles liued in this monastery certain yeares, and all that time he spent in praiers and fastinges; endeuouring that euery one should fly from sinne, and attend to the seruice of God. This may eui­dently appere by the same king, who was obstinate in a certaine sinne he had committed, and therof had small remorse and greefe, and lesse wil to con­fesse it, yet so much the praier of S. Giles preuailed, that the king confessed it with great sorrowe of mind, and repentance for his trespasse, and all other offences committed in his life. It is said: that the holy Saint went vnto Rome, and at his returne brought many indulgences and pardons, graunted vnto him by the Popes, for his monasteries, aswell for them that dwelt therin, and wore his habite, as also for them that visited it.

S. Giles hauing gouerned his monastery (no lesse religiously then holylie,) certain yeares, the time of his death approched, which was agreable vnto his good and vertuous life, leauing behind him a holy enuy vnto all them, that were present at that time, for it was apparant and euident, that he went to possesse the kingdome of heauen, where was for him prepared a most honourable place. His [Page 7]glorious death was on the first day of September, and theron the Church celebrateth his feast.

In the history of the life of this holy Saint it is written, that S. Giles liued sometime with Cesarius Bishop of Arlez as I haue said before, who (after Trithemius) liued in the yeare of our Lord. 660. and adding the time, this holy Saint liued after his death, he died in the yeare of our Lord. 700. or there aboutes. The Spanish originall saith: 720. vpon a Sunday.

The tvvelue brethren Martyrs.

ON THE same day that the Church ce­lebrateth the feast of S. Giles it also ma­keth a commemoration of the twelue brethren martirs. The martirdome of these twelue holy men, was written in heroicall verse by Alfan monke of Monte Cassin [...] who liued in the yeare of our Lord. 1108. That which we can extract out of this Author, and out of other mar­tyrologes concerning the life of these holy Saints, is: That they were martirized in Beneuento, in the time of Valerian Emperour of Rome in the yeare of our Lord. 258.

The names of the holy martires were thes: Do­natus, Faelix, Acontius, Honoratus, Fortunatus, Sabi­nianus, Soptimius, Ianuarius, Faelix, Secundus, Vitalis, [Page 8]Satyrus, and REPOSITVS. They were in bloud noble, and all of them had bene well instructed in humanity & diuinity. They all preached the Ghos­pell of IESVS CHRIST and many were con­uerted vnto the faith of CHRIST by their do­ctrine:

They were all layed in most dark prisons; Then were they taken foorth, and brought into the high street, where they thrust their handes hard into certain pieces of wood, and afterward made fier vnderneth them. Then in the presence of the same Valerian they bound them vnto certain cordes, and ropes, which ranne in polleis, and so hoised them alofe into the aire, then they let them falle on a soodaine, and gaue them the most cruell strappado.

This sufficed not, but they also scourged them, and then tore and rent their flesh with hookes of Iron, to the execessiue paine & torment of the holy martires; the officers herin displaying their cruell mindes. Then they put them to the fier again, and set the kindled torches to their bare sides: but the holy Saints endured and abode all very constantly: which the tyrant seing, and awearied in putting them vnto so many torments, did lastly cause all of them to be beheaded; and by this martirdome their mortall liues ended, and their soules went to the ioyes of heauen. *⁎*

The Natiuitie of our B. Ladie.

THE sacred scripture in the booke of Exo­dus recounteth; that Moyses,Cap 2. being borne, his father and mother knewe not howe to deliuer him from death; for that king Pharao had made a decree; that all the male chil­dren that were borne of the Hebrewes should be put to death. The resolution of his parents was this. They made a baskett of Rushes and dawbed it ouer with claye, whe­rein they put Moyses, and laying him thus in the Ryuer Nylus, they let him go to take his aduenture. By this in­uention he escaped death: for the daughter of Pharao seing him, caused him to be taken out, and to he brought vp as if he had bene her owne sonne. After this he came to be the captaine of the Hebrewes.

Moyses was a figure of IESVS CHRIST, who for that he was to be cast into the water of this world which is full of stormes, there was made a litle basket wherein he was put, which signifieth the blessed virgin his mother, who is a basket annoynted ouer on the outside. The holie virgin is like vnto the rushes, for she had no bark of A­ctuall sinne nor no knott of Originall sinne. She remained neere vnto the torrent of waters for that she enioyed those goodes, that spring from that liuelye fountaine of God in great aboundancy: for that she is neere conioyned vnto his maiestie. This litle basket hath the claie without, which [Page 10]was the grace wherwith God preserued and defended her, that her soule could receaue no damage, neither after she was borne into the world, nor in the wombe of her mother Anna. God was put in this basket, being made man, in her sacred and holie wombe, and for that respect that she was to be his mother, God bestowed graces, and fauours vpon her aboundantly. And that we may see for what reason the church celebrateth the feast of the natiuity of this glorious virgin, before that we recount the history therof, it shalbe well done for vs to consider the dignity for the which shee was borne, the worthy and eminent estate shee ought to haue, and her great familiarity with God.

I SAY then, that though this virgin had diuers names and titles all maiesticall and stately, yet are none to be equalized to the name of the Mother of God. for this cause, alweis when the euangelists name her in the discourse of the ghospell, they call her the mother of God. Math. 1. The Euangelist S. Matthew fetching the pettigree of her most noble linage from Abraham, when he cometh to name her, and her spouse Ioseph, forthwith he addeth of whom Ie­sus that is called Christ was borne. When he writeth of the commyng of the three kings or sages to adore Iesus Christ, Math. 2. he saith: they found him with Mary his mother. S. Luke also writing howe the B. Virgin went to visitte S. Elizabeth her cosin,Luc. 1. saith; the good old woman resaluted her with thes words; Howe haue I deserued this, that the mother of my Lord cometh to visite me? The same S. Luke saith: that when Iesus was. 12.Luc. 2. yeres old, and staied behind her at Ierusalem, and was found after three daies, his mother said vnto him: Sonne, why hast thou done this vnto me? Ion. 3. S. Iohn speaking of the wedding in Cana of [Page 11] Galilee, where Iesus Christ and the glorious virgin were present, he repeateth twise the name of the mother of Iesus. The same Euangelist writing also of the mystery of the passion, saith:Ioan. 19. that Iesus Christ being on the Crosse, there was his mother present, in such sort that in this, and the other places of the ghospel, the Euangelist always giue vnto her, this most noble name of the mother of God. The same Christ our Lord, as often as he nameth himself, is called the sonne of man, which words meane (af­ter the opinion of many holy doctors) the sonne of the virgin.

The holy church hath alwaies had such care of that name, that in the Ephesine councell, which was one, and the third of the same generall counceles (which was celebrated in the time of Pope Celesti­nus and of thempeior Theodosius) where Cyril the great was present and. 200. Bishops were assem­bled: the principall thing that was determined therin, and for which thy were assembled was; that it should be helden for a Catholike verity, and an article of faith; that the glorious virgin Mary was,Cyrill. in tract. pecul. Dam. l. 4. c. 15. de side or­thod. Aug. in c. 2. Ioan. D. Tho 3. p. q. 31. ar. 4. and is, the very true mother of God; as truly, and verytably, as other mothers are to their true and naturall children. The same was confirmed in the time of Pope Leo the first & Martian themperor in the Councell of Chalcedon.

Some holy doctors, as S. Cyrill, S. Iohn Damascen, S. Augustine, and S. Thomas, declare the maner therof. The substance of that which they say is this: that the blessed virgin, hauing conceiued IESVS CHRIST our Lord, shee was his mother, for that her most chast, pure, and more then illustrious [Page 12]bloud, serued for matter. of which the holy Ghost by his deuine vertue, formed the body of IESVS CHRIST, for which cause, shee became a true and veritable mother, as any other mothers be. Hauyng layd this foundation of truth, I say; that to be the mother of God, argueth the great noblenes and worthynes of this holy damosell.

This is proued by a principle, the phylosophers hold, to wyt: that there is not only a proportion betweene the cause and the effect, but also, if the cause be not empeached or hindered, it produceth a like effect to it selfe, euen to the Indiuiduum, and the accidents: as a lyon, that hath spots, produceth not only another lyon, but also with the same spots. This being graunted: I say; that if the natu­rall guifts of the wyt, complexion, and propor­tion of members, & naturall condition of CHRIST were transcendent, and excellent in the hiest de­gree, as it is apparant by the sacred scripture, & also said by the holy doctors: we are by great reason to find all the same in the B. virgin, as in his true and veritable mother, to witt, that shee was of an ex­cellent wyt, an amyable complection, of an admy­rable beauty, & absolute proportion of limmes, and most goodly naturall condition. So that saying that IESVS CHRIST was the fairest of all men, Psal. 44. v. 3. the same may be affirmed of the B virgin. wherfore, we may well say thus: O lady vnto whom shall we liken thee? what goodlines shalbe like vnto thyne, who is so beutifull as thou art? The sonne compa­red vnto thee is foul and vgly, the moone is dark and obscure, and the starres are as clouds? The An­gels are far inferior, and the Seraphins come not [Page 13]nere vnto thee. vnto whom shall we liken thee, but euen vnto IESVS CHRIST thy sonne? will you haue (saith S. Gregory.) a liuely pattern of the glorious virgin? fixe your eys and behold IESVS CHRIST. Behold the sonne, in him you shall see a picture of the mother: note you that there is litle difference between the mother and the sonne. Such a sonne, and of such and so great perfections, was fit for such a mother, and such a mother, endued with so many graces, was fit for such a sonne. yee ought also to consider a heuenly workmanship be­twene the B. Virgin, & her sonne. for she gaue him one thing, which was the humain nature. & he gaue vnto her another, to wit the fulnes of grace. The mother gaue vnto him that which she had, to wit the humanity, and CHRIST being God, and fountein of grace, gaue it vnto his mother.

Of this groweth two admirable things: The one is, that as the glorious virgin, for his nature is his mother, so is shee his daughter in respect of grace, so that the mother is daughter, and the sonne is fa­ther, and that which other mothers say in sport to their sonnes, calling them: my king, my prince, my father, and my treasor, the glorious virgin might say it in truth and verity. This also ariseth betwene the mother and the sonne, That as the sonne for his humaine nature is made like vnto his mother, so the mother in respect of grace is like vnto the sonne. Shee was humble (in proportion, not in equality) as he, charitable as he, obedyent as he, and in her proportion full of grace, as he, so the Angell called her, A [...]haile, full of grace.

The consideration of this mother and sonneLuc. 1. [Page 14]goeth further: The virgin in his conception, bes­towed the bloud of her vaines, of which to forme his body, and in the nyne moneths, that she caryed him in her wombe, ouer & beside the giuing vnto him, her most chast bowells, for his rich pallace, and the couerings and pannycles of her hart to be the tapissery of his chamber, shee also gaue him, the very same meate, shee took her self: so that like a blissed doue, with her bill, shee put the nutriment in the mouth of her sonne: After he was borne, the armes of his mother, was his cra­dell, & holding him vnto her brest, she warmed him better, then Abysac warmed Dauid. IESVS being growen vp; his mother gaue him, her handes her care and diligence, to the end all things shee had might serue him. After he was dead, & taken from the crosse, shee took him also in her armes, and em­braced him with tender affection. All this gaue the mother vnto the sonne.

The sonne gaue vnto the mother, grace in her conception, in preseuring her from sinne; he gaue vnto her the vse of reason before the ordinary time, and at three yeres old, he conducted her as his owne vnto the Temple. Then he aduaunced her higher, vntill he made her his mother & most fit for such a sonne, in such maner, that shee is no reproch vnto CHRIST before his eternall father, the An­gels and all men. Yea he glorieth and ioyeth to haue such a mother as Mary is. IESVS CHRIST and his mother were in this as other things, most faithfull louers; for the presents and gifts the one had from the other liked them so well, that they neuer left them. IESVS had his humanity of his [Page 15]mother, and he so firmely embraced it, that as the deuines say, that which he once vnited to himself, he neuer last. He lost his life in his passion, and in the three dayes he lay in the sepulcher, the humane nature was not there: for his parts, to wit the body and the soule were seperated asunder; but the parts were neuer seperated from the diuine Suppositum. It is also very cleare, that the iewels with which this infant was borne, and were bestowed on her in her conception, were neuer lost. for shee neuer commytted any mortall sinne.

Let vs then conclude this first tretise to wit of the nobility which accrewed and arose vnto the virgin, in being the mother of God, with the words of S. Augustine, to wyt: That to be the mother of God, is so great a dignity that by it shee surpasseth not only all mankind, but also all the Angels: As­much, as it is more to be the mother, rather then the seruant, so much is the dignity greater to be the mother of the prince, then to be his seruant. This reason also conuinceth it, for that so much the more is a thing aduanced in perfection, the more or nerer it is vnited to God, who is the hiest perfection. This is the daughter, that is borne this day, the infant, whose feast the Catholike Church celebrateth: a litle infant, but a great Lady. An in­fant whose graces cannot be expressed, but by him, that created her. THis is a day of great desart, a day whose memorie reioyceth both heauen and earth. This is the day, in which shee is borne, of whom would be borne IESVS, that is called CHRIST. By the things before rehersed, you may know, how reasonable it is to celebrate the [Page 16] Natiuitie of this Virgin, for that her desarts and graces be so great, as is aboue mentioned.

The Church in auncient time did not solemnize this feast, which is proued by the words of S. Au­gustine, Aug: de sanct: ser: 11 t [...]m. 10. who saith in one sermon: that the Natiuity of IESVS CHRIST, and S. Iohn Baptist be only celebrated. By this you may vnderstand; that this feast was not kept through the vniuersall Church, at that time, though it be thought, that from the time of the Apostles, it was celebrated in some par­ticular Churches. In the time of Pope Innocent. 4. it was ordeined; that this solemnitie should be cele­brated vniuersally, by all the faithfull, in the Ca­tholike Church: about the yeare of our Lord. 1250.

The occasion to celebrate this feast was; in one yeare and 8. moneths space, no Pope was chosen, after the death of Pope Celestine. 4. which was the cause of infinite scandals through all Christen­dome, but especiallie in Italy, for that the Emperor Frederick who rebelled against the Church, euerie day vsurped, and got some of the lands belonging vnto the Church. The Cardinals who were in the Conclaue desired to make the election, but they could not agree. At last, they treated among them selfs (it being propounded by some deuout person vnto our Lady,) to make a vowe, that if any of them were made Pope in a short space, for a re­medy of those great damages and losses of the Church, he should ordeine the celebration of the Natiuitie of our Ladie, and should make it a feast with octaues, through al Christendome. The vowe being made, forthwith ensued the election of Car­dinall Sinibaldus, who was called Innocent 4. who [Page 17]ordeined the Natiuity of our Lady to be kept on the. 8. day of September, through all Christendome.

This election reioyced the wholle world that had longed for a pope, and for that the cause of this was ascribed vnto the newe feast of the most B. vir­gin, he ordeined that in the office, they should sing this Antheme which beginneth: Natiuitas tua, dei genitrix virgo gaudium annunciauit vniuerso mundo &c: That is to say: Thy birth ô virgin Mary, mo­ther of God, brought ioye to the wholl world.

Some Authors seeme to say:Vine. in spec l. 7. c. 119. that a relligious man liuing in contemplation, hard euery yere on the. 8. day of September the Angels to make melody and triumph; and demaunding of one of them, what was the cause of such ioy in heauen, he was answe­red; that on that day, was celebrated the Natiuity of the mother of God, and that then vpon the cre­dit of that relligious man, this feast began to be celebrated. It may be true, that this relligious man, had that before remembred vision, but the occa­sion to promulgate the solemnity of this feast, is that, which I rehersed first.

And to the end, some thing may be spoken con­cerning the history, collecting it out of that, which S. Ierome, S. Iohn Damascen, Gregory of Nissen, and Simeon Metaphrastes write therof, I say; that the fa­ther of the Virgin Marie was called Ioachim, and her mother Anna: Thy were both of the tribe of Iuda, and of the house and family of Dauid, and this is to be holden as an Article of faith, for there be many prophecies in the holy writ, which say, that the MESSIAS should be borne of the tribe of Iuda, and of the house and family of Dauid, And he [Page 18]being to be borne of glorious virgin, it fol­loweth; that the father and mother of her, were to be of that tribe,Hier. de ort. B. Vir. Luc. 3. and of that family. S. Ierome nameth some patriarches, which must of necessity, be the same, which S. Luke nameth in his Gospell. He saith then, that Iannes begot Melchi, and Melchi begot Leui, See Iohn lucid. l. 2. de temp. hebr. and Leui begot Mathan, and Mathan begot Heli, who is also called Ioachim, who (as he saith) was naturall father vnto the Virgin Marie, and legall father vnto Ioseph.

Ioachim took Anna vnto wife, and both of them dwelt in Nazareth a citty of Galilee. They were very rich, and bestowed part of their goods vpon the poore, and other pious vses. S. Ierome saith also; that they continued together. 20. years, and ne­uer had children, for which Issachar the priest, not only would not receue the offering of Ioachim in the temple of Ierusalem, vpon a feast, which was kept there, and was called Encenia, but bad him to depart out of the temple, for that assuredly he had some secret sinne for the which God punished him, and did not graunt him the fruit of benediction. So that Ioachim all afflicted and ashamed, departed from the temple. Gregory Nizen and Simeon Meta­phrastes say: that S. Anna vpon the like solemnity came from Nazareth vnto Ierusalem, 1. Reg. 1. and like the other Anna the mother of Samuel lamented, wept, and sighed, in the Temple, desiring God to graunt her children, and euen as Anna the mother of Sa­muel did, shee vowed to offer in the temple, vnto the seruice of God the sonne or daughter, that God would be pleased to giue her.

They say also, that afer shee had made the vowe, [Page 19]shee lay with her husband Ioachim, and conceiued, and was deliuered of the Queene of Angells, the Virgin Mary our aduocate. And though vsually, when daughters are borne, the father and mother do not reioyce so much, as if it were a sonne; for that the daughters are troblesome to bring vp, and to mainteine, & more chargeable to set forth in marriage, yet when the B. virgin was borne, the father and mother felt, and tasted infinite ioy, as of a thing, they had long desired. They also reioyced, for that they had some kinde of knowledg, that this their daughter should not be any charge to them for a dowry in mariage, but also by her mea­nes God would showe many fauors, and blessings vpon all the world.

S. Bernard made this speech vnto the B. virgin in these wordes: Happy art thou O Virgin Marie, more then any other creature, since of thee, in thee and by thee, God hath recreated the wholle world, which he hath created. In that we haue said before, we haue in part seen the great worth of the Queen newly borne, the order of her birth, & her coming into the world: Now it remaineth (as the vsage is) to gratulate & reioice with her father and mother, saying vnto them:

O Holy and happy Patriark Ioachim and Anna, happy may the birth of your daughter be, wee pray God, yee may see her brought vp, and well married: without doubt it shalbe so: for God will giue vnto her for spouse Ioseph, one of the holiest men, that shall be in the world. He shalbe her guard, and help; he shall not take of her the pledge dewe vnto spouses, but rather by thes espousalls, [Page 20]shee shall remaine most pure and chast, as she was before, and euer shall be. Shee shall haue another spouse in heauen, which shalbe God himself, to wit The Holy Ghost, the third person of the holy Trinity. He shall be her spouse, and by him shee shall conceiue, without losse or dammage vnto her virginity, and hauing conceiued, shall bring forth into the world, our Sauior and Redeemer.

After we haue thus reioiced with Ioachim and Anna, for that thy haue such a daughter borne vnto them, we may also reioice with their other kinsfolke, for that they haue gotten nowe such a kinswoman. Let vs reioice also with the sinners, for that nowe this day is borne their aduocate. Let vs reioice with the Angels, since that on this day is borne their Queene: let vs reioice with God, since on this day is borne his mother, daughter, and spouse. And at the last, let vs reioice with the vir­gin her selfe, since God hath elected her to such gretnes and dignity: And the occasion of this being, for that we be sinners; for if sinne had not bin God had not bin made man, and if he had not bin made man, shee had not bin his mother, Ther­fore without doute, shee being aduaunced to this gretnes by our occasion, will remember vs, and obteine for vs, of the same God who is her sonne, pardon and mercy for our sinnes & transgressions, and also his heauenly grace, that we may be parta­kers of his glory.

The life of S. Adrian Martir.

THE worthy king Dauid speaking with God in one Psalme said: Ps. 118 I haue inclined my hart to do iust and good workes for re­tribution sake: that is hauing regard vnto the reward which ariseth in doing them. It is not euill to exercise and do good and holy workes in hauing regard vnto that which is gained therby in doing them: The reason hereof is: that the guerdon or reward which is expected, is God himselfe. In such sort that he who for that respect doth good workes, doth them for the loue of God:

In the number of those, may the glorious martir S. Adrian be accounted, who by hearing of the greate guer­don, the martirs expected, did voluntarilie offer himselfe vnto martirdome. His life was written by Ado. B. of Triers: and it was in this manner.

THE Emperour Maximian commaunded; that the Christians that were in the citie of Nico­media a city of Bithinia should be diligently sought out. Many were apprehended, and after that the Emperour had admonished, and willed them to adore the Idoll, and sawe them constant and firme in the profession of the faith of IESVS CHRIST, he bad them all to be chained vnto wodden postes, and to be beaten with the rawe sinewes of beastes: and when he heard them in theyre tormentes to [Page 22]praise the name of IESVS CHRIST, he caused their tounges to be cut out, and theire mouthes to be beaten with greate stones. The number of these martirs was 23.

Adrian was present there, as an officer, to at­tend and see, that the commaundement of the Em­perour should be executed. He was an Idolater, and a man of good account with Maximian: And when he sawe howe patiently the holy martirs tol­lerated those terrible tormentes, wondering therat he said vnto them: I coniure you by the God which you adore, and for whom you suffer these torments, to tell me truly, what guerdon or reward you expect, for I suppose it to be very greate. The holy martirs, though they had no tonges, by the permission of God answered him thus: The reward we expect is such & so greate, that eyes neuer sawe it, nor eares haue hard it, nor the hart of man cānot conceiue it, for it is an vnspeakable good, which God hath prepared for his frends: Adrian hearing this, desired not to heare any more, but being inspi­red by God, and shewing himselfe desirous to be partaker of so greate good, entred into the midst of the martirs, and said to the Register, (before whom the matter was handled): write also my name with these soulders of CHRIST: for I will be a Christian also, as they be.

The Emperour was certified hereof: and when the name of Adrian was read vnto him, among the other Christians which were prisoners: he caused him to be called, & said vnto him. O Adrian, what, art thou become foolish, that thou seekest to lose thy life wretchedly? Adrian aunswered: I haue [Page 23]been, but nowe I am not a foole, for that I am a Christian, and no more an Idolater, as I haue bene before time. The'mperour being desirous to make him alter his purpose, discoursed, and conferred long with him, but seeing his words did not pre­uaile, in rage and fury he caused him to be chained and fettered and put in prison.

Adrian was about 28. yeares old, & had to wife a woman called Natalia, who was a Christian. When shee heard what had befallen vnto her hus­band, shee went with greate ioy vnto the prison, and fell at his feet, and kissing his fetters where­with he was gyued, said vnto him: Blessed art thou, ô Adrian my husband, and my Lord, nowe thou hast found the riches which thy father left not vnto thee: Passe securely vnto IESVS CHRIST, in whom thou hast reposed thy treasure, which thou shalt find herafter in the time of necessity, when no man shall be able to deliuer from punishment the wretch which shalbe condemned. The father shall not be able to deliuer the sonne, nor the mother the daughter, nor the transitorie riches of the world, nor the ambition to haue many seruants, and a great patrimony, the freind shall not be of ability to help the freind, only the deedes which a man hath done, shall do a man good and pleasure. Thou (my Lord) hast IESVS CHRIST in thy company, in whom thou hast deposed and laid vp thy treasures: walk in the way thou hast begon, be not wery therof, to the end thou maiest enioy the promises. Take heede, let not the remembrance of earthly and momentary things moue thee, to turne backward from thy way begon, nether let [Page 24]thy kinsfolks, nor the wailings of thy father and mother, nor the flattery of thy freinds, nor the menaces of thy enemies moue thee. Let not the torments of the tirant put thee in feare, but fixe thy eyes vpon the constancie & patience of these holie martirs, which be with thee. Imitate them in life, and thou shalt be rewarded with them in death.

The blessed woman hauing said these words, went vnto the holy martirs, one by one, and kis­sed their gyues and fetters, saieng: I beseech you, ô seruants of IESVS CHRIST, to animate and encourage my husband, gaine you his soule, Be vnto him a father, that by your meanes, he may be regenerated vnto euerlasting life. Adrian said vnto his wife: Goe home from hence, my deare and chast sister, for when the time shall come, that we shalbe examined and iudged, I will bring thee no­tice therof, that thou maiest be present, and see the end of this work.

Certein daies after, S. Adrian vnderstood that they resolued to heare and determine the causes of him, and of the other prisoners which were with him: wherupon he gaue a large some of mony vnto the keepers of the prison, (some of his acquain­tance interceding and being his suerties) that he might go home vnto his house, promising to re­torne back with speed. Adrian was so well belo­ued of all men, that they seemed not to desire his returne vnto the prison; they let him depart, and to escape if he would, though they knew and sawe themselfes in apparant daunger of life. And it is to be thought his suerties were in the same daunger.

Forthwith some ranne before him to giue no­tice [Page 25]vnto his wife, that he came home. Shee hea­ring this newes, did not beleeue it at the first, but said: Who hath power to put of the gyues with the which I left him fettered: herewithall came thi­ther a yong man theire seruant who told them; Adrian came home free and discharged. She ima­gining that he had yeelded, and now fled to escape Martirdome, was much troubled in mind, & began to weep: and when shee sawe him to approch the gate of the house, shee threw her sowing work (which shee had in her hands) on the ground, and running, locked the gate fast and said: I will not haue any thing to do with this vile & base dastarly coward, that hath returned back, and forsaken the good way he had begon, and much les will I see him with mine eies: I will not heare him speak word vnto me, neither will I listen to that tounge, which hath dealt deceitfully in the sight of his Creator.

When he came some what neerer, shee held the gate shut very close all the while: and said vnto him: O man of all men most miscreant, and irreli­gious; what hath enforced thee to begin that course, which thou wilt not accomplishe? who is he that hath gotten thee out of the society of the blessed men, with whom I left thee? who hath deceiued thee, and made thee to depart out of the company of peace and perpetually ioy? Tellme, tellmee wherfore hast thou tourned thy back, and fled before the conflict begin? Wherefore doest thou cast downe thy armour on the ground like a dastard, before thou sawest thy enemy come to assaile thee? wherfore doest thou enroll thy name [Page 26]among the wounded men, before there be a sword drawen, or arrowe shot? what shall I do, wretch that I am? who was he that ioyned me to a faithles person? I haue not deserued to be the wife of a martir; nay, nowe I shalbe called the wife of a Renegate. A small time endured my ioye and glad­nes; and long shall last my shame and reproche.

S. Adrian staied with out the gate, very glad to heare his wife say thes things? wherfore he said vnto her: Natalia my sister, open me the dore, for I do not fly to escape death, as thou thinkest, but come to call thee, that thou maiest be present at our martirdome, as I haue heretofore promised thee. Natalia did not beleiue him, but rather called him deceiuer. He auerred earnestly vnto her, that his words were truth, and that if shee would not open the gate quickly, he would returne vnto the prison, that he might keepe his word, and not be depriued of the crowne of martirdome. Natalia gaue him then credit, and opened the gate, and fell humbly at his feet, and he embraced her, and then both of them returned back vnto the Iaile.

By the way S. Adrian said vnto his wife Natalia. Tell me my dearest, what order hast thou taken with thy goodes and patrymony, lest after my death all be confiscated and taken from the? Natalia made answere: my lord and husband, take no thought for the temporall and transitory goodes, lest they do captiuate thy hart and desire. Call to thy remembrance, and reuolue in thy mind, the goodes that be permanent and euerlasting, vnto which thou drawest nere to be partaker, together with the other holy men, in whose company thou [Page 27]doest desire to dy for the loue of IESVS CHRIST.

They both being come vnto the prison, all won­dered that Adrian would returne, for they were assured, that he came back to his death. Then did Maximian comand: that all the Christian prisoners should be brought forth before him. Some came with ther flesh wounded & putrefied; for in those places where their Irons and gyues had bene, wor­mes were engendred, as was apparant to be seene. Natalia came close vnto her husband, and said vnto him; Be carefull, my lord, that thy soule be firme & stable in God: beware thy hart doth nor wauer, when they present the tortures before thy corpo­rall sight: The present troubles shall endure for a small time, but the guerdon, and the beatitude shall endure for euer.

The Emperour looked first vpon Adrian, and said vnto him: wilt thou continue still in thy folly? The blessed man answered: I am prepared to giue my life for this which thou callest folly. Maximian tooke such indignation at this answere, that he caused him in his owne sight, to be stripped out of his clothes, and to be cruelly scourged. The offi­cere were tired, and changed they were, first one, and then another, but the tirant was not tired, but bid them scourge the holy martir in cruell sort; and no lesse the martir stroue to tollerat the torment, with a resolute mind and greate patience.

Oh that one had then seene Natalia, howe often the collour chaunged in her face: sometimes shee feared, that her husband should yeld, and shrink at the cruelty of the torments, and then shee was pale as a clothe, but when shee sawe him endure all [Page 28]constantly and courageously, her liuely and chere­full colloure returned into her face. Sometimes Adrian looked toward her, and though nothing shee said, yet only by her countenance he vnder­stood, howe shee bad him be valliant, and resolute, and to haue consideration that the more the tor­mēts encreased, so much greater should his reward be. The holy martir was beaten with such cruelty, that they hauing torne and rent his flesh, and laid his ribbes open to the view, might also see vnto his bowels.

The tirant nowe weary to see any more vsed on that fashion, at that time, commanded him into the same prison, where he was before, in which place he remained certain daies in the company of the other Christians, who had endured the same tor­ment, and suffered the same molestation, as he had done. After this Maximian caused them to be ageine presented vnto him, in the place of iudg­ment. The martirs were taken out of the dark pri­son, where thy were brought vnto that state, that it affrighted men, and moued them to compassion, to behold them, yet they remained constant, (as before) in the faith of IESVS CHRIST. The ti­rant commaunded the bones of all their legges to be broken to shiuers, and one of the hands of St Adrian to be cut of. The holy martirs in this tor­ment passed from this vnto a better life, euen as they made their prayers vnto our Lord.

Then Maximian gaue commaundement, that their bodies should be burned, and whilest the offi­cers, hauing already gotten all their bodies toge­ther, prepared to performe it, and had laid wood [Page 29]on the top of them, and put fire vnto them, behold on a sodeine, the sky was couered with dark and black cloudes, and dredfull thunders were hard, and thunderboltes killed some of the Pagans, who were busied in burning the bodies of the holy mar­tyrs: and the other fled away to saue their lifes: wherat the Christians took hart, and gathered to­gether the reliques of the holy Martirs, taking them out of the fire which was alredy quenched: and putting them into a bark, sailed with them vnto Bizantium, and there they buried them very honorably.

After a few daies, the couragious matrone Na­talia desirous to remaine in the same place, where the holy reliques were, passed from Nicomedia, vnto Bizantium, where shee made a blessed end in our Lord, and was buried at the side of S. Adrian her husband: whose body was in processe of time caried vnto Rome, and buried in a Church builded to his name.

The death of S. Adrian was on the. 8. day of September: and the death of Natalia his wife was on the first day of December, in the yeare of our Lord. 306. vpon a munday as the spanish saith, Dioclesian raigning iointly with Maximian, on the earth; and IESVS CHRIST, with the father and holy Ghost, in perfect Trinity reigning in heauen, to whome be all praise and glory for euer. Amen. *⁎*

The life of S. Gorgonius Martir.

IESVS CHRIST speaking of his com­ming into the world Math. 10. saith as S. Mathew writeth in his ghospell: Doe not you think, that I am come to make peace in the earth: for I am come to set warre therin: Although that the Angels sang when I was borne: Glory be vnto God in the heauens, and in earth, peace vnto men of good will: Although I am become man to treate and conclude peace betwene mine eternall father and men, and though my salutations when I rose from death, were nothing but peace, because I desire that euerie man should haue it; neuertheles, let not any man be deceaued, for I am come to make controuersie and variance betwene the wicked and the good: I am come to make a diuision be­twene the father and the sonne, the mother & the daugh­ter, the stepmother and the daughter in lawe: and I am come to make the houshold seruants, and familier freinds enemies vnto the master of the house.

This is euident and apparant to be so, for when the father and the sonne, the mother and the daughter, the stepmother and the daughter in lawe, the master of the house, and his houshold people, and familiar freinds, be wicked and vicious, if God touch the hart of any of them, and they be conuerted vnto him, and the other continue in their wickednes, forthwith discord and dissension ariseth [Page 31]among them, and they make war one against another, but this do the wicked against the good, by persecuting them, euen to the taking away of their lifes, because they forsake and abandon their conuersation.

Of this we haue an example in S. Gorgonius the martir, who was chamberlain vnto the Emperour Dio­cleasian, who as long as Gorgonius was a Gentill and worshipped the Idols, liued quietly with him, and he shewed much kindnes vnto him, but when he vnderstood that Gorgonius was a Christian, forthwith he fell out with him, and vsed him with great tiranny, and lastly with greate cruelty put him to death. l. 8. c. 9. Howe it came to passe Eusebius Bishop of Cesarea reherseth after this maner.

SAINT Gorgonius was borne in the city of Nico­media, and was chamberlein vnto themperour Deoclesian. This man hauing receiued the faith of CHRIST IESVS by the meanes of Dorotheus his fel­lowe & companion in the same office, These two conferred what they might do, to get others of the Emperours chamber, to be made Christians. It fell out that one day one Petrus that had receaued also the christian faith, who was a man noble in bloud, & of high esteeme in themperours Court, hauīg an honorable office in the same, sawe in the city of Ni­comedia, in the high street, and edict or proclamation set vp which was made against the Christians, thre­atning death and torments to them that should be discouered.

This man vpon a greate zeale of our faith took downe the edict, and in the sight of all the people, rent it in pieces. when this happened, Dioclesian and Maximian (whom the former had chosen to be his colleague and companion in the Empire, and [Page 32]had giuen vnto him the title of Cesar were both to­gether in Nicomedia, and vnto them it was tould, what Petrus had done, wherat both enraged and mad with fury, commanded he should be brought before theire presence. When he was brought, (and the other two also being there present,) he repro­ched and reuiled Peter out of measure, and gaue strict commaundment, he should not be fauored in his torments; which although they were exces­siue, yet did he neuer showe in his countenaunce any signe, but of ioy, and neuer spoke word, but it declared a vallerous and inuincible mind.

Gorgonius was present at this spectacle, for he and Dorotheus had bene instructors of Peter in the faith of CHRIST. These two seeing the cōstancy of the B. martir, there grewe in them also a desire to die for the loue of IESVS CHRIST (this his example working much in them) and by accord betwene them, they spoke vnto the Emperour in this maner: what meanest thou, o Emperour, that thou tormentest Peter only for that thing, in which if it be in him any fault, we also are culpable? if thou puttest him to the endurance of these tor­ments, because he professeth the faith of IESVS CHRIST, the same faith we confesse also: The same intention he hath, we haue also, therfore rea­son willeth, that thou puttest vs vnto the same torments, which thou hast made him to suffer.

when Dioclesian heard them say this: he grewe into gret choller: The loue he bore towards them before, was not so greate, and the desire to do them good, as was nowe the indignation he cōcei­ued against them, and the determination he had to [Page 33]handle them euill, and in his fury and rage he said vnto them: Since you seek the way like fooles (as this man is) to be tormented, you shall haue your minds satisfied. Then he commaunded they should be scourged without pitty, which was performed forthwith, so that their flesh was rent and torne in diuers places. Then the tirant commaunded the officers to lay salt, and power vineger into their wounds, and lay them on the gridiron, and vnder it a fire to be made, but not a greate one, to put them to the more torment.

Peter was nowe dead by this martirdome, and bicause Gorgonius and Dorotheus semed yet to liue, and the tirant was wearied to see their torment vpon the gridiron, he made them to be taken from it, and with a rope tied aboute their necks to be hanged, by which meanes the two holy martirs rendered vp their soules vnto their Creator. Their bodies being taken away, were buried by some Christians.

But Dioclesian vnderstanding, that the Christians came secretly to make their praiers at the place, where the holy martirs were buried, caused their bodies to be taken out of their graues, and to be thrown into the sea. At such time, as Dioclesian commaunded it, he said: Let them be cast into a place, where they may be no more seen least they be accounted for gods by the Christians, who are so ignorant, that they do think it better to adore them that haue been our seruants, then those whom we adore for our gods.

God Almighty did not permit those blessed Re­likes to ly hidden, but rather his pleasure was, to [Page 34]cause the sea to do them honour, and to bring them vnto the shore. When the Christians sawe them, they tooke them vp with reuerence, and buried them in a place vnknowen vnto the pagans. After­ward in processe of time, the body of S. Gorgonius was caried vnto Rome, and was buried in the way called Lauicana, betwen the two bay trees. The Spa­nish book saith Via Latina. After this, Pope Gre­gory. 4. caused it to be translated into the church of S. Peter.

The church celebrateth their feast on the day of their Martirdome, which was on the 9. day of Sep­tember, in the yeare of out Lord 280. in the time of the afore named Emperour Dioclesian.

The life of S. Nicholas of Tolentine.

THE Apostle S. Iames in his canonicall epistle, Iac. 5. admonisheth vs to pray vnto God, one for an other, because the cōtinuall praier of a iust man is of greate force. But if it be so, as it is indeed, and that the praiers of the iust men, that be here vpon the earth, do help much, not­withstanding that they be subiect, yea rather falling (as IESVS CHRIST saith) seuen times a day, Prou. 24. though they be slight faults: howe much more, may we beleeue, the praiers of them, who do alredy enioy the vision of God and the diuine Essence, and be confirmed in grace, and [Page 35]be certein, and assured neuer to loose it, nor neuer to sinne, do help, and do vs good. The holy saints gaue vp their lifes for Gods sake, some in effect, as the martires, and others by the way of goodwill, as the Confessors; and to be brief, they all offered it vp readily in the seruice of God, endeuoring all they might, not to offend him by any meanes. Such like as these without doubt, be hard of God, when they ask any fauour of him.

But omitting the examples and testimonies of the holy scriptures, which make this thing an Article of faith, we haue most euident examples in many holy saints, vnto whom God graunted many fauors and graces (which they requested of him) not only in their life time, in this world, but also after their passing into heauen, to possesse the euer­lasting glorie. One of these was S. Nicholas the Bishop and Confessor, by whose praiers, God graunted vnto a man and his wife, a sonne, who was also called Nicholas, and was a holy man, by whose merits God graunted many fauors and graces vnto them, that deuoutly recommend themselfs vnto him. His life was written by S. Antoni­nus Archibishop of Florence, and by a relligious man of his order, in this maner.

SAINT Nicholas was borne in the Marcha d' Ancona in a village called S. Angelo, in the ter­ritorie of Fermo. His father was called Compagnone and his mother Amata. These two were borne of noble bloud, rich they were, and good Christians, but they liued in some discontent, for that hauing bene married together a good space, they had yet no children: They had a particuler deuotion vnto S. Nicholas the Bishop and Confessor, and him they besought continually that he would of God ob­teine that fauor for them, that they might haue a [Page 36]fruit of benediction. With this entent they went to visite his church in the city of Bari in Puglia. In that place, the holy saint appeared vnto them, and did assure them, that they should haue a sonne, whom thy should name Nicholas after him, and also that he should be a blessed seruant of God.

Euery thing fell out iust, as the Saint said: for the being returned home, Amata conceiued, and at her due time brought forth a sonne, whom they called Nicholas: and as he tooke his name of S. Nicholas Bishop and Confessor, by whose inter­cession he was obteined, euen so he was like vnto him in many things. From a child, he was inclined to serue God, he frequented the Church, he hard masse and praied with greate deuotion, moreouer, he fasted, gaue almes and followed his study, so that as he encreased in age, euen so he did in ver­tue, learning, and science. and to be short, he de­termined to be a man of the Church.

He was already made a chanon of the church of S. Sauiour, in the place where he dwelt, and it hap­pened, that a worthy and renowned father of the order of S. Augustine, came thither to preach. One day among others, Nicholas was at the sermon, in the which the preacher expounded these wordes of S.Iohn 2. Iohn: Do not you loue the world, nor the things, that be therin, The preacher spoke such good matter vpon that text, that Nicholas resolued to abandon the world, and to take the habite of S. Augustine in that same cōuent, where the said preacher dwelt with whom he had bene acquainted before that time. When he entended to execute in deed the resolution he had made before time, he asked [Page 37]leaue of his father and mother, who though they were aggriued to want the sight of their sonne, yet did they giue him licence.

Nicholas went vnto the conuent of Tolentinum, to craue the habite of S. Augustine, which was giuen him readily, for they had before then notice of his good life. Hauing receiued the habite, he proceeded from vertue to vertue, labouring to atteine vnto perfection. So that being a relligious man, he was a mirrour for other relligious men, and being a priest, he was a looking glasse for other priests, and when he was a preacher, a spectacle for other preachers, to behold their duety and function. In this holy saint, among other vertues, his abstinence shined most clearly: for in. 30. years space, that he continewed in the conuent of Tolen­tinum, he did neuer eat flesh, eggs, fish, milk, nor any thing made with milk.

He fell one time into a greuous infirmity, which brought him vnto deaths dore, wherupon the phisitions told him; that if he would recouer his health, he must eat flesh, wherunto he answered: that in so doing, he should, by desiring to auoid one danger, fall into another, and that in flieng the infirmity of the body, he should incurre the malady of his soule, by giuing liberty vnto his sensuallity and appetite. The prior of the conuent seeing the phisitions to affirme, that it was necessary for the blessed man Nicholas to eate flesh, commaunded him in the vertue of holy obedience, to eate some. He, without any reply, bad the meat which he should eate, to be brought vnto him.

There was brought vnto him, (as it is said) a [Page 38]boiled chicken, or some other foule, whatsoeuer it was, and the blessed man hauing it before him, be­sought our lord to do him that fauour, that he might not eat of that foule, and yet not to runne into the sinne of disobedience: wherupon the foule returned vnto life, and flewe away out of the platter, leauing all them that were present asto­nished, and the holy saint iocund and glad.

On the next night, the B. Virgin Mary accom­panied with S. Augustine visited him, and the glo­rious virgin bad him to send for a loafe of bread into the market place, and to put it in water, and to eate therof, in the name of IESVS CHRIST: and he should be cured of that infirmity. Herof cometh the vsage, that the bread, which is called the breade of S. Nicholas of Tolentino, is blessed on that day in the conuents of S. Augustine, that his feast is solem­nised, and this breade helpeth, and cureth many infirmities, as is to this day seene by experience, es­pecially the feuer tercian, which was his infirmitie as is thought.

S. Nicholas being healed, and cured of the afore­said infirmity, returned vnto his accustomed pe­nance, and austerity of life; he vsed to fast three daies in the week, which he had obserued from the age of seuen years. He whipped himselfe in the night many times, and his discipline or whippe was certein chaines of Iron: his bed was made with a litle hay, and his habite was of course cloth, full of pieces; he vsed to pray very much, for he continued in his oraisons from the houre of the Complin, vntill it was farre in the night, and from the houre of mattins vntill masse was celebrated, [Page 39]and from the houre of None vntill the euensong.

The blessed man spending his time in these, and other like good exercises, was much vexed and mollested by the diuell, who endeuored to drawe him from these his holy imploymentes, by scoffs and deceits, and sometimes (by the permission of God) by tormenting and beating him, in such sort, that the friers hearing the noise came forthwith to defend him, and they found him laid at length vpon the ground, like a dead man, and so they ca­ried him back vnto his couch of hay, and, yet he for al this omitted not his prayers. He visited sick men with great charity, and endeuored to help and cherish them, as much as he was able. He had greate compassion vpon some sinners which had made their confession vnto him, and for them he praied, fasted, and said masse with greate deuo­tion.

The like he did for the soules in purgatory, vnto the which he had greate deuotion, which was increased much more in him by a reuelation he had, of the great paines they suffered in that place. when there came any frier as a stranger vnto his conuent, he shewed him all the kindnes, he could possibly, neither did he forget the state of priso­ners, but rather in his sermons, and priuate com­munications, which he had with rich men, and men in autority, he persuaded them to the works of mercy, as a thing very acceptable vnto our lord. This blessed Saint comforted the afflicted, gaue consolation vnto men in tribulation, set atonement betwene men, that were at variance: He was a re­fuge for them, that were in affliction, a helper vnto [Page 40]the needy, and the raunsomer of them that were slaues and in bondage.

God shewed many miracles by the meanes of this glorious saint, aswell in his life time, as also af­ter his death, which be fell him in the afore said conuent of Tolentine. and when he was now at the last gasp, he called the friers, and desired them all to forgiue him, if he had offended them in any thing: and after he had receiued the most holy sa­craments, he caused a crucifix to be set before him, and in speaking vnto CHRIST, his B. Mother, and his holy father S. Augustine, he yelded vp his soule vnto God, on the. 10. day of September, in the yeare of our Lord. 1307. Afterward Pope Eugenius the. 4. hauing made due diligence, and hauing receued full information of his life, and miracles, put his name in the catalogue of the holy Confessors. in the yeare of our saluation. 1446.

The life of SS. Protus and Iacinctus Martirs.

THE Apostle S. Paule saith: Rom. 1. that by the meanes of visible things we come vnto the knowledg of the inuisible things of God. His meaning is, that by the know­ledg of the creatures, we come vnto the knowledg of the creator. Even so it happened vnto the glorious martirs SS. Protus & Iacinctus by the means of a holy damosell cal­led [Page 41]Eugenia. They studied philosophy, and other humaine sciences, and by that study, they came to the knowledg, that the Gods which the Gentils adore, were false, and that there was but one God onely. After this, by conuer­sing with some Christians, they vnderstood that IESVS CHRIST is the true God, and they were conuerted vnto his faith. In collecting their life out of that, which S. Isi­dore and Simeon Metaphrastes write in the life of S. Eugenia, I say: That.

SAINT Protus and S. Iacinctus were eunuches, and attended vpon a noble Lady called Eugenia, daughter vnto Philip a Roman senator who being elected Regent of Alexandria by the senate, went thither with Claudia his wife, Eugenia his daughter, and all his family. There went thither also with Eugenia, Protus & Iacinctus the two Eunuches. And because in that city there was a study of diuers sci­ences, Eugenia & the two Eunuchs be stowed their time in study, and they all three profited much therin. Philosophy was their chiefest study, and by speculation in the same, thy came to knowe that it was a foolish and vaine thing to adore many Gods, for reason did make demonstration, that such wicked, and lewd men as were Iupiter, Apollo, Mars, and all the other, which the heathens adored for Gods, were not only vnworthy of the name of God, but also of men, since their deeds and actions were bestiall and abhominable.

After this, beginning to frequent the company of christians, they had vnderstanding of the miste­ries of our faith, and so desired to be baptized: To performe this the better, Eugenia determined to put her self in mans apparell, and in that sort to depart [Page 42]from her fathers house, taking with her Prothus and Iacinthus the Eunuches, to seek out a holy Ab­bot called Helenus, to be by him Baptised, and re­ceiued into his society. This Abbot gouerned a monastery of relligious men, and had a reuelation that Eugenius so called was a woeman, yet because he knew it, to be the wil of God, that things should proceed in that maner, he kept it from her. He Bap­tised them and gaue vnto them all three his reli­gious habitt, and they liued therin a godly & ver­tuous life: Afterward Helenus the Abbot deceasing, the monks, who thought Eugenius had bene a man, chose hir for their Abbot. Who was vnwilling to take the charge on her, but the entreaty of the monks who were much pleased with hir holy life preuailed.

There was in Alexandria a matrone called Me­lantia, who had bin cured and healed of a great in­firmitie, by the praiers of Eugenius who adiudged her to be a man. Eugenius went oft vnto her house at her importunate inuitations. The matrone was indeed ennamoured of her, and they two being alone, without any regard of her estate or credit laid open her loue imagining her to be a man. Euge­nius sharply reproued her, and so departed and left hir alone. Melantia seing her self contemned and refused, like the mistris of Ioseph shricked out, and said:Gen. 39. that the Abbot Eugenius would haue forced her: And not content with that, did also accuse her falsely vnto the Gouernor, who was the father of Eugenia. The Regent hauing heard the accusation of Melania commanded the Abbot Eugenius to be brought in before him. When the blessed Saint [Page 43]vnderstood the cause wherefore shee was called, she tooke thhe Eunuchs Protus and Iacinctus in the ha­bite of religious men with her, being come be­fore Philip her father, he vsed rough words and asked them if CHRIST their God counselled them to force honorable Ladies?

The virgin with a modest and cherefull face said: There is time to be silent, and a time to speak. Eccle. 3. If Melantia saith that I would vse force, it is not true, and thou ô Philip peraduenture doest but iest with me, in asking if the God that I adore, doth will me to do such things. Now thou shalt see the verity of this womans acusation. Hauing saith this, she rent her habite before her breast, and opened it, that euery one might see by her breastes that she was a woman. Then she proceeded, and told him that she was Eugenia his daughter and moreouer she spake so well vnto hir father, that he was conuer­ted vnto the faith of CHRIST, and so was Clau­dia his wife, and all the rest of his family.

Philip gaue vp his office and place, and not long after was chosen Bishop: and afterward in the per­secution raised by the Emperours Valerian and Gal­lyen he was martired. Claudia, Eugenia, Prothus and Iacinctus, returned vnto Rome, where by the la­bour of the holy damosell Eugenia and of the two holy Eunuches Protus & Iacinctus, many were con­uerted vnto the faith of CHRIST. Gallien being certified herof, caused Eugenia to be apprehended, & after the indurance of many torments to be be­headded. Then he caused the two Eunuchs Prothus and Iacinctus to be taken and hauing vsed sundry enducements to moue them to sacrifice vnto the [Page 44]Idolls, which they refused to do, (shewing them­selues very couragious and constant in the faith of CHRIST) the tirant caused them to be cruelly scourged, and after many other torments giuen vnto them, he caused them in like maner to be be­headed.

Their martirdome and death was on the 11. day of September and on that day the Church celebra­teth their feast. It was in the yeare of our Lord. 263. in the reigne of the aforesaid Gallyen.

The exaltation of the holy Crosse.

ALMIGHTY God glorieth by the mouth of the prophet Ezechiel to haue done a famous work, Ezech. 17. and indeed worthy of himselfe, as he showeth by the maner of rehersing the saue, saieng: I the Lord haue humiliated and abased the lofty and stately wood, & haue enhaun­ced the lowly and humble wood. S. Ierome saith, that this humble wood, is IESVS CHRIST, and he saith very well, for he being so humbled, that at the last he died on the Crosse, God for that cause, did exalt him (as S. Paule saith) to such height, that the Angells in heauen, Phil. 2. the men on earth, and vnder the earth, in purga­tory, do bowe their knees at his name, and do him reue­rence.

And IESVS CHRIST was not exalted only to [Page 45]that height, for that he was humiliated, but the wood also which was the instrument of his humiliation, was ex­alted, and honored by God, since (as S. Augustine saith) the Crosse which was alwaies before reprochefull, bicause thieues, and other malefactors were put to death on the same; now Emperours and kings, beare it on their heads, for that IESVS CHRIST died vpon the same.

Themperour Heraclius honored and respected it espe­cially, wresting it out of the hands of Cosdroes king of Persia (who had taken it from Ierusalem and carried it into his kingdome) and putting it in the former place. Nowe let vs see, howe it passed, framing a history therof, out of a sermon, that Andreas B. of Candia made of the Exaltation of the holie Crosse, rehersed by Lippoma­nus, and the lections of the Romaine Breuiary, and diuers martirologes and historiographers, yet first we will pro­pound an important doctrine, which is this.

OVR Lord God desiring to be serued, and not to be offended by men, seing their condition, and seuerall estates, and that some be noble, and to be dealt with all mildly, and that others be rude, and are to be handled roughly, he gaue premo­nitions vnto them, to the end they should not lament nor complaine of him, as if they had not ben warned. He talking with the Hebrewes (as we reade in Leuiticus) said to them:Leuit. 26. If you ob­serue my commaundements, among other good and profit you shall reap therby, one shalbe this: that if you haue enemies that molest and make warre on you, five of you shall put a. 100. of them to flight, and a. 100. of you shall put to flight. 10000. of them. But if on the other side you shalbe disobedienr to me, a fewe, of your enemies shall [Page 46]make many of you to fly, and that in dread and feare though none pursue you.

This which God said then vnto the people, was apparant and seen (as we read in the booke of Iosua) where it is said:Ios. 7. that the Hebrues hauing be­seiged Iericho certein daies, finally they took it, without drawing their sword, bicause the walles fell downe, and they which were within, made no resistance, all was put to the fire and sword, not sparing any thing, for so God had comaunded, bi­cause his indignation was kindled against that na­tion, as also to terrify his other enemies. It came to passe in the pilling therof, that there came to the hands of a souldier called Achan a scarlet robe, some mony, and a wand or rod of gold: which things he kept against the commaundement of God. And to be more secure he hid them all in the ground.

This being done, part of the army dislodged, and went to fight against Hay, the citisens wherof issued out and encountred with them; and preuai­led killing many Israelites, and fewe returned with this dolefull newes.

Iosua generall of the host, seing the same, fell on the ground, and weeping said vnto God: Howe happeneth it, o Lord: be these thy promises? Doth it seeme to thee a iust thing, to haue thy people so euil entreated by thine enemies? Assoone as we be entred into this countrey, to conquer it why dost thou giue such forces to our aduersaries? This shal be an occasion that others shall take courage, and it shalbe a hard thing to subiect them. God answered Iosua: that this happened through the fault of the people them selues hauing broken his precept, in [Page 47]reseruing some things in the destruction of the city. Therefore seeke out the culpable, and offen­der, and let him be chastised, and my iust indigna­tion shall cease. Assone as Iosua had by enquiry found him out, he caused him to be punished, and the people did after that preuaile against their enemies.

By this you may see, that when Catholiques are ouercome, and vanquished, it happeneth; bicause God is offended with them for their sinnes. we ought there fore haue this regard euer when warre is made against infidells: if we intend and desire to haue victory, that wee be in good estate and accord with God, by confessing our sinnes, doing penance, and receiuing the B. Sacrament of the Aultar, and without doubt, then a fewe Christians wilbe able to resist many Infidels.

As it befell to Pope Leo. 4. in the yeare of our Lord. 854. who being certified, that there was disembarqued or landed at Ostia a great nomber of Infidels, and that no captein durst affront them, The glorious Pope assembled people, and said; he himselfe would be generall of the Army. And that he might set on, and encounter with his enemies more securely, he enioyned all the souldiers to con­fesse their sinnes, and to receiue the B. sacrament: he also comaunded eache one, in the one hand to cary their weapons for the warre, and in the other hand, the Rosary, to say their praiers in the way. Arriuing after this manner, in the sight of the enemy, notwithstanding the huge number of the Infidels, and the small host of the Christians, he discomfited them, and droue them out of Italy, to [Page 48]the great honoure of the valiant Bishop, and good and benefitt of all Christendome.

All this may be fitly applied vnto that, which befell in the time of themperour Heraclius. for that the sinnes of the Cristians were many and heinous (Phocas ruling the Gretian empire, who was a vitious man, and so he died, for Heraclius depriued him of thempire, & of his life also) God permitted a tirant called Cosdroes king of Persia, as a greuous scourge to rise against them. He being not con­tent to haue taken by force of armes the holly city of Ierusalem, and to haue sacked it, caried away the holy crosse, (on the which IESVS CHRIST died, which had bin there, from the time of Helena the mother of Constantine, who found it) into Persia, and put it in the temple of one of his Idols: and againe he inuaded the lands of the Christians with a new army, were he vsed horrible cruelties.

With fury he passed into Egipt, & wonne the city of Alexandria, in which place he stayed certein daies, for that he vnder stood Heraclianus father to themperour Heraclius came against him with a huge host, but by the secrete iudgment of God Heraclia­nus died of sicknes, and his army was vtterly defea­ted. The proud Cosdroes proceeded, and in fewe daies made him self lord of all the dominons them­perour had in Africa: he sacchegged Thunis, and hauing vsed horrible massacres of Christians, he returned into his kingdome of Persia.

The Emperour Heraclius all this wile remained in Constantinople, spendnig the time in iollity and pleasures, hauing taken to wife a beautifull lady [Page 49]called Martina, who was his cosin, but when he sawe things go a way, to his greate reproch and dis­credit, and fearing greater losse might ensue in th'empire, first, he tried to obteine a peace by low­ly and humble embassages, and vpon conditions no lesse reprochfull then disauantageous for his estate; but the arrogant infidell, proud of his vi­ctories, would giue no eare to his peticions, but sent a messenger to say, that he would make no ac­cord with him, except he would deny the faith of IESVS CHRIST, and become an Idolater as he him self was.

This proud answer, and blasphemy, did so exas­perate the Christian Emperour, that he became another man, & was altered from a negligent and ca­reles person, to a couragious and enkindled with a godly zeale: And being desirous to take on him the defence of Gods honour, he behaued himself as a valiant prince, & a Catholique and good Chri­stian. First, he assembled his forces very diligently, that he might come to try it with that proud pagan by dint of word, and also amassed greate store of men, engines, and other prouisions for the warre; and commaunded, that in all the empire proces­sions and praiers should be made, to beseech God to take the defence of his church, and to punish the proud blasphemy of the presumptuous tirant against his heauenly maiesty.

Heraclius departed from Constantinople, toward this pious and holy interprise, carying al­wais in his right hand the Image of IESVS CHRIST our Lord, and of his glorious mother, as his Cap­tein (and the report was, the the same Image [Page 50]was brought from heauen) and passing from thence the sea with a goodly company, he entred into Asia, to affront the proud enemy, who when he vnderstood that themperour with a mighty army came to seeke him, was aduised to haue re­gard of his person; so he retired to a strong and se­cure place, and left his army guided by valorous generals, to defend the countreis he had conque­red, and his owne also. There happened in this warre (which lasted litle lesse then sixe yeares) many greate and notable feats of armes.

The summe of all was, that they fought in three set battailes: The first was in the passage of the mount Taurus and the ryuer Saron. and in this He­raclius discomfited and put to flight Saluarus one of the chiefest capteines of Cosdroes. The second pitcht field was, in the next yeare, with Satinus who was another valiant captaine, & the encoun­ter was very terrible, for the Persians fought stout­ly to recouer the honour they had lost in the for­mer battaile so that Heraclius was in great daunger. The Christians were resolued to leaue the field, and to fly; when it pleased God to heare the praier of his champion Heraclius: for vnlooked for, there fell from heauen a greate shower of raine with a storme, which driuen with a strong wind, carried the raine into the face of the pagans, and depriued them of their sight, in such sort, that they not being able to fight began to fly, which the Imperials see­ing, tooke hart, beholding God apparantly to fight on their side: and thus they obteined the second victory, which was more greate then the first.

Lastly, in the yere following, Heraclius returned [Page 51]into the field, to encounter with Razatanes the most valiant captain Cosdroes had: and therin them­perour behaued himselfe so valiantly, that he vt­terly defeated and daunted the pride of the arro­gant and cruell king Cosdroes, who was enforced by these ouerthrows to retire himself vnto the most strong and secure places of his kingdome of Persia.

This his fearefull retreate caused his vtter ruine. For thinking he had left sufficient forces on the frontiers of his realme, to keepe his enemies from entrance, he made Medarses his yonger sonne his heire and successor in his kingdome, and put him in possession therof, and assigned him to stay on the frontiers for the more sure garde and defence therof, and to keep the Imperialls from entring therin.

Cosdroes had another sonne elder then Medarses, called Siricheus, o Sirus (as some call him) who ex­pected to succeede his father in the kingdome (as his right and prowesse also deserued) who took such indignation at his fathers doing, that he diui­sed to depriue him of his crowne: & that he might with more facility bring his purposes to passe, he determined to make a secret accord with Heraclius, which was concluded vpon these articles: That he should deliuer vnto themperour Heraclius his fa­ther and brethren, either aliue or deade: and also the Crosse of our Lord IESVS CHRIST: and set free out of prison Zacharias the patriarch of Ie­rusalem: That he should restore all that which Cos­droes had taken from thence: And that he should haue the realme of Persia for himself, and that he should keepe perpetuall peace with the Christians. [Page 52]All these couenants were performed. For by the aide of them of his faction, and the aide Heraclius sent, he was made king, and put his father and bre­then to death, he restored the holy Crosse, set the patriarch free, and performed all the couenants comprised in the peace.

Th'emperor Heraclius, desirous to render thanks vnto God for the benefits receaued, and also to re­store the Holy Crosse vnto the place, where it ought to stand, went on procession. In the which Heraclius was clothed in most gorgeous apparell, and with shoes embrodered with perles and preti­ous stones: and in this manner he carried the holy Crosse, as in imitation of IESVS CHRIST:

It happened that when he should enter the gate of the city to go vnto Mount Caluary, (I say enter,Bro­card: de terra sancta p. 1. c. 7. §. 43. for that before the destruction of Ierusalem, Mount Caluary was out of the city, & when it was reedified newely, Mount Caluary was comprised with in the city gate, where by he was to enter) he stayed with the Crosse on his shoulder, and could not sturre by any meanes. He and all the rest of the people which were present were amased at the mi­racle, not knowing what the cause might be.

The patriark Zacharias came neere vnto th'em­perour, and said: I am in dou [...]e that thou thy self giuest cause, why thou canst not sturre, and I will tell thee what it is: Thou nowe dost carry the Crosse vpon thy shoulders, as in imitation of IESVS CHRIST who bore the same this way: But if thou mark it well thou doest imitate him but litle, for thou doest not carey it, as he did, nor as it should be carried. Thou art apparelled in most costly gar­ments, [Page 53]and he was clothed most meanely: Thou hast on thy head an emperiall crowne, and he wore one of pricking thorns: he went with his feet bare, and full of dust, and thy feet are adorned with purple embrodered with Iewells and preci­ous stones.

The words of the patriark seemed to th'empe­rour to be reasonable, and true, wherupon he cau­sed a meane & course garment to be brought vnto him. He tooke the crowne of from his head, and put of his hose and shooes, and thus being barefoot, and meanely apparelled, he followed the procession, vntill he set the holy Crosse in the for­mer place, frō whence Cosdroes had taken it foure­ten yeres before. For this respect the Catholike church ordeined that euery yere, the feast of the exaltation of the holy Crosse should be celebrated on the same day it was placed againe by Heraclius in the very same place it was set when IESVS CHRIST should dy theron.

This mistery befell on the day, that the Church celebrateth it, that is: on the 14. day of September; S. Aug. ser 17. de i­moli I­sac D. Amb. lib. 5. epist. Epiph. in sine pana. in the yeare of our Lord. 624. in the raigne of the abouenamed Heraclius. S. Augustine S. Ambrose and S. Epiphanius say: that in the place where the Crosse of CHRIST was sett, Adam was buried, and the dead nans scull which ordinarily is pain­ted at the foote of the Crosse denoteth and signifi­eth the same.

The life of S. Nicomedes Priest and Martir.

RIGHT happy are they (saith IESVS CHRIST,)Math. 5. which suffer for the loue of iustice. This is not to be vnderstood of them, that are punished by course of lawe for their trespasses. All they who are whipped, sent to the gallies, and condemned to die, are not happy; but many of them may more iustly be called vnfortunate, in that they know not how to reap profit by this chasticement, which their offences deserueth; but beare it impatiently, and dye des­peratly: but right happy are those, that hauing done any iust, holy, or meritorious act, affiction cometh vpon them, as it befell vnto S. Nicomedes the priest, who lost his life, for that he had buried a holy damosell martired by the pagans, as may be seene in this story written by Mar­celus the disciple of S. Peter the Apostle in this maner.

SAINT Petronilla the daughter of S. Peter being in Rome, was seene by the gouernour of the city, who was enamored of her. And though that he was a man in chief autority, yet went he vnto the house of the holy saint, with a great troope of gentlemen, and gaue her to vnderstand, that he loued her, and desired to marry her, and make her his wife. Petronilla seing Flaccus, (for that was his name) to be a man of great power, douted he would vse violence, and therefore shaped him this an­swere: [Page 55]me thinke it is not a thing conuenient, to come and speak vnto a damosell (liuing alone, as I do) with such a crewe, especially in such a matter as of loue; as though thou wouldst obteine me more by constraint, then by loue. I should be thought a foole and vnwise if I would forsak such an honorable person as thy self, that sueth to mary me, and take any other to my husband: wherfore my Lord, I beseech thee to send vnto me some matrone or damsells, to stay & remaine three daies with me, after which time I will come vnto thy house, and the wedding shall be made as thou desirest.

This her request contented the gouernour fully, and so he departed, with intent to performe her desire. Petronilla had a maid seruant called Felicula, who was a Christian and very vertuous, and vnto her Petronilla vttered her mind in gret familiarity, and besought her to assist her in her praiers vnto God, that with in three daies God would be pleased to take her out of this life. Felicula at the request of her mistris, was content to do it. So they two fasted and prayed all those three daies, and did other works acceptable vnto God.

On the third day there came vnto them a priest and seruant of God, dwelling in Rome, called Nico­medes; who said masse, and gaue them the B. Sacra­ment. S. Petronilla hauing communicated, began a long and feruent speech vnto IESVS CHRIST, saieng: that she had offered her virginity vnto him, with a perpetuall vow; and therfore desired him not to permit it to be violated against her will. S. Felicula also as a true friend, aided her, importuna­ting[Page 56]our Lord, to deliuer his handmaid out of that danger; though she desired not her death. It was Gods pleasure to giue Petronilla remedy by that means; for hauing ended her oraisons, she went vnto bed, and yelded vp her soule vnto God. The matrones and damsells Flaccus had sent, to accom­pany the spouse vnto his house on the wedding day, came in god time to solemnise the funeralls of the holy saint.

When Flaccus was certefied, and sawe Petronilla to be dead, he cast his eies vpon Felicula (who was very sorowfull, for the death of her friend) being very beutifull, which drew the affection of Flaccus in such sort, that he was enamored of her also▪ and after many wordes he vsed to that purpose he finished his speach thus: Felicula, elect one of thes two things, please thy self either to be my wife, or els sacrifice vnto the Gods. The good damsell made him this bold answere: I will not be thy wife, for I haue IESVS CHRIST to my spouse, and I will not sacrifice vnto thy Gods, for that I am a Christian. when Flaccus hard the resolute answere of Felicula, he deliuered her into the hands of the liuetenant to giue iudgment vpon her. He kept her fast in a dark roome for seuen daies, and beside other vexations he kept her from any sustenance.

Some women that belonged vnto the prison, said vnto her: Alas poore girle, why art thou so fond, as to dy willingly this euill death? Take this great Lord vnto thy husband, who is beutifull, riche, and in the flower of his youth, and highly fauored of th'emperor, who hath made him gouer­nour of this city: other women would haue ben [Page 57]right glad therof, and thou makest no account of him, which may turne to thy damage and losse of life. The blessed damosell replied: I am the spouse of IESVS CHRIST, and I will not mary any other but him.

After that seuen daies expired, Felicula was led vnto the Vestall virgins, where she remanied cer­tein daies, but she would neuer eate of the meat that they did eate, bicause it was offered and sacri­ficed vnto the goddesse Vesta; for if she had eaten therof, she had giuen a signe to consent vnto their Idolatry, and other Christians would haue bene much scandalised therat. When the deputy vnder­stood the constancy of Felicula, he caused her to be taken out of that place, and to be tortured with the torture called Eculeus, and when she was torti­red there with, she said with a loud voice: Now do I see my beloued IESVS CHRIST, vpon whom I haue fixed my loue.

The excutioners said vnto her; Say, that thou art not a Christian, and thou shalt be deliuered from this torture: She answered: I do not deny, neither will I deny my beloued IESVS CHRIST, who for my sake was crowned with thornes; and had gall giuen him, for drink; and also died on the Crosse. The executioners tooke her of from that torment, and threw her in a gutter or sink, in the which the blessed damosell yelded vp her soule vnto Almighty God.

Nicomedes the priest, that had said masse, & giuen the B. sacrament vnto S. Petronilla on the day of her death, and had laine clo [...]e and hidden in a caue, for feare of the persecution, was aduertised therof; [Page 58]and one night he departed out of the caue, and took the body of S. Felicula from thence, and bu­ried it a mile out of Rome, in the way toward Ardea.

Flaccus being told, what Nicomedes had done, caused him to be apprehended for the same, and being instigated by the fiend, willed him to sacrifice vnto the gods. The good priest said he would not sacrifice to any, but to Almightie God, that raigned in the heauens; for that they whom they reputed gods, were no other, but stocks and stones, which remained in their temples, like pri­soners.

The gouernour commaunded he should be whipped, which was done with such vehemency, that the good priest passed out of this vnto a bet­ter life in this torment, and his body was cast into the riuer Tiber, by the commandement of the cur­sed Iudge: but one Iustus his seruant, sought care­fully after it; and caried it being found vnto a gar­den of his, nere vnto the walles of the citty, in the way called Numentana, & there he buried it. Vnto which place many Christians resorted, and there by the merits of that holy Saint, obteined many graces of God.

The death of S. Nicomedes was on the 15. day of September, Spa­nish saith: 52. vn­der Cl [...] ­dius. and on the same day the Church celebra­teth his feast. It was then (as Canisius saith) the yeare of our Lord. 90. in the raigne of the Emperour Domitian, and the same he saith of S. Petronilla, as is already, said in her life.

But many think it was much sooner, for if S. Pe­tronilla died in the yeare of our Lord. 90. she must [Page 59]be of necessitie at that time 60. years old, because she was borne before that our Lord gaue the chie­fest prelacy or Papacy vnto S. Peter her father, for frō thenceforth he obserued chastity. And againe, if she was so old, it is not a thing likely that Flaccus should be ennamoured of her.

We reade also in the life of Pope Paule 1. that he translated from one place vnto another,All this the Spa­nish hath not in this place. the body of S. Petronilla, and that he found an epitaph, which S. Peter the Apostle had made at her death. Which being so it followeth; that before the yeare of our Lord. 70. in which S. Peter was crucified, S. Petro­nilla was dead, wherfore in mine opinion her death and the martirdome of S. Nicomedes was not in the yeare of our Lord. 90. as Canisius saith: but in, or about the yeare of our Lord. 60. in the reigne of Nero.

The life of S. Cornelius Pope and Martir.

SALOMON saith in Ecclus:Ca. 23. The man that sweareth much shalbe full of ini­quitie, and the plague shall not depart from his house. The wise man doth not say, he that sweareth falsly, but he that sweareth much. For that speaking morally, he that sweareth much, sweareth false at one time or other. This sinne displeaseth God so much, that he deferreth not the chasticement till the world [Page 60]to come, but punisheth it in this life, sending plagues vpon the house where such poople be. So then, if the swearer be afflicted with necessities, infirmities, and other troubles of this life; we may think he hath deserued it for his many oathes. Those that be free from such miseries, if they desire to be alwaies free, let them abstaine from othes, & swea­ring. The holie Pope Cornelius considering this; to auoide so euill am vse, and custome, among Christi­ans, ordained by a decree: That lawfull othes, as those that be made by order, and before superiors, and by the lawe, should be taken fasting, as a holie thing, where of we should aduise vs well. He would for the reuerence of the oath, that they which should sweare, should be fa­sting, to the end they should do [...] it, with more aduise and regard. The life of this pope written by Damasus, and other authors, was in this manner.

SIXE daies after S. Fabianus the pope was mar­tired; Cornelius a man no lesse learned then holy, was placed in the chaire of S. Peter, who re­ceaued that dignity agaist his will. S. Ciprian saith he was a Romaine,Lib 4. epist. and sonne vnto Castinus. When he was chosen pope, the Church was in great troubles; for beside the temporall sword where with the Christians were sharply afflicted, they were encombred also with the treacherous heresie of Nouatus, which they could not wholly root out: yet this blessed pope Cornelius endeauou­red with all dilligence to confound them, by prea­ching and doctrine; by which he reduced many of those hereticks to the vnion of the Catholique faith.

After this, the pope (being aided by Lucina a noble Romane matron) determined to take the [Page 61]bodies of SS. Peter and Paul, out of the Catatumbae where they then were, and to put them in a more comely, and eminent place. The bodie of S. Paul was caried vnto the posession of the aforenamed Lucina, in the Via Ostiensis, not far from the place where he was beheaded, and there was built a sumptuous, and magnificent church to his honour. The reliques of S. Peter were caried into the Vati­can, where in like manner was built a church, neere to the place where he was crucified. For these good workes, and many other which he did, as also, for that many pagans were conuerted vnto the faith by his meanes; Decius the Emperour banished him from Rome, and sent him to Centum-Celle.

S. Cornelius remaining there, wrote oftentimes vnto S. Cyprian bishop of Carihage, a holy man, and very eloquent, who in like manner returned him answeres: and at this daie, many of those Epistles be extant in his workes.

Decius being certified of the neere and priuate friendship of these two holy men, took great in­dignation thereat, and com [...]unded: that Cornelius should be led vnto Rome, and brought before his iudgment seate, which being done, Decius said vnto the blessed pope in great coller: Thinkest thou (Cornelius) that thou doest well, and that which thou oughtest to doe, in doing no reuerence to our Gods, nor obeying our Imperial comaundements, nor fearing our threats? yea thou writest vnto our enemies of the estate of the weale-publike, both in disgrace of it, and to the preiudice of the same. To this S. Cornelius answered: the letters that I haue receiued, meddle not at all with the comon­welth, [Page 62]neither treat of anything appertaining to the same; but they be wholy written in the laud, and honor of IESVS CHRIST, and of matters only appartaining to the saluation of soules. Decius was much more moued to indignation then be­fore at this bold answere; and commaunded, that the blessed pope should be beaten in his sight. Af­ter that, he apointed, that he should be led vnto the Temple of Mars, and if he refused to sacrifice, that he should be beheaded.

The holy Pope went with determination to suffer, not one, but a 1000. deathes, rather then he would deny his faith & his God. By the way he met with Stephen his Archdeacon, vnto whom he gaue in charge to distribute the Treasures of the church vnto the poore, and he gaue vnto him also some records, appertaining to the gouernment of the Church. When the officers perceiued, that there was no way nor meanes, to drawe S. Corne­lius to sacrifise vnto the Idolls; they led him into via Appia, neere vnto the Churchyard of Callistus, and in that place they cut of his head. After his death, certaine priestes, (in the companie of Lu­cina) took vp his bodie, and buried it in a posses­sion, in the San-field.

The martirdome of this holy Pope was on the 14. daie of September, about the yeare of our Lord 253. the aboue named Decius being Emperour. He held the seat of S. Peter 2. yeares, 2. monthes, and 3. daies. He gaue holy orders twise in the month of December, and therein ordered 4. Priests. 4. Dea­cons, and 7. Bishops. There bee in the decrees cer­taine Canons of this holy Pope, as the afore said, [Page 63]that he who is by lawfull order and authoritie to take an othe, should do it fasting. Also,22. q. 5. cap. honest. that Priests be not enforced to sweare. Also, that he, that is vnder the age of 14. yeeres, should not be compel­led to take an othe.

Some hold this holy Saint for an especiall aduocate against the falling sicknes; but the occa­sion thereof is not knowen. It sufficeth that the praiers of the saints are of great force and valewe with the maiestie of God, for all humaine infirmi­ties, aswell spirituall, as corporall. We maie well think him an aduocate for the palsey, for as they led him vnto martirdome, he healed a woman that had the palsey, which woman was called Salustia who with her husband Cereall was also martired the same daie. This holy S. Cornelius is one of the fiue Popes, of whom mention is made in the Canon of the masse.

The life of S. Cyprian Bishop and Martir.

THE Apostle S. Paul lothing the world, Ca. 1. and all the things therin, desired much to go vnto heauen to enioy IESVS CHRIST, and to that purpose in the epistle vnto the Philippeans he saith: I desire to be freed & vn­loosed from the bondes of this flesh, and to be with CHRIST. The notice he had, that to come to [Page 64]enioy his desire, must be by beheading, did not hinder this his longing.

The glorious martir S. Cyprian seemed to haue the same desire, who when the iudge pronounced the sentence of death vpon him, aunswered ioyfullie: Deo gratias. as if he would say: that he did not appeale from this sen­tence, but gaue God thanks, that it pleased him to call him by that meanes. When he came vnto the place of exe­cution, to shew that he was beholding to the officer (for the good turne in taking away his life) he requested some of his freinds who were present there, to giue him some mony, which he bestowed vpon the headsman, as a recom­pence of his labour.

Pontius his Deacon wrote the life of this holy Saint faithfully, and in an eloquent stile. Of Pontius this te­stimony is giuen by S. Ierome, in his book of ecclesiasticall writers: Pontius Deacon vnto Cyprian, wrote a worthy booke of his life, vntill the day of his martirdome, for he was familier with him, and also his companion in banish­ment. For which testimony of S. Ierome (which giueth him auctority) I thinke best to followe Pontius, and to leaue other authors that wrote that life of this holy Sain [...].

THOVGH the memory of Cyprian Bishop and martir of IESVS CHRIST shall endure whilest the world lasteth, for that he wrote so many eloquent and learned works, yet requisite it is, that beside this, he should be registred for his fa­mous and renoumed deeds, and for his most holy life, for the good of them that shall liue herafter. And because many haue a care, to describe the mar­tirdomes, that holy men haue suffered for CHRISTES sake, making therby their name immortall, it is very iust, that the martirdome of S. Cyprian be also [Page 65]written, that his eternall memorie may be conser­ued, since he excelled in his life, euen from the time of his conuersion, & lastly in his martirdome. Wee need not to make any relation of his life, be­fore his conuersion, because it was of no regard, or estimation in the sight of God.

Cyprian was altogether giuen vnto worldly mat­ters, he studied humain letters, in the which he came to be very learned. He was a good, retoritian, and redd that science publikely in Carthage, which was his natiue countrey▪ but after he was conuerted vnto God, and of an Idollater was made a beleeuer, and of a painim a christian; he gaue himself vnto the study of diuinity, and thervnto he adioyned good works, which be very acceptable vnto God. He especially resolued to obserue chastity: he sold his patrimony and distributed the mony arising therof vnto the poore: and by this he obteined two things. First: he auoided therby worldly am­bition, vnto which worldly riches do drawe men, that be welthy: and secondly; he was made perfect in vertue, assoone as he had knowledg therof, and knew what it was. For our Lord IESVS CHRIST, gaue this counsell vnto a yong man, that in all his life had kept the commaundements of God, and told him; that if he would be perfect, he must sell all, that he had, and giue the price vnto the poore. S. Ciprian beginning to be good, desired also to be perfectly good, for (as I haue said) he sold all that he had, and gaue the mony vnto the poore. This was in him considerable, and also stupendious, because he that soweth, gathereth not the fruit forthwith. He that planteth a vineyard, doth not [Page 66]forthwith gather grapes, he that planteth a melon or a peare, doth not by and by gather a peare or a melon. This wonder was remarkable in Cyprian, for he had not scarce thrown the seed out of his hand, but he began to reap the corne; the vineyard was vnneth planted, and yet he gathered grapes of it. So, assone as the tree of the word of God and of faith was planted in his soule, so soone were seen in him the fruits of holy and vertuous works.

And though that the Apostle aduiseth vs;1 Tim. 3. that the Neophite should not be made a Bishop (to wit one that is newely conuerted from any sect what soeuer, vnto true Christianity) saying: it is not fit to bestowe on him so soone a dignity of such account, as it is to be a Bishop, lest there should be any nouelty introduced by him into the Church of God, which might smell or sauour of Paga­nisme; yet this rule was not obserued in the ele­ction of Ciprian; for that which is wrought in other men by time, that did his great & liuely faith operate in him presently, and therefore he was made priest incontinent.

This function he exercised in all sanctity, neither did the memory of the forsaking of his goods, and to see him self poore, any whit dismay or hinder him. The flattering and guilefull words of his wife (which he had when he was a heathen) did not hinder him, nor the preferments and reputa­tion he had in the world, no not his kinsfolks nor friends were any impediment, or obstacle vnto him. His vertue continued firme with him, being in this state, because it was well founded: In such [Page 67]sort,Iob. 2. that no temptation preuailed against him any whit: yea rather like another Iob, he blessed and praised God, in the depth of his tribulations.

Being priest, he dwelt apart from others in a house, which was alway open for, and to the needy. Litle he could do, because he was poore, but for the litle that he could, there neuer came widow, orphan, wounded, or discomforted person, that departed from him without help, succour or good aduise.

He was a gret frend of a priest called Cecilius, who was the man, that with his liuely reasons, and holy admonitions had wonne him from infidelity, and had Baptised him, and this is the cause why he called himselfe Cecilius Ciprianus, allwaies estee­ming this priest as his father. Vnto this Cecilius S. Ciprian gaue and vsed meanes, wherwith to sustein and maintain his wife, which he had before his conuersion, as also his children, which he had by her; that is to say, one halfe of his patrimony; for the rest he had bestowed vpon the poore.

Cecilius took this charge vpon him, to the end Ciprian might better attend vnto the seruice of God, and pious deeds: for the which he grew so renoumed & famous, that shortly after he had bin made priest, he was chosen Bishop by all the peo­ple of Carthage, which dignity he refused, as much as might be; alleaging, that in Carthage were many priests, more auncient, well lettred, and of good life also, which deserued the dignity much more then he, who had bene an Idollater. But the more he refused it, the more earnest the People were in their opinion, and said that Ciprian and none [Page 68]other should be Bishop and prelate of that city.

S. Ciprian seeing their resolution, withdrew himself vnto his house, and caused the gates to be fast locked. All the People ranne thither in plum­pes, and enuironed the house in that maner that he repented, that he had shut himself therin; and then he wished, he might get downe away from them, as S. Paul did; but it was impossible, for all the waies were forelaid with multitudes of people. There were some, who seeing how vnwilling Ci­prian was, to accept the dignity, grudged at them which (in a manner) forced him to accept it, reci­ting some of his imperfections: and saying also that it was not fit, that one who was so lately an Idollater should be elected a Bishop so soone. But S. Ciprian being Bishop, vsed those persons that depraued him, with gret loue and kindnes, to the wonder of all men that knew it.

When he had accepted the charge and office of a Bishop, he shewed, that in such, and like occasi­ons, the voice of the people is the voice of God. No humaine toung can expresse, with what san­ctity and prudence, he exercised himself in that office. He was compassionate toward the brethren and the humble, but toward the vaine glorious and hauty, he was rigorous, and austere. He al­waies looked with a cheerefull countenaunce, but yet with grauity; in such maner, that one could not know, whether he was more to be loued or feared, although he deserued both the one and the other.

His apparell was not very costly, nor yet altoge­ther course and base, because the too much or ex­cesse [Page 69]was a thing reprouable for his person, & the too litle was not fit nor conuenient in respect of his function. He was very merciful toward the poore, and gaue them much almose, of the mony which many rich men gaue vnto him very largely. By these pious deeds Ciprian became in few daies so famous, that among the heathen also he was re­noumed and no lesse hated; as one, by whose me­anes many left their paganisme, and were made Christians. For which cause they conferred among themselues howe they might take his life away, and to haue a commaundement for it from Them­perours Valerian and Gallien, who at that time per­secuted the Church most cruelly, and put many Christians to death euery day.

God did not permit that this their purpose should come to passe as yet. Because a man of such holy life, and excellent learning as Cyprian, was for some short time necessary to be in the church, to the end, he might with this holy sermons and ad­monitions, draw many soules out of the bandes of sinne, & bring them vnto pennance; and to the end, he might exhort many to forsake the world, and enter into relligion, and that many damosells liuing in monasteries, might keep perpetuall cha­stity.

This excellent doctor was also necessary, for no preach the truch vnto the heretiks, the vnion vnto the schismatiks, and peace vnto the children of God. He was asso necessary for the incouragement of the martirs, & to persuade them with a willing mind, to suffer torments and death, for the sake of IESVS CHRIST, with hope to acquire the crowne [Page 70]of glorie in heauen. He was likewise necessary, to the end that they which only lost their goods in the persecution, should be by him comforted, in making them assured, that they should haue them doubled in heauen.

This persecution being runne through diuers provinces and cities, came also vnto Carthage; and was put in execution, with such rage and fury, that it was worthy of note, to see the miserable Christians to goe, one this way, another that way, all of them in feare and dread, labouring one while to saue their goods, another while to preserue their liues. In a short time the prisons were replenished with Christians; & not with thiefs or malefactors. There was no offence punished, but that which seemed most heinous vnto the painimes, to be a Christian. After certein daies expired, the Christiās which were imprisoned, were taken forth and exe­cuted in the high streets with diuersity of tormēts. Theire dead bodies lay in heapes, and no man was so hardy, as to touch, or bury them.

What did the holly Bishop S. Ciprian in this time of great calamity and misery? He called the Christians to him, some times one, and sometimes another; and led them into certeine secret places, where he preached vnto them; telling them, that the time was euen nowe cōme, in which it was to be clearly seen, who was in deed the frend of God, by perseuering in the confession of the faith: by not fearing the tirants, that had power to do harme only vnto their bodies, and not vnto their soules: but rather, the more the bodies were abused, the more glory should redound vnto their [Page 71]soules: that therefore, they should not hate the tirants which persecuted them; but rather loue, and pray vnto God for them; knowing that IESVS CHRIST hath said, that the difference between the Christian and the pagan is, that the Christian doth loue his frends and foes also, whereas the pa­gan loueth none, but his frends. He made vnto them demonstration of this verity, by the example of CHRIST, who praied for them that Crucified him: and that therefore, if they would be his true children, they ought to imitate him in works. Many other things said the good prelate vnto thē which if the tirants had heared, they might haue bene conuerted by these words. Yet they brought forth very gret fruite in the harts of the catholikes because they did much animate them, not to fear the rigour to the persecution.

Ciprian also ordeined many things, to preuent and auoid many incoueniences, which happened euery day. As to apoint stout and lusty fellowes, who in the night, at certein howers of security, took away the bodies of the Martirs, which lay in the streets, and buried them: to others he gaue in charge, that the Christians, which came out of pri­son with life, (yet very euill entreated with torments) should be led by them vnto their hou­ses, & there they should see them haue phisik with all speed. He ordeined others to helpe the Christi­ans, which were designed to be taken, and fled hither and thither; and to prouide them sustena­unce and clothing. These, and such others the like prouisiōs, did the Blessed Bishop make, in that time full of calamity: and he had such a notable gift in [Page 72]commaunding things to be done, that euery one obeied him. And though they put them selues in manifest daunger, yet did they performe all his commaundements.

The Proconsull, who had the charge in Carthage to persecute the Christiants, was aduertiezed of the good deeds that Cyprian did; wherupon he would be informed, who he was: and when he heard that the people loued him, and that he was of great au­tority with euery one, he durst not arrest him, to put him to death; but caused his commaundement to be declared vnto him; which was, that he should depart from Carthage, and go vnto a city called Co­rubitana In that place he staied about a yeare, but the Proconsull deceasing, he retruned vnto a place neere vnto Carthage, and staied in certein gardeins, which had bene sometimes parcell of his owne pa­trimony, and which he had sold to be spent in al­mose. But he which had purchased them, had gi­uen, & restored them agein vnto him freely, with­out any recompence. And if the persecution had ceased, S. Cyprian had sould them ageine, and had giuen the price (coming of them agein) vnto the poore.

Remaining certein daies in these gardeins, ac­companied with manie priests and deacons, and other friendes (among whom was Pontius who wrote his life) many of the city of Carthage, and of other places also came to visite S. Cyprian, and to confer with him of heauenly matters; and at all times they found him affable and curteous. Euery one was by him comforted, euery one holpen; and he persuaded and exhorted them all to serue God.

Some of his frends besought him to depart from thence, and to remaine a litell further of from the Proconsul who being newly come might seek to get him into his handes, and put him to death; therefore staying there, he was in great daunger. But he, (who had receued a reuelation, that about one yeres end after his banishment, he should ob­tein the crown of martirdome,) had not the po­wer to depart out of that place; for he had a gret desire to die for the faith of CHRIST.

