REFLECTIONS UPON THE DEVOTIONS OF THE ROMAN CHURCH. REFLECTIONS UPON THE DEVOTIONS OF THE ROMAN CHURCH. WITH THE PRAYERS, HYMNS & LESSONS themselves, taken out of their Authentic Books. In Three Parts. This First Part, containing their Devotions to Saints and Angels. ALSO Two Digressions concerning the Relics and Miracles in Mr. Cressy's late Church-History. utinam tam facilè vera invenire possem, quàm falsa convincere. Cicero apud Lactantium de Orig. erroris, Lib. 2. LONDON, Printed for Richard Royston, Bookseller to His most Sacred Majesty. 1674. THE AUTHOR'S Advertisement TO THE READER. A Great Part of the Devotions mentioned in this Book, is taken out of the Breviary, and other Offices now in use in the Roman Church; the rest chief out of those Public Offices that were used in the English Church before the Reformation; such as the Breviary and Hours of Sarum, and other Books heretofore in great reputation. If any one shall object against the frequent citation of those old Books; My Answer is this: Not reasonable man can think it strange, that they should be charged with the Absurdity of those Devotions which they have laid aside: for since they were formerly allowed, and recommended and enjoined, their Church must be always accountable for them, or else confess that she was once mistaken. If she hath at any time taught her Children to invocate for Saints Romantic names, such as S. Christopher and the 7 Sleepers; or to insert in their Prayers Ridiculous Tales, such as S. George's killing the Dragon, etc. These either errors or wilful forgeries, can never consist with her pretended Infallibility in Canonising of Saints, and directing as well the Worship as the Faith of Christians. But they understand too well the consequence of acknowledging mistakes, ever to be guilty of so much ingenuity: and therefore though they have removed many of those scandalous Legends out of the common Offices, it is without disclaiming them, and with the pretence of other reasons, such as may save the reputation both of the Legends and of the Church that received them for true Histories. Thus Carthagena informs us, That the Office of S. Roch and S. Anne (and he might have said the same of the rest) was not left out of the Roman of Office, Citat. à Martyrol. Francisc. p. 351. because it contained any untruth in it, but that all things might be reduced to the ancient order. Most of those Saints whose Histories are omitted in the Breviary reform by Pope Pius V have proper offices for them, appointed to be used in some particular Churches. The Allowance is particularly remarkable which this Pope gave to the Franciscans; of whose chief Saints little is said in the common Breviary, but very many of their old Lessons are still retained in the Proper Offices of that Order. There is no mention made of S. Crispin and Crispinian in the Roman Breviaries; in that of Sarum they have three short Lessons, Octob. 25. But in the proper Offices of the Church of Lisbon (Printed there 1625) we have three long Lessons concerning them; wherein they relate, that they were of Noble Parentage, that in the Persecution of Diocletian, they set up the Trade of Shoo making, in which they were so extraordinarily assisted by God, that they exceeded all the Practitioners of the Gentle Craft, and mended poor people's Shoes for nothing, etc. S. Gabriel the Archangel, is also left out; but he hath a very solemn Office performed by the Order of the H. Trinity for the Redemption of Captives, on March 18. with several Hymns and Nine Lessons: Examples of the same kind are to be found in the proper Feasts of all the several Orders. It's plain too by the practice of the Vulgar, what judgement they are taught to make of the omission of some Names and Histories that were used before in their public Devotions: The Saints are numerous, and their number increases every day; the old ones have had a fair time to receive the honour and veneration of the People, and may perhaps think it reasonable to resign their places to others; any thing will more easily be imagined, than that the Histories were omitted because they are Fabulous. S. Roch is left out of the Calendar in the present Breviaries and Missals, who had a place there before: but he is still prayed to; Altars and Churches are dedicated in honour of him; his Images and Pictures set up; and when a Plague was at Arles in France, a Fraternity was erected to his honour, Martyrol. Francisc. ad Aug. 16. p. 350. 40 Days of Indulgence given, that Sodality confirmed with many Indulgences by urban VIII. an. 1629; a fair Church was built, and a silver and gilt Statue of S. Roch given by the Fraternity; and a form of Prayer in time of the Plague, relating to his help, remains in the French Office of the Bl. Virgin, Printed at Paris, 1615, which I shall after mention. So it is too in the case of S. Margaret: Her old Legend, how she was put in Prison by the Heathen Tyrant Olybrius, how the Devil in the shape of a Dragon swallowed her up, etc. is all expunged; and though she has a place still in the Calendar, yet there is neither Proper Lesson nor Proper Prayer remains for her: and yet still it is made use of, it is read to Women in Labour (that bursting of the belly of the Dragon, out of which she came forth, being interpreted, I suppose, for a kind of Childbirth) and Women with Child are girded with her Girdle, kept in S. Germane Abbey at Paris, where the Friars perform that charitable office for them. Since therefore these old and Fabulous Devotions have the countenance of common practice, and the favourable connivance at lest of their Church, there can be no reason to blame me for giving an account of them. Especially when the many false Relics, which give life to the superstition of the Vulgar, are every where publicly exposed and venerated, those of the most Romantic Saints not excepted: If they intended that their Histories should be not longer believed, when they left out their old Lessons; why did they not at the same time prohibit any farther showing of their pretended remainss? Can these be justified by any Tradition, that will not justify all the rest that is said of them? Will it be enough, when I set down the Romance of Ursula, and the 11000 Virgins out of the old Breviaries, to tell me, that there is not a word of their story remains in the New; when at Colen all passes as current as ever, and a thousand of their Relics are there and at other places still produced? Can this Church be thought to intent, that men, if they please, may disbelieve the Acts of S. George, and yet at the same time countenance the showing of his Arm? If they really design the reformation of abuses, why do they not begin it where the cheat is most notorious, and where the People still hear and read more Fables, than in all the Lessons of the old Breviary put together? I do not hear that this Trading with Relics is as yet set up publicly by them in England; but it will, no doubt, be used in due time, if they succeed in their hopes: it cannot be amiss therefore to let our People understand the way of this Traffic, and what taking commodities they expose in other places: and because the following Book will afford the Reader many rarities of the Saints Relics; I will therefore here only give him one small Collection, with their Speeches to the People at the showing of them, as I found them in a Print of theirs of a Procession at Aquisgranum or Aken, 1650. Part of the Wood of the Cross, and a Nail of the same. Some of the Manna in the Wilderness, and of the blossoms of Aaron's Rod. Part of the Sudarium, of the Reed and Sponge of our Lord. A Girdle of our Saviour's, and another of the Bl. Virgins. The Cord with which Christ was bound at his Passion. Some of the Hair of S. John Baptist. A Ring of the Chain of S. Peter. Some of the Blood of S. Stephen, and of the oil of S. Catharine. The Arm of S. Simeon. The Image of the Bl. Virgin drawn by S. Luke. The Relics of S. Spes (or S. Hope.) Some of the Hair of the Bl. Virgin. (methinks the having her Hair, should have made it very fitting to have purchased one of her Combs; since the last Age was furnished with 2 of them, one at Rome, and another at Besancon in Burgundy; and at a place near Lions they showed the Combs of all the 12 Apostles.) These and some others which I forbear to mention, are Yearly produced. But there are 4 Relics besides, which they seem to accounted more sacred than the rest, being showed but once in seven Years, viz. The shift (indusium) of the Bl. Virgin. The Swaths of our Saviour. The Linen Cloth upon which S. John Baptist was beheaded: and the Cloth with which our Saviour was covered on the Cross. When these are exhibited, there are these solemn Proclamations made to the People. (thus translated out of the French.) 1. Proclamation. You shall have a sight of the Shift, that holy Garment, which the Virgin Mary the Mother of God had on, upon the Night of our Lord's Nativity: wherefore let us humbly pray to God, to be able to behold such Relics to his glory, to the end that we may partake of his Grace for the attaining salvation. 