The Procon [...]ull had notice, where Cyprian dwelt; and howe much people came thither to visite him: wherefore he sent officers to attach him, and being aprehended, he remained one night in the house of one of them, that had taken him. To that place resorted much people, euery one desi­ring to see their prelate aliue, for they were assured, that right soone they should see him dead. Thi­ther came also many deuout women, but he caused them to depart to auoid occasion of offence.

On the next morning the holy Bishop was brought before the Proconsull Galerius Maximus, apparellend in pontificall vestures, which made a goodly, & maiestical shewe. when the Proconsull sawe him he said; Art thou that Cyprian, that hast the title of Pope, or gret Bishop? I am Cyprian (said the good Bishop) Tell me (said the Procon­ [...]ull) if thou knowe, what our Emperours haue commaunded; which is that thou must either sa­crifice vnto the Gods, or els thou must loose thy life. Cyprian answered; I am a Christian, and I can­not, nor may not sacrifice vnto your Gods: where­fore do whatsoeuer hath bin cōmanded vnto thee.

The proconfull waxing wroth said: Thou hast liued sacrilegiously, and hast drawen many vnto thy deuotions, & you all haue made a confederacie against the Gods, whom the Romain Emperous adore, & thou wouldest neuer obey their decrees. But because thou art the author of this euill, my will is that thy doctrine be writtē with thy bloud, to the end, thy adherents may take example by thee, and be aduised by thy death. Hauing said thus: he pronounced the sentence, that Cyprian should be beheaded. The blessed Bishop said then. I render infinite thanks vnto God, who is plea­sed to deliuer me from the prison of this body. The officers of Iustice incon [...]inent led him to be executed according to the sentence. Much People followed him, euery one lamenting, and all of them saieng with a loud voice: Cut of all our heads together with his.

When they came to the place of martirdome, the B. Bishop put of his pontificall attire, and wrap­ped and foulded vp the same agein, and gaue it vnto his deacons, and remained only in his last linnen garment. He then requested one of his frends, to giue him some mony, who gaue him. 20. pieces of gold, all which he gaue vnto the headsman, in re­compence of the seruice he expected to receaue of him. His frinds and the cleargy, that were in the place lamented bitterly, and laid their garments on the ground, that his blessed bloud might fall on the same. He himself put the napkin ouer his eies, and being on his knees, the headsman performed his office.

Assone as S. Ciprian was beheaded, the priests [Page 75]that were in that place very reuerently took vp his body, and caried it vnto the graue. But they fearing lest the pagans would take it out of that publike place, and vnbury it, and pull and dismem­ber it in pieces, the same priests by night took it out of that place, and caried it vnto the field of Macrobius Candidus.

S. Cyprian was the first prelat that was martiri­zed in Africa. Of him, his life and death, much mention is made by many holy men and graue Authors. As S. Augustine, S. Ierome, S. Gregory Nazianzen, Prudentius, Maximus. B. of Turine, Paulus Diaconus, Lactantius Firmianus, and Eusebius Cesariensis.

You must note, that S. Gregory Nazianzen saith: that S. Ciprian was a magitian or inchaunter, who tried by his art, to gett the loue of a yong woman called Iustina, and that hauing sent the euill spirits to bring her vnto him, they could not bring her, no not come neere her. And this he saith, was the occasion of his conuersion, and that the yong maid Iustina was martired with him. Marcus Marulus saith the same.

They & the others that say thus, ar deceued; for they make but one Ciprian of two, that were. Ci­prian B. of Carthage, a most holy doctor and martir, was one; and Ciprian the sorcerer or coniurer, was another: The times, wherin thes two Ciprians liued, were diuers; and the Church celebrateth their feasts on seuerall daies. The feast of S. Cy­prian. B. of Carthage whose life we haue written at this time, is celebrated on the same day that the feast of S. Cornelius the pope is, vnto whom he [Page 76]was a great frend, and many letters were written from the one vnto the other, and they were mar­tired on the same day, but in sundry places, and not in the same yeare, as S. Ierome and Ado of Vienna say.

The day of the martirdome of S. Cyprian was on the. 14. day of September, in the yeare of our Lord 259. But the Church translateth his feast vnto the 16. day of the same moneth, because that on the 14. day is celebrated the feast of the Exaltation of the holy Crosse. and on the 15. day is celebrated the octaue of the natiuity of our Lady.The Spa­nish Dio­clesian about 300. The feast of S. Cyprian the sorcerer, who was martired with Iustina the virgin, is celebrated on the. 26. day of September. This S. Cyprian liued in the time of the Emperour Claudius. 2. And S. Cyprian B. of Carthage was in the time of Valerian and Galien. One was borne in Carthage, and the-other in Antioche.

God some times permitteth the saints to erre in some matter, for if they should not erre in some one thing, they might be thought to be more then men. The which be fell vnto S. Cyprian, whose life we haue written: for he was in an opi­nion, that those, which had bene Baptised by heretiks, although they had obserued the forme, which the Church obserueth in Baptisme, should and ought neuertheles to be rebaptised, and herein he erred: but as S. Augustin saith the spot of this error was washed away with the bloud, which he shed in his martirdome: Venerable Bede saith; that the reliques of S. Cyprian were brought from Africa into Fraunce, and that they be in Lyons.

The life of S. Euphemia Virgin, and of SS. Lucy and Geminian Martirs.

IESVS CHRIST speaking vnto his Apo­stles of the persecutions, that thy were to suf­fer for his sake as allso others,Math. 10.which should come after them, said thes words: The son­nes shall arise against their owne fathers, and shall procure their death, by accusing them vnto tirants This was accomplished acording to the letter in a Romain matrone called Lucy, who was accused by her owne sonne before a tirant, that shee was a Christian for the which shee was allso put to death.

The church celebrateth her feast, together with that of SS. Geminian and Euphemia, for that thy were marti­red all three on one day, by the ordinance of one and the same tirant, though in sundry places. Their martirdome was written by venerable Bede. Vsuardus wrote the same; and like wise Ado Archbishop of Triers in this maner.

IN the time of the Emperour Dyocletian, there was in the citty of Chalcedon a Senator called Philophronius, he had only one daughter named Euphemia, that being a Christian, was as much ennobled for her vertue, as for her bloud. Shee was put into prison by a Proconsull called Priscus, who commanded her to sacrifise vnto his gods. [Page 78]The holy virgin denied it with a valiant courage, for which cause, he put her into a more lothsome prison, and after a fewe daies, brought her to a publike hearing; and then seeing her to be con­stant and resolute, he commaunded her to be tor­tured. The torments were such, that they would haue bereaued the stoutest and lustiest man of his life, and much more such a tender damosell, as Euphemia was.

At the first, they did beat her with wands of Iron: then they put her on the torture called Eculeus which disiointed all her tender limmes. Then an engin was made with a wheele full of kniues; which being turned round about, came to strike alwais in that same place where the holy saint was to be tied. The wheele was in order, and Euphemia was tied, but bicause the torment was so dreadfull, the holy saint made her oraisons vnto God; and behold there descended from heauen an Angell, who broke it to shiuers. The maker of that engine died in that place with many other persons; wher­upon the kinsfolke and frends of the slaine men, kindled a great fire to haue burned the holy virgin therin, as though shee had bene the cause of their deaths: but by the grace & fauour of God, she was freed from those fiery flames, with out receauing any harme at all.

Lastly, the proconsull commaunded shee should be giuen as a pray vnto the cruelty of sauage beasts She being already wearied of enduring so great torments, besought God, that this might be the last, and so it was: for there were let out vpon her two fierce Lyons, which killed her: but they did not eate [Page 79]her flesh at all, and in this maner was finished the glorious conflict of S. Euphemia.

Of SS. Lucy and Gemi­nian Martirs.

SAINCT Lucy was a Romain matrone, who had bin maried, and her husband deceasing of infirmity, shee continued widow from the age of. 36 years, vntill the age of. 85. years. Shee was a Christian, and spent her time in pious & vertuous actiōs, & had a sonne called Eutropius, who was fully as wicked, as his mother was good. And bicause his mother repro­ued him for his misdeeds, shee grewe odious vnto him, and he vsed a most enormous villany, that so he might liue as he listed and liked, and this it was.

At that time, the persecution which Dioclesian and Maximian vsed against the Christians, was terrible, and executed with all rigoure: the accursed sonne went to one of them, & accused his mother Lucy, to be a Christian. Themperour forth with commanded her to be apprehended, & so shee was. And when Lucy continewed firme and constant in her faith; he cōmaunded, shee should be put into a great Cauldron, full of pitch and molted lead; but the holy saint was taken out, this torment not doing her any harme.

Then the tirant commaunded, that shee should [Page 80]be put to open shame and reproch, causing her to be led gyued and fettered thorough the city; which was not only a reproch vnto the holy saint, but also a greeuous paine, with the gret weight she carried; and it was augmented in that she was so aged; and moreouer, the officers forced her to make hast, to giue vnto her the more annoy. S. Lucy being in this māner euill entreated, came nere vnto the house of a noble citisen called Geminian, who kept certein Idolls in a priuate roome, all which did fall vnto the ground, when S. Lucy passed by. This was the cause, that Geminian with others that imitated him, were conuerted vnto the faith of CHRIST.

Geminian ranne vnto the place where S. Lucy was; and kneeling on his knees before her, said that he desired to be a Christian, and requested her to pray vnto God for him, that since God had giuen him that good desire, that he would also giue him ability to performe and to accomplishe it. The officers hearing this, laid hold on him, and led him vnto Dioclesian, who commaunded, that both Lucy and he should be beheaded, and so they were.

The martirdome of these three saints, Eufemia, Lucy and Geminian was on the same day, that the Church maketh cōmemoration of them; to wit, on the. 16. day of September about the year of our Lord 290.Zon: in vi­ta Co­proni­mi. the aforenamed Dioclesian and Maximian being Emperours: Metaphrastes, Zonaras, an Eua­grius make mention of S. Eufemia.

The life of S. Ianuarius and others.

AMONG other the great miracles which are read in holy writ, wrought by our Lord God in his seruants; in mine opinion, that in the 3. cap. [...] [...]he prophet Daniell is the most principall and the cheefest. The proud king Nabuchodonosor desirous to be accounted a God on the earth, caused to be made that huge, and most prodigi­ous statua, representing his person. He iointly sent forth a publick proclamation; that all and euery one of his sub­iects, none exempted, should adore it on their knees, at the sound of sondry Instruments▪ the three yong Hebrue gen­tlemen called Ananias Azarias and Misael (otherwise Sidrac, Misac, and Abdenago) being requested so to doe, denied it▪ they remained faithfull vnto God, to whom principally and only apperteineth diuine worship; not respecting the great fauours they had receued of the king; not regarding his large promisses and offers of great welth; not caring for his threats, nor esteeming the losse of their owne lifes.

The king, who more rightly might be called a tirant, in a rage and fury caused a great ouen to be beat seuen times more, then it vsed to be; and those blessed yong men clothed as they were, to be cast into the same but they by the merite of their faith and relligion toward God, were not touched nor hurt by the fyer in their garments or bodies; [Page 82]but walking securely in the midst of the fornace, as if it had bene a hall, or faire street, did sing praises, and lau­ded God merily & ioyfully. And that which more increa­sed the wonder, there discended an Angell downe from heauen, who cast the burning flame violently out of the ouen, which burned and consumed the Chaldeans, and officers of the king, that were nere vnto the mouth of the fornace.

It pleased our Lord to do the like thing in commenda­tion, and for the merit of the true faith and holines of S. Ianuarius the Bishop. He for that he refused to worship the Idolls, and to wrong the maiesty of God, & regarded not the threats of torments, nor was moued by the flatte­ring promise of temporall goods, was (after many torments endured by the commaundement of a president, vnder Dioclesian that cruell tirant, and other his diuellish ministers) cast into a burning fornace, made as hote as it could be: and yet the blessed man remained without any hurt at all, and he together with the Angels song praises, and rendered thanks vnto our Lord: and the wic­ked officers were all consumed, and brent miraculously with the flame of the fire, which came out of the fornace. The life and death of this holy Bishop and his fellowe martirs (as it is gathered out of the catalogue of saints, the Romain breuiary, and martirologe) is as followeth.

SAINT Ianuarius and his cōpanions, that is to say, Festus Sosius and Proculus Deacons, Desiderius the lector, Acatius, and Eutiches were martired nere vnto the city of Pozzuole, vnder the persecution of Themperour Dioclesian, Tymotheus gouerning that prouince for him. This gouernor being sent by Themperour vnto Nola in Campania, with commi­ssion to root out the Christians; apprehended and [Page 83]impro­soned Sosius Deacon of the church of Messina, and Proculus deacon of the church of Pozzuolo, and Aca­tius, and Eutiches, cittizens of Nola and laymen.

But he commaunded Ianuarius the B. of Bene­uentum, (accused a fore that time to be a Christian) to be layd hold on, and brought before him. And when he nether for much entreaty, nor for sharp threats, would be drawen to the sacrifice of the Idolls, the gouernour apointed a fornace to be heated three daies together with continuall fire, and that then Ianuarius, who in the meane space was kept in prison vnder a sure gard, should be cast therinto in the midst of the burning flames with out any release or fauour to be shewed. He entred the same, hauing with gret humility made his prai­ers vnto God, where singing together with the Angels, he went vp and downe without any hurt at all vnto his body.

The souldiers made relation of this miracle vnto the gouernour, who bad them open the mouth of the ouen wider, that it might be seen more appa­rantly if it was so, as they said: which when they did, the flame broke, and rushed out violently, and consumed a huge number of the pagans that stood about it. But Ianuarius came forth of the ouen so, that there was no shewe or apperaunce that any thing was burned; no not, so much as the heare of his head, or his garment he had on. The gouernour attributed (impiously) this thing vnto sorcery, and comitted him againe into fast prison. but on the next day, he called him to appeare before him, and in a raging fury, made the officers to scourge him, which they did vntill the sinewes were sepa­rated [Page 84]from his body, and then he returned him back to the prison, in which time he deuised and inuented new punishments, and torments, for his further affliction.

Vpon this; Festus the Deacon, and Desiderius the Lector of the city of Beneuentum, went vnto the gouernour, and complained vnto him of the great torturs the holy prelat had endured: but the tirant not disgesting their words and reprofes, they were (by his commaundement) staied, and laid in Irons, in the same place where Ianuarius was. This being done, Timotheus the gouernour determining to go vnto the city of Pozzuolo, commaunded all the a­boue named martirs, to be driuen before his cha­riot in fetters, to the terrour and example of other, and that they should be put into the Amphitheater of that citie, where the Beares should be put out against them. But the sauage beasts forgetting their naturall fiercenes, laid aside all their cruelty, and became mild, & tractable like lambs, lying downe at the feet of the martirs. The Gouernour not knowing what to do more vnto them, at the sight herof gaue sentence that they should be beheaded.

The which sentence being read forthwith, and the holy Saints being led to the execution therof, the gouernour miraculously became blind of both his eyes. Wherfore he instantly sent back for Ianua­rius, and besought him to make his praiers vnto his God for him, that he might be deliuered from this miserable darknes: which Ianuarius doing, his fight was restored incontinently. The pagans see­ing this euident miracle, 5000. of them were con­uerted vnto the faith of CHRIST. but the gouer­nour [Page 85]was no lesse vnthankfull for the benefit re­ceaued, then obstinate in his euill purpose; but was more enraged, for the conuersion of so many peo­ple, and sent back Ianuarius and the others also, to be put to death according to the sentence.

A certein old man requested Ianuarius to leaue some thing of his vnto them, that should be a wit­nes or remembrance of his martirdome, and of his death, & avowed that he would keep it as a Iewell; vnto whom the Bishop promised to giue his nap­kin after his death. To conclude, the holy martirs were beheaded: to wit, Ianuarius Bishop, Festus and Proculus Deacons, Desiderius lector, Acatius and Eutiches; afterward Sosius, who among the rest shewed himselfe most couragious and prompt to dy, though kept in prison some fewe daies before he died.

S. Ianuarius did appeare vnto that same old man after his martirdome, and according to the pro­mise he made vnto him in his life, he gaue vnto him his napkin or scarfe, (wetted in his bloud) wherwith he had couered his face, when he was beheaded. The same scar [...]e or napkin the good old man shewed vnto the officers, that came back from the execution. And at the same houre the holy mar­tirs were put to death, the gouernour was haled by the deuill, and by him long vexed, and in that mi­sery died. The mother of S. Ianuarius being then in Beneuento, (where her dwelling was) sawe in her sleep her sonne in the sky vp toward heauen: and shee noting the hour, & the day of the vision, (so I call it rather then a dreame) found that at the same time he had receiued the crowne of martirdome.

There also befell in this his martirdome another considerable accident, which was: when the mar­tir of God Ianuarius was beheaded, and that the napkin or scarfe was bound ouer his eys, there fell vnto the earth together with his head one of the fingers of his hands also. And whilest the Christi­ans attended, and waited oportunity to burie his bodie by night, as also the bodies of the other mar­tirs; Ianuarius appeared vnto them, & willed them to search for his finger, & to bury it with his head, that was cut of: which they diligently and spee­dely did, and buried all these blessed bodies nere vnto the citie with great honour, religion, and de­uotion.

Then did euery one of the cities there about of a good pious desire, elect and choose some one of these glorious martirs to their protectors and pa­trons. The Neapolitans caried away the body of S. Ianuarius, which had bin first at Pozzuolo, and af­ter at Beneuento, and then came to the goodly mo­nasterie of Monte Virgine, and lastly, in the time of Alexander 6. Pope it was translated vnto Naples, and entombed very honorably in the Cathedrall Church: In which place may be continuallie scene very great miracles. And this also shalbe worthy of eternall memorie, that when there came from the hill Vesuuius, (nowe called Mount de Somma) balles of fire and ashes in such aboundance, that not only the inhabitants dwelling nere thereunto, but also they which dwelt further of, were in great dread and feare that all the country there about would be consumed and destroyed by the fire; the same was wholly and vtterlie extinct & quenched, [Page 87]by the merits and patronage of this blessed Saint. Wherfore the Grecians haue put him in their Kal­lender, and do likewise euerie yeare make an ho­norable memorie of him, in celebrating the feasti­uall day of his martirdome.

Yet most stupendious is the miracle, & straunge the wonder, that to this day is seen in the same city of Naples, which is this. His bloud, which is kept is in a violl of glasse, congealed and hardened very much, yet let it be put right, before, and against the head of S. Ianuarius, and it doth melt, and dissolue in such sort, that if seemeth to boile or seeth, as if it were liuely, and did issue and spring euen then out of the veines. The passion of all these bles­sed Saints, was on the 19. day of September vnder Dioclesian and Maximian Romain Emperours in the yeare of our Lord. 305.

Our holie father Pope Sixtus 5. in the first yeare of his papacy by a Bull commaunded: that the said blessed Saints should be put in the Calendar, and their office and masse should be celebrated by all faithfull Chri­stians, on the day of their Martirdome. *⁎*

The life of S. Eustachius and others.

WE READ in the book of Numbers,Ca. 22. that Balac king of Moab, douting the Israelits would come, and make warre vpon him in his realme, sent messengers for Balaam the prophet, that he might curse them; imagining by that meanes to haue the victory against them. The pro­phet went at his request (which displeased God) and rode on an asse.

It fell out that the Asse, after a litle trauell, staied, and would not go forward, The prophet rated and bet her, and stroke her without discretion or iust cause, and (as the scripture said God opened the mouth of the beast, who also speak vnto him. Then did an Angell also speak, in the defence of the Asse vnto the prophet, and moreouer tole him what he should do.

This history may be fitly applied vnto S. Eustachius; who wandering in the paths of Idollatry and heathe­nishe errors (a thing abhominable in the sight of God) was admonished of his errors, by a wonderfull meanes God vsed toward him, to wit: he made a hart of stag to speak vnto him, and to instruct him what he ought to do. The life of this glorius saint, and of his fellowe martirs, was written by Symeon Metaphrastes and by S. An­toninus Bishop of Florence, in this manner.

IN the time of Traiane Themperour, there was in Rome an honorable and noble Lord called Placidus, who was Generall of the horse, And though he was a paynim, yet did he works in them selues good. He was charitable, pitifull, iust, and faith full vnto his Lord.

On day, as Placidus went on hunting, he spyed a goodly harte, and pricked his horse with the spurres, in pursuite therof. The [...]art or stag made a stand on a high eminent place; and when Pla­cidus approched nere, it seemed vnto him that the hart had the signe of one crucified betwen his hor­nes, and withall he heard a voice which said: why doest thou persecute me. Incontinent he alighted from his horse, and kneeling on the ground, said: who art thou, Lord, that speakest vnto me? The voice replied, I am IESVS CHRIST the sonne of God, who discended from heaven vnto earth, and was crucified for the saluation of mankind, and rose ageine to life on the third day.

Placidus replied againe: Lord, what is thy plea­sure, I shall do? In what sort, wilt thou haue me to serue thee? It was answered vnto him. My will is that thou, thy wife, and all thy family be Baptised, and so thou shalt find the true way to go vnto hea­uen, and when thou art Baptised, my will is: that thou be patien [...], and tollerat willingly the afflicti­ons that shall be fall vnto thee, and this do for my sake. This being said: the hart ran swiftly away, and departed out of his sight.

Placidus wondered excedingly: and at that in­stant God touched his hart, and so enlightened him, that he beheld the blindnes and misery, in which [Page 90]he then was, by giuyng diuine worship to stocks and stones. He went home without delay, and conferred, and shewed his intent vnto some Chri­stians: and to conclude, he was Baptised, wherin he chaunged his name from Placidus, and took the name of Eustachius, his wife called Theopista and his two sōnes Agapitus & Theopistus were Baptised also.

After a few dayes, Eustachius being well instru­cted in the Christian faith, the deuill began (God permitting it) to persecute him,Iob. c. 1. as he did Iob. The first thing was; he slewe all his beasts and cattail, wherof he had great store; then did all his slaues and bondmen dye: and briefely he lost all his goods, became so poore, and was so abandoned of the world, that he was forced to depart out of Rome, and lead a priuate life in a poore village. In that place the fiend did also persecute him, for he inci­ted some wicked persons to take his wife from him, and he had not power to resist and withstand them, but God did always so preserue her that shee was neuer dishonored. He lost also his two sonnes, and he remained alone, in so great necessity, that he was faine to dwell with a rich citizen, who made him his baily, and ouerseer ouer one of his farmes in the countrey.

Although the good Eustachius sawe himself brought into this great misery; yet euidently appe­ared in him a generous mind, and Christian reso­lution, to tollerat euery thing with patience. God proued him like another Iob, but when he was in this hard case, he thought of him, and restored him vnto his former estate. For the Emperour Traian hauing designed to make a warre of much import, [Page 91]and considering that to bring it to the wished end, he must haue an expert generall, he called Placidus to his remembrance, whom he iudged a man fit for that charge: After diligent enquiry, he was found, and madegenerall of the forces. which charge he hauing receaued, as he was carefull in mustering men for this gret seruice, he came to the knowledg of his two sonnes Agapistus, and Theopistus, who were among the other souldiors of the army. He also found again his wife, who in poore and mean array was a seruant to an Inholder. The ioy Eusta­chius had, and the infinite thanks he yelded vnto God, to see him self deliuered and freed from his former miseries, and to haue found again his wife and two sonnes, cannot with words be expressed.

After he had accomplished his entreprise com­mitted vnto him, he retorned vnto Rome with great honor, and found Traian dead, and Adrian instal­led in the empire. Eustachius was receued into Rome with gret pompe and triumph, aswell by the Emperour as by the wholl senate. And because the custome of the Romain Capteins was; that when they entred Rome with Victory, they went vnto the temple of Iupiter, & there they sacrificed, Eustachius excused himself, saieng, he could not do it, bicause he was a Christian. Themperour, the Senate, and all the people thought, that if the accustomed sacrifice was not done, they should neuer after haue any victory, for which cause, thy were very earnest that Eustachius should sacrifice. Eustachius confidently denied to do it, saieng, he was a Christian; and that he would not sacrifise vnto any, but vnto IESVS CHRIST.

Themperour being wroth at this answer, com­maunded that Eustachius, his wife, and two sonnes should be put to death: and to effect it, he bad, that they should be put in a place, where a fierce Lyon should tear them in pieces. The Lyon was let out against the holy martirs, but he lay downe at their feet, and did them no hurt at all. Thempe­rour seeing the same, commaunded to make a gret bull of brasse hollowe inward. With in this con­cauity he caused S. Eustachius, his wife, and sonnes, to be inclosed, and then to sett fire vnder it, and in this torment the glorious saints rendered their soules vnto God. The Bull was opened, and their bodies were found with out any blemish (but that they were dead) and had not burnt one heare of their head, which astonished the Pagans, and much edified rhe Catholiks; who tooke those bles­sed bodies, and buried them honourably.

The martirdome of these holy saints was on the same day the Catholik Church celebrateth their feast, to wit: on the. 20. day of September, in the yeare of our Lord. 118.

The seuenth generall Sinode,Dam. l. 3. de imag. Nicep. lib. 3. ca. 29. S. Iohn Damascen, and Metaphrastes make mention of S. Eustacius. Nicephorus Callistus recounteth his life in particu­ler, and the mistery of the Hart, and the Crucifixe also. Beside the sayieng of this Author, the vniuer­sall picture of the wholl Church is an important proof for that this holy saint is alwaies painted on his knees before of Harte, which hath the Crucifixe between his hornes, which was that which spake vnto him.

The life of S. Mathevv Apostle.

WE READ that the prophet Elias consi­dering howe few the men were that ser­ued God in his time, 3. Reg. 13. Eccles. 48 Iac 5. and the multitude of them that offended him, being desirous to to correct them, that they might amend, prayed, that it might not raine: God graunted his request, and in three years and a half there fell no raine. The people dyed of famine, and yet they did not amend their wicked lifes. Helias also remained firme in his purpose, that God should not permitt it to raine. God said to him (as. S. Iohn Chrisostome supposeth) Be­hold Helias, it troubleth me to see so many pe [...]ple dy with famine: if thou wilt, that all be good, get thee into heauen, for there be all good: and let me remaine here vpon the earth, that I may make prouision for the necessities, which my people and creatures suffer and endure. I would not haue thee think, that they haue vtterly abandoned me, for I haue yet 7000. men, who haue not bowed their knees vnto Baal: Among others, there is Heliseus,3 Reg. 19. who is fol­lowing twelue yoke of oxen, go and call him, bid him leaue all, and come with thee, and be thy disciple.

Elias obeyed strait, and went to the place, where Eli­seus was, and said to him: Come and followe me. Heli­seus also obayed incontinent, only he requested, 3 Reg. 19. to go and take leaue of father and mother kinffolk, and frends. The [Page 94]Prophet was content, & went with him: wher vpon Heli­seus made a solemne banquet, took leaue of them all, enten­ding to followe the prophet Elias. Perhaps his father and friends said this to him: Heliseus mark well whom thou meanest to followe: consider that he is a poore man, & hath no cloths to his back, but only a garment of camells skinne; he fasteth much, he is much persecuted by Queen Iezabel, and many others who desire his death: These words were in vaine, for he was resolued to followe Elias: and it was euident, that this his resolution was good, for afterward being his disciple, 4. Reg. 2. when Elias was taken away from him, he did more & greater miracles, then euer Elias had done

This figure fitteth, and agreeth to S. Matthew the Apostle and Euangelist: for. Elias being a figure of IESVS CHRIST, was much displeased to see so many offend God, and so few to serue him Elias praied God, that he would not let it raine, that men might dy: but IESVS CHRIST did not so; Math. 9. for he was by nature mercifull, and full of compassion, and to see his creatures perish, was vnto him a most greuous torment: yet went he to seeke out some that might serue God; who though they had not done it before time, yet might they doe it in the time to come. Elias found Eliseus while he plowed; so IESVS CHRIST beheld S. Matthew with the eyes of his mercy, not plow­ing, but at a worse trade; for he lent monie vnto vsurie: yet the plowing and sowing hath some similitude with lending to vsurie. He that soweth, alwaies gathereth more then he soweth. So the vsurer alwaies receiueth more, then he lendeth out. Helias called Eliseus, and he fellowed him, but he would make a banquet to all his kinsfolke and frends. Luc. 5. Marc. 2. So also when CHRIST called Matthew and he fellowed him, he made first a banket in his house (where IESVS was present) with his fellow publicans [Page 95]and toll-gatherers, frends vnto S. Matthew.

These men might say to S. Matthew the same, that the kinsfolke of Eliseus said to him or in this maner: Matthew wilt thou forsake and leaue all thy goods and money, and go with a poore man, & one that is persecuted, as this man is? what thinkest thou to get in his company? it may be, if the Scribes and Phariseys determine once to put him to death, they will do the same to thee also for his sake; for ordinarily the disciples speed as bad as their maister. These words sturred not S. Matthew frō his good purpose to giue ouer al & follow CHRIST. The going in CHRISTES company was fortunate to him; for he made him his Apo­stle, and Chronicler, and gaue vnto him an admirable spirite, like the spirit of Eliseus. and after the Ascension of our Lord into heauen, he did many miracles. The life of this glorious Apostle is collected out of the Ghospell, and other good Aucthors, who do make mention of him.

SAINT Matthew was a Galylean, Iohn 3. borne in Cana where IESVS CHRISTE conuerted the water into wine. He was a Publicā, tollegatherer & a vsu­rer, which was the most infamous trade, that could be among the Hebrews; Math. 9. they reputing it the most heinous oppressiō that could be,Luc. 5. Marc. 2. for the Emperour of Rome to enforce them (being the elect people of God) to pay tribute and tolles. And all though they paied, yet they alwais protested, that vyolence and force was offered to them. their aggreeuances were encreased, by the letting out the tributes and tolles to farme, which is the cause, that the pu­blicans, (who were they that rented them, and moreouer lent money vpon vsury) were counted by the Iewes worse then the Pagans and heretiks. for which cause the sonne of God (con­formable [Page 96]to their opinion) when he instructed S. Peter how to correct his brother,Math. 18. said vnto him, that the sinner should be reproued first secretly; the second time before two witnesses; and that at the third time, he should deuounce it to the Church: and if he did not then amend, he should be reputed as an Ethnick or Publican. As if he would inferre; Repute him then as an Ethnick, account him as a Publican, tolle gatherer, or vsurer. Which among the Iewes was a name of surpassing reproach and infamy.

One of these was S. Matthew (Syea Metaphrastes saith) he was the head of them all, for he was a man expert, practicall, and of a good in sight. It fell out then,Luc. 5. that Matthew being at the receit of cu­stome, IESVS CHRIST passing that way looked on him, called him and said, Followe me: Assone as Matthew hard these words, presently he left his books, his writings, money, and other things, and followed him.

Herein there are two considerable things: One is, that IESVS called Matthew; and the other is, that Matthew followed him. In CHRIST calling of Mat­thew, may be considered his exceding gret mercy: for he called him being a pullik sinner, to be his disciple: Nowe who though neuer so great a sin­ner, will feare to approch come neere vnto CHRIST seing how he did wellcome Matthew? If IESVS call Matthew the Publican, what sinner will he driue away from him? but perhaps the sinner will say, I am content IESVS CHRIST shall not driue me away from him: yet if I should not come vnto him I wishe, that he would behold me, as it pleased him [Page 97]to behold S. Matthew, and to call me as he called him. To this I answer, that it is true, God calleth not euery one with such efficacy, and doth not behold all sinners, as he beheld S. Matthew; for that was a speciall grace done to him, & to fewe others; yet is it most true and certain, that God doth behold, and call euery one; and if they will amend, and dispose thmselues to a better life, he conuer­teth them to him, and maketh them holy saints. we see some times, that a lodging hath the windowes shut, and the sunne beateth at them, and cannot enter; if the sunne do not enter in to the lodging, it is not his fault, but of the man, that doth not open the windowe. Open thou the window, and the sunne entreth in.

The same doth the sunne of Iustice,Apoc. 3. v. 20. our Lord God. he saith, he standeth at the dore, and knock­eth; let the dore be opened to him, let the sinner be disposed, and do his duety as he ought, and God will not faile for his part. He saith not only, that he standeth at the dore, but saith also, that he knocketh and calleth. And in deed he saith the truth, for he doth neuer any other thing, but call; and that all men might heare him speak, he mounted vpon the tree of the Crosse. To that place euery sinner may look; and see that IESVS is euen hoarse with calling so much. He shall see his two eyes are become two founteins, and for that he seeth fewe people come to his side, he doth not shew himself sterne or fierce against them that haue offended him; but rather kinde and louing. He standeth with his armes abroad, to embrace them that resort to him. He boweth his head to [Page 98]giue thē the kisse of peace, he sheweth his pierced side, that they may enter into his hart. He calleth not the Christian to take of the croune of thornes, and to put it on his owne head. He would not be spoiled of his beatings, and load him. He would not haue him drink the gall and vinagre, which was giuen him. He would not haue him nailed to the Crosse in his company. To conclude, he doth not call him, to take life away from him; but to giue life vnto him. He calleth him to come into his company, and to continew in ioy and gladnes.

Yet true it is, that he would haue the sinner do penance,Math. 22. and not lay it wholly on CHRIST back. But let the pennance be neuer so great, if that, which CHRIST hat suffered for the sinnes of other men be considered, who will think the pen­nance done for our owne proper sinnes, to be ouer great. In this maner CHRIST IESVS calleth euery one, and repelleth none from him; yet fewe there be who are so called, that go after him. To such as these be happeneth the same that before to Samuell being yet a child, for God called him, & he went to Heli being an old man, and neere to his death.1. Reg. 3. CHRIST calleth many also, and they chil­dishly runne vnto the world, and to vanity.

Such as these be, do not imitate S. Matthew, who was called but once by our Sauiour; & incon­tinent he followed him. S. Matthew did not say, I will first dispatch my busines, and summe vp my acconts, nor sought for excuses as many sinners do (prolonging their conuersion vnto God,) but he left euery thing at an instant. S. Ambrose saith; he that first took away other mens goods, nowe left [Page 99]and forsook his owne. When a wand is crooked, if one would streighten it, he must draw it the other way: So Zacheus, who was another publican,Luc. 19. said, if he had deceiued any man he would restore it foure fold. But the good S. Matthew, not only satisfied the deceit done, with part of his goods; but left all, and followed IESVS CHRIST. You ought also to vnderstand, that the same S. Mathew reciting his conuersion saith, that he made a feast forthwith vnto our Sauior; which he did, not so much to honour him, as that he might conuert many of his kinsfoolk and frends, that came to the banquet. This is true charity, when one is not con­tent to serue God himself only; but procureth and enduceth others to serue him also.

The Scribes and Pharisies who were a people malignant, and enuious against CHRIST, and sought to find faults in his doings and speeches, being certefied of this banquet, thought they had gotten a iust occasion to reproue him, and forth­with they came vnto his disciples, and said; why doth your maister eate with Publicans and sinners? as if they would say: Come hither you ignorant and base fellowes; Is it possible, that you dare keep company with a man, that is a frend to Publicans and sinners,Eccles. 13. and that eateth and drinketh with them? Haue you neuer heard the words of Salomon that he that toucheth pitch, shalbe defiled with the same? and that he that keepeth company with the vitious shalbe vitious. Take heed, lest his behauiour do taint you also; and that if he be once punished, you be also punished as accessaries. Therefore let him go, and come no more into his company. [Page 100]These malicious foes sought to diminish the repu­tation of our Lord, and persuaded the Apostles to abandon him.

When IESVS vnderstood this (nothing being vnknowen vnto him) he congregated all the A­postles together, (and perhaps they who vsed those words of defamation, were present there also) and said vnto them: I am defamed and euill spo­ken of, for that I conuerse with Publicans and sinners, and because I eate and drink with them; but I will tell you the truth, which none of you can deny,Luc. 5. Marc. 2. to wit; that they who are whole, haue no need of the phisition, but the sick only. This sentence of our Sauiour may haue two sences. One sence is; that he spake by the figure Ironia, and said: See that I come not into your company, for you be all holy men, and need not me, but I conuerse with Publicans and sinners, who haue need of me. The other sence is; that IESVS CHRIST, spake plainely and cleerly, that, as the hole man hath no need of the phisition, but the sick man hath; so IESVS did conuerse with Publicans, which were sick in their soules, to restore them vnto their health; for we may piously beleeue, that he con­uerted many of them, that were at the feast that S. Matthew made in his house.

There is no more particular mention in the ghospell of S. Matthew; but we are to beleeue, that he was present in all those things, where the twelue Apostles are said to be present. as when our sauior sent thē to preach vnto the Samaritans, S. Mathew went thither also: when there was strife among the Apostles. who should be greatest, he [Page 101]was there also; and it may be he alleaged his rea­sons, and said: that he ought to haue the prehe­minence, for that he had left more possessions and goods, them any other of them. He was present at the resuscitation of Lazarus; he was with CHRIST when he made his entry into Ierusalem on Palme sonday. He was one of them, that eate the paschall lambe: our Lord washed his feet, and communica­ted him, and made him priest, and consecrated him Bishop, as he did his other Apostles. He was with the other Apostles, when our Lord appea­red after his Resurrection; when he ascended into heauen, and at the coming of the Holy Ghost.

He preached eight years among the Hebrews, after the which he wrote his Gospell in the hebrew toungue, as he had preached; being then to depart and to preach among the heathenish paynims. S. Ierome saith S. Mathew preched in Egipt, & conuer­ted many to the faith therin: and from thence he went into Ethiopia: where he preached also, and gained many soules to CHRIST. The Bishop Lip­poman saith it is not knowen certainly, what hap­pened to S. Mathew in those parts. Simeon metaphra­stes also in two treatises he made of this holy saint passeth this matter ouer succinctly and sleightly. This Author saith; that the Apostles went alone, poore, afflicted, passing from one countrey to another, publishing the name and faith of IESVS CHRIST before the kings and princes of the world, and that therfore fewe could set downe their acts in particuler. But for what which is kno­wne, (although it be very litle) we ought to ren­der thanks to God who would not permit all their [Page 102]actions to be drowned in obliuion; and vtterly for­gotten. Nicephorus maketh a different report of the martirdome of this Apostle, from that which is ordinarilie said of it, and from that which S. An­toninus Archbishop of Florence writeth in his life.

Ioachim Perionius, and the author called Abdias Babilonicus saith thus as a thing certain, (and the Romaine Breuiarie of Pius 5. receiueth it also) that S. Matthew hauing preached among the Hebrewes, and in Egipt, and hauing written his ghospell in the Hebrewe toung, (a coppy wherof S. Barnabas the Apostle caried with him, when he preached vnto the Gentills, and layeng it sometime on a sick person, it restored him to perfect health) passed on to preach in Ethiope: And that coming into the city called Nadauer, he found there two magitians, the one called Zaroes, & the other Arphaxat. These two wicked fellowes kept all the people in awe: for with their inchantments, and Legier-de-main, they did great hurt vnto many, depriuing some of the vse of their limmes, & weakening other. They bewitched the armes of some, & made other lame of their legges, and others blind. The apostle seing the euill and wickednes they did, (and that there was no remedy, for none could barre them of their willes, but to their losse & damage,) opposed him­self against them, and healed all them, whom they had made sick.

There was in that city,Act. 8. an Eunuck (who had bene Baptished by S. Philip the deacon, when he departed from Ierusalem) and was seruant to Can­daces Queene of Ethiope, as being her Steward, and hauing all her riches vnder his gouernemenr: he [Page 103]lodged S. Matthew in his house, and by his meanes many receued the faith of CHRIST: for he brou­ght many of the people, to heare S. Matthew preach, who were conuerted to Christianity, by hearing his admirable doctrine.

The two magitians perceuing S. Mathew to be so contrary vnto their proceedings; by their diue­lish art, made two dragons to appeare, not only to affright S. Matthew, but also to do him some scath. The holy Apostle made the signe of the Crosse against the two dragons; who, as if they had bene two sheepe, returned quietly vnto the desert. The people beheld this strange wonder, wherfore euery one besought the Apostle earnestly to set them free from those two sorcerers: for their pride and malignity was come to that height, that they would be adored for godds by the people; and they for dread and feare, were in mind to do the same. The Apostle made aunswer: To so many, as would be Baptised, and acknowledg IESVS CHRIST for the true God, it would be very easie to be ridd and freed from those two villaines, or any other such, who soeuer would do them any harme.

Them he preached vnto them the mistry of the Incarnation of the sonne of God, and of the glory and beatitude of the holy saints; and it befell, whilest he preached a great vproare and tumult arose among the people for the death of the kinges sonne. Then it came to their eares, that he had bene sick some time before, and the two magitians had bene called to help him, and he died between their hands. and the wicked villaines, to hide and couer their falshood, said: that the godds desired to [Page 104]haue his company. and that therefore it was meet, there were a Temple builded vnto him, wherein he might be adored as a God. The Eunuke brought S. Matthew before the king, and he by his praiers raised the deceased yong man vnto life againe, to the great astonishment of them all. The king was called Egippus, and had susteined vnspeakable sor­row for the death of his sonne; but seing him aliue againe and in health he was glad, and reioiced out of measure. He shewed many curtesies vnto the Apostle, and sent postes into all parts of his king­dome to diuulge this miracle, and to say: Come and see a God in the shape of a man, who hath rai­sed a dead man, and restored him to life.

S. Isidore in his Breviary maketh mention of this miracle of raising the kings sonne from death to life by S. Matthew, and also of the two dra­gons, and of other miracles, and admirable acts the Apostle did in Ethiope, although he do not parti­cularize the same▪ he saith also, that much people came vnto the place, where S. Matthew lodged, and would haue done sacrifice to him, as if he had bene a God, and presented many gifts vnto him: and that the Apostle said vnto them: I am not a God, but a mortall man, and the seruant of IESVS CHRIST, who is the true God. Then he requested them, to bestow those presents and gifts (which they would haue giuen him) vpon the building of a temple to the same IESVS CHRIST, for he (whom he preached, and by whose power, he did those miracles) was the true liuing God; exhor­ting them to be Baptised in his name, for that was the true waye and meanes to obteine euerlasting [Page 105]life. To conclude: the Apostle said such words, and confirmed them so with miracles, that the king with all his court, and a great number of other people were Baptised.

The king had a daughter called Iphigenia, who was very beautifull, but much more commended for her wisedome, who hauing heard S. Matthew oftentimes in his sermons to commend and extoll virginity, conceiued a good liking of him, and vsing his aduise was closed in a monastery, with 200. other damosells, desiring to do the same. S. Matthew staid in Etiope. 23. years, continually conuerting soules to our Lord IESVS, building Churches, ordering priests, consecrating Bishops, gaining many soules, and augmenting the faith of CHRIST, and that, which he preached with the mouth, he performed also in deeds, to the edifica­tion of others,lib. 2. peda­gog his life being holy and exemplary. Clement of Alexandria saith; that S. Matthew neuer eate flesh, and that he liued only with herbes.

King Egippus afterward deceasing, his brother Hyrtacus succeeded in the kingdome. This newe king to establish himself more suerly in the king­dome, and also moued with the rare beauty of Iphigenia, intended to marry her. To bring this his purpose to effect, he acquainted the Apostle with his intent, thinking it a good meanes to drawe the mind of the yong woman to his will. The Apostle aunswered the king, that he would giue notice vnto Iphigenia of the good, that ariseth of matri­mony, and howe it is a holy thing, and that then he might come and talk with her himself. The king thought this would be a very good course; [Page 106]and for that the Apostle said he would declare this matter in a sermon, the king said, that he would also be present therat. Sonday came, and the Apo­stle in the presence of Iphigenia, and the other relli­gious women (the king being there also, and all the cheifest Lords of his court,) began to discourse of matrimony, and to shewe, howe necessary it was for the conseruation of mankind, and gaue it other commendations, He also said, that matri­mony was ordeined and instituted by God, and howe good it was to haue children.

All this pleased Hirtacus very well, and he away­ted, to hear the Apostle say, that Iphigenia might forsake and leaue the estate of a relligious woman, and take a husband, and be made Queene of Ethiope. But the conclusion of Apostle was farre otherwise, then Hirtacus exspected; for then he fell in hand to treate of the grieyous punish­ment that adulteres deserued: out of which he see­med to inferre; that if the seruant of any king was so bold as to take away his wife from him, he did not merite only, to be put out of fauour, and to be disgraced; but also he deserued to dy an euill death; though he did not effect, but only attempte it. Therefore (ô king) I giue thee to vnderstand, (said Apostle looking vpon him) that Iphigenia is the spouse of IESVS CHRIST, the king of hea­uen; and if thou seek to take her away from him, thou shalt fall into his heauy displeasure. When Hirtacus perceaued the conclusion of the Apostles words, and wherunto they tended; he was moued to great indignation, which he vttered in his coun­tenance, and so threatning him, he departed out [Page 107]of the Church.

Iphigenia was heereat surprised with great feare; and with the other relligious women kneeled at the feet of the Apostle; and asked his aduise, what shee and they should do, to be quit of the persecu­tion and assault the king had begon against her virginity. The Apostle incouraged them all with good words, and put a veile vpon euery one of their heads, making them hereby, and by their vowing the three vowes of Pouertie, Chastity, and Obedience true Nonnes: and these were the first Nonnes, the were among the Christians. This being done, the Apostle said Masse; and hauing ended the same, there came thither a cruell fellow (sent by Hirtacus) who gaue the Apostle many wounds with a speare, so that the Altar was all stained with bloud, and his body lay dead in the place. The grief and compassion of the people for the death of S. Mathew was so great, that they made a commotion, and rose in armes, entending to kill the tyraunt; and had effected it, if some priests had not intromitted themselues, and said them, sayeng: that God would not be pleased there with, and that therefore he commanded Peter to put vp his sword into the sheath.

Then Hyrtacus laboured by the meanes of some ladies, to persuade Iphigania to be his wife; but seeing that this way would not remoue the holy virgin from her good purpose; in a diabolicall rage he caused the monastery to be fired; but S. Mathew was seene in the aire to quench it. The sacrilegi­ous tyraunt escaped not this deserued punishment, for God strook him with the leprosy, which was so [Page 108]sore, that he killed himself for paine. and the kingdome came to the brother of Iphigenia, sonne to Egippus, who was a Christian, & ruled that pro­uince many years to the honour and glory of God, which was spred through all Ethiope, where the body of S. Matthew was kept and holden in great veneration, and reuerence, vntill the time of pope Gregory. 7. when it was translated ro the city of Salerno in Italy, where it is holden in great vene­ration to this day by all good Christians.

Great reason there is to doe so, for that this glori­ous Apostle hath three honorable titles, for euery of which he meriteth to be honored: The first is of Apostle, the second of Euangelist, & the third of martir. His death was on the 21 day of September, and on that day, the Church celebrateth his feast, and in the year of our Lord. 90. in the raigne of Domi [...]ian after Canisius. It is not with out mistery, that among all the other Euangelists, whom the Church vseth in her seruice, S. Matthew holdeth the first place, as likewise doe S. Paule, and Dauid; of the one of which almost euery day the epistles be red; of the other, the psalmes be song. The mistery may be, (for that all three were great sin­ners,) to giue hope to all them, that hartily are con­uerted vnto God, that he not only pardoneth them, but also sheweth vnto them especiall fauors, ho­nouring them first vpon earth, and then making them great also in heauen.

Concerning the ghospell of S. Matthew (I write this to satisfy curious witts) it is commonly said, that he wrote it in Hebrew, and some say the con­trary. This happeneth for that (as Guido Fabricius [Page 109]saith) there were two manners of speaking Hebrew: the one was the Auncient, which the Patriarchs and Prophets spake, and the other was called Mo­derne, or Hyerosolimitan, for that it was vsed in that city: For in Ierusalem there traded many forreme [...]s, and strangers, and by the commerce they had with them, being Syrians, and Chaldeans, and other nations, there were mingled words of sondry lan­guages therin. This Hebrew Hyerosolimitane lāguage IESVS CHRIST spake, as it is to be seene by many words in the gospell, as Abba father, Mam­mona, Iniquity: and such like. Then, I say, that S. Matthew wrote his gospell not in that Auncient Hebrew language, but in the Modern Hyerosolimi­taine, in which CHRIST spake. The same, which Guido Fabricius saith, is affirmed also by Petrus Gal­lesinus in his annotations vpon Doroteus Bishop of Tyrus, in his book of the lifes of the disciples of CHRIST.

S. Ierome saith; that the Ghospell of S. Matthew was translated into Greek, and that it is not knowne who did it. The same holy saint saith: that in his time, the Hebrew text of S. Matthew was in the city of Cesarea, but it was lost after that, and was found again in the time of Themperor Zeno, or of Anast­asius, who succeeded him, hard by the body of S. Barnabas the Apostle, who at that time was found in the Island of Cyprus, as Nicephorus Callistus saith.

It was lost again;Nicep. lib. 16. cap. 37. and as Iohn Eckius that learned Catholike Doctor in the life of S. Matthew affir­meth; Pope Nicholas 5. being desirous to find it, send word into all parts, where he thought he might haue notice therof, and promised 5000 ducats of [Page 110]gold, to him that brought it to him. But for all that, it was not found vntill the time of Thempe­rouor Charles. 5. vnto whom God reserued many good fortunes, among which, this was not the least.This is not in the Spa­nish. Afterward the Catholike king Philip. 2. his sonne, caused it to be put into the Bible Royall, which he caused to be printed, and it is in it at this present; and was againe translated into Latine, by the aboue named Guido Fabricius.

The life of S. Maurice, and other holie Martirs.

THE Euangelist S. Iohn rehearseth in the Apocalipse, Ca. 9 that he saw a huge multitude of locusts to come out of a great pitt, who were permitted, and had leaue for fiue months to do all the euill, they could on the earth. These locusts represented the tirants, who afflicted the martirs, and vexed them in the fiue outward sences. They killed their bodies, and not their soules; and herof it cometh, that the holy martirs perseuered in the confession of the faith, with such courage; because they knew all the euill and mischiefe the tirants could do them, was not extended fur­ther, then the body.

This being considered by a noble and valiant regiment of Theban souldiers, whose Coronell was called Mau­rice, permitted themselues to be euill intreated and slain; being assured, that only their bodies endured paines, and [Page 111]that the crueltie of the tyrant could not hurt their soules by any meanes. The tirant that martired them was Maxi­mian, of whom, and of Dioclesian one may rightlie say, that there was neuer serpent so pernicious, nor dra­gon so fell in the craggie mountains of Arabia, or in the thick woods and deserts of Ethiop, as these two before­named tyrants were against the Catholiks, as may be seen in the life of S. Maurice, and his companions martired with him. which martirdome is written by Eucherius Bishop of Lyons, Venerable Beda, and other Authors of Martirologes.

THE Emperour Maximian entending to passe out of Italy into Fraunce, to pacyfy certein people, which were in rebellion against the em­pire; for the better effecting of his enterprize had commaunded legions or Regiments of souldiers, to be sent vnto him out of sundry prouinces. One legion (as Vsuardus saith) cōteined 6666, souldiers And bicause the great & populous city of Thebes in Egipt, which standeth on the bank of the riuer of Nilus, was subiect vnto the Romain empire, that sent also a legion, of the which Maurice was Co­ronell and Exuperius was standerd bearer: The o­ther principall officers of the Regiment were Can­didus, Gereon, Vitalis, Innocentius and Tirsus. All the common souldiers of this Regiment were Christi­ans, and had bin Baptised by Zabdus B. of Ierusalem.

This goodly company came first vnto Rome, and visited the pope, who was called Marcellus. This good pope confirmed them all in the faith, and gaue them his benediction, and dismissed them. Then they departed in the company of Maximian and passed the Alpes, and came vnto a city, which [Page 112]at that time was the head of the people of Sedun, called Agaunum, & at this present it is called S. Mau­rice di Sauoya. In that place Maximian had a mind to make a solemne sacrifice vnto his gods; to the end, they might be his aiders in this his entreprise, and commaudned all the principall officers of the army to be present thereat. Maurice, and his Thebans hearing the same, stepped all aside some­what out of the way, sayeng, that they being Chri­stans would not be present therat, Maximian, being certefied therof, was much displeased, and tooke it as a mutiney, worthy of seuere punishment.

To which purpose he sent to their quarter the marshall and prouost, to chastice some of them for a terror to the rest, & to reduce the others vnto the army, and to the sacrifice: The chasticement in­flicted was this: The officers made them passe vnder a spear, and told them; and when they came vnto the tenth man, they incontinent cut of his head: This was the ordinary punishmenr of that time, when an host or Regiment cōmitted a tres­passe. The Thebans which remained and escaped, (in patient and quiet maner,) boldly said: that they would not be present at the sacrifice, do what they could: Themperour seing them to be resolute, re­newed his anger, and bad that they should be ten­thed, or decimated againe, for so that punishment was called. This sentence no lesse cruell then vn­iust, being begun to be executed, it is a thing con­siderable to behold, with what inconquerable courage, the holly martirs seemed to tollerate the slaughter made of them.

The Thebans were by nature valiant, and bigge[Page 113]of body, but herin they shewed singular and rare valour, in that they did not complain of the tirant, and also for that they looked cheerefully on the matter: They animated one the other, but aboue all, Maurice their Coronell went amongst them, exhorting sometimes this man, otherwhiles that man; and told them, that since they had heretofore endaungered their lifes for, and in the Emperours seruice, that they should not think much to offer it for the seruice of God: for that their death and torment should haue an end very shortly, and tol­lerating it for such a cause, they should afterward possesse the ioies of heauen cuerlastingly. These & such other words that Maurice said, made such an impression in the minds of those seruants of CHRIST, that euery one endeuored to be the first martir, and to enter into heauen before his fellow souldier.

The legion being tenthed the second time, the other, which were left, were demaunded, if they would obey the Emperour Maximian; and they answered: Tell Th'emperour from vs, that we do acknowledg our selfs to be his souldiers, and withall, that we be the seruants and worshippers of the true God; we be bound to obey Maximian in things apperteining vnto the warre, but much more bound vnto God in matters of religion: from Maximian we haue pay for our seruice, but of God we receaue our being, and our life. we may not nor will not deny IESVS CHRIT to obey Cesar.

Maximian receauing this answer, finding the martirs resolute, and seing the double decimation of them was to small auaile, be commaunded the [Page 114]wholl army to set on them, and to cut and hew them to pieces, without reseruation of any: this quailed not their noble courages; but rather their death being occasioned for so good a cause, they kneeled on the bare ground, and lifting vp their hands and harts vnto heauen, yealded to the but­chery and slaughter; their Coronell Maurice con­tinually and incessantly incouraging and chearing them vp: and in this maner they were all massa­cred. Many of the bloudy villans were so fleshed herewith, that not content with death, they strip­ped them, and put on their apparell and at mour, and sat downe to eate the prouision, the martirs had.

It happened, a Christian souldier called Victor, who was not a Theban but of another nation came by; and beholding so many dead bodies ly in that plaine, (not knowing howe it came) asked why those that eate thereby, shewed such mirth and gladnes, and did not loth and abhorre to eat and drink among so many dead bodies. One related vnto him point, by point what had befallē, & they bade him come & eate, and be mery with them, for ioy they had done such pleasing seruice vnto them­perour. when Victor had heard all their speech: he said aloud: Oh wretch that I am: I wishe I had bene partaker in their death. By these words of Vi­ctor, they which sat at the bloudy banket, gathered, that Victor was a christian: wherefore leauing their banquet, and taking their weapons, they in­continent cut him in pieces, as they had done the Thebans, and by this meanes Victor merited the same reward, that the Thebans had deserued. This [Page 115]was the martirdome of S. Maurice, and of his The­ban souldiers, and the holy church celebrateth it on the. 22. day of September, in the year of our Lord 301 in the time of Dioclesian and Maximian.

After certein years passed, the same holy martirs reuealed vnto a Bishop, called Theodore, where their bodies were, and commaunded him to tran­slate them to a place more conuenient. The good Bishop was not slack or negligent in fulfilling it: for the people of that countrey hauing made many pits, and hauing put the bodyes of the holy martirs into them, the good Bishop caused them to digge them out of them, and out of theother places, where those blessed bodyes were, as he vnderstood by the diuine reuelation: and sent them into diuers countreis, where many Churches were builded vnto their honour, and in them God graunted many fauors vnto such, as, being in tribulation and affliction, did recommend themselfs vnto these blessed martirs. In the vestry of the church in Toledo in Spaine is shewen the head of one of these holy martirs: and they say there, it is the head of S. Maurice. *⁎*

The life of S. Linus, Pope and Martir.

AMONG other precepts which S. 1. ep: Paul gaue vnto the Corinthians, there is one in especiall, for Christians to vse, when they go vnto the Church to pray. He saith that men must stand vncoue­red, when they be in the Church. O holy Apostle, shall this be vsed both by men and women? shall the women also stand with their head vnco­uered in the Church? The Apostle answereth and saith: for the women we haue another lawe which is this: that women must be in the Church with their head couered. for as it is an vnseemely thing for a secular woman to be shauen, and without long haire; so is it an vnseemely thing for women to be in the Church with their head vncouered.

S. Ambrose yealdeth a reason of this, and foundeth it vpon these wordes of the Apostle, to wit: that the man is the image of God, and the woman is the image of the man, of whom she is formed. This glorious Doctor saith also; that it was the ordinary vsage, that slaues had their heades couered, or bound with certaine bandes. And the difference that was betweene the slaues and freemen was this: that the salues had the head bound or couered; and the freemen had it vncouered: we may perceiue hereby, that God would haue vs, when we be in his presence, to [Page 117]acknowledg our quality and condition. The man that is superior in house, and that hath authority to comaund therein, must haue his head vncouered and bare, as a free man, and a master; but the woman, who is his infe­rior, and who is obliged to obey in the house, ought to haue her head couered, by that meanes confessing her quality of obedience.

That the man do comaund, and the woman do obey, is a matter of such importance, that not only. S. Paul doth comaund it (as is aforesaid) but S. Peter also, as chief and highest Bishop ordeined, and comaunded the same. But for that he left it not in writing, S. Linus, who was his disciple and successor in the Papacy, comaunded it, and left it written; that it might be obserued and kept perpe­tually. and in deed it is not read, that he left any other order then this; which, yet if it might be obserued among all faithfull Christians, were very comendable, and praise worthy.

Now let us see the life of this holy Pope, collected on: of that which Damasus and other graue Authors write of him. yet first, I think good to admonish you, that S. Peter being neere to his death, thought it conuenient to nominate a worthy, and weldeseruing sucessor, to be in his place after him; who might take care, and charge of the Catholique Church. To this entent he named Clement his disciple, who for his great humility willed, that Linus and Cletus, who had bene coadiutors vnto S. Peter, should haue that dignity before him. So Linus had the Papacy, vnto whom Cletus succeeded; and after him the same S. Clement was Pope. Returning vnto our pur­pose; the life of S. Linus was this.

SAINT Linus was borne in Vol-terra, a citty of Hetruria, and was sonne of Hercolanus, of the [Page 118]noble family to the Mauri. Being fully 20. yeeres old, he was sent by his father to Rome to study, where he remained in the house of Quintus Fabius, his fathers friend, vntill S. Peter the Apostle came to Rome, to preach the Gospell. Then this S. Linus was of his first disciples, who followed him, asi­sting him alwaies in his preaching, and in the administration of the hely Sacramēts. S. Peter seing in him many good partes, as his holines, learning, and curteous affability, he made him his coadiutor in the dignity, to the which he was also elected, after the death of the Apostle. So that first he was coadiutor, then Pope, and head of the Church. for the which with great care and prudence he prouided all thinges necessarie for the good gouer­nement thereof.

He comaunded in particuler, that women hould not enter into the Church with their haire loose, and vntied, but bound vp, and couered, as S. Peter had comaunded, and S. Paul had left writ­ten. He gaue holy orders twise in the month of December, and at them he consecrated 15. Bishops, and ordered 18 Priests, with some Deacons.

In the primitiue Church, there was great care had in giuing holy orders; and in receiuing any to the office of a priest, or the other orders; and there­fore they kept a reconing, and conserued the me­mory of the times when holy orders were giuen, and how many were ordered. Those ancient fa­thers did this, for that this office was so reuerend, holy, and so hard to discharge, that many deputed and apointed to take orders refused it. yea some there were, that cut of some member or other, as [Page 119]their finger, eare, nose or the like, to make them­selues incapable to receiue an office so great, and waighty, as Priesthood is. Moreouer, the Christi­ans at that time were fewe in number, so that there was not such need of so many Pastors.

If the same were done at this present, it would surely be a notable benefit, aswell for the one part, as for the other, if that prelates were not so libe­rall and ready in giuing holy orders, nor secular Christians so bold and hasty in procuring to re­ceaue the same, the Priests should not be so litle esteemed, nor the seculars haue such occasion to murmure of the Ecclesiasticall state.

S. Linus wrote the deeds and doctrine of S. Peter the Apostle his maister, and especialy his martir­dome. S. Linus being a most holy man, cast out diuells, and raised the dead to life. He deliuered from the diuell a yong woman, daughter to the Consul Saturninus; who in recompence of that receaued benefitt by the handes of the good Pope, comaunded he should be put to death; and so he was made the martir of IESVS CHRIST. It is no smal honour to S. Linus, that the Catholike Church hath put his name in the Canon of the masse, among other holy martirs there mētioned.

The feast of S. Linus is celebrated on the daie of his martirdom, which was one the 23 of September, in the yeare of our Lord 81. in the time of Vespasian the Emperour. This holy Martir held the Papacy 11. yeeres, 3. monthes, and 12, daies: & was buried neere vnto the body of S. Peter the Apostle. Short­ly after, his holy reliques were translated vnto the citty of Ostia, and laid comely in the Church of S. [Page 120]Lawrence by Gregorie. Bishop of that citty. S. Paul maketh mention of Pope Linus, in the second Epistle he wrote vnto Timothie his disciple, in the 4. chapter.

The life of S. Tecla virgin.

THE Apostle S. Paule writing vnto the Corinthians saith;1. Cor. 7.that the virgin sin­neth not in taking a husband, but doth a good work; though it should be better not to take a husband, but to remaine a virgin. I may be that the Apostle preached this doctrin in a sermon: and that a yong woman named Tecla, who had determined to take a hushand was present therat. Who vnderstanding that it was better to conserue her virginity left and for­sooke her earthly spouse, taking IESVS CHRIST to her heauenly spouse; for whose loue she tollerated very great afflictions and torments, which were procured vnto her by him, that thought to be her husband. The life of this glorious saint, gathered out of the writings of S. Am­brose, Ado Arch: of Triers, and out of other graue authors, was as followeth.

ON a time, S. Paule departing from Antioch, went vnto a city called Iconium in the pro­uince of Cilicia. There had bene there before that time Titus his disciple, and had giuen notice and signes of him vnto Onesiphorus who was a very ver­tuous [Page 121]man and dwelt in that city. He had related allso vnto him the doctrine which he preached, his life, and behauior; and informed him of the quality of his personage: to wit, that he was a man litle of body, and that he had a hooked nose, and faire in the face like an Angell.

When the Apostle came vnto the city, Onesipho­rus knew him by the signes before told him; whe­refore he led him to his house, where some people of good intention, and desirous to finde the true way to eternall life and happines, were assembled. The Apostle preached vnto them to the great pro­fit of them, that gaue due attention vnto him.

In the next house to the place where the Apo­stle preached, there dwelt a damosell very beauti­full, but much more vertuous called Tecla. This damosell had a mother liuing, who had made a match, and apointed to marry her, to a yongman called Tamirus. It hapened on a time, that Tecla standing in a windowe of her house, heard from thence the preaching & wordes of S. Paul; which made very great impressiō in the mind of the yong damosell. She being not content to haue heard him this one time, endeauored, and made meanes, to heare him sondry other times; and so long, that her mother came to the knowledge thereof, how the wordes of the Apostle, had made her daughter to alter her intent, and purpose to marry. Yea, the virgin Tecla her self, who was a pagan before, said now boldly that she was a Christian; and she that before was resolued to take an husband, said now, that she desired rather to loose her life, then her virginity.

The mother made report of these things vnto the spouse of her daughter, who finding the same to be very true (because Tecla her self told him her mind freely, and what she entended to do, which was, that she would not marry but remaine a vir­gin) went vnto the Proconsull of the citty, and gaue him notice, that there was a forreiner come into the towne, who took wiues from their hus­bands, and brought in new and strange Gods, to the notable preiudice, and damage of them all, as being contrary to that their fore fathers had belee­ued. This information was the cause, that the Apostle was apprehended, cruelly scourged, and put in danger of his life, had he not made it knowne vnto them, that he had the priuiledge of a citisen of Rome, by being borne in Tarsus, a citty of Cicilia: yet for all this, he was driuen, and banished out of the citty. After this, S. Telcla was taken, and ha­uing beene examined, and her intention found, that she desired to be a Christian, and determined to conserue her virginity, she was condemned to be consumed with fire.

The fire was kindled, and a huge multitude of people were assembled, to behold that most beau­tifull yong damosell, that would willingly go to dy such a cruell death. The blessed damosell was set in the midst of the fire, which did not any hurt at all vnto her persons. And on the sodaine fell from heauen such a storme with thunderclapps, with such aboundance of raine, that it put out the fire, and afrighted all them that were present; in such sort, that euery one departed; and the holy virgin was left at liberty whereby she might go [Page 123]free. And so she went to the house of Onesiphorus, where she found S. Paul with some other Christi­ans, who had continually (for sixe daies) made their praiers for her; and they were all exceeding glad of her comming.

The Apostle did Baptise her and instructed her fully in the faith: but because they were assured, that the Proconsull would send againe for her, the Apostle departed from that house and citty also, recomending much the virgin Tecla vnto all the Christians, that were in that place. Though all dil­ligence that might be was vsed to keep her secret; yet within a fewe dayes, Alexander (a lewd per­son) apprehended her, and brought her before the Proconsull; who seing her to preseuer constantly, in that she would not marry her spouse, but con­tinue a Christian, gaue sentence, that she should be deuoured of wilde beastes in the citty of An­tioch, whether the Proconsull was to go. An espe­ciall daye was apointed for this spectacle, and in the meane space S. Tecla was deliuered vnto the custody of a matrone called Triphona.

When the apointed daie was come, S. Tecla was brought into the Theater, and a fierce Lionesse was let out against her, which drawing neere vnto the holy saint, lay downe quietly at her feete, without doing her any harme. S. Ambrose won­dring much at that which the wild beasted did to the holy virgin, said these wordes; The firstly o­nesse, which was let out against the blessed virgin, was mild, lay downe at her feete, and hurt her not; and also gaue example vnto the other lyons, Beares and fierce Bulles; who hauing bin let loose against [Page 124]her, stood round about her peaceably, and licked her feete. The people were seuere & cruel; and the sauage, and wild beastes were tame, and pittifull; though they were kept hungry and almost fami­shed, that they might haue their fill and make their praie vpon the holy damosell. And though they were prouoked, and pricked forward by their keepers, that they might deuoure the holy saint, yet could they not make them to hurt or harme her in the least degree.

The Iudge seing that the wild beastes spared her (she being taken out of the Theater) cōmaun­ded she should be cast into a ditch, wherein were many dreadfull, and venimous serpents. when S. Tecla was put into that deep ditch there discended from heauen a fierie cloud, that slewe all the ser­pents; and by this meanes S. Tecla remained free from this third torment, euen as God had deliuered her from the other two, to wit, from the fire and the wild beastes.

The people seing such great maruailes, and es­pecially the matrone Triphona who had her in kee­ping, (and in that time had conceiued great good affection vnto her) she beginning, and the cōmon people following her, cried out iointly together: That the God of Tecla was most potent, and most worthy to be adored, that had deliuered her from such, and so great dangers. The Iudge fearing some cōmotion of the people, set S. Tecla free, and Triphona led her vnto her house, & adopted her to be her daughter. The holy virgin Tecla departed from that citty, and went to make her abode in Seleucia: In which place many by her meanes rece­aued [Page 125]the faith of CHRIST,Spa­nish. ad­deth being. 90 yeeres. old. and there she ended her daies blessedly.

There is extant a history of S. Tecla in the which be many fabulous, and vncertaine things. As that she clothed her self in mans apparell, and would haue gone so in the compaine of S. Paul, and that he would not permitt it, but willed her, to go in her ordinary, and vsuall attire of a woman. moreouer it saith: that a great Lord in the citty of Antioche, would haue giuen vnto S. Paul a great summe of mony, if he would haue giuen that yong damosell vnto him, to be his paramour: and that S. Paul would not do it.

These, and other such like things are read in the abouenamed legend, but Pope Gelasius commanded that those stories should not be credited, and put them among the writings apocriphall, and of none auctority: but that which I haue written of this saint is auowed by graue authors, and is authori­sed, and of credit. the Church also giueth credit thereto, who, in the praiers, which are said in the commendations of soules, saith these words; O Lord deliuer this soule, euen as thou didst deliuer S. Tecla from three most cruell torments.

The Catholik Church maketh commemora­tion of S. Tecla on the day of her death, which was on the. 23. day of September in the year of our Lord 90. as Canisius saith, in the time of Themperour Do­mitian. It is said, that the body of this holy saint is in Spaine, in the city of Tarragona, in the prouince of Catalonia.(spanish addeth In the Cathedrall church of that citty, dedicated to her name.

The life of SS. Cyprian. and Iustinia Martirs.

SAINT Paul to confound the wise men of this world, writing to the Corinthians, saith: God hath chosen the foolishnes of this world: This was especially said vnto the Apostles, who being people vnlettred, and by consequens, were holden as folish, in that intending them selues to teach a new doctrine, would preach vnto people learned and full of knowledg: and yet their preaching was the cause, that many were conuerted vnto God, and rece­ued glaldy the Ghospell.

This same is verefied by S. Iustina a damosell, vnlet­tered in humain Wisdome, yet God made & chose her for an instrument to cōuert a Pagan, who was very lerned, not only in Philosophy, but also in magike and sorcery, and had dealing and practise with the diuell: and though he was such a one, yet was he conuerted vnto the faith of IESVS CHRISTE by the meanes of S. Iustina, & was martired with her. The life & history of theise two holy saints, was written by S. Gregory Nazianzen though he was deceiued, in that he thought, he had bin Bishop of Carthage. well, he, venerable Bede, and other Authors, wrote of these holy saints in this maner.

EVEN as it is no reproch vnto S. Paul, to say of him, that he had bene a persecutor of the Church of God, nor any infamy vnto S. Matthew, [Page 127]to say of him; that he had bene a customer, or vsurer, before that either of them were conuerted, since their heroycall vertues and famous deeds, did couer and hide, yea rather did wholly cancell and blot out, their former defects. So in like maner, it is no reproch vnto S. Cyprian, to say what he was before his conuersiō, for though he had many faults, yet did he deface and abolish them all, with the holy life he led after it.

There was in the city of Antioche a yong damo­sell, noble of bloud, and faire of face, who was a Christian, and much addcted to vertue and deuo­tion. There dwelt in the same city one Cyp [...]ian, yong in years, a great Philosopher, but a greater magitian, who was ennamored on her. At the first Cyprian sollicited her with messages, letters, pre­sents, and promised: but the holy damosell resisted thes assaults with a mind determinat, making small account of his profers, and least of all of him. Cyprian perceuing this way would not preuaile, thought to obtein his purpose, by the help of his magike. So he coniured vp the deuills, and made sacrifice vnto them, promising to be perpetuall frend vnto them, and that he would not worship any other God but them, if they put him in po­session of that damosell. The deuills (his familiers) hauing gotten this promise of him, went to Iustina and put into her mind filthy thoughts, and disho­nest imaginations, which they nourished in her hart: Euery one of the fiends did what they could, to bend and bowe the hart of Iustina to the loue of Cyprian. They represented vnto her cogitations a yong man, faire, rich, of courtly behauior, and [Page 128]deeply ingaged in her loue. They recalled also many times vnto her mynd, the pleasaunt and amorous words, which he had spoken vnto her, of the which she had before made small reconing.

The holy damosell perceued the storme, that was raised against her: and resorted vnto God for succour, and kneeling in her closet, made a deuout praier, beseeching his heauenly maiesty, that as he had deliuered Susanna from the accurse Elders,Dan. 13. and S. Tecla from her importunate spouse and other holy saints both men and women, from other and the like perils, so it would please him, to deliuer her from that daunger, wher in she was at that present: She also besought most humbly the glorious Virgin Marie, that she would help her in that manifest perill. Vnto her continuall praiers, she added and adioined fastings, hair-cloths and sleeping on the ground, and in the end, by these means, she ouercame the temptation, she remained victour, and the deuill vanquished.

The fiend repleat with confusion, returned vnto Cyprian, & confessed, that he had not the power to do any thing against Iustina the virgin: he told him also, that the cause therof was, because she was a Christian, and that the deuills haue not any power ouer any of them, if they them selues do not giue it vnto them. When Cyprian heard this, the griefe of his hart cannot be expressed: but that was not so much for the loue of Iustina, (because in such like cases to despaire wholly of good successe, some­times proueth a manifest help and remedy) but be­cause he perceaued his error, in that he had worsh­ipped the deuils, who had so small power & force. [Page 129]Studieng on this, he determined to abandon and to forsake for euer the deuils, together with their cursed art, and to receaue the Christian faith.

He conferred his determination with a Bishop who was in that city, called Antimus, who instru­cted him to the full in the Christian faith; and Baptised him: but first and before all this, he made him to burne all the books of Magick, that had. Being Baptised; he made it knowen vnto Iustina, telling her; that vnto her he was much bound, for that by her means he came to the kno­wledge of the truth, and of the faith of IESVS CHRIST. When Iustina heard this strange altera­tion, she reioiced excedingly, and would confer some times with him, in the which cōference they comforted the one the other, to perseuer in the seruice of God, and many by their means were conuerted to the faith, and were Baptised.

At that time Claudius 2 was Emperour of Rome who had sent a certein Count, called Aurelius, Spa: Dio­clesian or Eutelmius as venerable Bede calleth him, as lieute­nant into the Orient. He persecuting the Christi­ans, (as Themperour had apointed) had notice that Cyprian and Iustina were Christians, and that many others had receued Baptisme, by their indu­cement: wherefore he caused them both to be ap­prehended. When he had examined Cyprian, and found him constant and firme in the faith, he cau­sed him to be stripped naked, and his body to be rent & torn with rakes and hooks of Iron he cau­sed Iustina to be buffetted on the face, and then scourged with the rawe sinews of beasts.

After he had put them vnto these seuerall tor­ments, [Page 130]he laid them both in prison, where they continued certein daies: when he sawe them to perseuer stedfast in the profession of their faith, he caused them to be taken from thence, and cast into a huge big cauldron, seething with pitch, tallowe, and such other matter: Iustina was some what troubled, when they went about to put her into the Cauldron: but S. Cyprian comforted and animated her, and so they were both put into the Cauldron and by the fauor of God, they felt therin no paine at all, for the which they rendered him infinite thanks. Being taken out they were led backe vnto the prison: and Aurelius hauing oc­casion to go vnto Nicomedia, tooke order, that the holy martirs should be brought thither, in which place afflicting them with sondry torments, he lastly caused them to be beheaded.

Their bodies remained sixe daies vnburied, be­cause none was so hardy, as to take them away; but then, certaine Christians conuaied them away in the night, and put them into a bark, and brou­ght them to Rome, where at the first they were bu­ried in a farme place belonging to a noble lady, called Rufina: and in after times, they were trans­lated into the city, and buried in the Cathedrall Church of Constantiniana, nere vnto the Fontestone. It is said, that at this present, their bodies be in Placencia, a city of Lombardy.

The Church doth celebrate the feast of these holy saints, on the day of their martirdome, which was, on the 26 day of September, in the yeare of our Lord 272 the abouenamed Claudius 2 being emperour. Spa: saith Dioclesian about the yeare 300.

The life of SS. Cosmas and Damianus martirs.

SALOMON saith in Ecclesiasticus, that the phisition deserueth to be honored:Cap. 38. Psa: 138. Dauid saith also in a psalme, that the freinds of God deserue to be, and are much honored. S. Cosmus and S. Damianus were phisitions, and great frends of God; since for to be such, they gaue their life, and therefore they deserue to be honored, euen as the Catholi­que Church in generall, and many faithfull people in par­ticuler honor them, and haue deuotion vnto them.

Such men desire to know their lifes, and martir­dome, which they suffered, which was written by Nice­tas a philosopher, and recounted by Simeon Metaphra­stes, and their martir dome was written by Ado Arch­bishop of Triers.

SAINT Cosmus and S. Damianus were brethren, and phisitions, and were borne in Egea a city of Arabya in Asia. Their father and mother were Christians and Catholiques. Their father died, when they were yet litly children, wherfore their mother Theodora brought them vp with great care and dilligence: And being a woman of good beha­uior, and chiefly, because shee was a good Chri­stian, shee would not permit them to comit any fault or offence, but endeuored to enstruct and di­rect them in vertue and godlines. So that they be­came [Page 132]good children, like to their good mother, and good schollers, like vnto their good mistris. Amongst the other good qualities of these two breathren, the profession of the Catholique faith shined most in them, for which cause, they des­pised and contemned Idolatry, and other wicked superstition.

They were chast and honest in life, and fled from all sensuall delight, and tamed their flesh with au­stere sackcloth, disciplines, and fastings; which be the most certein remedies to ouercome that enemy, euen as they ouercame it by the grace of God. Also couetousnes, that abhominable vice, neuer entred into their hart: but rather, bicause they made small account of mony, and liued in poore and meane estate, they were called Anargeni, which is to say Men without monie, and in this sort obseruing the Ghospell, they liued an Angeli­call life.

And to auoid Idlenes, which is the mother of vices, and stepmother vnto vertue, they vsed the science of phisicke euen from theire childhood, & became skilfull, and expert phisitions. They gaue and ministred phisicke vnto the sick, without any expectation of temporall gaine, but only for the loue of God. When the infirmity was perillous, and not to be cured by art, they resorted vnto God by praier, and making the signe of the Crosse, they healed and cured them, and heerein they followed the steps of the Apostles.

They imitated the Patriarcks in being benigne, pi [...]tifull & charitable, in liuing a life in simplicity, without doublenes or hypocrisy. They imitated [Page 133]the Prophets in that they were zelous of Gods ho­nor, in reproouing them, that were stubborn, and obstinate in euill deeds: They imitated the martirs in the valiancy of their minds, shewed against the common enemies of mankind, the world, the flesh, and the deuill; They imitated the preists in their religious life, chastity, and grauity, offering their body and soule for an acceptable sacrifice vnto God, to serue him withall humility and obe­diencence, to obserue and keepe his holy com­maundements. They imitated the monks in obe­dience, concinency, and pouerty, in silence, and repose of soule. And at one word, they imitated all the saints, as much, as lay in their power: Thus they ranne their race, making the world to wonder at their sincerity, so that the report of them was spred very farre. The rumor of them being disper­sed came to the eares of Dioclesian and Maximian, those noted persecutors of the Christians, who had decreed, that all the Iudges, gouernours, lieute­nants, and other officers of the prouinces subiect to them, should put to death all, that denied to sacri­fice vnto the Idols. Lisias the gouernor in the city of Egeas, hauing notice of the blessed phisitions Cosmus and Damianus, caused them to be brought before him, and demaunded of what countrey they were, and their names. They answered: that they were Arabians, and borne in the city of Egea, and that their names were Cosmus and Damian, and that they were both Christians.

The gouernour persuaded them, to sacrifice vnto the Idols: but seeing them cōstantly to refuse it, he commaunded them to be tied hand and foot, [Page 134]and to be cruelly beaten, and after he had giuen them other torments, he caused them to be throwne into the maine sea, bound as they were. They were no sooner cast into the water, but an Angell came to their aide, who vntyeng all their hands brought them aliue (and vntied) vnto the shore. The gouernor was certified of that wonder: wherfore he caused them ageine to be brought before him, and requested them to teach him their Art magicke, and inchauntments, wherby they were deliuered from the sea, and then he promised to be their good friend. They answered: We be Christians, and haue no skill in Art magike, but were deliuered our of the sea, by the power of our Lord IESVS CHRIST.

The gouernor caused them againe to be put in prison, and the next day a great fire to be kindled: then he threw the blessed martirs into the same: but the flame was deuided into two parts, and the holy saints remained in the midst at their praiers. The gouernor was astonied to see such a wonder, yet he did not repent of his wickednes, but caused them to be hoised aloft, and to be beaten againe with wands and stones: and beholding the holy saints cheerefull in countenaunce, and to con­temne the torments, he caused them to be lifted vpon two Crosses, and there to be stoned to death.

The officers threw the stones, and though they cast them with all their might, yet came none of the stones so farre as the holy martirs; but fell vpon them, that stood by to see the spectacle, and wounded many of them, but especially them tha threw them. The gouernour seeing this, (an [Page 135]beleeuing assuredly, that it was done by inchaunt­ment,) enraged with fury and indignation, com­maunded them to be shot to death with Arrowes, and the same happened to the Arrowes, as did be­fore vnto the stones, for they did light on them, that shot them, and none touched the bodies of the martires. At last, he commaunded they should be both beheaded: and in this sort, the holy martirs finished their lifes, and obteined the crowne of Martirdome: Their bodies were buried by some vertuous people, with out the walles of the city Egea.

It is said, that ioyntly with these holy martirs SS. Cosmus and Damian three other holy martirs were beheaded, whose names were Antimus, Leontinus, and Euprepius, and were their brethren, as some Authors write. There is a booke of the miracles that God showed by the merits of SS. Cosmus and Damian, wherof this is one:

A clowne sleeping in the field, a serpent crept into his mouth, and so further into his body, wherby the poore man was in great danger of death. He with great deuotion craued the help of the holy martirs, and they were seene visibly by his side, and commaunded the serpent to come out of his body, and so it did: These holy saints also gaue him phisike which cured him, and then they vanished away. the second Nicen Councell in the third action, maketh mention of the booke of the myracles of SS. Cosmus and Damian.

The Church celebrateth their martirdome on the 27 day of September which was in the yeare of our Lord 301 and in the time of Dioclesian and [Page 136] Maximian. The bodies of these holy saints be in Rome, in a Church dedicated to their name.

The venetians say, not in the Spa­nish. that the bodies of the aforenamed holy saints, were brought vnto their city, in the yeare of our Lord. 1154.

The spanish saith: That Procopius in the first book saith, that these holy saints healed the Emperour Instinian, (reco­mending himself vnto them) of a greenous infirmity, and that in gratification thereof, he built a sumptuous temple vnto their name.

The Dedication of S. Michael the Archangell.

THE sacred scripture reciteth in the first booke of thing, that the reputation and credit of king Saul was in great perill, when that proud Philistean called Golias, defied him and all his army. It was not fit the king should accept the battaile, and yet there was not any found in his court, whose hart did serue him to encounter that proud giant, (who was reputed valiant and strong) and aunswer the challeng. King Saul studied and devised howe to be freed from this dishonour and daunger. At last, he made a proclamation, that if any man ouercame the Phylistean, he should be made a noble man, and be exempt from all tribute, and that he would giue him an honorable office in the court, and also his daughter vnto wife.

These promises of the king were very great, yet there [Page 137]was not a man in all the army, that was so hardy, as to behold the face of the giant: only the lowly litle shepherd Dauid, zelous of the kings honour, and of the peoples also, tooke on him the enterprise to combat with the Philistean: which he did; and shewed such valour, that with a stone which he threw, he hitte him on the forhead, and felled him to the ground: then he ranne speedily vnto him, and out of his head, and returned with the same, euery one making triumph for his victory, but especially the damsels declared his prowesse in a song. After this king Saul ob­serued his promise, he made him a noble man, and a great officer in his court, and gaue vnto him his daughter Mi­chol vnto his wife.

This is a perfect portraict of the battell, which was in heauen, between the Angels: of which it is good the memory be celebrated, as often as their feast is solem­nished; for that, which they did, was a famous and rare work. The Philistean Golias is a figure of Lucifer, who was the highest Angell, and seing himself endowed with grace and guifts, aboue other Angel, was puffed in pride, and came into the field against God, pretending to be like and equall to him in some things. It was not fit, God should come into the field against him, for then the victory would haue bene of farre lesse estimation: but S. Michaell figured by the lowely shepherd Dauid tooke on him this entreprise, and entred boldy into the field against Lucifer, in the defence of Gods honor; and behaued himself so well, that with one stone, (which was his profound humility, saieng who is as God?) he cast the giant to the earth, that is, threw Lucyfer into hell.

Lucifer being ouercome with all his followers. S. Mi­chaell returned victoriously from the conflict, euery one [Page 138]making ioy and triumph for it, but especially the damsels, who sang of his prowesse: which happeneth euery time, this feast of him and the Angels is celebrated, for that many blessed soules singing the victory of S. Michaell, do reioice at his honorable enterprise.

God also performed his promise vnto him, he made him a noble man and gaue him an honorable office, making him Chief Iustice in his kingdome, (for which cause, he beareth the Ballaunce and the sword in his hand, when he is painted) and gaue vnto him an honorable companion which was his diuine grace, confirming him in the same, and all the other blessed spirits also.

EVERY time, the Catholike Church celebra­teth the feast of the Angels, there is red in the office of the masse a ghospell, which treateth howe controuersy arising amongst the Apostles, which of them should be the greatest, the sonne of God called a litle child, and set him in the midst of them and said: If you be not humbled as this child, you shall not be great in the kingdome of heauen, but more then that, You shall neuer come thither. The vse of the Catholike Church guided by the holy Ghost is to reade this Ghospell in such like solemnities be­cause there is mention made of the Angels: for in the end therof it is said: That, None should con­temne the lowely and humble, (as children be) bicause their Angels see alwaies in heauen the face of God:

Some Authors, (though not in the literall sence) will drawe this history to the Angels; saieng that assoone as God created them; he gaue thē notice of the mistery of the Incarnation, and set before their eies that B. child IESVS, who should giue remedy vnto the world, and then said vnto them: uerily I [Page 139]tel you, if you be not humble & lowely as this child and imitate him therin, if in this small space, in which you be viatores, or trauellors, and haue time to merite or demerite, yee do not imitate him, and be likened to this child; If you do not honor and adore him, you shall not be confirmed in grace, you shall not enter into my glory.

But Lucifer seeing him felf so faire, beutifull, and honoured, iudged it would be an abacement, and vility to imitate a man, and much more to a­dore him. And labouring to drawe the Angels vnto his opinion, said vnto them: it would be a great basenes and shame vnto them, to be hum­bled to adore a man, and with these speechs drew the third part vnto his opinion.

S. Michael (together with all the other holy An­gels) obeied God, and adored the litle child IESVS: and tooke vpon him the defence of Gods honor, against Lucifer and the Angels that followed him. The fierce warre betweene them was not of mate­riall weapons, but of different willes, and S. Mi­chael and his company were so potent, that they cast Lucifer and all his followers out of heauen. Assoone as Lucifer was cast out of heauen, & fallen into the world, there was heard a great voice which said: wo vnto the world because Lucifer is fallen into it, and will giue occasion of offence, but more wo vnto him, by whom such scandals shall come, it were better for such a one to haue a millstone tied vnto his necke, and that he were throwen into the sea. This befell vnto the deuill, because there was tied vnto the neck of his will a greate stone, which was their obstinacy; with which they were drowned in the [Page 140]bottomles pitt. Then said God: take heed that none make small account of these humble Angels,Spa: as la­ctan: l: 2. c. 9. D. Ber [...]. ser. 17. super. mis. est. Alex. 3. p. q. 74. memb. 8. Nacl. deo­per: sex dier. which remaine in heauen, but honor and reuerence them: for I tell you true, they alwais see the face of the father eternall. This is that, which some doctors say, (and I had not rehersed it here, if it had not a good ground) that the sinne of Lucifer was, for that he would not adore IESVS CHRIST. for he thought he lost much of his reputation, if he that was an Angell, had abased himself to adore IESVS CHRIST a man, though he was God also.

It is the common opinion of the doctors, foun­ded vpon holy writte, that the sinne of Lucifer was pride and disobedience. S. Paul seemeth to say so, writing to the Hebrewes, where he saith, Let all the Angels of God adore him. S. Iohn Chrisostome saith: that this was a precept giuen vnto the Angels. Hereof riseth the great malice and enuy of Lucifer against IESVS CHRIST, for that he was cast out of heauen for his sake:Ad hebr cap. 1. and because the cursed wretch cannot reuenge himself against him, there fore he laboureth to wreak his malice against men. wherupon S. Basill saith:D. Bas. 1. tom. hom. in lai. that Lucifer doth after the manner of a bull, who seeing a man to cast a snare or cord about his hornes, is chafed and enra­ged against him, and whilest he is in his grea­test fury, they vse to set before him the shape of a man, against which he vttereth all his rage, though it put not the cord aboute him. In like sort Lucifer doth, who, because he cannot be reuenged on IESVS CHRIST, who tied him, and was the cause, he was throwne out of heauen, and also of [Page 141]his torment he hath in hell, striueth to reuenge himself on men, who are made to the image and similitude of god.

On the contrary, the Angels do loue men enti­rely, bicause they see CHRIST, who is both God and man for whose cause they enioy the heuenly glory: and also because they behould the deuils to persecute and make cruell warre against them. Hereof it commeth, that God commaunding them to be the keepers and guardians of men, and to be their guides, they do not scorne it, yea they esteeme it honorable, and take great content therat. Ther­fore in this warre, which the deuill maketh against men assisted by two lusty fellowes his seruants, the world and the flesh; the Angells hold on our sides, helping and ayding vs: As it it happened to Iudas Machabeus, 2. Mach. 11. who being ready to incounter with a great army of his enemies, two Angels went by his side, and aided him, and caused him to obteine a famous victory.

These holy Angels deliuer vs from many daun­gers, into which we fall oftentimes, as it befell to Loth, when the Angels pulled him (almost by force) out of Sodome, Gen: 19. that he should not be con­sumed with fier among the other people of So­dome. These Angels hold vs back, and with drawe vs, if we go sometimes headlong into sinne; as happened to the prophet Balaam, who being on the way, entending to curse the people of God,Nū. 22. an Angell met him on the high way with a naked sword in his hand, and though the prophet did not see him, yet the Asse, on which he rode, (such was the pleasure of God) sawe him: and afterward the [Page 142]Angell told him what to do, and spake vnto him. These holy Angels comfort vs in our troubles, as befell to IESVS CHRIST in that great agony,Luc. 22. which he had in the gardē, when he sweate bloud: CHRIST had no Angell guardyan, for that he needed none, yet an Angell descended from heauen which comforted him, reducing vnto his mind the great good & proffit that would arise of his death.

These B. Angells keepe vs company in all our voyages and iourneis,Tobia 3. as it befell to yong Tobyas, who was accompanied by an Angell in a long iourney, and receued by him many graces and fa­uours. They do defend vs and stand on our side, daunting our enemies, as happened to the prophet Heliseus,4. Reg 6. when the Assirians besieged him in mont Carmelo, when many Angels enuironed him round in his defence.

These Angels guide vs in the way, we are to walk, as befell to the Hebrewes when they depar­ted out of Egipt, Exod. 14. for an Angell went before them as a cloud, and guided them in the day, and in the night directed them in the forme of a piller of fire. These B.3. Reg. 19. spirites comfort vs, and prouide vs su­stentation: as befell vnto the prophet Elias; for an Angell brought him sustenance, before he went a long iourney,

These Angells present our praiers & our sobbes and teares before God, as befell vnto the beutifull Sara, Toby. 3. the daughter of Raguel, who was widowe seauen times, the diuell killing her husbands: & an Angell presented her praiers and teares before the face of God, and shee was deliuered from that af­fliction.

These Angells finally, when the soules are seperated from the bodies (if they go vnto pur­gatorie,) keep them companie, and comfort them with their often visitations: if they go vnto heauen, they go before them, making triumph and ioy. For which cause it is fit and iust, that men, who receaue these great benefits by the Angells, should make great estimation of them, and also honour them, and be prompt and ready to do them seruice.

Pope Boniface the 4. who sate in the chaire of S. Peter about the yeare of our Lord 614. cōsidering & seeing, that in Rome there were many Churches dedicated to diuers Saints, caused a Church to be builded in the honor of S. Michaell the Archangell, the which was builded in Rome in a place called Circus Maximus; which building was fully ended and finished on the 29. day of September. And in remembrance of the building of the Church, the Pope willed the feast of S. Michaell the Ar­changell, and of all the other Angells to be cele­brated through all parts of Christendome. It is our duety to reioice (on this day especially,) with them, shewing our selfes to be gladsome, of that, they enioy the eternall feli­city in heauen, of which God make vs partakers for his mercies sake.

Amen.

The life of S. Hierome.

WE READ of the great friend of God Moises, guide and captaine to the children of Israell, that when he took the same people from the hands of Pharao, and conducted them out of the land of Egipt, the Red sea stop­ped him: but when he stroke it with his wand, it deuided into two partes, so that all the people passed through drie foot, the water seruing them for a wall, and a defence against the Egiptians their enemies that pursued them.

Moyses is not only a figure of IESVS CHRIST our Lord, the guide and captaine of the Christians, whome he deliuered from the hand of Pharao, to witte the deuill, opening the way by the sea of his death & pas­sion, with the wand or wood of the Crosse: but also repre­senteth the holie Doctors (though not so properlie) who in some sort are guides, and captaines vnto the Christians.

Amonghst other Doctors figured in Moyses one is glorious S. Hierome: for that this Doctor, like vnto another Moises, is the guide and meanes, whereby many that were slaues, and subiect to vices, haue freed them­selues from their miserable bondage, by the help of his doctrine, and good example, praiers and meritts. Espe­ciallie those, who take him for their Aduocate, and re­commend themselues vnto him. The sea which runneth betweene, is the sacred scripture, with is a deepe sea that hath no ende.

yet in the red sea there was some end. In this sea be drow­ned many heretiks, & euery day we see one or other drow­ned; for that they will not take such holy doctours for their guide, as S. Ierome and others. Of him it may be said truly, that as Moyses taking his wand, did deuide the sea; so this glorious saint with the wand of the feare of God, opened the deep sea of the sacred scripture.

This is certaine, that as vnto S. Gregory is attributed the principall guift in reproouing of euill behauior, and disorderly liuing; and vnto S. Augustine, in assotling scholasticall doubts; so vnto S. Ierome is assigned the praise for the interpretation and expounding the holy scriptures. So that we may say; that he deuided this sea, and showed away for others that will follow him: and all they, that passe therin, shall passe dry foote; and the same scripture shalbe vnto them a wall and defence, against the Egiptians, that is to say the deuills, and his members, which be the heretiks, our mortall enemies. The life of this glorious Doctor taken out of his owne writings, and out of other good Authors was this.

SAINT Ierome was borne in the time of Constan­tine, sonne vnto Constantine the Great, in a place vpon the borders of Dalmacy and Hongary, called Str [...]do; which city was, in a maner, wholly destroied by the Gothes in his life time (as he himself saith) and hereupon the memory therof is vtterly lost.The Spa­nish saith: it is at this presēt a pret­ty vil­lage vnder the Vene­tians and is called Sdri­nea, that therin is con­serued the memory of S. Ie­rome His fathers name was Eusebius, and he had a brother called Paulinus. he had also a sister, whose name is not knowen, and the name of his mother is vnknowen also. The brother and sister of S. Ierome entred into religion, and in the same ended their lifes in blessed maner. He came of noble bloud, yet he doth not speak therof in all [Page 136]his writings, though other writers report so. He had also aboundance of worldly possessions and goods; which he sold, when he caused the Abbey to be builded at Bethlem, as he saith himself: And by cause his parents were Christians,epist. 66. ad Ruffin: & epist 26 ad pa­mach: Epist. 51. ad. Dom. onem. he was in­structed euen from a child, in the Christian faith and relligion.

At that time flourished in Rome the schoole of the liberall sciences; wherfore he went thi­ther with intention to study. He first studied the Latine and Greek toungs, and Donatus was his schoolemaister in grammer. Then went he vnto the study of philosophy, and other liberall arts, and in them he profited much, as appeareth by his writings. In Rome he receiued the vesture of IESVS CHRIST (as Pope Damasus writeth) that is to say;Ep. 57. & 58. ad. Dam. he was Baptised. It was the vsage of that time, to be Baptised, when they were of years of discretion: and they that were baptized for cer­taine daies did weare a white vesture (in place whereof, when infants are now Baptised, they put on their head a white cloth),Ep 41. ad. Ruf. lib 2. cont. Iouin. and that is called the vesture of IESVS CHRIST.

S. Ierome departed then from Rome, with a desire to learn deeper studies: he went into Gallia or Fraunce, traueiling diuers waies, seeking after wise and discreet men, or lerned and good books: and where he found any of these things, there he staid some time. The books he found, if he liked them, he endeuoured to buy, or els he took paine to cop­py thē out, or to translate them. Writing to Floren­tius, he saith: that he coopied out with his owne hands,Ep. 6. in the city of Triers, a great volume, in which [Page 137]were written certaine Sinods collected by S. Hillary. he found a man of good life, he conuersed with him, and lerned of him all the good he could: and the same he did when he mett with any rare or sin­gular lerned man: & by this meanes he was enri­ched not in temporall possessions, but in vertue & science. After some time thus spent, he returned vnto his countrey; and from thence, vnto Rome. He thought he was not secure in Rome, and the staieng also in his owne countrey pleased him not: for there he had manie kinsfolk, of whom he could receaue no help, neither could he satisfy their desires. And in Rome, he thought, would be too many occasions of pleasures and delights, dange­rous for yong men, as he was at that time. He determined therfore to passe the sea, and to go into Greece; where he entended to study, and to conuerse with wise and learned men, of whom there was store in that countrey at that time.

Knowing that Gregorie Nazianzen was Patriarch of Constantinople, who for his excellency was sur­named the Deuine, he went thither: and though he might well be a maister & instructor vnto others, for his learning: yet would he be disciple to that learned and holy Bishop; that he might say, and vaunt, he had learned Diuinity of Gregorie Na­zianzen. Then visited he the holy land, and trauel­led through all the places therof, which moued him to great deuotion, and was a great content vnto his mind. There was not a thing in all Palle­stina, whereof mētion is made in the holy scripture, but he sawe it with his owne eyes, which help him much (as he saith himself) to vnderstand the same. [Page 138]There had he also maisters,In co­ment. Esay. 6. Item. [...]ep 99 ad as sellam & in ep. 2. ad ne­potiā who taught him the Hebrew toung, and likewise the Chaldean; which he vnderstood best, though he could not speake it. The other he spake aswell, as he vnderstood it. He also conuersed with the people of Siria, & by that meanes, learned many things of their language and speech. and though he trauelled thus to get sondry languages; yet he did not pretermit his first study of the Latine toung: yea, he so much deligh­ted therin, that becaused he would not omit the rea­ding of Cicero, and other eloquent authors therof, he spent therin that litle time, he might haue spent in more profitable studies. so that I wonder that any man will make doubt, that he was chastised of God for it,Isid: in quodā himno Brevi, ipsius. since he writeth in himself. S. Isidorus re­citeth the same words, who perhaps might feare to haue the like chas;tisement, since he likewise spent his time in the same study.

S. Ierome writing to Eustochium in that epistle, which beginneth Audi filia, saith these words: I wretched sinner tooke paines in reading of Tul­lyes works, and his eloquence was very delightfull vnto me: and if then I took into my hands a book of any of the Prophets and read it, their maner of speach, their low and disordered stile displeased me much. About the middest of Lent, a grieuous feuer tooke me, and brought me to that state of body, that they who were with me, prepared for my bu­riall. Remaining thus: I was taken vp in spirite, and brought vnto iudgment, before the roiall throne of IESVS CHRIST; and being demaun­ded of my quality, and of my faith, I aunswered boldly, that I was a Christian. Then the Iudge re­plied: [Page 139]Nay, thou seemest rather to be a Ciceronian, then a Christian; for where thy treasure is, there is thy hart. At this word, I was strooke dombe, and the Iudge commanded me to be cruelly beaten. I sighing and sobbing said: Pardon me ô Lord; Par­don me ô Lord: neuertheles my punishment endu­red, and my teares continewed. many Angells (who were present) seing it, fell on their knees before the Iudge, beseeching him to pardon me the errours of my youth, and to giue me time also of amendment: vpon condition, that if I did not amend my fault, I should vndergo a greater punishment. I would at that time, and in that estate haue promised greater things: & so I did sweare to obserue this: which whē I had done, I was set free, and came to my self. Let none think it was a vaine dreame; witnes is the iudge in whose sight I was beaten, the Angells be also witnesses, and so be the marks of the scourging, which continued in my body for many daies.

From that time S. Ierome addicted himself vnto the study of Diuinity; and spent not his time any more in other vnprofitable and vaine studies: and therfore he saith in the prologue before S. Paul vnto the Galathians: It is 15. yeares, since I took in my hand any book of secular learning; and if it happen sometime, that I neede the science of any such books, I take it out of my memory. Writing to Damasus the pope, he reproueth ecclesiasticall per­sons, that leaue the reading of holy writt, and spend their time in reading of heathnish books and fables, which do hurt vnto many.

S. Ierome thought it time, to set downe his rest, [Page 140]and to followe some course of life. And seing, that in the ecclesiasticall state there was daunger, for the great obligement they haue to be good, and to seeme to be so also, by giuing good example to all: seing likewise the great charge they had that took wifes, he refused this vtterly, and feared to assume the other vpon him. So he resolued, to be a monk.

Their order at that time was, to weare a meane and course garment, different from the clergy and the lay men: yet did not all the monks vse one ma­ner of appareill; for they differed in the stuf, col­lour, and also in the fashion: for some of them were clothed with course and rough cloth, others with beasts skinns, sowed together; but in this they all agreed, that their garments were course, bare, and very meane. They exercise themselues continually in fasting, watching, and reading of the holy scriptures; they could not haue any pu­blique office; but all their busines was to serue God. Some of them liued in common, and had a superior, vnto whom they gaue obedience. others liued a solitary life in the deserts, and S. Ierome de­termined to take that kind of life.

He had some frends, vntowhom he disclosed his minde, and what his determination was to do. They, although they had followed him vntill that time (and had receaued comfort of his holy con­uersation aboundantly, and had profitted much by his hole some aduises, and by the example of his holy life) yet at that pinch, they all abandoned him: only one called Eliodorus staid and took the habite, & remained within him in the desert a short time; but being tired and aweried & not able to en­dure [Page 141]that austerity of life, he also forsook him, and returned vnto the world. S. Ierome wrote of this departure of Eliodorus vnto Iulian the deacon, in these gratious words. Our brother Eliodorus came vnto the desert with me, and for that he is holy, and I a great sinner, and he not being able to suport my maners, is departed, and left me. Assoone as S. Ierome had taken this course of life, he set his tem­porall goods in order, and recommended the charge of them to an honest man.

During the time he staied in the desert, he staid not long in a place; because at that time, certain heresies were dispersed in those countries, and the prelats of Antioche, Alexandria, and Cypres and of other places, vnder whose iurisdiction the monks, and solitary liuers were, sent ordinarily visiters to examine them of their faith. These visiters had no trust in S. Ierome; and he had no confidenee in them. He was suspitious of them, because of some words and phrases they vsed, in the mistery of the B. Tri­nity: Ep. 77 ad mar. Cele­den. and they suspected him, because their conuer­sation and company did not like and please him. To free himself of this molestation, and to auoid the often visitations of his friends, who kept him more occupied, thē he desired to be; he withdrew himself into a desert and solitary wildernes in Si­ria; and there he shutvp himself with his books in a caue, where he remained foure years, doing pennance, and leading an austere life.

His chief exercise was to lament the sinnes of his youth, to chastice his body with fasting, wat­ching and other austerities, that it would make a man to wonder at them, sooner then to imitate [Page 142]them. Rawe herbes and roots were his meat; faire water was his drink, & the bare ground was his bed. he was neuer Idle, nowe he studied, then he praied, and when he felt him self awearied, he song himnes to the praise and glory of God. This was the life of this holy saint: and though it was thus, yet the deuill assalted him with terrible and wicked temptations.

He saith himself,ep 22. writing to Eustochium, in this maner: O howe many times, when I was in the desert, (where, by the vnmeasurable heate of the sunne, men are scorched, their bodies enfee­bled, their flesh burned & consumed) stretching my bones, which scarce hong together, on the bare ground, taking for nutryment herbs and cleare water (and thus I continued in this exile, yea ra­ther prison, vnto which I had voluntarily con­demned my self for dread of hell, and had no o­ther company, but the sauage beasts) how often thought I that I was at the daunces of the Damo­sells of Rome? my face was pale with much fasting, and yet my will was enkindled with wanton de­sires. In the body cold as ice, yet in my dry skinne, which was in manner dead, liued the motions of dishonest appetits: and when I resisted and thought to oppresse them, thy laboured stil to bud and encrease, like weedes and bad herbs. Sometimes finding my self abandoned, I fell at the knees of my Lord, and washed them with my te­ares, and dried them with my haires; I macerated my body with long fasting day by day, and eating nothing. Do not think, that I am a shamed to re­hearse this story of my temptations, yea I lament, [Page 143]that I am not nowe, as I was them. I do remember that I haue sometime spent the night in praier, cal­ling on my LORD IESVS CHRIST; neither did I cease to knock my breast, vntill that my hart was at rest, from those vnquiet thoughts. IESVS CHRIST is my witnes, that after all these trobles, I felt great consolation and content, teares, as sweet as hony, with such enkindled and louely desires of hea­uen, that me thought, I was transported beyond my self, and that I was aboue the Quiers of An­gells. If the flesh make such warre against thē, that afflict and torment it, what will it do to him, that liueth in pleasure & delights? It may be, he shall not haue such terrible temptations: But in that case, I thinke, there is no greater temptation, then not to be tempted.

This same holy Doctour writing to Pammachius, saith: I exalt virginity, but not, for that I do enioy it, but for that I highly esteeme them, that do ob­serue it. Out of these words of S. Ierome some take occasion to say that in his youth, he liued lasciuiou­sly: but in this they are deceued; for holy men vse this maner of speech, to shew their humility, and yet they did not ly; as S. Paule saith of himself,1 Cor 15. & eph: Cassiā epist 22. that he was the least of the Apostles, and the grea­test sinner it semed to him, it was so, as he said hauing consideration vnto his humble mind. S. Basile also saith of himself: I neuer knewe any wo­man carnally, yet do I not therefore account any self a virgin. So speaketh S. Ierome with lowelines and humility, reputing himself a sinner. Yet as it appeareth by an epistle vnto Eustochium, he neuer did actually commit and dishonesty: and these be [Page 144]his words: we do not only praise and commend virginity, but do also preserue and keep the same. Spa: at the least after his Baptisme, as sait Marianus Victorius.

After that S. Ierome had bene foure years in the afore-named desert,in vit. eius he thought, he might nowe, yea that he ought to go out, & preache vnto the people: yet for all he did not vtterly renounce and forsake the desert, but retired into the com­pany of relligious men, to liue among them. It was not fitt such a light should be hid any longer, but should be knowen. for the relligious men, with whom he conuersed, and enioied his blessed company, perceued the great treasure that God had safly kept vnder that course clothing in the brest of Ierome, repleat with science and doctrine. He had before that time written some works, and pu­blished them. These books were well liked of the readers, who bare good affection also to the Au­thor for the same, and by this meanes S. Ierome came to be knowen in many places.

There liued at that time Epiphanius B of Sala­mina in Cipres, and Paulinus B of Antioche. These two prelats were at controuersy, and to be agreed, they were to go to Rome vnto the Pope.Ep 16. in ep i. taph. mar celle: v.ep 27 in. epitap paule. In this their iourney they took S. Ierome with them in their company, for the good opinion they had of him. This was the occasion of his third comming to Rome. At that time Damasus was Pope, who knowing the worthines and sufficiency of Ierome, aswell for his vertue and behauiour, as for his wise­dome and learning, would needs reteine him stil in his company. And because he was alredy made [Page 145]priest in Antioche, by Bishop Paulinus, Ep: 65. ad pam. D Aug: ad fratr. in Ere. ser 24. the pope gaue vnto him the title of a church in Rome, called Laurence, which is the same, as it is nowe to be a Cardinall: though they did not then vse the appa­rell and the red hatte, which pope Innocent. 4. about the year of our Lord 1250. gaue vnto them. So that to paint S. Ierome in the habite of a Cardi­nall hath this foundation; that indeed he was a Cardinall, in that he was a priest, and Curate of a parish in Rome.

The glorious S. Ierome exercized this charge carefully and diligently, and laboured to roote out publique offendors out of his parish, and re­prooued them sharply, though they were of the Cleargy, which caused him to be persecuted and hated: for it is an ordinary matter for the wicked, to abhorre and detest the good and the vertuous, euen as the dogge doth hate the staffe that beateth him. So those, that in their lifes were like beasts, and in their deeds were disordered and vnruly people, hated S. Ierome: for he was the staff and the scourge that whipped them. Whervpon they awaited, to espy out some occasiō, to slaunder him, and to driue him out of Rome, as they did indeed at last. Their meanes was this: S. Ierome vsed, when he preached thē to forsake vices, to loue vertues, to despise the world, and to make none account of the pompe and vaine glory therof

Alitle before this time were fled vnto Rome, from the fury of the Arryans some Catholique priests of Egipt, as S. Athanasius, and others: who told how in those countreis S. Antony, & other holy [Page 146]hermits had made monasteries, aswell of men, as women, who serued God, by liuing in obedience, pouerty, and chastity. Some Romaine Ladies hea­ring this, had a desire to do the same: and because the priests, who should haue animated them therin, were gon back vnto their owne country, for that thy heard the persecution was ceased, they were hindered from building the monastery, as they desired to haue done. and finding S. Ierome to fauor their intent, as a thing agreable to that which he preached and taught and also proffer to defend them from all that did depraue, or backbite the act, for they feared him much, as also to speak in their behalf to pope Damasus, who loued him dearely, they builded vp the monastery they desired. The ladies, that began this laudable work, were Sophronia, Marcella, Melania, Paula and Eustochium: and many others followed & imitated them.

S. Ierome instructed them all in the way of per­fection, he willed them to read spirituall books, to pray often, to be humble, charitable, and chast: but especially, to frequent often the sacraments of Confession and of the Eucharist. These and such like were the persuasions S. Ierome vsed to these deuout womē, because he desired their encrease in holy life. And though this caused in Rome some murmuring, as being a thing vnusuall, yet then seeing how these relligious women profitted in vertue, and how some that were before gadders abroad, delighting in gay and rich appareill, in no­uelties, and vanities, and idle talking, were now quite changed from these thinge, and seemed to be [Page 147]the blessed handmaids of God, the murmure cea­sed, yea S. Ierome was extolled, and highly com­mended, as the diuiser of this holy work.

When he passed by the streets, the people kissed his garments, and said openly that when Damasus died, he should be his successor. This was the spe­ache of euery one in generall: yet some priuate per­sons wished him euill, and sought to wreak their malice on him, because he did publikely reprooue theire faults.

At last they took this occasion to slaunder him. The religious women being many, it was expediēr, that they should be in diuers places, and we may think, that Sophronia, Marcella, Melania, and Paula, had them home to their houses, and that in those places they vsed their holy exercizes. S. Ierome vi­sited them oftentimes, and came vnto the houses, where they remained, for at that time, they had no grates, nor any such inclosures, as the Nonnes of our time haue, which is done with great discre­tion and wisedome, let heretiks bark therat, as much as they will, for thereby are auoided and preuented many inconuenientes. Well: S. Ierome visited all these relligious women, but he went more to the house of Paula, then to any other place, for there (as it was apparaunt afterward) was most vertue, and good life to be found.

The enemies of S. Ierome, at these often visitations took occasion to slaunder, and murmure at him, and said; it was not well done, as they thought: for though Paula was old, Ierome was not old, be­ing then but. 40. years of age, and moreouer, there was Eustochium the daughter of Paula, and other [Page 148]yong women, in the house. They ment that, by the other relligious women, which were in the house of Paula, and by her maides and waiting women: for Paula and the religious women, that remained with her, were of the richest and chiefest Ladies in Rome. These enemies of S. Ierome weare so voide of shame, that they hired a man (who, as it is thou­ght, belonged to Paula) who said much euill of S. Ierome, and charged him and Paula with disho­nesty.

These aduer [...]aries of S. Ierome led this naughty fellowe vp and down the towne, to defame the holy saint, and told it to euery one in maner of a scoffe and of a Ieast. It may be it came to the eares of Pope Damasus: but were it so, or other wise, the man was taken, and tortured to confesse the truth; and at last he confessed, that all was vntrue and false, which he had said of S. Ierome. The holy saint seing the dealing of this man, and perceiuing, how his enemies had contriued to put him to vtter shame and reproch, and also remembring the quiet repose he had in the desert, and what fauors and graces he had receued there of our Lord, and the time, he had there to study, and to write. All these things vnited caused him to make a resolution to forsake Rome, and to return into Siria, as he saith himself, writing to a Lady called Asella, in this sort.

I know not, nor cannot imagine (noble lady) what thanks I am to yield vnto you for the great affection you beare vnto me, for our lordes sake God is able to render vnto thy soule, the reward it deserueth: although I am, (as some think) a [Page 149]hatefull creature, and very vitious; yet doest thou well to account me for good, though to thee be spoken much euill of me; because thou no­test, who saith it, and of whom they speak. They that speak euill of me (as is euident and appa­rant) be deceitfull, crafty, and cauelling wicked people. In three years I liued with them, many relligious women followed me, vnto whō and vn­to others with them, I expounded the sacred scri­ptute, I preached and taught them, how they should serue God, and do vnto him acceptable ser­uice let them say, if they can, if in all this time, they sawe any thing in me, not fit for a good christian? They say I am a man, and that I ought not to cōuerse with women, which indeed I would not haue done, if I had not kowen the vertue and sanctity of the holy persons, with whō I cōuersed.

If before time they gaue credit to the fellow, that defamed me; why do they not also beleeue him now, since he hath denyed all that, which he spake before to my reproach? There was but one man, that at the first condemned me, and the same man saith nowe that I am innocent. But ô the frail­ty of mans nature, howe soone will they beleeue that, which they desire, be it neuer so false! Before I knew the house of Paula, all the city com­mended me, and euery one said, I was worthy to be Pope, and also wished it: they called me a holy man, and compared me vnto s. Damasus: I aske this question, if euer they saw me go into the house of anie dishonest woman? was I euer delighted to looke after women with sweet perfumed gloues, or decked with gold or pearle.

There was neuer a lady in Rome, that could get me to visite her, or to come vnto her house, but shee only, who with lamenting and fasting, had made her face wanne and pale, & her eyes litle bet­ter then blind: shee that was so cōtinually in praier, that many times at the sunne setting, and at the sunne rising in the morning she was still at her prayer. Her ballers were hymness, her words were the holy Ghospel, her delights were chastity, and her life a perpetuall fasting. None could please me, but she, that I neuer sawe eating. Assone as I began to honor her, for her deserued vertues, I straite was abandoned of vertue, in the eyes of the enuyous: O enuy, that first doest bite and tear thy selfe? O the malice of Lucifer, who ceaseth not to perse­cute vertue and sanctity.

I haue written vnto thee these few words, in hast, (being nowe entred into the shippe,) but not without teares, & grief at my hart: yet do I render thanks vnto my God for graunting me this fauor, that I am abhorred of the world. Make thy prayers vnto our lord for me, that when I am gone out of Babylon, he would guide me in peace vnto Ierusa­lem, lest that Nabucodonozor enthrall me. Some call me inchaunter, and so was our Sauior called, but the seruant cannot be greater then his maister. Others say that I am a deceiuer, the same was said vnto S. Paule the Apostle. My soule feeleth great cōsolation in this, that we are to enter into heauen by good report, and by infamy. These and other things S. Ierome wrote in that epistle, by which may be knowen the occasions of this departure from Rome, to wit: because his aduersaries ceased not [Page 151]to slaunder him.

Being departed thence, he passed into Siria, & visi­ted Epiphanius B of Cypres, & Paulinus B. of Antioche, his two great frēds, who had brought him to Rome, & left him there, they departing assone as pope Da­masus had accorded their variaunce. S. Ierome visited also those relligious men with whō he had bin be­fore time, & desired to stay with them, but impor­tunated by his frends, he went to Bethlehem, where he built a monastery. To defray the charges of it, he sent autority into his coūtry (as he himself writeth vnto Pammachius) to haue all his patrimonie sold,ep: 26. and with the money made therof, he caused the Abbey to be builded. When it was diu [...]lged & bruited in that countrey, that Ierome had chosen his habitation in that place, it cannot be expressed, how people resorted thither from all parts, espe­cially from Rome. The holy woman Paula with other deuour women went thither, (though the other returned, and shee only staied there vntill her death) Paula sold her lands and possessions in Rome, and with the money comyng therof, buil­ded foure monasteries in Bethlehem; three for wo­men, and one for men. It may be that shee caused the monastery, which S, Ierome had built before to be enlarged and made bigger. S. Ierome was the superior, and gouerned the monastery of men, and Paula gouerned the other three made for the wo­men; being so discreet and holy, that she ruled those three in good sort, dwelling now in the one, and then in another.

There S. Ierome ended the writing of his admi­rables works, which the church keepeth and estee­meth [Page 152]at this day. He translated the Bible viz: the old testament out of the Hebrew into latine: thee newe testament out of Greek into latine: and wrote commentaries out of Greek into latine: and wrote commentaries on the greatest part there of, and expounded it excellently. His books being spread through the world (beside the many epistles, which he wrote almost with out in­termission, vnto sondy persons) caused euery one to find and knowe his sanctity, and pro­found doctrine; and to accept and account him for a very good and sound Catholike; for some had at the first doubt therof, by cause of that, which Ruffinus his aduersary wrote against him. One of these was S. Augustine, who at the first had a di­strust in him, but afterward, he bare vnto him such loue and affection, that being Bishop of Hippo, he sent one of his trusty friends called Alipius, and o­ther of his priests to visite him, on his behalf; and to be instructed by him, reputing it for a great ho­nour and credit (knowing as he knewe) to be the disciple of the disciples of S. Ierome. There went persons of great account from all countreys to vi­site him, as Paulus Orosius did, (who was also sent by S. Augustine) Seuerus Sulpitius, Apodemius, and other rare and renoumed men. And though the voyage was long, and the daunger great, yet all that seemed a small thing, to see thee venerable old man S. Ierome, replenished with sanctity and learning.

This holy doctor wrote incessantly against he­ceticks, and persecuted them with out any in­termission, and they were afrayd, and trembled to heare him named. Origen had written many books [Page 153]before the time of S. Ierome, all which he read, ta­king great delight in his delicate and fine witt, and for affection called him his teacher; but for all that he did not pardon nor spare the errors he found in his books: yea, he impugned them to the vtter­most of his ability. S. Ierome was subiect to many infirmities caused by continuall study, and the hard austerity he had vsed to ward his body: so that some times he remayned whole years bedrid; yet ceased he not, but endited to others that wrote, so that he composed many books, being occupied in that exercize 30. years, as he writeth himself.

The countrey of Greece did much honour this glorious doctor, by translating the works he wrote in latine into the Greek toung.

It is said by S. Ierome that as he red one day vnto his disciples (wherof he had many in ordinary, from many parts) there entred into his schoole or place of lecture a lyon halting. All the schollers ranne away; but the holy doctor receued him without dread. when the lyon came neere, he lifted vp, and shewed one of his forefeet wounded with a thorne, which was runne into his foot, and the holy man dressed it, and when it was hole, the lyon would not depart, but attended in the monastery; as if he had bene tame and domesti­call. This story I tell, because he is painted with a lyon by him.

It is also said: that S. Ierome apointed thereto by Damasus the pope, set in order the office of the Church, diuiding the psalmes for euery day of the week, and apointing that euery one should end with this versicle: Gloria Patri &c. Sicut erat &c. [Page 154]He apointed also the Epistles and Ghospells for all the yeare, with the lectures, and prophecies that are red in the office of the masse.

S. Ierome being employed in these holy exer­cises, and such like, in aunswering, and assoi­ling douts, which Bishops, and other relligious persons sent vnto him, from all parts of Christen­dome, and also in giuing aduise to people that were in necessity; he came vnto such perfectiō, that he was rapt and translated some times in spirite, among the Quiers of Angells; and began in this life, to tast the reward of his paine and traueill, though there remained some other afflictions for his old age, which was a feeblenes, that he could not rise from his bed: and, as Sigibertus saith, he had a corde tied to a piece of wood ouer his bed, and he held by that, when he desired to turne from one side vnto the other.

His infirmity encreasing, and he knowing the hower of his death approched, commaunded the B. Sacrament to be brought vnto him, and then communicated with great deuotion: which when he had done, he yielded vp his spirite vnto God on the 30. day of September, about the year of our Lord 422. Honorius and Theodosius the se­cond being Emperours. Marianus victorius in the life of S. Ierome saith: that this holy Doctor dyed at the age of 99. years, as some Authors hold, for some others say otherwise. It is most true and assured, that he liued till his decrepit age, as S. Au­gustine saith in the first book against Iulianus.

His blessed body was buryed in Bethleham, and after ward in processe of time, it was brought to [Page 155] Rome, and laid in the Chuch of S. Maria ad presepe. which at this day is called S. Maria Maior. God shewed many miracles by meanes of this holy saint aswell in his life as after his death. The Church accounteth him for one of the foure Doctors, and maketh a great feast of him, and especially in Ro­me, for that there he studied, there he was Bapti­sed, and there resteth his blessed body.

It is also very fit that fraunce should keep it fe­stiuall, for there he was a good space, and sawe the principall places of that king dome: Germany is also obliged in like maner vnto S. Ierome, for that he wrote a book of it, and made the countrey famous. Greece is in the same debt, for the com­modity they reape by the books of this holy do­ctor, which are trāslated into their language. Egipt is also deeply in his debt, for that it enioyed a long time his company and blessed conuersation.

The deserts of Siria are in the same debt. for the austere penance S. Ierome did there, doth no­bilitate and make them famous.

Bethlehem shalbe reconed in this account: yea and we may call it happy for two respects; first and principally, because our lord and Sauyor IESVS CHRIST was borne therin, when he came to liue in this world: and also, but in farre lower de­gree, for the S. Ierome dyed there to liue in heauen.

But aboue all other prouinces Spaine oweth an especiall duety vnto S. Ierome, for the many epi­stles he wrote to particular persons therin, as also for that after many hundreth years that he dyed in Bethlehem, it seemed, he was raised to life in Spaine: not he in person, but his name and religion. for in [Page 156]the time of Pope Gregory. II. the king Don Alonso the. II. raigning in Spaine, there came out of Italy two holy hermites into the kingdome of Toledo in Spaine: and by their good example of life, and holy admonitions, others were conuerted vnto that holy religious order. Don alonse Peccia Bishop of Iaen, and Petro fernandez Peccia his brother, and Hernando Laguez chief chaplen of the kings Chap­pel & Chanon of Toledo, who being elected Arch-Bishop therof, refused that dignity: & beside these many other noble men of marke and quality.

Many of the before named chose that life, for that they had conceyued a great dread and fear of the king Don Pedro, who at that time reigned in Castile (after the death of the king Don Alonso his father) because he had a delight to shed mans bloud; so much, that if the offence or fault were neuer so small, he caused very rigorous punish­ment to be inflicted vpon the delinquents: which seuere kind of Iustice was not vsed to be excuted in Spaine Wherefore the king gained thereby the surname of Cruell to this day. I cannot tell, if the doing of his Chronicler who did smally befrend him, (as it seemeth for some priuat respect) did not help forward to settle & confirme that odious name of Cruell vnto him, from that time vnto this.

All these liued together certein years in the de­sert. then they besought Pope Gregory, to giue them a habite and a rule vnder the name of the hermitts of S. Ierome: but the Pope gaue vnto them the rule of S. Augustine, the name and habite they haue at this daie. This order was confirmed in the third yeare of the Popedome of. S. Gregorie on S. Lukes [Page 157]daie in the yeare of our Lord 1373.

The order which is called in Spaine of the Isidori which is also of S. Ierome was instituted in the time of Pope Martin the 5. by frier Lopes de Ouiedo, professor of the monasterie of Guada Lupe, who out of S. Ie­romes workes tooke a rule, which is printed with his other workes. and with the helpe of some that desired to followe it, and with licence from the sea Apastolike, he founded certaine monasteries in Italy, which are called Isidori, or the congregation of frier Lopes. Of the first named relligious men of the order of S. Ierome there be in Spaine many worthie mona­steries, but in especiall fifteene which are called. Royall, because alwaies they haue bin fauoured by the kings. They were especially fauoured by the Catholique king don Phillip the second of that name who built them a monastery an college in the Escu­riall vnder the title of S. Laurence the Royall, and the rule & institution of the glorious S. Ierome. In which place be many rare & singular reliques of saints; ma­ny pictures & Images; the workes of famous pain­ters, and caruers; manie bookes of great vale we; much riche stuffe for the church; Challices, Crosses, and other things, for the seruice of the Altar. and there also is buried the corps of the mightie Empe­rour Charles, the fifte of that name, and other of the blood Royall.

By these and other the great and costlie things in this Royall house, euidentlie appeareth the deuo­tion of the said king Don Phillip toward the glorious Doctors S. Ierome, and his blessed religious order. wherefore we maie hope that the same saint wilbe his good aduocate vnto God, that his Royall per­son [Page 158]and also his Realme shall encreasein temporall and wordlie goods, and also that he shall inioye the celestiall kingdome of heauen, by the intercession of this blessed saint. To the wich God bring vs also, of his infinite mercy. Amen.

The life of S. Remigius.

THERE shall spring a fountaine, saith the prophet Ioel, Cap. 3 and come from out of the house of God, and passe by, & water the brooke of thornes: in which words the prophet doth fortell us, what shall happen after the latter iudgemēt. The bodie of a mortall man is fitlie re­sembled in a brooke; for it runneth swiftlie to death and perdition: nay further it is a brooke of thornes; for that, of it selfe, it produceth nothing, but euill desires and worser deedes, shat wound and pierce the soule like thor­nes. But a fountaine, after the latter day, shall spring from out of the house of God, and water these thornes; whereby are deciphered those streames of glory, which shall ouerflow the bodies of the elect, and adorne them together with theyre soules.

The Gloss saith, this text may be well applyed to the pri­mitiue Churche; when the Apostles, and preachers of the Ghospell, did in the manner of a fountain, spring from out of the house of God, from the Catholicke Churche, to wa­ter wich theyre heauenlie doctrine the thornie brooke of Paganisme. In this sence it fitteth that glorious Archb. of Rhemes S. Remigius; who was indeede a fountaine of[Page 160]lyfe, that springing from out of the house of God, with the sweete and pleasant streames of his lyfe and doctrine wa­tered that riuer of thornes Clodoueus: who being a king and worshipper of Idolls, was conuerted to the faith by S. Remigius, and with him all his court and armie of men. The lyfe of this glorious Saint was written by Hinc marus Archbishop of Rhemes in this manner follo­wing.

VVHEN the hand of our Lord did chastize the Frenchmen for theyre sinnes with along bloudie warre, which the Vandalls, a fierce and cruell nation, did wage against them; there dwelled in the desert a holy Monk called Montanus, who had lost his sight by continuall bewailing the sinnes of his nation. For knowing that all theyre afflictions and scourges were caused by theyre many fold offences, he cōtinually prayed, and with teares beseeched allmightie God, to redress all theyre miseries, and graunt them pardon for all theyre sinnes, and be cōtented with that punish­ment, he had allreadie inflicted vpon them. God vouchsafed at length to heare his prayers, and graunt his request; where fore he did reueale vnto him, that shortlie there should be borne a child, whose name should be Remigius, that, comming to be Bishop, should with his preaching and good example with draw men from vices; conuert them to God, appease his wrath, and stay his pu­nishment. He reuealed allso to this holie man the parents of this Childe Emilius and Cili [...]ia; people of great religion and charitie, of noble bloud, and great reuenews, liuing in the tertitory of Laudum.

Montanus went and acquainted them whith his [Page 161]reuelation, whereof both had some doubt, by rea­son that both were stricken in yeares: but especial­lie Cilinia could not be induced to belieue it. Be thou assured, quoth Montanus, thou shalt be a mother; giue suck vnto thy sonne with thy owne milke; wash mine eyes therewith; and I shall there­by recouer my sight. All things happened, euen as the holie monke had said: for Cilinia conceaued, and brought forth a sonne, that was called Remigius: she gaue him sucke with her owne brests, and wa­shed the eyes of Montanus with her milk, and he therewith recouered his sight, as he had foretold. The vertue of this sainct did shine so cleerely in his childhood, that, euen in the day break of his life, he plainelie declared, how great would be the day­light of his perfect age. He was sent to schoole; where, in a short space, he did not onlie profitte much in knowledge and learning, but allso in holie and vertuous life: making learning to serue as a light to guide him in the path of vertue; & vertue by alaying the stormes of passions, further him in the course of learning. when he came vnto the age of. 22. years Bennadius the Archbishop of the city deceasing, the people assembled for the ele­ction of another pastour. and fixing their eyes on that holie Saint there present, sayed there was not any more fitte them Remigius, to succeed in that dignity.

The holy yong man being there, was trou­bled much in mind, & made many excuses; saieng, that soe eminent a degree was full vnseemely for one of his age, and conuersation; that the vsage was, not to elect beardles youths to an office con­uenient [Page 162]only for men well stricken in years, or of a consistent age. Vnto these allegations they made aunswere, that his vertues supplied the defects of his age, and therefore they had determined, that he should be their Pastour and prelate. Whilst the people and Remigius were thus at variance there descēded on a sodein a great light from heauen, like vnto a beame, which rested on the head of S. Re­migius.

The wonderfull maruaill of the celestiall ele­ction and confirmation of S. Rimigius in the prelacy proceeded further: for beside the light, his head was found to be washed with a heauenly dewe or liqour, and all they, which were present, felt the most fragrant and sweet smell, that might be, com­ming from the same. All the people, beholding this wonder, with one voice praised God, and gaue him thanks, that he had vouchsaued to shew plan­nely, that the election they had made was accep­table to him. S. Remigius durst not make any further resistance, least it should seeme that he withstood and gaine said the will of God. So he was made pri­est, and consecrated Bishop by the other Bishops that dwellt there about.

Assoone as he had accepted this high function, he made euident demōstration, that he was of suf­ficient ability to exercise the same: he shewed him self to be an almose giuer, vigilant, deuout, cur­teous, perfect in doctrine and charity; his conuer­sation was celestiall; his words were all kindled with the fier or Gods loue. He was affable, and al­wais pleasant in countenance, but with grauity: his preaching was of that which was necessary for [Page 163]saluation of soules. & what he preached in words, he practised in works. He moued them, that loo­ked on his face earnestly, to deuotion; for in him did shine clearly the liuely portraiture of santity. His sight was dreafull and awfull vnto the pre­sumptuous and proud; but very mild and gratious vnto the lowly and humble: Toward goodmen his aspect was louing and pleasing, as S. Peters was: but to the wicked his countenannce was grimme and stern, like vnto S. Paules.

The riches of his soule were so great, that not­wistanding they could not be seen with corporall eies, nor expressed in words; yet were they mani­fested by his externall works. He fled Idlenes; and worldly pleasures were to him displesant: & on the other side, trauaile was to him best pleasing, and he had a delight to be contemned. In his sermons he did especially reprehend the vice of carnallity, and willed his hearers not to account their owne wifes foule: or to think the wife of another man faire or beautifull. He was in diet temperate; and he sometimes, (because he would not seeme hautey or proud,) called some of his poor kindred and freinds to his table.

Sometimes the litle birds were seen to flye in at the windoes, and to sit on the tables side, or on the platter, and he gaue them some what to eate, and when some flewe away, others came back. At this S. Remigius took occasion to giue spirituall re­fection vnto the guests that sate at his table, saieng. See, these bitle birds do not sowe nor reape nor haue no granaries wherin to conserue their goods; and yet God doth not abandon them, but [Page 164]prouideth for them day by day; how much more will he prouide for man, for whose sake he shed his precious bloud, and lost his life? ought not man therefore endeuor to do the will of God, and be vnto him obedient, as these litle birds be? He said also: This meat was not dressed and ordained for these litle birds, euen so, the goods which our fore fathers haue left vs, or that we haue gotten by our labour and traueill, we ought to bestowe part thereof cheerefully among poor men; to the end God may make vs partakers of his glory in his kingdome, out of the which the deuills were cast for their offence. This good Prelate visited often­times his Bishoprik in person, and committed not the same vnto any other.

It happened that on a time, he came vnto a place called Calmaciacum: there was a man posses­sed of an euill spirit, which made him also blind, from the time of the first entrance into him. S. Remigius praied for him, and the foule fiend depar­ted; the man recouered his sight, and was free from all euill, for which cause he gaue vnto God infi­nite thanks.

Another time the good Bishop being in the city of Rheimes, lodged in the house of the Church of S. Nicasius martir, sometime B. of that city, there befell a great fier, which burned a great part ther­of: Notice herof came to S. Remigius, who first praied, and then went unto the place, where the fire was raging and burning with such fury, that all thought it would haue consumed the wholl citty. The Blessed man made the signe of the Crosse a­gainst the fire, which approched toward him, and it [Page 165]fled from him, and he followed it so long, vntill it came to be like a great boule, & drew back to one of the gates of the city, and issued out of the same, to the great amazement of all the beholders. In the Church of S. Iohn Baptist in the same city, he cast a deuill out of a damosell, which at his depar­ture, did so afflict her, that he left her for dead: S. Remigius made his oraisons for her, & restored her vnto life.

At that time Fraunce had suffered many afflicti­ons, by diuers tirants that made warre vpon it: one of them was Clodoueus sonne to Childericus, who was possessed of the greatest and best part of that Realme. This Clodoueus was a Painim Idollater, but had to his wife Clotidis a holy vertuous Christian woman, of the house of Burgundy. Shee had many times persuaded the king to be Baptised, and to be come a Christian, and he excused himself, alleaging that the souldiers of his army would kill him, if he did so.

On a time being in warre against the Alle­mans and Sueuians, and fighting with them, he fell into great danger, not only to be discomfited, but also to be slaine in the field. Clodoueus had in his company a Christian, the duke of Orleance, who aduised the king to make a vowe vnto God, to be made a Christian, assuring him thereby the victory ouer his foes. Clodoueus made the vowe, & euery thing succeeded according to his desire; for he not only was victorius in that encounter, but he also made that prouince subiect vnto his crowne.

Then he returned with victory vnto Paris, his place of residence, and made relation vnto the [Page 166]queen Clotildis of the vowe he had made, who being ioifull of it, sent messengers for S. Remigius to come and confer with the king. The holy Bi­shop came and spake with the king, and shewed to him such pregnant reasons, that he was fully resol­ued to be Baptised. The thing that staied him was the fear, that his subiects would rebell against him. To put that doubt out of the kings mind, S. Remi­gius talked priuatly with [...]he principall men of the kings host, and some times he preached to them in publik. These priuate and publik speeches of. S. Remigius were of such force, that all said, they would be Baptised, if the king was.

The day wherin the king should be Baptised, was apointed: and much people were assembled; and all the chiefe men were in the Church, where the blessed Sacrament was to be celebrated. The king being vpon the fonte, the priests (by Gods permission) had forgot to bring thither the holy oile, and when the king should haue bene anioin­ted there with, S. Remigius perceaued the want therof. The throng of the people was so great, that it was impossible to haue it brought so soon as was fit: so that the holy saint was much perplexed, but he had in his hart recourse vnto the father of mer­cies, beseeching him to help him in this necessity, lest ther should arise any offence among the people: and behold, a Doue, carrieng in her bill a violl with holy oile therin, was seene euidently to come, and put it into the hands of S. Remigius, and then to fly away againe. The holy sainct, after he had giuen thanks vnto God for this fauor receiued, anointed the king with that oile, after the accustomed vsage. [Page 167]The sweet odour of that oile was so great, that the king and others, who had seene the miracle, were astonied therat, and rendered vnto God infinit thanks for the same. Clodoueus was then named Lodouicus, and vnto S. Remigius aswell the king, as the other noblemen that were Baptised that day, shewed many fauors, and gaue him many possessi­ons, and other reuenews; which he distributed among the Churches of his Diocess.

S. Remigius in his old age knew by reuelation from heauen, that there would ensue a great dearth and scarcety of corne in all Fraunce: and therefore he, like another Ioseph, gathered good store therof against that time of necessity, and heaped, and staked it vp in a village called Celtum. This being done, certein countrie clownes vpon a festiuall day (hauing litle to do) talked together of the great store of graine he had collected: And one of them said: This Lazie old man (for so they called him for his great age) will I think, by his ingrossing, become a merchant of corne. Another instigated by the deuill said; let vs set it on fier & burne it, and so he shall not gaine by his merchandize: The o­thers assented; and so in an instant they sett fire to the stacks, and burned much. As it happened, S. Remigius was not farre of, and being told of this accident, he speedilie got to his horse, and went to see if he could remedy it, but when he came, he found it past recouery. It was in a cold euening in the winter, which also was a vexation to the holy man, by reason of his age, and so he alighted from his nagge, and came neere to the fire to warme himself, with out any alteration of his counte­nance, [Page 168]and said, God will not forget to punish him that hath done this euill, & losse vnto poore men. and so it came to passe; for the pesants that set fier to the corne, became crook backt, and al their children that came of them were so also: The Au­thor that wrote this life saith he hath sene some of their race, crook backt.

To end; the time long desired by S. Remigius, the day of his death aproached, by which he hoped to haue the rewarde of his trauell, tollerated for the loue of his Church, in gouerning the same, by the space of 74 years; for so long he had bin Bi­shop. In all which time, he neuer did thing, that was not fit or conuenient, neither did he omitt to do that, which he ought to do. Vnderstan­ding that the hower of his death approached, first he set in order the affairs of his Church; then he p [...]ouided to haue long oraisons made for him, and desired to receaue the holy Sacrament; and so fi­nally he yielded vp his soule vnto his redeemer, who had bought it with his pretious bloud, being then 96 years old, in the year of our Lord 545 on the 13. day of Ianuary. But because the holy Church on that day solemniseth the octaues of the Epipha­nie, the feast of S. Remigius is put ouer, vnto the 1. day of October, because on that day his body was translated.

He was first buried in a Church of S. Christopher, in the same city of Rheimes: but bicause the Church was litle, and the concourse of people, which came to visite his sepulcher, great; it was made bigger and larger, and of more curious and costly workmanship: in especiall there was made a [Page 169]most beautifull sepulcher, for the body of the holy sainct. but when they would haue caried it thither, they foūd it so weighty & so heauy, that no humain force and strength was able to moue it, in such sort, that all the clergy and people which were assem­bled to make that translation, were pensiue and sorowfull; yet staied in the Church, singing him­nes and spirituall songs. Staieng in this māner, they fell in a fast sleep; and when they awaked, they found the blessed body caried into the new se­pulcher, by the hands of Angells: wherupon it was ordeined in regard of this miracle, that the feast of S. Remigius should be celebrated on that day, which was the. 1. of October, as nowe it is.

The life of the Seraphicall Father S. Frauncis.

WE READ of king Dauid, that when he was persecuted by Saul,1. Reg 27. he neuer staid long, but continuallie trauailed from one place to another, to escape his handes. Once he came to the court of Achis, king Geth, who was a Phillistin: being knowen of the courtiers, he was led vnto the king, that he might also see, and knew him, that had killed in the field the most valiant Champion of all the Philistians, Golias the Giant.

Dauid feared that comming before the king, he might [Page 170]incurre danger of his life. wherefore to free himself of that perill he vsed a kind of pollicy, in which he shewed himself as wise, as he had before time valerous. His craft was to faine himself foolish & mad; make faces and diffigure his countenance in diuers strange fashions; to pulle at one, and after at another, and yf any catched at him againe, to slip away from them; as allso to let spi [...]tle fall on his beard, and such like frantick toyes. The king seing and thincking this to be done for nought but meere foolishnes, scoffed at him, and said to his courtiers: To what end haue you brought this fellow hither? want I fooles in my house? take him away. By this deuise Dauid was deliuered from the danger of death, and out of the hands of the Philli­stims.

O blessed Patriarch, and Seraphicall Father holie S. Frauncis? howe well and how perfectly wast thou pi­ctured in this patterne? Thou, like a newe Dauid, being yet verie yong wast persecuted, not by Saule, but by the de­uill, that endeuoured and laboured to depriue thee of the life, not only of bodie, but allso of soule. Achis the king of Geth is this world, in whose court thou wast, and conti­nuedst for a time, in companie of other worldly men. These made thee knowen to the world: and the world did fixe his eyes vpon thee: But thou, fearing daūgers, which hong ouer thy head, to deliuer thy life out of his handes didst like a wise man faine thy selfe a foole. Thou didst alter thy countenance: when forsaking all, that the world esteemeth, thou didst embrace that which he most dispiseth: When flying from all pleasures and delights, thou didst make choice of contempt and afflictions. Thou sometimes didst cherish one, sometime another, therby see­ming to catche hold of them: but if anie beganne to lay hold on thee, to make the liue in sinne, as others; thou [Page 171]didst auoide and flye away from them. Thou diddest many other things as a foole, according to the iudgment of the world, as in louing and seeking pouertie; in appa­reilling and vsing of thy body, not only meanely but, also ri­gourously: whereby the world reputed thee a foole and a verie dizard. But thou like Dauid, by this dilligence, wast deliuered from out of the hands of Philisteans, the hands of this world, that so thou mightest fight and make fierce and cruell warre against him: not only by thy owne person, but also by thy sonnes and by thy daughters, the religious people of thy holie order: who continually wa­ging warre against this enemie, obteine many glorious spoiles and victories. I haue taken the life of this blessed Saint out of the writings of S. Bonauenture, S. An­toninus of Florence and others.

SAINT Frauncis was borne at Assisium, a city in the valley of Spoleto in Italy, in the yeare of our Lord 1182 and his father was a marchaunt called Peter Bernardo. At his Christning he was named Iohn; which name was after at his Confirmation chaunged into Francis, for so was the will and plea­sure of his father. He was brought vp well, and had good education, as being the eldest sonne of his father; who set him to learne both La­tine and French, intending to make him his factoure in marchandise; whereunto the know­ledge of many languages was, as he knew well, verie necessary.

S. Frauncis being come to years of discretion began to help his father in his trafficque, aswell within, as without the cittie. And for that, by this meanes, he was as chiefe master, and much money was returned thorough his hands (a thing most [Page 172]perillous, and pernitious for yong men) he spent verie prodigally in what he liked. This wrought many yong men of his years, and of euil behauior into his company; whoe moued him to liue, as they did, drowned in lasciuiousnes, in ryot, and youthfull vanities Thus he gaue himself wholly to delights, to feastings, and vaine company; and yet alwaies in this euill behauioure he shewed some tokens of what he should then, and what he woud be after ward. On the one side, he omitted not to commit all sinnes, with out any feare: yett on the other side, he did some good deeds; as giuing of almose in liberall sort: for naturally he was very compassionat to the poore.

One day it fell out, that a poore man asked an almose of him; and he because he was verie busy, gaue him none. The poore man departed: & assoone as Francys perceued it, he reproued himself; and rūning after him found him out, and not only gaue him almose, but also very lowely craued pardon of him; and forthwith he also made a vowe, that from thēceforth, he neuer would deny to giue any thing, that was demaunded of him for Gods sake, if it lay in his power. And perseuering in the obserua­tion of so worthy a vowe, euen vntill his death, he receaued manie especial great fauours of God: one was, that as often, as euer he heard these words for Gods sake; so often he felt a great tendernes of hart, the cause of great consolation.

In regard of the Almose, and other good deeds S. Frauncis did, God sent him many good inspira­tions, which serued as meanes to pull him out of that euill course of life, in which he liued. One of [Page 173]these meanes and motions was a whole yeares im­prissonment in the city of Perugia, among other citisens of Assisiū, caused by a controuersie between these two cities. Francis in this prison shewed him­self a man of great courage in aduersity, as being always mery; and comforting other his fellow prisoners, that were pensiue and sad. Peace was concluded between these citties; the prisoners were discharged; and Francis fell againe to his for­mer courses; prodigally spending his fathers goods among his companions, in feasting, gaming, and carnallity: and this life he led vntill he was 25. years old.

Comming to that age, God did call him againe by a long and grieuous infirmitie, the booke where­in man learnes manie good lessons. First he lear­neth a liuelie and feeling knowledge of this tru­eth, that he is mortall; and that his health is not of himselfe. He learneth moreouer to know his sinnes, seing that sicknes is often times caused by them. He learneth allso to feare hell fire as more neerely threatning deserued punishment; which feare doth more earnestly stirre him vp, to desire and thirst after eternall ioyes. He learneth to des­pise all worldly riches, as things that cannot resto­re him to health. He lerneth to prepare himselfe to dye, seinge infirmitie the harbinger of death in his lodginge. He learneth to feare the iust iudge­ments of God, making this discourse: if in time of Mercie he chastizeth and scourgeth vs thus seue­rely, what will he doe in the time of Iustice. All these things S. Frauncis did learne by that sicknesse wherewith God did visit him. Where fore being [Page 174]restored againe to health, he arose from his bed with great feruoure, and purpose to profit in the way of oure Lord. Forthwith an occasion was of­fered him: for a poore man in euill state & ragged cloathes asked him an almes, as he was going out of doores. S. Frauncis looking on him, knew him well; for he was a gentlemā fallen to decay: & such compassion came into his mind, regarding him as if JESVS CHRIST were in the likenes of that poore man, that turning aside, he pulled his new garment of his back, & coped with the poore man his ragged clothes. The night ensuing, as Francis slept, he thought he was in a faire roome, where in lay many rich pearles and Iewells of ine­stimable price; there he also did see our Lord IESVS CHRIST, for whose sake he had giuen the gar­ment to the poore man; and he hard him say: I keep these rich Iewells for my souldiers, who take vp my Crosse on their shoulders, and followe me. S. Francis arose with an ardent desire to gett part of those riches; and studied (as he went) howe he might obtaine them. Then thought he, perhapps it is the will of God, I should be a souldier in the warre against the Infidells, in the holy land; wher­in the Christians did were a Crosse on their armor, to gaine the Indulgences giuen by the Pope to them, that took the Crosse. S. Frauncis therfore en­tended to haue taken that Crosse; and to that end bought him horse and Armour: but it was reuea­led vnto him from Heauen, that Gods holie will was, he should be a souldier in an other manner. This caused S. Francis to be very carefull, to know what was the will of God.

Sometines he would go into secret places, and there pray and shed so many tears, that his eyes did verily seeme two fontaines. those teares proceeded from the remembrance of his life past, & of the leud spending of his time. He oftentimes said: Ah wretched sinner that I am? how hey­nous an offender am I? Oh what an euill reck­ning can I yeld to God of the flower of my years? howe blind was I, to cōmit so many sinnes against my God, who is so gracyous, so mighty, and who hath shewed me so many fauours and benefits? I am now handled euen as I deserue: at this present he is deaff to me, and will not declare in what sort his pleasure is, I serue him; for that I haue bene deaff to him, who gaue me so many good inspira­tion. Thus he praied incessantly, desiring God to disclose and declare his will vnto him, and what he should do the better to serue him.

S. Francis doing thus; one day he came into the Church of S. Damyan, neere to the city of Assisiū, and kneeling before the Roode, instantly desired IESVS CHRIST, to deliuer him from this anxiety and doubt, and also to declare his will vnto him and with that he heard a voyce say vnto him: Frauncis, Repair my Church which is ready to fall. He was somewhat afraid, whē he heard the voice, but was forth with comforted; imagining, that God did bid him repaire that Church, wherin he praied. Wherupon he diligently went to put it in effect; and getting good store of merchaundise together, and hauing sold them, he brought the mony, and gaue it vnto the priest of the Church; but the priest would not take it, for feare of S. [Page 176] Francis his father, who, (as he knew right well) would storme and chafe therat. S. Francis seing the priest refuse the mony, put it all in a purse, and threwe it to him, and told him, what he should do therewith. The father fo S. Francis hearing that his sonne sold his wares for ready money, vnder theire value and the true worth, and imagining what the matter was, went to seek him with a heauy hart: & hearing he was gone to the Church of S. Damian, thither he went to follow and find him. S. Francis sawe him comming a farre of, and to auoid his fury, hid himself in a vault. His fa­ther in a rage came to the Church, and not finding his sonne there, began to quarell with the priest, who being afrighted with his threats, said to him: your sonne was heere, and would haue giuen me this mony, and I would not take it; wherupon he threw it on the ground, & went away saying: that I should repair ther with this Church, that needed repaire. His father tooke the mony and said; the mony is myne. and his choler now being some what alayed, he returned home, longing to find his sonne, that he might giue him some reproach full punishment, for that he vsed in this manner, to spend his goods.

S. Paul saith;1. Tim 6. that Auarice is the roote of all euill: and his father being couetous, it is no merueill though in him were many euills, and that he did so like vnto the deuill, as he did in this. It is the vse of the deuill, not to persecute them, that be his prisoners; but them that escape out of his hands: as Laban did; who persecuted not Iacob, as long as he remayned in his house;Gen 3 but pursued him, when [Page 177]he departed. So doth the deuill also, for when one flyeth from him, he pursueth him with a 1000. tentations. So did the father of S. Francis also, for as long, as he gaue himself to a lewd and wicked life, he neuer examined nor reprooued him; but when he was desirous and began to be vertuous, and to be good, he pursued him euen almost to death. S. Francis lay close in the vault many daies, continually and deuoutly and with teares praieng vnto God, to let him knowe his will. At last he came out of the vault and went into the city, with a firme resolution, patiently to suffer all that might happen. Assoone as the people sawe him altred, pale, and leane, and going dully, as if he had bene out of his witts, in ragged and torne clothes; they cried after him in the street, as if he had bene a foole. His father, being told of him, came out of his house into the street like a lyon, and led him away, reuiling, and misnaming him. He kept him in a house very hardly, and to disburden his furyous rage the more vpon him, he lockt him vp in a roome, and bound him to a post. These things S. Francis abode and endured patiently.

After certin dayes, his father had occasion to ryde out of towne vpon some busines; wherupon his mother a good Christian, and pitifull, hauing compassion on her sonne, and fearing her husband would do some futher outrage, went to Francis, & weeping as shee satte by him, shee desired him to shewe a will to serue God, to for sake the world, not to spend his fathers goods lewdly, to his great and iust displeasure, and not to behaue himself so as to be accounted a foole, wherby he was a shame [Page 178]& reproach to all his kindred. Hauing put this into his head, shee vnloosed his bandes, and set him at liberty, and away went he from his fathers house; who shortly after coming home, & finding Francis gone, was wrothe therat, and went to seek him. At last he found him, and to end all controuersies between them they agreed, to go before the Bishop of Assisium & that there Francis should re­nounce his right and heritage due to him; and that his other brethen should haue it among them, lest he should spend it prodigally. S. Francis, the true & perfect louer of pouerty, was content here­with, and when they came before the Bishop, he not only fulfilled his fathers request, but also strip­ped himself of all his clothes euen to his shirt, and gaue them to his father, sayeng: vntill this time, I haue called thee father, but from hensceforth, I will acknowledge no other father, but oure father in heauen. The Bishop seeing this feruent act, and wondering therat, stood vp, and embraced him, weeping for tendernes, couered him with his cloake, and commaunded his seruants to bring him some cloths to put on. They brought him a verie poore and course suite, and the holy man receued it cheerfully.

Taking leaue and blessing of the Bishop, he de­parted from Assisium, and went to a hospitall of le­pers, and there remained certaine daies, attending on the sick, very charitably. He washed their sores, he clensed their filth, and did eate that meat which they did leaue. This mortification of the holy man was great; for before his conuersion it was death for him to see a leper: yea, he would stoppe his nose [Page 179]and be ready to vomit: but when he began a new life, he was of a contrary mind; for if he sawe a leaper he thought he sawe and Angell, and his soares seemed to be pretious stones. In the time of this exercise, he vsed vncessant praier. One day the B. man being at his praiers, he heard a voice, which said to him: FRANCIS: Change sweet into sower, and despise thy self, yf thou wilt please me. The holy man iudged by this voice, that God required of him some further seruice, then to stay in that hospitall: wherfore he departed, entending to go vnto Gubbio. As he went by the way, singing in the Frenche toung, thieues mett & asked him, who he was? he aunswered: I am trompetter to the great king: The thieues beign wroth at this his aunswer, and seing they could make no booty of him, be­ing meanely arraied, they buffetted & kicked him; and then threw him into a ditch full of snowe. Poore Francis got out of the ditch, and the snowe, with much a do; but iocond he was and began a fresh to sing spirituall songs.

When he came to Gubbio, an old friend who knew him, and wondered to see him in that weede, led him home, and gaue him very good cloths of his owne to weare. The study and care of this ser­uant of God was, how he might best please almi­ghtie God: wherfore vnderstāding, how the relligi­ous men of S. Augustines order liued in pouerty, obedience, chastity, and holy life; he had a desire to try if that manner of liuing liked him, wherfore he went to one of their monasteries, and desired them to receue him into their house Those relligi­ous men receued him, and gaue him (as Antoninus, [Page 180]and Sabellicus say) a habite of black say, and a lether girdle; which he wore but a while, neither did he perseuere in this auncient order, for that God had apointed Frauncis to institute a new relligious order.

One day, being in in the Church, and hearing in the Ghospell, that IESVS CHRIST sent his disci­ples to preach, and commaunded them, to cary neither gold nor siluer, nor any thing to eate, nor staf, nor shoos, nor two garments with them; he felt in his hart a sodaine and vnwonted ioy, thin­king these words were spoken to him: and that all which he had searched to know, (to wit [...]n what course he might serue God best) was in these words declared vnto him; & that he must expect no other aunswer. This cōceit was so imprinted in the mind of Francis, that he thought it no time to stay any logner; but forthwith he put of his black habite of S. Augustine, and left of also the leather girdle, and put about him a poore and bare gar­mēt of course cloth, & guirded himself with a cord. He pluckt of his shoos, and went barefoot: and thus hauing property in nothing, he began to lead a true penitent, and Apostolicall life.

He went from place to place, from one city to another, and preached euery where, as God inspi­red him, his words were lowely, simple, and cle­are, yet so efficatious, that many which hard him, were moued to compunction, and amended their lifes; and some despising wholie the world, clo­thed themselues in sack cloth, or other course ha­bites, as S. Francis, did; and went and followed him. So that he had II. disciples, of which some [Page 181]were well studied in diuinity and humanity; all which desired to serue God. The blessed man ac­quainted them all with his mind, which was to go and preach penannce in diuers places, diuiding themselues, and so they did.

After a while they mett againe all, at the place where S. Francis was, euery one giuing account of what he had done. And beholding the great profit of soules arising thereby, he had a greater desire to continew this exercize, in regard the verie see­ing of men ragged & barefoot, with such palefaces together with the consideraton of their profound humility, & renouncing all property to any thing, (yea although they should not speake) was a prea­ching of Penannce, and did much good. But when they adioined words agreable therunto, the more plaine and the more simple they were, the more did they kindle the loue of God, and were imprin­ted in the harts of the people to their great good.

S. Francis considering well all this, to the end that the institution might haue a firme foundation, and go well forward, and encrease he thought it meet to acquaint the Apostolik sea there with, and to desire the Pope to confirme it, for which pur­pose, he, and his disciples went to Rome, and caryed the Rule with them in writing, to be showen vnto the Pope Inocent. 3. There arose some difficultie, when they treated of the obseruation of the Rule: for the Pope & many Cardinalls were of opinion, that no newe relligious order should be instituted and that if any had an intention to serue God in relligion, he might enter into some relligious or­der alredy approued, as into the order of S. Au­gustine, [Page 182]or S. Benedict.

It came to passe, that the Pope went to bed, toiled with affaires of the Church: and falling a sleep, dreamed that the Church of S. Iohn Lateran was ready to fall, and that he sawe a poore, bare, and abiect man vnder propping it with his shoul­ders, susteining, and keeping it from falling. Assoone as the Pope did behold S. Francis, he knew straight that he was that poore mā, who vpheld the Church of S. Iohn Lateran with his shoulders. And considering the purity and sincerity of his hart, howe he despised the world, and loued pouerty; his constancy in this purpose of following that Euangelicall life written in his Rule, according to which he desired to liue; and regarding also his great zeale for the saluation of soules, his feruent desire to imitate IESVS CHRIST, he said: without doubt this same is the man I sawe in my sleep, & I suppose that this man with his good ex­ample of life and doctrine, will help to susteine and vphold the Church of God; and with all he graunted vnto S. Francis his request and desire, and confirmed his Rule, Viuae vocis oraculo viz: by word of mouth.

Then the holy man made a solemne profession in the hands of the Pope, & so did all his company, promising to liue after that Euangelicall Rule. when this was done, the Pope ordeinted S. Francis Generall of all the order. These things happened in the year of our Lord 1209. But because there was no Bull made therof at this time, therefore the confirmation of this order of Friers Minors is not accounted but from the time of Honorius the Pope, [Page 182]who 15. years after this, confirmed the same by a particuler Bull▪ and other Popes since haue confir­med and illustrated the same, with speciall graces, and priuiledges.

S. Francis returned to Assisium, and with his bre­thren withdrew him selfe into a litle house n [...]ere to the city, and there continued in praier and medi­tation. From this house, they went to a litle Church or chappell belonging to the Benedictine monks, who bestowed it freely vpon S. Francis. This chappell was called S. Maria de Angelis, or by another name, S. Maria de Portiuncula. This was the first house, or formed monastery of al the order The first time S. Francis came thither, he seemed to be very ioifull, and said to his Friers: that this place should be the head of all his order.

S. Francis then departed from thence, and so did all his brethren: and went preaching, not only in the city of Assisium, neere vnto them, but also in other places; especially the Seraphicall father becōming an Euangelicall trōpet, passed thorough cities, castles and townes, preaching the word of God, not with eloquent words, or worldly wisedome, but with feruour and power and spirit of the liuing God. The people, who sawe and heard him speak, thought him to be a man of a higher and another world: for his hart and visage was euer [...]rected toward heauen, and he laboured to di­rect euerie one in his company, to think of the world to come. many were conuerted by his wordes, and many did keepe him company: who for the desire they had to imitate IESVS CHRIST, followed the footsteps of the holy saint, whom [Page 184]they took for their guide, despising all kind of worldly goods, and embracing holy pouerty.

It would be tedious to recount all the things this holy father did, as his godly exercises, and the holy life he led, when he began to found his re­lligious order: First, he was most abstinent in ea­ting and drinking: his ordinary diet was bread and water, with some pulse, and sodden herbs: If at any time he was forced by sicknes to eat flesh, when he was recouered, he would for a requitall, repaire the abstinence brokē, with double austerity on his body. He so diuided the yeare into lents, that he fasted almost all of it, eating but only once a day. His first lent began at thend of twelftyde vntill Easter: Another he kept after Easter, for the cōming of the Holy Ghost. Another for the Apo­stles S. Peter and Paul. Another against the Assump­tion of our Lady; and when that feast was gone, he fasted tille the feast of S. Michaell tharchangell and then at the blessed feast of All Saints, he began his Aduent vntill Christmas. The bare earth was the ordinary bed for his weak and feeble body; and for a pillowe he laid a stone vnder his head. He sl [...]pt very litle, but watched almost all night in praier. His apparaill was one gowne with a hood, and a rope was his girdle: he went some times vnto the desert places and mountains, to pray the more quietly.

It happened on a time, that S. Francis being in the night in the desert Sacianum in a litle caue, the deuill called him by his name, and the blessed man answered him, not knowing who it was, that called him. The fiend said to him: There is not so great a [Page 185]sinner in the world, but God will pardon him, if he be conuerted but they that will shorten their daies with rigorous penances shall find no mercy, before the heauenly maiesty. The seruant of God hearing these words was astonied; and studied, whither he did well or no, in doing such and so austere pe­nance. But that he might know who it was that talked with him (by the permission of our good God) he was surprised with a greuous temptation of carnallity: assoone as he perceaued it, he threw of his cloths, and gaue him self a very sore disci­pline: and bicause it did not repell the assault, he hasted out of the caue, naked as he was; and tum­bled vp and downe in the snowe, of which there was much in that desert. When he had so done, he made seuen heapes of snow in a round compasse; and coming into the middest of them, said to him­self: Thou my body; yonder great one, thou seest, is thy wife; these four be thy children, two boies, and two girles; the other two be thy seruants: nowe thou must take paines to maintein them, and prouide cloths for them all, least they dye for cold. But if thou thinkest it chargeable, endeuor thy self to liue chast, and to serue God only, which is a great deale better, and more easye. In this sort the holy saint ouer came the tentation, and the de­uill with shame departed away. The glorious fa­ther aduised his friers to be abstinent, and to auoid Idlenes, if they would be freed from such tenta­tions.

The great loue S. Francis bare to CHRIST may be knowen by this, that there was neuer any so much desired to liue, as he did to dye, for CHRIST [Page 86]his sake. this moued him to go into Siria, among the Infidells, that he might obtein the crowne of martirdome: but he returned, for that he could not obtaine his desire. Also the glorious father bare great loue vnto his neighbour, helping euery one in their necessities, aswell of the body, as of the soule. It was his ordinary vsage, if he sawe any poore man with ragged clothes, to exchange with him; he vsed to all of them great respect and reuerence: for he thought, he sawe CHRIST in euery one of them. The wonderfull miracles he did worke, as casting out of deuills, healing of the sick, and raising of the dead, be so many, that, only of them, a iust volume might be made. many of them are mencioned in the Bull of his Canonisa­tion, which is a sufficient proofe, that they be of good credit and Authenticall.

Such being his life and deeds; not only men, and they which embraced his Rule imitated him, but also women; as S. Clara a maide of a worship­full family in Assisium; who went to the conuent of S. Francis, accompanied with the people of her fa­thers house (although shee had not said any thing to them, of her intention) and the glorious father S. Francis receaued her, and gaue vnto her a Rule wherby to liue in a monastery. And within few daies many other well disposed damosells came to her, who all liued vnder the Rule, that S. Francis gaue her, which is called the order of S. Clara. So that this blessed father hauing also founded ano­ther order, there were three Rules ordeined by him, all which were confirmed by the popes.

The first was of the friers minors, whose end is [Page 187]to exercise themselues in contemplations; and in the actiue life, by the exercise of preaching. The second Rule was of Nonnes of the order of S. Clara who be of two sorts; some haue reuenews and lands, and liue in common: Some other haue no reuenews, and these are called of the first Rule, and liue of almose. The third is of the Penitents, which are called of the third Rule: and these also be of two sorts; some haue reuenews, and liue in colledges, and in common; and these be properly called relligious persons, and the vowe they make is solemne, be they men or women. The women of this Rule do differ from the Nonnes of S. Clara, in this; that they were no veiles, and be not bound but only to the obseruance of the three essentiall vowes, vnder paine of mortall sinne, as Pope Leo 10. declared. The other of this third Rule liue in their owne house, and haue reuenews, and their vowe is not sollemne, and these by consequence are not properly relligious persons, but persons of honest behauiour, and are called vsually in Italy Pizzo [...]cheri.

The seraphicall father S. Francis was not satis­sied with sending some of his relligious men into sondy countreis to preach the Gospell, & to cōuert soules vnto God, but he himself in person trauelled into diuers kingdomes, and realmes; as into a great part of France, and then into Spaine, and especially to the church of S. Iames in Galizia. Then he im­barked, and passed into Egipt, and preached in Siria and in the countreis of the Souldan, with whom the holy man talked, and persuaded him to receaue the faith of CHRIST, and ha gaue him leaue, to [Page 188]preach vnto his moores. but for that he gathered no fruit in that country, he returned into Italy, and went to Rome, where Honorius 3. was pope after Inno­cent 3. in the year of our Lord 1216. There he found the glorious father S. Dominick, who came too haue his Rule and order confirmed.

Whilest S. Dominick treated therof, he had one night a reuelation, in the which IESVS CHRIST displeased for the many sinnes of the world, seemed to be redy to ruinate & destroy it: Then sawe he our blessed lady to kneele before him, and intreate him to spare it. And to moue him to mercy, shee presented vnto him the same S. Dominick, and S. Francis, saieng to him; by the meanes of those two his seruants, there should be great reformation of life in the world. At this, our Lord was appeased.

In the said vision S. Dominick sawe S. Francis, and when thy mett in Rome, he knew him, and embraced him very kindly and tenderly, and con­ferred with him of the seruice of God, and the profit of their religious orders, and told him also of the vision he had seene.

This B. father being in Rome was presented to the pope Honorius 3. and talked with him of many things. And the pope, with the consent of the car­dinalls confirmed his Rule, and they all receaued sperituall ioy, in hearing his diuine discourses. For though his speech was lowely and familiar, yet did it leaue such an impression in their minds, that it made them euen melt and relent. and though it made them lament their sinnes, yet were they not therefore weary of his company, but desired it the more.

His profound humility made euery one [...]o wonder; for though his life was so holy, yet repu­ted he himself to be the vilest sinner in the world. And if any said to him; say not so, for it is not true, he would aunswer in this maner. If God had shewed such fauors and mercies vnto any man, as he hath to me; how wicked and lewd so euer he had bin, he would haue rendered greater thanks, and haue kept his commaundements better then I haue done. And if my sweet Lord should aban­don and leaue me, I should commit more euills, then all the men in the world do good; and there­fore I am a greater and more vnthankfull sinner, them they. The holy saint bare a most reuerent res­pect to all priests, and vsed to say: that if he mett a priest, and a saint of heauen, he would giue the greater reuerence to the priest, and that he would first kisse the hands of the priest, and then he would do reuerence to the saint: for wee are to giue most reuerence to him, at whose hands we receiue the blessed body of our Lord.

A great volume might be written of the parti­culer accidents that befell to him, aswell with his relligious, as with other seculer men: he shewed in them his vertue, and the great fauors and mercies God bestowed on his blessed soule, and they be briefly written in the chronicle made of him: for say or write neuer so much of him, yet much more shall remaine to be said or writen. I will speak only of the speciall mistery, that God wrought in him, when he imprinted his blessed wounds in his body, a thing most certein. For not only many relligious men, who conuersed with [Page 190]him (and among others, S Clara who sawe them with her eies, and touched them with her hands) giue testimony of the truth therof, but also Gregory 9. who canonised him, affirmeth that he himself sawe them. It fell out in this māner.

The holy Patriarch being retired and with dra­wen into a solitarie place, to fast his Lent of S. Mi­chaell, in the moūteines of Aluerne, two yeares be­fore his death: one morning, very earely, about the feast of the Exaltation of the holy Crosse in Sep­tēber, he sawe the likenese of a sixe winged seraphin burning with fire, and casting beames glittering ex­ceedingly, which descended with great swiftnes, and drewe nere to the place where S. Francis was, & betwene the said wings appeered the figure of a man crucified. The vpper most wings he held a­boue his head, the two in the middle with which he fl [...]we, were spread abroade in the manner of a Crosse, and the two other were gathered vp toge­ther, couering all the body from the head to the foot. The holy saint maruelling at the presence of this glorious vision, felt in his hart an excessiue ioy mixt with liuely cōpassion, caused by the signe of his deerely beloued CHRIST IESVS crucified.

He streight wayes fell into an extasi as vsuallie he accustomed in the meditation of the passion of CHRIST; to the which he was deuoted more, then can be expressed. And at this time he was transformed into the similitude of CHRIST cru­cified, the figure of his blessed wounds remaining imprinted in this flesh, his hands were pierced through the middest with nailes of flesh, the heads of which nailes, appearing in the palmes [Page 191]of his hands were round and black, and the points long and crooked: the like appeared in his feet, and vpon his right side he had a wound, as if it had bene with a speare, the wound be­ing both red & wide S. Bonuaenture affirmeth that he heard them say so, that had seen them with their eies, and touched them with their hands.

When Ionathas desired to shewe kindnes to Da­uid, 4. Reg 4. he gaue him his garments: and when IESVS CHRIST would shew his fauour to S. Francis, he bestowed on him his wounds.1. Reg 18. when Eliseus would resuscitate the dead infant, he lay ouer the child, and it may be, he said to God: Lord ioine these my eies to him, that they may see in him, and these my hands, that they may haue feeling in him. so CHRIST lay ouer S. Francis, and gaue his wounds to him. CHRIST visibly ascended in to heauen, and for that his will was, to haue in his Church a perfect pour­traiture of him, for a small time he made S. Francis one: for considering his holy life streight after his conuersion, it seemeth that S. Francis did set down his foot in the steppe, from whence CHRIST took vp his foot. And to the end he should be like­ned vnto him in euery thing, he imprinted his wounds also in his body.

Sometimes one that is vitious, or one that is good, is bidden to imitate God, and if perhapps he thinketh, he can not do it, God giueth him a pat­terne or a modell, which he may imitate, when he will. S. Francis preached the despising and con­tempt of the world, and it seemeth that many men did not giue credit vnto him. Wherfore to the end he should be credited, CHRIST gaue him his [Page 192]wounds, like an instrument which is written & sealed, for that is should be of sufficient creditt.

S. Francis is like the keeper of the common stan­dard of measure, vnto which all the other keepers of measure resort. CHRIST on the Crosse got many children, some were martirs, some Confe­ssors, and some were virgins. The children are li­kened vnto the father, some had his similitude in their patience, others in their humility, and others in other vertues: but for that none had the simili­tude of him in the wounds, God elected S. Francis for that purpose, and gaue them vnto him imprin­ted in his flesh. The courtiers, that be fauored of the king, are apparailled in his liuery; and because S. Francis was highly fauored of IESVS CHRIST he was therfore cloathed in the liuery of his wounds. Iacob wrastled with God, and remained lame: S. Francis wrastled with God, and he was made lame also, for the wounds of his feet suffered him not to trauell, but he was compelled to ride on a litle Asse.

The death of this glorious patriarch drawing nighe, he was much diseased with a grief in his sto­mack, and in his eies, as also with the paines of his wounds. sixe moneths before his death, he fell sick of the dropsy, which thinge persuaded him, he had not long to liue. The citizens of Assisium, doubting that if he died in any other place, they should loose the pretious treazure of the holy mās body, sent for him to Sienna, where he remai­ned; and conducted him to their city, and lodged him in the Bishops house. The holy saint being there, and knowing that the hower of his death [Page 193]approached, commaunded them to cary him to the Church of Sancta Maria de portinncula, other wise called dy Angeli. Being come th [...]ther, he made his testament, in which he left his friers heires of his holly pouerty, which he much recommended vnto them, to keep and obserue, ioyntly with charity and obedience, and gaue vnto them his benedi­ction. On a saterday in the euening, on the. 4. day of October, in the time of pope Honorius. 3. and of Fredericque. 2. themperour, in the year of our Lord. 1226 twenty years after his conuersion, and in the. 45. year of his age, this holy father heard the voice of God, who called him out of this life vnto him.

And because he would make a true demonstra­tion, that he had not any thing common with the world, not the world any thing with him; The holy father with feruor of spirite, did arise stark naked out of his bed, and lay on the ground. He had before receued the sacraments of Confession, Eucharist, and extreame vnction, and hauing at the reasembly of his friers, (who wept and lamented pitifully) remenbred them, and ageine commaun­them to loue pouertie, and to be subiect and obe­dient to the Church of Rome, He gaue them his fi­nall benediction, aswell to the absent, as to the present, saieng to them: My children remaine in peace, and feare of our Lord, and continew alwais in the same, for I depart hence to God, vnto whom I commend you all.

Then he willed them to read vnto him, the pas­sion according to S. Iohn. After which the holy saint said the psalme of Dauid, which beginneth thus: [Page 194] Voce mea ad dominum clamaui, and went vnto the last verse, which is: Educ de custodia animam meam ad confitendum nomini tuo, me expectant iusti donc retribuas mihi. and with those words, his blessed soule vn­loosed from the bands of the flesh, and went out to enioy the euerlasting felicity. His body conti­nued so beutifull, that only to behold it, would moue a man to celestiall desires. There resorted to his buriall innumerable people. He was caried to the city of Assisium, & by the way, the laid it in the Church of Damian, at the instancy and petition of S. Clara (for there was her monastery) to the end, shee and the other Nonnes her daughters might see him. The sight of him caused them to shed aboundance of deuout teares, especially, when they sawe the wounds of his hands, feet, and side, which might be seene of euery man.

From thence he was caried into the city, and buried in the Church of S. George; vntill that foure years after, A sumptuous Church was builded for him into which he was translated and therin buryed. Pope Gregory 9. hauing first vsed the accu­stomed diligences, canonized him vpon a sonday, one yeare, mine months and a half after his glori­ous death.

Spa: Marius Antonius Sabelli [...]s saith: that in this time which was in the yeare of our Lord. 1494 there were Fran­ciscan friers to the number of 60000. in forty prouinces.

The life of S. Placidus and others.

THE hautie pride and boldnes of Pharao with the help of the praier of Moises was the cause that he was drowned in the red sea, & the people of God escaped out of his cruell handes. But contrariewise the humillity & vertue of Placidus, fauored by the praier of S. Benedict, was the cause that he safe & aliue came out of a riuer, wherinto he fell & was in iminiment dāger of drowning. His good suc­cesse was very profitable & beneficiall for all Christians, to whō his good example was a light & direction in the way of vertue, & God did shew them many fauors by his prai­ers & merites. His life was written by Iordano a hous­hold dweller with the same saint, and at the commaun­dent of the Emperor Iustinian; Laurence Surius rehear­seth it in this maner.

THE Gothes hauing conquered, & made them selues Lords of Italy Theoderik the secōd being their kinge, & Iohn sitting in the chaire of S. Peter, and Iustinian being Emperour in Constantinople: there came to Rome an honorable man of the order of Senators called Tertullius surpassing all others in posessions, and allied to the Emperour in bloud. Moreouer he was a iust man and vertuous; which made euery one to loue him, and manie call him fa­ther of the countrie. He had a wife of an equall [Page 196]degree vnto him, and by her three sonnes and one daughter. The eldest sonne was called Placidus, the second Eutichius, the third Victorinus & the name of his Daughter was Flauia. they were all holy people; for so good a tree did bring forth good fruite. From their child hoode their father and mother instru­cted them, to serue God, to loue patience, humi­lity, temperance, and charity. And though Tertul­lius was continually emploied in the affaires of the Emperour, yet omitted he not to spend much time in visiting Churches and monasteries, seeking in what he might the good of his soule, and the seruice of God.

At that time the most blessed father S. Benedict liued in Sublak, shining with sanctitie and miracu­lous deedes. Much people resorted vnto him from all parts, with a desire to saue their soules, & to be of his holie religious order: so he builded. 12. mo­nasteries & placed in euerie one of them people of a pure, holy and vertuous life, who should instruct in the seruice of God those that came newlie to his order. yet some of those nouices he kept with himself, to be their teacher. All these things related in the presence of Tertulius the Se­nator in Rome, moued him to go and visite the saint being nobly accompanied, as his state required, appareled with scarlet, gold, and precious stones. Assone as he sawe the holy mā he fell downe with greate reuernce and humility at his feete, and with sobbes and teares requested him, to pray vnto God for remission of his sinnes. S. Benedict beholding the great humillity of this noble Senator, raised him vp and conferred long with him about things [Page 197]apperteining to the good of his soule, & the obtai­ning of eternall life, aduising him to regard thes aboue all thigs. At this Tertulius tooke great con­solation and left his sonne Placidus being vij yeares old with s Benedict which happened in the yere of our Lord 522. he recomēded the charge of the child vnto him, and besought him to bring him vp, and teache him in his rule, & so crauing the blessing of the holy man he returned to Rome.

Placidus staied with his M^r S. Benedicte, & profit­ted so in the way of vertue, and gaue so good hope what he would be therafter, that the holy Patri­arch shewed him especiall fauor, & very carefully instructed him, how to a void & be freed from ten­tations, and howe to vse them to his profitt. Placi­dus loued abstinence; kept his vigills, fastings and austeritie; and with great care was attent to all things belonging to the seruice of God, were it day night or any time whatsoeuer. And all though he endeuored to adorne his soule with many vertues, yet was he so compleat in obedi­ence, that the father S. Benedict wondered therat, considering, how to shewe himself obedient, he did those things that were vnseemely for one of his birth & of his linage. As he was obedient, so he was humble; for these two vertues goe alweis toge­ther, & without humlity, obedience is rather for­ced then voluntarie.