2. Proclam. You shall have a sight of the Swaths, those holy Clotheses, in which our Saviour Jesus Christ was wrapped on the night of his Nativity: wherefore let us pray Almighty God, to behold these Relics to the increase of his Honour, to the end that we may never be separated from him. 3. Proclam. You shall have a sight of the Holy Linnen-cloth, upon which S. John Baptist was beheaded, with the marks of his blood spilt upon it, to whom God gave testimony, that he was the most holy Person that ever was born of a Woman: Let us therefore pray our Lord Jesus Christ, that we may behold it to his honour, and that by his grace we may be saved. 4. Proclam. You shall have a sight of that holy cloth, which was put before our Lord's Body, and veiled it upon the Tree of the H. Cross, when he suffered death for our sins on Good Friday. Pray we therefore our Lord Jesus Christ, that we may behold it with such Devotion, that we may be partakers of his Death and Passion, and may be delivered from all evils and sins. These things I perceive are never likely to be reform, though the shameful abuses have been often discovered; and if there were Liberty throughly to examine them, we should found most of them, Calvin admon. de reliquii● inter Tractat. Theologic. no doubt, to be such cheats as Mr. Calvin mentions (and may sure be trusted in a matter of Fact, belonging to the Church where he lived) about Part of the Brains of S. Peter, which was shown for a precious Relic at Geneva, but upon examination was found to be only a Pumicestone. I need add not more, to justify what I have here set down out of their old Devotions, after I have told the Reader, that I hope I may have leave to do that, which their own Authors do with so much Approbation. Mr. Cressy has published, not long since, a great Church-History, where he has again revived many of the old Legends (such as that of S. Winefrid and others) and supplied the World anew with a prodigious heap of Fictitious Gests: nay, there seems to have been a Late Conspiracy to bring the Ridiculous stories of their Saints into vogue again, by other Writers of their Lives; witness the work of Johannes Colganus in his Acta Sanctorum Hiberniae (whose first Volume in Fol. came forth at Louvain, An. 1645.) and especially the vast undertaking of the Jesuit Johanne's Bollandus in his Acta Sanctorum, containing the Lives of all the Saints: whose first Volume was Printed at Antwerp, 1643, and was continued after his death by Henschenius and Papebrochius of the same Society: which Work if it be carried on suitably to the first draught, will amount to above 30 great Volumes in Folio. He has taken liberty to collect in Latin what he pleased out of a vast number of old Breviaries he mentions (and can it be any fault in me to do the same in English?) and he has had the hardiness, after all that Church's reformation, to defend the Golden Legend of Jacobus de Voragine; nay, he has told us, how that an Angel taught the Roman office (which must be the old one) to S. Veronica, and bore a part with her in reciting the Responsals and Antiphona's, which is more I think than they can allege for the countenancing of the New one. And now that I may prevent, if possible, their usual clamours about false citation of Authors, I will here once for all set down the Editions of some Books cited most frequently. Books of Devotion. Horae B. Virgins secundum usum Sarum. Paris. 1519. Horae sec. usum Romanum. Paris. 1570. Breviarium (seu Portiforium) sec. us. Sarum (pars Aestivalis & Hyem.) Paris. 1555. Missale secundum usum Sarum. Rothomagi, 1554. Missale Romanum Antiquum. fol. Paris. 1520. Breviarium Roman. Antiq. always refers to an Edition, 1543. Sacrarum Coeremoniarum Rom. Eccles. Libri tres. Venetiis, 1516. Where you at any time found in the Margin, Missale Rom. or Breviar. Rom. or Rituale Rom. without the Addition of Antiq. it always signifies the Missal, Breviary, and Ritual now in use. Some other Books often made use of. Baronii annal Ecclesiast. Antverp. apud Plantinum. 1st. Vol. 1610. Baronii Notationes in Martyrologium Romanum. Antverp. 1613. Matth. Paris. Londini, 1640. Martyrologium Franciscanum. Paris. 1638. Ribadeneirae Flos Sanctorum. Coloniae, 1630. Surius. Coloniae, 1617. Bibliotheca Patrum Cisterciensium, unà cum Dialogis Caesarii de Heisterbach. Bonofonte, 1660. Gononi Chronicon SS. Deiparae Virg. Lugduni, 1637. Dauroutii Catechism. Historial. Tom. 2 dus. Duaci, 1616. The Editions of other Authors shall be mentioned, if there be any need, as they occur in the Book. Dolenter hoc dico potiùs, quam contumeliosè, multò à Laertio severiùs vitas Philosophorum scriptas, quam à Christianis, vitas Sanctorum; longéque incorruptiùs atque integriùs Suetonium res Caesarum exposuisse, quam exposuerunt Catholici, non res dico Imperatorum, sed Martyrum, Virginum & Confessorum: illi enim in probis aut Philosophis aut Principibus, nec vitia nec suspiciones vitiorum tacent; in improbis verò, nec suspiciones virtutum produnt. Nostri autem plerique vel affectibus inserviunt, vel de industria quoque ita multa confingunt, ut eorum me nimirum non solum pudeat, sed etiam taedeat. Melchior Canus. Loc. Theolog. Lib. 11. Fol. 333. IMPRIMATUR, Sam. Parker R. in Christo Patri ac Domino, Domino Gilberto, Archiepisc. Cantuar. à sac. Dom. Jun. 1. 1673. Faults to be Corrected. PAg. 29. Line 8. for and read or. p. 32. Marg. r. Art 4. p. 40. l. 29. deal the. p. 66. l. 15. deal farther. p. 70. l. 33. r. 3 Thumbs. p. 77. l. 15. r. Juthwara. p. 199. l. 11. r. Cenomans. p. 207. l. 14. r. Celestine III. p. 208. l. 12. r. points. p. 251. l. 22. r. 20 of July. p. 276. l. 3. r. with in. p. 309. l. 24. r. tell us. p. 310. l. 29. r. surlily. p. 318. l. 5. r. complaining. p. 342. l. 16. r. Aldelme. p. 354. l. 29. deal one of. p. 359. l. ult. r. tivity. p. 385. l. 4. r. rape. p. 432. l. 19 r. what was. The Reader may also, if he thinks it more proper, change the Latin Names of some places, into those of more ordinary use; as p. 32. l. ult. r. Barcelona. p. 40. l. 30. r. Veii. p. 97. l. 31. r. Strasburg. p. 201. l. 26. r. Sens. p. 263. l. 9 r. Clervaux. p. 279. l. 17. r. Valentienes. Ib. l. 19 r. Hainault. The Virgin MOTHER S LUKE. 11.27 Blessed is the Womb that bore thee, and the pap● which thou hast Sucked. v. 28. Yea, rather Blessed are they that hear the word of God and keep it. depiction of Virgin Mary CHOICE DEVOTIONS OF THE ROMAN CHURCH, With some Reflections upon them. PART I IN the Hours of the Bl. Virgin, according to the use of Sarum, fol. 124. I found this Prayer. Peto Domine Jesus Christ, largire mihi in amore tuo, modum sine mensura, effectum sine modo, languorem sine ordine, ardorem sine discretione: Amen. If I had Mr. Cressy's faculty of understanding mystical Divinity, and commenting upon Nonsense (which I observe by a late Book of his, he is very good at) I should than have translated this Prayer; but till than, I can only look upon it as a piece of pure Fanaticism; and having long since learned, never to admire that which I cannot understand, I have nothing farther to wonder at, save only the excellency of the contrivance, that the very Prayer itself against prudence, should be so foolish a one in the make of it. And there being many more of the same sort, I now begin to think the Church of Rome has some reason on her side for keeping her service in Latin; for surely nothing is more fit, than that absurd Devotions should be in an unknown Tongue, and that such Prayers as are made without Discretion, should be said without understanding. That this is not a slander against that Church, I desire the unprejudiced Reader to suspend his censure so long, till he has perused the numerous instances of it, that now shall follow. Devotions to Fabulous Saints, or where the ground of them, is Fabulous. Horae. sec. usum Sarum. De S. Wilgefortis, Virg. & Martyre. Antiphona. AVe Sancta famula Wilgefortis Christi, Quae ex tota anima Christum dilexisti, Dum Regis Siciliae nuptias sprevisti, Crucifixo Domino fidem praebuisti. Jussu patris carceris tormenta subiisti; Crevit barba facie, quod obtinuisti, A Christo, pro munere quod sibi voluisti, Te volentes nubere sibi confudisti. Videns pater impius te sic deformatam, Elevavit acriùs in cruce paratam; Ubi cum virtutibus reddidisti gratam Animam, toties Christo commendatam. Quia devotis laudibus tuam memoriam virgo colimus, O beata Wilgefortis ora pro nobis quaesumus. Vers. Diffusa est gratia in Labiis tuis. Resp. Propterea benedixit te Deus in aeternum. Oremus. FAmiliam tuam, quaesumus Domine, beatae Wilgefortis, Virginis & Martyris tuae Regis filiae, meritis & precibus propitius respice, & sicut ad preces ipsius, barbam quam concupivit sibi caelitus accrescere fecisti, ita desideria cordis nostri supernae gratiae digneris beneficiis augmentare. Per Christum. Pater noster. Ave Maria. On S. Wilgefortis, Virgin and Martyr. HAil Holy Wilgefort, Maiden of Christ, Who with all thy heart thy Saviour didst love, While to match with Sicily's, King thou deniest, To thy crucified Lord thou faithful dost prove. While thy Father in Prison procures thy woe, A miraculous beard on thy Face did grow. Christ gave it in lieu of the heart he had had, The design of the Matchmakers quite was marred, Thy Father observing this change grew so mad, Without mercy he hanged thee on cross he prepared. Thy Soul so often given To Christ, went to Heaven; There need be no fear Of thy welcome there, When so many graces enrich thee; And for us that here raise Devout Hymns to thy praise, Pray for us St. Wilgefort, we beseech thee. Verse. Grace is poured into thy Lips. Ans. Therefore God hath blessed thee for ever. Let us Pray. WE pray Thee, O Lord, look graciously upon thy Family, for the merits & prayers sake of S. Wilgefortis thy Virgin & Martyr, the King's Daughter; and as in answer to her Prayers, thou madest the beard which she desired to have, miraculously to grow; so vouchsafe to augment the desires of our hearts with the benefits of supernal Grace. Through Christ, etc. Our Father. Hail Mary, etc. NOTES. IT may seem a little strange, that the words of the 45 Psalms, which are plainly Prophetical of our Saviour, should be here applied to this Virgin: but I doubt it is worse still, and I wish they did not profanely pick out these words of Grace on thy Lips (though they have been used also to other Saints) and apply them to her with a peculiar reason, in allusion to what went before, concerning the graceful beard that grew there; for I observe they are very good at such allusions: Horae. sec. us. Rom. as the Antiphona for St. Joseph says thus. Cum securi, Faber sancte, excide in me vitium, Ut sim Lignum adoptivum ad coeli palatium. O Holy Carpenter hue down with axe all vice in me, That I for Heaven's Palace may adopted Timber be. And in the Manual of Godly Prayers, 1637, pag. 70. there is such an other comfortable allusion. O Celestial Father, chase away from me the venomous Serpent, and the Vice of Gluttony, and nourish and conserve in me the Fish of Faith in the Water of Holy Baptism, for as the Fish liveth in Water, so the Just liveth by Faith. The Fish of Faith here, seems a hard Metaphor, but that the reason which is added makes it so very plain and easy. For as the Fish liveth in Water, so the Just liveth by Faith: only here is a small mistake in the parallel; for according to that, Faith is the Water and not the Fish. So in the French Office of the Bl. Virgin, I found this Prayer. Most sweet Lady, for the great joy you had when your sweet Son fed 5000 People, Paris. 1615. Les quinze joyes de nostre Dame. with 5 Barly-loaves and 2 Fishes: sweet Lady pray, that he would govern my five Senses (which answer to the five Loaves) and direct my thoughts and actions (answering to the two Fishes) unto him. Neither are their Sermons any whit behind their Prayers in fruitful invention upon this subject: Of which take the following Instance, out of one of their old Homilies. Christ fed 5000 People with 5 Loaves and 2 Fishes. The first Loaf is contrition of sin; Festivals fol. 24. the 2d. is, shrift of mouth; the third is, satisfaction for their trespass; the 4th is, not to turn again to his sin, for he that is often afraid shall do well; the 5th is, perseverance in good living. And the 2 Fishes been good Orisons and Almesdeeds; for these been nourished in Waters, that is, weeping tears of devotion: These 2 Fishes get what they william. As for that which follows in the Prayer, viz. that their desires may be answered for the increase of grace, as this Virgin's desires were, for the growth of her beard; I think there need be no scruple concerning its being heard; since I believe this Church's Grace and the Maiden's Beard have grown much alike. De S. Christophoro. Horae sec. us. Sarum, & sec. usum Roman. Anaphona. MArtyr Christophore, pro salvatoris honore, Fac nos ment fore dignos Deitatis amore: Promisso Christi quia quod petis obtinuisti, Da populo tristi bona quae moriendo petisti. Confer solamen & mentis tolle gravamen Judicis examen fac mite sit omnibus, Amen. Vers. Ora pro nobis B. Martyr Christophore. Resp. Ut digni efficiamur promissionibus Christi. Oratio. M●ssale Sar. de S. Christoph. COncede quaesumus, omnipotens & misericors Deus, ut qui Beati Christophori Martyris tui memoriam agimus; ejus piis meritis & intercessione, a morte perpetua & subitanea; a peste, fame, timore & tempestate, clade & paupertate, & ab omnibus inimicorum insidiis liberemur. Per te, Jesus Christ, Salvator murdi, Rex gloriae, quem ipse meruit in brachiis portare. Pater noster. Ave Maria. Alia de S. Christophoro. Horae sec. us. Roman. SAncte Christophore Martyr Dei pretiose, rogo te per nomen Christi Creatoris tui, & per illud praerogativum quod tibi contulit, quando nomen suum tibi soli imposuit; te deprecor in Nomine Patris, Filii, & Spiritus Sancti, & per gratiam quam accepisti; ut erga Deum & Sanctam ejus Genetricem mihi famulo tuo N. sis propitius peccatori; quatenus tuo pio interventu, facias me vincere omnes, qui cogitant mihi mala; & per illud leve onus, quod est Christus, quod trans marinum flumen in humeris tuis feliciter portare meruisti, alleviare dignare praesentes meas angustias, paupertates, tribulationes, malas & perversas machinationes, fraudulentas conspirationes, mendacia, falsa testimonia, occulta sive aperta consilia, & alia quae contra honorem meum cogitando vel conspirando veritatis aemuli, mihi servo tuo inferre conantur; ut vita comite & salvo honore, tecum gaudere valeam in secula seculorum. Oremus. DEus, qui B. Christophorum, Martyrem tuum, virtute constantiae in passione roborasti; quique unigenitum tuum Dominum nostrum Jesum Christum, in suis humeris mirabiliter portari voluisti; concede propitius, ut qui ejus commemorationem agimus, ipsius meritis ad regna coelestia pervenire mereamur. Per Dominum, etc. Of St. Christopher. O Christopher holy Martyr, For the honour of Christ we desire, To God in every heart here True love for to inspire. Since thou failest not to obtain Thy requests by the promise of Christ, Give the people that now complain The good things thou didst ask when thou didst. Thy sweet comfort to us impart Drive all sorrows away from our heart, The great Judge 's strict examen, Make easy to all of us, Amen. Verse. Pray for us, O Bl. Martyr Christopher. Ans. That we may be made worthy of the promises of Christ. A Prayer. GRant, we beseech thee, Almighty and merciful God, that we who keep the memorial of S. Christopher thy Martyr, may by his holy merits & intercession, be delivered from sudden Death, from Pestilence, famine, Fear and Tempest, destruction and poverty, and from all the snares of our enemies: Through thee, O jesus Christ, the Saviour of the world, the King of Glory, whom he merited to carry in his Arms. Our Father, etc. Hail Mary, etc. Another of St. Christopher. O St. Christopher, the precious Martyr of God, I entreat thee by the Name of Christ thy Creator, and by that Prerogative he bestowed on thee, when he put his own Name on thee alone; I beseech thee in the Name of the Father, Son, and H. Ghost, and by the grace thou didst receive; to make God and his holy Mother propitious towards me thy servant N. a sinner; so that by thy pious intercession thou may'st make me to overcome all those who think ill against me; and by that light burden (which is Christ) which thou didst merit happily to carry on thy shoulders over the Seariver, vouchsafe to alleviate my present distresses, poverties, tribulations, evil and perverse machinations, fraudulent Conspiracies, lies, false testimonies, hidden or open Counsels, and those other things which the haters of truth think or conspire to inflict on me thy servant, against mine honour; that so my life and honour being in safety, I may be able to rejoice with Thee for evermore. Let us Pray. O GOD, who didst strengthen S. Christopher thy Martyr, with the virtue of constancy in suffering, who also wouldst have thy only begotten Son jesus Christ our Lord, to be wonderfully carried on his shoulders; favourably grant, that we who make a commemoration of him, by his merits we may merit to come to the Celestial Kingdom. Through Christ, etc. NOTES. THose are pretty big requests, one would think, considering the Saint to whom they are presented; concerning whose story, of his carrying Christ over the River upon his back, we are forced, for want of ancient Authorities, to resolve our faith into the Aurea Legenda, and his Pictures upon the Sign-posts. There indeed he is made a mighty Giant, with a great Beam in his hand, as he must in all reason be, when he carries Christ over the marinum flumen (as it is in the Prayer) an arm of the Sea. Mantuan says, Lib. 7. Faster. he was 12 els high; and Ludovicus Vives * In lib. 15. cap. 9 August. de civet. Dei. Mund. subter. lib. 8. p. 58. tells us, that in a Church, a tooth was shown him for one of St. Christopher's, bigger than his fist: which might have given some credit to this Saint, if unluckily the Jesuit Kircher had not lately told us of a place in Sicily, where he and another Nobleman in his Company, saw whole Cart-loads of such Teeth. And as his stature was great, so were his deeds mighty, for Jacobus de Voragine, quotes it out of a Preface of St. Ambrose, * Surius also mentions the same Preface, in the life of S. Christoph. on July 25. that S. Christopher by his bright Miracles converted Fortyeight Thousand Gentiles to Christianity. But Serarius (Litaneutic. 