On a day there wanted water in the cell. and Pla­cidus went to dippe a paile in the riuer: the vessell fell out of his hand into the water, as he dipped it: and as he would haue reached it, he fell in allso, and was in daunger to be drowned▪ but in the instant [Page 198]that he fell in, God reuealed it to S. Benedict, who said to his disciple Maurus that was neere him: Sonne Maurus, runne speedily, for the [...]hld Placidus is fallen into the water; & he gaue him iointly his benediction S. Maurus ran apace, and behoulding a far of the child ready to sink, not thinking whither it was land or water, but transported with charity and obedience, ran vpon the water, and tooke him fast by the heare of his head, & came out with the same speed he went in. Being come to the bank, he was astonied, to see he had walked vpon the water as if it had bene vpon dry land, neuer sinking, nor being as much as wette. Hauing returned, he told hather Benedict the case, and the blessed Patriarch said: I cannot attribute it to my merit, but to thy prompt obedience. And Maurus he said that it be fell so, for that he had commaunded him, & that for his part he had no interest in this miracle, as done with out foresight delay or reflection. Of this same holy and humble contention Placidus was the iudge and said: when I came out of the water, I sawe ouer my head the habite of the Abbot, wich you (father) do nowe were: and so you be the man, that hath deliuered me from this great daūger. and this was a signe of the great vertue and merite of Placidus, since he merited to see that, which Maurus could not.

Of the aforesaid 12. monasteries built by S. Benedict in Sublake some were set on the toppe of the hill: and therefore the monks were much trou­bled to fetch water for their necessary vses, for they were forced to go [...] farre for the same. They reque­sted S. Benedict to remoue thē to some other place, [Page 199]auoid this trouble. He cōforted thē saieng: tha [...] y [...] they would returne to their monasteries God would prouide, no doubt, water for them. On the next night the blessed father accompanied with Placidus only, went vp to the hill, and remained there all night in praier, and laid three stones one vpon another, and returned to his Cell. The day ensuing the monks came to him for water & the holy Abbot said vnto thē: Goe to the toppe of the mounteine, and digge where ye find three stones lieng one vpon another; for God is able to furnish yee in that place with water, to ease you of your trauell.

They did so, and went to the toppe of the hill, and found as he said. In that place they digged, making a pi [...]t or well deepe and wide, like a litle bath, which was filled with water, and rose in such quantity, that it was not only sufficient for the vse of the aforesaid monasteries, but also ranne vnto the bottome of the mounteine, and endured a longe time. Though this miracle was done by S. Benedict, yet Placidus was a party therein, for that he went with him, and praied with him, & was a testimony therof.

Vertue is alwaies enuyed and maligned; and the good doe ordinarily suffer persecutions. So one Florentius spiting S. Benedict his neighbor, resolued for to persecute him. He did it first, presenting to him by a messenger bred impoisoned, but the holy man knowing what was with in it, gaue it to a crowe, cōmanding him to cary it and leaue it in the desert, where it should hurt no man. The wicked man seeing he could not accomplish his intent by [Page 200]this deuise, agreed with a woman, to enter all na­ked into the garden of the monastery, and by dishonest behauiour tempt the mōkes to lewdnes. This villanous trick against his monks displeased greatly S. Benedict; especially fearing lest Maurus and Placidus, being yong youths, might thereby susteine some wrong & be annoied, but God spake to him in his sleep with sweet & amiable words, bidding him depart out of that country, and go and build a monastery in Monte Cassin [...]. The holy man obeied. and in his iourney visited the holy places and mo­nasteries he had built in that countrey: & in that seasō the house fell vpon Florentius that wicked per­secutor, and killed him: which thing Maurus wrote vnto his father, seeming to be glad, that their order was freed frō that persecutor: but he reproued him sharply for the same.

Hauing then set all his conuents in good order, in the yere of our Lords 529 he with his two disci­ples Placidus and Maurus, iourneied toward Mont Cassino: and as they passed by a village called Aure­ola nere the city Hercularia, it was reuealed vnto him, that in tha [...] place was to be builded a famous monastery of his order; for which cause he com­maunded his two disciples to stay there certain daies, to lay the foūdations; & that being done, to go on to Monte Cassino, where he would be. They obeied, & the glorious father S. Benedict proceeded on his iourney, and came to Monte Cassino: where for the space of 40. daies he continued in praier, not farre from a temple of Apollo. after which time inspired and fauored of God, he destroied the Idoll, threw downe the Altar, and defaced the [Page 201]foundation, and all signes of Idolatry, which he could finde. Then came his two disciples, and began to founde the monastery, which was after the head of all his order; and built a Church vnto S. Martin, in the place where the Idoll before had bin. He made an altar to S. Iohn Euangelist; and this being done, he also preached vnto the people of that countrey, and conuerted thē vnto the faith of CHRIST. These doings of the holy man enraged the deuill: wherfore he persecuted him all that he might: & appeared to him ougly in dreadfull sha­pes. Placidus & Maurus heard the roaring and how­ling that he made, all though thy did not see his shape: He did them also all the harme he could, by endeuoring to disturbe the work, and the building of the monastery; makīg the stones verie weighty, casting downe the walles, raising fantisticall fires; but; by the praiers of S. Benedict, they were deliue­red from all these mischiefs. Monte Cassino & all the territorie had bin the possession of Ter [...]ullus father vnto Placidus; who vnderstanding how S. Benedict built there a monastery, reioiced much therat; and went thither to visite him, accompanied with many other noble Romans, as Boetius, Simmachus, Ʋitalia­nus, Gordianus and Equitius.

When the blessed man vnderstood of their com­ming; he went with Placidus to the doore of the monastery to receaue thē. Ter [...]ullus seing S. Benedict, whose body was feeble and withered with great fasting alighted frō his horse, and decked with riche and gay apparrell as he was, fell on the ground, to kisse his feete. The holy patriarch lifted him vp, and embraced him, both of them weeping for ten­dernes [Page 202]of heart. The whole company went into the Church of S. Martin, in the which were many relligious men. Tertullius did embrace them all, and incontinent in the presence of those noble­men, Consuls, and Senators, which came with him, offred to God and to S. Benedict the monte Cas­sino, with all the lands and villages thereunto apperteyning. and because it was his patrimony, which he enherited from his father, he made a pub­lick writing therof, after the Romaine vse and maner. In like maner he made a deed of guift of other posessions, villages and castles, and of a hou­se, in the which his sonne Placidus was borne, being within Rome, vpon the mounte Celius, in which place was after made a Church called S. Erasmus. And Equitius the Senator made a donation vnto the Abbot in the name of him self and of his sonne Maurus, of some of his lands and posessions lyeng in Naples. Gordianus in the name of himself, and of his wife Siluia, offered some villages, and arrable grounds vnto the blessed Abbot, & thē they retur­ned back to Rome. The posessions that Tertullius the father of Placidus gaue to S. Benedict, were 18. villages in Sicilie, with hauens, woods, ryuers and parks.

When it was know in the Is'land, that Tertullius had giuen those things vnto the monks, diuers per­sons iniuriously in [...]uded themselfs into thē, and kept thē by force. The ouer seers, and bailiues of them certefied S. Benedict therof; who assembled his monks to treate of a meanes to remedy the same: & it was determined that Placidus should go thither, who should be respected as being sonne to [Page 203] Tertulius: and that he, with his discretion, would bring all things to good passe. He as an obedient sonne was content to go thither, and accompanied with two of his houshold friends Gordianus and Dona [...]s departed from Monte Cassino on the 20 day of May, in the yeare of our Lord 536, and came vnto Capua, where Germanus B. of that citie receaued them courteously.

At that time Zoffa chief secretary to the Church of Capua was grieuously troubled with the headache and hearing of cōming of Placidus disciple of S. Benedict, whose miracles were renowned in all places, came vnto him and said: I beseech thee ô Placidus seruant of God, by the name of thy mai­ster Benedict, which is worthy of all reuerence, to lay thy hand vpon my head. for I stedfastly belieue that if thou doest, I shall be healed. Placidus was ag­grieued that he made such a request, & desired him to depart in peace: for it was not fitt to request such things of him, but of his M^r S. Benedict, or of such other holy mē; for he was a greeuous sinner, & nee­ded the praiers of good men himself. The B. Germa­nus hearing his wordes, esteemed him to be very humble, and besought him to performe the request of the sick man. Placidus thought not good to ga­insay the request of so holy and famous a prelate, and so he laid his hand vpon the sick man, and prai­ed deuoutely, and ended his praier thus. God re­store thee to thy former health; and all they that were present, said, Amen. And at that instant the headache which had vexed him many yeres, depar­ted, and he praised allmightie God for the same. In that verie city he healed a blind man, by making [Page 204]the signe of the Crosse vpon his eies. The fame and report of these miracles caused sickmen to come from all parts: and though he was displeased therat, yet, moued with charity, he praied for thē, and healed thē, and, among other manie, were these that followe.

A child that was yielding vp the ghost; one that had the palsey; one that had a quartain; one that could sturre nothing but his eies, & in all the rest was like to a dead body; one that had the goute; a maid blind, deaf, & dōb: she was brought to hī, & he called vpon the name of the holy Trinity, and forth with she was deliuered frō; three infirmities. Wheresoeuer he went, he healed sick mē; & there was no infirmity nor malady so great, but he cured thē. where soeuer he came, he could not liue secret; for men posessed by the deuill howled, and manifested his comming; whom he cured; and cast the deuill out of them.

Placidus staied a time in some cities of Italy, as in Cairosa, which is Puglia, a prouince of the king­dome of Naples in Reggio, which is in the prouince of Calabria, and continually he healed the sick, and did many strange miracles. At the last he em­barked, and passed into Sicilia, and came vnto the City of Messina; and before he went therinto he sent to one Messalino a noble citizen, and his fathers great frend, to come vnto him; which he did, and had him home vnto his house. All the citty gaue him great honour, for that he was the disciple of S. Benedict; as also for the miracles, and marueillous things they vnderstood he had done in Italy. But Messalino, for the loue he bare to Tertul­lius [Page 205]his father, and his auncient frend, knewe not how to shew him kindnes enough: he kept him & his companions all that day in his house: on the next day Placidus said vnto him; S^r. it is not fitting for monkes to lodge in the house of seculer men, for that their manner of life is different; and there­fore I entend to goe vnto my fathers land and po­sessions, where I may build a monastery. They went away in the morning, and n [...]ere vnto the hauen, they found a place fitt for that same purpose, & Placidus with a staff which he caried, drewe out the plott, where, to the honoure of S. Iohn Baptist, the Churche should be built, and all the cell [...]s and chambers of the conuent.

Forthwith he sett thē to building of it, and fol­lowed it dilligently and carefully; and in that space he restored his sight to one, that had bin blind. 18. yeres: and cast out the deuill from an other, wherby the fame of him was spred ouer all the Is'land & it passed ouer into Africa, so that frō those costs, sick men were brought to be healed by him, and by his praiers they were cured.

For these deeds Placidus was extolled vnto hea­uen by the mouthes of euery one; and the more he was praised and exalted, the more he humbled and meeked him self. He was mercifull, good, and gracious vnto all; he was euen consolation it self vnto all those that were in distresse; comfort to the afflicted, health to the diseased; helpe and releif to the needy; a father to the poore; and a teacher to the rich; he did good to euerie one, and all receaued benefit at his hand. He had often confe­rence and communication with the bailies and [Page 206]ouerseers of his fathers land and posessions, that were informer times, though now belonging to his order, about diuers things, and left them all well pleased; and willed them to administer that, which euery one had vnder his charge, with all fidelity; that making to them selfs some reasonable gaine, his religious order might susteine no damage, nor haue anie euill report spread of it.

In the fourth yeare after he came into Sycilia, the building of the monasterie, with the Church of S. Iohn Euangelist (which was cōsecrated by the B. of Messina) was finished. Placidus with his compani­ons led a life of great example; whereby manie were moued to abbandon the world, and came vnto him: so that, in a short space, there was thirty of them. The life of Placidus was wonderfull: his words sauoured of celestiall feruour, with which he comforted, and taught them to despize and con­temne the world, to hate Lordships, dignities, deli­ghts and noysome pleasures, that they might more freely serue IESVS CHRIST: to which end he alleaged manie reasons full of autority, & modesty. part of the day he spent in praier and mediation, wherin it was strange to see how manie teares he shed; to heare the sobbes which came from his brest as he lifted vp his spirite to God. In lent he fa­sted the sonday, the tuesay, and thursday, with bread and water only: the other dayes he eate not any thing; and in all the yeare he drank no wine; and besides he wore a haire cloth next his skinne. When he was ouer wearied with praying and kneeling, he slept a litle, rather sitting then lyeng. For any accidēt, that befell, he was neuer angry; but [Page 207]alwais graue, mild, and benigne. He neuer spake but vpon constraint or necessity; to giue the monks or the poore consolation, or els for affaires belonging to the monastery: and, notwithstan­ding all his affaires, he had alwaies his spirit eleua­ted to God. When it was made knowen once in Rome, that Placidus was in Sicilia, and that he had made there a monastery, in the whith were already 30. monks; what a blessed life he led, what great miracles God shewed by him; Eutichius and Victori­nus his brother, and Flauia his sister, desirous to see him, hauing obtained leaue of their father, passed by sea into Sicilia. being disembarqued, they wēt to the monastery of S. Iohn; where they sawe Placidus their brother, but knewe him not; either for the long time he had bin absent, S. Benedict receauing him at the age of 7 yeares; or els for that he was so leane and diffigured, through his exceding absti­nence. But vnderstanding he was the man, they all embraced him, weeping amaine. They visited the monastery, and staied with him certein daies.

It befell at that time, that a great host of Moo­res, sent by Abdalla a mighty tirant of Africa, and guided by Mamucha, came into Sicilia, with intent to do all possible hurt and damage in the countrey of Christians; as it had done alredy in sondry places. and because the monastery of S. Iohn was nere the sea, they went thither forthwith, and brake downe the gates, & tooke all that they found. but Gordianus who came with him from Monte Cassino being a yong man, and finding a back gate, escaped away. Donatus who was an old man, and came from Monte Cassino also, was beheaded.

Placidus with his brethen Eu [...]chius Victorinus and Flauia, with Faustus, and Firmatus deacons, and 30. monks was bound in chaines, and presented to Mamucha. who with a sterne look asked Placidus, who he was? he aunswered a Christian. The Cap­tain replied: deny CHRIST thy God, blaspheme him, and adore God in that maner our mighty kinge Abdala adoreth; and I will sett thee at li­berty. Placidus said: I will neuer deny IESVS CHRIST my Lord, I rather desire to die for him. The tirant was wroth and said to Eutichius, and the other 30. monks. What say all the rest of yow? Obey our king Abdalla, deny your CHRIST, and adore oure God. The holy mē with one consent, as if they had had but one toung aunswered: Our will and our desire is all one, our faith is one, our maner of life is one: that which one hath said, think tha [...] e­uery one hath said. For CHRISTS sake we are prepared to loose our liues. The tirant was verie wroth at their aunswer, & made thē all be stripped, and cruelly beaten, saieng: let words giue place to deedes, and your presumptuous aunswers to the cudgell. The holy martirs reioiced, that they were worthy to suffer beatings and torments for CHRIST his sake.

The tirant on the one side, and the executioners on the other side, moued them to deny CHRIST: but the holy men perseuered in confessing him, whom they requsted to giue them strength, to susteine the tormēts, which hourely encreased, at the hands of the bloody butchers. But finding the constancy of the martirs, they were tired to tor­ment them, and so was the tirant to see them tor­mented, [Page 209]and left them bound, comaunding them to be kept. Now because the sea was rough, which hindered their nauigation toward Italy, where they had a mind to do all the hurt they could, they put it first in practise in that Is'land, ouerrunning all, sauing such strong cities as defended themselfs, with robbing, adulteri [...]s, spoiling of Churches, and ruinating them to the verie ground. Placidus with his brethren and the other monks remayned cer­tein daies in prison, hauing no vitailes giuen them: & yet the barbarians ceased not to tormēt thē with scourging and bastonadoes. and when they sawe these things could nowaies make thē alter their minds; by the apointmēt of the Captaine, they tied thē aloft by the feete, making a smoke vnder their heads, and beating them again very cruelly. When they were taken from this torment, the tirant com­manded to giue them a litle rawe barley and water, to keepe them in life, that they might be able to endure their tormentes. He made them fayre promisses, in the behalfe of his king Abdala, if they would once deny their faith, but these holy men contemned his promisses, and also his tor­ments.

That night came to them secretly Cordianus, who escaped out of the monastery, and craued par­don of Placidus, and desired to be tormented. but Placidus commaunded him to take care, to note that, which he, and others that were with him did suffer; that he might certify in particuler the bles­sed father S. Benedict, and the monks of his relligion of all that did happen. So he did, writing euery par­ticular accident in the martirdome of these blessed [Page 210]saints, which endured many da [...]es. the tirāt Mamu­cha dragging them vnto his sight, and tormenting them from the head to the foote with blowes, and with renting and scorching theyre flesh with fire; the blessed damosell Flauia susteined a good part therof. she being naked and hoised vp a loft before many people, the tirant asked her; how being a Romaine, & of noble parentage, she could endure such a shamefull reproach. She aunswered: That she not only was ready to suffer to be depri­ued of her cloths and her honour for CHRIST sake, but also of her life, by sword or fier, or any other torment that he could imagine.

The hellish man seing torments preuailed not, sbught to ouer come her by another way. And so he caused fiue lusty & shameles villanes of the Moo­res to come and abuse her. The good damosell had excessiue griefe to heare this, and turned to God allmightie with teares, beseech him to help her; he heard her praier; and made such as came neere and touched her with their lothsome hands, to be­come lame and maimed; wherby they let her alone in quyet, and shee was freed from that reproache.

Great was the cruelty these ministers of the deuill exercised in all the Is'land, in afflicting the Christians; they bound them hand and foote, and put in their mouths staues to hold them open, and then cast in durt and filth into some, and into o­thers salt water of the sea, and vineger, wherewith they did choake them. They caused others to walk barefooted vpon piks of iron, se [...] in the grod, they dragged others by the leggs, vntill they were torne and rent asonder, they burned the skinnes [Page 211]of others with plates of iron, made red hotte, others they rosted, others they sawed, and cut in pieces: of others they bored the brest bones and vntill they came euen to their bowels; they drag­ged others at theire horse tailes, and spared not the infants, but dashed out their braines against the walles. They vsed as litle mercy toward the feeble women. some of them they hanged by the heare, others by one foote, and tied a great stone at the other. They rubbed the shoulders and brests of others with plates of iron made red hoate, and great was the number of them that died euery day.

The tyrant Mamucha was not slowe to torment Placidus and his companyons. They were brought euery day before him, and he persuaded them first to deny CHRIST, & seeing that to be all in vaine, he ageine would cause them to be whipped: and because he sawe Placidus praysed God, and was confortable in the midst of his torment, he made the executioners to stryke his mouth with a grea [...] stone, which filled all his mouth full of bloud, yet ceased he not to payse allmightie God; wherat the tyrant raging more, made them cut out his toung, which being cut out, yet he praised God more, & more, giuing him thanks, for that he suffered for his sake.

The tyrant found out a new torment for them, he put vpon theyr thighes glowing hoate the crooked heads of Irō anchors, fastened like boots, hanging on their feete. In which torment they contyneued a wholl night, and Placidus songe him­nes, and his companions praysed God. When the day came, and they still remained constant in the [Page 212]confession of their faith, he gaue sentence of death against them in this maner: For that Placidus, Eutichius, Victorinus with Fla [...]ia the damosell, and Faustus, and Firmatus with the other Christians, dispise the commandement of our mighty king Abdalla, and adore CHRIST for God, who was crucified of the Iewes, and hated of the God whom we adore: our will is, that they be beheaded, and their bodyes left vnburied, to be foode for the beasts of the field and birds of the ayre. The mi­nisters of the enraged Mamucha, hearing the sen­tence, led the holy saints away, scourginge them till they came to the sea shore, where they were for to loose their heads.

Placidus made his prayer in that place, and lif­ted vp his eyes and sayd: My lord IESVS CHRIST sonne of the liuing God, which didst descend from heauen vnto earth, & for our saluation didst abyde death vpon the Crosse, haue mercy on vs ô lord; and by thy merits and intercession of Benedict thy ser­uant our maister, wee beseech thee, to giue vnto vs the vertue of constancy; to the end, that passing this cruell passage of death, without any impediment or stay layd in our way, by our enemy the deuill; we may come to enioy the eter­nall felicitie of thy heauenly kingdome. let thy holy Angell S. Michaell receaue oure soules in peace; and present them before thy heauenly tribunall. This we request and beseeche of thee who art our God, blessed and gloryous for euer. Pla­cidus hauing said these words; all the other aūswe­red Amen. And as they kneeled they were beheaded forthwith in Sicilia, in the hauen of Messina, and [Page 213]their bodies remayned foure dayes vnburyed.

The Barbaryans not content herewith, de­stroyed the monastery; so that they left not one stone vpon another, and though the Church of S. Iohn Euangelist stood very neere it (whether it was for deuotion, for the moores do reuerence him highly, or whether for Gods pleasure) it was not touched nor defaced. And for that the stormes and roughnes of the sea was now ceased, Mamu­cha comaunded euery one to be embarked, to goe vnto Reggio in Calabria. As they were passing the Faro, there rose such a tempest, that they could not goe forward, nor returne back: and, by the iust iudgment of God, they were drowned, and sunke all of them, being 100. vessells, and 16800. men.

The bodyes of the holy martyr Placidus and of his brethren, were buryed in the Church of S. Iohn Baptist, by Gordianus his familier freind, who came with him frō Monte Cassino. The same man buryed the other 33. martirs in the same place, where they were beheaded: And in the one place and the other, God did for them many myracles, many sicke men recoueryng from all diseases by theyr inter­cession.

S. Placidus at his death was 26. yeares old: for when he was 7. years old the blessed father S. Benedict receaued him into his company: he re­mayned in Sublacque 5. yeares, and vpon Monte Cassino 9 years; in building the monastery he spent foure, and there he was Abbot one year. All which make the somme of 26. years. He was borne in the yeare of our lord 515. and he was martyred [Page 214]in the yeare. 541. on the first day of October being saterday.

The life of S. Marke Pope and Confessor.

BY the death of that holy Pope Siluester was chosen to succeede in his place, & in the chaire of S. Peter, Marke, a cit­tizen of Rome, sonne of one Priscus, en­dued with rare and excelent vertues. The churche of God enioyed in his dayes great peace, & outward tranquillitie; being fauoured, & freed by Christian Princes from all forreine ene­mies. Yet inwa [...]dly the Arian hereticks infested the same, as spitefullie as they could. They had wonne them selues fauoure, and wrought an en­traunce in to the Emperours house and familie; and, inueagling one of his verie sonnes, drawen him into the snares of theyre heresies: which was after a cause of great persecution in the churche of God, and manie afflictions layed vpon Catholiks. The old Emperour continued sound, and allwayes a good Catholique; and accordinglie affected and fauour [...]d S. Marke asmuch, as he had before honou­red S. Syluestre. Wherefore this holie Pope, furthe­red and cherished with the Emperours countenan­ce, employed his care and best endeuoures in resi­sting these Arrian hereticks, and setling and ordai­ning [Page 215]such good orders as for the gouernement of the Churche were adiudged necessarie. Amonghst which one was to prescribe, that on Sundayes and chi [...]fe festiuall dayes the Creed or beliefe should be said in the masse, to the end that the hearers might the better learne it, and be more strengthned in theyre fayth, by this publique profession made thereof.

He moreouer builded two churches; one in the way to Ardea, three miles from Rome; the other in the cittie, called by the name of him that built it: both which churches Constantine endowed with great reuenues and possessions, and adorned with vessells of gold and syluer. He graunted the Bisshop of Ostia leaue to vse the Pallium; by reason it was his auncient priuiledge to consecrate the Pope of Rome. He gaue holie orders twice in the moneth of December: wherein he ordered 8. Bisshops. 25. Priests, and 6. Deacons. And hauing liued 2. yeares, 8. moneths, & 20. dayes in the chayre of Peeter; he dyed the 7. day of october, on which the churche doth celebrate his feast, and in the yeare of oure lord 340: and was buried in the churchyard of Bal­bina, in the same churche he made in the way to Ardea. Spa: S. Ierome saith he dyed in the yeare 334: Onuphrius 336. *⁎*

The life of SS. Sergius, Bacchus, Marcellus and Apu­leius Martyrs.

THE holy martyrs Sergius and Bacchus liued in the time of the Emperoure Maximiā & serued him in an honora­ble office; the one being Primicerius, the other Secundicerius, that is Sergius principall, and Bacchus second secretarie of sta [...]e: both for their vertues especiallie beloued and ho­noured by the Emperoure, ignorant as yett that they were Christians. Being in the cittie of Augusta, in the prouince of Eufratesia, he came to haue some knowledge heereof, by reason of certaine accusa­tions, layd against them. And desiring to be fur­ther certefyed, he called them to waite vpon him to Churche, wither he was going, to sacrifize vnto his Idolls. The holie Saincts accompanied him, and gaue theyre attendance; yett in such sort, that, hauing brought him to the churche doore, they stayed without, when the Emperours went in. When the time came to offer sacrifice, Maximian looked about for them, and not seeing them, com­maunded others to looke where they were. The messengers found those holie Saincts at the gates of the temple, making theyre prayer vnto God: who vnderstanding the Emperou [...] did send for[Page 217]them came to his presence. He shewing himfelfe displeased, dimaunded of them; why they came not in whith him, and offered sacrifice to the great Iupi­ter. They answeared boldly; bicause thei were Chri­stians, and thought that sacrifice was due to none, but onlie him, who was the true God, that made heauen and earth. The Emperour all in a rage cō ­maunded to plucke of theyre golden chaynes from theyre neckes, and strippe them out of theyre rich apparail, the tokens of rheyre nobilitie: then to cloathe them in woemens garments, lade them with yrons, with gyues, and fetters, leade them with open reproache and ignominie through out all the cittie, and soe cast them in prison. And hauing tryed, that all his cruelltie and craft could not make those noble spiritts relent, nor swarue, in in the least thing, from theyre Religion; he sent them to Antiochus gouernour of the East, a fierce, cruell, barbarous natured man: to the end, that he should draw them to offerre vp sacrifice, or put them to most grieuous torments. Besides that in this he also had another respecte, to haue Sergius the more auiled and disgraced, by hauing appoin­ted for his judge Antiochus; aman, that in former times was one of his followers, and had bin prefer­red to the dignitie of Gouernor of Prefect of the East, by the meanes of Sergius.

The holie Saincts were brought before him; and he committed them first to prison; where they spent theyre time in prayer and deuotion, beseech­ing oure Lord to graunt them strength, and affoord them succoure in theyre battaile. Afterwards An­tiochus, fending for them, vsed all meanes to winne [Page 218]theyre willes to offer vp sacrifice to his Idolls. But they answearing, that his Idolls were diuells, and no Gods; he commaunded foure lustie and merci­less fellowes to whip, and scourge Bacchus, with the toughest and hardest finewes of Oxen. This torment was so terrible, and the lashes so cruell, tearing his fleshe, and wounding him so deepely, that heerewith the martyr ended his lyfe, and yielded vp his spiritt to God. He afterward appeered vnto Sergius shining with glorie ad hea­uenly brightnesse: he declared vnto him the endless reward, which he had receaued for those short torments; and encouraged him to vndergoe what paine soeuer was prepared for him: to the end, that, as in theyre punishment, they might be partners in theyre victorie and triumph.

Antiochus earnestlie, to make Sergius mo­re plyant, and reduce him to his opinion: but seing all he could doe was in vaine, led by his fierce and cruell nature, and desirous to satisfie the Emperou­re, he commaunded a paire of shoes, all bestudded and thick sett with points of sharp nailes, to be putt on his feete; & so to runne before his chariott: and after this manner he did driue him nine miles, to the excessiue paine of the holie martyr, our of whose feet ranne streames of bloud. But, the night next ensuing, an Angell did come, and cherish him; and so healed his feet, as yf he had suffered nothing at all.

The iudge attributed to Magicke this fauoure of God; and being therewith more enhardened, did commaund him to endure againe the same tor­ment. Then seeing nothinge would auaile, nor [Page 219]worke the martyr to his will; he commaunded that his head should be stroken of. Sergius kneeled downe vpon his knees, and made his prayer to all­mightie God, beseeching him to accept the loss of his lyfe, as a sacrifice; to pardon those that did per­secute him; and graunt them knowledge of his light and his trueth. He heard a voyce, which in­uited him to the kingdome of heauē, & did congra­tulate his victorie: wherefore, stretching forth his necke, he was streightwaie beheaded the 7 of october, in the yeare of oure Lord 306. God did honoure Sergius from Heauen with miracles, and on earth he was honoured with great gyfts of Princes. For Cosroes, king of Persia, though a pagan and Infidell, did send to his temple a most riche Cross of gold, with other precious gyftes, in token of preat fauours receaued at his hands, as, childen by his wyfe queene Sira, and safetie in manie great daungers and perilles. Iustinian the emperour built two fayre churches in his name, one at Constantino­ple, the other at Ptolemaida. At Rome a churche with the title of a Deacon Cardinall is dedicated vnto them. And the verie citie, wherein S. Sergius was put to death, was called by his name Sergiopolis. Of these two Saincts there is mention made in the second Nicene councell, actione 5. in the Roman martyrologe, and manie famous authors.

The life of SS. Marcellus and Apuleius martyrs.

ON this self same dai the 7. of Octob. the Churche doth make a commemoration of Marcellus & Apuleius martyrs. They had bin disciples of Simon Magus: but seeing by his disputations with S. Peeter, that he was nothing but a false deceaver, they forsooke & and left him astonied at the wondrous works & miracles of the glorious Apostle, receaued his do­ctrine were made Christiās, & followed him all the dai of his life. After his death, thei liued according to his heauenlie doctrine, vntill they came to be so happie, as to shed theyre bloud for that Faith and religion, which they had learned of so good a mai­ster. They were putt to death and martyred, by the commaundement of a Consull, called Aurelian in the raigne of Domitian and in the yeare of our lord 93. the 7. of October, and were buried without Rome neere the walles of the cittie.

The life of S. Dionise, Areopagite, and others.

SALOMON in the booke of wisdome saith, that God disposeth all things sweetlie, ordaining most conuenient meanes, to obtaine such ends, as he intendeth. This was the rea­son why in his birth he vsed a starre, to guide the three Eastern Kinges to adore him. For they being Magi, that is men skillfull in Astrologie, by seing a starre of so new a fashion, so different in place, in course, and motion from all other starres, would be the more easilie wonne, and allured, to seeke the author and cause of that starre; as they did effectuallie, finding and adoringe IESVS CHRIST.

To conuert S. Dionise the Areopagite, a great Phi­losopher, and Astrologer, God vsed the like propertiona­ble meanes: and it was that rare and singular Ecclips, which, at the time of oure sauioures death, happened be­yond the course of nature. For Dionise, marking the strangeness there of, and maruailing at such a neuer seene wonder; noted the yeare, the day, and houre: and after vnderstanding by S. Paule the true cause, and miste­rie of that Ecclipse; he was conuerted to embrace that religion, which was established by his death, who was principall author, and only motiue of that wonder, which surpassed nature. The life of this Sainct, with Rusticus and Elutherius his fellow martirs, collected out of Mi­chaël Singelus priest of Hierusalem, out of Suidas [Page 222] and Simeon Metaphrastes is as followeth.

THE cittie of Athens was famous in all Greece, for that it was the chief place of learning, the wellspring of knowledge, and mother of Wise­men. Dionise the Areopagite was borne therein, of a riche and honourable familie; and of parents morallie iust, and courteous; louelie to strangers, and liberall. in his youth he gaue himselfe to lear­ning, wherein he became so eminent, that aswell for his knowledge, as for his Nobilitie, he had the chiefe place amonghst the Magistrates, which go­uerned the cittie. He was most eloquent in the Attick tongue; a most skillfull Rhetorician, a rare man in the doctrine of Stoicks, Epicureans and other Philosophers. But aboue all he was accounted a iust man and vertuous in exercising his office, not fauouring the riche, nor oppressing the poore; not cōdemning the innocent, nor leauing the culpable, without due chastizement.

He went into Egypt to studie the better, & vn­derstand the course of the heauē, the force & influ­ence of the starres, and all that knowledge of Ast­rologie. Being about the age of fiue and twentie, and residing in the cittie of Heliopolis, in companie of one Appollophanes, an Athenian, and a famous sophister; he did behold that strange Eclypse, which happened at the death of oure Sauioure: when viewing the creator of al things, the author of lyfe, and fountaine of all light so darkned, soe ecclypsed, so ignominiously suffering death, the Sunne, as one ashamed to behold that spectacle, did hide, an whollie loose his beames, in the midst of the day. S. Dionyse, as a man that was skillfull in [Page 223]learning, did quicklie perceaue this Ecclypse was against the course of nature, by reason it lasted aboue the naturall periode; but much more, bi­cause the Moone was at the full, and whollie op­posite to the sunne; so that, supernaturallie run­ning a violent course, she alltogether couered the sunne, and keeping him so for the space of three houres, returned againe to her former place of op­position. He wondered at so rare a miracle, that neither was heard nor seene before; and being amazed said to Appollophanes and others: Either the God of nature doth suffer, or els the wholle frame of the world doth perish and is dissolued. He noted the yeare the day and the houre in which this strange noueltie and wonder succceded, which was so dee­pelie imprinted in his minde, that he neuer forgot it all his life. He returned to Athens, and liued in his owne cōmon wealth with great moderation, and reputation; the Athenienses honouring him, as a most wise Philosopher, and vprighte Iudge. They made him president or chiefe of the highest courte of Iustice, that was in all Athens. This courte was called of the Areopagites: who tooke theire name from a place, where the court was kepte: which was in a streete or litle hill called in Greeke Pagus dedicated to Ares that is to say Mars: and the Iud­ges of this court were so graue & vpright, that in ancient times to call a Iudge vnspotted, seuere, vn­corrupted, vnflexible either for loue, or feare, or flatterie or briberie, they would call him an Areo­pagite. It came to passe, that about this time, S. Paule did preache the Ghospell in Athens. He disputed sundrie times with the Epicurean Pithagorean, [Page 224]Academicall, Stoicall Peripateticall philosphers, and laboured to reduce them to the faith of IESVS CHRIST, and draw them from theire Idolatrie. He told them of an other life; of resurrectiō of the bodies, of a generall Iudgement; of a supernaturall reward or punishment, according to eache mans good or bad works. These Philosophers hearing a matter of such consequence, and fearing the daun­ger of new religions, and thinking it a thinge of greatest importance, brought him before the chiefe court of Areopagites, and theire supreme Iudge Dio­nisius. For allthough the Romaines were in actuall posession of the wholl world in a maner, and Lords of all Greece, yet the Lacedemonians and the Athe­niens were permitted to liue in their auncient li­berty gouerned by theire owne Lawes, officers & magistrats freely elected by themselfs.

When S. Paule was brought before Dionyse & the o­ther magistrats, in the presence of the philoso­phers, who had before giuen informatiō of him, he with a Retorique more diuine, then humain, mea­ning not to exasperat so wise and learned a nation, by telling them he was come to teach them a thing wherin thy were ignorant, and to giue them notice of gods, that they knewe not of; all which they would hardly haue disgested, or els taken in euill part, said thus vnto them:

You men of Athens, I haue sene by experience, that you be a very superstitious people, more ad­dicted to your gods, then the other Greeks: for you labour to haue more, & honoure them more, then all the rest as you haue more knowledg, and be more learned, thē the rest. Now I walking through [Page 225]your city, and beholding the many temples which be therin, I sawe one vpon whose altar, there was this Inscriptiō: To the vnknowen god. That same God whom you doe honor vnknowen, is he whom I doe preach vnto you, and wish you to honor care­fully. He is not for from you, nor from any mortall man, since (as one of your owne poets said very well) we liue in him, by him we moue, and re­main in him; of him we gaue oure being, oure mo­tiō, & lyfe. Then speaking against the multiplicitie of God, he tould them at last of the day of iudge­ment, and of the resurrection of the dead The an­swere they gaue him, was this: that they would giue him audience some other day, and so dismissed him.

These fewe words of the Apostle were so full of misteryes, that they put all these wise & lerned mē to silence, yea and astonied and amased them The Apostle departed, but not empty handed: for he caught in his net the chief magistrat Dionise, with whom he had conferēce in priuate: and in the end, the Apostle gaue him prefect and full notice of our faith. He preached vnto him IESVS CHRIST God and man, his death, passion, resurrection, and ascē ­sion vnto heauen. And bycause the Apostle made particuler mention of the eclipse which happened at the time of our Sauiours death, & S. Dionise was desirous to know that wonder, assone as it was laid open vnto him, he yielded forthwith and said he would be a Christian.

It might seeme a lightness in S. Dionise, to giue creditt so soone vnto a strāger, in a matter of suche importāce as it is to renoūce the gods so lōg time a­dored [Page 226]by his forefathers, and to receue a newe God that was crucified: and the more, for that he was so lerned, and was therefore more obliged to consi­der very well thereof, before he altered his opinion in a matter of such cōsequence. Vnto this I aunswe­re by the same reason: S. Dionise, because he was wise and learned, resolued vpon an honorable and worthy matter so soone. For euen as he, and all other wisemen of the Paynims were reprouable, to adore them for gods, whom thy knew had bene in­famous wycked men, so they desired to find some, that should giue them knowledge of another God, more worthy to be worshipped, then they were: They knew likewise by the light of nature, that there ought not to be many gods, but one God only. So that Dionise hauing this desire, and S. Paule coming to incounter him, he fled not from the combat, but did rather (holpen by God) follow the Apostle, with out resistaunce, and by Baptisme was made a Christian. There were others also con­uerted, but S. Dionise did surpasse them all in ver­tuous and holy works: for which cause, the Apo­stle made him priest and also Bishop of that city.

S. Dionise was the first Bishop that Athens had, and that was great glory vnto the city, bycause it had brought vp, and giuen learnyng vnto her first pastour. This holy saint had priuate frendship, and conuersed a long time with the Deuine Hierotheus, a Spaniard borne, (after the opinion of many Au­tors.) who was instructed in like maner by S. Peter in deuine letters, and ther vpon he was called Diui­ne. S. Dionise confesseth that he was his instructor, and that of him he learned the knowledge of holy [Page 227]writ. This holy saint vnderstanding that the Bles­sed Virgin was yet aliue in Ierusalem, had a great desire to see her; and so he went thither and sawe her. Hubertinus recounteth of him that seeing the great brightnes of her face, her heauenly beauty her celestiall words, and the great company of An­gells that attended vpon her, he said of himself; that he had adored her for God, if by faith he had not knowen, there could be none, but only one God. The same S. Dionise relateth, how he was present at her glorious passage out of this to euer­lasting lyfe, and reckoneth the names of the Apo­stles there present also.

He returned to Athens, where he conti­nued, exercising his office of pastour, and in con­uerting soules vnto God, vntill the last year of the raign of Nero, in the which he went to Rome, to see his maister S. Paul, at whose martirdome he was present, as he saith in an epistle of his to S. Ti­mothee, who was also the disciple of S. Paul. Then he returned vnto Athens; where he staied vntill S. Clement the disciple of S. Peter came to be Pope; who beholding in S. Dionise good qualities, enioy­ned him to go and preach the faith of CHRIST in Gallia, nowe called Fraunce, and adioined vnto him a priest called Rusticus, and Eleutherius a deacon.

S. Dionise thus accompanied went into Gallia, and came vnto Lutetia, now called Paris, which city he found to be great and rich, populous, and furnished abundantly, both from Heauen and earth: the climat very temperate, producing noble and haughty minds; the earth very fertill, bring­ing forth all things necessary for the body. S. Dio­nise [Page 228]reputed it euen another Athens, as Diuining it should be both in literature and study, such as it after wards came to be. He resolued to make his abode it that place, and began to open his heauenly brest, and show the riches inclosed therin, by pre­aching the Gospell. He added to his words many great miracles and wonders: as restoring theire sight vnto the blind, hearing to the deafe, and spea­che to the domb; curing many also of sondry o­ther infirmities. Wherfore in a short space (such was his fame) he grafted in that place most fertill plants and there made a garden, which brought forth quicklie abundaunce of fruit. He not only preached IESVS CHRIST in that city; but also blessed, and sent his disciples, to preach in sondry costs of the world. He sent S. Eugenius the first pre­late of Toledo a great city of Spaine, into that coun­trie: where he preached the Ghospell, and conuer­ted many vnto the Christian faith. Some others were sent into Germany: who likewise gained many soules unto God yea, not only many men were conuerted, and made Christians; but also the tem­ples of the Idolls were razed to the gorund: and moreouer, many Churches built; where the name of IESVS CHRIST was lauded and praised.

This was a grat tormēt to the deuill the deadly foe of mankind: wherfore he incensed diuers to persecute S. Dionise, imagining, that with takinge away his life, all this would fade and vanishe like smoake, and the adoration of Idolls would returne to its former estate and credit. So some of his ministers, instigated by him, went to Rome, to cer­tefy themperor Traian therof, as Suidas and other [Page 229]Authors affirme, though Metaphrastes saith it was vnto Domitian, who in his deeds was a deuill in­carnate. it may be these complaints were addressed vnto Domitian, and that he ment to send Fessenius Sisinius the gouernor of that prouince, to appre­hēd S. Dionise, or put him to death; and that Domi­tian deceasing in the meane space, and the Senate reuoking, and repealing all the decrees of that bloudy tirant, the execution of this decree was staied vntill the time of Traian, vnto whom new complaints of Dionise being come, he reuiued the decree made by Domitian, vpon which Fessenius caused the B. Bishop to be apprehended. S. Dionise was. 90. years of age, when he with Rusticus and Eleutherius were taken.

The gouernor discoursed a long time with them accusing S. Dionise very much for preaching of new gods, against the edict of themperour, and Senate of Rome; and for labouring to extinguish the adoration of the auncient Gods, so much renowned in the world; gods which had bin so fauou­rable to the Romain empire, as to extend and en­large their dominion ouer all the world. Haue compassion, ô Dionise, (said the gouernor) of this they old age; And make some recompense for the harme thou hast done. Confesse they errors, and recant thy opinions; which be vaine, and with out all foundation; persuade the people to aban­don these new fangles, and returne to their former vsages. S. Dionise hearing this, repleat with the zeale of Gods honor, answered; that he had persua­ded many to leaue the adoration of the Gods, know­wing it to be a vaine and foelish thing, to account [Page 230]those for gods, who were vnworthy to be called men, their wickednes and infamy was such, when they liued: that it was a great blindnes to adore stocks & stones, & pieces of wood; that what he had preached, was verie true, concerning IESVS CHRIST his being true God; and that neither fear, nor threats, nor torments should moue him, or stur his fellows from their faith.

The gouernor was angrie at this aunswer, and arose on a rage out of his chaire and said: The Gods be despised, the Emperour disobeied & his subiects and people seduced by your forceries, in doing false and counterfeit myracles. These your transgressi­ons deserue a rrigorous punishment, wherfore I giue sentence, that you be forth with put to death.

SS. Dionise, Rusticus, and Euleutherius not shew­ing anie the least signe or token of feare, or base­nes of mind, said with a cheerfull countenaunce: Let them, that adore your Gods, be like vnto them; we only adore the God of heauen; and by his po­wer, and not by sorcery, we haue restored sight to the blind, speeche to the dōb, health vnto the sick, and freed many that were posessed with the deuill. Let the ministers of the Idolls do such things if they can, to conserue their credit & estimation: but they are farre from working such wonders, whose Idolls haue mouths, yet cannot speake; haue eies, and see not; they haue eares, and heare not. They doe only kindle and nourish the fire, wherin they themselfs burne; and they that serue them, shalbe partakers therof with them.

These words put the gouernor into a further chafe, so that he confirmed the sentence of death [Page 231]and committed them to the hands of the executio­ners. So the glorious martirs were led forth of the city, to the toppe of a high hill, where they were to be executed. Then S. Dionise kneeled downe, & lift­ing vp his eies and hands vnto heauen, said: O Lord God omnipotent, IESVS CHRIST sonne of God, Holy Ghost the comforter, holy and vndeuided Trinity, receaue in peace the soules of thy seruants; who, for thy sake, do loose our lifes. Rusticus and Eleutherius aun­swered with a loud voice. Amen. After this the venerable and B. Prelat S. Dionise bad the heads­man to do his office. And he being ready, began with him, and then went to Rusticus and lastly to Eleutherius, and cut of all their three heads in that order.

Although God permitted these his seruants to be put to death, as is aboue said, yet was not he forget full of them; yea because he would the more glorify them, and not suffer their bodies to be dis­honored, his will was to worke a wonderfull mira­cle in that place. The headles body of S. Dionise arose on his feet, and tooke vp in his hand his o­wne head, and went, as it were in maner of tri­umph, untill it mett a vertuous woman, coming out of her own house, not farre distant from the place, where the holy saints were martired. The body of S. Dionise being come vnto that place, where the woman was, deliuered his head vnto her, as a pretious treasure, and shee also receued it as a most goodly Iewell.

The bodies of SS. Rusticus and Eleutherius conti­nued still in the place of execution, and the heads­man and the other officers talked and deuised to [Page 232]cast them into the riuer, to be deuoured by the fihs­es, and with all to bereaue the Christians of them, who as they knew well, would reuerence and esteem them very much.

A woman called Ca [...]ulla, who had bin a defen­der and helper of S. Dionise and his companions in this persecution; heard of their wycked designe & intention, and inuited the headsman and the offi­cers vnto her house, to make good cheare, and accordingly, did sett meat and drink before them. In the meane space, shee sent for certain Christians secretly, who conuayed away and hid the bodies of the holy martirs. When the officers, and heads­man had eatē their fill, they went out to looke for the bodies of the blessed saints, to haue put in pra­ctise their lewd designe: and not finding them, they streightwaies made a tumult, and threatned exceedingly such, as had stollen them away: but the discreet woman appeased them with gifts, and with fair words, and so they departed quietly away.

The Christians laid the bodies of the holy saints in a priuate house, without the walls of Paris; and after certein years there was builded for them a goodly sumptuous and stately Church; where they now do rest. They who do visite their holy relicks, do obteine many graces by the intercession of these holly martirs.

The death of these holy saints fell on the same day, that the Church celebrateth the same, viz: on the 9. of October, in the year of our Lord. 96. in the time of Domitian, or Traian, as others say. S. Dionise was. 90. years old, when he was martired, as [Page 233] Trithemius saith. He wrote certein books replenis­hed with merueillous and profound doctrine, viz: De Ecclesiastica, & Caelesti hierarchia, De mistica The­ologia, De diuinis moninibus. and others, out of which, the faithfull belee [...]ers reap no les fruit of his doctrine, them the former had gathered by the good example of his holy life: as the third Coun­tell of Constātinople affirmeth, in which place,6. Sinod. Cōstā ­tinop. they were acknowledged for his books, and were hi­ghly esteemed.

The life of S. Callistus Pope and martir.

SALOMON saith in Ecclesiasticus,cap. 37. The abstinē [...] man encreaseth the daies of his life. This sentence is verified in Gallen the prince of phisike and medicine. who liuing 140. yeares, and being asked howe and by what meanes he liued so long, answered; I neuer rose from the table sa­tiate and full. More are they that dy by furfet, and to much, then by abstinence and too litle. This being consi­dered by the B. Pope Callistus, he ordeined the fast, cal­led the Ember, by commaunding the faithfull, that in the foure times of the year, viz: the Spring, Sommer, Autumne and Winter, they should fast three daies in one week, in euery one of these quarters. and likewise in those daies, pray vnto God, that he would giue, and con­serue the fruits of the earth: and also, that prayer maie be [Page 234]made vnto God for them that take holy orders at those ti­mes. Also, as the church saith in a praier: fasting was instituted, for the good of body and soule, being vnto them bothe a holesome medicine. oration Quadrag. The life of this holy Pope was written by Damasus, and other Authors, in this maner.

BY the death of S. Zepherinus Pope and martir, Callistus the first of that name was placed in the Chair of S. Peter. He was borne in Rome, and was the sonne of Domitius. He builded a Church in the honor of the glorious virgin, which is called Santa Maria trans Tiberim: though, as Pla [...]na saith it cannot be that which is so called at this present; bicause at that time, the Christians had not such large liberty, as to build sumptuous Churches. yea those which they had were litle, meane, and priuat as this was then, because of the persecutions, but Gregory the 3. enlarged it. and before him Pope Siluester, the first, that builded publik Churches.

Pope Callistus at this owne cost, caused to be made a Churcheyard in the way called Appia (which is called the Churchyard of Callistus,) where many martirs are buried. In this Churchyard was afterward built the Church of S. Sebastian. therein are conserued many relicks, and many al­ters, and litle chapples are vnder the ground, where masses were said, in great secrecy, for feare of the Pagans. This same Pope, as is afore said, ordeined the feast of the Qua [...]uor tempora, or Em­ber daies. And bicause the giuing of holy orders was vsed to be done, but once in the yeare; which then was not sufficient: for that the number of the [Page 235]faithfull was very much augmented; it was also necessary to encrease the number of priests and Deacons. and so it was permitted to giue holy or­ders at those foure times of fasting.

Callistus for bad all faithfull beleeuers to partici­pate or conuerse with persons excommunicate: and also commaunded: that no excommunicate person should be absolued,Cap. Con­sang. 3 q. 4. except the cause was first heard, and the party satisfied. He also was the first, who prohibited matrimony betwene kins­folks, and apointed the same consanguinity vntill the seuenth degree, though it after was limited to the fourth degree, as it is at this present. This good Pope gouerned the Church of God vertu­ously 6. years. 2. months and 10. daies, in the which he gaue holy orders fiue times in the mo­neth of December, and ordered 8. Bishops. 16. priests and foure deacons; and then was martired.

Vsuardus recounteth his martirdome in this en­suing maner, sa [...]eng: That the Emperour Alexāder Seuerus, hauing kept him long in prison, caused many bastanadoes to be giuen him, allowing him with all verie litle sustenaunce, and lastly, he caused him to be thrown out of a window of the prison, and in that sort, he yielded vp his soule vnto God. The Church celebrateth his feast, on the. 14. day of October, which was the same day he was martired, in the year of our Lord. 224.

It is to be noted that S. Leo the Pope in his 8. sermon, which he made of the feast of the tenth month, speaking of the foure times of Ember saith. It was a comaundement deriued from the Holy Ghost. Gemb. Sūma Comit. The Councell of Magunce held about the [Page 236]yeare of our Lord 813. in the 34. chapter, spea­king likewise of the foure Ember daies saith, it was the institution of the Romaine Church, and nameth not Callistus.

But the one and the other of these authorities is not against that which is here written. for if S. Leo say, that this fast was deriued from the holy Ghost, we may say, it is true: and yet the introducing thereof into the Church was by the meanes of this good Pope Callistus. And where the Coun­cell saith: it was instituted by the Romaine Church, the meaning is; that some Pope brought it in vse, which of necessity must be a holy man, and of a very auncient time.

The life of S. Luke the Euangelist.

THE Apostle S. Paule writing to the Ro­maines,Rom. 1.saith of himself: I am debter to the wise, and to the foolish; to the prudent, and to the ignorant; to the le [...]ned, and to the vnlerned. Into this debt fall all the preachers and masters, that teach and preach IESVS CHRIST. They be bound to satisfy the wise and the ignorant, giuing to euery one of them meate agreable to their necessity; that they may profit all, by applieng them­selfs to euery one in the matters they treat of, & in the bu­sines, they haue in hand. S. Luke the Euangelist [Page 237] discharged very well this duety: for he instructed the wise and the ignorant, giuing to euery one books, out of which to learn their due [...]y.

The vse of Images in the Church is approoued by the Church, as holy and profitable. Among other the vtilities therof, this is one; that Images are the books of the igno­rant and vnlettered: for in them they see that painted, which other men read in books. So S. Luke writing the Ghospell did satisfy the learned & wise: and being a con­ning painter, he painted some Images, wherwith he satis­fied the simple, and the vnlettered. By these two meanes, he that before was a phisition, and cured corporall infir­mities, did afterward cure and heale the maladies of the mind of many, who were saued; being turned to Christi­anity, and the seruice of God by his meanes.

The life of this holy Euangelist was written by some graue Authors, & among others Simeon Metaphrastes, whom I principally followe.

THe city of Antioch hath alwaies bene renou­med among the faithfull, for that they took the name of Christians in that place, whereas be­fore they which professed the Ghospell and faith of IESVS CHRIST, were called disciples. In this city was S. Luke borne of noble parents. Form his childhood he was inclined vnto vertue, he lo­ued chastity right wel, for he obserued it all his life. He was such an enemy vnto Idlenes, that euen in his childhood, because he would not be idle, he gaue himself to study the Greek toung. Then he passed to the study of philosophy, and phisick, and when he found himself dulled with study, he vsed for his recreation to paint. And though any of these studies require a mans whole attētion, yet had [Page 238]wit, that he proued a good philsopher, an excel­lent physition, and a famous painter.

The report of the miracles of CHRIST cō ­ming to Antioch, S. Luke thought, that if the fame was true, he deserued, that people should go and see him from the vt most parts of the earth. but he, especially being a phisition, hearing it reported, that IESVS healed the sick so easily, peraduenture had a greater desire to see him, then others, and in case it was done by art, and might be learned, to be tought by him. He went to Ierusalem, and heard some of his sermons, which made such im­pression in his mind, that although he was very rich in posessions, and worldly goods, and that he sawe them, that followid him, forsook all, and that o­ther wise they were not admitted into his schoole, desiring yet to be his disciple, and to keep in his company, he left and abandoned all his worldly goods and posessions, as easily, as one would haue shaken the dust from his feet, when they are to be washed. So he came into his B. company, and IESVs receaued him to be his disciple, and so he remained, and was partaker of many misteries, which our Lord wrought in the world.

He was sent to preach when the other disciples were sent by two and two into sondry costs. He was in Ierusalem at such time, as our B. sauior died. And for that he had heard him say, that he would rise againe the third day, he staied till then, on which day he (according to the opinion of some Authors) being accompanied with another disciple called Cleophas, determined to iourney from Ierusalem vnto the castell of [Page 239] Emaus, being. 60. furlongs from thence.Bro­card. in descrip. tenae. sancth Cap. 7.5 5. Which they did to secure themselfs of the inminent daun­ger, and also to be informed by passengers of some euents. They went in this iourney discontent, talking together of the things which had befallen in Ierusalem, and whilest they talked, IESVS ap­peared to them in the shape of a traueller, and kept them company.

In their communication and conference, he re­proued them for their litle faith, and instructed thē in many things, and reduced to their memory many sayengs of the prophets, which showed, that CHRIST must suffer and dy, and then rise againe. finally, being come neere the castell; he made as though he would go further, but at their request, he staied still with them. And being set at the table, they knew by breaking of bread, that he was IESVS, who was risen againe. They re­turned speedily to Ierusalem to bring this good ne­wes vnto the Apostles, and there, and in their com­pany, they sawe him ageine. S. Luke was present li­kewise, when our Lord ascended into heauen, and at the comming of the holy Ghost.

After this he stayed in Ierusalem certein yeares with S. Iohn the Euangelist, in the company of the mother of God, vntill S. Paule was conuerted, and came to Ierusalem. S. Luke grew into great friendship is thought) because they were both learned, though they studied different faculties as likewise the cause of the frendship of S. Barnabas with the same S. Paule, was; because both of them had studied together in Ierusalem [Page 240]and had bene schollers vnto Gamaliel. S. Luke be­ing then in the company of S. Paule, went with him in his long peregrinations, and was partaker of his trauells.

Of S. Luke S. Paule maketh mention in his epi­stles to Tymothee, Tym. 4. sayeng: Luke only is with me; and to the Colossians he saith:Coloss. 4.2. Cor. 9. Luke my dearly beloued sa­luteth you And to the Corinthians, he saith: I send to you Titus, and a brother, (meaning S. Luke) whose praise is in the Ghospell in the Churches: & not that only, but he is deputed as a companion of our peregrination, by all the Churches. S. Matthew being among the He­brews had written his Gospell in the Hebrew toung; and S. Mark remaining in Rome among the Romaines, in Latin. S. Luke wrote his in Greek, because he preached among the Greeks. It is said: that at all times, that S. Paule saith in his epistles, After my Gospell, Ierom. de scri. eccles. he meaneth of the Gospell of S Luke, for that he wrot it being in his company.

S. Dorotheus B. of Tyrus saith, that S. Luke wrot his Ghospell by the apointment of S. Peter, & not of S. Paule, because he saith in the beginning therof; that he wrot it by the relation of them, who sawe it from the beginning: & S. Paule did not so. This holy man wrot also another treatise, which is called the Acts of the Apostles. In the beginning of which he speaketh of the Ascension of CHRIST into heauen, and of the coming of the holy Ghost. Then speaketh he of the miracles and preach [...]g of the Apostles, of their persecutions, the death of S. Stephen, the conuersion of S. Paule, the death of S. Iames the Great, and the imprisonment and es­cape of S. Peter. After this he goeth on with [...] [Page 241]peregrinations of S. Paule, his persecutions and trauells, of all which he himself bore no litle part, and goeth on, till he leaueth S. Paule in Rome.

Then S. Luke departing from thence returned into the Orient, traueled ouer a great part of Asia, & arriued in Egipt. He visited Thebais the higher & the lower, in all places preaching the faith of CHRIST, sand conuer [...]ing soules in euery place, where soeuer he went. At the end of his peregri­nation, he came to the great city of Thehais, and was the prelate and pastor therof: and as such a one laboured to destroy the Idolls, and to build Churchs. Which he might the better doe, by reason of the great multitude that receued the faith of CHRIST, and were Baptised, by hearing his ex­hortations. S. Luke remained there many years, ordered bishops and priests, whom he sent into diuers countreis to preache: In such sort, that this prouince brought forth many good plants worthy of the eternall life.

This holy Euangelist catied alwais with him two Images he had made himself: the one of our B. Sauiour, and the other of his B. mother; which were good means to conuert the Painims, for that not only he did miracles with them, but all they that sawe them, were moued to great deuotion. These two Images were so like the one to the other, that he, which did not know whose pictures they were, might yet easily know, that there was some neere kindred between the two persōs repre­sented by them. To conclude, the holy Euangelist being 84. years old, passed frō this mortall vnto the eternall life.

Nicephorus Callistus in his ecclesiasticall history saith: that S. Luke died a martir in Grecia, and that he was hanged on a Oliue true;lib 2. Cap. 43. but it is com­monly holden, that he died a naturall death. The same Author, and others with him, say: that Con­stantin the sonne of Constantin the Great by the meanes of one Artemius, who whas after ward a glorious martir, brought to Constantinople, the bodies of S. Andrew from Patrasso a city of Achaia (though at this time, the body be at Amalphi a city of the kingdome of Naples in Italy) of S. Timotheus from Ephesus in Asia, and S. Luke from Thebes where it remained. and that he builded a sump­tuous Church to lay in all the said blessed bodies. Nowe the citisens of Padoa say; that they haue the body of S. Luke the Euangelist in their city, in the Church of S. Iustina.

The Church celebrateth the feast of S. Luke on the day, wheron he died, which was on the. 18. day of October, in the yeare of our Lord. 90. and in the raigne of Domitian as Canisius accounteth. *⁎*

The life of S. Hilarion the Abbot.

THE Apostle S. Peter,Cap. 4. in his fiirst Cano­nicall epistle, hath one sentence fear full for the good, and dreadfull to the euill viz: If the iust shall scant be saued, what shall become of the sinner? If he that hath serued God all his life doth tremble at the hower of death, what shall he do, who hath bin a wicked man, and is a sinner, at that dreadfull hower?

This was verified in S. Hilarion the Abbot, who being at the point of death, felt a great fear in his [...]oule, but he incouraging it, said: Depart my soule out of my body: of what art thou afraid? thou hast serued CHRIST 70. years; and dost thou nowe fear to dy? The life of this holy Abbot was written by S. Ierome in this sort.

SAINT Hilarion was borne in Tabata fiue mi­les from the city of Gaza in Palestina. His father and mother were both Idollaters, so that he grewe as a rose among thornes. Being a litle child, he was sent to study in Alexandria. in which place, he made demonstration of his rare towardlines, and inclination vnto goodnes, rare witt, & morall ver­tues, which caused all men that knew him, to loue him. But he was much more beloued of God, for in that place he atteined vnto the knowledge of the [Page 244]Christian faith, which he receiued, and was Bapti­sed. So that he, who before was only accounted a vertuous man, was now such a one in verity, and in deed, and delighted in nothing, but in vertuous actions, and the seruice of God, spending the grea­ter part of his life in the Church, and in the com­pany of godly priests: and by meanes of them, he came to the knoweledg of S. Antony, who dwelt in the desert, and amazed all worldly men to see and heare of his strict life, and his sanctity in con­founding the deuills, in which he reioiced the he­auenly court.

Hilarion had a great desire to see him in the de­sert, which when he had done, he chaunged his ordinary clothes, and put on such weedes as the mōks that were in the company of S. Antony wore, with whom he also staied two months: In this time, he marked the order of his life, his grauity in behauior, his incessant praier, his humility in the entertainment of straingers, his seuerity in correct­ing offenders, the austerity he vsed toward his body in diet, apparell, and sleeping. he sawe the multi­tudes of people, which came from all costs vnto him, to obtein remedy and help for all maner of necessities, by his intercession and praiers. Hillarion thought, that this was the beginning of the reward of the long endured trauels of Anthony; and that he should do well to follow his steppes. This be­ing determined, he returned into his country, where the found his father and mother deceased, wherfore he diuided his patrimony, and bestowed part on his brethren, and part on the poore, ha­uing in mind these words of CHRIST: He that [Page 245]doth not renounce all that he posesseth, cannot be my dis­ciple. At that time Hillarion was 15. years old, and by this means being poore, yet accompanied by CHRIST, he went vnto a desert place, which was haunted by robbers. Wherfore, they that heard of his boldnes, wondered therat; and told him, in what danger he was like to be, by dwelling there: but he feared no temporall perill, to escape eter­nall death.

This holy saint was of a weak complexion, slender and leane, but in mind he prepared him­self to endure all maner of heat and cold, though it afflicted him neuer so much: neuerthelesse he was clothed with a [...]ackcloth, vpon which he wore a garment like a mantle, wouen with rough haire of beasts, as of camels; this S. Antony gaue him at his departure from him. His diett was this: after the setting of the sonne, he took 15. fruits of Carica, which is a fruit peculier to Siria, much like figgs. but bicause as it hath bin said aboue, many rob­bers dwelt in those deserts, he staied not long in a place, so that he had no cell.

Lucifer being much aggreiued to see himself so ouer maistred by a monk, before he had beganne warre against him, began nowe to molest him with sundry temptations. He represented vnto him filthy and lasciuious things, so that the ser­uant of God was enforced to think of that which he knew not; and to haue that in his imagination which he had neuer proued nor tried. He was wroth with himself, and knocked his brest at this, thinking he was able by force to vanquish this temptation with blowes; he was enraged against [Page 246]his own body, and said vnto it: Thou Asse, I will so vse thee, that thou shalt not kicke: for I will take thy prouender from thee, and I will giue thee no meate but strawe. I will quell thee with hunger and thirst, and will lay heauy loads on thy back. I will torment thee with heate and cold, and will make thee to haue more mind of thy meat, then of thy pleasure. This said the blessed yong man, and as he said, so he did. for the continued some times 3. or 4. daies with out meat; and yet he laboured hard in digging the ground, not entending to sowe any graine theron; but only to get out the thorns and euill herbes, that budded in his owne body. He also made baskets of bulrushes, as the monks of Egipt vsed to do, yet not omitting for it his orai­sons; wherin he spent the greatest part of the night and day. When he felt his body faint and weak by trauell, he tooke ordinary diet, which was a few wilde herbs, & whilst he eate, he said to his body: Take heed my body: for thou shalt not eate, before thou dost faint: and for that thou nowe doest eate, prepare thee, and fall to thy labour. By this course, he brought his body to such a state, that he had nothing on it, but skinne and bone.

The holy hermite was one night at his praiers, and he heard the crieng of children, the weeping of women, the alarums of armies, the bleating of sheep, the bellowing of bulls, the roaring of lions, the hissing of serpents, and sundry voices of diffe­rent monsters. At the first hearing, he was some what affrighted therwith: but calling to his mind the craft of the deuill, he fell flat on the ground, and made the signe of the Crosse. And as he looked [Page 247]on either side, if with his eis he could discerne what it was that he had heard with his eares; (the moone shining bright,) he sawe sodeinly, a chariot drawn by furious horses, who made a shewe, to kick, and runne ouer him. The holy young man with a zelous and feruent voice, called on IESVS, and in an instant he sawe the earth to open and to swallow the chariott, and ther with departed the noise and fear the chariott made. The blesssed man rendered thanks to God, saing that which the Israelits said, when the red sea ouer whelmed and drownes Pharao and all his hoast. Viz: Our Lord hath drowned in the sea, the horse and the horseman.

Many other were the temptations where with the deuill did try him, Sometimes as he lay resting on the earth, to giue a litle repose vnto his afflicted body, there was presented before his face naked women, an other time, when he was mol­lested with famine there appeared vnto him moste costly tables, couered and loden with many delicate viands, If he was at his praiers, wolfs semed to go about him houling, If he song himnes in prais of our Lord, he sawe some braule or fray made before him, and some of them semed to be dead at his feet, seeming to say: Burime.

On time being at his praiers, and some what di­stracted, as thinking vpon some thing not belon­ging to his oraisons, there came close to him a grime and stern fellow, like vnto those they call Sworde players, in Rome, and gaue him two ter­rible kicks on the sides with his feet, and then with a whippe, lashed him on the shoulder, saieng to him; Holla what nowe? why doest thou sleep. [Page 248]and hauing said this, laughed out of measure. And hauing thus soundly beat him, said to him ageine: Wilt thou haue a litle barley: but Hillarion said not a word vnto him.

This holy saint from the age of 16. vnto 20. (to defend his body from the cold and from the beames of the sunne, in the place where he staied) vsed the shelter of a litle cottage made of bulru­shes, and of another prickled herb called Carica. from that time afterward, he builded a litle Cell, which as S. Ierome saith, stood vntill his time: & was 4. foot wide, and 5. foote highe, so that it was some what lower then he was, and some what longer thē his body was So that it is was more like the graue of a dead body, then the lodging of a liuing man.

It was his vsage to cut the heare of his head once euery yeare, and that at Easter. He slept vpō a bundle of bulrishes laid on the bare ground, and had no other bed, all the daies of his life. He neuer chaunged the sackcloth, which he once put on: nor euer mended it, for he said, it was a thing superfluous to seek finenes in a sackcloth. He had by hart the greatest part of the holy scrip­ture, and after he had said many psalmes and him­nes, he recited a great part therof by order, and alwais continued in deuout and reuerent behaui­our; for that he considered God allwais present, and speaking with him.

He vsed to alter his diet according to his years. in some years he eate lentills steeped in cold water, at another time he eate bred only steeped in water with a litle salt, at another time herbs and rootes [Page 249]were his only sustenaunce, and another season he did eate euery day sixe ounces of barly bread with some litle pittance of sodden herbes. when he came to be feeble and weak, he put a fewe oliues vpon the herbs, and this was dainty meate. And thus he spent the time vntill he was 63. years old. from this time vnto 80. he would eate no bread, nor any other thing, but a certein meat made of flowe [...], and of stamped herbs mingled together, which serued him both for meat and drink.

This thing may cause men rather to wonder, then to put any in hope to be able to imitate him, because the grace of God strengthened him, and the long vse of therof, and abstinence in his youth from all carnality, which debilitateth the body, made it to him more easy, and more able to liue such an austere life; wherin he merited much: and perhaps an other man should offend God by shor­tening his daies in doing the same.

S. Hillarion liuing now in his cabbin, the thie­ues had notice, and came to him, but seeing the estate he was in; they said vnto him scoffingly: What wouldest thou do, to see they self assailed by thieues? He aunswered: The poore and naked man feareth not the thief. They replied: At left thou maist lose they life: And he said: It is true, they may depriue me therof, but I care not a beane, if they do so at this present. The thieues were asto­nied and amased to heare his words, and to see his constancy, which might haue bene a motiue for them to amend their life spent in wickednes, seing a man, that had chosen rather to lead such a streight life, then to fall into any offence toward God. [Page 250] Hilarion liued in this maner. 22. years, and was knowne in all the Land of Palestina.

Vpon a day a woman came vnawares vnto him, and fell at his feet, shee perceiuing, that he seemed to be displeased to see her in that place, and to make signes, to haue her depart, she shed many rears, and said vnto him; Oh Seruant of God, par­don my presumtion, and boldnes, for my great afflictions enforce me so to do. Do not shunne me, turne thy eies of pitty toward me: behold me not as a woman, but as a person afflicted. Re­member that a woman was mother vnto our B. Sauiour. They that be hole haue no need of the phisition, but they that be sick. At the words S. Hilarion staied, and asked of her, the cause of her coming thither, and why shee wept. The woman made aunswer: That this, 15. years she had bene maried, and neuer had child, for: which cause her husbande determined to depart from her, and leaue her desolate. The holy saint lifted vp his eies vnto heauin, and praied for her, and so dismissed her. After a yeare that same woman retorned to visi [...]e him, with her sonne in her armes, which God had giuen her, at the praiers of S. Hilarion, and this was the first miracle, that God shewed by him.

After this fellowed another mroe wonderfull: viz: A noble lady returned home from visiting S. Antony with her three litle sonnes, and being come vnto Gaza, all three fell sick there, and died, whe­ther it was by the chaunge of the aire, or whether God would haue it for the honor of S. Hilarion. The disconforted mother seing such a desolation in her house, was in maner, out of her witts, and [Page 251]called vnto mind, one whiles one sonne, another time, the other sonne, and knew not which of them to bewaile first. And hearing that in the de­sert, nere vnto the city, Hilarion did Dwell, came vnto him accompanied with two hand maies, and said vnto him with vnspeakable grief: I besech thee o holy man by IESVS CHRIST, by his sacred bloud to come with me, vnto the city of Gaza, and raise my three sonnes, lying dead in that place, which thing wilbe for the glory of God, and the confusion of the Idollaters.

S. Hil [...]rion refused to do it, saieng, it was not his vsage to go into the city, no not out of his Cell: but the woman weeping bitterly, said: o Seruant of God, giue me thy three sonnes, whom Antony hath seen aliue in Egipt, cause, that I and thou may see thē aliue also in Siria. The people present hea­ting the womans words, wept aboundantly; and so did S. Hilarion, who vanquished with the tears of the woman, went into the city of Gaza, at sonne sett and called one the name of IESVS vpon the dead chileren, who arose incontinent, and gaue thanks vnto the holy saint, and all the com­pany rendered infinite praised vnto God. This mi­racle was diuulged in many places, wherfore much people resorted, only to see the holy man. And many that were heathens and pagans by the only sight of him, receued the Christian faith, and took the order of monasticall life, and staie with him. There had not bene before his time any monks in Siria, so that S. Hilarion was the first bringer of that holy institution, and to liue in monasteries, in to thos parts.

There was brought to him a woman, who had bene blind ten years, and had spent all her goods in phisike: which when S. Hillarion vnderstood, he said vnto her. It would haue done thee more good to haue giuen all thy possessions vnto the poore, bicause IESVS CHRIST would haue cured thee. When he had said this, he laid a litle of his spittle vpon her eies, and incontinent shee recouered her fight perfectly.

There was in Gaza, a Chariott man poses­sed with the deuill, who had left nothing free in him, but his toung. This poore man was brought to S. Hillarion, who said vnto him: Beleeue in IESVS CHRIST, and vse this trade no more, which is perilous for thee, thou being of an impa­tient nature: And he promised so to do; and instan­tly he was hole and sound, both in body and mind.

Another man called Marsitas was able and did cary on his back 15. bushells of corne, and was in great estimation for it, for there was neuer an asse in all Siria, that was able to carry such a load. Into this man the deuill entred, and made him so fierce, that he did much harme, and it was in vaine to bind him with cords, or chaines, for he brake them all in sonder. One while he assailed this man, another time that man; and with his teeth did bite of the nose of some, and the eares of others. He was led vnto S. Hillarion in such sort, as men vse to lead a bull, when he goeth to be baited. When the monks sawe him, they were all afraid, because he was a man of a great stature, of a terrible aspect, and of a grimme countenance. S. Hillarion com­maunded them to vnlose all his bands, and to take [Page 253]of all his fetters he wore. When he was vntied, he said vnto him: Come hither vnto me. Marsitas trembled and held downe his head, & fell at his feet and licked them with his [...]oung, all his former fiercenes being vanished away. The Blessed man kept him seuen daies in his company, and made continuall praiers vnto God for him, and to con­clude, perfectly cured him.

There was brought also vnto him another man posessed with the deuill, whose name was Orion, a very rich man, who had a legion of Deuills in him. S. Hillarion expounding a passage of holy writte vnto his monks, the roan posessed came on a soo­dein, and flipping out of the hands of them that led him, ranne toward the holy saint, and took him vp in his armes, and hoised him aloft in the aire. All that were present, cried out, fearing he would cast the holy man downe hedlong, being weak and feeble with continuall fasting. but Hillarion with a cheerefull countenaunce said: Let me deale alone with this lusty wrastler, and turning vp his hand, took him by the heare of the head, and threw him vnto the ground, and then sett his feet on him, yea, he trode and spurned him with his feet, sai­eng: Here yee shalbe tormented, yee accursed dinells; the poore man yelling and houling, and turning his face toward the ground. And S. Hillariō said vnto God: Ah my Lord, deliuer this wretch, vnloose this man that is bound, it is as easy for thee to vanquish and ouercome many, as one.

In this space were hard to come out of the mouth of this wretch sundry and diuers voices, like a confused shout or noise of people, but lastly, [Page 254]he was made hole and [...]ound. and within a few dayes after, he came vnto the monastery with his wise and children, and brought presents vnto the man of God, who said vnto him, hast not thou read, what befell vnto Giezi, 4. Reg. 5. Act. 4. and vnto Simon magus, the one sold the grace and gift of the holy ghost, and the other desired to buy it, and both of them were punished seuerely for their sinne. If thou knowest so much, retorne vnto thy house with thy gifts, for I will not take them Oryon wept and said: fa­ther receue them, and giue them vnto the poore.

S. Hilarion replied: Thou maist do that better then I, for thou dwellest in the city, and know­est them that be needy: I haue forsaken all myne owne goods: vnto what end should I take care or charg of other mens? I know, that vnto many, the name of a poore man is an occasion of avarice. there is none, that giueth better vnto the poore then he that reserueth nothing for himself. Oryon was much discomforted at his words, and lay pro­strat on the grount before him. wherefore the blessed Abbot said vnto him. My sonne, be not aggreiued or afflicted at it, for that which I do for my self, I do also for thy good: If I should receiue thy gifts, I should offend God, and the legion of deuills should returne into thee againe.

In the city of Gaza, there was a yong maid of good life, on whom a yong man was enammored. This man endeuouring by all meanes possible, to drawe her to his will, and nothing preuailing, went vnto Memphis and made his mind knowen vnto the inchaunters and sorceres of the temple of Esculapius. They gaue him a plate of brasse, [Page 255]wherin were grauen dredfull figures, and bad him lay it vnter the threshold of the damosells dore, and to couer it with earth, and then to say certein words, which they taught him. Vpon this, the damosell took such affection vnto him, and was so fonde, that it was rather madnes then loue, for she called fot him, with aloude voice, she scratched her face, rent her heare, and did other follish and rauing tricks:

The father of the damosell brought her to be holpen, vnto S. Hilarion, and the deuill who tor­mented here, howled and said: I haue ben enfor­ced to come hither, I was well in Memphis. Alas howe great be the torments, I endure? thou doest commaund me, to come forth, and to depart, and I am bound vnder the threshold of the dore, in a plate of brasse. I cannot depart from hence, vntill the yong man, who hath set me here, do vnloose me. S. Hillarion said vnto him; Is thy force then such, that a plate of brasse doth keep thee in bon­dag? Tell me nowe, why art thou so bold as to en­ter into this handmaid of our Lord? The deuill aunswered: I came in, to preserue her virginity, Ah villanie, said the holly saint, wouldest thou, that art the enemy of chastity, preserue her virgi­nity? Why didst not thou take possession of him, who sent thee hither. The deuill replied: why should I do so, for he is a frend to the deuill my companion.

To conclud, S. Hilarion deliuered and set free the damosell, and would not haue the impediment the deuill named, to be taken away, to shew, that nether magick, nor inchanntment are of power to [Page 256]or withstand the will of God. Then he repro­ued the damosell for some light and wanton beha­uior, shee had vsed; for punishment whereof, God had permitted the deuill to torment her.

S. Antony wrote some letters vnto this holy saint, and reioiced to haue aunswer from him againe. And if at any time there came any sick men to him from Siria, he said vnto them: Why do you fetch such long iourneis hither to me, and haue my sonne Hillarion in your owne countrey?

There were nowe many Monasteries founded, and the holy man visited them at vsuall times, and as he went to visite them one time in this maner, he came by the way vnto a territory called Elusan, and found them celebrating the feast of their God­desse Venus, in her temple. When the people, though they were Idollaters, went out to meet and receue him (for they had bene much obliged vnto him for doing good vnto many of them.) The holy saint enterteined them louingly, & wept for tendernes of hart, & looking stedfastly toward heauen, besought them rather to adore IESVS CHRIST; then those stockes and stones; and if they would do so he promised, he would come and vi­site them oftentimes. These simple words void of retorike were so forcible with that rude nation, that before he departed thence he set downe a plott and the forme, for the building of a Church, and they moued him to make the heathenish priest, which made sacrifice vnto the goddesse, a Christian, which thing they obteined.

The holy saint visiting the monasteries builded by his disciples, came vnto one, (whose gouernor [Page 257]was a couetous man) at the importunity of them that went in his company. Nowe hard by the mo­nastery there was a vineiard, and they perceued that with in it there were many watchmen, to kepe out those that came with the holy man from entring the same, lest thy should meddle with the grapes, that were ripe, hauing [...]lings, with which they threw stones against his company. S. Hillarion smiling therat went vnto another monastery of a good man, who besought, yea importunated him to eate a few grapes, to refresh himself being faint with his long iourney. The holy old man said: Accursed is the man, that seeketh the refreshing of his body before that of his soule: Let vs first make our praiers, and pay our det, we own vnto God, after that yee may go vnto vineiard. When God was serued: S. Hillarion went vnto a high place, and blessed the vineiard, then he bad his flock to go and feed therin. The number of them, that went, was litle lesse then. 3000. for so many he had in his com­pany; This vineiard did vsually euery year yeald 100. measurs of wine, and. 20. daies ofter the peo­ple had eaten the grapes, the vintage was made, and it yelded that year. 300. measures. But the couetous churle, who would not suffer any to en­ter within his vineiard, had much lesse, then he vsed to haue. and that litle, which he had, became sower, and then he repented (but to late) that he had ben so churlish and discourteous toward the holy saint. This blessed old man had a guift of God, by the smell of bodies, of garments, and things, which any man touched, to know the vices they had, and to what euill spirit they were subiect; and [Page 258]with what vertues they were adorned.

Being now fully. 6; years ole, and seing the mul­titud of relligious men, that were vnder his obe­dience, and the great concourse of people, that came to him dailie, to haue remedy of their affli­ctions, he was much discontent there at, & lamen­ted for the same: His religious men askindg him the cause, he aunswered them: It seemeth to me, being esteemed holy by men, that God hath re­warded me in this life, for the small seruice, I haue done vnto him. It seemeth to me also, that I retorne vnto the world, sins vnder the colour of sustei­ning and mainteining the relligious men, there are presented vnto me many occasions of sinne. His disciples hearing thes words did watch him dilligently, especially Isichius (for the great loue and affection he bore vnto him,) fearing he would strale away from thence.

One a time a venerable matrone came to visite him, with intention to go further, and visite S. Antony also. He vnderstanding her intention, wept and said vnto her; I was also of that mind, if the gouernement of this monastery had not said and with hed me, but nowe it is to late, for two dais since, the worle is depriued of that worthy father: This matrone credited his words, and went no fur­ther, and within a few daies after came vnto their eares, the newes of S. Antonies death.

It were a wonderfull thing to consider the gra­ces and gifes of this saint, his miracles, his absti­nence, and his profound humility. S. Ierome saith of him: I am amazed and astonied, to consider the great enmity Hillarion had with worlely pompe [Page 259]and glory, and with the estimation of men. This blessed old man was visited by priests by relligious men, by clerks, by all maner of people, and he to fly from honour, which was dome vnto him by euery one, determined to depart, and trauell into some other country. When this was knowen, he was beset and enuirouned with more, then 10000. persons, who besought him not to leaue them but he striking the earth With his walking staffe, said: I cannot abide that my God should be accounted a deceuier or a lyer. I cannot endure to see the Churchs demolished, the [...] Altars troden vnder feet, and my children slaine with the sword. By thes words he said: many gathered, that God had re­uealed vnto-him, some great euill and persecution that should ensew vnto his brethren, as it came to pase after, in the time of Iulian the Apostata.

To conclude, the blessed man would not stay with them any longer: and told the people, he would neuer eate bit of sustenannee if they did not permit him to go quietly; and they hindring him, be would not eate any thinge for seanen daies to geathey. They seing his resolution to be such, permitted him to depart in peace, thought it was much against their willes. and because the good old man was so feeble that he could not trauell on foote, he rode, and choose for to keep him com­pany. 40. monks whom he iudged to be most absti­nent. and most prepared to abide trauell and paine.

Passing with them through many countreis, he at the last arriued at the Cell of S. Antony. There he talked with the disciples left by that blessed man and conforted them being sadde for the death of [Page 260]the death of their master. He recreated himself a while with them, in visiting diuers places which they showed vnto him. In this place (said they) S. Antony vsed to pray: here he exercised himself in digging the earth: These trees were planted with his hands: here he made the foun [...]ein handsome for their vse with his owne hands. Then they shewed him his Cell, the length wherof was fit to receue a man, lieng out in length. They also reher­sed vnto him some of his miracles S. Hillarion de­maunded of two of those monks for the place of S. Antony his buriall, they only knowing it. It is not knowen, if they did shew it vnto him or no, bi­cause S. Antony had commanded them, and bound them by othe, not to disclose it vnto any; and he did it, lest any man should honor, or reuerence his body.

After the death of S. Anthony, for three years space, it had not rained in all that prouince, where­fore the common people said it was, bicause the clements lamented for the death of that blessed man. They besought S. Hilarion to pray for them, which he did, and then it rayned. Wherfore he was for that benefit highly esteemed among the peo­ple of that country, they sayeng: that God had sent him vnto them, in the steed of S. Anthony.

He departed from thence, and went to visite two holy Bishops Dracontius, and Philo; who were banished from their churchs, by themperor Con­stantius, for that they would not follow the heresy of Arrius. These holy bishops were comforted much to see S. Hilarion, who departed from them, and went to Alexandria, and was lodged by cer­tein [Page 261]relligious men, neere vnto the city. When night came, he saddled his litle beast, meaning to depart, and when they asked of him, why he would go a way thus sodenly, he aunsweted: lest my stay be the cause of some great trouble.

On the next day it proued euen so as he had said: for thither came officers of themperour Iulian the Apostata, guided by some of the citisens of Gaza to apprehend him, by order from that tirant; but when they found him not, they wondred, saieng; nowe we find it true, that hath bene said vnto vs of this man, viz: that he is a coniurer and a sorce­rer, knowing things to come. Behold: howe he is escaped out of our hands?

The B. Abbot went like a pilgrime in diuers countreis, but he was easilie knowen, where soe­uer he came, for men posessed with the deuill dis­couered him. He knew that Iulian the renegat had made a search for him and his disciple Isichius, with an intention to put them to death, if he had taken them. In which, because he missed, he set their monastery on fire, and persecured the monks with extreme rigour. But within a while after, the wicked emperour being dead, and also Iouinian who liued a very short time, Valentinian succeded in the Empire.

S. Hilarion was entreated to returne, and gather his monks together, and to reedify his monastery which he would not do, but rather be took sea, to go and dwell in some Islands vnhabited, that the sea might keep that secret, which the land did diuulge and publish: but he could not be hid, for the people came likewise vnto him in that place [Page 262]also.

So he departed from that Island, and passed into Africk, and from thence into Cycile, where he made his stay vpon a cragey mountein In the day he made a bundle of wood, and laid it on the back of one of this disciples, to cary vnto the next towne to be sold and with the mony arising therof, they bought bread, with the which, those few, that were with him, liued and sustenied their lifes. He could not liue vnknown in that place nether, for a man posessed with euill spirite, in Rome, cried out and faid: Hilarion the seruant of God is in Cycilc. So that many diseased people came thi­ther to recouer their health by his meanes.

By cause he perceiued himself honoured in that place also, he departed, and went into Dalmatia, where was a dragon that destroied all the countrey deuoured the oxen and other beasts, and killed the husband men, and the shepheres. The blessed, man hauing compassion on the people, caused a great stack and pile of wood to be made, and when he had praied: he commeunded the dragon to go vpon the stack of wood, and when he was on it, he bad the people set fire ther vnto, and thus the dreadfull dragon was brent and consumed with fire, in the sight of all the people.

Then he determined to depart from that place also, for which cause, he was embarked, and be­ing on the sea he was assailed by pirats. His disci­ples with the others, that were in the shippe doub­ted they should be slaine, but the good man reproo­ued them for distrusting in God. And Then stan­ding on the deck, he praied, and stretchinh out his [Page 263]hard against the pyrats, said: Come no further this way: O straunge and wonderfull thing: at the sai­eng of these words, they turned aside, and retur­ned back as swiftly, as though a strong gale of wind had caried them away.

The sea was also obedient vnto him: for at such time, as he was at Ragusium, the sea swelled and rose out of measure, and so much, that the people of the country feared all of them should be ouer­flown and drowned. The blessed old man took land, made the signe of the Crosse in the sand, and held vp his armes against the storme, and the sea was asswaged, and ceased incontinent, to the great admiration of all the country, who kept this deed in memory, and the fathers vsed to tell the same vnto their children.

Another time as he sailed, and not hauing any thing to pay for the fraight, he would haue giuen vnto the owner of the bark, a book, in the which he had written the foure Ghospells, with his owne hand, which he alwais carried about him: because he had cured before time the sonne of the master of the bark, he would not receiue the book of him, but he gaue him his fare, and rendered vnto him infinite thanks for his former benefit.

Finally, this blessed old man remaining in Cy­pres, and hauing sent Isichius his disciple, to visit the ashes & ruines of his distroied monastery, and to salute the monks remaining in that prouince, staid in the city of Papho. vnto which place many sick men, and men possessed came out of all parts of the Island, and the holy saint by praier healed them.

Isichius being returned from Siria, the reuerend father conferred with him of his departure from thence, which he did not vpon inconstancy, but only to fly from credit and honour, which was bestowed vpon him in that place: So hauing found out: a place not far distant from the city which stood out of the way, and was vnhabitable for the craggines, knowing that the going vp vnto it was very difficult, for they must go vp creeping with their hands, and that at the toppe therof was a plesante and delightfull place, furnished with many trees and cleare founteins, and that (as the fame went) many euill spirits haunted, and vsed in that place, and therefore none was so hardy, as to dwell there: the holy man resolued to make the same his habitation. There were some, that came to visite him; yea many diseased persons: and among others, one sick of the palsy, who was the owner of the place. Great were the conflicts and encounters the seruant of God endured in that place by the deuills, who did incessantly disquiet him; because he was come to thrust them out of their long continewed habitation. The blessed man took thereat great consolation, for that he had there some enemy with whom to contend and striue.

S. Hilarion being nowe come to the age of 80. years (Isichius his disciple being absent) fell sick: and perceuing that the hower of his death drew nere, he wrote a schedule, or note of his hand, in which he left by his testament Isichius his disciple, to inherite all his treasures: the book of the Gos­pells written with his owne hand, his long relligi­ous [Page 265]weede, the sackcloth or hoode, with which it was couered. When it was known in the coun­try, that the holy saint was sick, some came to vi­site him, and he charged them deeply, that assoone as he was dead, they should bury him in the same place where he dwelt, and that they should not keep him aboue ground the moment of an hower.

When the pangues of death came, all things fai­ling but his sences, which were perfect, looking with his eyes open, he spake to his soule, and said: Depart forth nowe, depart, feare not: thou hast serued CHRIST 70. years, and doest thou nowe feare death? In speaking these words, he ended his life. His body was buried incontinently, as he had apointed; so that his death and buriall was repor­ted in the city both at one time.