2. qu. 20.) says, he never could see that Preface yet, and he believes Baronius never saw it neither, by his silence concerning it; and I do firmly believe as much. But Baronius has luckily delivered us from all fear; Quod pertinet ad Giganteam staturam qua pingi consuevit, quid dicam non habeo: He knows not what to say to his Giantly stature; Baron. notis in Martyrolog. Rom. ad Jul. 25. and he inclines to the Opinion of Hieronymus Vida, who has turned all to an Allegory: but alas! these Allegorical Saints will do nothing to salve the credit of the Prayers. If this Saint had had the good Fate to have been born in England, or that report had ever made him stalk over our narrow Seas, in all probability he had come of better than thus: and we should have had a pleasant account of his Adventures from Father Cressy, and this his carrying Christ upon his back, would have suited rarely well with the word Gests, so often used by him. Of his inclinations to pleasure us in this particular, I am pretty well assured; because he has set down as great a Romance as this is in his Church-History, in the Tale he has there told of S. Winefrids' head, Ch. History. lib. 16. c. 8. which after it was cut of by her Brutish Lover, came tumbling down the Hill into the Church among all the Assembly, and being carried up the Hill again, where her dead Body lay, and joined to it; by the Prayers of the Church, she arose and lived again; and no sign remained of her ever having lost her head, save only that where the head was rejoined to the body, there appeared a white Circle compassing her Neck, small as a white thread, which continued so all her Life; and as for him that did the fact, upon the Prayer of the Holyman, that God would punish his detestable crime, he immediately fell down dead; and which was more strange, his body presently disappeared, and many say that it was swallowed up by the Earth, and with the wicked Soul sunk into Hell: and in the very place where her Head fell, immediately sprung out of the Earth that famous Well, which took both its Name and Virtues from the Miracles that than were showed upon her. This Mr. Cr. takes, as he says, from Robert Abbot of Shrewsbury, who lived 500 Years ago; from whom also I must suppose the Author of the Salisbury Breviary took it, for all this I found there almost Verbatim, in several Lessons on S. Winifrids' Day, Novemb. 3. The truth is, when I consider the large swallow of Mr. Cressy's faith, and found in his History the story of Guy of Warwick and Colbrand the Danish Giant set down out of Harpsfield; Lib. 31. cap. 5. I pity the hard luck of Sir Guy, that he was only a poor Pilgrim, and not a Bishop of his Church; for if he had been so, I doubt not but he would have made a shift, to have salved the Objections he mentions against the Truth of that Legend, and have given us as good an account of it, as of S. Winefrid; and than his landing at Portsmouth, just in the nick of time, when K. Athelston was in such distress for a Champion, should have been not the effect of a lucky chance, but of a Vision, or a Revelation, which he is very free upon all occasions to produce. If I could be assured that Mr. Cr. way of writing Histories, was like to be in any great vogue, a little matter would tempt me to Translate the Lives of the Saints, as I found them in the ancient Breviaries of the Romish Church, (whereas now I shall only touch upon them as they fall in my way) for that they are in good credit with him, I cannot question, since I found him adding the Authority of the Breviary of Sarum, Lib. 9 cap. 20. to that of Baronius, in the case of Ursula, and the Eleven Thousand Virgins, to justify an Opinion he mentions, about the time of their Martyrdom. Longini Martyris Memoria. Oratio. Brev. Rom. Antiq. Martii 15. OMnipotens sempiterne Deus, qui pretiosissimo tui sanguinis liquore, oculos Sancti Martyris tui Longini illuminasti; quaesumus, ut dono tuae gratiae mentes nostras illustrare digneris, quatenus post hanc vitam in aeterna beatitudine te perfrui mereamur. Qui vivis, etc. St. Longinus Martyr. The Prayer. ALmighty everlasting God, who by the most precious liquor of the blood, didst enlighten the eyes of thy holy Martyr Longinus; we pray Thee, vouchsafe to illustrate our minds with the gift of thy grace, so that after this life we may merit to enjoy thee in eternal blessedness. Who livest, etc. NOTES. THis Prayer is founded upon so excellent a Fable that follows there in the forecited Breviary, that I cannot omit to translate it, especially because the Lessons are but short. Lesson 1. We have it by Tradition, that Longinus a Freeman, and belonging to the Roman Soldiery, his Eyes being almost blind, with his Lance pierced our Lord Jesus on the Cross, and by the touch of that blood (which fell, it is supposed on his eyes) immediately recovered his sight, and believed; who forsaking his Military profession, being instructed by the Apostles, lived 38 Years a Monastic life in Caesarea of Capadocia; and continuing in all sanctity, by Doctrine and Example converted many to the Faith. At length he finished the glorious strife of Martyrdom, for the Confession of Christ, under the Precedent Octavius. [This story of blind Longinus piercing Christ's side, & recovering his sight, & being converted, they would countenance by the revelations of S. Veronica; Bolland. Act. Sanctor. ad Januar. 13. p. 912. but Baronius looks upon the story of Longinus the Soldier that was blind and pierced Christ's side, Ad. an. 34. num. 127. as taken out of Apocryphal writings. Bollandus, though he has given us his life, yet confesses that his name was not heard among the Greeks, till the Year 715. and among the Latines not till the writing of the Martyrologies, Bolland. Ibid. ad Mart. 15. p. 376. and those too not the most ancient, for that of the Genuine Bede has it not. It is also farther remarkable, that though this Lesson and many Martyrologies, agreed in making Longinus to be a Martyr of Cappadocia, yet the Mantuans maintain a strong contest, See Bolland. loc. citat. that his Martyrdom was at Mantua, and that there his Body was long ago found (viz. an. 804.) together with a Vessel having some of the Blood of Christ in it, which he brought thither; and they say, that Mantua, or a place hard by it, was of old called Cappadocia. They of Sardinia do the like, and maintain that Longinus was born among them, suffered under Nero's persecution there, and that the Body of this Romantic Saint, was found and digged up by them, an. 1626. but to go on with the Lessons.] Lesson 2. When he was brought before the Precedent, while he by various Arguments sought to draw him to the Worship of Idols, among other things he said to him; Sacrifice to the Gods, for I perceive that through thy too great abstinence, thou art not able to endure torments. But while he continued still to preach Christ, the Precedent in choler commanded all his Teeth to be struck out, and his tongue to be cut of. Longinus notwithstanding this, did not * Qui res humanas a Diuù, quorum historias scribendas sumunt, alienas fore censent, high Divos ipsos ne homines quidem fuisse videntur credere. M●lch. Canus. L●c. Theol. l. 11. c. 6. loose his speech, but said to the Precedent; If thou believest the Gods which thou worshippest to be truly such, suffer me to be punished by them, whilst I break them in pieces, and than I will believe them to be true Gods; but if after this they do me no harm, I will believe still in my God. The Precedent gave him leave, who taking an Axe, hewed in pieces all the Images, and whatsoever was in the Temple. Whereupon the Devils presently going out of the Images, entered into the Precedent and into his Servants; who raving, and barking, and falling prostrate at Longinus his feet, upon the request of the People that made great acclamations, that the Saint would drive away the Devils, he healed them, and a great number of the bystanders, seeing this wonder, believed. Lesson 3. But a little while after, the Precedent being instigated by the Devil, and accounting all these things to be but illusions of the senses, he spoke thus to S. Longinus; When the Emperor shall hear, that through the Magical Arts of Christians, this City has departed from the Sacrifices of the Gods, he will destroy us all. The Precedent being sharply reproved by Aphrodisius Commentariensis, for tormenting a Man of God, who had delivered them all, and the City; the Precedent thereupon commanded the said Aphrodisius his Tongue to be cut out. But by the judgement of God he presently hereupon was struck blind, and being tortured in his whole Body, he began to cry out and desire, that the Man of God Longinus, against whom he confessed he had acted foolishly, would pray for him. To whom Longinus answered, if thou wilt be saved, kill me, and than I will pray for thee, and thou shalt be healed. Immediately by his command he was beheaded, and the Precedent prostrating himself, upon his repentance received his sight, and burying the Saint honourably continued in the Faith: [Thus far the Legend.] Baronius in his Annals (ad an. 38. ss. 2.) seems plainly to doubt of the truth of this story, when he questions whether he may give credit to Metaphrastes the relator of it. If, says he, we may give credit to the Acts of Longinus the Centurion, recited by Metaphrastes, it is plain, that by Pilat's cruelty the said Centurion, together with other 2. Soldiers, were beheaded, because they freely confessed Christ. And yet upon the Roman Martyrology (Martii, 15.) he is not ashamed to tell us of the venerable Body of S. Longinus, that is kept at Rome in the Church of St. Augustine. As another Author informs us, that his Head and Arm are preserved at Pragué, among the numerous Relics that were brought thither by Charles IU. but I think, a Man may believe as he pleases, Bollandus Vol. 1. Append. ad Jan. 2. when he observes in the Catalogue such particulars as these, viz. some Relics of Abraham, Isaac, and Jacob. The Arm and some part of the Body of Lazarus; Two pieces of two Girdles of the Bl. Virgin: A part of the Body of S. Mark, and a part of his Gospel of his own hand-writing: A piece of S. John the Evangelist's Coat: A piece of the Staff of S. Peter, and another piece of the Staff of S. Paul: A part of S. Peter's chain: A finger of S. Anne: A part of the B. Virgin's Veil. The Head of S. Luke the Evangelist (though that also is showed in a Church at Rome) some of the Relics of S. Katherine of Alexandria. The Head and Finger of S. Stephen; and an Arm of one of the Holy Innocents', etc. We are told also by the same Author, Vit. sanc. ad Mar. 15. of the Vatican Church having his venerable Arm, with a Ring upon his Ringfinger, and of several other places where his Relics are preserved. One may the lesle wonder that such ridiculous Fables as these should be pinned upon the Gospel History, by those that have taken the boldness in their public Books of Devotion to altar and corrupt even the very Gospel-Text itself; for than there can be no security against such absurd comments as this of Longinus, and Twenty other like it. To give a few instances of both. In the old Roman Missals and Breviaries, upon the Feria 5. post Dominicam 2 in Quadrages. the Gospel (Luc. 16. v. 19) gins thus, In illo tempore dixit Jesus Discipulis suis parabolam hanc. Homo, etc. The Missal of Pius 5. 1580. reads, In illo tempore dixit Jesus discipulis suis, and leaves out parabolam hanc. The present Missals and Breviaries have it, In illo tempore dixit Jesus pharisaeis. But there is not one word of any of these, choose which you will, in the Text. Thus upon the Sabbatum post Domin. 2 in Quadrag. (Luc. 15.11.) The old ones have it, In illo tempore dixit Jesus discipulis suis parabolam hanc. Homo quidam, & e. The new ones say, In illo tempore dixit Jesus Pharisaeis & Scribis parabolam hanc. Homo, etc. But there is nothing more in the Text, than, Et dixit, Homo, etc. So Domin. 3. post Pentacost. (for the Gospel, Luc. 14.16.) the old Missals have added, Dixit Jesus Discipulis suis parabolam hanc. The new, Dixit Jesus Pharisaeis parabolam hanc, which are also both false, for our Saviour spoke to one particular Man. So, Dominic. 4. post Quadrages. (Gospel is Joh. 6. v. 1.) Instead of Posthaec abiit Jesus, etc. Both old and new read, In illo tempore abiit Jesus. Which is not to be turned of, by saying that In ilio tempore, is a common beginning of the Gospel-Lessons, (as In diebus illis, commonly gins the Lessons of the old Testament) to signify I suppose to the people, who do not understand Latin, when the Gospel gins. For surely the Church aught not for any such pretended convenience of the people, be so uncivil to the Scripture as to contradict it, and put At that time, for After that time. But the most remarkable instance of corrupting the Text I meet withal, is in the Feria 3. post. dominic. 3. in Quadrages. where all the old Breviaries and Missals I have seen begin the Gospel for the day (Matth. 18.15.) in this manner: In illo tempore, respiciens Jesus Discipulos suos, dixit Simoni Petro, si peccaverit, etc. And so it is in the Reformed Breviary of Pius V Antverpiae, 1580. The reason of this addition is plain, because the Gospel says presently, Whatsoever ye shall bind on Earth, shall be bound in Heaven, etc. and they thought it not fit, that Christ should say these words to any but to Simon Peter, to whom the Keys of the Kingdom or Heaven were committed. Now in the present Books it is altered thus. In illo tempore dixit Jesus discipulis suis, which is an addition to the Text still, for there are no such words there, though more tolerable, because it is true, that Christ did speak them to his Disciples. And as they have endeavoured to abuse the Text, so they have also made lewd comments in several places upon it. Of which I'll give the Reader a few remarkable Instances, as I found them in a Book called the Festivale (or Homilies upon the Festivals before the Reformation:) We read in the Gospel that the Bl. Virgin was astonished when the Angel Gabriel brought his happy Message to her; now that Book gives this reason for it. There was in that Country a Man that coude much Witchcraft, and so with help of Fiends, he made himself like an Angel, and came to divers Maidens, and said he was sent from God to them on his Message, and so often times lay with them, and did them great villainy: Than when our Lady heard tell of that Man, she was addread jest it had been he, for she had spoke with none Angel before, fol. 93. So fol. 72. in the Sermon upon the Circumcision of our Lord, it says, The flesh which was cut from Christ's member at his Circumcision, an Angel brought it after to King Charles for the most precious Relic of the World, and for the greatest worship he could do thereto, he brought it to Rome, to a Church that is called Sancta Sanctorum. (concerning this foreskin we shall have a fit occasion to speak more afterwards.) Ibid, fol. 67. When our Lord lay in the Cratch, the Ox and the Ass fell down on their Knees and worshipped Him, and eat no more of the Hay. Ibid. fol. 66. Thomas the Apostles (a) It is no doubt this hand that is meant, in that story Stapleton tells of this Apostle, how John the Patriarch of the Indieses, An. 1120. declared publicly to the Pope, Sanctum Thomam Apostolum omni anno communicare populum suum, manu propriâ porrectâ dignis & retractâ ab indignis. Stapleton de tribus Thomis. p. 19 hand that was in Christ's side, would never go into his Tomb, but always lay without, which hand had such virtue in it, that if the Priest when he goes to Mass, put a branch of a Vine into his hand, the branch putteth forth grapes, and by that time that the Gospel be said, the Grapes been ripe, and he takes the Grapes and wringeth them into the Chalice, and with that Wine houselleth the people. Idem, fol. 108. Concerning the death of the two great Apostles Peter and Paul, it says thus. St. Poule for that he was a Gentleman born, for the more worship they smote of his head, but crucified Peter with his head downward. So, fol. 91. (speaking concerning Judas his bursting asunder) The Fiend could not draw out the Soul of Judas when he hanged himself, out of his mouth, because he had lately kissed the mouth of Christ, therefore the Fiend broke his Womb and shed out his Guts, and than he took his Soul and bore it to Hell. But surely the foul Fiend, employed about this work, was not such a fool as this Writer, not to remember a certain Backdoor very proper for such a foul soul as Judas his was, to issue out at, and so to no purpose at all for this end to take such needless pains. A Prayer to the 3. Kings of Colen. Horae Sec. usum Sarum. TRium Regum trinum munus Christus homo Deus unus unus in essentia trina dona tres signent Rex in auro, Deus thure Myrrah mortalitas. Colunt reges propter Regem summi Reges servent Regem coloni Coloniae. Nos in fide sumus rivi, hi sunt fontes primitivi, gentium primitiae. Tu nos ab hac Christ valle Duc ad vitam recto calle per horum suffragia, Ubi Patris, ubi Nati, Tui & amoris Sacri Frui mereamur gloria. Oremus. DEus qui tres Magos Orientales, Jaspar, Melchior & Balthasar, ad tua cunabula, ut te mysticis venerarentur muneribus sine impedimento stella duce duxisti; concede propitius, ut per horum trium Regum pias intercessiones & merita commemorationum, nobis famulis tuis tribuas, ut itinere quo ituri sumus, celeritate laetitia gratia & pace teipso sole vera stella vera luminis luce, ad loca destinata in pace & salute, & negotio peracto cum omni prosperitate, salvi & sani redire valeamus. Qui vivis, etc. Amen. Hora sec. usum Romanum, 1570. O Rex Jaspar, Rex Melchior, Rex Balthasar, rogo vos per singula nomina, rogo vos per Sanctam Trinitatem, rogo vos per regem regum, quem vagientem in cunis videre meruistis; ut compatiamini tribulationibus meis hodie, & intercedite pro me ad Dominum, cujus desiderio exules facti estis: & sicut vos per Angelicam nunciationem de reditu ad Herodem eripuit, ita me hodie liberare dignetur ab omnibus inimicis meis visibilibus & invisibilibus, & à subitanea & improvisa morte, & ab omni confusione mala, & ab omni periculo corporis & animae. Oremus. DEus