His disciple Isichius being certefied of his death, returned into Cypres, and faining that he desired to dwell in the same place, where is master did dwell, and was buried; after ten moneths passed, he stole away the blessed body of his master, ven­turing his life for the same (for if the Cypriots had knowne it, he had bene slaine by them) and caried it into Siria, and buried it in his auncient mona­stery, an infinite company resorting thither to see it.

The blessed body was found hole, perfect, and entier, and so were all his cloths and garments, euen as he and they were, when he was aliue, ca­sting a very sweet & pleasant smell. S. Ierome saith, that vntill his time there had ben variance and controuersy. for the Syrians say; they haue his body, as they haue indeed. and the Cypriots say; [Page 266]they haue his spirite; but aswell in the one, as in the other place, are seen many miracles, done by the intercession and merits of this glorious saint: but much more in the place of Cypres, for in that place the blessed father took great delight.

The death of S. Hillarion the Abbot was on the 21. of October, and on the same day, the Church celebrateth his feast. It was also in the yeare of our Lord 379 Valentinian being the Romain emperour. Nicephorus Callistus wrote of this holy saint in the 11. book cap 14.

The life of S. Vrsula, and the eleuen thousands Virgins.

ON the sel [...]e same being the 21 of Octo­ber oure holy mother the church doth celebrate the Martirdome of S. Vrsula and and the 11000 virgins her companions,Beda. & Adon in Mar­t [...]ol. Mo­lan. in Ad­dit ad Ma [...] ­ [...] Vsuar in whose historie some things are certaine, & other some doubtful. This is certaine that S. Vrsula and all her holy compainons were Virgins, & martyrs, and were 11000 in number For although neither he Romaine Martyrologe nor the Collecte vsed in their feast doe affirm▪ that they were 11000; yet be­cause venerable Bede and Adon in their Martyro­logies and Molanus in the additions he made vnto the Martyrologe of Vsuardus and other authors together with the tradition of the church do [Page 267]auerre it, we haue sufficient authoritie to beleaue it. But that which is vntertaine, and doubtful is, the maner of theire martirdome: the voyage which these virgins made to Rome with soe great a traine, and theire returne from thence with Pope S [...]ricius when he left his Popedome; and other such things, which some write without either ground, authoritie, or any probabilitie; contradi­cting the trueth of Ecclesiasticall Histories, and reason it selfe. Wherefore leauing out that which commonly is reported of the maner of their meeting; and the end for which these 11000 were gathered together, and that they all died for the faith of Christ our Lord, & therby purchased vnto them selues the crounes of virgins and martirs; I will relate heere what Cardinalle Baronius and William Lindanus Bishope of Rurimund men of rare learning,Baron in An not. Ma [...] ­tirol. 21. Octo. br. & tom. 4 Annal. an. 383. Lin­dan. apud Ba­ron. haue iudged most probable and se­cure, taking it out of a very ancient booke of the Vatican librarie of Rome, which treateth of Brittanie whose author is Gaufridus Bishop of Assaffe in the kingdom of England, and is after this maner.

GRACIAN sonne vnto Valentinian the elder being Emperour, a certaine captaine of his called Maximus, a very stout and valiant man, natu­rall of the Is'land of Britanie (which now is called England) rebelled against him, and was proclai­med Emperour; and by the fauour of the soldiers, and of other Englishmen his friends, and acquain­tance, entered into France, and possessed himselfe of it all, but especially of one prouince which then was called Armorica, & is that which now we call [Page 268]litle Britanie; because the Brittons and Englishmen did conquerre and raze it, and with great rage and furie putting to sword all the naturalls thereof, left it vninhabited as a wildernes. Maximus thought it necessarie to people that prouince againe, be­cause it lay fit for him, therin to conserue and trans­port his English soldiers: and for that purpose he deuided the fertill fields and lands of the lesser Bri­tanie amongst his soldiers which came to him out of England, to the end they might till and hus­band and mannure them, & reape the fruit therof. But because his soldiers might marry and haue suc­cession, and settle them selues in that prouince, where there were noe woemen, for that they were also putt to the sword; he determined to send vnto the Ilands of Britanie, which comprehend England Scotland, and Ireland, for a great number of vir­gins, which being brought vnto the newe & lesser Britanie might marrie with those soldiers, whoe were for the greatest part naturals of their owne countrie. The chiefe commander of all that army was called Conanus, a man of great birth, and of greatest estimation of all the English nation: whom Maximus had made his lieuetenant gene­ralle, & Warden of all the ports of that coaste. Cona­nus desired to marrie with the daughter of Deono­cius kinge of Cornwall, called Vrsula, a most noble and vertuous lady; in whom did shine all the gifts of chastitie, beautie, & grace, which might be desi­red in a woman. Throughout all the prouinces of Britanie there were culled forth 11000 virgins, as well for the intent aboue mentioned, as also that they might accompaine Vrsula, who was to be [Page 269]their leader and lady. Some of these virgins went of their owne accord, and others by constraint. but seing the cōmaund of Maximus then Emperoure, or rather tirant, was soe peremptorie, that no ex­cuse could be admitted: they imbarked them sel­ues in those ships, which were prepared for their passage vnto the new prouince of Brittanie.

It pleased our Lord, that these ships, lanchinge out of the hauen, me [...]t with a quite contrary winde, which in stead of carrying that blessed and holy companie towards Brittanie, it furiously car­ried them quite contrarie: and passing by the Ilands of Zealand and Holland, droue them into the mouth of the riuer Rhene, a riuer of greate capaci­tie, depth and bredth, and carried them soe highe as the water did ebb and flowe. At that time which this hapned, Gratian the Emperour vnderstanding what Maximus had done in England, and France, and that he carried himselfe as Lord and Empe­rour, not as his Captaine and creature; for to re­presse and chastize him, he entertained into his seruice the Picts & Hunnes, a fearce, cruell, and bar­barous people, who had conquered the Gothes, and done wonderous thinges by their force of armes. These beinge gathered together vnder the commande of Melga, Captaine of the Picts, and Gaunus generall of the Huns, began to molest the seas, and to lye coastinge about after the manner of pirats, robbinge and spoilinge all that fell into their hands, with intent to passe ouer into England, to expulse Maximus the tirant, and to serue Gratian th'emperour, who for that purpose had entertained them. These barbarous people were at that pre­sent [Page 270]where these blessed virgins arriued, & percea­uinge that the ships, which brought the virgins, belonged to their enemies, and to Maximus in par­ticular, against whome they had vndertaken that voiage, they encountred with them; & seing that they were loaden with virgins (beinge as disho­nest and lasciuious, as they were cruell and furi­ous) they entended to rauish them. But those holy virgins, Vrsula their leader incouraginge and exhorting them, determined rather to loose their liues, then their chastetie, and heere vpon, as well in deedes as in wordes shewinge their valour and cōstancy, & that they were prepared rather to suf­fer what torments soeuer then to offend God; those barbarous people, conuerting their loue into fury, and detestation of the Christian faith, fell vpon them like wolnes vpon a flocke of lam­bes, and put them all to the sword; because they would remaine there no longer but passe ouer speedely into Englād which they thought had been vninhabited, because Maximus had drawne so many soldiers from thence. Of all that holy and virginall companie onely one called Cordula re­mained aliue, who through feare hid herselfe at the time of that slaughter; but seeinge what had passed, and that all the rest of her companions were martirized, being encouraged by the motion of our Lord,A don. in suo Mart. 21. Oct. who had chosen them all for him­selfe, the next day followinge discouered herselfe, and was also martirized, as the Roman martiro­loge recounteth.

The principall of these virgins which there shed their blood for the faith of Christ and their virgi­nity [Page 271]were (accordinge to Adon) S. Vrsula guide and theife leader of all the rest, and Sentia, Gregoria Pinnosa, Mardia, Saula, Britula, Saturnina, Saturnia Rabacia, Palladia, Clementia, and Grata. On That day, in with they suffered, Christ their sweet and beloued spouse triumphed in these holy virgins ouer infidelity and carnality, ouer sinne, and hell; and declared of what greater force the vertue of a Christian is in sufferinge death, then the crueltie of the diuell and his ministers in inflicinge it: for that his soldiers by their fall arise, by their death ouercome, and thereby receane a nowne of eter­nall glorie. The bodies of these holy virgins were gathered together by the Christians with great deuotion, and carried to the citie of Collen, which is seated vpon the same riuer of Rhene, where was erected a famous monastery of Nuns; and euen vntill this day many heads of these holy virgins are to be [...]eene, and are reuerenced with singular deuotion, although they be distributed into many parts of Christendome.

Some are of opinion that the place in which the holy bodies of these virgins now remaine, is the verie same in with they were martirized, because the earth on which that Church is built will not retaine any dead bodie, although it be of a child newly baptized, but by ni [...]ht it casteth it forth, as Lindanus Bishoppe or Ruremund recounteth; gi­uinge this as a token that God will not haue any other body to be buried, where the bodies of these so many virgins, and martirs his spouses lie, who there shed their purest blood for the confession of his faith, and defence of their chastitie. It is [Page 272]recounted also that S. Vrsula and her holy compa­nions fauour and assist them at the hower of their death, who in their life-time haue been deuoted vnto them. The martirdome of these virgins was accordinge to Baronius in the yeere of our Lord 383.Baron. tom. 4. Annal an 383. Graetian and Valentinian and Theodosius the el­der rulinge the Empire, whome Gratian had made his compartener in the Empire, seeinge himselfe to be straightened on euery side by the warres of so many barbarous people, and standinge in neede of the assistance of so valourous a Captaine. It was also vpon the 21. of October, vpon which day the Holy Chuch celebrateth their feast. Of these 11000 virgins (besides those authors we haue al­ready rehearsed) haue written wandalbertus, Vide Baron. in. An­n [...]t. Marti­rol. 21. Oct. Claud-Rota. Cap 134. Bonfin decad [...]. lib. 5. Petrus de Na­tal. lib. 9. cap. 87. Po­lid. lib 3. Su­rius tom. 5. who florished in the yeere of our Lord 850, Sigibertus Moncke of the Monestery cald Gimblacense who liued almost 500 yeeres since, Rogerius Cisterciensis Richardus Praemonstratensis, Claudius de Rota; Bon­finius in his Historie of the affaires of Hungarie, Petrus de Natalibus, Polidore Virgill, in his Historie of England, and aboue all the rest more copiousely Laurentius Su­rius in his fift tome of the liues of Saincts. *⁎*

The life of SS. Chrisantus & Daria martirs.

SAINT Chrisantus was borne in the cit­tie of Alexandria: he was sonne to an honourable Gentleman, of the order of senators, called Polemius: who together with his sonne, and the rest of his familie, came to dwell at Rome, where he was most graciouslie, and friendlie wellcomed, and honourablie aduaunced by Numerianus the emperoure. Being once setled at Rome, the greatest care of Polemius was, to haue his sonne Chrisantus, that was of a quick and pier­cing witt, and great capacity, trained vp in learning, As Chrisantus was turning ouer manie bookes, and seeking out suche as were most for his purpose, it happened, by the especiall prouidence of God, that he mett with one, wherein were written all the foure ghospells. He did peruse them attentiuely; and read them from the beginning to the end: he plainely perceaued the steppes of darknesse, and shade of death, wherein he had walked; and that our soules had no other light, sauing online CHRIST IESVS. And being desirous to haue the riches, hid­den in that booke, more disclosed vnto him; and vnderstanding, how a famous clearke in holie writte, named Carpophorus, lay secrett in a caue, for feare of the persecution; he went vnto him, and [Page 274]with teares besought him, to instruct him in the faith and the ghospell of CHRIST. Carpophorus did willingly accomplish his desire: he instructed him first; and then Baptized; and lasty so confir­med, and strenghthned him in oure faith, that, sea­uen daies after, he openlie auouched and taught in Rome, that IESVS CHRIST was the onlie true God. Polemius came to haue notice heereof: and, partly for zeale of his blinde religion, parely for feare of the cruell lawes, and punishments establi­shed against the Christians, he was greatly enraged with his sonnes proceedings, whom he therefore committed to a darke and close prison, assigninge him his meate with a scant and verie hard allo­wance. But findinge this punishment was to litle purpose; and wrought no other effect in Chrisan­tus but online to strengthen him in his faith; he tooke another course of kinde vsage, and gentle­ness, and pamperinge; seekinge by the meanes of certaine bond woemen of his owne, yonge, beau­tifull, and gallantly attired to peruert him, and allure him to naughtiness; that leesing his chastitie, he mighe the more easilie loose faith. They brought him out of prison: they apprailed him richely; they lodged him in a goodly chamber, most costly furnished and hanged: the woemen came in, to performe theire lewd and wicked intent: but Chrisantus, fearinge his frailtie and feebleness, lyfted vp his eies to heauen crauing helpe and succoure of oure Lord.Meta­phr. in vit. Chri­santi. And he did af­foord it him so boundantly, that, as Simeon Meta­phrastes writeth, a heauie sleepe and drousiness so deepelie possessed those woemen, that none could[Page 275]awake them, except they were caried out of the chamber: and by this meanes God preserued his seruaunt from so great a daunger.

Polemius did iudge it more conuenient for his purpose, to seeke our some faire yonge gentle­woman, wise, louely, discreet and gracious, and matche her with his sonne and make her his heire to the end, that she, as his lawfull wife, might work his minde, and make it more pliant; which the others, being seruants, could not bring to pass. Amonghst the virgens of Minerua they found out one called Daria, endued with all the rare gifts and qualities that might be desired & wished in a woman. They acquinted her with all theire de­signes, and purposes yet hardly could perswade her to marrie Chrisantus, and vndergoe that taske of healinge him from that, which they called mad­ness. Not withstanding at length the teares of old Polemius, and a strong imagination that heerein she did her Gods great good seruice, did make her re­lent, and win her to doe it. She aparailed her selfe most goregeouslie: she came into the place where the yonge mau was, with a comely behauioure; yert some what streigning it to a light wantoness, aad heedeless demeanure she assailed him with louely, and sweet, but well weighed reasons, and gentle termes, endeuoring to persuade him, to for­sake and abandon that faith of CHRISTE, and marrie with her. But oure Sauioure was on Chrisan­tus his side, to stay him from gliding into sinne: he gaue his words such a heauenlie grace; and prin­ted in his minde such forcible reasons, that with them he conquered Daria, and made her fall into [Page 276]the selfe same snare wherein she laboured to en­trappe Chrisantus. For moued by his reasons, and powerfully drawen by the grace of God, she resol­ued to be a Christian. They accorded to keepe the­yre virginitie vnspotted; and yet giue it out, and so possess others with a conceite, that they were married: by which meanes Chrisantus was freed out of prison, and from the keepers hsi father had placed about him: Daria was baptized, and both of them did liue together, as brother and sister, keeping theire puritie vndefiled.

Now as it is the propertie of goodness, freelie to impart it selfe to others, and of vertuous people to desire and endeuoure that others be partakers of that precious iewell which themselues enioie, ea­che of them counsailed all suche persons, with whom they conuersed, to receaue the faith of Chri­ste oure sauioure, and leade a chaste and vertuous life: and manie were persuaded to embrace such good counsaile; the woe men by Daria, the men by Chrisantus. This was speedilie knowen ouer all Rome; and notice thereof came to Celerinus prefect of the cittie; who forthwith comaūded thē to be apprehended, and brought before Claudius the Tribune; apointing him to heare and examine theire cause, and, finding them guiltie, to punish them. The Tribune comaunded Chrisantus should be led to the temple of Iupiter, where, because he refused to adore the Idoll, he caused him to be most cruellie beaten. The executioners performed the Tribunes comaund, with so litle remorse & cōpas­sion, that his bones and bowells might be seene through his wounds. They caried him back again [Page 277]to prison; cast him into a loathsome darck dun­geon; loaded him with giues and fetters; and cast vpon the ground manie filthie and stinking things. But in the sight of the cruell officers his yrons were turned into dust: and in steede of the stinking, noy some smell, there was a most sweete and fragrant sent. Then a Bulls hide was flaied and taken of, and Chrisantus naked was put thereinto, wherein he remained a whole day, exposed to the scorching beames of the Sunne: though he receaued thereby no harme at all. They cast him once againe in pri­son, loden with yrons, which were streight waies consumed and turned to pouder; and manie lights appeared, which made the dark dungeon bright like noone day. They tied him vnto a post, mea­ning to beate him with rodds of yron; which whē the officers tooke vp in theire hands, they became verie soft, and no man could strike with them anie one stroake to anie purpose. At length the Tri­bune Claudius conuinced that so great wonders, as these, were not done by art Magick, but by the hand and power of God, the beames of whose grace did now beginne to enlighten his hart, fal­ling downe at the feete of S. Chrisantus, and cra­uing perdon for the harme which he had done him he desired him to pray to the God he adored, and by whom he was assisted in so manie and so cruell torments, to graunt him pardon for his sinnes, and knowledge of him selfe. The like did all his souldi­oures: whom the martin embraced most louinglie: and there were baptized all at one time Claudius with Iason and Maurus his sonnes, and Hilaria his wife, all his whole familie, and the souldioures of [Page 278]his charge with manie other people.

The Emperoure Numerian assoone as he came to the knowledge of so great an alteration, com­maunded that all should be put to death. Claudius was cast into the riuer Tiber, with a great stone a­bout his necke, and drowned: the rest were behea­ded. Hilaria some daies after, being at her praiers in a caue, where the bodies of the martirs were buried, was taken by the painims: and as they were about to carrie her before the Emperoure, she craued some respitt to make het praier; whe­rein she requested allmightie God, to take her into the companie of her husband, and sonnes. His Maiestie vouchasafed to heare her praier, and she rendered her soule into his hands, and her bodie remained with the other holie saincts.

The Emperour gaue order that Chrisantus should be brought to a prison called Tullianum, and Da­ria to the common stewes amongst nanghtie woemen: where, by the presence of that holie vir­gen so ignominious and reproachefull a place was turned with her praiers into a chappell. For God did send in her defence a lion, who slipping of his chaines, and breaking loose out of his den, laied himselfe at the feete of Daria, with signes and to­kens that he would defend her. Not long after came in a bold impudent youth, with intention to defloure the B. virgen. But the lion encounterd him, cast him to the ground, held him downe with his pawes, and looked vpon her, as one demaun­ding, how he should vse that wretched yong man. She commaunded that he should doe him no harme; and taking occasion from the lions obedi­ence [Page 279]towards God, she spake vnto the man, and reduced him to the faith of CHRIST. He seing in what perill of his life he had bin, and how once he was rather dead then aliue, & seing himselfe againe free from all danger by the commaundment of the holie virgen, went preaching aloude throught all Rome, There was no other God, but IESVS CHRIST, whom the Christians adored. The keepers of the lion came to haue him back: but he fell vpon thē, and cast them to the ground, and staid expecting the will and pleasure of the saint▪ she, with so good an occasion, did likewise acquaint them with the power and strength of the faith of CHRIST; and they were conuerted thereunto, and became the publishers and preachers of the glorie and Maiestie of oure Lord.

Celerinus the Prefecte, informed of all this, cau­sed a fier to be kindled about the lodging, to burne and consume the virgen and the lion together: but by the will of allmightie God, to whose power nothing is impossible, in whose sight his martirs are renowmed & glorious, the lion hauing recea­ued the Virgens blessing bowing downe his head, went through the flame with out burning, and through the whole citty without doing or recea­uing anie hurt or damage. After all this, Chrisantus was put vpon a torment called Armentarium: but the post brake in sunder, his bands were vnloosed, and the torches which were lighted, to burne him on the sides, were quenched. Those allso, which would haue tormented Daria, had the sinewes of theire handes contracted, with such excessiue paine that they were constrained to let it alone. Finallie [Page 280]they led them out of the cittie, into the way called Salaria; where hauinge digged a great ditche or pit, both the saincts were put aliue into the same, and then couered and ouerwhelmed with earth and stones, and after this manner, iomtlie martired and buried.

Manie Christians had gathered themselues once together in a caue, to celebrate the feast of these holie martirs. Numerianus the Emperour, vnder­standing this, sent a companie of souldioures, com­maundinge them to stop vp the mouth of the caue, and let not one escape with life. There was amon­ghst them a priest, whose name was Diodorus: he said mass, and gaue them all the B. sacrament, en­couraging them to suffer that death with ioy, and constancie, for the loue of CHRIST: they did ac­cording as he did exhorte them, and ended theire lifes gloriouslie in that place.

The Churche doth celebrate the feast of SS. Chrisantus and Daria the 25 of October: and theire death was in the yeare of oure Lord God 284. in the raigne of Numerianus Emperoure. The mar­tir dome of these saints was written by Verinus and Armenius, priests of saint Steuen Pope and martir: Metaphrastes enlarged it some what more. S. Da­masus made certain eloquent verses in praise of these saintes,In an­not. and 2. to an­nal de glor mart. [...]. 38. and set them on theyre tombe. There is mention of them allso in the Romaine Martiro­loge, and in that of Vsuardus: as allso in the 5 tome of Surius; in Cardinall Baronius, and Gregorius Turonensis.

The life of S. Euaristus Pope and Martir.

OVR Sauior saith in S. Mathew:Mat 7 that none can gather grapes of thornes, nor figgs of thistles. This cometh to passe; be­cause a mans power is bounded and limitted; but the power of God is infinite, without bounds or mea­sure: he can therefore, if he please, gather figgs of thistles, and grapes of thornes; as it appeareth, he did by S. Eua­ristus Pope; who was made a sweet and delicious fruite, being in his life holy, and in his death, a martir. God gathered this grape from a thorne, viz from a Iew that was his father. The life of this holy saint collected by Damasus, and out of an epistle decretall of the same Euaristus, and out of other Authors, was this.

EVARISTVS was sonne to a Iewe called Iudas and was borne in Bethlehem; and when then holy Poper Anacletus was dead, he was chosen to succeede in his place. He was a verie learned and holie man; and the first, that diuided the parishes of Rome into sundrie titles, among sundrie priests, which were after-ward called Cardinalls. The same Euaristus ordained that seuen dea­cons should accompany the Bishop, where soeuer he went, and should stand by his side, whensoe­uer he preached. to the end his ministery should be honoured, his doctrine wittnessed, and also that he [Page 282]might shew some kind of autority, & be defended if any Gentill made shewe of violence against him. He also prouided, that matrimony should be publikly solemnized, and not in secret: and that the spou­ses should go vnto the Church, to haue the nupti­all benediction:Ter­tull lib 2. ad vxor. Ca si­our vir 7. q. 1. 2. q. 7. si qu [...] sunt. though, as Tertulian saith, the es­pousalls and marriage were made in the Church, euen from the time of the Apostles.

Moreouer, he commaunded; that Bishops should not leaue of forsake their Churches to go vnto others which thing is agreeable with the condition of maried folks, who may not abandon their own wifes, for other women. He also ordeined that the accusations of the people should not be receued against their owne Bishops, if they had not notice before, or els some preg­nant suspition of fault in him.

It is not knowen, how S. Euaristus died, but that the Catholik Church hath & doth account him in the nomber of the Popes which were martirs. In such sort, that hauing holden the Papacy 9. years 10. months and 2. daies, and hauing giuen holy orders three times in the moneth of December, and at them ordered 5. bishops 6. priests, and 2. dea­cons, he exchanged this temporall life for the eternall, (and was buried in the Ʋatican, nere vnto the supulcher of S. Peter, chief of the Apostles) on the 26 day of October, and on that day the Church doth celebrate his feast. The death of this holy saint was in the yeare of our Lord 120. in the time of the Emperour Traiane.

The life of SS. Symon and Iude Apostles.

HOLY writ in the first booke of Macha­bees speaketh of Mattathias, who hauing done noble acts in the defence of the people of Israel, and finding himselfe now tired, old, and neere his death, called to him his sonnes, kinsfolke and freinds, and the chief of them that had serued vnder his standard. When they were all come, he made vnto them a large speech, exhorting them earnest­ly to perseruer in the seruice of God, and in his holy faith: for that he was able to deliuer them, though all the world was against them, as he had done in former times, when they put their trust in him.

He to this purpose recounted vnto them the examples of Abraham, Phynees, Dauid, Daniel, and his three freinds. After this, he concluded his speech with these words; Behold: Symeon your brother is a man of wise­dome, giue eare to him, as to your father. Iudas Macha­beus also is valiant, and corragious, euen from his child bode, let him be the captein of your hoast.

This history agreeth much for the B. Apostles Symon and Iude: for that Mattathias is the figure of IESVS CHRIST our Lord, who hath done worthy acts in the world, for the defence of all Christians, which haue serued vnder his banner; and speaketh thus to them; Behold you Christians, Symon my Apostle is your brother, and a [Page 284]man of wisdome, listen to him, and esteeme him as your father, and imitate him in his holy and vertuous life. Iu­das also, his companion in martir dome, is valiant, euen from his youth, let him be your captein in the battle, take him for your Aduocate, and commend your self to him, for that will help you much to obtein the victory.

The lifes of these two Apostles, taken out of that which is written of them in the holy Scriptures, and out of di­uers Authors, was in this manner.

SAINT Symon and S. Iude were the sonnes of Alpheus and Mary Cleophae, and brethren to S. Iames the lesse, and Ioseph the iust. Symon was called Cananeus, for that he was borne in Cana of Galyly, and S. Luke calleth him Zelotes in the Greeke toung, for that Cana by interpretation is zelous: He was thus surnamed, to be knowne from S. Pe­ter, who is also called Symon; as Iudas was surnamed Thaddeus, to distinguish him from Iudas Iscariot.

It is not written, when or howe they were cal­led to the Apostle ship, but there is mention made of them in the Ghospell, when the names of the twelue Apostles are reconed: As also when IESVS CHRIST in the sermon of the supper,Ioan. 14. said: He that loueth me, shalbe loued of my Father, and I will loue him, and manifest my self to him. Iudas answered him: How is this to be done, that hout wilt manifest thy self to vs, and not to the world? CHRIST spake of his death, and of his resurrection, after which they were to see him againe: for that he would manifest himself vnto them really and veritably in body and soule. When allsoe his eternall father would truly come to inhabite by grace in him, who loueth him, and obserueth his lawe.

There is no other particuler mention of S. Iude nor of S. Symon in the Ghospell, but that they were presēt in all places & at all times, that the Ghospell saith; the Apostles were with IESVS. As at the banket in the desert,Io. 10. when CHRIST fed much people twise with a fewe loaues, and a fewe fishes. They were present at the raising of Lazarus, at the entring of our Lord into Ierusalem, when they sange Osanna. They were present at the supper, when our Lord washed their feet, communicated them, made them priests, and consecrated them Bishops.

They fled also, when IESVS was taken in the garden, they sawe him raysed to life, not as a spirite, but the same that he was, before he died. Our Lord talked and conuersed with them, as may be seene by the actions of Thomas, who touched the wounds of his hands and side: they sawe him also ascend into heauen, they were also present at the comming of the Holy Ghost with the other Apostles; & when they receiued him, they receued also his gifts, and especially that gift of toungs, with which they preached the Ghospell in diuers parts of the world.

Symon preached in Egipt, and Thaddeus in Meso­potamia. They kept company in Persia, and prea­ched therin together, as S. Isidorus, Ado, and vene­rable Beda say. Assoone as they came into that country, all the Idolls, which before gaue oracles, became dumb. and whereas Baradach captain to the king of Babylon, whom some Authors call Xer­xes, hauing then in hand a great interprise, desired to be enformed of the successe therof by oracle, [Page 286]and passed from one vnto another; at last one of them, bad him looke for no answer, as long as Sy­mon and Iude Apostles of CHRIST were in the country.

Baradach caused them to be sought out; and brought before him. He demāded who they were: from whence they came; and what they did in that same country. The Apostles aunswered, that they were Hebrews, & seruants of IESVS CHRIST: and that they were come into that country for the good of all maner of persons, in teaching them the true faith, which if they receued, it should be the right meanes for the sauing of their soules. Bara­dach said to them: when I returne from the dis­patch of my affaires, I will heare you willingly. The Apostles said: It shalbe better for thee presen­tly to confesse him, by whose meanes, thou maist ouercome thine enemies, and reduce them to the obedience of thy king: Baradach said: I think your God be more potent then ours, sine that your com­ming hath put them to silence: but, tell me: what successe shall the warre vnto which I go, haue? The Apostles said: To the end thou maist see, that thy Gods be not only impotent, but also liers, and deceuers, we will giue them leaue to aunswer to thy demaunds, that they giuing an answer of that, which they know, we may showe what they be, and what they can do.

The Gods answered by their ministers (whom Baradach had caused to come thither) That the warre should be long, and that therin much slau­ghter should be on both sides. When the Apo­stles heard their answer, they laughed: and Bara­dach [Page 287]said to them: I heare these words to my grief and sorrow; and do you laugh? The Apostles re­plied: feare not, for too morrow at three a clock, there shall come embassadors from the Indian rebells vnto thee, who shall most humbly entreat thee for peace, and submit themselfs wholly to thy mercy. When the ministers of the Idolls heard these words of the Apostles, thy scoffed therat; and in a rage against them, said to the captein: These fellowes come from the Indians thy enemies, that thou crediting their deceitfull speeches, maist not be prouided and furnished with defence; and then the Indians may come and giue thee some notable discomfiture. To this the Apostles replied, and said to the captein: we do not bid thee to tarry a moneth, or longer, but one day only: if thou find vs to ly, punish vs, as thou please. Baradach aunswe­red: I think best to keep you & them also in prison, vntill I see, which doth deceiue me; and then I will punish them that do deserue it.

On the next day, euen as the Apostles said, the embassadours to the Indians came, with whom Baradach hauing concluded a peace, resolued to punish seuerely those false prophets. but the Apo­stles staid him, saieng: that thy were not come in to that country, to take away any mans life, but to giue it vnto many. Then the captein would haue giuen them many Iewells, but they would not take any. He had them vnto Babilon, where the king was; vnto whom he repeated what had be­fallen, betwene him and the Apostles; and com­mended them very much, and said: they had the gift of prophecy, knew things to come, were hum­ble [Page 288]and vertuous, and coueted no temporall gaine.

At that time, the king had in his companie two magitians or Inchaunters, one was called Zaroes theother Arphaxat, who were fled out of India where S. Matthew preached, for that he had dis­couered their wickdnes and deceits. These malli­cious fellowes, seeing the Apostles to be of the colledge and company of S. Matthew their deadly foe, persecuted them, saieng of them much euill vnto the king: And with their inchantments, caused many serpents to appeare in the place, to terrify the Gentills, and to hurt the Apostles: but they by their word only commanded the serpents to wound the inchauntors, but not to kill them. The serpents obeied & put them to great griefe and paine; and moreouer, hauing lost hereby their reputation and credit, they were enforced to de­part from Babilon, and to go vnto other cities.

They laboured what they could, to do some mischief vnto the Apostles; saieng in euery place, where they passed, that they were enemies to their Gods, & would not haue them to be adored, and that they seperated wifes from their husbands vnder the collour of relligion, and such other things. And in the places where credit was giuen vnto them, they gaue the people warning, that if the Apostles came that way, they should put them to death, and neuer suffer them to speak. The holy Apostles preached the faith, without empeachment or contradiction in Babilon, and conuerted many, for that they did many miracles, especially in hea­ling all sickfolks from their infirmities what soe­uer. They baptised the king, and all his family, and [Page 289]hauing instructed many in the faith, they ordered priests, and deacons, and made Abdias bishop, who had followed them from Ierusalem, and had (as he saith) seen with his corporall eies IESVS CHRIST, in his mortall flesh.

If fell out at that time, (as the said Abdias re­counteth it, and S. Antoninus of florence repeateth it) that a woman, daughter to a noble man of Ba­bilon, was gotten with child, and the author of that wickednes was not knowen. She being vpon the time of her deliuery, her father and mother vrged her, to tell the man, that had dishonored her, that they might inflict vpon him some punishment, agreable to his desert. Shee, to free her self from further reproache, for that he was of so base a cōdi­tion and estate, that she was ashamed to say who it was, laid the blame vpon a deacon of the Apostles, saing: that he committed that villany. The deacon was forth with taken, and led before the king. The Apostles vnderstanding therof, and knowing he was innocent, went to the court, and requested the king, that the parties, and the child that was new borne, might be brought before him; and so it was done.

The Apostle asked, when the child was borne: and they said that the same day; then they looked on the child, and said vnto him: we commaund thee in the name of IESVS CHRIST, to tell vs, if this deacon hath committed the offence, that thy mother chargeth him withall. The infant aun­swered: This deacon is good and chast, and neuer in his life committed any carnall sinne, and he is not my father. His ennemies vrged the Apostles [Page 290]instantly, to ask of the child, who it was, that had committed the offence: they aunswered: It is law­full for vs to cleare the innocent, but it is not fit for vs, to disclose them that are faulty. And at this the wholle company remained astonied and amazed.

The faith being well planted in that place, they departed from Babilon, & went preaching through many prouinces of that kingdome, and at last they came to a very rich city called Suamir, in which place Zaroes and Arphaxat the two magitians told the ministers of the Idolls, that the Apostles were in the city. Wherfore many of them assembled, and took the Apostles, and imprisoned them, and led Simon to the temple of the Sonne, and Thadeus to the temple of the Moone, for to a­dore them: but at the praiers of the Apostles, the Idolls and their statues fell in pieces, and to dust, and out of them went two deuills, in the shape of Negroes, with horrible roaring and houling. The painims were moued therat with such indignatiō, that in a rage, and with infernall fury, they ranne vpon the Apostles, and cut them in pieces.

At that time, the heauens and skie was cleare and calme: and one a sodein, it was couered with black clouds, which powred downe a dredfull tempest, and withall fell many thunderbolts, which beat downe to the ground the temples of the Idolls nere vnto them, and slew many of the Painims, among whom were the two Magitians, whose bodies were afterwards found beaten to ashes. The king of Babilon, who was a Christian, was much grieued for the death of the Apostles, and sent men to fetch their bodies vnto Babilon, where [Page 291]he caused a Church to be builded vnto them, in which place they remained for a while. They were after ward caried to Rome, and laid in the Church of S. Peter.

The martirdome of these holy saints was on the 28. day of October, and on the same day, the Church celebrateth their feast. The Apostle Iude Thaddeus wrote one epistle, which is numbered in the canonicall scripture. God graunt we may be all written in the book of life. Amen. The martirdome of these two holy saints was in the yeare of our Lord 64. in the time of Nero the Emperour, after the opinion of Onuphrius and Canisius. *⁎*

The feast of all Saincts.

THe sacred scripture in the booke of Hester recounteth:Cap. 1that king Assue­tus, to shew the greatnes and majesty of his Empire (in the third yeare of his raigne) made a most solemne feast, to the Lordes and Princes of his court, and to all other the subjects of his kingdomes. This feast lasted manie daies; the tables were allwaies couered, and richly furnished, with most costlie meat, and delicious wines; and euerie other thing was in great aboundance. No man was forbidden, but euery man might eare, when and of what it best pleased him. Yet that in which the greatnes and maiestie of the king was showed, was (as said the text) that there was great store of wine, and that most excellent, and such was giuen to euery one as pleased him best.

When the king made this feast, Queene▪ Vasti his wife made also another vnto her Ladies, and the damosells of the court; in which likewise her magnificence and bountie wasshewed, being serued also at her tables with sundrie & different dishes, of most delicate viandes. This feast is a figure, and representation of that, which passeth in the triumphant, and millitant Church.

The great king Assuerus representeth our Lord God: who to shew the glory and maiestie of his Empire (in the third yeere of his kingdome) made a most solemne feast unto the Princes and Lords of his court, and all other of his kingdomes. These three yeeres signifie the three estates, and ages of the world, to witt: of the law of nature, of the law written, and of the law of grace.

That king Assuerus made this feast in the third yeare, signifieth: that in the third age and state of the world, to witt, in the time of the law of grace, our Lord God ope­ned heauen; for before, in the time of the law of nature, and law written, heauen was shut vp from men, and they could not enter thereinto; but in the time of the law of grace, God opened his royall pallace, and inuited all the great Lords of his court, to participate and enioy the rich treasors he had therein; as the Apostles, Martyrs, Con­fessors, and Virgins do: who sit continually at his celestiall tables, and eate that which is most to their content. For the viands or mea [...]es being variable; to witt, the delights and contents in heauen being sundrie, euery one taketh, and reacheth that, which sauoureth best to him. But aboue all, the wine, for that it is most excellent, maketh the feast better, and sheweth the greatnes thereof. This wine signi­fieth the taste, and suauity of the Holie Ghost, which is bestowed among them in great aboundance, & the blessed being (as it were) inebriated of God, are made parta­kers thereof; and haue no mind ner thought of any thing that may bring discontent, or anney: but all things causeth vnto them vnspeakable ioye and delight. This is the feast which the king made. It is said also, that the Queene made a feast to the Ladies, and damosells of the court.

By the Queene is vnderstood the Catholique Church, who maketh a feast vnto her women and damosells, that [Page 295]is: the soules trauayling in her affaires. It is not altogether from the purpose, if it be said: that they that be in the millitant Church be called woemen, and they that be in the triumphant be called men; because, as man is the more perfect creature then woman, so there is found more perfection in them that be in heauen, then in them that be on the earth, though they be all holie persons▪ the reason is this: they which be in heauen cannot fall any more, but they, that be holie on earth, may fall againe, and so do many and often tymes.

Before Queene Vasty kept this feast, she gaue vnto her damosells to eate, sometimes of one kind of meat, some­times of an other, yet moderately, and in measure; but on the festiuall daye, she gaue them all kind of delicacies most freely. So also the Catholique Church maketh ready her table daily for all faithfull beleevers, yet diuersly, some dayes with one ind of meat, somedaies with another.

Sometimes she maketh a feast, and giueth meat to all them that haue been good all the time of their liues, and this she doth in celebrating the feast of S. Iohn Baptist. Another day she dres;seth a dinner for great sinners, pre­senting vnto them a Mathew, & a Marie Magdalene, which for a season offended God by their wicked liues. She also maketh a feast for religious men on the day of S. Benedict, S. Dominik, S. Francis, and such others as they be. She maketh a feast to the religious recluses on the day of S. Clare, of S. Catherine of Siena, and such others. To the maried people, when she celebrateth the feast of S. Ioseph. Vnto Kings and great Lords on the daie of the Epiphanie, when the feast of the three kings is celebrated: vnto Bishops and Prelates on the daie of S. Ambrose, S. Martin, S. Nicholas, & of such like. [Page 296] Ʋnto virgins and damosells, on the day of S. Agnes, S. Lucy, and many others. But the day of all Saints, signi­fieth the day that Queene Vasty made the feast, and pre­pared the royall banquet vnto all her ladies & damosells; because on this day the Catholique Church doth prepare and dresse meat for all manner of people, when she cele­brateth the feast-day of all the saints in heauen; who be a patterne and example for all men in the world; that by imitating them, they may reforme their liues, and amend all loose, and lewd behauiour.

DIVERS and sundrie reasons haue been di­uersly alleadged, why the Church of God doth celebrate a feast of all the saints together. One reason is: the dedication of a temple, which was consecrated in Rome, in the name of all the Saints. Ado Bishop of Vienna, and those authors that write the liues of the popes and Emperours, relate it in this manner.In chro aetat. 6 ano. 604.

About the yeare of our Lord 608. Boniface the 4. being pope, there raigned in Constantinople Phocas the Emperour, who though he be noted to be couetous, and cruell, yet was he a Catholique prince, & very affectionate to the Church of Rome and a priuate friend vnto Pope Boniface.

There had been built in Rome a most sumptuous temple, in honour of Cybele (that false goddesse, mother of all the Gods) and in the name of all the other Gods also. This was built by Marcus Agrippa a noble man of Rome, who called it by a greek name Pantheon, that is to say: the habitation of all the Gods. The temple is round, and hath no other windowe, but one great hole in the top thereof, which giueth light to all the temple. It is said; [Page 297] Agrippa caused it to be built in that fashion, for that he would not shew himself partiall toward the Gods; in setting one in a more honorable place then another, but to make them all equall; and by the iudgment of those, that haue skill in Archite­cture, it is held the most artificiall building, that is in our knowne world.

Of this temple, with the consent of the Empe­rour Phocas (because he had iurisdiction, and co­maunded in Rome, and a great part of Italy) Boniface made a Church, & consecrated it to the mother of God, and of all saints. His reason was: that euen as the pagans in this temple, had adored the diuells, and all the crew of their heathenish Gods, with Cibele their mother; so from thence forth there should be honored in the same place, the Blessed mother of the true sonne of God, and all the whole court of heauen, with the holie martirs also. For at that time they did not so ordinarilie celebrate in the Church the festiuall daies of the Confessors.

The Pope called this feast, S. Mariaad Martires, and willed it should be kept on the ninth day of May. Afterward Pope Gregorie the 4. who liued in the yeare of our Lord 827. (after the opinion of Onuphrius Panuinius) translated the feast vnto the first of Nouember; because of the infinite number of people, that resorted to Rome, to sollemnise that feast. Wherefore, he thought it more conuenient, to transferre it vnto a season wherein the fruits of the earth were inned, and brought into the barnes, that there might be sufficient store therof, and no scarcity for the pilgrimes and strangers; as there was wont to be, and is ordinarilie in the month of [Page 298] May.

At this present, that Church is called: S. Maria Rotunda; & the daie is called; the daie of all saints. On the first of Nouember it is celebrated with great sollemnitie, and marueilous concurse of people to the honour of the B. virgin Mary and all saints. And this may be one of the reasons why the Ca­tholique Church celebrateth this sollemnity. Ano­ther reason is: for that the Church endeuoureth to satisfie in honoring all saints in common; since it is not possible so to do in particuler feastes.

The holie Ghost, by whom the Church is ruled, and gouerned, apointeth some feast daies of saints to be kept festiuall, besides those daies, which are kept holie in the honour of CHRIST, his B. mo­ther, and the Apostles. The reason why feast day of one faint is celebrated more then another, may be: because they were martired in Rome (which is the head of the world, and the perpetu­all sea of the vicar of CHRIST, as long as the world endureth) as S. Laurence, S. Agnes, and others. Or for that their bodies haue been transla­ted thither from other countries, as S. Anastasius, and S. Gorgonius. Or else, for that they haue been renowned martirs, as S. Vincent of Valentia, the Spaniard, and S. Catherine of Alexandria: or it may be, for some other such like cause.

The reasons of them all, are not knowne but secret. As of the saints which the same Church putteth into the Canon of the masse:Sup: Canon Le [...]. 32. lit. K. for though they imi [...]ate liuely (as Gabriell saith) the passion of CHRIST, yet it seemeth there be saints of more fame, which might haue beene set in that most rare [Page 299]& singuler place, as well as other that be there; as S. Sebastian, S. Georg, & many others. Yea as the same Gabriell saith: it hat beene knowne; that some men in particuler Churches, haue taken some saints out of the Canon, & put others in their place; & it hath beene found; that they that haue beene blotted out, haue beene put in againe; and they that were newlie written, were cancelled, and blotted out. So that it seemeth there is in it some misterie, for the which it is fit, those saints should be nominated and none other.

And it seemeth to be the ordinance of God, that in some particuler citties and prouinces, the feasts of sundrie saints should be celebrated. As through all Sp [...]ine, the feasts of S. Is [...]dore, and Ilde­phonse are celebrated. At Toledo is kept the feast of S. Eugenius; and at Alcala, the feast of the two saints Iustus and Pastor.

The Popes do also obserue the same order in Canonization of saints, concerning the saying of their office, and solemnising of their feast. For al­though he that is canonised, is to be holden, and reputed a saint of all Christians, vnto all whom it is comaunded that they honour him as a sainte; yet for the celebration of his feast, a place is set downe and assigned, or els a particuler congregation. As to S. Francis of Paula, founder of the order of the Minimes, his feast is kept in all the places of his reli­gion, and in some citties; as in Towers in France where he died. Of S. Catherine of Siena also, who is canonised, and her feast is kept through all the order of preachers, and in the cittie of Syena in Italy.

Of S. Romualdus founder of the Calmaldoly, whose feast is sollemnised in all the monasteries of his religion, and in the cittie of Rauenna, where he was borne, and in the towne of Fabriano, where his body lieth, yea, not long agoe, Pope Gregorie 13, hath granted a plenarie Indulgence to all Christi­ans both men and women, vpon the feast day of the said Romualdus, which is on the 19 of Iune, that shall visite the Churches of the monasteries of the Calmaldoly, aswell of monkes as of nonnes; And the like is also, of many other saints.

Notwithstanding all this dilligence of the Ca­tholique Church, there remaine many thousands of saints, of whom is kept no feast nor comemora­tion neither in generall, nor in particuler, yea, of many there is no memory nor knowledge. Of these then, which be an infinite number is celebra­ted the feast of all saints. Which is a reason of great consolation, for afflicted and tormented mindes; for though when the sacred scripture maketh men­tion of those which be saued, it is done with such restriction, and limitation, that it maketh the most valiant to tremble, and desmaieth the faint and weake harted: As it is said of them that departed out of Egipt, that of so many thousands, two only entred into the land of promise; and also when CHRIST saith: that the gate of heauen is narrow, and the way by which we go thither straite: As also when he speaketh of rich men, and saith: that it is more easie for a Camell, to passe through the eye of a needle then for a rich man to enter into heauen: As also the pa­rable of the ten Virgins, of which sine were exclu­ded out of the gate. Yet this (I say) is matter of [Page 301]great consolation,Tho: vvald: de Sa­cram: tit 16. Gab: de ca­non. misse Pi­ghius Coent. Vers. 13. Eck: en­chir, Cap. 15. Ca­sti [...]. lib: 13. cont heres. to see that the holie saints be so many, that there cannot be feasts performed vnto them all, through the whole yeare, and that they must haue a particuler daie allotted for them all; in which the Church singeth for the Epistle a lecture of the Apocalips of S. Iohn, where it is said; that euerie tribe had so many thousands of saints in heauen.

The third reason, why the feast of all saints is kept, is: for that we be much bound vnto thē, for many graces and fauours, which we continually receaue of them, and by their meanes; & for that cause it is conuenient, that in their memory we make some feast, & reioice for the ioie which they haue, by posessing the presence of God in heauen.

This obligement and bond is so great, that be­fore this sollemnitie was instituted, by Gregorie, or Boniface, some Catholiques, and deuout Christians, were in particuler perswaded to celebrate such a feast; of which number S. Angustine was one, who saith in a sermon: my deare and louing bre­thren, we celebrate the feast of all saints vnder one sollemnitie, of whose company heauen reioiceth,Serm. 27. tom: 10. and the earth is made happy by their aide, and the Church renowned by their triumphes. That the obligation and bond which we haue to the saints is great, we may see by this: that not speaking of the fauours and graces, which we all receaue of God by their merits and intercession; there is not a man in this world if he look into his life, but he shall find himself obliged to some particuler saint, it being certaine; that God for his sake hath done him some good.

Moreouer, it is a cleare case, that we be bound vnto the saints, hearing CHRIST say of them:Luk: 15. that they feele an accidentall ioy, euery time that a sinner doth repent. By which we may gather; that if they feele such ioy, to see a sinner bewaile his sinues with teares, to knock his breast, to sigh, and lifte vp his voice to heauen; if this musick ple­ase them so much, that for the same, they make publike ioy, and sollemnise his conuersion: what Iubiley, triumph, and sollemnity make they, when such a sinner is freed clearly from his sinnes, and from the prison of the body, and entreth into hea­uen? If the saints reioice so much at our good, it is very fit that we reioice by celebrating their feastes.

The fourth, and last reason why we celebrate the feastes of all the saints is: because we should imitate them. When the poore man seeth the trea­sors of the rich, his pouerty is more apparent and manifest; and the sinner seeth his defects better, when the vertues of the saints are represented vnto him.

The Catholike Church celebrating the feasts of the saints,Greg: naz orat: in A­tha­nas: S. E pih­here: 26. Basil: hom: in 40 m art: doth not only intend to honor them, and God in them, but also would lay them before vs, for a patterne and example, to the end we should imitate them, if we would go whither they be gone, and be saued, as they are saued, and posesse Gods glory as they possesse it. Assueredly we may say; that many that are called the disciples of CHRIST, & indeed be Christiās, for that they be Bap­tised & haue faith, in workes are Pagans, & disciples of the diuell, blinded, and deceiued, and that their consciences be harquebuze proofe, as may be seene [Page 303]by that which followeth.

In this feast of the sollemnitie of all saints, the Church readeth a Ghospell, which was the first that IESVS CHRIST preached in the world. & con­teineth the despising of all temporall things, and (as S. Augustine saith) compriseth the somme of all that, which is necessarie for the perfection of a Christian. He staieth not on that point, but begin­ning to preach his new law and Gospell, teacheth vs all to make small account of things present, and to make most reconing of things to come; to ex­tirpate the loue of terrene goode our of our hearts, and to direct our loue vnto celestiall things. This is quite contrary vnto that, which the world tea­cheth▪ for CHRIST saith: Blessed be the poore; and the world replieth: Blessed be the rich. CHRIST saith: Blessed be they that weepe. and the world saith: Blessed be they that laugh. Our souiour saith; Blessed be they that suffer hunger: & the world saith: Blessed are they that are allwaies full. Hereby we may see, of whose schoole euery one is, and whose disciple he is.

Some are troubled, vexed and tired, neuer ta­king repose nor rest, to get ritches together, to vse delights, and pleasures of the world, which are hurtfull vnto their soules; and yet they seeke after them so earnestly, that they could not vse more dil­ligence, if they should haue heard CHRIST say? They that seeke riches, delights, and pleasures of the world, be happie and blessed. What folly and blindnes is this, to professe thy self a Christiane, and to liue like a Pagan? Either liue as thou belee­uest, or beleeue as thou liuest.

In times past, there were in Athens many schooles of Philosophers, different one from an­other, as the Stoicks, Academicks, Peripateticks, Pythagoreans, Epicureans, and Cynicks: & euery one liued conformeable vnto the opinion of his sect. You needed not aske of them, whose disci­ples they were, for by their habite and behauiour, it was forth with knowne, vnto what schoole they belonged. You should see in a stoick a graue ma­iestie, an honest behauiour, quietnes, temperance, constancy in one state, and stabillitie like a rock in aduersitie. In a Cynick an Epicurean, yee might haue seene the inconstancy and vanitie of a dissolute person, a scoffer, pratler, and taunter, so that euerie one showed in deed, what doctrine he professed.

It were well if euerie Christiā would do so also, to witt: that euery one in his countenance, his words, and workes, would shew himselfe to be a Christian, and the disciple of CHRIST. That great Philosopher Picus Mirandula saith very well: Not to beleeue the faith of CHRIST IESVS, and his doctrine, preached so plainly, and confir­med with so many miracles, is great obstinacy. Then to haue, receiue, and to beleeue the same, and to liue contrary to that which it teacheth, is folly in the highest degree.

Is it not extreame folly (as that excellent and famous preacher Thomas de villa noua saith in a ser­mon) for vs, that fight, as we Christians do, vnder the banner, and standerd of CHRIST Crucified, to labour and striue for riches, for delights, and pleasures of the world? CHRIST our captaine is [Page 305]nailed on the Crosse, naked, poore, shamed, and reproached; and we that be his souldiers, will (for­sooth) be rich, well apparelled, honored; and en­ioye all contentments, and pleasures we can pro­cure. Is it not a very folly for vs, that haue alwaies enioyed in the world consolations, recreations, and all kind of temporall delights; and yet make account to be receiued into the societie of the A­postles, and company of the Martyrs?

S. Paul speaking aloud to all men saith:1. Cor 1 If we suffer as the Saints haue done, if we imitate them, and their liues, we shall raigne with them. Which is as if he had said: If we do not imitate them, we may be well assured we shall not haue their com­pany. S. Iohn Euangelist saw a great company of the Saints in heauen, and wondering much to see them so bright and beautifull, demaunded of an Angell, who they were? The Angell aunswered:Apoc: 7. These be they, which be come out of tribulation, and haue endured in the world many troubles, per­secutions, and death it self.

How can they that be nice & delicate, & drow­ned in worldly pleasures, come into their cōpany? The Saints sit at the table of CHRIST, and they all weare the signes, and tokens of their torments; as CHRIST himself carieth the signalls of his woundes. Some carie those markes they receiued in the world, hauing beene beheaded, stoned, boy­led or flaied. Others how they were broiled, killed with clubbes or the like. How can those people that were euer rich, and laboured to be tenderly cherished, honored & whollie posessed of worldly delights, appeere among them that were flaied, [Page 306]boiled to death, killed with clubbes, stoned or beheaded?

The same IESVS CHRIST which said:Mat. 8. Blessed be the poore. Blessed be those that waile. Blessed be they that be hungrie. Blessed be they that be persecuted; saith pre­sently after that. Wo to you that be rich. Wo to you that haue your content in this world. Here you haue it; and in the next you shall faile of it. As if he had said: Re­member, that there be not two paradises. There were two before time, but because man was rebel­lious against God; he lost the terrestriall Paradise, and was cast out of the same; to the end, he should not thinck of it, nor labour to obtaine it againe. And if he should striue to obtaine the same, he should be assuered, neuer to haue the celestiall pa­radise. for he that hath his paradise heere, let him not look to haue the other hereafter.

So was it said to the vnfortunate rich man, who being in the flames of hell lifted vp his eies, and seing Abraham and Lazarus, asked for one drop of water, to coole his tong in that flame; but he was answered: Remember thou hast had prosperitie, therefore look not to haue it any more. All these things we are taught by the feast of all Saints, and the Catholique Church doth celebrate it, to the end we should imitate them.

If we cannot imitate the Apostles, let vs follow the examples of the Martirs. If not the martirs, yet of the Confessors. And if not of the Confessors, let vs be ashamed at least that eleuen thousand weak, and tender damsells, hauing giuen their liues, to enioy that, which the holie saints in heauen enioy; any man should be such a coward, or recreant [Page 307]as not to do that, which feeble woemen, & virgins haue endured. This is the last reason, why the feasts of all saints is celebrated, to wiit: because we should imitate, and follow their steppes, both in life, and death.

For all these reasons before mentioned, it is iust and reasonable, that on this daie we should do ho­nour vnto them all. And as S. Iohn Damascene saith:Lib: 4. de side or-th o [...]. cap. 6. we are to honour the most B. virgin, for that she is the mother of God. And we ought to honour S. Iohn Baptist, for that he was a prophet, the pre­cursor, & a Martir. We should honour the Apost­les, as the brethren of IESVS CHRIST, and witnesses of his life & death. We are to giue honour to the Martirs, as to the souldiers, and partakers of the cup of CHRIST.

We must give reuerence of the Confessors, for the conflicts they had within themselues, liuing in continuall penance, and mortification. We must beare reuerence vnto the virgins; as vnto the spou­ses of CHRIST: and vnto the other holie saints, and all the Angells of the Hierarchies, as citisens of heauen, enioyeng the presence of God. And so ho­noring them, and imitating their vertues, we shall receiue help and benefit by their asistance, and pra­yers in this world, and be receiued into the glorie which they posesse in the eternall beatitude. Vnto the which God bring vs, for his great mercy sake. Amen.

The commemoration of the faithfull deceased.

THE prophet Daniell being in Babylon, discouered a fraud, and deceyt, which the ministers of a temple vsed, in making men to beleeue, that their I doll called Bell, did cate vp those meates that were offred vnto it, when as they themselues indeed did eate it vp.

Darius the king punished these men with death; where vpon the people raised an vproare and commotion, against the prophet, and (the king not being able to re­straine their furie) they threw him into a denne among Lions, to be by them rent, and torne in pieces. In this wofull state the holie man remained sixe daies, being grie­uous, aswell for the continuall sight of the lions, as for that the place was filthie, and stincking, and beside all this, honger afflicted him exceedinglie.

It fell out at that season, that the prophet Abacuc being in Palestina, and carying victualls to his sheaphe­ards, an Angell told him; that God comaunded, he should carry that Victuall vnto Daniell, who was in the Lions denne in Babilon. Abacuc excused himself saing: that he knew not where Babilon was, neither did he know Daniell. The Angell said: I will shew thee; and with that, he took him by the haire of the head, and in a moment, set him in Babilon, in the Lyons den, and she­wed him Daniell, readie to die with hunger. Abacuc [Page 309] said vnto him; Daniell, eate of this meat that is sent thee by God. Daniell did eate thereof, and was some what refreshed, and enabled thereby to support, and beare the affliction of that place of punishment, vntill at last, he was taken out by the kings comaundement.

By this figure is represented liuely vnto vs, the com­memoration the Catholique Church maketh for the dead, on the next day after the feast of all saints. Daniell in the lions denne representeth the soules, that be in the pai­nes of purgatory. It agreeth also verie fitlie, that the lions did not rent nor teare Daniell in pieces, also that the sight of them was grieuous, in that place of paine, and also hunger afflicted him very much. So the soules that be in the paines of purgatorie be not tormented by the diuells, which is very iust; as not firt, that they should chastice those, that they could not ouercome. The place it self which is allotted vnto them, is painfull, and grieuous, for it is full of fire, which is the same with the fire of hell, (as S. Augustine affirmeth) Honger doth afflict them also, which is the great desire and longing they haue to see God; For though they be secure to see him at length; yet it is a great grief vnto them, that the time is prolonged.

The prophet Abacuc, who caried meat vnto his sheepheards, is a figure, of euerie good and faithfull Christi­an, which doth good vnto the soules in purgatorie. For in the carying of meat vnto his sheapheards, viz: vnto his Curate, or any other priest, in bringing bread and wyne vnto the Church, and the other almes, which are done for the soules (such as praiers, and sacrifises bee) an Angell cometh, and bringeth it vnto Daniell in the denne. And in deed, it is an article of the Catholique faith, that all those things that be offred for the soules in [Page 310]purgatorie, by persons that be in the state of grace: or else if the work it self doth merit, and deserue it, (as the holie sacrifise of the masse) both comforteth and helpeth the soules that be in purgatorie exceedingly.

THE vndoubted veritie, that there is a purga­torie, is an Article of the Catholique faith, and he that denieth it, shall thereby prooue him­self an heretique. This truth is prooued by the te­stimonies of the scripture, as that excellent learned man frier Alfonce de Castro saith, in his book he made against hereticks.

Esay saith: Our Lord shall wash the vncleanes of the daughters, of Syon and the bloud of Ierusalem in the spirit of Iudgment, & in the spirit of heat. The prophet Ma­lachy also threatning sinners with the coming of Almightie God to chastice them saith of him: that he is a fire, in which the siluer is molten, and purified. These two places are alledged by S. Augustine to prooue; that there is a purgatorie after this life. IESVS CHRISTOUR our sauiour saith the same, viz: that he that shall speak wordes against the Holie Ghost, shall not be pardoned neither in this World, nor in the World to come. S. Gregorie vseth this sentence, and so doth S. Bernard also, as an effectuall proof of this veritie. For they say: if sinnes be not remitted in the other world, this sentence, shall not be remitted in the other world, should not haue beene written. And the truth beinge that in all holie writt, there is not any superfluous word, fot to say there were any (as S. Basile saith in his Exameron) were blasphemie; it followeth then, that there is a purgatorie: for it is a cleare case that no sinne is pardoned in hell.

S. Paul also writing to the Corinthians saith:1. Cor 3. that the workes euery one hath done be they gold, siluer, or stones, wood, haie, or strawe the fire shall try them. And then he saith imediatly. that he whose workes shall haue need of this tryall, shall suffer detriment, so that such shall not be saued, but by fire. hom. 6 sup. exod [...] Origen alleadgeth this sentence to prooue this veritie There is another verie forceable reason for this point, S. Iohn saying in the Apocalips (speaking of the holie & heauenly cittie of Ierusalem) that none shall enter thereinto with any spot or staine of sinnes.Cap. 21. yet manie mē dye with veniall sinnes; & others that haue mortall sin­nes are cōfessed, & haue not time to do their enioi­ned penance. Of these who are pardoned, and absolued of their faults it is cleare that they shall do penance in purgatorie, before they enter into hea­uen: for thither they cannot come with any spot.

Therefore we must needs confesse, that there is a Purgatory, where the soules shalbe purified & refi­ned from all their filth, & defects, with which they depart out of their bodies, before they enter into heauen.

Moreouer, many holy persons, & of vertuous life, who are worthy of credit herein, haue had reuela­tions of this truth, as S. Gregorie writeth in his dialo­gues. But beside all these reasons alleadged I wil re­late one, which is of great authoritie, and was (as it is said) the first cause, and beginning, that mooued the Catholique Church to ordaine,Gui l [...]el: in ratio­nall ib 7. cap. 25. and institute the Commemoration of the faithful departed, on the next day after the feast of all saints and this it is.

In the life of the holie Abbot Odil [...] (written first by Peter Damian Cardinall of the Church of Rome [Page 312]and related by frier Laurence Surius) we read:Iacob phil: in sumpt vin [...]. in spec histor­lib 25.106. that a religious man returning from the visitation of the holie sepulchre in Ierusalem, and other places of the holie land, the ship where in he sailed, was driven forceably vpon certaine vninhabited I'lands which were full of rocks, and craggie hilles, neere vnto Thessalonica, & be called the Iles of Vulcan.

The religious man took land in the Ile, and found in an obscure and secret place an hermite, vnto whom he went; and among their conferences the religious man told him, that he was of the prouince of Aquitaine in France. The hermite hearing that was very glad (as appeared by his countenance) and asked him, if he knew the monasterie of Cluny, and Odilo the Abbot thereof. The religious man said, yes: and desired to know the reason, why he demaunded that question. The hermite answered: know you that in this Iland be hollow places, full of wind and fire, which some call the mouth of Vulcan, by the which are seene divells to enter in, and to go out ordinarilie, in diuers and sundrie shapes and formes.

Sometimes by their externall looks they seeme to be cheerfull and iocund, and at other times they see me to be pensiue and sadde. I being desirous to know the causes of this different behauiour, adiu­red, and charged them in the name of Almightie God, to tell me the true cause; and they said vnto me; that they make show of ioye and gladnes, when the soule of any person, that hath liued well in the world, whom they could neuer induce to committ mortall sinne, is brought vnto purgatorie for some veniall sinnes; and the diuells seing them [Page 313]to suffer in the flames are satisfied therewith, and shew their gladnes by externall signes. But if there be giuen any almes, any masses said, or any good workes done by good people (as fasting and prayer) whereby the soule departeth sooner out of that place, and flyeth vnto heauen, this causeth the diuells to be afflicted.

They complayne especiallie of the monkes of Cluny, where continuall prayers are made for the soules of the dead; that they may be deliuered out of that paine. Therefore I praie thee (said the sol­litarie hermite) and I coniure thee in the name of God Almightie, to request the Abbot Odylo, and the other to say masse, and prayers without cea­sing, for the soules in purgatorie; since so much good aryseth thereof.

The religious man wondred at his wordes, and promised him faithfully to deliuer the message. So, being returned into France, he visited that mo­nasterie, and recyted vnto the Abbot and his mon­kes all that which befell in those caues, and mouth of Vulcan. The holie Abbot Odylo, vnder­standing the same, ordeined, and commaunded, that in all his monasteries, they should haue the soules in recomendation. Then he made a generall constitution throught all his order, that euerie yeare, on the next daie after the feast of all saints, they should make a generall Aniuersary, for the soules of the faithfull deceased.

The Bishop of Rome, who was at that time Iohn the 16. hauing notice hereof examining well the deed and seeing it to be holie, and repleat with ver­tuous compassion; not only approoued it, but also [Page 314]comaunded the same to be done, through the vni­uersall Church.

This Catholique article that there is a Purgato­rie, being certain, and also explaned; ye must vn­derstand, that the proper place is one of the partes of hell; of which there be foure: One is of the damned; the other of the children that dye with­out Baptisme, before they haue the vse of reason; the other is Purgatorie; and the fourth is Limbus Patrum, or the place of the holie fathers, where the holie soules) remayned before CHRIST dyed, and were then deliuered out of the same place, which now at this present is vacant. It is also very certaine, that by especiall order, and decree of Almightie God, some soules haue their Purgatorie, in places particuler to them selues;diolo: lib. 4. cap. 40. & 55. as S. Gregorie saith of one, that had his Purgatorie in a Bayne, for his faultes committed therein; and it being manifested vnto a priest, and that he should cele­brate Masse for him, he was quitte, and freed, and went vnto heauen.

Concerning the paines of Purgatorie you must vnderstand, that it is fire, and (as S. Augustine saith) it is the same, that the fire off hell is; and is yet discreet, and different. For as the naturall fire consumeth the straw, and puryfieth the gold; so this fire consumeth eternally the soule in hell, after the manner of straw; and the soules in purgatorie which be like gold, it burneth, and purifieth. It hath also another propertie, that it tormenteth not all men equally, and therefore it is called dis­creet fire, for it maketh one to feele more paines, another lesse according to the faultes and sinnes [Page 315]they haue committed.

It is vsually said thereof, and it is most true; that the stoning of S. Stephen, the grydiron of S. Lau­rence, the arrowes of S. Sebastian, the Iron combes of S. Vincent, and all the martirdomes the saints endured, do not come neere the paines of them, that suffer in purgatorie. And there is as great difference betweene the one paine and the other, as betweene the soule that suffreth in purgatorie, and the bodie that suffreth heere in this world.

There is adioyned vnto the paine of feeling, a greeuous longing, and desire the soules haue to see God, which is so great, that in some sort it doth surmount the paine of feeling, which is the fire. They see themselues there without remedy, for any thing they can do of themselues: & they know they must paye the vttermost farthing, if they in the world do not help them. In that place doth afflict them the negligence and carelesnes of their kinsfolk, and friends; they sorrow also for the ingratitude of their heires; and slownes of their excecutors, in acomplishment of their willes.

They say many times with the holie man Iob: Haue mercy and compassion of vs you at the least, who in the world are said to be our friends for the hand of our Lord hath touched vs. we be in those paines,Iob: 3. out of which we cannot deliver our selues; you may well do it but why then do you not? you may help vs: why be you then so forgetfull? you may ridde vs from, and out of these sharp and byting torments; why be you then so negli [...]gent or rather cruell; as to let vs lye still therein?

The father cōplaineth of his sōne, the wife of the [Page 316]husband, the sister of the brother; and the friend of his friend, Sometimes God permitteth those that haue not remembred their friends deceased, to he forgotten themselues. and to suffer that, which they haue permitted other men to suffer, and to be tormented by the torments, from which they would not help to deliuer others.

Lastlie you must vnderstand, that to do good vnto the soules in Purgatorie, is not only profitable vnto them, but also vnto those, that do it: sins it is a work of great charitie, acceptable vnto God profitable to keep a man out of sinne, and is also good for the health of the body.

The holy Ghost entendeth so much in these wordes saying:2. Mac­ha: 12. V. 46 To pray, and to do good for the dead is a holie, and a healthfull work: and is also very profitable for the soules, their paines being diminished, and they deliuered the sooner.

The workes that help them are foure: viz: Almes; fasting; discipline, with other penall works; an the fourth is the holie sacrifice of the Masse said for them.

You must also vnderstand, that there is diffe­rence betweene these workes: for that three of them (if they shall do the soule good) must be done in the grace of God, and if they be done other wise, they do not help them, except they be done by the apointment of another. And if that he, that commaundeth the good work to be done, (as to giue almes, or such like) be then in the state of grace; in this case the work is good and auaileable, and helpeth the soule, though the person that did that good work were not in that good estate him­self.

Concerning the masse, and these other workes (as I haue insinuated before) there is a difference. For that helpeth alwaies, not with standing, that he that said it, was not at that time in the fauour of God: for that he who offreth it, doth it in the per­son of the Church, who is alwaies in the fauour of God; and therefore it helpeth those soules alwaies for whom it is especially said, and celebrated. So that we may truly saie; that this is the best, and most secure work, that can be done for the soules in purgatorie.

If this, which we haue said, be the truth, as vn­doubtedly it is, viz: that the paines in purgatorie be so great and excessiue: and that also being true, which S. Augustine saith, as it is for certaine; to wit: that to see God, one houre only, is of more worth then all the treasures of the world; And sithens with all them he cannot do that, which one may do with the good workes he doth for a soule in pur­gatorie; that is: to deliuer it out of payne, and that it may see God before the time, it should otherwise see him. How greatlie and vnspeakablie shall that soule be obliged, and bound vnto the person, that shall so help, to deliuer it? without doubt, more then can easilie be said.

And that soule being so much bound vnto any partie, (after it is heauen, and enioyeth the glo­rie of God) shalbe his perpetuall aduocate, to be­seech the diuine maiestie, to be gratious vnto him, that hath beene so good vnto it, by procuring it to be freed from the fault, land deliuered from paine, purchasing heauen, by enioying it, before the de­serued [Page 318]time. Which happie felicitie in his king­dome, God graunt vnto vs all, for his heauenly bounty, and infinite mercy. Amen.

The lifes of SS. Vitalis and Agricola Martyrs.

THE Apostle S. Paule in his epistle to the Galathians, Galat. 3. speaking of them, that are baptized, & haue put on IESVS CHRIST, by receauing his faith, saith, that, in the sight of God, there is neither seruaūt nor freeman, but all are equall. His meaninge is not, that among Chri­stians there should not be maisters, and seruaunts; some to commaund, and some to obey. for this would be contrarie to all good gouernment, and to the common course, and vniuersall order of the world: wherein the Starres, the Riuers, the Trees, the Beastes, the Byrdes, the Fishes are euidentlie distinguished, not onlie by theire vertues, but also by theire greatnesse, and lessenes; and by a certaine preeminence and subordination▪ besides that if there were equallitie in all men, none would vndergoe painfull, and meaner offices in the common wealth; none would laboure and toyle, none plowe nor sowe: and euerie one rulinge, and none obeyinge, all would runne streight waies to ruine and destruction. So that S. Paules meaninge is not, that Christians should be all equall in this: but rather as S. Ierome and S. Augustine say, that in the eyes and sight of God, the seruant is no lesse worthie, nor lesse esteemed [Page 319]then the master, if both of them be Christians, and bothe do the workes of Christians.

Of this we haue an example in the two holie martyrs SS. Vitalis and Agricola: Agricola being the master, & Vitalis the seruant. They were both Christians, and mar­tyrs, and equally esteemed and regarded by IESVS CHRIST, and the holie Church doth celebrate the feast of them both equally. Their life, written by S. Ambrose, was in this manner.

IN the persecution of Dioclesian, and Maximian, there dwelt in the citty of Bologna in Italy, a no­ble citisen called Agricola, who had a seruant na­med Vitalis. They were both Christians, and for that cause were apprehended by the ministers of these two cruell Emperours. These holy Saints, being in the presence of the Pre [...]ident; the seruant, to wit, Vitalis, was first put to torments, thereby the more to terrify the master. And because seruāts be ordinarily scourged for their chastisment, and do tremble and quake to see the whippes; it was the Iudges will, that the first torment of Vitalis should be scourging, and so he caused him to be beaten rigorously.

After that, he put him vnto other manner of tor­ments; and herein, the Iudg was so cruell, and the officers so mercylesse, that the bodie of the holie martyr, was whollie couered with blowes, and woundes. So that search neuer so narrowly, you could not see any thing but woundes, and gashes. There was not any blood left in his vaines, but all was shed, and the scourges, and wandes of Iron, where with they stroke him, hit not, ne touched not the whole skin any more, but the rawe flesh, [Page 320]and the bare bones, so that his very bowells were seene. The glorious martyr lifted vp his eyes vnto heauen, and made a deuout prayer, saying: O my Lord LESVS CHRIST, my God and Sauiour; I humblie beseech thee, that it would please thee to receaue my soule: for I desire much to enjoye the crowne, which thy holie Angell hath shewed vnto me. His prayer being ended, he yealded vp his soule vnto God.

Agricola was present at this spectacle, who being a man of good nature, pleasing behauiour, friend to all, affable, doing good, and hurting none; was generally beloued of all. And therefore the executioners, yea, and the Iudg himself also, being desirous to haue him change his mind, and to sacri­fice vnto the Idolles, wherby he might be deliue­red from death; made him to be present at the martyr dome of his seruant Vitalis; to the end, he might learne, (as is said before) to beware by ano­ther mans cost, and affliction. But he that had seene the successe of his seruant, was more desirous, to gaine a crowne as he had done, rather then to be terrifyed with the torments; and so he remayned firme and constant in his first good purpose.

The Iudge and the officers were wroth, and en­raged against him. and the more, for that they had vsed him courteously, and he had despised, and con­temned them; in which rage, the Iudge commaun­ded, he should be put on the Crosse. The executio­ners were not slowe, to execute the cōmandement of the ludge. Forthwith the Crosse was brought, and Agricola was stripped naked. Then layd they him at length vpon the same, & piercing his handes [Page 321]and feete with sharp nayles, they crucifyed him, lifting him vp a loft. In that place was to be seene, a wonderfull and liuely representation of the Lord in his seruant, that is to say, of CHRIST in Agri­cola. The holie martyr being thus raised on high, shewed, that he made smalle account of earthlie thinges, but desired heauenlie. He hauing bene on the Crosse a good space, on the same daie, that his seruant Vitalis, yealded vp his soule vnto God by scourging, he rendred vp also his spirit on the Crosse. And so the maister and the seruant, were e­quall in theire martyrdome, and in theire reward.

Their bodies were buried in a Churchyard where the Iewes were buried; and in that place they remayned, as Roses among thornes, and light in darknes, vntill the time of S. Ambrose, as he saith himself, writing the story of their martyrdome. But he hauing notice of the place, where they were, at the request of a holie widowe called Iuliana, who had particuler, and speciall deuotion to these holie saintes, took them out of that place: and translated them into a Church, which the sa­me Iuliana had builded vnto them; where their bodies take their repose and rest, and their soules expect to be reunited vnto them, at the last daye of Iudgment.

The martyrdome of these holie saintes, was on the 4. of Nouember, and vpon that daie, the Church maketh of them a commemoration. This befell in the yeare of our Lord. 298. in the raigne of the Em­perour Diocletian.

Spanish saith: The bodies of these holie saintes, are said, to be in the Roiall monasterie of S. Maria Naxara in Spaine.

The foure Crovvned.

THe Apostle S [...] Paul writing vnto Timothie his disciple saith: None shalbe crowned, but he which fighteth lawfully. which is asmuch as if he had said: He that fighteth a­cording vnto the apointement of his captaine, such a one moriteth the crowne, and to triumph.

Amongst the Romaines in their warres, some did wor­thy, and very notable exploites; but because some were against the apointement of the captaine, they did not only depriue them of the crowne of victorie, but chasticed them seuerely. Some fathers there were, which put their owne sonnes vnto death, for that they went out, to answere a challenger on the contrary part, in single combate; al­though he returned with victory, and slew his aduersarie honorablie. And this; because he had bene forbiden Vpon paine of death, not to issue out to any such incounter, without speciall license. Hereby wee se, that that souldier only deserued to haue the crowne of triumph, which fought, and got the victory, by the apointement of his Captaine.

It is conuenient, that we imitate IESVS CHRIST, euen as these holy martirs imitated him, which are called the foure crowned, because their names were not knowen. These verily did merite the crowne, for that they imita­ted IESVS CHRIST; and as he gaue his life for their snakes, in like manner did they giue their lifes for his sake. [Page 323]The life of these holy martirs, and of other fire, whose bo­dies are buried in one, and the same Church, within the citty of Rome, was this; taken out of the Martirologes of Venerable Bede, and Ado, Archbishop of Treuers.

THe vnsatiable hunger of Dioclesian and Ma­ximian (those two great, and professed ene­mies of IESVS CHRIST, and his holy saints,) was not satisfied, although by their order and a­pointement (and of others which were their Iud­ges and presidents) there was shed much Christian blood daily, through most partes of the world; but the more they put to death, the more their cruellty encreased.

It was told vnto Dioclesian; that there were in Rome foure citisens Christians, whose names were Seuerus, Seuerianus, Carpoforus, and Victorinus. The Emperour commaunded that they should be forth with apprehended, and led vnto the Idoll of Escu­lapius, and if they refused to worship it, that they should be scourged to death; and acording to his apointement it was done.

They were led and conducted vnto that diuell, and they made account of him as he was, refusing to adore him; wherevpon they began to torment them. They pulled of their clothes, and bound them vnto seuerall pillers. The scourging which was giuen them, was such, and so great, that in that torment they yealded vp their soules vnto God. The tirant commaunded, that their bodies should be cast into the street, that the dogges might do­uoure them, and although they remained there fiue daies, yet they were not touched by any beast, whereby it euidently apeared; that men were [Page 324]more cruell and bloody then the very beastes. The Christians took vp their bodies, and buried them in the Arenarium, three miles out of Rome, in the Via Lauicana.

It is said; that pope Melchiades (who liued shor­tly after their martirdome) put them into the Ca­talogue of holy martirs; and because their names were not knowne, he called them; The foure Cro­wned. But afterwardes it was reuealed to a holy man, that their names (as is said before) were Se­uerus, Seuerianus, Carpoforus, and Victorinus.

Of the fiue Martirs. SS. Claudius, Nicostratus, Simpho­rianus Castorius and Simplicius.

NEERE vnto the place where the foure martirs last spoken of were buried, there had bene laid two yea­res before, but on the same daie, the bodies of fiue other holie saints, who in like manner had bene put to death for the faith of CHRIST, by comandement of the same Emperour Dioclesian. Pope Melchiades, (who ordeined the feast of the foure crow­ned to be celebrated) entended, that together with them, there should be a commemoration of these fiue martirs, which were called: Claudius Nicostratus, Simphorianus, Castorius, and Simplicius. [Page 325]These holy saintes were caruers, and remained in Hungarie, by the apointment of the Emperour, and wrought together with many other of their trade, in the quarries of marble, which the Emperour vsed in his buildings, in diuers places of the world. Foure of these blessed men were Christians, and Simplicius was an Idolater. As the wrought toge­ther the Chizells, and other tooles of Simplicius, were oftentimes broken, and the tooles of the others did neuer break. Simplicius being much ama­sed hereat, demanded of Simphorianus how it fell so out, and he made answere: my tooles break not, for that, euery time I take any of them into my hand to work, I call vpon IESVS CHRIST my God. vpon this occasion Simphorianus vsed such perswasions vnto Simplicius, that by the help of God, he was conuerted vnto the Christian faith, and was Baptised.

It fell out afterward, that Dioclesian gaue the charge vnto these fiue blessed saintes of a buil­ding, in which they should set the statues of diuers liuing beastes, and in the midest of them an Idoll, of one of his heathenish Gods. The holie saintes made vp the work very cūningly, and placed the statues of the beastes orderly; but for the statue of the Idoll, they would neither set it vp, nor so much as ingraue, or make it.

The Emperour (who was then in that prouince) seing this building finished, admired the artificiall workmanship thereof; but he was much displeased for that they had not set vp the Idoll, as he had comaunded. The fiue blessed saintes were not present, when the Emperour viewed the work, [Page 326]but the other master workmen were. And for that one ar [...]ificer oftentimes enuieth, another especi­ally, [...]he ignorant, who are most malicious against the most skillfull in their misteries; the Emperour demaunding to know the cause, why the Idoll was not set vp; the other surueyors & chief workemen answered: that the other would not do it, for that they were Christians; and refused it not only in that Idoll, but allso in all other of that kind.

The Emperour hearing this, dissembled the matter some fewe dayes, demaunding of the workmen, if there were any other caruers in stone, that were as cunning as these fiue? And when it was aunswered him, that their like were hardly to be found, he called them before him, and said vnto them: If you will make the figure of this Idoll, you shall do me very acceptable seruice, and I will reward you liberaly for the same. The holy saintes made this bold answere: we had rather suffer death, then giue men ocasion to comitt Idolatry. Then you be Christians said the Empe­rour. They answered resolutely: In deed so we be. And if in that art or mistery, our knowledge or skill passe in excellency other workmen, it cometh to passe, for that, euery time we begin [...]o work, we call vpon the most holy name of IESVS.

The Emperour being loth to loose such excellent workmen; gaue in charge to Lampadius atribune, that by mild wordes and offers, he should perswade the holy saintes to renounce the Christian faith, and to worship the Idolls. Lampa­dius vsed all dilligence herein, but seing the holie saintes constant, and firme in their faith he certified [Page 317]the Emperour thereof, who comaunded him to put them to the torments.

The tribune caused the holie saintes to be brou­ght before him. & withall, the sundry instruments belonging to those engines, that Dioclesian, as a f [...]ll and cruell beast, had inuented, to torture the Christians. But this spectacle quailed not the resolute seruants of CHRIST. whereupon the tri­bune caused them to be cruelly beaten, and their flesh to be torne with crookes of Iron, which had keene sharp pointes, like vnto the clawes of Scorpions. It is said: that when the Tribune had tormented them in this cruell manner, and had spoken many blasphemies against IESVS CHRIST, the diuell entred into him, and killed him.

The wife, children, and kinsfolk of the tribune went vnto the Emperour, complayning, and say­ing: that the fiue workmen were inchanters, and that by their art they had killed the Tribune. Dioclesian being enraged hereat, commaunded they should be enclosed in coffins of lead, and cast into the sea: and so it was done. Fortis daies after, a christian called Nicodemus accōpanied with certaine other Christians, sought out the R [...]iques of these fiue holy mattirs Claudius, Nicostratus, Simphorianus Castorius, and Simplicius, and carrying them vnto Rome, buried them in the Arenarium before na­med in the way Lauicana.

The martyrdome of these fiue was, as the other of the foure crowned, on the 8. of Nouember, & on that day the holy Church maketh of them a cōme­moration, though it be alwaies vnder the title of the Foure Crowned. Their martirdome was about [Page 318]the yeere of our Lord. 300. In the time of Diocle­sian, two yeeres before the other holie martirs, as is aboue specified.

The Dedication of the Church of S. Sauiour in Rome.

WE read in the sacred scripture, that the wise king Salomon, hauing fini­shed the most famous work of the Temple, apointed a day to conse­crate it; at which day there assem­bled an infinite multitude of people of his realme, aparailed all in festiuall garments. The pri­ests and leuites were ready in most rich or naments. The singers, and musitions stood also prepared for their office. There was a huge company of bullocks and sheep sloyne, to be offred on the Altar, for a burnt offring.

King Salomon was vpon a Throne, in the middest of the Temple, three cubitts high from the ground, and kneeled toward the Sancta Sanctorum, making his prayer vnto God; and in humble, and lowely speeches, offred the Temple to the diuine maiestie, saying: by what meanes shall I presume, to giue a thing vnto thee on earth, if the heauens be too litle for thy habitation? Then he made certaine requests, saying thus.

Lord, I beseech thee that euerie one that shall come into this Temple, to make their prayer, for any affliction or trouble, thou o my God, vouchsafe to help him, and [...]omfort him. I beseech thee also that this fauour may not [Page 319]only be shewed vnto the inhabitants of this cittie, and countrie, but also vnto strangers; and those that shall come hether, from farre countries. If they shall want rayne, and the earth be barraine, and drye, if the people come into this place, and make their praier vnto thee; I beseech thee Lord, to send it them forthwith. If there shall be pestilence or mortallitie amongst thy people, and they shall resort vnto this Temple, and desire thee, to turne thine anger from them; [...]hou mercifull Lord, veuchsafe, to heare, and deliuer them.

If they go vnto the warres, be the enterprise neuer so dangerous, and the souldiers come first into this Temple to pray, I beseech thee Lord to grant them victorie. If at any time thou be incensed against the sinnes of thy people, although thou shall threaten to punish them rigorously, & that thy hand be lifted vp, and aduanced to strike thē, yet if they that be in fault resort to this Temple, and craue mercy of thee; thou ô mercifull Lord, be mercyfull vnto them. I request this said Salomon, for thy infinit mercy, for the loue thou bearest to Dauid my father, and for the seruice that I, the king and guide of thy people, haue done to thee, in building vnto thee this Temple.

This Salomon said, and for a signe that God gran­ted all his requestes, (as after in the night God told him) there descended a great fire from heauen, that consumed the sacrifice: and the glorie of God fi [...]led all the house, with brightnes and resplendencie; so that euerie one lif [...]ed vp their voyce, and shouted, in signe of ioye, and admira­tion. The priests and the leuiles, and those that had the charge of the musike of voices and instruments, sounded, and praised God; and they all ioyn [...]lie gaue him thancks, that he would vouchsafe to haue a house amongst men, vnto which they might resort, to aske for mercy and grace [Page 320]The feast lasted eight dayes, in the which the king, and the priests offred many sacrifices; and the people were in all that time, in continuall tryumph, and ioye.

Hereof the Catholique Church taketh the custome, to celebrate the feast of the dedication of Churches; as na­mely in Rome is celebrated the dedication of the Church of S. Saluator. The historie thereof taken out of the life of S. Siluester the pope, was this.

EVEN from the time of the Apostles, there was alwaies amongst the Christians, some es­peciall places dedicated vnto God, which of some were called Oratories, and by others Churches. Thither came the Christians, and met together, especiallie vpon the Sundaies, to heare the word of God, to be present at the diuine seruice, to pray & to heare masse, and to receiue the body of our Lord IESVS CHRIST, in that most holie Sacrament.

But after that the Emperour Constantine was Baptised by S. Siluester, and was healed by the me­anes of his Baptisme, not only in his soule of his sinnes, but also in his body of his leprosie; he, as a person thanckfull to the deuine maiestie, of whom he confessed to haue receiued this grace and benefitt, made a lawe, and published a decree, through all the lands subiect to the Empire of Rome, that euerie one might build Churches, where it best pleased him.

And that by his example he might encourage others thereunto; in the yeare of our Lord 325. he caused a Church to be builded, in the honor of IESVS CHRIST, Sauiour of the world, in his owne palace of Lateranum, adorning it with many rich Iewells, and vessells of Gold and Siluer, but [Page 321]aboue all, he beautifyed it with an Image, repre­senting our Blessed Sauiour himself very liuelie; and this place was deuoutlie visited, by the faith­full beleeuers.

S. Siluester the pope consecrated that Church, which was the first, that had bene publiklie con­secrated among the Christians, for the celebration of the diuine offices. In that place the same Bishop set the Altar, vpon which S. Peter celebrated the holie masse, and it was of wood, like vnto an emptie chest. The Apostle vsed this manner of Altar, euen as the other popes his successors did, compelled by the necessitie of the time. For the persecution being very sharp, the afflicted Christi­ans flying from one place vnto another, carried with them this portable Altar, to celebrate the­reon, sometimes in the caues vnder the ground, sometimes in the Churchyards, where the bodies of martyrs were buryed, and sometimes in the pri­uate houses of Catholiques.

The mind of S. Siluester was; that this Altar should remaine for a memorie, in the first Church of the Christians, and comaunded: that none but the Bishops of Rome, should celebrate vpon it. And that all other priests should celebrate, not vpon an Altare of wood, but vpon an Altare of conse­crated stone. And to the end, the memory hereof should continew, and be perpetuall, he ordained: that euerie yeare the dedication of this Church should be celebrated. And this is the feast which is sollemnised on the 9. day of Nouember.

It is a thing very necessarie and conuenient, that among Christians there should be some places [Page 322]dedicated vnto God; as Churches, and Oratories bee; to the end they might resort thither, to pray, & demaund help of God in their needes and troubles. For if in citties, and other townes, be diuers shop­pes for perticuler thinges; and if in the house, be seuerall roomes for sundrie offices, it is also neces­sarie, that among the multitude of Christians, there should be some places, where they may treat, and speak with God. And these being dedicated to such a worthie work, it is also conuenient that they should be consecrated; and also, that all due respect, and reuerence be giuen vnto them.

All this our Lord would giue vs to vnderstand, by the example of the Temple of Salomon, the workmanship whereof was of exceeding great Maiestie, as may be seene in two things especially, which the holie scripture reciteth, to witt: That in the Temple there was not a thing, but it was of Gold, or ingraued, or set in Gold. The other was, that the fabrick, or workmanship being so magni­ficent, and stately, yet in all the time of the building thereof, there was not heard the noise of hammer, or any other toole therein.

Some expound these words thus; saing: that this was a kind of speech commonly vsed, when they would shew, what speed a thing hath beene done withall, as when it is said: such a thing was done before it was seene or heard. So although the work of the Temple lasted many yeares, yet in respect of the hugenes and magnificence thereof, it may be said: that therein was not seene, nor heard the stroke of an hammer. Others say: that euery thing was brought thither ready wrought,[Page 323]from other parts, and that they did nothing, but lay and couch things in their due place. And so this Temple was a figure of the B. Martirs, who are hewed, and squared in the Quarries of this world, suffring heere diuers troubles and afflictions: but then in heauen, they suffer no more strokes, nor feele more troubles, but haue their reward for that, which they haue borne, and supported in the world.