illuminator omnium gentium, da populis tuis perpetua pace gaudere; & illud lumen infunde cordibus nostris, quod trium Magorum mentibus aspirasti. Per Dominum, etc. Since I can make no sense of some part of this, I shall therefore make no Rhythm upon any of it, let him do it, that has a mind. Instead thereof, I'll give you an excellent account concerning the 3. offerings of these wise Men, out of the Festivale on Epiphany day, which is this Joseph kept of the Gold as much as him needed, to pay his tribute to the Emperor, and also to keep our Lady with while she lay in childbed, and the rest he deeled to the poor. The incense he brent, to put away the stench of the stable there as she lay in: and with the Myrrh, our Lady anointed her Child, to keep him from Worms and Disease. Let us Pray. O God, who by the guidance of a star didst lead without impediment the 3 Eastern Magis, Jaspar, Melchior and Balthasar to thy Cradle, to worship thee with mystical gifts; mercifully grant, that by the pious intercessions of these three Kings, and by the merits of their commemorations, thou wouldst afford unto us thy servants, that in the journey which we are undertaking, with speed, joy, grace and peace, thou thy self being the Sun, the true star, the true light of the day, we may come to the places we design to go to, in peace and safety; and after the dispatch of our business, may be able to return safe and sound with all prosperity. Who livest, etc. Amen. O King Jaspar, King Melchior, King Balthasar, I entreat you by every of your names, I entreat you by the holy Trinity, I entreat you by the King of Kings, whom you merited to see crying in his Cradle; that you would compassionate this day my tribulations, and intercede with the Lord for me, for the desire of seeing whom, you were made exiles; and as he delivered you by the Angel's message from returning to Herod; so he may vouchsafe to deliver me this day from all mine enemies, visible and invisible, and from sudden & unforeséen death, and from all evil confusion, and from all danger of body and soul. Let us pray. O GOD, that dost enlighten all Nations, grant unto thy people that they may rejoice in perpetual peace, and infuse that light into our hearts, which thou didst breath into the minds of the three Magi. Through our Lord, etc. NOTES. THis piece of Devotion is so great an instance of the folly and gross superstition of this Church, that I cannot but make some considerable Remarks upon it, before I go farther: and especially because this tale of the 3 Kings of Colen, is again revived by Mr. Cressy in his late Church-History, who I see is resolved (such is his discretion) to play all the lost Games of the Church of Rome, and would feign give veneration to a story, which for its ridiculousness (and without any other design) has been set to a Tune in the Catch-Book, after it had been blotted out of the Devotions of the Church. It cannot but seem very strange to all but those who are for Devotion without Discretion, that any should in their addresses to Almighty God, presume to tell him their idle and uncertain stories; especially when they have his own direction (who sure best knows what is pleasing to himself) what name they are to use, and to whom they are to go in all their prayers, that they may speed in Heaven. We have often heard of the Son of God, in the Scripture, as a prevailing Advocate with the Father, but never a word there of the Mother of God, as destined to such an Office; or an instance of any there, that ever came to God by her, or by any other departed Saint. A man might well suspect, that these men who thus apply themselves to them, imagined that either Christ's hands were too full of Petitions, or that his heart was not so tender as theirs; (which I shall after show, is indeed their plain sense concerning the Bl. Virgin,) or that some Courtiers in Heaven had lately stepped into greater honour and favour with God than he. But how I pray come these 3 Kings of Colen to be in so much vogue for intercession? The Scripture, I am sure, neither tells us, that the Men who came from the East to visit our Saviour, and to offer gifts to Him, were either Kings, or that their number was only three (their three offerings do not prove it, for each one might offer all three) or that their names were Jaspar, Melchior and Balthasar; and yet all this must be put (as if it were unquestionable) into a Prayer. But, it may be they will say that Tradition will supply all these defects. If it were such a Tradition as has delivered the Bible to us, and the names of the several Writers of that Holy Book, we might and would accept it; that is, if it were ancient enough, and agreed with itself. But the learned Isaac Casaubon (not to mention others) has said enough in his second Exercitation, number the 10th. against Baronius, to show the folly of this pretence. For to pass over their being (a) Concerning which see Maldonate upon the 2d. of S. Matthew, v. 1. who says thus, Ecclesia Magos fuisse Reges non certa & Catholica fide, sed probabili opinion credit. Licuit enim Christiano poetae (sc. Mantuano) salva Religione dicere: Mec reges ut opinor erant. (the more shame their prayers should be so positive that they were so) Licuit multis nostro tempore Catholicis & eruditis Theologis idem scribere: and than he mentions such arguments as these; Non fuisse Evangelistam silentio nomen Regum, si reges fuissent, prateriturum, cum id ad honorem adorandi Christi magnopere pertineret: majore apparatu excipiendos ab Herode, Reges à Rege. Kings, (which if they were, they must be only truckling and petty ones) the ancient Writers have not pronounced their number to be only three, and neither Ancient nor Later have agreed that these were their Names. I think if I had their persuasions, that the Saints are mightily pleased with the addresses that are made to them, and reflected withal upon the slender assurance that is given, that they were but three in number, I should be afraid, jest there should hap to be a fourth, and he as deserving a King as any of the other; and that every time I invoked the three, I should be in danger of disobliging him, by seeing his fellows venerated and courted perpetually, and himself without regard, and having nothing to do. But what if they have guessed right at their number, and have been out in their names? Are they sure that the Saints will not take it ill to be miscalled? And what if they should not know, whether you have any thing for them to do, till they hear their own true names? What will this prayer than do good to Jaspar, Melchior and Balthasar, when another tradition says their names were, Apellius, Amerus and Damascus; a third, that they were, Magalath, Galgalath and Saracin; and a fourth calls them, Ator, Sator and Peratoras? which last I should choose (in this uncertainty) to call them by, as having the more Kingly sound, if it had not been for a scurvy story Casaubon mentions out of an old Greek book, that these three, together with Misael, Achael, Cyriacus and Stephanus (the names of the 4. Shepherds that came to visit our Lord in Bethlehem) had been used (and he tells how) for a charm to cure the biting of Serpents and other venomous Beasts. But it may be I needed not have offered all this about their names, since neither Mr. Cressy nor Baronius (who has so large a discourse concerning them) have undertaken to justify this prayer in that respect, or so much as to mention how they were called. Let us come therefore to the main matter, wherein Mr. Cressy is to be considered, and that is concerning their Relics to be seen at Colen, which is the reason they are called the 3 Kings of Colen; for I hope the Laity of the Romish Church, though they are very ignorant, yet do not imagine, that these three ever reigned in that place together, like the 2 Kings of Brentford. A Digression concerning Relics. IT seems to be a story very hard, without great proof, to be believed, that these three dead Bodies should ever come to this City; But we need go not farther for the resolution of this doubt, than to Mr. Cressy, who thus informs us out of the supplement of the Gallican Martyrology. At Colonia Agrippina (or Colen) is celebrated the memory of the three holy Kings, Ch. Hist. lib. 7. cap. 16. who on this day (Jan. 6.) adored our Lord in his Cradle at Bethlehem. The Bodies of these Saints were by the care and devotion of the holy Empress Helena, brought out of the East to Constantinople; where in the Temple of Sancta Sophia (afterwards more magnificently repaired by Justinian) they remained to the times of the Emperor Emanuel; who bearing a great affection to Eustorgius Bishop of Milan, by birth a Graecian, at his earnest prayers bestowed on him those sacred pledges Eustorgius presently conveyed them to Milan, placing them in a Church of Religious Virgins. But in the year Eleven-Hundred sixty and four, the Emperor Frederick, having by force reduced Milan to his obedience, granted to his Chancellor Raynaldus, Archbishop of Colen, at his most earnest suit, the same three sacred Bodies, which he transferred to Colen, where he reposed them in the principal Church, in which place they are to this day celebrated with great veneration. Thus far he. When I first read this story, it seemed to me, just such a made idle speech, as the shower of the Tombs would say over the Bodies of King Arthur, or Guy of Warwick; and I wish it be not the very Tale that is told over them, to those that visit those holy Relics, at the Metropolitan Church of Colen. I think I do not despise this story without a great deal of reason: for Guilford Neubrigensis, * Lib. 2. de reb. Anglic. cap. 8. Nec notum est à quibus personis sacrae illorum reliquiae illuc ●ilaiae, ibique repositae fuerint. who lived at that very time when Milan was taken by Frederick, and who mentions, that these Bodies of the Magis were found in an old destroyed Monastery, yet adds, That this Treasure was not known to the Monks and Clergy that ministered there, but was found when the Church was overturned to the foundation, and revealed by manifest tokens, to whom they did belong (but what those tokens were he says not a word of) and a little after,— Nor was it known by what Persons their holy Relics were brought and laid there; (it seems there was not a word said about Helena at this time.) Besides, it is scarce imaginable, if this story were true, that not one word of it should be mentioned either by Eusebius or Socrates, and especially not by his beloved Baronius, who with so much care has collected out of all Authors the progress of Helena into the East, to the holy Land; who certainly was led to it in her extreme Age of above Fourscore, out of Devotion to the Sepulchre, and to visit the places, that were so famous for the actions and sufferings of our Lord; and when she had found what she went in Quest of, he tells us of no journey forward, or circuit she made into the East, but there, for aught we can learn, her steps rested till her return. And indeed, by what those Authors relate of her, we may easily conceive, how she might spend a Twelvemonth (if she had so long a time both for her progress and return) without going farther. For we hear, when she came to Jerusalem, of her curious search after the Cross, for the finding of which, she was feign to dig some while, and of her building two Churches, one at Bethlehem, and another at Mount Olivet. And as her great Age must needs make it improbable, that she should take much pleasure in farther journeying, when this great curiosity was satisfied: so the little time she lived after, makes it still more: for Valesius makes it out, Vales not. in Euseb. de vit. Constantin. l. 3. cap. 47. that Helena must end her days, either an. 326. (which was the year she came to Jerusalem) or an. 327. with whom Mr. Cr. here agrees, saying, She seems to have ended her life, either the same year, or in the beginning of the following year; and both he and Baronius will have her to die at Rome, after her return to Constantinople, which, considering her Age, could not be dispatched in a little time. I might also add farther, that if really Helena had been informed of the place of the burial of these 3 Magis, and had brought their Bodies along with her to her Son to Constantinople, (as this story pretends) it could scarce have been possible, (considering that Age of Learned men, and the fame of the thing) but that a more certain Tradition of this would have remained in the Church: Besides, we now see so little evidence of the place where they were buried, that scarce any thing has more exercised the Pens of Learned Critics, than to determine what Country that is, which the Scripture calls the East, from whence they came; some thinking it was Chaldaea, some Persia, and some Arabia; and all giving probable conjectures for their several Opinions; and when not only Later Writers, but even the Fathers themselves are divided in this matter, as any who will but consult Maldonate, in the forenamed place (to omit many others) may see. But I have not yet done with Mr. Cr. but must add a few words more to tell him, that he quite mistook his Cue, in stuffing and swelling his History to such a great bulk, by such a prodigious number of Legends, concerning the Relics of the Saints and Miracles about them: that his Faith is a great deal too big (for so charitable I'll be, though some I doubt will imagine him to have none at all) and his Discretion apparently too little for the inquisitiveness and Learning of the Age he lives in. That in this wild way of promoting his Faction, he has done infinite disservice to our common Christianity, and that in an Age, wherein too many, God knows, are inclined to Infidelity, by prejudicing them against the belief of the undoubted Miracles, by which our Christianity is proved, when they see such an heap of wonders produced, to countenance apparent fooleries and superstitions, but little differing from that of the Heathens, and things contrary to the sense of all sober Mankind. If he had lived in the 9, or 10 Century (as his Talon seems to be fitted for such a credulous Age) I am inclined to believe that he would not only have been famed for a Writer of others Miracles, but some Monk or other, would have made him a worker of them too. What pity was it, that Mr. Cr. was not in Being 2 Ages ago, when that important Controversy was managed with such zeal about the Bl. Virgin's Ring wherewith she was espoused to Joseph, and 2 Towns went together by the ears, in contesting to whom it did belong (which story I'll give the Reader afterwards.) There could not have been picked out such a man as Mr. Cr. to have made a Prologue to that Play: He could have represented, what vast expenses Princes were at heretofore, to obtain such holy Treasures, as they were now concerned about: How the Relics of S. Austin's body had been purchased with a 100 Talents of Silver, Ch. Hist. l. 34. c. 3. and a Talon of Gold: How great a Sum the Arm of S. Bartholomew cost Queen Emma, when she purchased it of the Bishop of Beneventum: Ibid. He could have told them, that there could scarce be any hard bargain in buying the precious Arm of S. Samson Archbishop, which was taken from such a shoulder, upon which, Id. l. 31. c. 10. when he received the Order of Priesthood, a Pillar of Light from Heaven was seen to rest, till the whole Office was finished. And what could he not have said in representing the mighty concern of Henry the Emperor, who when he could not with Promises and Rewards, Ibid. obtain from Rodulph Duke of Burgundy, the Launce with which our Lord's side was pierced, and to which was fixed one of the Nails of his Cross; at last with threats of an Invasion extorted it from him, and how he after rewarded the Duke, not only with store of Gold and Silver, but with bestowing on him a great part of the Province of Suevia. Here was a pious Emperor indeed, who to obtain (as he thought) the Lance which pierced our Saviour, could have been contented to have really murdered Thousands of Christians, in which it is hard to say, whether he had expressed more kindness to our Lord, or his Members. These stories, no doubt, would have been very acceptable in that Age; but Mr. Cr. must exercise a little patience, if we now should chance to smile at the fooleries of his History in this particular of Relics; and we promise' him to be contented to be called Jews, and be ranged by him in the society of evil spirits (I give you his own language) or any thing else he pleases in his Frantic fits to call us; so he will but give us leave to look, before we turn purchasers, and not quite lay aside our reason, when he calls upon us to believe and venerate. To begin therefore with the last instance I named, concerning the Spear and Nails of the Cross, which the Emperor had. As for the Spear; since the story of Longinus (who was once said to pierce our Saviour's side, and to be converted at the cross) may well be looked upon by all as a Fable; this Spear too I doubt must now follow his fate; especially since the Historians, Socrates, Sozomen and Theodoret, who have told us of Helena's finding other Instruments of Christ's passion (and some of them have related, how she found and disposed of the Nails, as by and by we shall hear) yet say not a word of her finding the Spear among the rest, that were digged out of Mount Calvary, where she found the Cross. And as for the Nails, by which our Saviour was fastened to the Cross; Baronius has confessed, that there could be but 3, or at most 4 of them, and he also informs us how Helena disposed of them: With two she caused a Bridle * Theodoret applies to this the Prophecy of Zachary (cap. 14. v. 20.) where, following the 70, he reads, Holiness shall be upon the Bridles of the Horse: but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which signifies Bells, not Bridles) quite spoils the conceit, if nothing else did. to be made for the Emperor Constantine; the Third she put in his Crown; and the Fourth (which in my Opinion was best bestowed) was thrown in a great Tempest into the Adriatic Sea, to becalm it: But than any one may see how the Cardinal is put to it, to answer for all the other Nails that are shown in several places. Baron. ad an. 326. nu. 54. Thus he attempts