In these things then is shewed the statelines, and magnificene of this Temple; In the which, although it was the Temple of God, yet was there only in it the Ark of the Testament, and that not alwaies neither; for at the time of the captiuitie of Babilon, the Prophet Ieremy hid it in a hill; and then they put into it another made like it, and yet for all that, it was greatly honoured not only by men, but euen by God himself.

Then by greater reason ought we, to reuerence, and honour our Churches, in the which resideth IESVS CHRIST true God, and true man, and that really, in the B. sacrament of the Altare. There are not sacrificed Bulles, and weathers, but the vnbloodie sacrifice of IESVS CHRIST, vpon the Altar of the Crosse, is there represented; where he is offred in a liuely sacrifice to his eternall father, for the saluation of mankind; and the same doth the Priest daily in his name, in the holie sacrifice of the Masse.

In our Churches be also the sacraments, by which are healed, and cured sundrie infirmities. Some be weak, to encounter and fight against the Diuell, the world, and the flesh, and to make such [Page 324]men able and strong, the sacrament of Confirma­tion is giuen vnto them. To others, for the same pu [...]pose, and to make them rich in vertue, there is giuen the sacrament of the holie Eucharist. And to the end others should be continent, the sacrament of Matrimonie is giuen vnto them For others, that be wounded, hurt, and ready to die of sundrie in­firmities, and they whose soules are already and whollie dead in mortall sinne, are prouided the sacraments of penance, and extreame vnction. So that the Church is as an Apothecaries shop, stored with spirituall medicines, for all the infirmities and maladies of the soule, and body also.

Besides these, in the Catholike Church be the treaso [...]s of God. For therein are pardoned sinnes: in it are giuen the giftes of the holy Ghost: in it the praiers of the faithfull are more meritorious, and be sooner addressed, and sent vnto he Iudgment seat of the great God. For in it in very deed, is the ladder of [...]acob, Gen. 28. whereby the Angells go vp, and come downe. They go vp with the praiers and petitions of the faithfull, and present them vnto God, and then come downe with their dispatch, for the good and profitt of the faithfull beleeuers.

In the Church is preached the Gospell, the ob­seruation of the commaundments of God is taught vertue is comended, and vices be reprooued. So that in it some are stroke with feare, some haue compunction, these weepe, others reioice; some are comforted, and others are inflamed with the loue of God. In the Church, the faithfull soule talketh with God; there he is praied vnto; and in that place he is honored. In the Church, the An­gells [Page 325]are present; because there is the heauenly court; yea, the very same God is there: really and personally; and hath promised to be there vntill the end of the world.

In all these things you may see, how much our Churches be more worthy then the Temple of Salomon. So then, if that Temple be so much mag­nifyed by men, and God also; it is conuenient, and most iust, seing that our Churches be in so high manner honored with the presence of God himself, that they be also honored, and reuerenced by vs, and that therein, nothing may be said or done vnseemely, or vnfitting of so worthie a place. Let presumptuous people, and the prophaners of Churches, feare the like seuere punishment, as God gaue to that wretched king Antiochus, who prophaned the Temple of Ierusalem, 2. Ma­cha: 9. God striking him with a most terrible, and horrible infirmitie. This wretched caitife knew, that this euill happe­ned vnto him, for prophaning the Temple of God in Ierusalem, and therefore he bewayled his sinne exceedinglie He prayed vnto God, and craued par­don of him, but the text vttereth there a terrible, and dreadfull sentence viz. The wretch prayed vnto God, of whom he could not obtaine mercy. The sorrow of this man, was like the sorrow, and repentance of Esau, Cain and Iudas; Heb: 12. Gen: 3. Math: 27. P. Oro­sius. that is to say defectiue and vnprofitable, and therefore he was condempned as they were also.

We read in auncient histories, that Pompey the Great was victorious in all his enterprises, and af­faires, before he did prophane the Temple of Ieru­salem; but after that time he was vnfortunate in all [Page 326]his businesses, and finally, he was vanquished in battaile by Iulius Caesar; and escaping by flight, re­paired for aide to the king of Egipt, as to his friend but in steed of help, he found his death: the king cutting of his head, and sending it vnto Caesar the conquerour, as a present.

For prophaners of Churches, and holie places, these two examples are sufficient: and for those that vse small, or no reuerence to Churches this one is inough: That our Lord and Sauiour himself, chastised them with rigour, which caryed not due respect vnto the Temple of Salomon. For he himself in person (when as man he conuersed with men) did driue the people our of the same Temple, with whippes and scourges, because they vsed to and in the same, smalle, or no reuerence Let them, who prophane our Churches (being of farre more excellency then that was) imagine, yea, assure themselues, that they shalbe chastised with much more rigour.

Surelie, we ought to beare great respect and re­uerence to our Churches, and to behaue our sel­ues in them, as Dauid counselleth in a psalme, where he saith: In the Temple of God, let euery one speak of his glorie. All that which is to be spoken of in the Church, ought to be to the glorie of God; and if it be to his glorie, it will redound, and arise to our profitt; since in that place he will make vs partakers of his mercyes, which shalbe the begin­ning of our Beatitude. God grant vs all to find in his Church mercy, for his deare sonnes sake, our Blessed Sauiour, Amen.

The life of S. Theodore, Martyr.

IT is written in the book of Iudges, how Sampson that renowned souldier of God, at his death pulled downe a temple of the Gen­tiles, whereby manie of them were killed, and the temple falling to the ground was vtterly destroyed. Herein Sampson did worthy seruice vnto Almightie God, who had determined by this meanes, to chastice that treacherous, and vnbeleeuing nation.

The verie like befell vnto another valiant souldier of CHRIST, called Theodore, who set fire to a temple of the Gentiles: for which cause, he was afterward mar­tyred. And in the one, and the other of the these things, there was done vnto our Lord God, great, and good seruice. The life of this glorious martyr, is taken out of an homilie, or sermō, made by S. Gregorie Nissen, which he preached on the daie of his martyrdome, in the same Church, where he was buried. He reherseth it in this wise.

THE cause (good Christian people) why you be here assembled from diuers partes, with trauaile, and toile of your persons, by reason of the sharpnes of the winter, is onlie to celebrate the feast of the glorious martyr S. Theodore. This is a thing iust and reasonable, since we be all obliged vnto him, for the great and many benefitts, which we haue receaued by his intercession. One of these [Page 328]is well knowne vnto all, namely; how the Barba­rous Scithians this last yeere threatening to kill vs, and hauing drawne their swordes to bathe them in our blood, returned back vnto their countries in manner of flight; not for feare of our corporall ar­mes, but being terrified with the Crosse of CHRIST; with which, this glorious saint, our patrone chased the away. I desire you all to be attentiue, and I will reherse in what manner this holie martyr ca­me to giue his life for CHRIST, whilest he liued in this world: for I do not know in perticuler, the reward he hath in heauen. And when we know this, we ought to take profitt, by endeauouring to imitate him.

I saie then, that we haue his blessed body in this Church: and although it be of the same matter and nature, that other dead bodies be, yet it is not to be likened vnto them; for if you open any of their se­pulchers, the bodies appeere lothesome to the si­ght, and be displeasing to the smell; so that we tur­ne our face from them, considering the miserie of our nature, and the frailtie of mankind.

But vnto this glorious martyr it falleth out o­therwise. For assoone as we enter into the Church, where his blessed bodie is, (as all we haue done this daye) the sight is pleased, seing the sumptuous, and cunning built Church, where it seemeth the caruer and the painter contended to excell each other: the one, in the building of the same, aswell in the paue­ment, as pillers of the finest marble (in which be engrauen sondrie pictures of lyuing creatures) as in the rooffe, and couering of tymber, which is curi­ouslie wrought, and cunningly ioyned. The painter [Page 329]was not inferioure in his art, setting forth liuely on the walles, the heroycall acts of this glorious martyr. On the one side are the tyrants, with their sterne, and fell lookes, on the other side, the flame, and fire of his martyrdome; the holy saint keeping alwaies a mild, and quier countenance. These ima­ges and pictures serue vs in stead of bookes: because without speech, they continuallie publish, and she­we vnto vs, the worthy deedes of this glorious martyr. For it is the property of a picture by si­lence to speak; & being painted on the walle, ser­ueth vs in stead of a lecture in the schoole.

If one hath entred into the Church, and enjoyed the sight of these things, and yet being desirous to go further; if he approch vnto the sepulchre of the holie saint, and touch it with his hands, it seemeth a holie, and deuout work. But if he be worthie to haue the sepulchre opened, and that he may see the holie bodie there inclosed; O what great content, hath he! for that there was neuer meadowe decked with odoriferous flowers, that gaue a better smell, or would be more pleasing to the sight then this. He that is thereof worthy forth with approcheth, his eyes fixed, and his mouth ioyned vnto the bles­sed reliques, from which issueth no euill sauour, but a fragrant smell. There are shed warme teares, there are powred out inflamed sobbes, the saint is hartely besought, to make intercession for vs vnto the maiesty of God. But it one be worthie, to haue a litle of the earth, into which his blessed bodie was conuerted, this is accounted a chief happines. The vse is, to lay it vpon sick men, hoping thereby the may recouer their health, as oftentimes they [Page 330]do. I wishe the faithfull beleeuers to consider he­reof; and withall, whether it be granted vnto the Emperours, and monarks of the world, to haue the worthie honor, and veneration that is done vnto this saint. But leauing this, I come vnto the historie of his life.

His natiue country was in a part of this region, which looketh toward the East. In that place he was borne, and in that place he was brought vp. but at this present, the whole world is his natiue coun­try: for euery martyr may call himself Natiue, of what country soeuer is vnder the sunne. This bles­sed saint was a souldier, and serued vnder the stan­derds of Dioclesian and Maximian, at such time as they ruled the Empire.

These Emperours being lodged in that country for the winter time by aduise of their captaines; there arose a most perillous warre, not with the Barbarous nation, but in the same army: which was caused by a diuelish decree, made by the Empe­rours, and put in excecution by the captaines. in which Edict all Christians that refused to sacrifice to the Idolls, were condemned to dye. The blessed souldier, not now of the Emperour, but of IESVS CHRIST, seing the wicked ordinance made, and how cruelly it was executed, shewed not any base­nes in mind, nor altered not his countenāce, (thou­gh he knew for certaine, that he was accounted by all men for a Christian) but said boldlie: that this decree was detestable, and that he ment not to obey it, though he lost this life for the same. These wor­des came vnto the eares of the Coronell, who cal­led vnto him the captaine, and euen as Herod and [Page 331] Pilate did before, when they conferred together of the death of CHRIST, and were made friendes by depriuing him of life, so these two consulted, and accorded together against S. Theodore.

Causing him to be brought before them, with roughe wordes, and sterne countenance they de­maunded of him; how he durst be so arrogantlie bold, as to despise this lawe of the Emperours, and to saie that he would not obey it? s. Theodore with a constant, and cheerfull countenance said: I do not disobey the Emperour, when he commaundeth things that be iust and reasonable, and wherein he is to be obeyed: but when he commaundeth me to adore for Gods, those which be none, and which I do not acknowledg for such, I entēd not to obey him. I confesse IESVS CHRIST to be God, the only begotten sonne of his father, consubstantiall with the holie Ghost, who is likewise God, and yet not three Gods, but one God, whose faith and reli­gion I professe. If this seeme to be euill vnto you, heere am I ready & offer my self. Let the hangman come and cut of my head, let fire come and consu­me me, and let him that is offended at my wordes, cut our my toung. I am resolued, and my bodie is heere ready, patiently to suffer any torment what soeuer, in any part, or in euery member thereof, for the loue of his creator, and maker. The two vniust iudges hearing the couragious resolution of the yong man, were cōfounded, studying what answere to make him.

A certaine souldier of that company, who was accounted discreet, & wise, presenting himself be­fore them, said vnto him: ô Theodore, if the God [Page 332]whom thou adorest haue a sonne as thou saist, tell me; whether he hath begotten him after the man­ner of men; who seek out solitarie and obscure places, as being loth to be seene, in so base, and sha­mefull an acte? S. Theodore answered: my God fee­leth no shame in the generation of his only begot­ten sonne, but it is a heauenly generation, conue­nient vnto God onlie, and so I do beleeue, and re­verence it. But do thou (which seemest to be a dis­creet and considerate man) tell me, doest thou not hold and repute it, for great reproch and infamy, to adore for God, a woman (as your Cibele mother of the Gods) who after the manner of a shee wolfe, from tyme to tyme, is great with child, and bringe­th forth children? At this question of S. Theodore, not onlie that sawcy fellow was put to silence, but also the iudges cast their eyes to the ground; noting well the substantiall reason of the yongman, and how vnfit it was, to adore for a Goddesse, a wo­man, who was alwaies, either with child, or els that was deliuered of child. Afterward, studying what to do with S. Theodore, they determined to let him go at liberty, and they gaue him time, wherein he should be better aduised what he would doe. It may be (said they among themselues) that when he hath thought better on it, he will leaue his foo­lish opinion, and obey our Emperours. These men called the wisedome of the yongman folly, as they which be stark dronk, vse to call them dronck, which be sober, and most free from that distemper. The time, which was assigned vnto S. Thedore to aduise, and deliberate, he conuerted to the effecting of a renowned deed, which was this.

There was in Amasia, the chief cittie of that prouince, a Temple, dedicated vnto Cybele mother of the Gods; which Temple was neere vnto a ry­uer, that ran by the citty. S. Theodore determining to burne it to the ground, for the better performan­ce, expected a wind, that should driue the flame: and so setting fire vnto it, the Temple, and all the­rein contained, was consumed to ashes. By this he­roicall deed, he gaue answere of his determination, in the time that was giuen him for aduise. Great was the vproare and tumult that the pagans made, searching for the kindler of the fire, entending to punish him, with the greatest torments that might be imagined. There was no great difficulty in fin­ding him, for S. Theodore himself confessed that he had done it, and in his words and countenance, he shewed himself to be well pleased with the act, and the rather, for that an Idoll of the same Goddesse had bene burned therein. This on the other side was as dispeasing to the pagās, who held that Idoll in high estimation.

They took S. Theodore, and haled him vnto iudg­ment, howling and yelling generally, as if they had bene beastes, or out of their wittes. The iudges de­maunded of them; if he had kindled that fire? The holie saint forthwith confessed; that he had done it, and willed them to make readie torments, for he was prepared to endure them. The desire, and wil­lingnes which the iudges beheld in S. Theodore to suffer torments, made them haue the lesse will to torture him, wishing to themselues the like cou­ragious stomake, as the yongman had. Wherevpon, without regard of the complaints, & exclamations [Page 334]of the common people, who (fearing their Gods would chastice them all, for this trespasse that Theo­dore had committed against them) besought them with great instancy to put him to death.

In this rage and furie of the people, the iudges said to S. Theodore: notwith standing thou hast de­serued death, yet we will pardon thee, and make thee high priest of the Idolls, if thou wilt sacrifise vnto them, and leaue and relinquish the name of a Christian. The blessed youngmā deriding them said: In deed you promise me great preferment, and that which may mooue a man to follow your counsell. For the priestes of your Idolls, I hold them to be accursed wretches, and if I be made chief of them, I shalbe made the most accursed wretch of them all. Long since haue I laughed at this folly and madnes of many great men; that sometimes the Consulls, yea the Emperours of Rome themselues, would take the office of the high priest (which you promise vnto me) vnder a shew of religion, and they which were first clothed in purple, were clad after in the habite of fooles or madmen. And many times they cut in pieces liuing beastes for their sa­crifice, putting some part thereof to seethe, and so­me to be consumed with fire. Such a blindnes is not committed, but by them that be blind, as they bee, since by leauing the adoration of the God of heauen, they adore Gods made of wood, stones, and mettall.

The Iudges hearing the reasons, perceiued they lost their time, and could not preuaile with Theo­dore: wherefore they called him a sacrilegious, blas­phemous, and wicked villaine, and commaunded [Page 335]he should be tormented. They bound him vnto a post and whipped him, then rent they his flesh wi­th crooks of Iron, and put burning torches vnto his sides. The more dilligēt the execucioners were to torture him, so much the more cheerfully the blessed martyr (as if he had bene in a pleasant gar­den) song this verse of Dauid: I will alwaies blesse our Lord, his praises shall euer be in my mouth. When the cruell officers were tyred, they took him from the post, and cast him into a dark dongeon, in the which were heard all that night voyces, which song sweetly, and the roome was filled with an ad­mirable brightnes, and those that were without were partakers hereof.

When the keeper of the prison perceiued it, he called some companie vnto him, and went into the place where S. Theodore was, finding no more per­sons there, but the holie saint, & the rest that were prisoners as he was, who were all a sleep. The next daie they tormented him againe, and seing him fir­me, and constant in his faith, they gaue sentence that he should be burned, and the iudgment was put in execution. As the holie saint stood in the fire, prai­sing, and glorifying God, the fire indeed took his life away, but spared his bodie, for it did not con­sume, nor scorch one haire of his head. Wherefore a religious woman called Eusebia, wrapped it in a cleane sheet, and enterred it, that we might enioy this pretious treasure, which hath caused this as­sembly of people, to honor him, and celebrate this daie of his tryumph, where euery one is holpen for his sake. Out of this man he casteth diuells, another he deliuereth from infirmities, vnto others he re­leeueth [Page 336]the infirmities of the bodie, vnto others the necessities of the soule. There those that be tos­sed with the tempests of the world, find a safe port, & secure hauen. There the Orphants find a father, the pilgrins an Inne, the afflicted a comforter, and help for them that are in necessitie.

O thou holie saint, and glorious martyr Theodore, that art among the quiers of Angells, vouchsafe to go vnto the presence of God, and praie before the throne of his maiestie for vs, that be in this place assembled, to celebrate the tryumph of thy blessed martyrdome. Encline to vs that call vpon thee, ho­nor thee, and be present at the sollemnity of thy feast. And though our corporall eyes cannot see thee; yet cast downe thine eyes vnto our sacrifises, and bowe thine eares vnto our prayers. make pre­sent hereof we beseech thee vnto the maiestie of God, desiring him to harken vnto vs, and to heare thee, that vnto him may be recommended, thy country, which is also ours, thy brethren, kinsfolk, friends, and they, that vnto thee be religiously min­ded, who be here present: and that he would defend vs from all our enemies in generall, and in especiall, from these barbarous Scithians. Thou as a valiant souldier fight for vs, as a holie martyr praie for vs. Obtaine for vs a perpetuall peace, that we may im­ploy our selues, in the seruice of him, whom thou seruest.

And if perhaps there needeth greater help, speak vnto thy brethren to acompany thee. Call vnto Pe­ter head of the Church, speak vnto Paul doctor of the Gentiles, and vnto Iohn the beloued, and fa­mous diuine; that the Churches, which these men [Page 337]haue founded, and the soules whom they haue con­uerted, may remaine constant, in the holie and Ca­tholike faith, which they once receiued. That they may be also freed from heretiks and heresies, from tyrants and their tyrany; and by confessing IESVS CHRIST boldly, and faithfully seruing him, they may afterwards posesse and enioye him eternally, being partakers of his grace in this world, and of his glorie in the kingdome of heauen.

The holie Church maketh commemoration of S. Theodore, on the daie of his martyrdome, which was on the 9. of Nouember, about the yeare of our Lord 300. Diocletian, and Maximian being Empe­rours. The body of S. Theodore is in the Church of S. Sauiour in Venice, whether it was brought from Constantinople. And it is certainly belueeued, that it is he, whose life we haue heere written, though there were more martyrs of this name.

The life of SS. Trypho, Respicius, and Nimpha, Martyrs.

GREAT was the pride of that hauty king Pharao, in persecuting the people of Israell, Exod 1. seeking all meanes he could to hinder them from increasing. But the blessed God of hea­uen ordained, that the more dilligent the wic­ked king was against them, so much the more he should re­maine [Page 338]defeated, in his enterprise, and disgraced, all things falling out contrary to his designes, and entent, for the people multiplyed, and encreased the more

The same befell vnto the diuell, for in the first growing and spreading of Christianity, he desired to root out the Christians, and to that intent he stirred vp the tyrants, to put them to death, & martyr them, as indeed innumerable of them were. But the more he laboured herein, the more the number of the Christians encreased.

This may be seene by the example of three holie mar­tyrs, to witt: SS. Tripho, Respicius, and Nimpha. The diuell began with one of them, thinking to end with him, but the two others seing his martyrdome, offered them­selues voluntarily, and without compulsion vnto mar­tyrdome, and to dye in company with him, for the loue of CHRIST their Lord. The manner hereof, as it is extant in diners martyrologes, was in this sort.

SAINT Trypho was borne in Rome, in a street called Saxea. He being verie yong, exercised himself in good and holie works, and God by his meanes did some miracles, by healing persons po­sessed with the diuell, and grieued with other in­firmities. In that sharp persecution of Decius, this holie saint showed himself zealous of the honor of God, by preaching IESVS CHRIST publiklie; without fearing the Edicts of the Emperour, or the cruelty that his officers vsed against the Chri­stians. He encouraged the feeble, and animated the faintharted, not to dread the torments which should quickly end, and were meanes to attaine perpetuall ioye in heauen.

A gouernour called Quilinus, being certified he­reof, and finding it to be very true, for that S. Try­pho [Page 339]himself confessed the same, he commaunded he should be tormented. The first was the ordinary torment, that was: to tye him vnto the Equuleus, where his bodie being racked, it was rent and tor­ne with hooks of Iron. Then set they burning tor­ches vnto his sides, and gaue him many blowes with kno [...]ted staues; and lastlie, his feet were bur­ned through, with hot burning nayles.

S. Trypho tollerated all this with a couragious mind, and a cheerefull countenance, so that a Tri­bune called Respicius seing it, considered thus: That a man of flesh and blood, could not haue such strength, nor tollerate so great, and so many tor­ments, if he were not asisted, and holpen by God: And if God did help him, it was certaine, that he was very high in his fauour: Whereupon, it might be truly gathered, that the God whom this holie man confessed, and for whose sake he endured so many torments, and by whom he was so much hol­pen, was the true God; and that all the other were false Gods.

In the time that Respicius stood in these consi­derations, there came to him a gracious dewe from heauen, vnto which he made no resistance, but o­penly confessed, that he was a Christian, When the officers that tormented S. Trypho heard this, they layd hands on him, and began to torment them both together. Then did they lead them into the Temple, vnto the statue of Iupiter: and S. Trypho kneeled downe, not to adore it, but to make the sta­tue fall in pieces to the ground, as appeared eui­dently, by that which followed.

There was present hereat a damsell called Nim­pha, [Page 340]who seing this miracle, said with a loud voice: IESVS CHRIST is the true God, and those which the Gentiles adore, be false Gods, and of no force, seing the prayers of the Christians, make them fall to pieces. By occasion of these words, Nimpha was likewise tormented with SS. Tripho, and Respicius. The officers beat them with certaine whips, which had plūmets of lead tyed to the end of euery cord. This was giuen vnto them with such cruelty, that they all three yealded their soules vnto God in that torment. Which was on the 10. of Nouember, in the yeare of our Lord. 251. In the raigne of the afore­named Decius. And on the same daie, the Church celebrateth their feast.

The life of S. Martin, Bi­shop and Confessor.

WE read in the first book of kings of that valyant and couragious yong man Da­uid, Cap. 17. that when he returned with victory, from the battaile with that fierce gyant Golyas, he made all them that came to see him to wonder.

He was yong; well proportioned, and talle of body, as Caietan noteth well vpon this place, and giueth this rea­son, saying: that Saul put his armor on him, when he would haue sent him against the gyant; and that Dauid refused them; which was not, for that they were to bigge, [Page 341]but for that he was not vsed to beare armor.

Of Saul we know by the Scripture, that he was very tall, and then Dauid necessarilie must be so also. 1. Reg. 9. He was beutifull, and well sett, and had also a comely countenance, and went in leather like a sheapheared, he carryed in the one hand the great head of the Gyant, and in the other the blouly sword, which had cut it of. The sterne and grimme sight of the Gyants head, made the beauty and comelynes of Dauid to seeme more. The people came wondring, and euers one was delighted with the sight of him.

In this maner came he before Saul, with whom was Ionathas his sonne, the heire of the kingdome, who seeing the behauiour of Dauid (as the text saith) took such affe­ction vnto him, that euen there in the sight of them all, he took of part of his garments, and put them vpon Dauid.

Thus much of this figure serueth for our propose; that Ionathas did shew his great loue vnto Dauid, in besto­wing his garments on him. The same did the glorious S. Martin with IESVS CHRIST, for with him he deuided his garmets, wherein he shewed, that he loued him much, as is euident in the discourse of his life, written by Seuerus Sulpitius, which we haue abridged in this maner.

SAINT Martin was borne in Sabaria, a towne of Hongarye. His parents were of noble bloud, but they were Gentills: his father had bene Coro­nell of the horse, in the army of the Romains, and was retired to his house, to rest, and repose him­self. Martin being ten yeres old, went to the Church (against his fathers mynd) and requested to be made a Catechumen; which was, to write his name in the rolle of them, that desired to be Christians, for after they were well instructed in the faith, they were to [Page 342]be Baptised. He spent his time in seruing of God, and entended no other thing, but to please him, conuersing always with his seruāts in the Church.

There he was enstructed in learnyng, and good behauiour. He had a great desire to goe and liue a solitary life in the desert, if his tender age had not hindred him, and also an edict that came from Ro­me, which commaunded; that the sonnes of the auncyent souldyers should be enrolled, and serue in person in the warres. By this occasion, the father of Martin, who disliked the holie desires of his sonne, caused him to be enrolled, and sent him vnto the warres, being then 15. yeares old; and in those warres of Constantius the sonne of Constantine the great, and Iulian he serued.

He was in the ordinary garrison of Pauia a city of Italy, and with him he had a seruant, vnto whom many times he gaue attendance: such was his humility. They eate at one table, and someti­mes Martin pulled of his bootes, and made them cleane; yea it is said, that once hauing a seruant of a good nature, he dismissed him, & looked for ano­ther, that should be stark naught, that he might haue occasion to merite more. He serued in the warres. 3. yeres, before he was Baptised, yet he es­chued the vices, which be ordinary, and vsuall amongst souldiers.

He was affable, curteous, and charitable to his equalles, lowely among his companions, he was sober and temperate in the cherishing of himself; in such sort, that he seemed rather a relligious man then a souldier, and before he was baptised, he did all, that a good Christian should doe. He took that [Page 343]wages which was giuen him, and reserued no more therof for his owne vse, then that which was necessary for the mayntenance of his person; the rest he gaue vnto the poore: for those vertues and charitable acts which were in him, he was beloued of all men.

On a time as he entred the city of Amiens, which is in Gallia Belgica, he saw a poore man na­ked, that craued almes of them that passed by. It was winter, and extreame cold: S. Martin was at that time armed, and had no other garment, but his souldiers coate. The holy saint seeing no man to bestowe any thing on the poore man, cut his cote in two parts with his sword, and gaue one halfe therof to the poore man, and the other part he reserued for himself. Many saw this deed; and some laughed to see him with half a garment; and others were ashamed, to consider they had not done the like charitable deed in all their life; and better might they haue done it, since they might haue clothed the poore man, and not haue vnclo­thed themselfs.

The next night, S. Martin being in a sound sleep he saw (in a vision) CHRIST couered with the piece of the garment he had giuen vnto the poore man, and drawing nere vnto him; asked if he knew that garment? Then he heard CHRIST say to his Angells, Martin being yet a Catechumen, hath couered me with this garment. By this doth eui­dently appeare that which IESVS CHRIST said in the ghospell: That which is done vnto the poore, is done vnto me. S. Martin was not proud of this, but yelded thanks vnto CHRIST for it, and was very earnest [Page 344]and diligent to obteine Baptisme. and desired to leaue the seruice of the warres; but at the entreaty and importunacy of his Coronell, he staied vntill his time was expired. He was Baptised at the age of. 18. yeares, and remained still a souldier for the space of two years, after which time he lefte the warres by reason of a peace ensuing, which seemed to be miraculous, and was thus.

The armies being ready to ioine battell, a peace was made, vpon very honorable condicions, for the side, wheron S. Martin was: yea it is thought, that almightie God made it, for his holy saints sake, who being abused in words by his captaine, who called him coward, and base fellow, saying also, that he desired to leaue the souldiers life, that he might not be indangered in that battell; S. Mar­tin offered to passe through the enemies squadrons with out any armor; for which cause God to pre­serue him from that iminent daunger, procured an honorable peace to be made for his side.

Then went S. Martin to S. Hillary Bishop of Poiters, with whom he remained some certeine da­yes enioying his holy company, and was edified by his vertuous behauior. Then desirous to returne into his owne countrey, he tooke leaue of S. Hillary both of them weeping aboundantly at their depar­ture, at which time S. Hillary gaue vnto S. Martin the order of Acolite, & besought him to retorne back vnto him speedely.

S. Martin trauelling on the way was like to haue bene murdered, for certain thieues lying in waite for him, one of them striking a full blow with his sword to wound him, and another bearing it of [Page 345]with his weapon, S. Martin shewed no feare at all. And being demaunded the cause, he made aun­swere: I neuer had lesse feare in my life, for that I serue a Lord, who (I am assuered) will not aban­don me in a greater daunger, then this is. Herof the holy saint tooke occasion, to preach vnto them IESVS CHRIST: and one of those thiefs was conuerted, and entred into relligion, and died a blessed man.

At last he came to his owne countrey and prea­ched the faith of CHRIST vnto his father and mo­ther. His mother was conuerted, but his father continued still in his Idollatry, and after that, many other persons were conuerted to the faith, by his meanes.

At that time the Arrian heresy was spred very much in the countrey, where S. Martin preached: and because he only publikely resisted them, the heretiks did persecute him with all extremity, and on a time they imprisoned him, and scourged him publikely, (so shamelesse they were,) and not con­tent herewith, they sent him into exile.

S. Martin departing from his natiue countrey, returned into Fraunce, and there he vnderstood, that S. Hillary was also banished by the Arrians, wherfore he passed into Italy, and builded a mona­stery nere vnto Millan, where some Catholiques assembling together, liued iointly with him a mo­nasticall life. But he was there also greuously per­secuted, by a principall Arrian heretique, called Auxentius, who after he had done him many wrongs and abuses, neuer ceased, vntill he had dri­uen him from thence also.

S. Martin yealding to the time, took sea, and came to an Island called Gallinaria, in the cōpany of a holy priest: where they two remained a good space, susteining themselfs with the rootes of her­bes only. Then newes came vnto him, that S. Hil­lary was returned vnto his Bishoprique. wherefore he determined to find him out, and when he came thither, the holy father receiued him very lo­uingly.

S. Martin dwelling there, built another mona­stery nere vnto Poiters, vnto which place came a Catechumen, to be instructed in the faith and holy behauior. It happened that S. Martin being absent, the yong man fell sicke, and died; and whilest the other relligious men prepared to bury him, the holy saint came, and made great shew of sorowe, for the death of that his disciple, and coming into the roome, where the dead body lay, he bad all the other depart out: then he shutt the dore, and re­mained there two houres in praiers; and he that was dead began then by litle and litle to recouer his sences, and returned to life, and perfect health. When theother relligious men sawe it, they gaue vnto God infinite thanks; and the yong man that had tasted of death, was baptised, and liued many yeares after. S. Martin raised to life another dead man, who had hanged himself (as it was thought) vpon a melancholick humor predominant in him, depriuing him of his vnderstanding: but by the praier of S. Martin he recouered, and was restored to his life and health also.

The fame of this holy saint was spread very farre wherwith the citizens of Towers being moued, [Page 347]sought meanes to haue him to their Bishop, but it was a hard matter, to get him out of his monastery. They that went for him, vsed this wile, to get him away: Aman that loued the monastery, told him his wife was sicke in Poiters, and desired him to goe thither, to visite and heale her. S. Martin vpon this occasion departed from the monastery, and the messagers of the city of Towers, carried him away by force, before the monks (who had laboured to hinder his departure) perceiued it. S. Martin was receiued in Towers with great ioy, by all the com­mon people, who said all with one voice; They were now happie, since they had to their father and pastour, so holy and humble a man.

After he was made Bishop, though he changed his estate, yet he altred not his life, for he was as lowely, and was appareilled as meanely as he was before time. He discharged his office and duety to the full: for he was very diligent, in procuring the good of his flock, and in repelling all euill from them. He reproued vice, commended vertue: he preached, he punished, he rewarded, and did not omitt any thing, that was couenient and fit to be done; so that thereby he discharged fully his duety toward his neighboure. To discharge his duety to­ward God he caused a monastery to be built vpon a craggy mounteine, two miles from the city, to which place were assembled many relligious men, and there he had a cell, into which he withdrew himself oftentimes, to pray, and to liue in contem­plation.

The relligious men who arose in short space to the nomber of 80. moued by the example of S. [Page 348] Martin liued a holy life, in chastity, pouerty, obedi­ence, and continuall fasting and prayer, and their habites were made of camells hayre. Their diet was very temperate, none dronk wyne, except he was sick, and they went very seldome out of their cells. S. Martin had some of these monks always in his company; and when he stayed any time in the monastery, and returned into the city, they that were posessed of the deuill gaue notice therof, by the feare and dread they shewed, and by the paine they suffered before he entred the towne, and this befell, into what city so euer he came.

This holy prelate vsed great dilligence, in the extirpation of Idollatry out of his diocesse, and tra­uelled into many places, throwing to the ground the Idolls of the Gentills, cutting downe, and bur­nyng the groues and trees, wherin the deuills gaue oracles and aunswers, for which cause he was oftentimes in daunger to be murdered by the common people, but his deportment and cariage was so discreet in all his affaires, accompanied with some myracle, in the sight of them that were agre­ued at his doings, that sometimes whole compai­nes fell at his feet, and besought him, they might be made Christians.

It would be a long story to recount, how many sicke he healed by his prayers: but among others, one was Paulinus, ouer whose eyes was growne such a webbe that it made him blind, and also put him to much paine. The holy saint did clense them one time with a napkin, and he was made whole, his sight restored, and his grief ceased.

After this S. Martin (being Bishop) raised to [Page 349]life the sonne of a distressed poore mother, whofin­ding him in the city of Cha [...]tres in the company of many Idollaters, layd before him her dead sonne, and requested him very earnestly to raise him vnto life. The holy saint made his prayer for him, and he reuiued. This myracle caused many of those pagans to come to the faith of CHRIST.

S. Martin (after he was Bishop) raised to life none but this child; and bycause he had raised vnto life two before that, he vsed to say vnto his disciples and friends; that he was better by two parts, before he was Bishop, then after, and that his high dignity had diminished his vertue. It is ap­parant the holy man said these words for lowlines and humility: for it is well known, that after he was Bishop, he did many admirable and vertuous deeds, which he had not done in the former time. But this declareth and sheweth his charity, and humility.

He was Bishop when he came into Paris, and sawe at the gate a leprous man soe full of soies and blaines, that the only sight of him was gree­uous, and importable to many; the good prelate came close to him, and embraced him, and layd his face on the face of the leper, he kissed him very charitably, & there with cuted him, and made him whole. This leper (whom the whole city had seene) came the day following to the Church, and gaue thanks publiquely vnto God, for the recouery of his health.

He was Bishop when Sulpitius who wrote his life visited him: whō he receiued most kindly, and gaue him harty thankes that he was come from Tolose to [Page 350] Towers, only to see him. The blessed man himself washed his feet, made him sitt at his table, at the which he filled more his soule, then his body, hea­ring his words, enkindled with the fier of cele­stiall loue, and the grauity of his reasons. This Autor said: I neuer sawe, nor conuersed with any mortall man furnished with such science, witte, and eloquence, & such aboundance of pure & chast words, as I found in Martin: & it made me more to marueile, for that I know he was vnlettered. The somme of his speaches, were of the contempt of the world; to auoid vice; to loue vertue; and that which he said, he performed also in deed. Noe tounge is able to expresse that, which I noted to be in this holy saint, in the time I liued in his com­pany: I neuer sawe him angry; I neuer sawe him displeased or discontent; much lesse to laugh after a dissolute maner: and this was, because that what so euer befell, he receiued it, as sent from God.

The austerityes of his fastings, watching, con­tinuall wearing of sackcloth, were things rather to be admyred, then imitated. He slept continually on the ground: he vsed to eate, and sleep so litle, that it seemed impossible he could liue with it. He was neuer idle; when he had dispatched the affaires and busines of his Church, he spent the rest of his time in reading the holy scripture, mixing it with praier. Herin he did as the smithes doe, striking vpon the hotte iron, who that they may continue the better, giue now and then an idle blow: euen so did S. Martin, as for a recreation, praying one while, and reading another. O blessed man, in whom was found no guile nor double dealing! he neuer con­demned [Page 351]ne iudged any; he neuer rendered euill for euill.

When he was Bishop, he would reproue men for their offences against God, and chastise them for aggreuances done against their neighbour; but he neuer reproued nor chastised any offence or ag­greuance done against himself. In his mouth you should haue alwaies the holy name of IESVS: in his hart was nothing but piety and mercy; and he would persuade all to make much of that vertue. He gaue an especiall charge vnto his monks to be obedient; saying be obedyent vnto man for the loue of God; since the same God would be obedy­ent vnto man, for the good of all mankind.

He vsed som-times, to speak some pleasant words, by which might be taken some ghostly profit for the soule; as he did one time, when he sawe a sheep newely shorne. This litle beast (said he) hath performed the Euangelicall precept: for shee hauing two garments, hath giuen one to them, that had none; and so we ought to doe. And this the blessed saint performed also not long after: for being ready one day to say masse, a poore na­ked man asked an almes of him. The blessed Bishop comaunded the Archdeacon to buy a gar­ment for the pooreman: but the Archdeacon, who had in charg to giue many almes, was slacke, and loth to giue it; whervpon the poore man got vp into the vestry, where S. Martin was, and told him; that the garment was not giuen him, as he had bidden.

The holy saint forth with pulled of his owne gar­ment, & gaue it to the poore man. The Archdeacon [Page 352]came in then, and told him; that the people stayed to heare masse, and thought him long; the blessed man answered; he could not come out, vntill the poore man had his garment giuen him. The Arch­deacon replyed; the poore man is gone, I knowe not whither, and S. Martin said: Bring (I say) the garment, we shall find a poore man to receaue it. The Archdeacon went out in a chase, and bought a course garment, and of a small price, and cast it before the saint on the ground. He tooke it vp, and put it on, and then he reuested himself to say masse.

When he held up the B. sacrament at the eleua­tion, his armes were left bare, for that the sleeues of the coat were so short, and the sleeues of the Albe were too wide. Some that were in the Church, sawe the Angells to couer his armes with plates of gold, which shined very bright. It is said; that herof cometh the vse, that ouer the priestly garment called the Albe, they put the maniples of silke, or some fine stuffe, finer then the Albe is; but all men vse it not so, nor in all countries: for it was so ordeined by some particuler Churches, but not by the pope in the Church of Rome.

The Angells did discend vnto the place where S. Martin was, yea one day two of his disciples heard him talk in his cell, and knowing that none went in, but himself they entreated him to tell them, with whom he talked; and being importu­nated by them, he said: I will, vpon condition, that you shall not speak of it to any man, as long as I liue. Know you, that there was the mother of God, and with her S. Agnes & S. Tecla; and he de­clared marks of the countenaunces of our Lady, [Page 353]and the other two saints. moreouer he told them, that sometimes S. Peter and S. Paul had talked with him. This holy saint was slowe in resoluyng and determyning of any waighty matter.

On a time the deuill reproued him, for that he receaued them that committed heynous sinnes vnto penance, and among others them, that denyed the faith, saying; that God would not pardon them. When S. Martin heard these words, he said with a loud voice. If thou (miserable wretch) hadst so­rowe for thy sinne, and done due penance, the mer­cy of God is so great, that I would obteine pardon of God for thee also. Well, the sanctity of this good prelat, was diuulged euery day more and more.

At that time Maximus ruled the West Empire, which he had vsurped vpon two Emperours, mur­dering Gratian the one, and putting Valentinian the other vnto shamefull flight: who fled vnto th'emperour Theodosius who gouerned th'empire in the East. This Theodosius shortly after returned the same measure vnto Maximus, as he had done vnto Gratian, for he depriued him of his life and regi­ment both at a time, & restored it vnto Valentinian.

This Maximus had maryed a noble Lady who was a good Christian, and had a speciall affection vnto S. Martin. She persuaded her husbād (keping their court in Fraunce) to send for S. Martin to come vnto them. Maximus, (though he was a tirant) did so: not so much for the loue of his wife, as for to see S. Martin, of whom he had heard great reports, and vnto whom he bare good affection. It cannot be expressed, how ioyfully the holy saint was entertei­ned especially by the empresse, who appointed [Page 354]lodgings for him within her Royall court, where the good prelat treated with the Emperesse of ma­ny important matters, aswell bodily as ghostly; and shee stood at his feete, like as Magdallene did before the feet of CHRIST, washing them with her teares.

The good empresse forgot her estate, her riches, her pompe, and her self also; yea shee was beside herself, when she was in contemplation of that holy saint. And he that in his life for the space of 60. years, had neuer permitted any woman to come neere him, could not forbid the empresse to touch, and to kisse his feer: Shee also by her many teares obreined of th'em perour and of S Martin, to dine together at one table, without any other attēdants, but her self in person.

When dynner time came, it was a memorable si­ght to see the dillingence, the Empres vsed to serue the holy man. She couered and furnished the table for him: shee placed the stooles: gaue him water for his hands: and then set on the meat, which shee had dressed her self for him. Whilest the holy saint did eare, shee was careful, that nothing should be wan­ting. With her owne hands shee powred the wine into the cuppe, when shee gaue him drinke. And when the holy saint had done eating, shee voyded the table, gathered vp the meate that remained, which afterward shee eate, thinking it to be more sauory, then if it had bene after the most royall maner shee had vsed before time.

Another time th'emperour inuited S. Martin, and made him set at the table, and apointed at reli­gious priest, that came with him, to sit by him, and many great Lords were sett therat also. When the [Page 355]holy saint asked for drink, the Emperour bade his cuppe should be caryed vnto him, thinking, that whē he had drunk, he would haue restored it vnto th'emperour: but S. Martin did not so, but gaue in to the priest that satt by him; gyuing them to vnder­stand, that he was of more excellēcy, then th'empe­rour by reason of pri [...]stly functió. And that which others would haue raken as a reproach, th'empe­rour, and all they that were at the table commen­ded.

Th'emperour Valentinian the second, being resto­red vnto th'empire after the death of Maximus who put him to flight, did not behaue himself so. for 5. Martin commyng one day to visite th'emperour, who had a wife infected with the heresy of Arrius, and therfore an ennemy vnto S. Martin, shee reque­sted th'emperour not to doe him any honour, and he yeelded ro her desire. The blesled prelate came into the roome, where th'emperour was, who stir­red not from his seat. The holy saint came neerer vnto him; yet th'emperour stirred not, nor made any signe of kindnes or curtesy. It was surely the will of God, that the seat where th'emperour sat, fell a fier of it self, and burned and flamed out. When Valen­tinian felt the fier, he rose in hast and stumbled, ha­uing already burned his clothes, and scorched his skinne; and considering what the cause was, he went toward S. Martin, and did vnto him very great reuerence, and before the holy saint sayd any thing, graunted vnto him, what soeuer he came to demaunde.

Another time S. Martin went to visit a holy da­mosell; and it is good to make memory of her, for [Page 356]the example of others, to the end, the may be ad­uised, that (if they shutt their gates against apparant wicked men) they should not always open their dores vnto them, that seme to be good. There was in a litle village a damosell, who hued secret and priuat, whose good report was diuulged thorough the chiefest cities of Fraunce, aswell for her beauty, as for her verruous liuers, so that their house seemed to be a monastery.

S. Martin being told of her, was desirous to see, if the report made was true. and though he was e­stranged from the conuersation and visiting of wo­men, yet one day passing neere vnto the village, he desired to see that yong woman. All the people (as the vse was in all places where the holy man went) came out to meet him, as if he had bene one of the Apostles, so much they reioiced to see him.

The holy saint turned out of the way, to go to the house of that vertuous damosell; who being certified that S. Martin came to visit her, and being fully resolued not to alter her determination, she sent one of those women, who kept her company, vnto. s. Martin to excuse her, and to alleadg a rea­son, why shee came not out to meet him. The bles­sed man accepted it for very good, & as well done. and praised exceedingly the yong woman, and said; that her vertue surpassed the report that went of her.

S. Martin being gone vnto anot her towne, the damosell sent vnto him a present, which the holy saint receiued with a cheareful countenáce, though [Page 357]it be not knowne that euer he receiued any guift of any woman but that, in all his life; and when he receiued it he said: it is not fit a priest should refuse the present, sent by a damosell, that was more ver­tuous in her life, then many priests.

This good pastour went sometimes to visite his diocesse: and at one time (among others) he came vnto a samll village. Because it was wynter, they prepared his lodging in the vestry of the Church, in which place they made him abed, and a fire also. They holy saint went to rest yet because he was not vsed to lye but on the ground, the bed was trouble some vnto him. And being desirous to throw the couerlet of him, by chaunce he cast it on the fire, and perciued it not; at last he fell on sleep, and the couerlet began to burne, and set fire on the roome. The flame being now gotten to the toppe of the house, S. Martin started vp, and ran to the doore; but he was so troubled, that he could not open it. His priests and monks were without, in great care and grief, for that they knew not how to help him, or saue the house. At last the holy saint determy­ned to fall to his prayer, as the generall remedy in all his daungers, and so he did: wherby it came to passe, that the fier was extinguished, and he was deliuered from all daunger in a moment.

He was often in daungers by sondry persecuiti­ons of the Arryans, who neuer permitted him to be attepose or quiet, as appeared in many Coun­cells, in which the holy saint was present, wherein they outfaced, menaced, adn vsed reproch­full and opprobrious words of him: yet the holy man preuailed, and continued a constant and valy­ant [Page 358]defender of the Catholique Romane Church, vnto which he was always subiect, as an obedyent sonne ought. This good prelat bare such a reue­rence in the Church, that he was neuer seene to sit therein; but either did kneele or stand on his feet, and being asked the cause, he said: know you not, that God is present in this place?

Finally, being nowe old, and tired with these conflicts with the deuill, and his mynisters (the fiend oftentimes appearing vnto him, and some­times by threats, and other whiles by craft and surrlery seeking to do him harme) and the time of his death approaching, which he knowing by re­uelation, being at Candacense, (a place in his dyo­ces) he asembled his disciples together, and certe­fied them, that the hower of his death drew neere. This newes, putting them in great sorrowe, and grief; they said vnto him: deare father, why wilt thou leaue vs? vnto whom doest thou recommend vs? behold the hungry wolfs will assaile thy flocke, and there wilbe no meanes to repaire the losse, when then shepheard is gone: we knowe, thou de­firest to be with CHRIST, and we know also, that thy reward remayneth sure and certein in he auen, and that it is not lessened, though thou stay with vs a litle space. Haue pitty on vs, that shall be left alone, and abandoned.

S. Martin, heating these words, was moued to pitty and compassion, and shedding teares, his eyes fixed also toward heauen, said: Lord, if thy peo­ple haue yet need of me, I refufe not the paine and the trauell, but thy will be done: Thus this glori­ous father was distracted bettewne loue and hope [Page 359]and knew not, which to elect. It greued him, to leaue his disciples: and he was not willing to stay any longer, from enioying the presence of God, vnto whom he remitted all. O man rightly to be called valliant, who was not ouercome by trauell and paine, much lesse by death! he feared not death and refused not to liue.

His feuer encreased, and his disciples seing his end to approach, and that he lay on the earth and ashes, which was his vsuall bed, requested him then to permit cherishing and comfort to be done to him. And he aunswered. A Christian should not dye but on haire cloth and ashes: then it is more fit that I doe so, who am your master, and prelate, and am therefore obliged and bound to giue you good example.

Then they requested him to turne his head a litle on the one side, and not to hold it always vp­right to looke vpward, being so painfull: and he said: Let me look vp toward heauen, since that very shortly my spirit is to go that way, which I behold. When the agony of death came, he saw the deuill (the ennemy of mankind) and said vn [...]o him: what doest thou heere, thou cruell bea [...]. Thou shalt find in me nothing, for which I shall e [...]dam­ned: and hauing said thus, he rendered his spirit to our Lord being 81. yeares old.

His blessed soule was borne into heauen ac­companyed with many Angells, who made much ioy, and song melodiously. This musique was heard by sundry persons, that were in places farre distant, as of seuerinus Arch B. of Collein, and by S. Ambrose Arch Bishop of Millan. Who sayeng of masse, fell [Page 360]a sleep, from the which, he awaked after three ho­wers; and then said to the standers by: know you, that my brother Martin B. of Towers is departed out of this life, and I haue bene present there to bury his body.

S. Martin liued on the earth poore and humble: and intred into heauen rich and with great maie­sty. His death was on the. 11. day of Nouember, (and on the same day, the Church celebrateth his feast,) and it was in the year of our Lord. 399. in the time of the Emperour Honorius.

This holy saint did many myracles in his life time, and also after his death: Whilest he liued, he was the meanes, that many were conuerted vnto God by his good example, and excellent doctrine: and after his death, many were holpen by his me­rites and in tercession.

God of his great bountie, and infinit mercie graunt, that we may be in the number of the cho­sen, to the end we may enioy his glory, in the com­pany of S. Martin. Amen.

Many Authors write of S. Martin, beside Se­uerus Sulpitius, as S. Paulinus Bishop of Nola, For­tunaus the priest, Gregory of Towers, Odo the first Abbot of Cluny: Hebernus Bishop of Turen, and many others.

The life of S. Menna, Martir.

OVR sauiour CHRIST saith vnto his seruants in S. Mathew. Ca. 30 Whē you shalbe brought before kings & Iudges, take no thought what you shall speak, for at that time you shalbe tought howe to answere. This sen­tence is verefied in a holie souldier called Menna, who ha­ning spent his time in the warre, among swords and lau [...] ­ces, being brought before a tirani, that did examine him of the faith of CHRIST, which he professed, made some answeres, as if he had bene exercised in the studie of the holie scriptures, all the daies of his life. Of this holie saint, Metaphrastes writeth as ensueth.

IN the second yeare of Caius Valerius Dioclesianus, and in the first yeare of Caius Valerius Maximia­nus, after the death of Numerianus, who had gouer­ned the Empire before them, there was raised a sore persecution against the Christians, through all the lands subiect to the Empire. Into which were sent publike proclamations, conteining the will of the Emperours, and the punishment that should be inflicted vpon those that disobeied the same.

There was in the cittie of Cottieum, which is in the prouince of Phrigia (or in Asia minor) a presi­dent calsed Pirrhus Arginiscus, who had the gouer­nement [Page 362]of that prouince, & had also authority ouer the men of warre, which were resident in the same, as a garrison for defence therof. Notwithstanding, they had a generall captaine ouer them, called Fir­milianus. Among the souldiers there was one in the regiment of Rutilus, called Menna, by nation an Aegiptian, and by profession a Christian; whose vertue shone among the rest, as the sunne doth a­boue the starres. The Emperours edict came vnto this cittie, the tenor whereof was this: Dioclesian and Maximian Emperours to all their subiects sēdeth greeting Forasmuch as we acknow ledg, to haue receaued many fauours, and graces of of the soueraigne Gods, for which we thinck our selues obliged and bound, to procure all honour and seruice, to be done vnto them, and their Temples: We therefore cōmaund all magistrates, and captaines of our Empire, that assoone as they haue notice of this our Edict, that they endeauour with all dilligence (as a thing that concerneth the saffetie of our estate, & the honor of the Gods our benefactors) that all our subiects, aswell men, as women, of what estate or condition soeuer they bee, do worship and adore them, and do offer sacri­fice, in visiring often their temples. And those that be disobedient, and rebellious against our co­maundements, that they be tormented, in the most cruell forte, that may be inuented. This was the tenor of the Edict.

Assoone as the president receaued it, he caused it to be proclaimed through all the cittie, & other places of his prouince. Cōmaunding withall, that presently after the proclamation, all men and wo­men [Page 363]should go vnto the Temples, to the end, the disobedient persons might be knowne. In most places where the proclamation was made, there were great murmurings amongst the people, for that it was thought both vniust, and cruell; yet the greatest part of people went (of force) vnto the Temples, to obey the Edict. When the valiant souldier so Menna vnderstood hereof, he was not able to endure so vniust, and vnrighteous proceedings; as to haue the veneration and worship of the true GOD IESVS CHRIST to be abolished; and that in stead thereof reuerence should be done vnto the fiends. Because he would be free, and not be par­taker of this wicked transgression, nor so much as see it, he departed from the armie, and withdrew himself into a desert, where he remained fiue yea­res, leading a sollitarie life, in continuall fasting and works of penance, which was as an exercise, and an entrance into the warre, and battaile, which he expected shortly to make.

At the last, inspired by God, he returned into the cittie, vpon a day, which was kept very sol­lemne, as the birthdaie of one of their Godds. The people of the cittie were generally assembled into a Theatre, expecting certaine martiall exercises, as Iusts, and turneis. And there was also the president Pirrhus for the same purpose. S. Menna entred into the middest of the show, and with a loud and cleere voice he rehersed a text out of the Pophet Esay, Ca. 65. which saith: I haue bene found of them that sought me not, and manifested to them that asked not after me. At these words, all the standers by, fixed their eies vpon him; and seing him to be a rude plaine man, [Page 364]meanely apparelled, they know not what to make of his words nor what he ment by them. The president Pirrhus causing him to be brought neerer vnto him, demaunded of him, who he was? He aunswered: I am Menna the seruant of IESVS CHRIST, who is Emperour of heauen and earth. The president enquired further. Art thou a stranger or a citisen, that thou seekest to disturb our feasti­uall showes in this manner? what is thy meaning herein? One of them which stood by said vnto Pirrhus: I know the man well. He is a souldier of the regiment called Rutilica, whose Coronell is Firmilianus; and it is about fiue yeeres, since he abandoned the Ensigne, and left the warre. Then said Pirrhus vnto him: Tell me, Art thou a soudier as this man saith? S. Menna answered: It is true, I was a souldier, but when the wicked Edict of your Emperours was proclaimed, I left the army, and departed from the warre. What mooued thee said Pirrhus to leaue the warfare? Art thou a Grecian, or a Christian? S. Menna answered: I haue bene, I am, and I desire to be euer a Christian. I left the host, because I would not be partaker of your im­pieties. So Pirrhus comitted him to close prison.

On the next daie giuing audience, he comaun­ded that Menna should be brought before him; and then he said vnto him: Come hither thou presump­tuous fellowe, what mooued thee to come into the Theater; and to hinder our festiuall daies, which are celebrated in the honor of our Gods? Whence art thou? why diddest thou leaue the armie? S. Menna answered: I am of Egipt, and because I desire to fight vnder the banner of IESVS CHRIST; I [Page 365]forsook your armies, which be but seeble, and weak. And where hast thou bene, said Pirrhus, all this time? Menna answered: I had rather liue a sol­litarie life, for the loue of my God in the companie of sauage and wild beastes; then contine we with you, that know not the true God, and loose my soule. for it is written: Lord do not destroy my soule with the sinners, nor my life with the bloodthirstie men. Softe, not so many words said Pirrhus. Offer sa­crifice vnto the Gods; and they will restore vnto thee, the honorable offices thou haddst in the host, and augment the same also. Menna said: I only de­sire to please the eternall king, and of him to rece­aue the crowne of imortallity. Loose not time in threatning mee; for I regard not thy torments at all: but desire rather to suffer, for the loue of Iesvs CHRIST my Lord, and my God.

The Iudg comaunded: that Menna should be laid flat on the ground, and then to be beaten with rawe sinewes of beastes, vntill he obeied the com­maundment of the Emperours. The executioners began to beat him rigorouslv, and during the tor­ment, a minister of the Idolls laboured by perswa­sion, to bring him to sacrifice to their Gods. The blessed M [...]itir said to him: Why doest thou persw­ade me thus? thou counsellor of darknes? and cap­taine of iniquitie? If I would not do it at the com­mandment of the Iudg, doest thou think that I will do it at thy perswasion? I giue thee to vnder­stand, that I haue by my side IESVS CHRIST, who (for this which I suffer, and endure for his sake) will giue vnto me, an eternall reward; and vnto you and your Emperours he will giue perpetuall [Page 366]torments, not only for your owne sinnes & Idolla­trie, but also, because you do your endeauour, that he should not be loued, not serued by his owne faithfull seruants. goe to (said Pirhus) make ready the other torments, to tame the stub brone hart of this fellowe.

Forth with was prepared for him the torture with the cord; in the which the holie saint hanging on high, the Iudg said vnto him: Menna, doest thou yet remēber thy self, & wilt thou yield, or shall we prouide greater torments? The blessed martir an­swered: very litle is that I haue yet suffred, to that, which my Lord and king deserueth I should suffer for his sake; because he keepeth about me many Angells, that asist and help me, encouraging me not to shrink at thy torments. Pirrhus said: Scourge this villaine and rebell; yet more seuerely; who ha­ving a king alreadie faith he hath another, which is not knowne. Then said the saint: Thou indeed do­est not know him; for if thou diddst, to haue his loue, thou wouldest forsake thine Emperours, since he can better reward thee, then they can. And who is this great and potent king said Pir­rhus? S. Menna answered: This is IESVS CHRIST, the sonne of the liuing God, creator of all things: vnto whom, all that is in heauen and earth is subiect.

Then said Pirrhus: Doest thou not know Menna, that to be the only cause, why our Emperours haue commaunded you Christians to be tormen­ted? namely, that you should neither professe IESVS CHRIST for God, nor adore and worship him? Menna answered: what is that to me? If that be [Page 367]their intention, their power and torments are of no auaile, Rom. 8. to make me forsake my dearest Lord God It is said: Who shalbe able to seperate vs from the lone of CHRIST? or from his seruice? not tribulation, nor affiction, nor famine, nor persecutson, nor dangers, much lesse the world. Be assured, that, what soeuer persecution is raised against vs, shall not make vs alter our mindes.

The Iudg commaunded his gashed and woun­ded body, should be rubbed ouer, with rough sharp clothes: which paine he tollerated very pa­tiently. Pirrhus remained astonished hereat, and said vnto him: verely Menna, it seemeth thy bodie, which is thus tormented, is not thine owne, but borrowed of some other. The martir answered him: I feele not thy torments, because I haue my God by me, who doth helpe & defend me; & vnto those that haue him with them, all things succeed prosperously. Then said Pirrhus: set other burning torches vnto his sides, that we may ouercome this his obstinacy.

The fire was brought, & applied; and although they burned his sides two whole houres together, yet the martir spake not one word. Where vpon Pirrhus said: Doest thou not feele the fire that burneth thee? S. Menna answered: I feele it not: for CHRIST giueth me strength, who hath said to me in his holie writt: Esay. 43. That if we passe by the fire, the flame shall not burnevs. He saith also in ano­ther place;Mat: 10.that we must not feare them that kill the bodie, and cannot kill the soule: but him we must feare, that can send both bodie and soule into euerlasting fire. Then said Pirrhus: How canst thou alleadg these [Page 368]testimonies out of the bookes of thy God, being a souldier? when hadest thou time to read and study them? Then said the blessed martir: The same IESVS CHRIST our God, said vnto vs: That when we should be brought before kings nad Iudges, for the profession of his name, we should not care what to speak, for that he would direct vs what we should answere. Pirrhus said: Tell me Menna, whe­ther your CHRIST did foretell you, that you should suffer those torments? yet surely (said Menna) for that he, being God, knew right well, all that was to happen in after times.

Well well (said Pirrhus) leaue this vaine talk, made, and diuised of thine owne head, and sacri­fice vnto the Gods, or I will condemne thee to be consumed with fire. Do thy will, said Menna, for as I haue told thee already, although thou hast po­wer to torment my bodie, yet hast thou none ouer my soule. The Iudg said: wilt thou haue daies of respitte, to consider of this matter, that thou maist free thy self from this thy blindnes and error? The blessed martir made answere: Long since haue I determined and resolued, rather to die, then to deny my Lord CHRIST. I am a Christian: and therefore expect not, that I will sacrifice vnto the diuells. The Iudg was so wroth with this answere, that he caused calthropes to be set thick on the ground, & the blessed martir to be dragged, and haled ouer them. In this torment the holie saint said: Seek out other tortures, for these be of too smalle force to make me worship thy diuells. Pirrhus being now more enraged, said: Beat him with cudgells, and knotted thongs of leather, and buffet him on the [Page 369]face, till he cease to call our Gods, by the names of diuells. But all these things preuailed not, to make the valiant souldier of CHRIST, shew any signe of feare, or yeelding.

There was present a noble man of the court, cal­led Eliodorus, who said vnto Pirrhus: my Lord, these Christians be a people which regard no torments, yea death is more welcome vnto them then life. Do not vexe nor trouble thy self any more with this man, but giue iudgment of death vpon him, (as he hath well deserued) for that he hath aban­doned his captaine, and refused to serue in the warres. Th [...]n Pirrhus said vnto Menna: If thou wilt resolue to sacrifice vnto the Gods, I will cause thy captaine to pardon thy former offence, and to giue thee more honorable office, and degrees. Menna said: God forbid, that I should desire such offices and honors; I desire to haue them in heauen where true honor is to be had, not those of the world, which be vaine and transitorie. The presi­dent seing the constancy of the blessed martir, (by the aduise of the other courtiers) cōdemned him to die, with these words: Because Menna the souldier doth not obey the proclamation of the Emperours and because he followeth the religion of the Chri­stians, and will not sacrifice vnto our Gods, we comaund; that he be beheaded, that others (by his example) may feare, to comitt the like trespasses.

The blessed martir was led by the officers vnto a place called Potemia, vnto which all the cittie was assembled. The holie saint with a cheerefull coun­tenance (though meanely apparelled as making smalle account of any worldly thing) went comu­nicating [Page 370]with some of his acquaintance, as if he had not bene going vnto death. Recomending them vnto God, and taking leaue of them, he lifted his eies toward heauen, saying: I blesse, and praise thee, o father eternall, for that thou hast hitherto kept me, and hast not turned thy face from me, Thou hast giuen me strength, that I should not loose my soule, with this treacherous and faithles people; but that I might confesse constantly thy blessed name, and thy holie lawe. I beseech thee through IESVS CHRIST thy sonne, that thou wilt help me, at this houre of death, and deliuer my soule, in granting it victorie in this last assault, that it may appeere free before thy iudgment seat, and there worship thee. Saying this, he came to the place of execution; where falling on his knees, and looking toward heauen, the hangman cut of his head.

Then they cast his bodie into a great fire, but the fire consumed it not, so that some deuout per­sons took it, and buried it in a place conuenient; whither many Christians resorted, crauing mercy at Gods hands, by the praiers and merits of this his faithfull seruant Menna; Who was of Egipt; ho­norablie borne; iust, faithfull, mild, and vertu­ous; and replenished with the grace, of the Holie Ghost.

He was martired in the cittie of Cottieum, in the prouince of Phrigia, on the. 11. of Nouember, in the yeere of our Lord, 301. [Spa: saith 296.] And on the same daie, the Church maketh of him a com­memoration. The bodie of this holie saint, was after ward translated vnto Constantinople.

The life of S. Martin. Pope and Martyr.

THE noble king Dauid would not giue leaue, 2. R [...]g. 2 nor permit one of his souldiers, to kill his father in lawe Saul, when he might ea­sily haue done it, and theother well deser­ued it, coming to pursue and search him out, with an army, and a full intention to kill him, if he could haue gotten him within his daunger. And though Dauid found him fast a sleep in his pauilion, and in like maner, all his guard, who should haue watched in his defence; yet would he not once touch him. The reason, which Da­uid alleaged, was: because Saul was the anointed of the Lord.

It happened farre otherwise vnto the glorious S. Mar­tin Pope and martir: who being annointed and consecra­ted, and moreouer the vicar and lieutenant of CHRIST in earth, yet some Christians in name, but in their deeds, worse then, Pagans, were so bold, as to take him, and vse him villanously; as may appeare by his life, collected out of the book of Poper lifes, called Pontificall, and out of other good Authors.

SAINT Martin the first Pope of that name, was the sonne of one Fabritius, and borne in Todi a city in Tuscane, a very holy man, and vertuous. As­soone as he was elected to the gouernment of the Church, he emploied all his vttermost dilligence [Page 372]& endeuor, to extirpat & roote out some heresies, about the person of IESVS CHRIST, already con­demned in former Councells: The man who did bring them againe out of hell, (where they had bene a good space buried,) into the world, was a Patriarch of Constantinople, called Paulus: who had some other prela [...]s that abbetted him, and were wrapped in the same error. These wonne th'empe­rour Constans (the second of that name,) to be of their sect and opinion, such sleights and deuises they wrought with him.

The legats of the Pope, who resided there, cer­tefied him of the proceedings of Paulus the Patri­arch; The Pope incontinent apointed by his letters what order should be taken therin, and wrot vnto the same Paulus louing letters, beseeching him; not to be so determinately stubborne in ruynating the peace of the Church, and in patronizing of his er­rors, so many times condemned by the holy prelats ingreat assembles, and generall Councells.

Paulus being by nature proud and obstinate, to shew what small accoūt he made of the Popes ad­uertisements, caused an Aultar, which the legats had set vp in the Church, founded by Placida, (vpon which they said masse, after the Roman vse) to be cast to the ground, and defaced. The malice of Paulus was so much augmented, that because the legats, on the Popes behalf, required him, (when they sawe his obstinacy) to amend his fault, and reforme his errors, or els they would proceed against him as a contumacious person, by the cen­sures of the Church, he made meanes to th'empe­rour to cause the legats to be restrained of their [Page 373]liberty and euill entreated; and afterward he sent them into banishment, into sondry parts of Chri­stendome, which was; as if he had sent trompets, to sound and publish the malignity of the Patri­arch, the tiranny of th'emperour, and the misbelief of them both, being obstinate in the error, con­demned by all the Catholike Church.

when Pope Martin had vnderstanding thereof, he had recourse vnto the ordinary remedies, in the like occasions; and assembled a Councell of 105. Bishops in the Church of S. Saluator, neere vnto S. Iohn La'eranne. And the question of the aforementioned errors, being againe disputed, certein Canons were published, by which, all the aunci­ent heresies, and this also, being lately reuiued, were condemned, and anathematised; and with them Peter, Cirus, and Sergius their Patriarchs de­ceased; accursing, detesting, and depriuing Paulus the Patriarch now liuing, and all his followers and adherents, of what state, condition, dignity, or function so euer; and depriuing them also of all offices, and benefices ecclesiasticall. And to the end, this holy Councell, and all the decrees and Canons of the same, should be diuulged, and pu­blished through the world, Pope Martin caused many coppies to be sent into most parts thereof.

Th'emperour Cōstans vnderstanding, what the Pope had done in the Councell, tooke such indig­nation therat, that he determined to apprehend, (if he did not kill) the Pope, in reuenge of this iniury as he estemed it. For this purpose, he sent into Italy (in which, at that time, the Emperours of Constantinople had some cities and countreis) [Page 374]one Olimpius, a noble man of his chamber, but an heretike, as he himself was, and gaue vnto him the title of Exark, or Regent, with secret instructions what to do.

Olimpius arriued at Rauenna, which was the ordinary place of residence of the Exarks, and ha­uing amassed and gathered huge forces, as he could, went toward Rome, where he endeuored to make a schisme in the Churche of God. But not being able to compasse and effect it, because the Bishops of Italy, and the Clergy of the city were of one accord, and held together, in the defence of the faith, and of the Pope: he then diuised meanes to entrap the Pope, and to take him prisoner. But finding it hard to be effected, because he could not get him out' of Rome, where he was well beloued, and had many frends: he lastly determined to kill him.

For the effectuating of this deuise, he agreed with one of his seruaunts, an auncient souldier, and told him: he had procured the Pope to say Masse, the day following, in S. Maria Maior, where he would require the Pope, to giue him the B. Sacrament; and as he communicated, this despe­rate fellow should come nere, and stabbe the Pope with his dagger. The souldier promised so do. The next day came, and the Pope said Masse, and Olimpius, like another Iudas, came vp to communi­cate; yet lingered, till his man came, that should do this treacherous deed. but our B. God altered all this: for he caused the man to loose his sight, and though he was hard by the Pope, yet he sawe him not: which thing he confessed many times after [Page 375]with solemne oths. By this meanes this infernall sacriledg was not committed, and the holy Pope escaped free from this trecherous inuention.

Aftetwadrs the Sarracens inuaded the Island of Sycile, in the which they made great spoile, and by cause at that time, it was subiect vnto th'empe­rour, Olimpius was obliged to go and defend them and so he did; being first reconciled to the Pope, and making vnto him a relation of the true causes of his comming into Italy. Olimpius fought with the Saracens in a pitcht field, & vanquished them; yet so great was the toile he took in the battaile, that a few dais after he deceased.

When th'emperour was aduertised of his death, he sent in his place as Exark, Theodorus Calliopa, who had bene there before, and had behaued him­self so well, that he was beloued in Rome and all Italy. Euery one reioiced at his coming; but at the end, euery one was deceiued and deluded: for th'emperour had drawne him vnto his opinion, and had enioined him; that, assoone as he had im­prisoned the Pope, he should send him vnto th'em­perour with a strong guard. And because he had no assured confidence in him, he ioined with him in commission (for the affaires and busines with the Pope only) one Paulus Pallurius a seruant of his, of whom he had this opinion; that he would not faile to performe, what soeuer he should command him.

Calliopa and his associate arriued at Rauenna, and with outlong stay, went vnto Rome, where he staied some fewe daies, treating with the Pope about many and seuerall businesses: but all that he [Page 376]did, was in deceit. The Pope, (who was a plaine meaning man) had no conceit of the treachery which Calliopa entended toward him. So that Cal­liopa one day fained (being in the lodgiing of S. Iohn Laterane) to go and visite the Pope: but in steed thereof, he laid blowes on him, and the Pope being vnable to defend him self from that violence was put in prison. Calliopa sent him incontinent in bonds vnto Paulus Pellarius, who conueied him withall speed vnto Rauenna, and from thence vnto Constantinople.

The wicked emperour Constans reioiced excee­dingly, that he had gotten the Pope into his hands, and endeuored with flattery and faire promises, to drawe the good Pope to fauor his error, but finding him stedfast in his faith, he banished him vnto the city of Chersona, which is in the outmost borders of the sea Euxinus, a very cold country, & almost inhabitable. There the good Pope was so afflicted, and euill entreated; that within fewe daies, he died very patiently, as a glorious martir of IESVS CHRIST.

Pope Martin the first of that name, after the most certain account, died in the year of our Lord. 654. on the. 12. day of Nouember, and on the same day, the Church celebrateth his feast. His body was after this brought to Rome, and buried in the Church dedicated vnto him and S. Siluester. God did many miracles by the meanes of this saint, who was his vicar in earth 6. yeares one moenth & 26. dayes. He gaue holy orders twice in the month of Decem­ber, in which he ordered 11. priests. 5. deacons, and 33. bishops.

The life of S. Gregorie Thaumaturgus.

HE that bele [...]ueth in me saith CHRIST;Iohn 14. shall do the works and miracles that I do, and greater also. This sentence was most plainly verified in S. Gregorie Bishop of Neocaelarea, which is the same, that is now called Trabisonda. Of him it is written: that by his prayers, he made a huge great rock, as bigge as a hill, to go from one place vnto another. And also, that he made a lake, which caused discord betweene two brethren, to drie vp: and he stayed a great riuer, that it should not ouerflowe, to hurt the inhabitants by the bankes thereof.

We do not read, that our Sauiour CHRIST did any of these thinges. we doubt not but he could haue done them; yet he did them not, that his words might be full­filled, when he said: that his faithfull seruants should do greater miracles (after a certaine manner) then those that he did. And because it was euident in this holie saint, he had the surname of Thaumaturgus, that is a doer of marueilous things, giuen vnto him. His life was writ­ten by S. Gregorie Nissen in this manner.

SAINT Gregorie surnamed Thaumaturgus, was borne in the cittie of Neocaesaria, of honorable parents; and euen from his childhood he spent his youth in all vertuous exercises. When he grew to more yeares, he gaue himself vnto the studie of [Page 378]philosophie, by which he came vnto the know­ledg, that the adoration vsed by the pagans, was a vaine thing, and without foundation, and that there neither was, nor could be any more, then one God only. This was the cause, that he listened willinglie vnto the Ghospell, and to the faith of CHRIST; for that he perceiued, that the same acknowledged one God only. He saw also, that the thing which the Christian beleeueth although it surpasse natu­rall reason, (since a philosopher cannot attaine by naturall reason some things) yet nothing is quite contrarie vnto the same reason: which hapeneth not in any other sects. Lastly, being ayded by God, he determined to be a Christian; and came vnto Baptisme, without those things, which others re­ceaning the same at his age, do bring with them.

And if vntill that time, he had loued the morall vertues, now he exercised himself much more in them, and namely his great chastitie, which made other yong men of his yeeres, to be ashamed of their lewdnes, and wantōnes. His humillitie re­prooued their pride; his mildnes & patience their intemperance; so that they enuyed him, and char­ged him with crymes falsly and slanderously, to the end, he should not be accounted better, and more vertuous then they. And vpon this, they made an accord with a lewd woman, perswading her; that at such time as Gregorie was in the company of other philosophers, and wisemen, she should com­plaine of him and say: that he had the vse of her bodie, promising her a certaine some of mony; but afterward, that he deceiued her, and gaue her no­thing.

S. Gregorie was on a time in company with ma­ny persons, who gaue willing eare vnto him, dispu­ting of certaine subtile questions, with admirable grace and eloquence; his apparell being comely, but meane, such as he vsed euery daie. The lewd woman came in, and made her dishonest, and vn­true complaint; and partly threatned, according to the apointment giuen her. They which were pre­sent, hearing this, turned from the woman, and fixed their eyes on S. Gregorie. Yet knowing right well that he was cleere from such a matter, and that it was a suborned accusation; they turned back vnto the woman, minding to thrust her head­long out of dores. But the blessed man, without changing his countenance, or forswering the act, calling one of his seruāts, said vnto him: Giue vnto that woman what she demandeth, least she hinder our discourses. The seruant asked the woman, what his master ought her, and she telling him, he paid it to her.

But God would not permitte the chastitie of this holie man, to be thus stayned; and the woman to escape without due punishment. for she had no sooner receaued the mony, but the diuell entred, and took posession of her, tormenting her in such sort, that euery one perceiued her wickednes. Yet the holie man, was mooued vnto compassion, and prayed so long, and feruently for her, that the di­uell departed, and left her free. The woman being recouered, published openly her owne iniquitie, and told how she was hyred by those vngracious, andenuious yong men, to do, and say, that which she had said, and done. Neuerthelesse, S. Gregorie [Page 380]was better content to be accounted bad, then to be so indeed.

He hauing now proffited sufficiently in huma­nity, and philosophie, grew to the study of the holie scripture; hauing for his master Origen, a man con­formable to his desire, & most renowned through Christendome in those daies, as well in diuinity, as in good and vertuous life. S. Gregorie went to find him out, and became his disciple, remaining in his companie so long, as was sufficient, by reason of his aptnes, and quick witt. Then returned he vnto his natiue country, where euery one expected, that he would discouer, and lay open, the treasures, which he had gotten in his studies; that he might reap some fruite, with fame, and honor for his long trauells. But he, to auoide worldlie glorie, (taking some of his familier friends in his compa­ny,) went into a desert, liuing solitarily with them, in continuall penitence, spending the greatest part of his time in prayer, and reading the holie scri­pture.

There was at that time, a holie man called Fedi­mus, Bishop of Amasia, who was not only a great scholler, but also very vertuous. He much desired, that in the cittie of Neocaesarea (the natiue place of Gregorie) there should be a Bishop, that Idollatry (which was strong in that place) might be ouer­quelled, and that Christianine might be augmen­ted; for it was openly said: that in all that cittie, there were but 17. persons, that professed the faith of CHRIST. This good pastor thought Gregorie would be a fit man for that place, the fame and re­port of his learning and life, being so diuulged into[Page 381]diuers partes. He went into the desert to find him, with entent, to giue him the order of priesthood, and make him Bishop of that cittie.

S. Gregorie being certified thereof, left his habi­tation, shifting from one place to another. Fedimus laboured to find him, so that the one sought him, to make him Bishop, and the other fled from that high dignitie. At last Fedimus being wearie with seeking him, and they being three daies iourney one from the other, Fedimus lifted vp his face to­ward heauen and said: O Lord, thou seest right well, both me and Gregorie: I desired to haue him present, that I might haue layd my hands vpon him, and haue consecrated him; but let my wordes work the same effect: I consecrate, and offer him vnto thee (ô Lord) and vnto him I giue the charge of the cittie of Neocaesarea, that he may spread the Ghospell therein, and in the territorie thereof, that thy faith and seruants, may increase and multiplie, to the honor and glorie, of thy most holie name. These words said Fedimus.

S. Gregorie hearing and vnderstanding these words, yealded, and would not resist any longer; supposing, that if he had done so, he should haue resisted the will of God. Thē he came vnto Fedimus of himself, and by his presence was performed all the ceremonies, which in such a case are accusto­med to be done, for the making of a priest and Bi­shop. S. Gregorie required respite for a time, where­rein he might studie, how he might best exercise his office; which being granted, he spent certaine daies in praiers, desiring God to instruct, and shew him, how he should performe his dutie.

Whilest he was in his deuout praiers and con­templation, there apeared vnto him the mother of God, and S. Iohn the Euangelist, his especiall aduo­cats. And, by the apointment of the B. virgin, S. Iohn gaue him instructions, in what manner he should gouerne; and of the misterie of the holie Trinitie, teaching him, what he should saie, and what definitions, and words he should vse. They commaunded him to go forthwith into the cittie, and to begin to preach, and conuert soules vnto God. S. Gregorie obeying forthwith, went on his iourney with his familiers and friends, that were in his companie.

As they trauailed, they neere benighted, were vnto a Temple of Apollo, not farre distant from the cittie, into the which, S. Gregorie and his friends entring, he made the signe of the Crosse in the ayre, and forthwith flew away a huge companie of diuells, which inhabited there, and gaue oracles & answeres vnto such persons, as came to make sa­crifice vnto them. S. Gregorie spent the greatest part of the night in praiers, and singing Himnes and Psalmes, so that the place, that was before the habitation of diuells, became now the house of God.

In the morning, S. Gregorie departing to go on his iourney, the ministers of the Idolls, (who had the charge of the Temple,) entred therein to, and making their acustomed salutations and sacrifices vnto the Idoll; in stead of answere, there was heard yellings, and howlings out of the Temple, and the diuells said: that they could not enter againe into that house, because Gregorie had bene within it. [Page 383]Notwithstanding, the ministers made sacrifice vnto them, and vsed certaine ceremonies, to induce them to returne into the Temple: but they bad thō not to wearie themselfs, nor to loose their time, for they could not returne into that place by any meanes. The ministers were also informed, that it was Gregorie, and where they should find him. Hauing learned this, they determined to follow him, and found him and his companie, as they wal­ked toward the cittie.

The ministers of the Idolls, began to threaten him, that they wo [...]ld complaine to the maiestrates of the cittie, for that he, being a Christian, had en­tered into a Temple of their Gods, and driuen them from their habitation, so making their Oracles to cease. S. Gregorie with great mildnes and modesty said: Be not offended hereat: for I serue such a Lord, as I can in his name, cast out diuells from any place, and make them to returne whither I please. They maruailing hereat, said vnto him: Then make them returne into the Temple, where they were before. S. Gregorie rent a leafe out of a paper book he had, and wrote thereon these wor­des: Gregorie to Satanas, ENTER. This note he gaue vnto the minister, who laid it vpon the Altar, and offred sacrifice, and the diuells gaue answeres as beforetime.

The minister pondered vpon this, and conside­red; that when Gregorie commaunded their Gods, they obeyed him; and that he did it, by his seruice vnto one God. Hereupon he resolued, that this God was very potent and mighty, since his seruants could do such great things. After this resolution [Page 384]made, he departed from the Temple to seek out Gregorie, (who by Gods prouidence had done these things, expecting the fruite to come thereof) and found him. He told him what had happened, and besought him instantly, to instruct him, what his God was, (so great and potent) for he would serue him, and forsake these other Gods, so weak, and feeble. S. Gregorie preached vnto him IESVS CRH [...]T, and hauing giuen him notice of the principall mi­steries of our faith, said: we do not prooue these things by reasons, because they surmount reason, and naturall vnderstanding; but we confirme them by miracles. The minister of the Idolls said: do a miracle in my sight, that I may beleeue what you haue said, and Baptise me. What miracle would you haue me do (said S. Gregerie.) The minister be­holding a huge great stone, like a mountaine, said vnto him make this huge stone, to raise it self from this place; and to go into another. S Gregorie doub­ted not to do it, and as if the stone had bene a reaso­nable creature, he commaunded it to go vnto the place the minister had apointed. His words being ended, the effect followed. The minister remained so satisfied herewith, that he, his wife and children, seruants and friends (vnto whom he related the matter performed by the saint,) were all Bapti­sed.

S. Gregorie came into the cittie, and lodged in the house of a great man called Musonius. To this house resorted many, vnto whom the holy saint prea­ched with such feruour, that in a short space there were thousands of Christians in that cittie. In this discourses he gaue content, and delight to all. To [Page 385]the discomforted, he vsed such wordes, that they took consolation. He perswaded the yong men to chastity, the old men vnto patience. He exhorted seruants to be obedient to their masters, & aduised masters to be mild and courteous to their seruants. He said: rich men ought to be stewards, and not masters of their goodes. To women, children, and all other that came to heare him, he spake that which was conuenient, and fitting for their estates; reaping daily proffit by his preaching.

There was in that citty many Temples of the Idolls, whereupon, the holie saint thought fitt, that there should be one at least built to the honour of our Sauiour IESVS CHRIST, wherein he mi­ght be adored, and serued. The charge hereof, he gaue vnto the chiefest of them that were Baptised, and himself in person laid the first stone in the foundation.

Eusebius Caesariensis saith:li 7. c. 25. that this holie saint (by his praiers) made a hill to remooue from one place vnto another, because it hindered the building of the Church. Gregorie of Nissen doth not saie thus much, but he saith: that in his time, there was a great earthquake in that cittie, which threw downe the greater part thereof, but that the Church founded by Gregorie Thauma [...]urgus stood firme, & stirred not. Great were the miracles that God wrought by the meanes of this blessed saint, & by his preaching the Gospell, many people were daily conuerted vnto the faith.

Among many other wonders, this of the two brethren is notable. They two deuiding the many posessions and land left vnto them by their father, [Page 386]fell at variance about a water, which controuersie was caused by a great lake, in which much fishe was taken, and each of them desired, to haue that water for their part. This matter came to that height, that they had assembled many people, and intended to end their quarrelly by the sword. The holie saint came betweene them as vmprie; but seing no meanes to bring them to atonemēt, (they being euen ready to come to handy strokes, hard by the lake, and it was feared much blood would he shed;) This glorious saint fell vnto praier, and continewed therein so long, till the water in the lake was dried vp; and the ground thereof was equall with the banckes; so that there remained no signe, either of water, or lake. When the morning came, the two enraged brethren, seing now no cause wondering at this great miracle, that God had done, by the meanes and prayer of his seruant Gregorie.

After this miracle, ensued another. The people dwelling by the bancks of the riuer Lyous, (which descendeth from the mountaines of Armenia, and sometimes encreaseth so much, that it ouerfloweth and spoileth the fieldes and villages of the country neere adiacent) hauing knowledg giuen them of S. Gregorie. sent messengers, requesting him, to vouchsaffe to come, & giue remedie hereunto: for they were not able, by mans wit, or any strength to restraine it. The holie prelate went thither, and veiwed well the place; and considering withall, that it would be inconuenient for them to remooue their dwellings, hauing their houses ready built, [Page 387]and their ground about them; He took his staffe which he vsually carried in his hand, and planted it a prettie distance from the Riue [...]; on that side, from whence the ouerflowing came, and where the plaine fields were, and many houses of the inhabi­tants. This holie saint hauing planted his staffe, went vnto praier, and not long after, the staffe wa­xed greene, grew, and became a verie great tree. Then S. Gregorie said: this shalbe the boundes of this floud, and the water shall not passe this marke. This blessed man returned into the cittie, and it was after seene by experience, that when the riuer rose to the hghiest, assoone as the waters came vnto that tree, they returned back, and ran downe the channell againe, not ouerflowing, as they had done before-time. By these, and such like workes, that S. Gregorie did, both in the cittie, and in the countrie abroad, the number of the faithfull en­creased continually; all sortes of people making great account of him; being aduised, and directed by his counsell, in all their important, and waightie affaires.

The citisens of a cittie thereby, sent vnto S. Gre­gorie, beseeching him to come, and apoint ouer them a prelate. S. Gregorie comming thither, and examining some of those that stood for that digni­tie, was neither satisfied, nor liked not at all of them. The people with one voyce, said as it were in scorne; If Gregorie like none of these, let him take Alexander the collier. S. Gregorie hearing these wordes, demanded what that Alexander was, and apointed them to bring him to his lodging. This Alexander was a man of middle age, meanlie ap­parrelled, [Page 388]his handes and face being black with coales. Those that brought him laughed, and so did they that were with S. Gregorie, and the collier him­self laughed, seing them to laugh at him; being well pleased, to be contemned, and scoffed at by them. S. Gregorie beheld him, not as others did; but thought that vnder that contemptible shewe, lay hid things of greater valew. He called him aside, and charged him deeplie, to tell him sincerely who he was. The collier opened trulie his whole life vnto him, to witt: that he was a philosopher; and that to auoid the vaine-glorie of the world, he had taken this course of life; and had made himself a collier, not for necessitie, to get his liuing, but for the desire he had to liue chast, for liuing thus (saith he) I haue no mind of any dishonestie, nor any wo­man will tempt me vnto lewdnes, seing me so black and vnlouelie. moreouer this good collier said: that the greater part of the gaines of his coales, he gaue vnto the poore, fullfilling the counsell of the Gospell.

S. Gregorie caused him to be stripped out of his clothes, his hands and face to be washed, and then to be apparelled with the like garments as he wore himself. Then assembling the people together, he told them: he had now found out, and made choise of such a Bishop as was fitt for place. They with great attention, expecting the person elected by so wise, and holie a man, behold, Ale­xander the collier came out, apparailed after the same manner that S. Gregorie was, and accompa­nied by the same familiers, and friends. Those that were present, knew not whether they should [Page 389]laugh, or take it in euill part, that such a one should be giuen them for their Bishop. S. Gregorie made aspeech vnto them aduertising them, what a man Alexander was, whom he comaunded to pre­ach in their hearing. The new Bishop obeyed, and preached in such sort, that they all remayned no lesse astonied, then satisfied. Thus they being all pleased to haue him for their prelate, Gregorie, con­secrated him Bishop of that cittie; and he dischar­ged his office with great comendation.

After this, the holie man returning vnto his cit­tie, was met by two Iewes (in the high way) who knowing him, accorded together to deceaue him. The one of them lay flat on the ground, faining himself to be dead, and the other wailed, and made great lamentation. The holie saint coming by, de­manded of him the cause of his sorrow? The Iew answered. O seruant of God, vouchsaffe to help & comfort me: look with pittie vpon the miserie of this my compagnion, who is fallen dead on a so­daine, and I haue not any thing to wrap him in before he be buried. The good man being mooued to cōpassion, put of one of his garments (as we may saie his rochett) and laying it on the counter­faite dead man, went on his [...]ourney, leauing the Iewes alone.

The man that had vsed this deceit toward the holie saint, and had told him that his fellow was dead, came merrilie to his companion and said: Come fellow, rise vp now, we haue gotten a good prise see; we haue gained this good garment, and deceiued this man whom the Christians hold to be so wise. But the Iew which lay on the ground ans­wered [Page 390]not, nor sturred any whit at all. The other spoke louder and said: O how cuninglie thou canst counter faite? but I praie thee rise now, for heere is not any bodie neere vs. Yet for all this, the Iew laie still, and stirred not. For assoone as the garment of S. Gregorie laie vpon him, and touched him, he was depriued of his life. And so the iest, and scoffe returned, and light vpon himself in good earnest.

In those times there was raised a most grieuous persecution against the Christians, and the Edicts of the Emperours of Rome were proclaimed, whe­rein they comaunded: that the Christians should either sacrifise vnto the Idolls, or else, that they should be put vnto most cruell death. These pro­clamations came vnto Neocesaria, and S. Gregorie being certified thereof, admonished publiklie, and aduised the Catholiques, to giue place vnto this furie, by departing from the cittie, vntill this tem­pestuous storme were passed ouer. And himself also by diuine inspiration (as afterward appeared) went with one of his disciples (who had bene mi­nister of the Idolls, and was conuerted, and made deacon by him) vnto a mountaine, and there lay close certaine daies. Other Christians dispersed themselues into diuers partes.

It was a lamentable thing, and would haue mo­oued a stony hart vnto compassion, to see the cru­eltie that was vsed in Neocesaria, and the persecu­tion by the pagans; who continuallie prepared chaines, gallowses, swordes, sauage beastes, and an infinite number of other tortures, and all to tor­ment the Christians. You should haue seene the [Page 391]fathers to persecute their sonnes, and the sonnes to persecute their owne fathers. The brother procu­red the death of the brother, and one friend sought the death of another friend. Some did this vnder shew of relligion, others for mallice, and most, to make themselues rich with the goods of Christi­ans. For these causes they sought for them, found them out, aprehended them, put them in prison, and at the end, vnto some cruell death.

Notice was giuen (by some informers) that Gregorie laie hidden in the mountaine: whereupon officers were sent forth with to aprehend him. for the iudges thought, that if they put him to death being the cheif, the inferior Christians would be discouraged, to make such bold profession of their faith. S. Gregorie (being on the mountaine) co­maunded his deacon to make his oraisons. So both of them kneeling with their hands lifted vp to he­auen, somewhat distant the one from the other, they besought God, if it were for his seruice, that he would deliuer them from the persecution: but if his will was, that they should dye for his sake, and loue of his holie Gospell, they did like wise de­sire, that his will might be done. The souldiers arryuing at the mountaine, went vp and downe all the hill, searching for them, and returned vnto the Iudge, telling him: that they had found noting but two trees, somewhat distant the one from the other. The Iudg knew for certaine, that Gregorie was on the mountaine, and therefore he went thi­ther in person alone, finding those that seemed to the souldiers to be trees, to be Gregorie and his de­acon at their praiers. When the Iudg saw this [Page 392]wonder, God so touched his hart, that he went vnto S. Gregorie, and fell at his feete confessing IESVS CHRIST to be the true God. And he that before persecuted them, from thenceforth was one of them that fled from the persecution.

Another time, the holie saint being in praier, and with him some of his disciples (with his dea­con) he lifted vp his voice on a sodaine saying these words of Dauid: Psa: 123. Blessed be our Lord, who hath not suffred vs to be taken in their teeth. His disciples asked him why he said these wordes? and he answered: that in that very instant of time, was finished in the citie the martyrdome of a Christian, who had valiantlie ouercome his persecutors, by cōtinuing firme and constant in the faith of CHRIST; and said he was called Troadius. The deacon asked leaue of the holie saint, and went secretlie into the cittie, finding all that the blessed man had said, to be verie true.

The persecution then ceasing S. Gregorie retur­ned vnto this Church, and recollected together the faith full beleeuers, that were dispersed by flight, into sundrie partes, setling himself againe, vnto the preaching of the faith. By which meanes, some that shewed themselues weak, in the time ef per­secution, were reduced againe to a good estate, and many Gentiles were Baptised. He vsed great dilli­gence, to know them that had bene martyred, and apointed that their feasts should be kept euery yeare, on the same daie, on which they had beene put to death,

The good father was now verie old, and know­ing that his death aproached, he desired to be cer­tifyed, [Page 393]how many Idolaters and vnbeleeuers re­mained in that cittie. It was told to him, there was left but 17. that continewed obstinate in their Ido­llatrie. I am much agreeued (said the holie faint) that these continew in such an error; but yet I yeeld infinite thancks vnto God, because I leaue behind me vnto my successor, but so many vnbe­leeuers in the Bishoprike, as I found beleeuers when I was consecrated Bishop. Then made he his praier for the Catholique Christians desiring God to giue them grace, to continew in his seruice: and he besought those that were present, that they would bury him amongst others, and not in any peculier graue of his owne. For I would haue it said of me when I am gone; that I had not in my life time an house of mine owne, nor after my death a sepulcre. This glorious saint, rendred his soule vnto God, on the 17. daie of Nouember, and on the same daie, the Catholique Church celebra­teth his feast.

His body was buried as he had apointed; all the people making great lamentation, but especially his disciples, and houshold seruants, for loosing so louing a father; and so good a master; although they were comforted, knowing for certaine, that they had him for their patrone, and aduocate in heauen. His death was in the yeare of our Lord. 267. in the time of the Emperour Gallien. Nicepho­rus Callistus, writeth the life of this holie saint, in the 6. book, and 17. chapter.

The Dedication of the Church of SS. Peter & Paule.

THE wise king Salomon was not con­tent to build a house and temple for the great God: but hauing finished that work, He entended to do another: which was, to build a lodging for his chiefest Queene, (among all his other wifes) who was the daughter of king Pharao. In like sort also, our Lord God would not only haue Churches buil­ded by the Christians, for himself to inhabite and dwell, and therin to be honored, & reuerented; but his pleasure was, that there should be also others builded for his saints whose soules were his spouses by faith.

For this cause the holy Church of Rome, celebrateth the feast of the building of the Church of our Sauiour, and of the Apostles S. Peter and S. Paule. The which, I haue gathered out of the lessons of the mattins of this so­lemnity, & out of some particulers, which are redd in the liues of the Popes and Emperours, which was in this man­ner.

IT was a custome in the Primitiue Church for the Christians, to assemble together, in priuar and set places, to celebrate the diuine office, to hear masse, to receue the B. sacrament, to heare the word of God preached, and to make praier. They were assembled to do these things, especially, in [Page 395]the places where the martirs had bene buried; and among other, one part of the Vatican was highly regarded, which they called the Confession of S. Peter; for that his B. body had bene in that place enterred and thither resorted people from all parts of the world to giue honor and reuerence vnto it.

To that same place came th'emperour Constan­tin the Great. 8. daies after he was Baptised, where he made his praier, and shed many tears. Then he took a mattock and digged vp. 12. baskets of earth, which he himself caried away in honor of the. 12. Apostles, in which place they should build a Church vnto S. Peter the head of them. Hauing thus begon, the work was continewed & finished and S. Siluester the Pope consecrated it, on the 18. day of Nouember in the year of our Lord. 325. euen as he had consecrated the Church of S. Sauiour on the 9. day of the same moneth.

He made there an Altare of stone, and consecra­ted it, ordeining, that from thensforth the Altars should be made of stone. The same Emperour Con­stantin caused another Church to be builded in the honor of the Apostle S. Paul in the way to Hostia, and enriched the one & theother with reuenewes, and adorned them with vessells and iewells of great value. Great was the feruour and desire this Prince had, to raze to the ground the temples of the Idolls, through all the world; and to build Churches, to the honor of CHRIST & his saints: but especially in Rome, where beside the aforenamed, he builded in the field Sossorium, the Church of the Holy Crosse, that is called in Ierusalem, and in the field Veranius, without the walles, he built the [Page 396]Church of S. Laurence, and in the way to Lauico, he built a Church to the holy martirs SS. Peter and M [...]rc [...]llin.

Hither to we haue seene the occasion of the feast, the Church celebrateth, the which is, The dedica­tion of the Church of the Apostles S. Peter and S. Paul. Nowe it wilbe good to see the reason why the Church maketh such account of these holy Apostles, and of all theother martirs and saints, that it buildeth Churches vnto them, in which the faithfull do assemble, to celebrat their feasts. Mo­reouer it shalbe good to see, what is the significa­tion of the Vigills and Octaues; and for what cause there is a greater feast kept of one saint, more then of another. These may be thought by some, to be but curious questions, yet they may be profitable, and it is very good (in my oppinion) that euery Christian should know the reason therof.

First I say, that the Catholik Church hath had many respects to celebrat the feasts of the saints. On was, for that in the primitiue Church they desiring to extirpate totally the adoration of the Idolls (wherin the Painims were drowned,) the holy Bishops brought in this vertuous custome of worshipping the holy saints, to the end, the memory of Iupiter, Saturn, Apollo, Venus, Mars, and Diana, and of the other Gods might be abolished, by substituting in the place of them S. Peter, S. Paul. S. Iames S. Iohn, S. Stephen, S. Laurence, S. Agnes, S. Agatha, S. Lucia, and theother saints.

Theother reason, that moued the Church was this, that in honoring, and making feasts to the saints, there is feast made, and honor done vnto [Page 397]God himself, that made them saints.

The Church had also another regard, viz: to satisfy the obligement and duety we all haue and owe vnto the saints. They reioice in heauen, and make triumph, when we conuert our selues vnto God; and therefore it is reason we should make feast, and reioyce in that day, that they begin to enioy the sight of God in heauen; viz: the day of their death.

Moreouer, the feasts of the Saints are celebrated because of the great neede we haue of them, that they may pray vnto God for vs, the he may truly conuert vs vnto him; that he may giue vs perseue­rance; that he may deliuer vs from tentations; that he may teach vs to do his will; & that he may giue vs things necessary for the sustenaunce of our life. All these things, & many other such like, God doth giue vs, by the praiers of his saints. And therefore it is reason, that in some part, we do satisfy our great obligement, that we owe vnto thē by celebrating their feasts.

Another motion the Church hath to celebrate the feasts of the saints, was for our example. for when we consider, that the saints were men as we be, formed of flesh and bone, and subiect vnto the same frailty, and misery of our natures; yet that they did such famous acts, and heroicall deeds; sup­porting and enduring such outragious paines in their martirdome; such cruell persecutions, horri­ble reproches, & lastly death; by which they came to be so honored and rewarded by God in heauen: we also moued by their example, should striue to imitate them. To this purpose, saith S. Augustine, [Page 398]they do truly celebrate the feast of the martirs, who followe their examples: for he, who doth not fol­lowe them in what he can,2. Cor. 1. can not enioy beati [...]ud [...] in their company. S. Paul saith also: If we shall be partakers of their troubles and passions, we also shall haue part of their consolations.

Concerning the Virgills of Saints, Isay: that a Vi­gill properly is not a day of fasting, but of watch­ing. And so it was vsed in the feasts of IESVS CHRIST, of the B. Virgin, of the Apostles, and of some other saints; especially of the patrons of the Church, when all the people, the night before the day of the feast, came vnto the Church, and re­mained there all the night in praier, and other holy exercises. This holy and good custome began some what to be corrupted: for the people, who kept the vigills, if they spent a litle time in praier, they spent a great deale more in eating and drinking; and sometime in gaming, lewd talk, & vncomely beha­uior: yea, it came to such a passe, that many foule and grosse abuses were vsed in the Church. To re­medy this mischief, S. Ambrose (who was enformed therof by S. Monica, the mother of S. Augustine, at her being at Millaine) did in his Church, as other Bishops in their diocesses, & the Pope through all Christendome, change the vigills and watchings into fasting, the day before the festiuall day, and yet it reteineth the auncient anme of vigill still.

The vigill signifieth also this present life: in the which, we must be vigilant, and must support trou­bles, as the body doth endure troble by fasting; that we may haue the feast in the next life. But he, that on the contrary side will first haue the feast before [Page 399]the fast, and wilbe mery and take his pleasure in the world; let such a one know, that he must make a long and greuous vigill in theother life: for he shall abide in hell fasting for euer.

For the Octaues: the Church began to celebrat them in imitation of certain feasts the hebrews had, which lasted seuen daies, as the Pascha of the vnleuened bread; the feast of Tabernacles; and the Dedication of the Temple: So the Church ordeined, that some of her feasts, which are wor­thy of all honour and reuerence, (as well as they were) should haue Octaues; to the end, the solemnity should be greater: and in the office of these daies, are many things read of those solemni­ties, that the faithfull might heare and consider the same, and take profit thereby.

We read that the Idollaters assaulted the Macchabeis on the day of the feast; and that they, because they would not violat it, (for they thou­ght it was a work to defend themselfs, and so a breach of the feast, though after ward, they resol­ued to do other wise) suffered themselues to be killed rather. So do the deuills also: they do assault the faithfull, on the festiuall daies especially; with more and greater tentations, then on the other daies: which is the cause, that sometimes the sinnes which are comitted on the feast, be more heinous, then theother of all the week, cōming of frailty. For some be so fraile and feeble, that assoone as tentation cōmeth, they confent vnto it, and know not howe to resist or with stand it. Let the tenta­tions be of gaming, murmuring, of losse of time, of vnseemly words, and of sensuality, they yield [Page 400]streight, and resist them not. yet there be some worse then these, who do seek tentations, and do not tarry to be tempted by the deuill; for they themselues seek occasions to offend God. and espe­cially at those times, when we be most obliged to to serue him: viz, on the feast day, or in their Octaues, which were ordeined, that we might haue more time to be emploied in the seruice of God, and to solemnize them.

The reason then, why a greater feast is kept on one holy day, then another, and more to one saint, then to another, is; because, one signifieth a more higher mistery then another. The Resurrection and Ascension of CHRIST, be two high and princi­pall feasts: yet there is greater solemnity obserued in the first, then in the second: for the cause aboue­mentioned. The same reason is of the saints. The Catholike Church maketh a greater holy day vnto one saint, then vnto another, for that the deeds of one, haue bene greater, then of the other: or for that his estate and dignity was greater: or els for that he had done more good in the Catholik Church.

And for this reason the feasts of S. Peter, S. Paule, of S. Iohn Baptist, of S. Laurence and other like saints, be higher, and more principall feasts, then others, though they which haue the lesser feasts, and they who haue the greater, be all in heauen contented, enioyng God in his glory, vnto which he bring vs for his great mercy: Amen.

The life of S. Pontianus Pope and Martyr.

GOD commaunded Moises, that to snuff the lights, that burned in the temple, vpon a candlestick which had seuen braunches, he should cause to be made snuffers of the most fine and purest gold: These lights be a figure of the priests, who are called light, by IESVS CHRIST: By the name of seuen is giuen to vnderstand the seuen gifts of the Holy Ghost.

Then he commaunding, that the snuffers, where with they must snuffe the said lights, should be of gold, would demonstrate, that vnto them, they ought to beare great re­spect: And that the reprouing and chastising of them, though they deserue it, is not graunted vnto euery one, but only to him, that shalbe of such perfection, that he is like­ned vnto the most pure gold: And he that knoweth of himself, that he is not gold, but that he hath some defect and imperfection: Let him not touch the light: to wit, Let him not murmure, or speak euill of the priests; but leaue the matter to God, or els to his superiors; who haue the office from God, to reprehend and chastise them. But if they leaue the matter vnto God, the reproof & punishment wilbe more seuere: and worthily shall the priests deserue it; if their life be not correspondent vnto the dignity, and function they haue, aboue other men.

The holy Pope Pontianus hauing in mind the respect [Page 402]and regard, that ought to be giuen to priests, maketh men­tion, and giueth many aduises in one of the two epistles he wrote out of his place of exile, vnto all the faithfull: for he was banished into the Island of Sardegna, not for any fault he had committed; but for confessing the faith of IESVS CHRIST. The life of this holy saint, was written in this manner, by Damasus, and other Authors.

BY the death of Pope Vrbane the first of that name, there was placed in the seat of S. Peter Pontianus, the sonne of Calphurnius, borne in Rome. He liued peaceably in the Papacy a while; and attended to the gouernement of Church, to the good contentment of all the Clergy & people. At the end of that time Alexander Seuerus th'empe­rour, who of his owne nature was milde, and no ennemy to the Christians, persuaded by the priests of the Pagan Gods, banished him from Rome, and with him a priest called Philip, by some martirolo­ges called Hippolitus. Those two were conducted into Sardegna, and commanded, not to depart out of that Iland. In that place the blessed Pope Ponti­anus endured very great troubles and afflictions: yet for all that he forgot not to gouern his Church with good and holy aduises and counsells, when he could not do any other thing. In that Island, he wrote two epistles vnto all the faithfull Christians. In the first, he commendeth (as hath bene aboue said) the veneration and reuerence, that ought to be vsed toward priests, in regard of the high mi­stery they deale in, consecrating by their words, and holding in their hands, the most Blessed Body of CHRIST our Lord. In the other he exorteth them all generally, vnto charity & brotherly loue.

Some Authors attribute vnto Pontianus the vse, which is kept in the Church, of singing the psal­mes of Dauid, in the office of the Howers; and that he ordeined, that the priest before he began Masse, should say the psalme, Iudica me Deus. but to conclude: the troubles and molestations of the holy Pope were so extreme, which he endured in this banishment, that he died in the same Island of Sardegna, on the. 19. day of Nouember, when he had ben Pope fiue years 5. months and. 2. dayes.

He gaue holy orders twise in the month of December, and ordered 6. Bishops 6. priests & 5. dea­cons. His blessed body was buried in Sardegna: but some years after, S. Fabian the Pope caused it to be brought vnto Rome, and buried it in the Churcheyard of Callistus among many other Martirs. And because he died in exile through the vexation and trouble he endured, he was accounted among the holy martirs. His death was in the year of our Lord 236▪ Maximinus being then emperour of Rome. *⁎*

The presentation of our B. Lady.

THE great king Assuerus, hauing depry­ued Queene Vasthy his wife of the royall crowne; and hauing expulsed her out of his pallace, because she would not obey his com­maundements; All the princes, and great lords of his kingdome were assembled, to seeke out another wife for the king; which should not only be equall to Vasthy, but should rather surpasse her, in all fauour, and beauty.

For this end, all the choysest damosells were sought out, through the realme: to whom there was apointed a roome by themselues, and an Eunuch called Egeus had the charge of them; who sawe them prouyded of all things necessarie, aswell for their dyet, as also for their apparell, and adornements. There wanted no odoures, perfumes, or Iewells, which might aggrandize, and shewe forth their beauties. This was done, the more to please king Assuerus, vnto whom they were led one by one, as their turne was: to the end, he might choose one, that lyked him best, to be Queene in stead of Vasthy.

The prudent, and beautifull Esther being elected out of the rest for that purpose; the day came, that she was to be presented before the king. Assoone as the king sawe her, he was so pleased with her fauour, and beautie, that he chose her out from among the rest, for his wife, and Queene; and set the royall crowne on her head: com­maunding [Page 405]all his subiects to honor her, and to regard, and esteeme her as their soueraigne Queene, and ludy.

This king Assuerus, is a figure of our Lord God: who being offended with mankind, for the first man; many da­mosells were sought, who were kept inclosed in the Temple of Ierusalem; to the end, his iust indignation, might be mitigated, and asswaged. In that place were the damo­sells furnished of all things necessarie to make their soules faire, and beautifull; by adorning them with vertue, and perfuming them with the holie excercises of prayers, and meditations. Thither was brought the most faire, and pru­dent Esther: to witt, the soueraigne Quene of the An­gells, Mary the virgin; who was elected to be the mother of God; and who pacified, and appeased the wrath of the heauenly father.

This is the solemnitie, which is this day celebrated in the Church; that is to say when the most blessed virgin was presented in the Temple. There she remained for a tyme, vntill she was presented to the heauenly Father, who was pleased with her fauour, and beautie, and crowned her Queene of heauen and earth. The eternall Father elected her for his daughter, the Sonne for his mother, and the holie Ghost for his spouse.

This historie is recountéd by Simeon Metaphrastes, German Archbishop of Constantinople, George Archbishop of Nicomedia: and the Bishop Lippoman reherseth it in this manner.

THE most blessed virgin being come vnto the age of three yeares, her father Ioachim con­ducted her vnto the Temple of Ierusalem, and there offred her vnto God, leauing her in a colledge of damosells, where they, being most of thē of noble blood, were brought vp, and especiallie the first [Page 406]borne daughters of the royall tribe of Iuda, and of the priests tribe of Leuy, and there they stayed, vntill they came vnto the age to be marryed. In this meane space, they were continually imployed in holie excercises, as prayer and working, spen­ding the time in all vertuous occupation: and to that purpose they had many mistresses, who taught, and instructed them without intermission.

We may very well beleeue, that Anna the pro­phe [...]esse (of whom S. Luke the Euangelist maketh mention, that she spake of our Sauiour IESVS, the same day that he was presented in the Temple) we may beleeue I say that she had friendship, and familiar [...]tie with the B. virgin, they liuing both together in the Temple, in that vertuous manner. As also, that her loue was exceeding much towards her, as expecting, that God should work the great misterie, and benefitt of our redemption by her.

When the glorious virgin was brought vnto the Temple, shee was placed on the first ascending step of the fifteene, while the offring was prepared, that was to be offred with her. The Priests went to meet her, and the B. infant, leauing the hands of them that brought her thither, and without the help of any person, only fauoured, and susteined by the grace of the holie Ghost, began to climb the steppes, and went euen to the Altar, without other help, as if she had beene of perfect age. so that the priests of the Temple, and they that were with her wondred; but yet they reioyced much thereat, hauing knowledg thereby, that God be­gan to shew maruaillse, in the childhood of her, that should be his mother.

The litle holie virgin remained in the Temple: & because her capacitie & vnderstanding were ex­cellent, she profitted exceedinglie in such things, as the damosells learned in that place▪ which was: to read, write, sowe, weaue, sing the Him [...]es of Da­uid, and to pray at certaine times, and houres. The blessed virgin surpassed all others in these excerci­ses and in all vertue. In her shone cleerly Charitie, deuotion, and all other vertues, which made her beloued of euerie one. This B: virgin remaining there, made a vowe to obserue virginitie. yet some doctors say: that her vowe was conditionall, and not absolute; so that we may pyously beleeue; that she kneeling on her knees, with her hands, eyes, and hart lifted vp vnto heauen, might say these, or the like words.

O [...]ny God, maker of heauen and earth, who of thy only goodnes and bountie, hast created my soule and body: I promise withall integritie (as­much as is expected of me, and as shall please thy maiestie) to serue thee with them both, to obserue virginitie, and neuer to know man carnallie, but to applly my self whollie in thy seruice. This we may beleeue to be the vowe the holie virgin made.

When (by the prouidence of God) she was es­poused vnto the patriarch Ioseph, she gaue him no­tice of the vowe she had made; and that [...]er desire was to obserue it. He reioyced, and was well content there with: for that, as it is thought, he also had made the like vowe, though conditionate; in such sort; that both of them by inspiration of the holie Ghost, had made a like vowe of virginitie [Page 408]This noble gui [...]t virginity was alwaies highlie esteemed, both of God, and men; both of belee­uers, and vnbeleeuers.

All the time Eue stayed in paradise, she was a virgin; but assoone as she went out, she lost her virginity. The high priest of the Hebrewes could not marry one, that was not a virgin: The Gentiles did nor permitt any woman, that was not a virgin, to inhabite in the Temple of the Goddesse Vesta.

If woemen desire to keep this pretious treasure, it is requisite that they liue apart from the world, and retyred. Dyna the daughter of Iacob, by her walking abroad to see the country (whereunto she was new come, with her father and brethren) and to see the woemē of that country, lost both her vir­ginitie and honour; and was also the cause, that all the men of that place lost their liues. If the mother of God contynued withdrawen, and shutt close vp; let not yong damosells be grieued to be kept in, and to liue retyred. For if they remaine retyred, and shut in, they shall be out of daunger, & in se­curity; but if they will walk abroad, gadding, and gasing, they shall incur [...]e great perill and danger; and oftentimes come to reproach, as some find by experience; who to late perceaue their error, when there is no remedy. For as S. Ierome saith: the losse of virginity cannot be recouered; and being once lost, it is without remedy.

Concerning the feature, and corporall disposi­tion of the B. virgin; I will say that which S. Epi­phanius said (as Nicephorus Callisthus reherseth it) which doth also agree with the Image S. Luke painted, who sawe her, and drew her picture whil­est [Page 409]she lyued. The virgin Mary was of a middle stature; her collour was of the wheat; her face was some what long; her eyes great, and of a good col­lour; the eyeliddes black; her mouth little; lippes of a liuely collour; her teeth white, and little; her haire yellow; her hands and fingers long; & all her other lyneaments well proportioned. She was surpassing faire and gratious of countenance; her look was very graue; and her speach delectable. Shee neuer wore any cloth, that had bene died. She couered her forhead somewhat with her mantle.

Pope Pius 2. who sate in S. Peters chayre, in the yeare of our Lord 1461. gaue lycence; that the feast of the presentation of the glorious virgine Mary might be kept on the 21. Nouember.

The life of S. Cecilie.

ONE of the vertuous excercises that the holie matrone Iudith vsed in the seruice of God, and to please him was: that she wore a course haire-cloth, by which she tamed her flesh, and brought it in subiestion. This was the cause that she had the victorie ouer her flesh; and that she liued many yeares, a continent and chast life; and was freed from all danger; and brought home an honorable victorie, at such time as she was in the handes of Holofernes.

We maie saie the same of the glorious virgin and mar­tyr S. Cecilie: who amongst many other her pious, and vertuous excercises, wore continually a haire-cloth; and [Page 410]she was deliuered from a danger like vnto that of Iudith; for she was preserued a virgin, though she were espoused: and brought her husband to be a Christian, and to keep perpetuall chastitie with her, which both of them obser­ued during their liues. The life of this holie saint was written by Symeon Metaphrastes, after this manner.

MANY and great were the graces and fa­uours that IESVS CHRIST bestowed vpon men discending from heauen vnto earth; and deliuering them with his owne death from eter­nall death; ouercoming thereby him, that had po­wer in the world, and then guiding them by his doctrine vnto heauen. Many men acknowledging this good done vnto them by our blesses Sauiour, followed him.

The first were the Apostles, then the martyrs Confessors, priests, virgins, wydowes, and maried people; and those that excercise themselues in all vertuous workes. To conclude, his diuine maiestie: calleth euerie one, by the meanes of his euangelists saying: Come vnto me, all you that be wearied and affli­cted, and I will refresh you. I will lighten the waight, that lyeth so heauen vpon you.

This comfortable saying was heard by S. Cecilie a virgin of Rome, who was beautifull of bodie, no­ble of bloud, and ritch in posessions. Shee belee­uing the Gospell, caried it alwaies about her, rea­ding often thereon, and praying vnto God conti­nually. Her father had espoused her to a verie goodlie gentleman of Rome, called Valerian; who being inflamed with the loue of Cecilie, desired much the wedding daie. At last the daie came, and the glotious virgin, though she were in rich appar­rell [Page 411]of silk, and gold, conformeable to her owne birth, and the estate of her husband; yet vnder her said apparrell next to her skinne she wore a course haircloth.

Three daies before the apointed t [...]me of the wedding, she fasted, wept, and prayed continuallie, desiring God to preserue her virginitie, for that this mariage was not by her desired; neither should it be by her will, since she had giuen herself whol­lie to IESVS CHRIST, and offred to him her virginitie. And that her praier might the rather be heard, she desired the Angells, Apostles, martyrs, virgins, and all the court of heauen to make inter­cession for her.

The time at last being come, that she and Vale­rian, were to be priuate in their chamber alone, she spake to him after this manner: My honorable Lord, and deare loue: I will discouer vnto you a waighty matter; if you will promise to keep it se­cret. Valerian forth with promised, and then Cecilie said vnto him: The secret is this: I haue an Angell of God in my companie, who is iealous of me, and guardeth my bodie verie dilligentlie. If he see thee so hardie, as to come neere, or touch me, with car­nall or lasciuious loue, he will chastice thee rigo­rously; but if he see, that thou loue me with pure and chast loue, he will loue thee, as he loueth me [...], and will bestowe the like pretious fauours, as he bestoweth on me.

Valerian, hearing th [...]se words, was some what troubled, and fearefully said: If thou (my dearest Cecilie) desire that I beleeue thy wordes, let me see the Angell. If I see him not, I shall thinck it is [Page 412]some person that thou louest in dishonest sort, which is a wrong to me that am thy husband. And if I find it so, I wil not faile to kill you both. To this S. Cicilie answered: If you desire to see the Angell, you must be Baptised; & beleeue in one God, eter­nall, and Omnipotent, Creator of heauen and earth. The conclusion of their long speech was: they agreed; that on the next daie Valerian should talk with the blessed Bishop Vrban, who at that tyme sat in the Chaire of S. Peter: and by him Vale­rian (being first instructed in the faith) was Bapti­sed.

Then returning home, and coming into the chamber, where Cecilie was; he found her at prayer and an Angell by her, in the shape of a beautifull yongman, from whose face came a glorious bri­ghtnes. The yong man had two garlands in his hand, made of Lillies, and fresh odoriferous Roses. The one he gaue vnto S. Cecilie, and the other vnto Vallerian. When he deliuered them he said: I haue brought these garlands for you, wrought with flowres gathered in paradise; and in signe I saie true, they will continew allwaies fresh, and smell verie sweet; and maie not be seene, but of them, that endeauour to liue chast, as you do. And be­cause thou Valerian, hast giuen credit vnto thy spouse, and hast receaued the faith of CHRIST: the same IESVS hath apointed me to tell thee from him: that demaund what thou wilt, and he will grant it vnto thee.

When Valerian heard this, he kneeled on the ground, and rendred thanckes vnto God, for the great benefitt bestowed on him, and said: I desire [Page 413]this fauour, that my brother Tiburtius (whom I loue most hartelie) maie be conuerted vnto the faith. I shall not shew the loue that I beare him, if I being now deliuered from the blindnes of Idol­latrie, wherein I liued, do not help to deliuer him also out of it, if it be in my power. To this the An­gell answered, with a cheerful countenance: Since thou hast demaunded so iust a thing, God doth grant it vnto thee. And as Cecilie thy spouse hath bene the meanes of thy saluation, so shall she also be a meanes for thy brother Tiburtius.

All came to passe as the Angell said for Tibur­tius cōming by hap into the chamber, and feeling a sweet smell of lillies and roses, and seing none, de­maunded of them, whence the fragrant smell came that he felt? Valerian told him: that it came from two garlands which he and Cecilie had on their heads, and had bene brought vnto them from heauen. Valerian took occasion hereupon to giue him knowledg of IESVS CHRIST, and told him also, that he himself was Baptised. Then lea­ding his brother Tiburtius to Vrban the pope, he instructed him in the faith, and Baptised him also.

It befell afterward, that the two brethren, ex­cercising themselues in good works, and especial­lie in burieng the Christians, that were martyred; information was giuen of them to a gouernor called Almachius; who imprisoning them, and tor­menting them in diuers manners (as is written in their liues on the 14 of Aprill) they were behea­ded for the profession of the faith of CHRIST, and S. Cecilie buried their bodies.

After their deaths, the gouernor Almachius en­tended, [Page 414]to get the goods of the two brethren into his hands; but vnderstanding that Cecilie had di­stributed them vnto the poore, he caused her to be brought before him. She confessed vnto him the truth: namelie, that all the goods of the two no­ble gentlemen Tiburtius, and Valerian, were giuen vnto the poore. The gouernour therefore seeking a quarrell, and desiring to be reuenged on her, said in a great rage: I think we shall haue a Christian of you also? but I will haue you to sacrifice vnto the Gods in my sight; that I maie be witnes, whether you deserue the same punishment, that those bre­thren deserued, and had.

The officers of the gouernour vrged her to sa­crifice. to whom she said: Harken to me brethren. You be the officers of the gouernour, and you think it meet, that I should obey his comande­ment; but I on the other side, think it verie vniust in him to comaund me, to sacrifice vnto those Gods, which be not such indeed; and to leaue of to sacrifice vnto the true God, that is IESVS CHRIST. Be assured, that I will suffer and endure, and the tor­ments that can be inflicted vpon me, and at the end, rather lose my life, then do his cōmaunde­ment. The officers made shew of pittie & compas­sion toward her; seing a damosell so yong, so dis­creet, so faire, and gratious, readie to abandon and leaue all these, yea life and all, for her faith and re­ligion.

They said vnto her: Consider thy youth and beautie; haue compassion on thy self; and change not all other thy good parts, in these tender yea­res, for vntimelie death. The holie virgin said vnto [Page 415]them: To change earth for gold, is not to loose, but to gaine. Or to giue a cottage half-ruinated for a house built with perles, and pretious stones; or a life repleat with troubles and miseries, which shall quiklie end, for a life replenished with riches and treasure, that shall endure for euer. These and the like speaches vsed S. Cecilie, and her words were of such force, and wrought so, that many that were present, resolued to be Christians, and were afterward Baptised by S. Vrban.

The gouernor was astonied to heare the holie virgin speak, and viewing her angelike beautie, asked what her name was: for till that time, he knew no other name, but only that she was the wife of Valerian. She told him that her name was Cecilie. and then the gouernour replyed: knowest thou not that the Emperours of Rome haue co­maunded, that the Christians either do sacrifice vnto the Gods, or else that they be put to death? I know it right well said the holie saint. What wilt thou then do said the gouernour? I determine to die, said she. For it is farre better to dye for con­fessing IESVS CHRIST, then to liue denying him. Consider (said the gouernour) that it wilbe best for thee, to leaue and forsake this thy oppi­nion, and to sacrifice vnto our Gods. S. Cecilie said: It were better for thee to open thine eyes, and to consider, that those, whom thou callest Gods, be but stocks and stones. If thou wilt not beleeue me, touch them with thy hands, or throwe them into the fire; and there will come lime from the stones, which maie serue to build with: so shall there be no deceit in them, as there is nowe.

Then said the gouernour: How should I suffer thee to speak such words in my presence? knowest thou not that I haue power to giue thee life, or to take it awaie at my pleasure? S. Cecilie answered: thou thinkest my words void of reason, and I know thy words to be false, and no truth in them. Almachius said: doest thou saie Cecilie that I speak not truth? The holie virgin said: I saie it, and auouch it, in that thou saiest thou hast authoritie, to giue and take awaie my life. Thou maiest take life from the liuing, but to giue life vnto the dead, it is most cleere and certaine, thou canst not. So that I maie well call thee the minister of death. I wilbe such an officer vnto thee (said Almachius) if thou wilt not sacrifice.

So when he sawe she was constant and resolute, and would not sacrifice, he caused her to be put into certaine bathes, which were in her owne house, and hauing shut her in one of them, being empty & without water, they made a great fire vn­der, which burned a whole daie and a night. The holie saint receaued not any hurt thereby; but it seemed to her a place rather of pleasure and refre­shing, then other wise. when Almachius heard thereof, he comaunded one to cut of her head in that place. The hangman gaue her three blowes, yet did he not cut of her head altogether, but left it euen as it was hanging by the skinne.

The blessed virgin being thus wounded, liued three daies, many Christians coming to visite her. Among these were some that had receaued the faith by her meanes, whom she seing sorowfull, comforted. They dried vp the bloud that ran from [Page 417]her wound with napkins, and other clothes; with intent, to keep them as reliques.

S. Vrban went also to visite her, and she told him: that she had desired of God to liue three daies, that she might dispose of her goods, and re­quest him to consecrate that house of hers into a Church. When the three daies were ended, this holie virgin, and glorious martyr (being in prayer) yeelded her blessed soule vnto God, on the 22 of Nouember.

Her bodie was buried by pope Vrban in the Chruchyard of Callistus, and her house was conse­crated into a Church. In processe of time, pope Paschalis translated the bodies of SS. Cecilie, Tibur­tius, Valerian, and pope Vrban, into the Church of S. Cecilie The Catholique Church celebrateth the feast of this holie saint, on the daie of her martyr­dome.

At the end of the life of SS. Tiburtius and Vale­rian, on the 14. of Aprill, is rehersed the saying of Canisius, to wit: that these saints were martyred in the time of Alexander Seuerus, in the yeare of our Lord 225. the same he saith of S. Cecilie also. and because mention is made there of pope Vrban, the account cometh to be iust at that time. But the Romane Breuiarie of Pius 5. putteth her martyr­dome about 50. yeeres before, in the times of the Emperours, Marcus Aurelius Antoninus, and Com­modus. Her name is in the Canon of the masse.

The life of S. Clement Pope, and Martir.

GREAT was the fame and credit, which Moises the guide, Exod. 27. and captein of the He­brewes, acquired and got, when the said peo­ple being in the desert, and at the point to dy for thirst, he, by the apointement of God, strook a rock, out of which issued water in abundance, sufficient for them all to drink, and to be refreshed, and comforted.

No lesse glorious, and worthy of fame, was S. Cle­ment the holie Pope and martir, who did the like. He li­ued in a desert, banished thither, with many other Chri­stians, for the profession of the name of IESVS CHRIST: and they all endured great and extream thirst, for that, they were to bring their water from a place distant farre from them.

This blessed and holy saint strook the earth, in a place where our sauiour in the figure of a lamb appeared vnto him: and there sprang vp a plentifull fountein of water, pure and cleare, with the which all the distressed Christi­ans were recreated, and conforted. The life of this holy Pope was written by Damasus, Simeon Metaphrastes, and other graue Authors: in this maner.

SAINT Clement was the sonne of Faustinus, and borne in Rome, in the region called Caeli-mon­tana: Where at this present, is the Church of S. Iohn [Page 419]La eran. This holy saint did helpe the Apostle S Paul in his preaching, as he writeth thus:philip 4. that thou help the persons that trauell with me in the Ghospell, with Clement, and my other coadiutors, whose names are writ­ten in the book of life. Yet S. Dorotheus Bishop of Ty­rus, saith: that Clement, of whom S. Paul speaketh, was Bishop of Caria; and was disciple vnto the same S. Paul; and that he was one of the first, that receiued the faith by his preaching among the Greeks. The most common receaued opinion is, that this Clement (of whom we now treat) was the Pope, and went with S. Paul, for a time: neuer­thelesse, he was after the disciple of S. Peter.

S. Clement was not only a man of very holy life, but also verie learned; & wrot many things, which haue bene lost by antiquity of time. There are ex­tant yet his fiue epistles: the first of which is most elegant, being al repleat with learning, and a true Apostolicall spirite: which some of the Popes his successors do alleage in many places. He wrot like­wise the Canōs of the Apostles, & the eight books called Apostolique Constitutions; which ordeine, that in the seuen regions of Rome, should be seuen Notaries, to write the deeds and martirdome of the Christians. He commaunded also, that vnto them, that were Baptised, should be giuen the Sa­crament of Confirmation, assoone as they had lear­ned the principles of the Christian faith. He also ordeined; that the Bishops Chaire should stand in a publique and eminent place.

This holy saint preached thee word of God with such feruour, and so great courage, that manie Gentills & pagans were conuerted vnto the faith, [Page 420]and many that were already conuerted, not con­tent with the obseruation of the precepts of the Ghospell, did keep also and obserue the counsells thereof. As a holy damosell did called Domitilla, who was niece vnto the Emperour Domitian, as daughter to one of his sisters, and to Flauius Cle­mens the Consull: which holy virgin was by this Pope consecrated and veyled for a Nunne. He also conuerted vnto the faith Theodora the wife of Sisi­nius, a man great and potent in Rome.

This man desirous to see, what the Christians did in their oratories, where they vsed to pray, and whither his wife vsed to go, went thither one time very secretly, but by the permission of God, he was strook blind. This blindnes of his body was an occasion vnto him, that he recouered the sight of his soule. for the prayer of S. Clement caused the recouery of his corporall sight; & his holy words and admonitions were the cause, that he was Baptised, and recouered there with the sight of his soule. Sisinius being Baptised, many noble men of Rome moued by his example, receued the faith. So that for this, and manie other miracles the holy Pope did, he was much malliced by the ministers of the Idolls, and other lewd people, whom the diuill vsed, as instruments and meanes to disturbe the increase of Christianity, and to dispatch out of the way Clement, who did him much scath and harme. These moued a mutiney and vproare aga­inst him, though there were some, that took his part, and defence.

Some accused him at the iudgment seat of Ma­mor [...]inus gouernour of the city, and others defen­ded [Page 421]him, saieng: that Clement did not any euill or hurt to any person: but did rather good vnto them, in curing the sick, reliuing the necessity of the poore; that he quieted controuersies, and made ato­nement betwene many men. They, that accused him, said; he brought in a strange relligion, and persuaded men to adore for God a man, that had bene crucified, and did what he could to annihilate the adoration of the auncient Gods: that he caused many maides that they maried not to them, vnto whom they were espoused, making the title of rel­ligion, an excuse and collour for the same.

The Gouernor of the city hearing all this, cau­sed Clement to be brought before him, vnto whom he said: I vnderstand that thou art borne of an ho­norable family in this city, and that thou art of the Roiall bloud: therefore thou art more obliged, not to transgresse the customes and lawes of thy fore­fathers. Tell me, I praie thee, what strange relligion is this, thou preachest: and what is that crucified man whom thou wouldest haue adored for God, to the notable despite, and disgrace of the know [...]n Gods, adored by out elders. S. Clement made this aunswer: Most prudent Iudge, I desire thee not to be ouer-ruled by the speechs of the vulgar people, who are ignorant and malicious, but to giue eare vnto me: and if of that wherof I am accused, I do not with iust reasons defend my self, then con­demne me, without any fauour. Mamertinus said: I will present thy cause before th'emperour Traiane, where thou maiest, (if thou canst) excuse thy self, and iustify thy cause, for I will neither condemne thee, nor absolue thee.

When the Gouernou [...] sawe time conuenient, he made relation of the mutiney raised against S. Cle­ment, (and what was the cause also) vnto th'empe­rour; to the end, he might sett downe, what should be done therin; the person accused desiring to make proofe of his Inocency, in showing that the faults imposed vpon him, had no sufficient ground. Traian decreed: that Clement should sacrifice vnto the Gods, or els be banished into Chersona.

Mamertinus hauing this direction, laboured all that he could to bring Clement to sacrifice vnto the Idolls. and he on the other part, endeuored to drawe him to be a Christian; & to let him knowe, that the banishment, which he was to suffer for professing CHRIST, should be vnto him pleasaunt and acceptable. It pleased God to giue such efficacy and grace vnto the words of the holy saint, that Mamertinus yelded, and shedding many teares for compassion of Clement, and his vexations, said vnto him: The God, whom thou adorest, help thee in this tribulation, which thou art to suffer for his loue. Then he prouided him a bark, and of things necessary for the voyage, and sent him into exile.

There went many voluntarily in the company of the blessed Pope. who being arriued, and come in saffly vnto the Island, found there more then 2000 Christians, who by the sentence of th'empe­rour, had bene condemned to digge stones out of the quarries. These holy confessors of CHRIST, among their other mollestations, had one which vexed them much: in that, their labour being very painfulle, yet wanted they water to drink: and that lirle which they had, they were compelled to fetch [Page 423]it, two miles of.

The holy Pope Clement moued vnto compassion with their intollerable paine and toile, made his praier vnto God, beseeching him, to haue pity on his people. His praier being finished, he lifted vp his eies (as Metaphrastes saith) and sawe vpon a li­tle hillock a lambe, who held vp his right foot; as though he shewed, where the Water was. S. Cle­ment was fully persuaded that the lamb was IESVS CHRIST, because none saw it it, but himself only. so he went to that place, and said: In the name of IESVS CHRIST digge heere.

Some began to digge on the one side, and some on the other, and to cast vp the earth, not in the place where the lambe shewed, but in a place hard by. S. Clement himself took a spade, and making a litle hoale, where the lamb had showen, there sprang out incontinent a veine of pure and cleare water, which gaue great consolation vnto the holy saint, and to the other Christians; who were much confirmed in the faith, by the same. This miracle moued also many of the Painims, to go, and heare his doctrine: by which, they were conuerted vnto the true faith.

Because the number of Catholiks increased, and the report of that which happened in the Islād was so spread abroad, that it came to the eares of Traiā; he was enraged therat: and sent thither a Gouer­nour called Aufidianus, who put many of the Christians to death. But when he saw they died willingly, for the profession of their faith; he thought the best way would be to put Clement only (as their guide) vnto death: wherupon, he [Page 424]caused him to be apprehended. When he sawe him to be firme and stable in his faith, he gaue sentence against him, that he should be caried into the ma­yne sea, and throwne into the same, with an an­chor tied vnto his neck.

The sighes, the sobbes, the lamentable voices of those afflicted Christians, cannot be expressed, when they sawe them selues depriued of Clement, in whom they found refuge and comfort in their laboursome and discomfortable life: hauing him, they thought they had a father, and a master: euery one found him to be their faithfull frend, and their louing brother, he made much of them all; he instructed them all, he gaue help to all, by all the meanes, he could.

The Christians being in this tribulation, (seing then, that if they lost Clement, they lost all these things,) besought God with great instancy, to de­liuer him out of that perill and daunger, or els that they might end their lifes with him. The holy Pope also, aggrieued to leaue them in this tribula­tion, lamented for them, and yet comforted them, in the best maner he could. At the very instant, that he was to be cast into the sea, the people standing on the shore, lifted vp their voices, and cried aloud: Lord IESVS CHRIST, saue him: and the blessed Pope said: Eternall father receaue my soule. This being said: he was cast into the sea, where he ended his life, and all the Christians were very pensiue and sadde.

Among others, there were two desciples of the holy saint, the one called Cornelius, and the other Phaebus, who said to the rest of the Christians: Bre­thren, [Page 425]let vs make our prayers vnto God, and be­seeche him through his fauour, to shew vnto vs the reliques of his holy saint. This counsell pleased them all very well, and so they went vnto prayer, & they had not yet finished the same, when the sea began to decrease, and to depart away, for the spa­ce of three miles from the shore, and was so firme, that men might passe all that way dryfoot: where they found a chappell builded, in the middest wherof was the body of S. Clement in a sepulcher: and there was also the Anchar, which had bene fa­stened vnto his neck.

This myracle did not only happen at that time, but also did befall euery year, for seuen daies con­tinually in that place: beginning on the day of his martirdome, and enduring for sixe dayes follow­ing. Thither resorted much people from sundry quarters, to see the myraculous sepulcher of the holy saint, at the time of the annuall discouery, which endured and continued many years, as affir­meth Symeon Metaphrastes; who auerreth, that in his time, viz: about the year of our Lord 620. this myracle was seene. And it is also affirmed by Ephrem B. of Chersona, venerable Beda, Gregory. B. of Towers, Ado. Arch B. of Tryers, l. 3. [...]. 28. and Nicephorus Callistus, yea all these Autors writing the life of S. Clement make mention of this myracle.

Ephrem B. of Chersona, and Gregory. B of Towres report another strange and admirable myracle. as, that a woman going with her litle infant a pilgri­mage to this place, and being in the Church, where the body of the blessed martir lay. The infant fell fast on sleep, and the seuen daies being passed and [Page 426]expired, the sea encreased and returned to the won­ted place in such hast, that the mother of the child which slept, whether fearing the speedy flowing of the water, or els vpon forgetfulnes, saued her self, and left him there behind her. When shee was escaped all daunger, and the sea was risen to the shore, remembring then that shee had left her litle sonne behind her, shee showed great signes of dol­lour and grief▪ yet she knew not what to do, but ranne, now hither, now thither by the seashore, and looked about, that at the least, shee might see the dead body of her litle infant. but shee could not so shee returned home to her house sadde, pen­siue and discomfortable, and passed all that year in continuall lamentation.

When the yearly day of the martirdome of this holy saint came againe, she made another iourney vnto the sepulcher: and comyng to the same, shee found her litle sonne sleeping sweetly, euen as shee had left him the year before. Shee took him in her a [...]mes, and kissed him ofte, and weeping for ioy and tendernes, asked him, what had become of him, all that year▪ The infant answered her; that he knew not, that a yeare was passed, for he had slept all the while.

Then in the time of Pope Nicholas. 1. being in the yere. 860. the body of S. Clement by the ordynance of God, (as it may well be beleeued) was taken out of that place in the sea by a holy man called Cyrillus, and was carried vnto Rome, & buried in a Church builded vnto his name. The same Pope caused also another Church to be built in the Island, where the fountayn sprang vp, by the prayer of S. Cle­ment, [Page 427]and intitu [...]ed it also to his name.

S. Clement was Pope 9. years. 2. months, and 10. dayes. He gaue orders twise, in the month of De­cember, and ordered. 15. Bishops, 10. priests, and 21. deacons. The Catholike Church celebrateth his feast on the day of his martirdome, which was on the. 23. of Nouember, in the year of our Lord 102. In the time of th'emperour Traian.

The life of S. Felicitas, Martyr.

ONe of the affections, which parents ought to conquer, and bring to a meane, is the ouer-great fondness of loue to theyre children. For though nature hath engrafted a loue vnto them; and reason tea­cheth that loue is due to them; yett is it due with such proportion and measure, that the loue of theyre children depriue them not of the loue of God, which ought to be prized and preferred aboue all other. Moreouer, they ought to marke well and regard, wherein consisteth the true loue of theyre children. For manie times parents desire and procure for theyre children the false, fayned, fading goods of this world, with such painfull en­deuoure, such vnquencheable thirst, that euerie thing seemeth to meane and to little; in repect of that which most they wish them, and faine would [Page 428]haue for them. And herein they bound the limitts of theyre loue; this they prefixe as theyre only marke: not regarding how to enrich theyre chil­dren with vertues, nor make them worthie of tho­se verie goods, which they painfully scrape, and carefully heape vp together for them: litle mindfull of instructing them, how to purchase those euer­lastinge vnspeakeble treasures of glorie; in whose comparison all the good and riches of earth are only shadowed conterfayted goods.

To teache and instruct parents in this trueth, and set before theyre eyes a rule and patterne of theyre duety, the holie Churche makes this day a commemoracion of Holie S. Felicitas. She was a most honourable Matrone of Rome; where being lefte a widow with seauen sonnes, she liued wi­thout blame or reprehension; bending her greatest care and endeuoure, to serue her selfe, and make her children serue allmightie God. And so much preuailed her good example, and holie education; that Gods loue was so deepelie rooted in theyre harte, as to make them holie martyrs of his, in the time of the Emperoure Antoninus: when before the eyes of theyre blessed mother, with cruell torments and sundrie kinds of death, they bought one euer­lasting lyfe: as hath bin said in the month of Iulie. But after those glorious Knights of CRHIST, IESVS, the sonnes of blessed Felicitas, had manfully fought and wonne the victorie; all the rage and furie of the Emperour was turned againste that holie mo­ther: whose woords had encouraged, and giuen her sonnes weapons to fight the battaile. The Ty­raunt therefore commaunded, that she should be [Page 429]cast into a loth some prison; to the end, that sparing for some time her lyfe, he might make her grieue daylie more and more for her childrens death. For though she reioyced, as knowing that now they were cittizens of heauen: yett could she not, as a mother, but feele some sorrow, they being lost to her; allthough she had gained them to God. There he kept her foure months in prison, to afflict her, and molest her the more: and, at the length, seing that still she perseuered constant in the faith of IESVS CHRIST, he commaunded her to be be­headed. Of this blessed mother, the patterne of all christian mothers; of this martyr, or, as S. Gregorie saith, more then martyr (for she was eight tymes martyred, seauen in her children, and once in her selfe) the same S. Gregorie hath these words: ‘Let vs behold, my brethren, & consider this woeman; and be ashamed, to see her so much surpasse vs. Often times one only word said against vs, doth trouble, and vexe, and make vs breake all oure good purposes: whereas neyther torments, nor death it selfe was able to conquer blessed Felicitas, nor make her yield or giue backe one foote. Wee with a blast of contradiction are streight waies dis­mayed, and shamefully fall: she wrought a way thorough steele and flint, to obtaine and euerlasting crowne. We giue not the least part of oure goods to the poore, for the loue of CHRISTE; she of­fered him her flesh in sacrifize. Wee, when God cal­leth backe for oure children, which he had giuen vs in loane, waile euerlastingly, without comfort: she, be-wayled her children, vntill they died for CHRISTE; and reioyced, when she did behold [Page 430]them dead. And Peeter Archeb. of Rauenna saith: B holde a woman whose children liuing were cause of her care; dead, of her securitie. Most hap­pie she, that now hath as manie faire shining li­ghts in heauen, as heretofore she had sonnes on earth! Happie in bringing them into this world; most happie in sending them vp into heauen. She was farre more diligent and industrious, when the tyraunt commaunded them to be slaine, and when she walked amonghst theyre dead bodies; then when she did rocke them in the cradle, and gaue them milke with her owne brests▪ she viewed full well with the eyes of her soule, that as manie wounds as they receaued, so manie should be the pretious jewells of theyre victorie; how manie theyre torments, so manie theyre rewards; the crueller theyre combats, the more glorious theyre crowns. what shall I say of this valerous woman: only this, that she's no true mother, that loues not her children as this loued hers.’ Hitherto are the words of S. Peeter of Rauenna. The martyrdome of S. Felicitas was on the 23 day of No­uember: the yeare of oure Lord 175. There is mention made of her in the Roman and other Martyrologes. *⁎*

The life of S. Chrisogo­nus Martyr.

GREAT was the ioje and content the holy man Ioseph conceiued, when he was taken out of prison, in which he had remayned a long tyme, suffring therein many troubles & [...]fflictions; especially being, vpon his deli­uery ou [...], made gouernour ouer all ihe land of Egipt.

No lesse was the content, and spirituall ioye S. Chriso­gonus, had, when he departed out of prison, where he had continued two yeares, and had endured the ordinary mo­lestations, incident to prisons▪ though he was not taken out to be a prince on the earth, but to be a glorious and happie Saint in heauen; whether his soule presently ascended, by meanes of his martyrdome.

The life of this holie Sainct, was written by Venerable Bede, and by Ado Archbishop of Treuers, in this manner.

SA [...]NT Chrisogonus was borne in Rome, of a noble, and honorable family: and was in all his cariage, and behauiour, no lesse worthie, and gra­cious with all men. He was apprehended by the comaund, and apoyntment of Dioclesian the Em­perour, and was kept in prison two yeeres conty­nually; being there releeued with all things nece­ssary, by a vertous woman (his disciple) called Anastasia, wife vnto Publius, a man great, and po­tent [Page 432]in the cittie, but an Idollater.

This Phlius hauing knowledg of that, which this wife Anastasia did, shutte her vp, and locked her stronglie in a chamber of his pallace, setting a guard, and watch ouer her, to the end, she should not send any help, or relief vnto Chrisogonus, as also, that the should not haue any sustenance for here self; determining, that both the one, and the other of them might dye by famine. Notwithstan­ding, the blessed woman was shut vp in this sort, yet she found meanes to write a letter vnto Chriso­gonus, after this manner.

Vnto the holie confessor of IESVS CHRIST, Chrisogonus, Anastasia sendeth greeting. Although my father which begot we was an Idollater yet my mother that bore me (who was called Fausta) was a Christian, and a vertuous chaste woman. She in­structed me in the Christian faith, euer from my childhood; and after her death, I was maryed vnto a sacrilegious and cruell man, whose bed and com­panie I haue oftentimes refused, excusing it with infirmities, which I desired God to send me for that purpose. I spent the night and the day in prayer, desyring my sweet Sauiour, that I might imitate his blessed example.

This most cruell man, after he bath consumed my patrymonie, amongst wicked and lewd com­pany, like vnto himself, hath imprisoned me, as if I were a malefactor, or a detestable offender, and forbiddeth any sustenance to be guiē vnto me, that I may perish, and dye for want of food. Although I shalbe glad to loose my life for CHRIST his sake; neuerthelesse, I find great grief, that my [Page 433]goods be wasted, in such lasciuious sort, in such lewd company, and in the seruice of the false Gods.

Therefore I beseech thee, thou seruant of IESVS CHRIST, to pray vnto God Almightie for me, and that the either alter the mind of this my husband, that he may be conuerted; or els, if he continew, and perseu [...]r in his hardnes of hart, and obstinacy, that he take him out of this world. And better it shalbe for him, to be taken out of this life, then to adde daily sinne, to sinne which will put him to double torments in hell.

I promise and vowe vnto Almightie God, and to thee his seruant, [...]hat if euer I get cleere, and freed from this affliction; to spend all my time in the seruice of my Blessed Sauiour IESVS, as my vse, and custome was; and in helping and proui­ding fot thy necessities, and to releeue the wants of all other holie confessors Our Lord keep thee euer, thou B: seruant of God. Remember me, and praie for me.

S. Chrisogonus hauing receiued this letter, made his prayers, and oraysons for Anastasia, and then, together with other confessors that were in the same prison, he answered her in this manner.

Among the tempestuous stormes of this world, in which at this present, thou art enwrapped, be assured that thou shalt be relieued by IESVS CHRIST, who will easilie cast headlong into the bottomeles pitte, the diuell that doth assa [...]le, and torment thee. Haue patience in the middest of thy troubles; and put thy trust in him, for he wild deli­uer thee. Cry out aloud vnto him. Exalt thy voyce [Page 434]with the prophet, and say: why art thou so sad o my soule? and why art thou so disquieted with in me; Trust in God still, for I will euer confesse, that he is my saluation, and my God. Thinck (Lady) that it is his will, to bestowe on thee, the riches, and treasures of hea­uen, since he taketh away, and depriueth thee of wordly comforts. Be not too much troubled nor afflicted, for that crosses, and tribulation lighteth vpon thee, that liuest vertuously. God doth try vs, but doth not deceaue vs. To trust in man is vayne, and deceitfull; an he that putteth his hope or confidence in him is accursed, and euer deceiued, but blessed is he that putteth his trust, and affiance in God; who neuer deceaued any.

Continewe in thy vertuous excercises: and hope for rest and quietnes only in God, whose comaundemers thou keepest; when it shall best please him (and thou thinkest least) he will send thee trāquillitie, & a calme tyme. The darknes shall flie away, and the light shall appeere. The frost, and pinching cold of the winter shall passe, and the ioyfull sweetenes of the spring shall succeed. A quiet and comfortable tyme shall come, that thou maiest cherish and relieue those againe, that suffer persecution for the loue and profession of CHRIST; God giuing thee heere meanes, that thou mayst help other with temporall necessities, and receiue thy self of him euerlasting rewards. Our Lord be with thee (good lady) and pray for me.

With this Epistle S. Anastasia receiued great consolation, endeavoring to equall, if not to sur­passe thereby, the many compla [...]nts she had made, of her hardharted, and cruell husband. Her perse­cutions [Page 435]encreased still, he giuing to her now, but the fourth part, or one quater of a a smalle oridinary loaffe. And she thincking verily that her death ap­proached, wrote another letter to S. Chrisogonus after this tenor, and to this effect.

To the blessed martyr and Confessor of CHRIST Chrisogonus, Anastasia sendeth greeting. The end of my life draweth neere, vouchsaffe to remember me, and to pray vnto God to receaue my soule, when it departeth from my body, since for his loue, and the profession of his holie name, I suffer all this torment.

The holie man returned this answere. Chrisogonus to Anastasia. As darknes precedeth and goeth be­fore light; so after infirmitie ensueth health, and life cometh after death. Prosperities, and aduersities haue the like, and the same endes: therefore let not the heauy and sorrowfull fall into desperation; nor the happy, and fortunate be proude, or too much puffed vp. Be of good comfort, ô handmaid of CHRIST: for thy peregrination, which hath beene repleat with tempestuous stormes, shalbe finished with a prosperous and happy conclusion; & thereby desires shalbe acomplished, enjoy­ing CHRIST by the palme of Martyrdome. The further course, and processe of her greeuous perse­cutions, may be seene in her life on the 25. day of December.

Of S. Chrisogonus you are to vnderstand, that the Emperour Dioclesian, being in the cittie of Aquileya, martyrising the Christians, he sent to Rome to haue Chrisogonus brough thither to him; who being come, the Emperour said to him: I [Page 436]will bestowe on thee high dignities: I will make thee Prefect of the cittie, that thou maiest so arise to be Consull. And indeed, such places, and pre­ferments, are fittest for men of noble linage, and such worthie partes as thy self hath; but vpon this condition, that thou wilt worship our Gods.

S. Chrisogonus answered: I adore one onely God. With my soule and hart I reuerence him, and with all externall signes and tokens I confesse IESVS CHRIST, to be the true God. And as for thy Idolles which be habitacles of diuells and fiendes, I detest and accurse them. Dioclesian comaunded that he should be beheadded, and that his body should be cast into the sea; and so it was done. A priest called zoilus found his bodie afterward, and buried it honorablie.

His martyrdome was on the day whereon the Church celebrateth his memorie, which was on the 24. of Nouember. on a Tuesdaie, in the yeare of our Lord. 302. Dioclesian being Emperour. His name is in the Canon of the masse. Of this holie saint, wrote Suidas, Ando, ve­nerable Bede, Vsuardus, and the Romane marty­rologe.

The life of S. Catherine of Alexandria.

IN the Book of kings it is said of king Salo­mon: that he had many wines. It was the will of God, that the Hebrewes should be in­creased, & therefore it was tollerated, at that time, for a man to haue more wiues then one. Salomon took benefit of this leaue that was giuen; desiring in this also, to shew his magnificence and state; and therefore he took more wiues then Dauid his father euer had, or any of the Patriarchs before him; some of which had more wiues then one at once, as Abraham, and Iacob, vnto whom it was lawfull in like manner, for the reasons which the doctors alleadge. But for that those reasons haue no vse for our times, it is not lawfull for any now, to haue any more then one wife.

The wiues which these auncient fathers had, either in the law written, or in the law of nature, were of [...] sortes: Some were called wiues or Queenes (if their hus­bands were kings) and the other were called Concubi­nes: and though they were called so, yet were they as true and lawfull wiues, as the others; and their matrimonie, a [...] trew and lawfull. The difference betweene the one and the other was this: first in name. For some of them were as mistresses, and comaunded in the house; the other, which were called Concubines, did giue attendance, and had lesse authoritie and reputation. Salomon had 300. Concubi­nes [Page 438]and 700. Queenes, or wifes, call them which you will.

Among these he had one, whom he regarded, and estee­med more then all the rest, and that was the daughter of king Pharao; who as she passed all the other in nobillitie, so she was of more excellent beautie, and of more discre­tion then the rest; and therefore, for her only, Salomon built a house, and seuered her from the others. It maie be he did so, in respect that she was a gentile, and an Idollae­ter, and all the other were of his owne religion. It is most assured, that of her he made great account; as appeareth by the sumptuous house he built for her, and by the ser­uants and attendants he apointed for her. And this is the cause, that she is absolutlie called Queene, and wife of Salomon.

This historie fitteth, and agreeth very well, to the glo­rious virgin and martyr S. Catherine of Alexandria. For as Salomon was the figure of CHRIST, so also, he had many holie damosells his spouses; some of which be of lesse name, and these be they which remaine in this world, in his grace and fauour, doing him seruice. Others be of greater name, which be they which already raigne in hea­uen. Therefore the figure of this historie toucheth both the one, and the other. Among all the wiues of Salomon, the most fauoured was the daughter of Pharao king of Egipt, who is a figure of S. Catherine. For as the other was, so she was also of the bloud royall of Alexandria, a cittie of Egipt. She was aduised and discreet, of excellent beautie: and to conclude, she was such a one, as maie ab­solutlie be called the spouse of CHRIST.

We read of her, that before she was Baptised, she had a reuelation in a dreame, in which she saw the most ble­ssed virgin Mary, with her child IESVS in her armes [Page 439]as a most beautifull infant. S. Catherine seing this was enamored on him. Blessed IESVS hid his face, and she desirous to behold it, went to and fro, but the infant made signes, as being displeased that she should looke on him. The glorious virgin his mother said vnto him: my sonne seest thou [...]ot bow this yong girle is enamoured of thee? why wilt thou not see her? behold how faire, wise, and dis­creet she is. The blessed infant replyed: you know right well how many damosells I haue in my pallace more faire and more wise then she is; nay, she seemeth to me verie disgra [...]ious, for that she is not Baptised. IESVS saying this, Catherine arose, conceiuing the cause of her vnwor­thines to behold the face of CHRIST to be, for that she beleeued not; therefore she determined to be Baptised.

When she was a Christian, the same IESVS apeared vnto her in the former manner, without any signe of dis­content, in that she beheld him, but he shewed himself, and looked vpon her with a gratious countenance. And before his blessed mother, the Angells, saints, and all the court of heauen, he espoused her, and gaue her a ring as vnto his true spouse. when Catherine awaked, she found the same ring on her finger.

These things we maie piously beleeue of this blessed saint, coming in this sort to be fullie the figure of the daughter of Pharao, and to be the Queene among the other wiues of Salomon, and to haue a house seuered from others. So also IESVS our blessed sauiour, gaue vnto her a perti­culer house, bestowing on her many doctors and learned men, who by her meanes were conuerted vnto the faith of CHRIST, and passed before her vnto heauen, by the cro­wne of martyrdome, to make ready a lodging for her.

The life of this glorious saint, was written by Simeon Metaphrastes, who saith: that Maxentius the Empe­rour[Page 439]put her to death, and the same saie all those, that make mention of her martyrdome. But herehence riseth a doubt: for Eusebius Caesariensis, which was in that time, saith: that Maxentius, all the time that he raigned, contynued in Rome, vsing great cruellties, vntill the Emperour Constantine came against him; who was called in by the Romans, being not able to support the same Maxentius any longer. He standing to defend himself, was drowned in Tyber, as he went ouer a bridge of boa­tes, which he had made neere vnto Rome. and it is not said of him, that he was euer at Alexandria, where S. Catherine was martyred.

Some dilligent, and curious authors haue noted this, and Iudged: that the name should be altred, and that he that martyred S. Catherine, should be Maximinus, and not Maxentius. This maie easilie happen in wri­ting of latine; for when they would write the proper na­mes, they vsed in auncient times, to set the first letter, or beginning of their names. And Maxentius and Ma­ximinus hauing the same letters at the beginning, it might well come to passe, that the name was changed. And so much the more likelie, for that, at that time, that Ma­xentius was in Rome; Maximinus resided in Alexan­dria, and other citties of the East, shewing great cruelties against the Christians.

This is sufficient by waie of aduise, but I will call the tyrant, that martyred her, Maxentius, as the Author that I follow doth. He recounteth her life in this sort.

AT such time as the Emperour Maxentius was monarch of the Romane Empire (being on a time in Alexandria) he set out a publick edict, in fauour of his false Gods, and to the grea­test damage he could of the faith, and profession [Page 440]of CHRIST. For therein he commaunded: that euerie one should sacrifice to them, and those that disobeyed, or denied, should be put to death. peo­ple flocked in great numbers to Alexandria, from all parts, to obey the Emperous comaundement; euerie one bringing one beast or other, (acording to their abillitie) for the sacrifice. The beastes were of such great number, that the Altars smoaked con­tinuallie with the sacrifices offred vpon them.

This was verie pleasing to the Emperour: who yet to encourage others, apointed a sollemne sa­crifice of 100 Oxen to be made; which being rea­die to be performed, it happened, That a yong da­mosell of Alexandria, borne of the bloud royall, learned in diuers sciences, and also verie beautifull, called Catherine, who acknowledged no other God but IESVS CHRIST, desirous to defend the lawe of her lord and sauiour, and greeuing that so many people should be drowned in Idolla­trie, and especiallie, for that the Emperour caused these people thus to offend, determined to go speak to him, and to reprooue him; and to pre­uent (if she could possiblie) this mischeif, that it might go no further.

Departing with this entention from her house, well attended by her men-seruants, and handmai­des, she came vnto the Temple, and sent one to tell the Emperour, that she desired to speak with him, and he gaue her leaue to come in. S. Catherine came into the Temple, and at her entrance, all the people present were amased, at her wonderfull and Angelicall beautie, as also, for her modest, and lowelie behauiour. The Emperour wondred also, to [Page 442]see a yong maid so gratious and desired to heare her speak, that he might know the entent of her co­ming. This render virgin, verie modestlie, yet with a Christian boldnes said vnto him:

O mightie Emperour, it seemes to me that thou shouldest in thine owne discretion, take notice of thine error, and not to sacrifice in this sort vnto Idolls, which represent vnto thee men subiect to many vices. And if perhaps thou doest not know, who they were that thou adorest enquire of those that can certifie thee, who will tell thee; that they were principall men in the world, that for some benefits done in the countrie, where they dwelt, obtained of the people, to haue statues erected vnto them, that their memorie might be preserued, and that others seing them, might be incouraged to do the like deedes, and thereby attaine such like honor, and reputation. But the rude and ignorant people began to call them Gods, and to sacrifice vnto them as Gods, not regarding that they had beene men. And though in some respect they were rare, and deserued honour and regard; yet in many other things, they deserued reproach and infamie, for that they had bene vitious of life, and wicked.

Thou (ô Emperour) oughtest to draw the people from this their error, and blindnes, and not to perswade them thus to runne further from the light, to the preiudice of their soules. Acknowledg the true God, that created thee, and hath giuen thee the Empire, who being immortall, was made man for our sake, and of his owne will did subiect him­self to dye, that we might be deliuered from death, which oure disobedience deserued. This Lord will [Page 443]not know them that know not him, nor suffer them to enter into his kingdome. But those that acknowledg him he rewa [...]deth, and giueth to them euerlasting life.

The Emperour, hearing the bold speaches of the virgin, stood still a while, and could not speak a word for anger: considering withall that vnto the reasons the damosell alleadged, answere could hardlie be made. yet he said vnto her: yong girle, we will first end our sacrifice, and then we will make you an answere. withall he commaunded, she should be led vnto his pallace.

The sollemnitie of the sacrifices being ended, the Emperour returned vnto his pallace, and cau­sing her to be brought before him, he said vnto her. Tell me yong damosell who thou art? and of the words that thou hast spoken this daie? Catherine answered: It is well knowne in this cittie what bloud I am of: my discent being both from Empe­rours and kings. My name is Catherine: and I haue spent my time in the studie of Rhetorique, philo­sophie and other sciences; but that which I most esteeme and regard is, that I am come to the kno­wledg of IESVS CHRIST, true God, and true man; whō I haue taken to my spouse, and he hath said: I will destroy the wisedome of the wise, and refuse the prudence of the prudent. for all the wisdome and prudence of man, compared to that which I haue learned, is nothing worth, and not to be regarded.

Whilest Catherine spoke, the Emperour viewed her, and wondered at her rare beautie, her come­lie feature, and force of her reasons. He thought [Page 443]her not a woman borne on the earth, but did liken her to one of the goddesses, which he, and the other pagans adored. The more he talked with the holie maid, the more he was confounded: for the more stronglie she prooued and concluded, that his Gods were diuells, and that IESVS CHRIST was more potent then they, for that the signe of the Crosse made in the ayre, did both feare them, and driue them away. wherefore he douting to be ouercome by her, and put to reproach, determined to send for wise, and learned orators, to dispute with Catherine, and to conuince her, by their rea­sons. The Emperour himself told the saint hereof, and in the meane space, caused her to be kept in his pallace, vnder a strong guard. This being done, he gathered famous men out of diuers countries: and fiftie such were assembled at his pallace.

They vnderstanding the cause, wherefore they were called, the chief of them said vnto him: Though there be found (o mightie Emperour) women of good intendment, and sharp witt; and though I think this woman maie be such a one; yet vnto vs hast thou done apparant wrong, since thou makest such account of her, by equalling her vnto vs, and by thinking that her wisedome and learning maie be compared with ours. Some of our disciples maie dispute with her, though that be also superfluous, and more then needeth, for that she hath not the methode to propound, nor order to alleadg, not to deny nor grant. Yea if she speak with a philosopher that can dispute with her, she shall not haue a word to saie, but will presentlie shew her ignorance, and yield.

The Emperour answered him: I would not haue you deceiued: I haue studied my self, though not so much as you: and as farre as I can gather, I thinke her worthie to be compared to Plato, or any other famous philosopher. Be assured; that if you ouercome her, you shall haue victorie, not of a woman, but of another Plato. On the contrarie part, if you be ouercome by her, remember, you shalbe vanquished of a woman. If this happen, you shalbe put to great reproach: but if you ouer­come her, you shalbe highlie honored, and bounti­fully rewarded by me.

The daie apointed for the disputation being come, the holie damosell was called for that pur­pose: but first she making her praier vnto IESVS CHRIST, an Angell appeared, who said vnto her: Feare not thou spouse of CHRIST; for vnto thy humane wisedome, gotten by studie and paines, shalbe adioyned wisedome infused, and supernatu­rall: with which thou shalt ouercome those philo­sophers, and shalt reduce them, and many others to the faith of CHRIST the true God: and ioyntlie with them (though they shall suffer before thee) thou shalt be crowned with the crowne of mar­tyrdome. With this the Angell vanished awaie, and Catherine was led before the Emperour, the great and famous philosophers of the gentiles, being on the other side against her. There resorted vnto this great meeting an infinite companie of noblemen, and gentlemen.

The philosopher that was accounted more lear­ned thē the rest, turning toward Catherine, and, as it were in scoffing manner, said disdainfully vnto her: [Page 446]Art thou shee, that with saucy and malapert words hast so wronged our Gods? yea, said Catherine, I am euen shee: yet I do it not with saucie, and mala­p [...]rt words, as thou saiest, but with true and cer­teine arguments. The philosopher replied: If thou hast read the famous poets, thou shouldest also haue noted the statelie, and magnificent names that they attribute vnto them; farre different, and more honorable then those that thou giuest them.

S. Catherine answered: what be those ports, and what be the names they giue vnto thy Gods? The philosopher said: Homer is one of them, who cal­leth Iupiter, the most glorious, and greatest. Or­pheus also, a famous poet, speaking of Apollo, the sonne of Latona, calleth him potent, that seeth and comaundeth mortall men. These by them ho­nored, and highlie esteemed, and called Gods: you cannot shew me that any of them said, that a cru­cified man was a God. To this S. Catherine answe­red: It is true, the poets, that thou hast named, giue vnto thy Gods names of excellencie; yet with all, thou canst not deny, but many times they lay vpon them most hainous crymes, and abhominable deedes.

Mark what Homer (chieif of the poets) saith of Iupiter. Sometimes he calleth him a lyer, and per­uerse; then a deceiuer, and that the other Gods haue cōspired to chaine him with fetters; & that if he had not bene certified thereof, he had come into manifest daunger. Orpheus also (who is the other poet thou hast named) saith of thy Gods: that they know not the troubles, and afflictions of men, and when they do know them, they cannot deliuer [Page 447]them out of them. Sophocles also affirmeth: that those that adore and do reuerence to the statues and Idolls of many Gods, do euill, and offend gree­uously. for saith hee: there is but one true God (which is none of these) who created heauen and earth, and all that is therein.

Where you saie: that IESVS CHRIST cruci­fied whom I adore, is not famous nor knowne of the poets, and ancient wise men, this sheweth plainlie your small reading. Know therefore, that the Sibills were renowned, for their excellent skill in poetrie, being illuminated by the holie Ghost. One of the Si [...]ills wrot long before it came to passe; that IESVS CHRIST should be taken by enuy, and slaine by his owne people. That he should rise againe, and ascend into heauen, and that he should come at the last daie, to Iudge the quick, and the dead. Another Sibill said: IESVS CHRIST being God is made man, conuerseth with men, and doth great marueiles, and miracles both on the sea and land. But let vs leaue the Sibills.

The same Apollo, not vsing his accustomed dark manner of speeche, said in plaine words long before it came to passe: He that is the light and splendor of heauen, he that is God and man hath suffred, not in the diuinitie, but in his bodie; he hath suffred reproaches, and was buried; he hath shed many teares form his eyes; he fed 5000. men in the wildernes with bread, by the power of God: [...]he was crucified, and dyed on the Crosse; was bu­ried; and after ascended into heauen.

These be the words of Apollo thy God, and by [Page 448]his oppinion, thou oughtest not to adore him, but him whom he calleth God. These and the like were the words of S. Catherine, alleadging the say­ings and sentences of the philosophers, and wise­men, who contemned the Gods of the Gentiles, proouing how cōtrarie it was to good philosophie, to saie there should be many Gods But yet, if it were possible that there should be many, Iupiter, Sa­turne, Mars, & the others which the pagans adored were not, nor could not be Gods, for certaine it is that they were men. And if they had bene good for any respect, or had done any notable proffit vnto the people by their industrie, or new inu [...]n­tion, as of plowing, and reaping graine, of making armour of defence, or offence, and such like, yet in some respects, they were most bad and vitious.

The holie virgin prosecuted her speach, and de­clated what IESVS CHRIST preached; of his life, his deeds, his miracles: and shewed, how they were all conformable, to the nature of God. This holie sainte spake these things so discreetlie, and eloquentlie, and with such feruencie of spirite, that is was most euident and apparant, that it was the work of God, and that within her was some­what more, then humane wisedome. And in such sort, that the philosopher which began the dispu­tation, was not only conuinced, but also turned to her side; whereof he gaue plaine proof by his words.

The Emperour perswaded the other philoso­phers, to take the defence of the matter, which the chief had giuen ouer (as being ouercome) and to dispute with the damsell. but they answered: [Page 449]that it was to no purpose. For now their chief man being vanquished, they were also ouercome. And they confessed withall: that the damosell had said truth, and that themselues till that time, had ben [...] blind worshippers of those for Gods, which were not so indeed; and that there was but one God▪ to wit, IESVS CHRIST, whom Catherine confessed, and adored. It cannot be expressed how these words caused the Emperour to storme and rage, which he shewed by this: for without staie, or obseruing any order of law, or course of Iustice, or without any examination, he commaunded, there should be kindled a huge fire, to burne them all to ashes.

The fire being kindled forth with, the wisemen fell at the feet of S. Catherine, and weeping, besou­ght her, to praie vnto God for them, that he would pardon the sinnes they had committed against him through ignorance; and they said they were pre­pared, and desirous, to receaue the sacrament of Baptisme. The glorious saint reioycing in spirite (as we maie well think) to haue gained so good a praie, animated them saying: Assure your selues that God will pardon you, since that for his sake, you leaue the earthlie king, and loose your owne liues. The fire, which is prepared, shalbe in steed of Baptisme vnto you, and shall cleanse your soules; that they maie be forth with presented vnto God; who will bestow vpon you a reward, for the ser­uice you now do vnto him. These words confir­med the wisemen exceedinglie; and they often making the signe of the Crosse, and naming IESVS CHRIST, were in this manner cast into the fire, [Page 450]where they yealded their soules vnto God, on the 17. daie of Nouember.

Some Christians came in the euening, to gather together the reliques of the saints, and they found their bodies entire, and whole, and not a haire of their heads perished. God suffered this, to shew and manifest the new friendship he had made with thē. This strange accident caused many pagans to be conuerted to the faith.

The Emperour was sollicitous what he should do with Catherine: and it came into his head, to deale mildlie, and louinglie with her. He made her great offers and promises, and said vnto her: yong and tender damosell, be content at least to do sacri­fice vnto Mercurius, father of the Muses, of whom thou hast receaued thy great wisedome, and vnto whom thou art much bound. If thou do but this, thou shalt remaine in my pallace, & I will haue the same care of thee, as I haue of myne owne daugh­ter. The blessed virgin answered him: loose not time in vsing such flattering, and deceitfull words; those cannot perswade me. for I had rather lose a 1000. liues, then to forsake the profession of IESVS CHRIST my God, whose pleasure is (without any desert of myne) to take me for his spouse, and to giue me those Iewells, which he giueth to his best beloued, and I hope he will giue me the gar­ment of Martyrdome, which I more esteeme, then all the purple, and princelie roabes that be.

Aduise thy self (said the Emperour) or I will cloth thee with the purple roabe thou speakest of, and I will cause thee (though against my will) to be put to most cruell torments. S. Catherine answe­red: [Page 451]do what pleaseth thee. for thy torments, be they neuer so cruell, will quicklie end, but the re­ward that I shall enioye, shall endure for euer. I hope IESVS CHRIST my spouse will giue me gr [...]ce, that by my meanes, many of thy house and familie, shall obtaine eternall life, and be saued. It pleased Almightie God to confirme in heauen the words his holie seruant spoke vpon earth.

The Emperour beginning now to shew rigor, and seueritie against her, caused her to be stripped naked, which was no smalle affliction vnto the modest virgin (being so honest, and shamefast) as to be seene naked in the sight of so many people. After she was stripped, the Emperour commaun­ded she should be beaten with all cruellty; and the officers for two houres together whipped that yong and tender virgin. Her bodie and flesh, which before was as white as snow, was altred in coullor, being black and blew, all bathed in her owne bloud. This did so pittie the standers by, that many of them wept aboundātly. The holie damosell en­dured this torment so couragiously, as though her body had bene made of stone, and not of flesh, yet no man could imagine it: seing the bloud run downe in streames ouer all her bodie.

Then the holie sainte was taken from the tor­ment, and put into a dark dongeon, a watch being set, that none should dresse her wounds, nor giue her any comfort, yea he forbad also, to giue her any meat. The mallice of man is of no force against the power of God, as apeareth by this: God pro­uiding all necessarie things for his spouse, by the ministerie of his faithfull seruants the Angells, who [Page 452]not only comforted her, but also cured her, and brought her victualls. And for twelue daies that she remained in prison, a doue prouided her things necessarie.

S. Catherine remaining thus in prison, the Em­presse Faustina desired to visite her, which at the last she did, by the meanes of a great captaine of the Emperours called Porphirius. The Empresse had heard much of Catherine, and had affection vnto her in her absence, but when she had seene her, and heard her profound speaches, and enioyed her delightfull conuersation, it came to passe that she, Porphirius, and 200. souldiers of the Emperours guard, receiued the faith of CHRITS, and were made Christians, with a firme purpose to laie downe their liues, for the profession of his name, when occasion serued.

The twelue daies being expired, the Emperour caused her to be taken out of prison, for he vnder­sterstood she was yet aliue, which made him to wonder, both for that she had bene so long with­out mea [...], as also, for that her bodie was in so pit­tifull estate, as the whipping had brought it vnto. He was much astonied to see her more cherfull then before; for that in stead of beatings, impri­sonment, famine, and other afflictions, it seemed she had bene in continuall comforts, and cheri­shings.

Vpon which occasion, the Emperour with a di­ssembling, and fained smile said vnto her: Trulie, thou deseruest to be an Empresse, for thy excellent parts and rate beautie. The virgin said: It is to no purpose to esteeme or regard temporall beautie, [Page 453]which is soone lost, the estimation and account must be made of the beautie that lasteth for euer, which the saints in heauen enjoy.

With this there came vnto the Emperour, a go­uernour being a conning enginer, but of cruell dis­position, and said vnto him: My Lord, if you be pleased. I will inuent, and make an engine, where­with this rebellious damosell, shall either do that which you commaund, or els she shall be torne in pieces vnto death. This engine shalbe made with foure wheeles, in the which shalbe sawes of Iron, sharp nalles, and sharp knifes; the wheeles shalbe turned one against another, and the sawes, the kni­fes, and the nai [...]es shall meete; and when they be mooued, they shall make such a noise, as when she seeth them, she shall fall downe with feare; and so she shalbe brought to do your will; but if she be still stubbe [...]ne in her opinion, she shall be put bet­weene the wheeles, and shall dye a most cruell death.

This wretched inuention pleased the Emperour well, and he commaunded the engine to be made vp within three daies. In that time he laboured to perswade the holie virgin to leaue her stubber­nesse, and not to be so obstinate; but seing that he laboured in vaine, & that the engine was now rea­die, he brought the holie saint thither, and caused the wheeles to be turned in her sight. She showing no signe of feare, he commaunded to tye her to one of the wheeles, to the end, that the other being turned the contrarie waie, might rent her bodie in diuers places, with the sharp instruments.

S. Catherine was tyed to a wheele, and they laid [Page 454]their hands on the other wheele, to turne it about; but it fell our farre otherwise, then was expected by the cursed wretches: for an Angell of God des­cended from heauen, who brake the bands where with the virgin was tyed, and she fell to the ground, without any hurt. Then the same Angell strook the wheeles, which fell among the pagans, and killed many of them. Those which escaped the daunger by running awaie, cryed out with a loud voice: Great is the God of the Christians.

This altred not the wicked Emperour from his cursed purpose, but he studying to d [...]uise new tor­ments for S. Catherine, the Empresse his wife came vnto him, and sharplie reprooued him; for his cru­eltie vsed against that holie damosell, and the other Christians, and told him plainlie: that she also was a Christian. The Emperor astonied, and almost madde with anger, to see things go in this manner; in a great rage commaunded the Empresse should be put to death. And for that Purphirius the cap­taine spoke in her behalf, and the Emperour vn­derstood he was a Christian, and 200. of his soul­diers also, he gaue charge they should be all put to death; fullfilling herein, that which this holie saint had said before; namelie, that many should be sa­ued by her meanes.

As the Empresse was led vnto her death she met S. Catherine on the waies, and they embraced affe­ctionatly, requesting eache other to praie vnto God which they both promised; hoping they should shortlie meet together in heauen. The Empresse was beheaded on the 23 of Nouember, and so was Porphirius and his souldiers. The Emperour being [Page 455]in a manner beside himself, to see the constancie of Catherine, and not knowing what to do more, commaunded to behead her also.

The hol [...]e virgin was led to the place of excecu­tiō, where was a great concourse of people, as well men, as women; many of the companie weeping for compassion. Before she was beheaded, she prayed vnto God, and yeelded him thancks, for many graces, that she had receiued at his hands; but especiallie for this, which she was at this instant to receiue: to wit, the loosing of her life for his sake, which she took, for the greatest signe of his loue toward her could be.

She besought him also, that after her death, he would not permitt her bodie, to come into the hands of the perfidious Infidells, least they might reproach, or abuse it. Moreouer, she besought him: that those that in their necessitie remembred her, might be deliuered from their afflictions, so farre forth as was conuenient for them. This praier being finished, one of the souldiers cut of her head, and out of the wound came milk, in stead of bloud. Then were Angells seene, to lift vp her bodie from the earth, who caried it in the ayre vnto the mount Synay, and there the same Angells bu­ried it. The Emperour Iustinian in processe of time caused a sumptuous Church to be built in the same place, and a monasterie also, in which the holie saint is honored, and reuerenced.

Her death was on the 25. of Nouember, and on the same daie the Catholique Church celebrateth her feast, with great sollemnitie, which is done with good reason; for God hath three crownes [Page 456]with which he croweeth some of the faintes in heaven.

One is of red coullor which is for the holie mar­tyrs. The second is of skie-coullor, wherewith the preachers be crowned: and the third is white, which is agreable vnto the virgins. It seemeth all these crownes were due vnto S. Catherine. For she was a Martyr, and both before, and at the time of her martyrdome, she conuerted many person vnto the faith of CHRIST, and she was a virgin also.

And for that she hath such rare prerogatiues (beside, as she said of her self, that she was the es­peciall spouse of CHRIST) with great reason de­serueth shee to be honored, and reuerenced, of all Christians. especially of students, who by her me­anes do receaue (as we maie beleeue) many graces and wisedome also infused by God. This blessed martyr and virgin S. Catherine, suffred martyr­dome, about the yeare of our Lord 310. in the raigne of Maxentius, and Maximianus.

SPanish: The ordinarie painting her, with a sword in her hand, and setting her foot vpon the head of an Emperour, deuoteth: that she conque­red victoriously the ty­rant that marty­red her. *⁎*

The life of S. Peter of Alexandria Bishop and Martyr.

THe prophet Zacharie sawe in a vision IESVS the high priest sore beaten and wounded, his handes were all bruised and pierced through; & being demaunded who had vsed him so he made answere I haue receiued these stripes and woundes, in the house of them that loued me.

This is spaken figuratiuely by IESVS CHRIST, who being of his heauenly father loued infinitely yet he willed him or permitted him to dye. This may also very well be sayd of them, that haue receiued greater fauours and be­nefitts of Almightie God; hauing higher, and more emi­nent dignities, and functions; as he hath done vnto priests. And if they offend, or transgresse his lawes, he is more displeased at their offences, then he is at the faultes of others. And through he be highly displeased with sinners; yet he complayneth of them, more then of all others.

This very same befell to S. Peter of Alexandria, who sawe IESVS CHRIST with a coate, rent, and torne to pieces. He demaunding who had vsed him in that manner? answere was made: Arrius the heretick. The sonne of God shewed himself much displeased; that that accursed man had set his toung against his honor, in de­prauing, and touching him in his deitie; it being his dutie to defend the same more then others, for that he was a [Page 458]priest.

The life of this holie Bishop and martyr Peter, colle­cted out of Eusebius of Cesaria, venerable Bede, and other authors of Martyrologes, is in this manner.

SAINT Peter of Alexandria was borne in the same cittie of Alexandria, and thereof he took his surname. For his great vertue and wisedome, he was elected Bishop, after the death of a holie man called Theonas. And as some authors say; he was the 16. prelate of that cittie, after S. Mark the Euangelist.

In the persecution of Maximinus the Emperour great were the troubles he suffred; in so much as many seing, and beholding his patience, and perse­verance, were stirred vp to imitat him: neither did they quaile in the confession of theyr faith, but perseuered in the same, euen to the losse of their temporall liues. Although the cruelty, and tyrany of the ministers in the persecution, encreased daily against the Christians, yet the ho [...]ie Bishop left not of, to look about, and to prouide for the good, and vtillitie of his Church. And whereas the accursed heretick Arrius, continued in the sowing of his cockle, and infernall heresie, he not only resisted him, but excomunicate & separated him, from the congregation, and comunion of the faithfull.

Hauing done this, he was (by the commaunde­ment of the Emperour) apprehended, and put in prison. And assoone as he knew that he was taken, he sent a comaund vnto the officers to cut of his head. This sentence being diuulged through the cittie, it was a thing very remarkable, to see all the people runne to the prison (to defend him from [Page 459]death asmuch as lay in their power) so great was their loue vnto their Pastor.

The accursed Arrius hauing a desire to be Bishop after Peter, (if he happened as he hoped, to be put to death) laboured guilefully, and d [...]c [...]tfully, to be reconci [...]ed vnto Peter. To that effect he spake to many Catholiques, & desired them to entreat him in the peoples name to absolue him; and to signify vnto him that he was willing, & ready to submitt himself to his will, and correction. There were chosen two priests, (the one called Alexander, the other Achillas to go on that Embassade or message; who comming to the prison where Peter was, pro­pounded vnto him the cause of their coming.

The holie Bishop fetching a great sigh, made them this answere: Arrius is already dead in the sight of God; for that he hath so grieuously blas­phemed against the diuine essence; denying that there is one naturality of all the three persons. Peter then took the two priests aside, and said to them in secret. Although I be a grieuous sinner, God out of his mercy hath called me to martyrdome; and I will shew you part of mistery reueiled vnto me; and I do it the rather, for that you two are to succeed me in this dignitie, wherein I now am, the one after the other, first Achillas, and then Alexander.

I was at my prayers (with great attention) as my custome is; and on a so daine, IESVS CHRIST my Lord and God appeared to me, in the likenes of a little infant. The glorie of his face could not be seene, so great was the splendour and brightnes that did proceed from it. He was apparailed with [Page 460]a long harment, which reached downe to the ground? but it was rent, from the toppe to the bottome, and with his two hands he pulled it toge­ther, to couer the nakedn [...]s of his breast which when I saw, I was in a great feare; but after being somewhat reuyued, I asked him: Omy Lord IESV what is this that I see; how petifully is this your garment torne? And he answered me: Thou talkest often hereof, but doest not endeuour to know it. But know thou, that Arrius hath done this evill vnto me, who seeketh to get away may people from me, which be my herita [...]ge, and which I haue purchased, with the shedding of my very deerest blood. This which thou hast seene, I wishe thee to shew to Aquila and Alexander which are to suc­ceed the, that they may, as thou hast done, Ana­thematize, and excomunicate him, that his soule may he saued. This being saied; and charging, and enioyning them so to do, it being the will of God he dissimissed them, and sent them away in peace.

And it happened, that people perseuering, and awayting at the dore of the prison; for the defe­nce of the life of their Pastor, to auoyd a tumult and the effusion of blood, the tirannous ministers of the Emperour gaue direction and order; that in the nigh at, the officers should make a breach through the back side of the prison, and take out of the same, the holie Bissop Peter, and to lead him to the place where S. mark had before time beene martyred; and euen thus the cruell officers did, and there beheadded him.

His body wad buryed in the same cittie of Alex­andria, by the Christians. This was on a wedens­day, [Page 461]being the 26. of Nouember, on which day the Church celebrateth his feast. And it was in the yeare of our Lord 312. Maximinus being Emperour.

Of this holie saint maketh mention the Coun­cell of Ephesus, and the seuenth generall Synode. S. Gregorie Nazianzene. Eusebius in his 8 book 14. Chapter. and 9. book, 6. chapt. Nicephorus. The Tripartite historie. Vsuardus. Venerable Bede and Ado.

The life of S. Saturnine, Martyr.

OVR first father Adam hauing offended Almightie God, in breaking his comande­ment, God [...]ioyned him in penance for his sinne to digge, and till the ground. Hereof it cometh, that all men being partakers of his sinne, (for as S. Paul saith all sinned in him) we be also partakers of his penance, and punishment. So it befell to S. Saturnine that glorious martyr, who being old, was condemned by the Emperour Maximian, to labour about the building of certaine Thermi, or hote bathes, by carying sand, morter, and stones, from one place to another; though the cause why he suffred this slauery, and drudgery, was, not for any sinne he had comitted, but only for that he was a Christiane, which this tyrant hold, and accounted to be the most heynous offence of all other; and therefore he layd [Page 460] [...] [Page 461] [...] [Page 462]on him these grieuous afflictions. The life of this holie mar­tyr, with the life of S. Marcellus the Pope, was written by the notaries of the Romaine Church, and is rehersed by Laurence Surius, in this manner.

The Emperour Maximian returning from Africa to Rome; and being desirous to please Dioclesian, that had aduanced him to high estate, and made him his partner in the Empire; and kno­wing that Dioclesian had comaunded certaine arti­ficiall hote Bathes to be made; was very dilligent to further, and hasten the workes. for which cause he comaunded all them, that were conuicted of any grieuous, or heynous oftences (among which he held and accounted the Christians, not to be the least) to wor [...]k and labour about that building vnder a saffe guard and watch, hauing many ouer­seers, and masters ouer them.

Among other that were condemned to this slauery, an honorable old man called Saturnine was one. His work was to digge sand, and to carry it from one place to another; and for that through his weakenes, and debillitie of age, he fainted, and tyred oftentimes, and was not able to doe his taske, as the ouerseers of the work required, they often rated, and reuiled him. But he was holpen out very charitably by other Christian, that were yonger; and especially by one Sisinnius, who carried those burdens that were apointed for himself, and most of those that belonged to Saturnine; and that so cheerefully, that they went singing H [...]mnes and psalmes in the praise of IESVS CHRISTE.

The surueiors of the work wondering at the same, acquainted a Tribune called Spuriu [...] there with [Page 463]and he certyfied the Emperour Maximian thereof, who comaunded they should be brought to his presence. They being before him, he said to Sisinnius: what is your name; Sisinnius answered: I am a sinner, and a seruant of the seruants of IESVS CHRIST, and I am called Sisinnius.

The Emperour said vnto him; what verses be those that you sing as you work? Sisinnius answered: If thou diddst vnderstand them, or haddst notice of thē, thou shouldest also know thy ceator. who is the Creator (said Maximian) but the inuincible Hercules? To vs Christians (said Sisinnius) it is a thing abhominable, and detestable, to speak such a word, or to name him in such sort. Choose one of these two things said the Emperour: eyther sacrifice to our God Hercules, or els assure thy self thou shalt be put to a terrible death. Sisinnius ans­wered: I haue alwaies desired to dye in that man­ner, and to be worthie to obtaine the crowne of Martiredome, for the profession and loue of my Lord IESVS CHRIST. Maximian chasing at these wordes, deliuered him to Laodicio a prefect, charging him: either to compell Sisinnius and Saturnine to sacrifice to their Gods, or els to put them to a cruell death.

He put them into prison, where they remained a while, and there they conuerted many Pagans to the faith of CHRIST. Then were they taken out from thence, loaden with giues, and fetters, bare foote, and barelegged, and so l [...]d into a Tem­ple to do sacrifice. when they were brought before the Idoll, Saturnine lifted vp his voyce and sayd: O lord confound the Idolls of the Gentilles, At [Page 464]these wordes the Idolls fell downe on the ground and broke to pieces.

Two souldiers, the one called Papias, and the other Maurus, seing this cryed out and sayd: Assu­redly, IESVS CHRIST, whom Saturnine, and Sisinnius do adore, is the true God. The prefect being in a great rage, comaunded his officers to torment them. they put them on the torment or Rack called Equuleus, and hoysing them vp, they scourged them very grieuously, and rent, and tore their bodies with yron bookes, and scorpions. They being in those torments song Himnes, and said: Glory be to thee O Lord IESVS CHRIST. for that we are found worthie, to be partakers of afflictions with thy seruans.

The tWo souldiers Papias, and Maurus, (which were conuerted, when the Idoll fell to the ground, as is afore said) were present, and neere the holie martir. These men being stiered vp with a desire of the crowne of marty [...]dome, and repleat with holie anger against the excecutioners, that tormented them with such rigor and cruelltie, said to them with a loud voice: How great is the diuell with you? that he maketh you so cruell, against the seruants of the liuing God? When the Prefect Lao­dicio heard their wordes, he was enraged against them, and comaunded the officers to strike them on the mouth with stones, and to carry them to prison, from whence they were after taken, and ma [...]tyred.

After this, he comaunded the officers, to set burning torches to the sides of Saturninus, and Sisinnius. And when he saw all this would not make [Page 465]them yeeld, and that they showed no signe of griefe or sorrow by their countenance, he caused them to be taken from that torment, and to be led two miles out of Rome, into the way toward Numenium, and there they were beheadded.

Their bodies were buried by a deuout man cal­led Thraso, in one of his posessions. This was on the 29. day of Nouember, and on the same day the holie Catholike Church maketh a commemo­ration of S. Saturninus. His death was about the yeare of our Lord. 307. In the raigne of Maxi­mian, and Dioclesian. Of S. Saturninus wryteth Ado venerable Bede, Vsuardus, and the Romain marty­rologe

The life of S. Andrevv Apostle.

THE sacred scripture saith of that proud captain Holophernes,Iudith that as he went with his army and banners displayed, against the city of Bethulia, there happe­ned a thing, which did before neuer befall vnto him: for the Hebrews shut the gates against him, and fortified the city for their defence. Holophernes wondered therat not litle, wherfore he assembled all his captains to councell, and said: that the desired to know the cause, why the people of that city did stand more to their defence, then all the other thy had ouerpassed, and desirous to know wherin [Page 466]they trusted, he willed them to certify him, what any of them knew.

Thē arose vp a captein of the Ammonites called A­chior who said vnto him: know you most potē [...] Lord, that in this city dwelleth a nation called Iewes, who haue a God so mighty, that if they haue his fauour and freindship, neither the mighty army vnder thy conduct, nor all the world (if they should assault them) can ouercome them. But if perhaps they haue offended him (as they do oftenti­mes) it shalbe very easy to vanquish them, and to take this city, let them fortify it as much as they can. So that my councell is; first to informe thy self, whither they be in the fauour of their God; and according to that relation, if they be in his fauour to stay, but if he be displeased with them, to assault them.

Holophernes took great indignation against Achior for his words, for he thought no force was able to resist his puissant army. Vpon this he commaunded some of his soul­diers to lead him vnto the city of Bethulia: to the end, that when he had taken the city by force of armes, Achior should with his bloud and life, pay the penalty of his rash vnaduisednes, in taking vpon him the defence of the He­brews.

The souldiers led Achior vp on the mountein, neere vnto the city, and there they left him tied vnto a tree. The Iewes issued out, found him, and led him into the city: where Achior, in the presence of Ozias the high priest, & of all the people, recoūted what had happened vnto him. They heard his speech with great admiration: and then feasted and enterteined him kindly. & because they thought he had defended the honour of God, euery one embraced him, and shea [...]ed to him great tokens of loue. But aboue all Ozias took him to his house, and made vnto him [Page 467]a solemne banquet.

This figure agreeth very fitly to the gloryous Apostle S. Andrew: who being figured in Achior, defended the honou [...] of God as he did preaching the Ghospell among the infidells: where Egeas the tirant, figured in Hol [...] ­phernes took him, and deliuered him vnto his officers, who led him vp on a mountein, and bound him to a crosse, where he remained a while, vntil the Angells (citisens of heauen) vnbound him (viz: when his blessed [...]oule depar­ted from his body) and le [...] him to the supreme city of God, and there in the presence of the high priest IESVS CHRIST (diuulging how he took the defence of his honour) all the blessed spirits (that illustrious and honored nation) made him cheare, and enterteyned him kindly, embracing him as their brother. And the priest IESVS CHRIST made him a feast, apointing him a speciall seat in his ce­lestiall beatitude.

The life of this gloryous Apostle collected out of the ghospell, and the writings of his disciples, who were present at his martirdome, was in this maner.

SAINT Andrew the Apostle was borne in Be­hsayda a twon in the prouince of Galily, and was the elder brother vnto S. Peter the Apostle, and also disciple vnto S. Iohn Baptist. With whom being one day, he saw him, when he pointed his finger at IESVS, sayeng: This is the lamb of God. Andrew staid not a whit, but ioyntly with another disciple, left S. Iohn Baptist, and followed IESVS CHRIST, who turnyng his celestiall face, and seeing, asked them, what they sought. They answered: that they desired to speak with him in his house. Our Lord l [...]d them with him, and kept hem one day in his company, in which time thy talked together, and [Page 468]they knew him to be the Messias.

Andrew departed then from our Sauiour, and mett Symon his brother, and said vnto him with great ioy▪ O, brother Symon, that thou haddest seen that, which I haue seene. Knowe thou, that the Messy as (so much desired, and so long expected by the Iewes) is come. My master Iohn Baptist shewed him vnto vs: and I haue bene with him; and I tell thee, that his words and deeds confirme that he is that same. Come thou and see him. So the two bre­thren came together vnto IESVS, who said: Thou art Symō the sonne of Iohn, but thou shalt be called Cae [...]has, that is, Peter. Another time those two brethren being a fishing in their barck, IESVS CHRIST passed by the bank, and called them, sa [...]eng: follow me, and I will make you Fishers of men. at this they left their bark and netts and followed him: and from that houre, they kept him company, and he made them his Apostles.

S. Iohn maketh mention of S. Andrew in the re­coūting the myracle our Sauiour did on the moūt, when he would seed. 5000. persons that followed him, and asked S. Philippe, where he might buy asmuch bread, as would suffice all those people? and he made an answer, shewing little faith. S. An­drew shewed a little more faith, then he, sayeng: there was a boy that had fiue loaues & two fishes: though he doubted some what, sayeng, it was too litle for so many. The same S. Iohn saith also of S. Andrew, that some Gentills desired to see IESVS CHRIST, vpō the [...]ame that was of him, & spoake to S. Philip to being thē to see him, & he spoke to S. An­drew, & both of thē told IESVS how some desired [Page 469]to see him.

There is no other particuler thing written in the Ghospell of S. Andrew, though it be very certain, that he was present in those things, where it is said, that all the Apostles of CHRIST were there, as being one of them. He was present at the resur­rectiō of Lazarus, he was at the entrie in to Ierusalē on Palme-sonday: He was at the Supper, where he was made priest and Bishop, & communicated. Then with the rest, he abandoned our Lord, flyeng as the others did: hee sawe our Sauiour raised to life, and also ascend into heauen, and receaued the holy Ghost, and his gifts also.

He preached in Scithia Europea, which fell to his lotte. He passed into Thracia & Epyrus, in all which countryes, he preached, did myracles, and conuer­ted much people to the faith of CHRIST. Fi­nally, he came to the city of Patras in Achaia, and there he staied, and made it his place of abode, and residence; preaching, and gainyng many soules, by conuerting them to the faith, not only in that pro­uince and city, but also in the countreys adiacent. in a small space there was not stāding one temple of the Idolls, for that they were all turned into Chap­pells, or into oratoryes, where the Apostle said ma­sse, as occasiō serued. He ordered deacons, & other ministers to help him in this holy misterie. Euery one loued & reuerenced him, for that they knew our good God had bestowed many benefits on thē, by his meanes. His life was an example to them all: with his words he cōforted euery one; & his deeds were very gracyous vnto them; for that he healed the sick, and cast out the deuills. To euery one he [Page 470]did good, and did not permitt any to do euill.

There came into this city as Proconsull, Egeas, sent by the Romaines to gouern that prouince. He seing how matters went, began to persecute the Christians, compelling them to sacrifice vnto the Idolls. S. Andrew came sayd vnto him: It is good reasō, that thou, who art a Iudg ouer men, shouldst acknowledge thy Iudg which is in heauen, and honour him, for the true God, as he is indeed, and leaue the honouring of them, who be no Gods. Egeas said: perhaps thou art that Andrew, who did destroy the temples of the Idolls, and persu­ade men to receaue the superstityous sect of the Christians, which the Romaines haue apointed to be persecuted, and to be rooted out.

S. Andrew replied: The Romaines haue not yet vnderstood, how the sonne of God is come from heauen vnto earth, for the saluation of man­kind; who hath taught, that these Idolls be deuills, and deceiuers, who bring men from the true ser­uice of God, that they may depart out of this life replenished with synne, and be punished in the life to come, with eternall torments Egeas said: these be the things your CHRIST preached to the Iewes, for the which they crucified him. you say true (said the holy Apostle) that IESVS CHRIST died on the Crosse; but that was done by his owne proper will: Howe by his will, said Egeas? Is it not knowen, that one of his disciples sold and deliuered him into the hands of the Iewes, who presented him before their gouernour, and he caused him to be crucified? All these things shew, that he dyed not of his owne will.

S. Andrew replyed: I was and am still his disci­ple, and I auow, that he died by his owne will, for that he knew and said these things before, viz: that he should be taken, crucified, and rise againe the third day: yea and I tell there more, that my bro­ther Peeter would haue hindered him, to the end, he should not haue permitted such thing to be done, and was called Satan for the same: in which he shewed, that the hinderance of his death was vnto him displeasing.

And whē he said, that one of vs, that were with him at the table, should betray & sell him, his best beloued disciple called Iohn asked him, who it was, that should be so treacherous: & he answered that it was he, vnto whom he gaue a soppe dipped in the platter; at which word he gaue it to Iudas, who was the man that sold him, and had already bargei­ned to betray him. by this you may know, that my maister who knew all things, might haue preuen­ted it: and if he did it not, you are compelled to confesse, that he dyed by his owne will.

Egeas said: were it of his owne will, were it by force, I reckon not: but I meruell at thee, that thou wilt worshippe for God, a man crucified. S. An­drew said: very great was the mystery of the Crosse, and I will declare it vnto thee, if thou wilt heare me with patience. Egeas said: I will hear thee pati­ently: but after that, if thou doest not harken and obay me, I will make thee to feele the mistery of the Crosse vpon thy shoulders. Menace not me (said S. Andrew) for that: if I feared it, I would not preach the glory therof.

The first man hauing incurred the punishment [Page 472]of death, for eating the fruit of the forbidden tree it was conuenient, that with the fruit of the tree of the Crosse, should be cancelled the death of the world, and remedy giuen to the losse of mankind. And as the first man was formed of the virgen earth, and the ruyne of the world was caused by him; so it was fitt, that CHRIST should be borne of the imaculate virgin Mary, true God, and true man, that he should be the cause of the redemp­tion of the world.

Adam stretched out his armes to gather the fruit of the forbidden tree, and CHRIST stret­ched his out, because they should be nayled to it. Adam tasted the fruit, and CHRIST tasted gall. To conclude: I tell thee, that my Lord was clothed with mortall flesh, and would dye vpon the Crosse, that he might cloth vs with immortality, and giue vs eternall life.

Egeas hauing giuen care to the Apostle a while, said: Tell these thy tales, to them, that will beleeue thee: and beleeue thou me, that if thou doest not sacrifice to our Gods, I will put thee on the Crosse, thou commendest so much. S. Andrew answered: I sacrifice euery day, to the omnipotent, lyuing, and true God, not the smoke of incense, nor flesh of bulles, nor bloud of skeep, but the immaculate lamb, in consecrating his most blessed body, which being receiued by the faithfull, the lamb remay­neth intyer and whole, as he was before, although the faithfull do truly & really eate his flesh, & drink bloud. How may that be said Egeas? The Apostle answered: if I should tell thee, and if thou wouldest vnderstand it, it were first necessary for thee, to be [Page 473]a Christian. Egeas replyed: I shall make thee by force of torments to tell me, howe, and by what meanes I may vnderstand it.

Then put he him in prison, vnto which place resorted much people, who would haue taken the Apostle away violently, if he had not hind [...]ed it: for out of the prison he preached to them, and per­suaded them not to rebell against the tirant, whose cruelty would be vnto him an occasion of merit. If he shall afflict the body, said the Apostle, he hath no power to hurt the soule: his torments will quickly end, but the reward shall endure for euer. We ought rather to make much of him, and to ho­nor him, then to vse him displeasantly, since he may do vs much good, and but a litle harme with these and the like words the Apostle stayed the people, from any commocion or insurrection against the Proconsull.

The next day Egeas caused the Apostle to be brought before him, and said: I am persuaded thou art now better aduised, and wilt fortake thy follyes, which haue darkned thy mynd: and that thou wilt leaue the worship of that thy CHRIST, and enioy the sweet and delightfull life of this world and auoid withall bitter death. The Apo­stle answered: without the beliefe of CHRIST, there is no true content, nor true life, as I haue al­ways preached in this prouince, whither he sent me, to the end men should leaue and abandon the adoration of Idolls, and receaue the true faith of IESVS CHRIST, and so escape eternall death, and obteine euerlasting life.

For this same cause (said Egeas) I will also pro­cure [Page 474]thee to adore the Gods, to the end these peo­ple whom thou hast deceiued, may forsake the vanity of the doctrine, and returne to the relligion of the auncient Gods. for (as I gesse) there is not a city in all Achaia, but the Temples are abandoned, and thou art the cause of it. I will haue thee also to be the cause, to alter their course, and to fre­quent the Temples againe, and to renew their sa­crificing: in which doing, the Gods wilbe appeased toward the, for now against thee, they be sore offended. But if thou be resolued to do other wise, prepare thy selfe to endure and support terrible torments, which shalbe inflicted on thee, and la­stly, thou shalt dy on the Crosse.

To this the Apostle answered: Listen to me, thou son of death, thou dry rotten logge, designed to nourish hell fire: hitherto I haue spoken myldly to thee, thinking, that thou, being a reasonable creature, wouldest haue made vse and benefit of my words, and haue forsaken thy false and vai­ne Gods: but since I see thee so obstinate and hard harted, I tell thee plainely, think not to ter­rify me with thy threats. do thy worst: for the greater the torments be, so much more shall the reward be, which IESVS CHRIST will bestow on me: and the greater shall the paines be, which are prepared in hell fire for thee; where the Gods, whom, at this time, thou adorest, shall giue thee thy due reward, tormenting thee eternally. for in­deed they be no other but deuills.

Egeas raging exceedingly at his words, caused the Apostle to be stripped, & apointed seuē fellows to beate him with all cruelty: who gaue ouer three [Page 475]times, for others to come in theire place. And so many were the blowes, they gaue to the Apostles body, that it powred bloud out so abondantly, that there was not one place free from wounds, from the head to the foote. Then Egeas said: oh Andrew haue cōpassion of thy self: consider that the bloud, thou sheddest is muc [...]: & if thou doest not change thy oppinion, I must crucify thee: The holy A­postle answered, sayeng: I am the seruant of IESVS CNRIST, and do not fear, but loue the Crosse. Thou hast more reason to fear, for that, if thou doest not beleue in CHRIST, thy torments shall differ from myne, for myne shall end in two dayes, and thine shalbe euerlasting. Egeas could keep patience no longer: but comaunded that he should be crucified; yet not nailed to the cross with nailes, but bound with cords: which he apointed not for any pitty he had, but to the end the tor­ment might continew the longer.

Whilest the executioners led him to his martir­dome, an infinite company of people resorted to him, crieng with a loud voice: What hath this iust man, and friend of God done, that he should be Crucified? The holy Apostle entreated them not to hinder his martirdome, but went ioifull and merry, and by the way preached to those that acompa­nied him.

When he saw the Crosse a farre of, he said de­uoutlie: I adore thee o pretious Crosse, consecra­ted with the bodie of CHRIST, and adorned with his members, as with perles, and Iewells Before CHRIST came to thee, thou diddst terrifie men; but now thou causest ioie, and delight. O good Crosse [Page 476]made so beautifull by the bodie of CHRIST, I haue desired thee a long time, I haue sought thee dili­gently, and now I haue found thee; receaue me in thine armes, and lift me vp from men: present me to my master, that he maie receaue me by thy mea­nes, who hath redeemed me by thee.

Hauing said this, and being now neere vnto the Crosse, he stripped himself out of his clothes, and gaue them to the officers, who binding him to the Crosse, lifted him vp, as the sentence, & iudge­ment was. There was a great number of people about the Crosse, all lamenting, and complaining of the cruell, and wrongfull torments that the Apostle suffred. But he comforted, and encouraged them, to suffer ioifully the like torments for CHRIST his sake, when occasion was offred.

S. Andrew remained two daies on the Crosse, the people complaining, and criyng out aloud: It is not iust, that a man so holie, so modest, of so good partes; and that teacheth so good doctrine, should die in this manner. Egeas vnderstanding that the people murmured against him, fearing some tumult, determined to take the Apostle from the Crosse; and for that intent went vnto him. The Apostle said vnto him: What doest thou heere Egeas? If thou comest to beleeue in CHRIST, he will as readilie pardon, and receaue thee▪ as any other. But if thou come to take me from the Crosse, it is in vaine, for I am now going to my Lord and king. It seemeth I am now before his iudgment seat, where I shalbe rewarded, and thou shalt be chasticed.

The Apostle seing that they yet laboured to take [Page 477]him from the Crosse, and that the hangman began to vntie him, he lyfted vp his voice to IESVS CHRIST, and said: Lord, I beseech thee for thy holie names sake, permitt me not to be taken from the Crosse aliue. Receaue me my master, whom I haue loued, whom I haue confessed, whom I haue preached, and of whom I hope to be rewarded. Oh good IESVS, receaue my spirit in peace, for now is it time to come to thee, whom I haue so much desired. Whilest the Apostle said these wor­des, there discended from heauen a great brightnes in manner of a beame of the sunne, (which euerie one saw) and couered the bodie of the Apostle, that for half an houres space it could not be seene, at which time it vanished awaye, and then they perceiued that the was dead.

One Maximilla a deuout woman, & a disciple of the Apostle, being of that cittie, and verie rich, went to the Crosse with some of her seruants, and took the bodie of the saint, and buried it, anointing it first with pretious ointments. When Egeas vn­derstood what Maximilla had done, he ment to complaine vnto the Emperour, both of her, and of many other that asisted her. Whilest he was in the publique hall taking informations thereof, t [...]e diuell entred into him, making him to roare, and crie out as a beast, and tormenting him in the sight of the people, made him to yield his soule to be tormented in hell. This iudgment of God caused many to be conuerted to the faith of CHRIST. The martirdome of S. Andrew, was on the 30. of No­uember, and on the same daie the Church celebra­teth his feast. His death was in the yeere of our [Page 478]Lord. 62. (as Canisius saith) in the raigne of Nero.

In the time of the Emperour Constantine, the bodie of S. Andrew was translated to Constantino­ple, and from thence to diuers other places, till last­lie, it was carried into Italie, to the cittie of A­malfy, in the kingdome of Naples, where it is at this present. And it is said, that out of this blessed bo­die, cometh a most pretious liquor, that cureth, and healeth diuers infirmities. When Pius the se­cond was Pope, his head was brought to Rome, and set in a tabernacle made for that purpose, in the Church of S. Peter.

S. Gregorie of Toures recounteth many miracles, done by the intercession of S. Andrew. namelie; the curing of diuers, and sundrie infirmities. He saith also: that in the time of Clodoueus king of France, in a warre he made in Burgundie, and in the sacking of a countrie, fire was set on the Church of a holie martir, called Saturninus; within the which were some reliques of S. Andrew. The fire enereased, and the people were much agreeued, that the reliques of the holie Apostle should be so consumed. There was a souldier borne at Toures, who perceiuing the sorrow of the people, entred resolutlie into the middest of the fire, and went vnto the place where the reliques of the holie A­postle were, and brought them awaie safe, with­out hurt. And God was pleased to shew, how acceptable this pious deed was to him, preseruing the souldier from the fire, that it hurt him not at all.

We read also of other miracles of S. Andrew: as of a Bishop, whom the diuell (in forme of a damo­sell) [Page 479]would haue deceiued; and the holie Apostle went to his house, in the shape of a pilgrime, and told him of the deceit; but for that I haue not read it in any approoued author, I do not auerre it, yet God can, and vseth to do those, or the like things by the intercession of his holie saints. And we ought not to doubt, but he hath done many mira­cles by the intercession of S. Andrew, who follo­wed, and loued him so, that at last he died on the Crosse, for his loue, as himself had done. It is iust therefore, that we be deuout to this holie saint, that by his prayers, and meritts, we maie obtaine of God eternall glorie Amen.

The life of S. Bibiana virgin and Martir.

MANY were the vexations, and great were the tribulations the holy man Dauid suffered at the hāds of sondry persons, who without any cause giuen on his part, endeuored to do him all the mischief they could: as amōg others his father in lawe Saul did: yet he supported all these trou­bles with patience, and myldnes: but the insurrection of his sonne Absalon nipped him to the hart, and mollested him aboue all the rest: wherefore he said in one psalme: If myne enemy had said euill of me, and had per­secuted me,Ps. 54 I would haue supported it, bycause that of an enemy, no friendly kindnes is expected: but I am ag­greiued, that this my sonne, he who satt at my table, and eate with me in the same dish, should be the mā, that should persecute me. Oh how worthy was he and such as he was to descend aliue into hell!

Many were the tyrants that persecuted the Church, and many more were they that put the Christians to death, but S. Bibiana had reason to complaine of none more, then [Page 482]of Iulyan the Apostata, because the others were her pro­fessed enemyes in that they were Idollaters: But this wicked and damnable man was a Christian, and within holy or­ders: who put her to very great sorrow, and moued her to desire God to chastise him, as indeed he did, by depriuing him in a short time, both of his empire and life, it being not knowen by whom, nor in what maner.

This is only certain; that the lewd and wicked man, being in the middest of his army, was wounded with a speare, wherof he dyed, blasphemyng and reuiling at IESVS CHRIST, his cursed soule falling as a pray into the diuells hands. S. Bibiana was martyred in the time of this wicked emperour. Venerable Bede, and other Authors of martyrologes write her martyrdome in this maner.

SAINT Bibiana was borne in Rome, and was daughter vnto Faustus and Drafosa, who were both Christians, and holy mat [...]yrs. S. Bibiana being very yong, did exercise her self in holy and vertuous woorks. Shee was taken in the time of th'empe­rour Iulian the Apostata (a cruell foe vnto Chri­stians) and deliuered to the custody of Faustus the gouernour, who was apointed to heare and deter­myne her cause.

He persuaded her to sacrifice vnto the Idols: & the souer to drawe her to the same, he threatned to put her vnto grieuous torments, if shee refused it▪ But the holy saint answered with such godly reasōs, that shee persuaded the Gouernour himself to for­sake and relinquish the Idolls, and to be made a Christian: and consequently to endure torments and death couragiously for the same. The holy damsell Bibiana was very ioyous, that shee had [Page 483]made that gaine, as to gaine a soule to her spouse IESVS CHRIST. Then was shee led before the Emperour, who exhorted her to sacrifice vnto the Idolls, and shee aunswered him, that the God crea­tor and gouernour of heauen and earth was only worthy to be adored. Th'emperour hearing this an­swer commaunded Bibiana to be beaten with cud­gells, which was done with such cruelty, that shee yielded vp her spirit vnto God, in that torment, on the second day of December, on the which day, the Church celebrateth her feast. This befell in the year of our Lord. 364. in the time of Iulyan the Apostata. The body of S. Bibiana, was buryed by a priest cal­led Iohn, in the city of Rome, in a place neere vnto the palace of Licinius.

The life of S. Barbara virgin and Martyr.

THE prophet Ezechiel recounteth a vi­sion, Cap. 40 saying: that he sawe a man, who measured the temple, and the house of God, who had in his hand a rod wand to measure: which was sixe cubites long, and one handfull. The Gyant Golyas with whom Dauid sought, (and cut of his head) was also sixe cubites, 1. R [...]g. 17 and one hand­full hi [...].

It is not without mistery, that these two measures are alike. It may be; by the man whom Ezechiell sawe to [Page 484]measure the temple, is signified, our Lord God: And by the Gyant Golyas is ment the deuill. In that he was of the same measure, that the rod of the other was, sheweth: that the deuill, to the vttermost, striueth to be likened vnto God. And omitting many other examples, I will speak of one seruing our purpose.

God commaunded Abraham to sacrifice his own son­ne, Gen. 22 who incontinent prepared himself to do [...]yt, and had performed the same, if God who bad him, had not hinde­red and let him by an Angell. Out of this act of Abraham redounded very much honor vnto God, it being thereby seene, hat he had such a faithfull seruant, that to do him seruice, he was willing to kill his owne sonne.

The deuill to be like vnto God in this, persuaded one of his seruants called Dioscorus to kill his only daughter, who was called Barbara a blessed damosell, to do seruice to the same deuill. The life of this holy saint was written in this māner by Symeon Metaphrastes and Ado. Arch. B. of Treuers.

IN the time of Th'emperour Maximian, there was in the city of Nicomedia, a man very rich in worldly posessions, and of a noble family; but in rel­ligion, he was an Idollater, and was called Diosco­rus. This man had one only daughter, who was to be his heyre, whom he loued dearely. This damo­sell was very beautifull, and witty: and in religion (which is the thing most to be regarded) shee was a Christian; and very vertuous: though her father was ignorant, that shee was Baptised.

Dioscorus doubted, lest the yong woman lyuing alone in the house, and being so faire, should be sued vnto in some inconuenient manner by one or other. which to preuent and auoid; he inclosed her [Page 485]in a tower of his pallace. It was no grief vnto the holy damosell to be so shut and mewed vp there, since shee might bestowe her self wholy by this meanes in the seruyce of God, as she did; spending her time in prayers and meditations: the inspira­tions of the holy Ghost recreating her soule.

There was in that same tower a faire hall, and many chambers furnished: shee might also goe downe from the tower into a garden, for her re­creation: & her father, for her better contentment, made therin a bayne or bathing house, with two wyndowes to giue it light. The work was not yet finished, when Dioscorus, was occasioned to go on a long iourney: wherefore he gaue directions vnto the master work men, and departed.

By happe Barbara went one day to see the la­bourers as they were working on the two wyn­dows, and bad them make three. The men sayd, they durst not do so, for Dioscorus had commaunded them to make but two. Barbara said: I would haue you make three in any case, and if my father be offended therewith, tell him that I bad you, and I will yield him a reason, why three be made. So the workmen made three wyndowes, as shee bad them. The work being furnished, Barbara wēt vn­to the Baine, and in seeing the three wyndowes shee contemplated the mistery of the B. Trinity.

It befell one day, shee meditating the misteryes of the passion and death of IESVS CHRIST; and shedding teares from her beutifull eyes (which like pretious perles, drapped into the fountein, and were mingled with the pure and christalline water) shee came vnto a piller of marble, out of which the wa­ter [Page 486]issued, and on the same with her finger, shee ma­de the signe of the Crosse: A merueillous thing to recount, the marke made in the marble with the finger of the virgin, continued, as if it had bene im­printed by some seale into waxe.

The signe remayned there: and after that the holy saint was martyred, many came into the baine, and looking on it deuoutly, & calling on the name of the holy Saint, were deliuered from many infir­mityes.

When the holy damosell had made the Crosse, shee kissed it deuoutly many times, & casting aside her eyes, shee sawe some statues of the Idolls, her father adored, which he had caused to be set there for the more ornament of the place. It grieued her very sore, and caused her to sigh and lament for compassion of them, that adored such Gods: and moued with indignation against them, shee spit in their faces, sayeng: Let all them that adore you and seek for help at your hands, be like vnto yow: ha­uing done this, shee returned vnto her tower, and spent her life in fasting and prayer, her mynd being always fixed vpon God.

Her father came home, and went to visite his daughter, and also to see his newe baine, hauing the master workmen with him. When he sawe, they had made three wyndows (and he had apoin­ted them, to make but two) he asked them the cause therof, and they told him again that his daughter charged them to do as they had done. So he sayd no more at that time.

Afterward being alone with Barbara he said vnto her: daughter, what was thy meanyng to cau­se [Page 487]them to make three wyndows, when I apointed thē to make but two. The holy damosell without any feare answered: father; I caused them to make three, because it was more conuenient and agrea­ble to reason. How so, said Dioscorus? Barbara re­plied: for that three lights do illuminate euery man, that cometh into this world. The good virgin spake this with an intention to signify the high mistery of the B. Trynity. Her father was somewhat troubled at her words, and sayd: Explaine these your speeches a litle better. What is the meanyng that three wyndowes illumynate euery man, that cometh into this world? Then Barbara said: Come with me, and you shall vnderstand my meanyng.

They went to the Bayne, and being neere the piller, the holy damosell shewed him the signe of the Crosse, which shee had made therin with her finger, and sayd vnto him: My father, the th [...]re wyndowes signify the three persons, viz: the father, the sonne, and the holy Ghost: by this light euery crea­ture is illuminated, to the end, the high and soue­reigne mistery of the holy Crosse, vpon which IESVS CHRIST dyed, may be beleeued.

There was neuer bull bayted by dogges, or wounded, shewed such rage and fury as Dioscorus did, at the hearing of these words, and he was re­pleat with indignation and choller, and as a man posessed, to see his daughter so much contrary vnto him in relligion.

Then he called to remembrāce that many times, when he talked with her concernyng marriage, shee had wished him not to take care for her, for she had no thought of any husband, wherupon he [Page 488]perceued that shee answered him so, for that shee was a Christian, and he knew that among them ma­ny obserued chastity.

It came into his head, that th'emperour Maxi­mian persecuted the Christians, and that in the city was a gouernour, that tormented and put many of them to death: All these things together caused Dioscorus to be so much distracted, that being ouer­come with passion, and forgetting, that he was her father, and taking on him the person of a tyrant and parricide, he layd hands on his sword with a full intentiō, therwith to runne through the breast of his owne daughter.

The holy damosell, that shee might be reserued to a more glorious triumph, departed away, and fled from her fathers sight. By this meanes Dioscorus had space to be aduised, that by killing his daugh­ter, he might fall into some trouble, and could not justify it, if he did not declare and publish the cause and reason of his doing. he staied not so much for any piety, as to haue an occasion and meanes to be more reuenged on her, and to shewe vnto the other Idollaters, how great his zeale was to the honour of his Gods. Wherfore he took order, that his daughter Barbara should be brought before the gouernor Martianus, whom he informed, that she was a Christian, and moreouer, he humbly be­sought him, to proceed against her, according to the late decrees of th'emperour.

The gouernour much wondered at Dioscorus, see­ing him so cruelly bent against his owne daughter: but he was much more astonied, to see her Angel-like beauty, which was so goodly, that it seemed to [Page 489]him, though she had done the greatest offence in the world, the sight of her only would haue ob­teined her pardon. And yet her owne father was the only man, wh [...] (without any wrong offered on her part) laboured all he might to procure her death.

The iudge spake vnto her mildly: sayeng; Ba­bara, I see, thou art a tender delicate virgin, and very beautifull; therefore haue compassion on thy self; sacrifice vnto our Gods; for I cannot be rigo­rous against so beautifull a damosell. The blessed maid answered: I offer sacrifice vnto my God, who created heauen and earth; but of those, whom thou callest Gods, heare what a holy king and prophet called Dauid saith: The Gods of the Gentills be gold and siluer, the work of mens hands; Psal. 130.113. and they who are represented by them, be deuills, but the true God made heauen and earth. I say and confesse the same, and therefore trouble not thy self to persuade me, to adore them▪

The gouernour was so vexed with this speeche that taking no pitty of this beautyfull damosell, he caused her to be stripped, and to be beaten, with­out mercy, with the sinewes of oxen: and when all her body was wounded and made sore, he com­maūded the officers to rubbe her with a course he­are-cloth, which put her to a greuous paine: and the bloud ranne aboundantly from her body vnto the ground: then he caused her to be led back into prison, that he might haue time to deuise some more greeuous torments for her.

On that same night, there was a great brightnes in the prison, where Barbara lay, in the midst [Page 490]wherof appeared IESVS CHRIST, who comfor­ted and encouraged his handmaide, and told her, that he would alwais assist her, and keep her in his custody, and that the inuentions of cruell tyrants should not preuaile any thing against her. These words were scant ended, when the blessed damo­sell perceued her body to be healed of all her hurts and wounds, which thing did excedingly reioyce her in spirite, and for the same, shee rendered infi­nite thanks vnto the highest God, for that he vou­chsafed to visite her; as also, for that he had healed her in this maner.

On the next day, the holy virgin came againe before the iudge: he seeing her hole & sound, was amazed therat, and so were many other, who had seene her the day before, when she was led vnto prison brused and wounded. The gouernor said vnto her: See Barbara, howe the Gods haue had compassion of thee, and haue healed againe thy wounds, they be so desirous to reduce thee vnto their seruice by mildnes. Be not thou vnto them vnthankfull, nor obstinate in thy errour, lest thy do hereafter vse rigour and seuerity against thee. To this, the holy damosell answered: They who be blinde, as thou art, think as thou doest: but I will tel thee the truth how I was healed (if thou desire to know it) It was IESVS CHRIST the sonne of the liuing God, whom thou canst not see, thy soule being blinded and drowned in the profound darknes of iniquity.

The gouernour seeing he preuailed not with this [...]light, commaunded two lusty fellowes to take the sides and brest of the damosell, with iron [Page 491]combes: and then burning torches to be sett to her sides, and many strokes to be also giuen her on the head, with a hammer. The holy damosell Barbara in the midst of these torments lifted vp her eyes, vnto IESVS CHRIST, sayeng: Thou o Lord, who seest the secrets of harts, behold like wise, I haue put all my trust in thee: I beseech thee, Lord, not to abandon me, but susteine me with thy pi­tyfull hand, for as without thee, I cannot do any thing; euen so, with thee, I can do all things.

The tirant not content with this cruelty, but proceeding further, bad them to cut of the nipples of her breasts, which put her to much paine, but much more was the loue that shee bore vnto IESVS CHRIST, which caused her with patience to suffer the paine: for all which respect shee said with the prophet Dauid: Psal. 50. O Lord my God turne not thy face from me, and do not take a way thy holy spirite from my hart. The very sight of her body (so misused and bruised) put men in feare: wherfore the tyrant to do her the more shame, and for to terryfie the Christians the more by her example; cōmaunded her to be led through the high streets naked, & all the whiles to be beaten with staues.

When the holy damsell vnderstood the sentence of the tyrant, perceuing they ment to put it in execution, shee lifted vp her eyes vnto heauen, and said. O soueraigne king, and my sweet Lord: thou couerest the sky with the thick clouds, and the earth with darknes, of the night: may it please thee to couer my naked body so, that it be not seene of the vnbeleuers, who, if they see me, will blaspheme thy holy name. Our pityfull Lord, who giueth care [Page 492]vnto his seruants who resort for his help in their tribulations, heard her prayer, and couered her bo­ [...]y with a brightnes in maner of a lōg vesture, euen to the ground, so that the paynims could not see her. The holy saint was let thorough all the city, and brought back vnto the gouernour, who seeing her constancy, gaue sentence, that shee should be beheaded.

The cursed father of the blessed damosell, who had bene present at this dollorous spectacle, and was not any thing mollified, but rather more incru­delized, desired the gouernour, to shew him the fa­uour, to execute the sentence pronounced by him against his daughter: which request was easily graunted. The glorious saint was led out of the city, vnto a h [...]l [...]e, where was the ordinary place of execution: and there kneeling on her knees, shee made a deuout prayer vnto God, rendering him thankes, for bringing her, to that passage. Then bowed shee her head before her: father, who voide of pitty lifted vp the sword, and cut of her head.

Then returned the cursed wretch vnto the city, vaunting he had done a memorable act for the ser­uice of his Gods, saying he deserued to be honored by th'emperour, and to haue his name eternized. But God almighty was not pleased with his boa­sting of so inhumane an act: for vnexpectedly it thundered, and therwith, a thunderbolt fell, which strook and killed him out of hand. So that at one time, the daughter ascended to heauen, where shee was receued with ioy and triumph of the heauenly citisens and of the celestiall king; and the father descended into hell, where he is and shall be per­petually [Page 463]tormented by the deuills.

The body of this glorious damosell and martir S. Barbara was buryed by a holy and religious man called Valentinian, with musique & songs, to the praise & laude of God & of S. Barbara his spouse.

The martirdome of this blessed damosell, was on the. 4. day of December in the year of our Lord. 288. in the time of Diocle [...]ian and Maximian.

This holy saint is a speciall aduocate against tem­pests thunder and thunderbolts. Petrus Galesinus, the Apostolique protonotary wrote the life of S. Babara, and saith; that he collected it out of S Iohn Damascen, out of Arsenius, and out of other Gre­cians: and it is conformable to that which is here written.

The life of S. Sabba Abbot.

SAINT Theodoret writeth in his relli­gious history, that holy Abbot called Pu­blius congregated together many hermus, and builded a conuent. On a day conferring with them, among other things, he said: That as one going to the high stret or market place, to prouide things necessa­ry for his house, and at one shop buieth cloth, at another shoes, out of this is furnished with bread, & out of ano­ther is prouided of wine, euen so the relligious man in the conuent is from one man to lern patience, from another [Page 464]humility, from an other chastity, and he like of other ver­tues.

For this cause in ancient timme some seruants of God, although it was pleasing and to yous for them to like in the desert and wildernes, yet did they gather many disciples together, and make conuents: to the end, that some being instructers of others, and some lerning of their superiors or betters, all might be saued. One of these was S. Sabba the Abbot. whose life collected out of Cyrill the monck, and some Authors of martirologes, was in this manner.

SAINT Sabba was borne in the prouince of Cappadocia, in a city called Mutalasium: his fa­thers name was Iohn, and the name of his mother was Sophia: and it was in the time of Theodosius. 2. th'emperour of Rome. It fell out, that the father of S. Sabba went to serue in the warre, that was then in Alexandria, and recommended his sonne vnto his brother called Ieremy, whose wife hated the child, and could not abide to see him, but vsed him hardly. This was, in part, the cause that S. Sabba went vnto a monastery, in the which Gregory a holy man was Abbot.

He receaued Sabba into the monastery, and gaue him the relligious habite: where he liued a holy life, exercising himself alwayes in vertue, but his abstinence was most remarkable, and his morti­fication was admirable, and so was his humility and patience. wherfore God shewed by him some myracles, and one in especiall, which befell in that monastery, and this it was.

The baker had one day put his cloths into the ouen (which was somewhat hotte) to dry, and forgetting them, put in fire, which already flaming [Page 465]thorough all the ouen, he remembred the cloths, but could not gett them out by any meanes. The poore man made moane for his mis-happe: and by chance, Sabba was there present, who made the signe of the Crosse in the ouen, and then he went into the ouen flamyng as it did, and took out the cloths whole and without any hurt.

Then he asked leaue of his superiour to depart from that monastery, and to go into a desert, where he liued a solitary life certaine yeares, and endured many terrible tentations of the deuills. He went also vnto Ierusalem, to visite the holy places, where the misteryes of our redemptiō were wrought; And being one day in that city, neere vnto the Church of S. Iohn Baptist, he healed a woman, that had a bloudy flixe, he cured another that was cruelly tormented by the deuill.

Whiels S. Sabba was in Ierusalem, there was ex­ceeding scarcity of water, and there was not any to be found, not to be had to drink: in such sort, that the people were ready to dye for thirst. The good father Sabba fell to praier, prostrated on the earth with his body, but his soule being lifted and fixed in heauen, & in that manner he continued in praier all night. the teares which bathed the place on earth, where the holie saint was, gaue testimonie with what efficacie he had requested God to suc­cour and relieue his people in their necessitie. It pleased God to shew fauour vnto his seruant: for there fell a verie great shower of raine, that filled the cisternes and satisfied the people, euerie one yielding infinite thanks vnto God, that had showen compassion vnto them: though many of them did [Page 466]not know, who had been the meanes to obtaine so notable a fauour.

Then did this good father collect and assemble toger her many disciples, and founded some mona­steries, and liued a holie relligious life, and finallie died in Ierusalem in the yeare of our Lord. 424. be­ing 94 yeares old.

His body was buried between two Churches, & was afterward caried vnto Venice, where at this present he [...]eth in the Church of S. Antoninus.

The life of S. Nicholas, Bishop and Confessor.

WE read in the book of kings, that God talking of the noble king Dauid,2. Reg. [...]3. said of him: that he had found a man according to his owne hart, and herefore made him captaine and ruler ouer his people: These words, though at the first said of Dauid; may be very well applied vnto the glorious S. Nicholas, for he was a man according to Gods owne hart: They were verified of Dauid, because he was pitifull and myld: and the same may be said of S. Nicholas, for he was mercifull, and myld also, and endued with other good qualities and ver [...]ues: [...]r which cause God elected him, to be the cap­taine and pastor of his people, in the city of Myrrea: The life of this glorious saint, was written by the Patri­arch [Page 467]Methodius, Symeon Metaphrastes, and other Greeke authors, our of whom Iohn the Deacon, and Leo­nard Iustinian made a collection. Out of these two was this sumarie taken, and is in this manner.

SAINT Nicholas was borne in Patarae, a city in the prouince of Licia. His father and mother were Christians, noble by birth, and deuote ser­uants of God. To this good couple God graunted a sonne in reward of their many teares, praiers, and continuall almes deeds, desiring him, to send vnto them an heire, who should vse their goods in his seruice: God heard the prayers of his d [...]uou [...]e ser­uants, and comforted them by gyuing vnto them their sonne Nicholas.

Of him it is thought, that he had the spirite of God, euen from his infancie: for that assoone as he was borne, he began to serue him. Assoone as he knewe what it was to eate, he knew also, what it was to fast; for he would not take the brest to sucke, but one time only in a day; especially tw [...]se a weeke, to wit, on the wednesday, and the Fri­day: and this fast he obserued all the dayes of his life. Being somewhat growen in years he shewed signes of great vertue, which increased in him as his yeares did. His father sent him to schoole to learne to read, and also other sciences, where Ni­cholas made proofe of his delicate wytt, because in very short time he profitted very much.

He would not keepe company with other yong men of his yeares, who suffred themselfs to be transported into all vices and wantonnes, but his conuersation was only with the most vertuous, and honest people. He avoyded also not only the con­uersation [Page 468]of women, but abhorred them euen as a deadly poyson for youth: And to eseape the warre, which is made by wicked thoughts, and carnall cogitations against youth, he tamed his flesh with watchings, fastings, hayrecloths, and such like exercises. He frequented the Churches and oratories of the Christians, for he desired to be as the Temple of the Holy Ghost. These holy exer­cises, and other vertues, in which Nicholas was em­ployed, did so shine in him, that he was praysed and commended of euery one. For as to see old men behaue themselues like yong men, see meth a monstrous thing, so on the other side, to see a yong man to haue the deportment and cariage of old men, is a thing very commendable and laudable.

S. Nicholas had an vncle (who was Bishop of the city where he was borne) a learned and a holy man. He persuaded the father and mother of Ni­cholas, to dedicate their sonne vnto God in the ser­uice of his Church, and to be a priest. It was an easy matter to obteine it of them: for they remem­bred God had graunted that sonne vnto them, through their many praiers; & therfore they wil­lingly rendred him vnto God againe, with right good will, that he might alwaies be employed in his seruice. The father and mother of S. Nicholas hauing made this graū [...], his vncle made him priest, & whilest he gaue him orders, he sayd these words vnto them that stood by: Brethren, I see a newe sonne arise in the earth, who shalbe a great conso­lation and repose for the world. Happy is the pa­sture and happy be the sheepe, that shall deserue to haue such a sheapherd. The day shall come also, [Page 469]when you shall see him reduce many straying sheepe vnto the flock of CHRIST: you shall see him to be the consolation of the cōfortles, health of the sick, and rest for them that be in tribula­tion: All that which this good Bishop said, was afterward found in S. Nicholas.

When S. Nicholas sawe he was a priest, he thought it conuenient, that with his newe dignity he should encrease his austerity, and strict life: imitating heerin the trees and plants, which the more they spred their braunches, the larger their roots grow also vnder the ground: So the holy saint stro [...]e to be more sober and temperate, more continen [...], more rygorous toward his owne body, chastising the same with more seuerity, not to make it dye, but to make it more subiect vnto the spirite. He depriued it of the ordinary sleepe, of eating and of apparell, although he did not like to go in stayned or spotted apparell (as some hypo­crits do) but such as was comely and fitting for one of his dignity of function. He frequented the Church more, [...]h [...]n he had vsed: he was more ear­nest at his prayer then before time; he would ne­uer read any book, nor take it in his hand, but the booke of the holy scripture; or els some holy le­cture, treating of some ghostly matter. He showed more modesty in his countenance, more grauity in his speech; so that it seemed, although he were in mortall flesh, that he led the life of a man imor­tall.

There befell in the country of Lycia and in all the East, a great contagious pestilence, which kil­led very many, and among others within the space[Page 470]of three dayes died both the father and mother of S. Nicholas, and he remayned sole inheritor to all their goods. The yong man being already dedica­ted to God, regarded not to be the heite, but rather desired to be the dispenser of his fathers goods; giuing out of them continually many almes deeds. And because among many other he did one rare deed of charity, it shall not be amisse to make a re­citall therof by particulers.

There was in the city of Patara, a gentleman of a good house, who had bene before time very rich, and nowe was become poore. This man had three daughters, which were of good yeares, and ma [...]i­geable: but because he had not wherewith to maynteine & endowe thē with portions, he vrged and sollycited them, to get their liuyng, and his also, by dishonest life. The poore father, though he was ashamed so to doe, spake to them to that purpose, & the distressed maydes shed teares ince­ssantly, considering to what a miserable estate, their fathers pouerty had brought them.

S. Nicholas had an inkeling hereof, and thought he could not bestow his almes better, then with the same to delyuer their bodies from shame, and their soules from synne. He took a good some of mony all in gold, and lapped it in a napkin, and departing from home by night, he went to the house of the poore decayed gentleman. The holy man looked about, to put in the mony in some place, where the distressed man might light vpon it, taking care that he should not know, who besto­wed in vpō him. whilest he studyed therof, hesa w [...]y M [...]n [...]light, the casement of the chamber windowe [Page 471]where the poore man lay not fully open.

S Nicolas cast the gold wrapped in the cloute, in at the wyndowe, and went downe: The poo [...]e man rising vp, and finding there the mony, (the benediction of God) he was in a mase, fearing it had bene a craft and deceyt of the deuill, or polly­cie of some of his ennemyes: At the end, seeing it to be good Gold, he sett feare aside, and for that he knew not his benefactor, he rendered vnto God infinite thanks, and sayd: O Lord, I know, that thou art indeed very mercyfull; since thou vsest such curtesy and benignity towards me. I studyed to offend thee, and thou hast holpen me: and the help hath bin such, that I am thereby obliged rather to lose my life, then once thinke to offend thee. I am hartily sorry for my former de­termynation; and I ask pardon most humbly of thee. This poore man thought he could with this Gold prouide for one of his daughters, and so he did; for he ma [...]ryed lier according to his estate.

When S. Nicholas heard thereof, he was very glad, and purposed in his mynd, to giue the man meanes to marry his other two daughters. this his determynation he put in effect, gyuing him as much Gold as he did before: and with that the poore man bestowed his second daughrer in mar­riage. This poore man desirous to knowe his be­nefactor (vnto whom he was so much obliged) watched almost continually, to see if he returned any more, since one of his daughters was not yet sett out. this was not in vaine: for the holy man returned, and cast asmuch Gold in at the wyndow, as at the first.

The poore man, who stood close, ranne after Nicholas and calling vnto him, fell at his f [...]et, and kissed them, sayeng: Oh Nicholas, why didst thou hide thee from me? wherefore wouldest thou not let me know him, vnto whom I was so much obli­ged? Thou hast holpen me in my necessity; thou hast deliuered my soule from hell, and the bodyes of my daughters from infamy. if God had not mo­ued thy hart, to do that which thou hast done, I and my daughters had liu [...]d in necessity, in infamy and shame, and afterward in the next world, we should haue been cast into perpetuall torment, and damnation in hell fire. By thy meanes God hath raised the poore out of the myre, and the needy from the dunghill: All the while the poore man talked thus he kissed the feete of S. Nicholas, and shed reares in great aboundance.

S. Nicholas was much displeased, that the thing he handled so couertly was made manifest; for he desired to haue had it secret: and therefore he asked in way of guerdon of the poore man, to keepe the pleasure he had done him secret: but his request was in vaine. for as long, as the poore man liued (wheresoeuer he went) he published openly this act of the holy saint, and other such good deeds done by him to other, although this only be re­counted in this place.

The Bishop of the city, (who was vncle vnto S. Nicholas) was exercised al [...]o in vertuous works: and among other things, hauing founded a mo­nastery of religious men, thought Nicholas a fitt man to be their superiour: He moued it vnto him, and with great difficulty he got [Page 473]him to yield, he was so humble, and so vnwil­ling to take any charge vpō him, wherein he was to haue authority or cōmaundement, yet cōtinued he in that office certain years. then being desirous of greater perfection, he determined to goe into a de­sert, but first he had a desire to visite the holy land. To this end, he was embarked, and hauing entred the voyage, the sky being cleare, and the sea quiet he told the maryners, that shortly there would be a hydeous storme, for he had seene the deuill enter in the shippe, with a naked sword in his hand, menassing to kill all the men in the same. Shortly after came the storme S. Nicholas had foretold: wherefore the Maryners reputed him for a holy man, and being out of hope to escape, they resor­ted vnto him, requesting him to pray for them. So he prayed vnto God, and the storme was asswaged.

It befell in the same voiage that a maryner men­ding or dressing the sailes, fell downe frō aloft into the shippe, & dyed with the fall. All the maryners were sorowfull for it: S. Nicholas prayed for him, and he rose on his feet, without any hurt. He arry­ued in Palestina, and visited the place where CHRIST our Lord was Crucified, his sepulcher, and the other holy places: and being desirous to liue reti­red in the deserts of Syria, he had a reuelation from God, commaunding him to returne into his owne country, for he would not haue his seruice in the de­sert, but in some other place. S. Nicholas to obey this reuelatiō, was embarked in another shippe, & the maryners deceitfully carried him toward Alexan­dria; but whē he came neere therūto, the wynd chā ­ged, and against their wills, the shippe came into [Page 474]a hauen of Lycia his natiue countrey, vnto which place they had agreed to carry him.

When the mariners perceued this maruellous accident, they were amased, and in great dread, and craued pardon of the saint, who returned vnto his monastery, wherein he was receaued by the monks, with great ioy: for they were grieued much with the former absence of their good father and pastor. S. Nicholas staied with them a good space: but for that they honored him much, and also because he knew that God would dispose of him otherwise, he determyned to go vnto the city of Mirrea, which was the head city of that prouince, being also very populous, and S. Nicholas thought he might haue liued there vnknowne.

It came to passe, that when as Nicholas came into the Citty, therein were assembled some Bishops of the Citties adiacent, with the cleargie of that citty, to choose a Bishop for the same, wherefore euery one made their prayers vnto God, to giue them grace, to make a good election: and it was reuea­led vnto one of the Bishops (that was an anciant man, and of good life) that Gods will was; that he, who entred first the church on the next day (whose name was Nicholas) should be elected by them to be Bishop of the citty. The good olde Bishoppe tolde his vision to the other prelates, and the rest of the cleargie. This caused them to remaine all night in the Church; awaiting in the next morning to see him, whō God had elected vnto that d [...]gnitie.

They were all in prayer, and the olde Bishoppe stoode at the Church doo [...]e, to see who came first into the Church. S. Nicholas had bene at his pray­ers [Page 475]in his lodging from midnight, (as his custome was) and when day was come, he went vnto the Church, and as he came to the doore, the olde Bi­shop came vnto him, and asked who he was, and what was his name. the holy Saint answered with great humility, and said: he was a poore sinner, and that his name was Nicholas.

The Bishop looking in his face, thought him to be a person worthy of great reuerence: he respec­ted also his name, which was correspondent vnto the reuelation he had, and said with a ioyfull and chearefull voice: My bretheren come you hither, here is the Bishop: beholde you this Nicholas: be­holde the man elected by God: they ranne all thi­ther, and liking his graue countenance, tolde the people of that had passed, and consecrated him Bi­shop (euery man reioycing thereof) so that he knew not how to resist them, thinking it to be the will of God, though it was much displesant vnto him, as he declared in his oration, wherein he manifested his great humility and sanctity.

Assoone as Nicholas saw himself a Bishop, he rea­soned thus to himselfe, saying: Nicholas, this dig­nity requireth another manner of life. Vntill this time, thou hast liued vnto thyself: now, thou must liue for the good of other men. The example of life that thou must giue vnto euerie one, must be such, that thou need not by talk to persuade thy people to be good. This the saint said, and if vntill this time he vsed in his life great mortification, and austeritie, he afterward much augmented the same.

His appatell was more course, he eate but once euerie day, but neuer any flesh, he would haue [Page 476]something of holie writte read at his table: he spent the greatest part of the night in praier and medita­tion, and the small time he slept he lay on the bare groūd: he arose before day, and called vp his priests, to sing hymnes & psalmes in the praise our Lord IESVS CHRIST. When the sonne arose, he went vnto the Church, & there he heard diuine seruice: the rest the day he bestowed in the affaires of his Church.

He was carefull that in the Churches of his Dyo­ces, there should be curats borne in the same vil­lage or parishe, and that they were also learned and vertuous in their lifes: These he assembled once e­uerie yeare in the moneth of September, and kept a Synode with them, making those ordinances, that were cōuenient for the good & profit of his flock, and tooke information of the publick sinnes, that befell within their charges, and also of all needy persons: and then for the one, and for the other he prouided remedy, in the best manner he could. For the relief and helpe of the poore and needy, he would resort vnto knowen rich frindes which he had, and they gaue almes largely and bountifully: for that the good father in his house was verie poore, & after he was Bishop he had not any thing to sell, nor to lay vnto pledge: the books he had, were borrowed, for he would not haue any thing of his owne.

For the necessitie of soules, he had the iudges & magistrats on his side, who hauing notice of anie publick crime, remedied the same. This good pre­late desired to do the will of God in euerie thing. Although he was expert & skilfull in the dispatch [Page 477]of affaires: yet he trusted not to himself, but tooke vnto his counsellers two mē well learned & graue, the one was called Paulus Rhodius, and the other Theodorus Ascalon [...]a: by the aduise and approbation of these two men, he did all things.

At that time the two most cruell tyrants and ene­mies of the name of CHRIST, Maximian and Dioclesian were emperours of Rome, persecuting the Christians withall extremity, either by them­selues or by their Iudges. This persecutiō arriued at the last, at Mirrea, where S. Nicholas was Bishop. First they imprisoned the Christians, whom the holie prelate (zelouslie moued with the honour of God) exhorted and animated, and shewed himfelf a defender of the Christians his subiects, and others vnder his charge; both in publique and in priuate, reprouing the tiranny and crueltie of the iudges. whereupon they imprisoned him; but they were not so hardy, as to put him to death; douting least the people would make an insurrection: wherefore they onlie banished him.

S. Nicholas being sent into exile, he found many Christians, who tooke verie great consolation at his presence. The holy Bishop was not idle in that place: yea he serued God in the best manner he could; no we comforting one, then an other, and exhorting them to support patientlie the persecu­tion, & hold them in their necessities to his power▪ but because God assisted him in his actions, some helpe and reliefe he gaue vnto them, for the which he was beloued of all them, with whom he con­uersed.

The furie of that persecution passed away, and [Page 478]the golden age of th'emperour Constantin succeded, and then S. Nicholas returned to his Church, all the people reioycing for the same: and because Constantin had made an edict, by which he com­maunded the temples of the Idolls to be throwen to the ground & in Mirrea was a most goodly temple dedicated to the goddesse Diana, which stood still, because of the conning workmanshippe therof; & lest the people should raise a commocion, none durst lay on hands to demolish the same; S. Nicho­las moued with zeale, and without respect of any, got together many lusty and strong yong fellowes, and he as their captein, guided them vnto the tem­ple, and cast it downe euen vnto the foundations. Whiles they ruynated the walles, the deuills were heard to howle and rore, for that they were expel­led out of their auncient habitation.

After this arose a newe trouble against the Catholike Church by the Arryans, for remedy wherof a generall Councell was assembled in Nice, by the commanndement of pope Syluester then Bi­shop of Rome, and by the good dilligence of them­perour Constantyn. In this assembly, among the 318. Bishops, that were there, S. Nicholas was one, who by the meanes of the disputations he had with the heretiks, and by the vertue of his continuall prayer, wherin he desired the good of the Church, was a great cause that Catholiks preuailed, and obteined victory against the heretiks, and that it was declared by the Councell: That the sonne, one of the three persons, is of the same substance with the father, and is God as he is, for that is the state of the questyon, which was disputed betwene [Page 479]the Catholikes and the heretiks. When the Coun­cell was ended, S. Nicholas returned vnto his Church, and then befell a great dearth.

At that time a merchaunt had laden ships with wheat in Sicilia, intending to transport it into Spaine. S. Nicholas appeared vnto him in his sleepe, and requested him to bring it into Lycia, and agreed with him for the price, and in wytnes of the truth, gaue him three pieces of gold in earnest. The mer­chaunt awoke, and finding the three pieces of gold in his hand, determyned to go into that coūtrey: & so he did, and sold the wheat according to the bar­gaine made with the saint, and so the dearth of corne was remedyed.

At another time, there was a great scarcity of bred in that countrey, and certein shippes laden with wheat passed by, trauelling toward Constanti­nople. S. Nicholas requested the owners of the ship­pes, to giue vnto him a 100. measures of wheat, out of euery one; promising them, that when they came vnto the vnloding at Constantinople, they should not want any thing of their measure. The patrones and owners gaue credit vnto the saint, and gaue the wheat vnto him: wherupon two myracles ensued. One was: when they came vnto Constanti­nople, they found no diminution of their measure they had laden: theother was; that the wheat which the owners gaue vnto S. Nicholas (although it was but a small quantity) yet was it so multi­plied, that it sufficed all the people vntill haruest came. These things brought S. Nicholas to that cre­dit and auctority, that the clerg [...] and the la [...]tie of his city, had a great respect vnto him; and obeyed [Page 480]him, as if he had bene the true owner of all their goods.

It befell also, that the gouernour of the city cal­led Eustathius being corrupted with mony gaue an vniust iudgment against three yong knights, in sen­tencing them to death. S Nicholas was at that time out of the city: for he was gone to pacify the inha­bitants on the sea cost, which were vp in armes, against certein bands of souldyers, which were to passe into Africa, by the cōmaundement of th'ēpe­rour Constantin. These souldyers aggreued the peo­ple (as souldyers vse to doe, as they passe on their voyage) and they were ready to fight it out. S Nicholas went thither in person, and all of them gaue vnto him great respect. He talked with the three captaines, whose names were, Nepotian, V [...]rsus, and Herpilion, and brought the matter to a good passe, and ended the quarell.

In that place he was certified of the vniust sentē ­ce giuen by Eustathius: wherfore he forthwith sped him home, and came vnto the city at such time, as the three wrongfully cōdemned persons had their eyes couered, and awayted, when the executioner would giue them the mortall blowe. S. Nicholas being come vnto the executyon, passed through the throng of the people, and comyng to the exe­cutyoner, pulled the sword out of his hand, and then vntyed the three yong men, and taking one of them by the hand, lead them all three away, none of the officers being so bold, as to resist him.

Eustathius being ascerteined therof, and hauing a remorce in his conscience, went vnto S. Nicholas, and kneeling before him, asked him forgiuenes for [Page 481]that (he said) he perceued S. Nicholas knew cer­teinly, that his sentence was vniust, since he was so hardy, as to take and rescue the prisoners, and also, for that he had at other times biddē him do iustice, and to chastice thē that deserued punishment. S. Nicolas reproued him throughly for this faulte, and menaced to certify all things vnto the emperour, if he euer committed the like faulte, againe.

At this, the three captains of Constantin were present: who being returned from Africa (hauing archieued th'entreprise, for which thy we [...]e sent) were accused of some offence, at their commyng home to Constantinople: & the issue was; Th'empe­rour gaue iudgment, they should be beheaded, ac­cording to their deserts, for their offences euiden­tly proued against them; though the matter was falsely contriued by a Iustice of the city, who was bribed by the aduersaries, to bring them to their end, were it right or wrong.

When the three Capteins were certefied, that on the next day they should dy, they called to re­membrance, that S. Nicholas had freed and delyue­red three innocent kinghts from death, in the city of Myrea. So they remayned all the night in prayer desiring God to be mercyfull vnto thé, and besee­ching S. Nicholas to help them in that daunger. it pleased God to heare them; and to honour the blessed man. for, S. Nicholas appeared vnto th'em­perour in his sleepe, and with a venerable aspect saluted him first; and then with a sterne and gr [...]m countenance, sayd vnto him: Aryse vp, thou Em­perour, and delyuer out of prison Nepotian, Versus, and Herpilion, for they be wrongfully accused, and [Page 482]be cleare and innocent of those faults, which be imposed vpon them.

If thou doest not so, as I tell thee; I denounce against thee, as a messenger from God, most deadly warre, in which shalbe destroyed thy nation; and thou, thy state, and family, shall come to vtter ruyne. Th'emperour was wōderfully afeard therat, and said: who art thou, that doest menace me thus? The holy saint aunswered: I am Nicholas, Bishop of Myrrea, and withall vanished away, and went vnto the Iustice called Ablanius, and threatned him after the same manner.

On the morrowe th'emperour, and the Iustice mett, and conferred of their visions: and causing the three capteines, which were prisoners, to be brought before them, th'emperour said vnto them: Tell me, haue you any skill in art magick? and they aunswered no: and wondering at the questyon, they demaunded of th'emperour why he asked such a question of them. Th'emperour replyed: By­cause this last night one Nicholas, I knowe not what he is, menaced me greuously, if I do not ley you go, and discharge you. The captaines hearing this, kneeled downe, and kissed the ground, and yielded infinite thanks vnto God, and wept for ioy. Th'em­perour commaunded them to declare this secret, and they told him to wit: howe Nicholas saued the lifes of the three yong knights at Myrrea, and how they had recommended themselfs vnto him, and therefore he was come to help them. Then they declared to feature of the holy saint, and th'empe­rour perceiued, that he was the same man, that he had seen in his sleep.

These things moued th'emperour to reuiew their cause more dilligently, and hauing found thē innocent, he caused them, which had accused them falsely, to be punished, and delyuered them out of prison, and he gaue them a book of the Gospells, written with letters of Gold, and a thurible (or senser) of Gold, and said vnto them: Carry these things vnto Nicholas, & desire him not to threaten me, but to pray vnto God for me and my empire.

The three capteins went vnto the holy saint: & when they came vnto him, they fell at his feet, and publiquely told the former history, and delyuered vnto him the present, which the Emperour had sent vnto him. The holy saint was ashamed, and blushed to haue these things told vnto him publi­kely, wherefore he said: my sonnes, render thanks vnto God, and not vnto me, for I am a synner. Thē he called vnto him aside the three capteins, and told them, that they fell into those perills & daun­gers, for certein secret synnes they had, & exhor­ted them to amend them, lest God punished them, with some more greuous punishment.

The end of this holy saints life drew neere, and he fell into a greuous infirmity, and being at the point of death, he lifted his eyes toward heauen, and he saw many Angells to discend vnto the pla­ce, where he was. wherefore he began to say this psalme: In te domine speraui, and when he came vnto that verse, In manus tua [...], domine, commendo spiritum meum, he passed from this mortall life vnto the eternall, on the sixth day of December, in the year of our Lord 343. His body was buryed by his citi­sens, with great pompe, and with no lesse sorowe, [Page 484]for that they were deptiued of such a pastor, and father.

Asso one as he was dead, the Christians began to visite his sepulcher, with great deuotion: And it happened, that certein Christians departed from the port of Tanais in a shippe, to go vnto Myrrea, to visite the sepulcher of the holy sait. When they w [...]re embarked, that deuill, who had dwelt in the temple of Diana, which S. Nicholas had demo­lished, being wroth that he was expulsed out of his habitation, laboured all that he might, that the holy saints should not be honoured, nor visited by the pilgrimes.

This cursed fiend tooke on him the shape of a woman, caryeng a great vessel of oyle, and comyng to the passengers, said vnto them: I knowe you go to visite the body of S. Nicholas; I desire also to go in this voiage: but now I cānot conueniently. I pray you therfore carry this vessell of oyle, to burne in the lampes vpon his sepulcher: They, imagyning the deuill to be a deuout woman, took at her hands the oyle, and sailed with a prosperous wind one day: on the second day there rose a great storme, in such sort, that they all feared they should be drow­ned: and when they were out of hope, they sawe a venerable old man came close to the shippe, in a litle bark, who said vnto them: The feare and dan­ger you abide in this storme, is for your faults: Throwe into the sea that vessell of oyle, that the woman gaue you, and you shalbe delyuered; for it was the deuill. Assoone as the oyle was cast out into the sea, in the place, where the oyle fell, was kindled a f [...]er, which made a great noyse and a filthy [Page 485]stink. that they might easily perceue, it came from hell: The auncyent old man told them he was S. Nicholas, and then vanished out of their sight.

Memorable is the history of a child, sonne vnto Ce [...]rone and Euphrosina, two deuout persons vnto S. Nicholas, who celebrated his feast euery year. This their sonne was stolen away by the Agarens, people wholy giuen to robbing and spolying, who carryed him prisoner to Babylon, where he was gi­uen vnto the king, on whose table the child atten­ded. On an euening the child remembred, that it was the day of S. Nicholas, on which day his father and mother made great feast; and then he began to weep. The king demaunded of him, why he wept; he told him the reason. The king vnderstan­ding the cause of his plaint, said vnto him in scof­fing maner: If this Nicholas be so mighty, bid him carry thee away out of thy captiuity. The child had in his hād the kings cuppe, wherin he vsed to drink: and behold, in an instant, one took him by the hayre of his head, and lifted him, and he vanished quite from the sight of the king, and of all the rest, and within a litle time after, he was found in the Church of S. Nicholas, where his father celebrated the feast of the holy saint, also that year, with sighes and sobbes, for the losse of their sonne: but when they sawe him sett free, they renewed their ioy and deuotion toward the holy saint.

The same Authors that write the life of this holy saint Nicholas, write this story, that ensueth: An army of pagans, being vandalls passing from Africa into Calabria, made great spoile in the coun [...]trey, and carryed away a great pray and booty: An [Page 486]Image of S. Nicholas, among other things, fell to the share of one of them, and when he came into his countrey, he asked of certein Christian slaues, what that picture represented. They told him, that it was the picture of a holy saint, called Nicholas, who, (though he was dead) did many miracles, and holpe them that were deuoute vnto him.

This paynime was a vsurer, who had taken a good some of mony out of his chests; and hasty and important busines calling him sudd [...]inly away, he had not time to put it vp in the places apointed for the saffekeeping therof: wherefore he said vnto the Image of S. Nicholas, in this maner: Nicholas, be carefull, & looke well to the mony that lyeth here. When the paynime was gone forth, certein thiefs got into the roome, and stole away the mony. when the vsurer was returned, and sawe his mony stollen, he said vnto the Image of S. Nicholas: Thou hast kept my mony well indeed Nicholas; look to it, and see my mony be gotten againe, or I shall cast thee into the site, and burne thee. The thiess were gone into a secret place, to part the mony they had gotten, among themselfs.

S. Nicholas appeared vnto them, and threatned to punishe them, except they did restore the mony vnto the true owner againe: which they (fearing to be discouered and punished) did, euen to the value of a peny. When the pagan sawe this myracle, he was conuerted to the Christian faith, and diuul­ged this wonderfull work abroad: and herupon all the Christiansin Africa, took great deuotion vnto this gloryous saint. To this end did God permit the pagan to do such a thing, which, if it had bene done [Page 487]by another, he had bene punished by God for his foole hardynes: for the saints are to be intreated, not with brauing words, and menasses, but with teares and submission; knowing, that for the one, we may be chastised, and for the other we may obteine mercy, as God vseth to do by their mea­nes.

The Venetyans say, that they haue the body of S. Nicholas in their city, and recount a long history, how it came thither if it be so, they haue good rea­son to esteeme highly the grace and fauour of God shewed vnto them, in grannting vnto them the posession of such a rich treasure. It is said, that the translation of S. Nicholas was in the yeare of our Lord God 1086.

The life of S. Ambrose doctor of the Church

SAMSON that valiant captain, departing from his home vnto the countrey of his wife, who dwelt among the Gentills, being gone a litle out of the highe way, found a dead lyon, which he himself had killed a fewe dayes before; and the scripture saith, he found bees had made hony within him. Samson approached thervnto, and toke some of the hony combe, and eate the hony, and carryed part to his spouse.

This lyon signifieth S. Ambrose, of whom it is said: that, when, being a child, he lay in the crad [...]ll, there came [Page 488]aswarme of bee [...], and entred, and came out of his mouth, as though they would haue builded there. It is said, the lyon was dead, for that when this happened Ambrose was not yet Baptised, for he was not Baptised vntill his consi­stent age. The hony of his mouth signifieth his doctrine, which was assuredly sweet and mellifluous, which IESVS CHRIST, (signifyed by Samson) gaue vnto his spouse the holy Church, appointing him one of her do­ctors.

The lyon of Samson remayned always dead: but it happened not so vnto S. Ambrose. for when time came, he roared like a lyon, in taking the defence of God and his Church, not only against the A [...]ryan heretiks (her dea­dly enemyes) but also against th'emperour Theodosius, who was Catholike, whom he excommunicated, and cast out of the Church, because he committed a cruelty, & would not suffer him to enter into it, vntill he did penance therefore.

The life of this gloryous doctor, collected of Paulinus the preist, Symeon Metaphrastes, Paulus Diaconus, The tripartite hisstory, Nicephorus Callistus, and out of his owne writing, is in this manner

SAINT Ambrose was the sonne of an hono­rable Romaine, who was also called Ambrose. and vnto him, being gouernour of Fraunce, with the title of Prefect, was borne this sonne. On a day, the infant Ambrose being in the cradle, there came on him sudainly a swarme of Bees; many of the which entred his mouth, and others went out. The nurse would haue chased them away: but the father of the child forbad her, for he was much a­mased to see it, and stayed to see the end thereof: the Bees rose then, and flew so high that they were [Page 489]out of sight. The father being astonied, said: God will do some strange thing by this child, if he liue to it. This was a foretoken of his admirable elo­quence and doctrine.

It happened that the father of S. Ambrose dyed: and his mother, being widdow, brought him to Rome, ioyntlie with his sister, who had vowed vir­ginity, and perpetuall chastity. There was another damosell with her, that made the same vow, who, as Paulinus, who wrote his life, saith, was in his time an olde woman, and liuing in Carthage: Am­brose being very young, seing on a day that his sister kissed the hands of the Bishops and Priests, when they were at their house; as it were in iest, he rea­ched out his hand to the women, and said: kisse yee my hand also, for I shall be a priest and a Bishop also. The women reproued him, but they excu­sed him as a child, yet the end proued, that he said true.

Ambrose being come vnto the yeares of discre­tion, employed his time in sundry studies: in the which he made demonstrance of his sharpe and quicke witte; for he became famous in Retorique, and other sciences. He had a great liking to exer­cise the office of an Aduocate, which at that time was the office of Rheto [...]itions: and he pleaded the causes, in the which he was retained, with such eloquence, that a great Nobleman called Probus, who was gouernour of Rome, made him one of his counsell, and bestowed vpon him other honorable offices in the Ci [...]ty: in which he behaued himselfe so well, that the Emperour Valentinian, made him Gouernour of Millan, and Genoua, Citties subiect [Page 490]vnto the Empire of Rome.

It is a thing considerable, that when Probus (in the Emperours name) gaue him his dispatch, he said vnto him; Ambrose, take on thee this charge, which Valentinian hath bestowed on thee, and exercise it not as a Iudge, but as a Bishop. The meaning of Probus in these words was; that in the administration of his office, the should not be ex­treame and rigorous, but to vse mildnes, like a pa­stour or a Prelate. The words of Probus were not in vaine: for Ambrose vsed that office with such prudence and disretion, that euery one were very well pleased with his gouernement, and he was also esteemed, and beloued of all men.

It happened that S. Ambrose residing in Millan, Auxentius an Arryan heretike, and Archbishop of that citty died: and because there was a commo­tion of the people, about the election of a new Bi­shop, (the Catholikes desiring to haue a Catholike Bishop, and the heretikes labouring to haue an Arrian) Ambrose went thither to quiet the people as a thing belonging to his office, and spake to them, bidding them to choose them a Prelate, not with vprores and outcries, but with regated to the qualitive of the person, and to the conditions fit for such a dignity. Whilest Ambrose talked thus: a yong child said with a loud voice: Ambrose the Arch­bishop. The people hearing this voice (esteeming it as the voice of God) was quieted and euery one, as well the Catholikes, as the heretikes, said the same.

The minde of Ambrose was not to take this charge on him, and therefore he departed away to [Page 491]his lodging in the manner of a flight. And to re­moue the good opinion of the people from him, and to make them dislike, he began to execute instice with more rigour, then he used in former times, and contrary to his milde nature also and because that would not serue, Paulinus saith, he made defamed harlots to come vnto his house, not to doe euill, but because he desired to diminish his credit with the people, and to giue them occasion not to elect him to their Bishop. Neuertheles, be­cause euery one knew him to be right honest of his body, and also, because it was knowen to what end he did it, they were more instant with him to be their Prelate, crying all with one voice. Thy sinne fall vpon v [...].

Ambrose seing, that the former dillingences were to small purpose, found out another deuise, which was: he depatted out of the citty seretly to goe vnto Pauia: and though he trauelled all the night, yet loosing his way, he found himselfe hard by the walles of Milan. The people vnderstanding the same, tooke him, in a manner, by violence; & con­ducted him vnto his house; where they set a watch vpon him, that he should not fly. Then sent they vnto the Emperour Valentinian to request, that he would confirme the election of Ambrose. The Emperour receiued the embassage with great ioy, for it pleased him much to see, that the iudges which he sent to gouerne the people, were such, that they deserued to be Bishops: wherupon forth­with he confirmed the election, and gaue order, to effect the same.

Whilest the people vsed this dilligence, S. Am­brose [Page 492]was stolne secretly gaine out of the citty, and lay hidden at the farme of one Leontius, his assured friend, and a man of great autority in Millan. When the Embassadors returned from the Emperor with his consent, and Ambrose was missed, a great for­faiture and penalty was imported by proclamation on them, that did not bring him out, if they knew where he was: so that Leontius, to auoid the for­faiture, told them where Ambrose was. The people ranne in hast to the farme, and brought him vnto Millan, and then Ambrose, thinking it to be Gods will, agreed vnto the election.

S. Ambrose was at that time a Catechumen only: and necessary it was he should be Baptised: and for that the desired a Catholike Priest, this was the first thing that made the Ar [...]iās to dislikehim. After hee was Baptised, he passed by degrees, according to the orders of the Church: and on the eight day, which was on the seuenth day of December, he was consecrated Bishop, and on that same day he was enstalled. The life of this saint was full of good examples. He was very abstinent: he fasted euery day, except the saterday and Sunday: and when the feast of any Martir was celebrated; he was very watchfull; and spent the greatest part of the night in prayer: he also appointed certaine houres in the day to that vse: he would also be present at the di­uine seruice, in his Church; and at the same he was very deuout and curious, adding and diminishing many things; so that at the last, he ordained a par­ticuler office for his Church. He composed many Hymnes, Antiphonaries, and Responsories, some of the which are vsed to this day in the Catholike[Page 493]Church.

Whilest the diuine office was celebrated, hee would haue all the cleargie very attent, and to vse deuotion: And to the end, it might be done with more decency and maiesty, he would not permitte that any lay or seculer man should remaine among the cleargie, were they neuer so great and mighty: yea one time seing the Emperour Theodosius to be place among the Priests; he told him, his place was not there, and that the purple garment made him not a Priest.

The good Emperour obeyed, and replied not: yea the zeale and the Christian boldnes of Ambrose did so please Theodosius, that on a time being in Constantinople, the Patriarch inuited him, to sit in a seat in the quier among the cleargy. The Emperour answered; that it was not his place: and that only Ambrose (of all that he had seene) deserued to be called a Bishop, for the zeale he had of Gods honor, and of the reputation of his Church, hauing put him out of that place, whereunto the Patriarch did inuite him: and with these words, he commen­ded Ambrose, and reprehended the Patriarch.

Moreouer, this holy saint was busied continu­ally in composing and writing of the workes, whereof the Church maketh great vse: all which he wrote with his owne hand; and that he vsed to doe euen vnto his death. He preached also ordina­rily vnto the people, and alwayes he persecuted the Arrians, vnto whom he was a deadly enemy. He reduced many vnto the faith, and many he wholly conuerted: of whom, one was the great Augustine, who by meanes of his sermons, and priuate confe­rences [Page 494]forsooke the sect and error, wherein he was drowned, for he could not be called an heretike, bacause he was not baptised. S. Ambrose himselfe did baptise him, and at his baptisme they two did compose that can [...]cle vsed, and frequented by the Church in the time of ioy, which beginneth with Te deum laudamus; S. Ambrose saying one verse, and S. Augustine another, euen to the end thereof. This good Bishop baptised many other also, and (as S. Paulinus saith) the only trauell to baptize so many people, was sufficient to hold fiue Bishops in worke.

Moreouer, he was very carefull and dilligent in helping poore men, prisoners, and other needy per­sons. The gold and siluer which fell to his part of his patrimony (being a great somme) which hee had, when he was made Bishop, he bestowed all, partly in ornaments of his Church, and partly to the poore: for at that time, his mother was dead also. He bestowed the possessions which remained vnto his Church: vpon this condition; that his sister might haue the profit of them, during her life. He reserued nothing for himselfe, that naked and needy, he might the better follow CHRIST, that was poore and needy.

This holy saint was of a noble and gratious con­dition: he laughed and was merry with them, that were merry; and also lamented with them that were in sorrow. When any man confessed vnto him any heynous sinne, he lamented so greeuou­sly, that he caused the penitent to sorrow, were he neuer so hard harted. When he knew of any sinne out of confession, he vsed great dilligence for thee [Page 495]amendment, and that he did secretly. And many times he obtained his purpose, aswell by the mea­nes of his prayer, as of his mild correction.

When he heard that any priest was dead, (whom he had knowen to be a man studious, and of good life) he receiued great sorrow thereof: and neuer ceased to lament for it. And if he was asked, why he did so; he would answer, there were two causes: the one was, because a man that worthily exerci­seth the function of a Priest, was hard to be found: & the other was, because he was dead before him. Such was the life of S. Ambrose; and yet there were some that persecuted him. For the Emperour Va­lentinian dying, the Empresse Iustina (who was se­cretly an Arrian, & had dissembled during her hus­bands life) began to discouer he venime and poi­son, Valentinian her sonne, who remained Emperor in Italy, being very young: vpon which ground this wicked woman began to persecute the Catholiks, and specially S. Ambrose, as the chiefe of them.

One time, there was an election to be made of a Bishop in the Citty of Sirmium. The Catholikes desired to haue one Annemius a man of vertuous life to be Bishop: and S. Ambrose going thither at their request to further it, the election was made accordingly. But because the Empresse Iustina be­ing present, laboured that S. Ambrose should not consecrate him, but that an Arrian Bishop should; the people were congregated in the Church for that purpose: and on the one side sate the holy saint, and on the other side sate the Empresse, with many Ladies and damosels attending on her, with other Courtiers.

The Empresse said to her Ladies, that she was heauy to see Ambrose do that office: wherupon one of her women, more presumptuous then the rest, (thinking to please the Empresse therewith) arose and went vnto the chaire of the holy saint, with intention to bring him (as it were by force,) vnto the place where the Empresse sate; meaning to vse some violence or abuse toward him, and to thrust him out of the Church. The mild Bishop, with pa­tience putting the presumptuous woman frō him, said vnto her: Although I be not worthy of this place and office; yet it is not lawfull, to put me a­way, and to detaine me, from laying hands on this Priest. Well (said he) take heed, thou beest not shortly punished by God. As S. Ambrose said, so it came to passe: for on the next day that wretched woman dyed, and the holy saint honoured her by accompanying her corps vnto the graue. The Em­presse, and the other Arrians beholding this acci­dent, knew not what to doe: and so S. Ambrose consecrated the Catholike Bishop, without any further disturbance.