it. Sed fortasse accidit, etc. Perhaps it so fell out, that to every one of those Nails (that are shown) there might a small portion of Iron be taken from a true Nail, (that pierced his body) and added to it, (the lest I can imagine, is, when two Nails are rubbed one upon another, and so one may be sanctified by the other) or rather, when the ancient Monuments were lost, that testified the matter, than those Nails by which the pieces of the holy Cross were joined, were taken for those by which Christ's Body was fastened to the Cross: And perhaps in some places it so happened, that a Nail kept among the sacred Relics, whereby one of the mystical members of Christ, viz. a Martyr, was pierced, was taken for one of the very Nails of the Passion of Christ (a fine fetch to save a lie, the Nail that pierces Christ's mystical members, pierces his body) and than he concludes, Quicquid sit, fides purgat facinus; whatsoever becomes of it, faith purges the crime (not of those that cheat with it, nor of the Church that connives at it) for none of the faithful worships the Iron, but rather venerates and adores the Passion of Christ in the Iron: (which pretty excuse of the Cardinal, may as well serve for all the stupidity and cheats of the Heathen Idolatry; for they never worshipped any thing, but with relation to that which they verily believed to be a Deity.) But to return to Mr. Cressy: He tells us out of Matth. Paris, Ch. Hist. l. 2. Cap. 13. that the Master of the Hospital of St. John at Jerusalem, sent a portion of the Blood of Christ shed on the Cross, in a certain crystal Glass, by a Brother of the Temple, well known to Henry III. the which present was confirmed by the Testimony of the Patriarch of Jerusalem, of Arch-Bishops, Bishops, Abbots, and Noblemen dwelling in the H. Land, and with what reverence the King and Nobility entertained the said holy Treasure; as also (in the same Chapter) that S. Joseph of Arimathea brought with him into Britain two Silver Vessels, filled with the Blood of our Saviour, which precious Vessels, by his order, were buried with him in his Tomb: and he gives two excellent reasons, why he would have them thus buried with him. 1. Because, if they should have been consigned to any particular persons in those times, before Christianity was settled in this Island, either a losing and profanation of them could scarce have been avoided: (by the same reason we should never more have heard of the Spear; and why could not a Miracle, such as is showed perpetually in preserving and increasing the Wood of the Cross, have preserved them?) Whereas a certainty that they were reserved in that place, would be an occasion to stir up the Devotion of present and succeeding Christians to frequent it, and reap benefit by the virtue of them. 2. Again, Saint Joseph had no doubt the same design herein, that the Emperor Constantine expressed, who made (as Eusebius tells us) the Relics he had collected of the Apostles, be laid up in his Tomb, to the end that being dead, he might be partaker of the Prayers, which there in honour of the Apostles should be offered to God: [both which reasons are confuted by himself in the foregoing Chapter, where he tells us, that the particular place where S. Joseph was buried is unknown, and that though one John Blome, (thinking he had a Revelation) obtained leave from the King to search for it, yet his labour was in vain, and that his Relics could never be discovered; insomuch as some anciently doubted, whether he was indeed buried at Glastonbury.] But however highly he may seem to estimate the Blood of Jesus, while it is thus preserved in Glasses and Silver Vessels; yet I doubt he forgot one thing, which argues it, in my Opinion, to be more sacred, and too precious to be deposited any where on Earth; and that is, (what the Apostle to the Hebrews insists on) that this Blood was to be presented in the most holy place, Heb. 9 v 11.12, & 23. being that of an expiatory Sacrifice; and that the Heavenly things were to be purified by it. It may be worth Mr. Cressy's resolving, whether the blood that was shed on the Cross, after it was poured out, had any relation to our Saviour's Body: if it had; whether, when his Body became glorious * Dr. Jackson on the Creed, Book 10. cap. 46. pag. 3258. To inquire, says he, what should become of all our Saviour's blood, whether shed in his Agony or upon the Cross, will seem I know a curious Questions, specially to slothful students in Divinity. On the other side, it would argue a drowsy fancy, either voluntarily to imagine, or to be by others persuaded, that this most precious blood being shed in such abundance, should be like water spilt upon the ground, or mingled with dust, or dispersed by the heat of the Sun, and resolved into vapours: Seeing every drop of it was truly the blood of God, it can be no sin to suppose, nay to believe, that all of it was by his death, made, as his body now is, immortal; that all of it was preserved entire and sincere, and brought either by his own immediate power, or by the Ministry of his holy Angels, into those Heavenly Sanctuaries, which were to be consecrated by it, to be the Seats and Mansions of Everlasting Bless unto all true Believers, and thus brought in at the time of his entrance into Paradise, in Soul, though not in Body, which was immediately after he had commended his Spirit unto his Heavenly Father. and immortal, after his entrance into the holy place, that is, into Heaven, we must not say the same of his Blood too: unless we will make a strange and incongruous difference between the Body and Blood of Christ; which would be more still, if some part of his Blood (as we must suppose some remained in his Body, and was not wholly evacuated when he died) suffered such a glorious change, and other parts of it remained as they were before; some of it translated above, and some of it remaining still below: If he say that all of it was made like unto his glorious Body; I ask than, whether he may not as wisely think, to fill a Bottle with the Sunbeams, as with this Blood? I foresee Mr. Cr. will have a hard task, to resolve this with satisfaction; because I observe how the great Jesuits of his Church are at a loss in a like case, though of lesle difficulty, to wit, about the Praeputium of our Saviour, which was cut of at his Circumcision. How this sacred Relic was preserved and found we shall have occasion to mention afterwards; but they are not agreed, where it is kept. * See Bollandus Act. Sanct. ad Jan. 1. de praeputio Christi. And Rivets Apologia pro S. Maria virgin lib. 1. c. 17. Costerus says, it was kept at Antwerp many years, till the fury of Heretics took it away, in the Year 1566. Cardinal Tolet says, to this Day it is kept at Calcata in the Church of Saint Cornelius and Cyprian, Tolet in cap. 2. Luc. annot. 31. where it has been worshipped from the Year 1559, to 1584. Salmeron out of the Legend of Jacobus de Voragine, Salmeron in Evang. Tom. 3. Tract. 36. will have it to have been given by the Bl. Virgin, first to Mary Magdalen, and afterwards to have been brought by an Angel to Charles the Great at Aken, and after came to be laid up in the Lateran; Hence those Verses. Circumcisa caro Christi, Sandalia Sacra, Atque umbilici viget hîc praecisio chara. That is, Christ's foreskin and blessed Sandals are kept here, And what was cut from of his Navel dear. But for all this, the Church of Antwerp seems to say the most for themselves, that they were the owners of this Treasure; if we either consider the Miracles they also pretend to, or the numerous testimonies Bollandus has mentioned: First, that of the Chapter of Antwerp, an. 1416. Loc. citat. of Theobald Archbishop of Bisonti, an. 1427. of John Bishop of Cambray, an. 1428. (in whose presence, we are told the wonder appeared, of three drops of blood, which distilled from the Praeputium upon the Corporal on which it was laid) of Pope Eugenius, an. 1446. and the Bull of Clement VIII. an. 1599 in which the Confraternity of the Circumcision is confirmed, which was long before there instituted. There is another place still that pretends to this Relic, for those of Podium do carry it about with great Veneration on the Feast of the Ascension; Bollandus in Appendic. Vol. 1. ad. 1. Januar. but the Knife of the Circumcision is shown to the people at Compendium. But than comes a farther doubt; If this be true, says Salmeron, it is very wondered; for since that Flesh is of the truth of his human Nature, we believe that upon the Resurrection of Christ, it returned to its glorified place. Suarez the Jesuit is also put to it, to resolve the Question; who notwithstanding all the Revelations to S. Bridget concerning the preservation of this Relic, Suarez. in 3 part. qu. 54. Act. 4. disp. 47. Sec. 1. concludes; That the Body of Christ rising from the dead, had a foreskin; because this is a particle of Man's body, belonging after a sort to its entireness; therefore it is not wanting to the Body of Christ now in Heaven, in which there is no imperfection: Besides, Adam, and other beautified Saints have their Bodies entire, without the defect of this part, etc. As to the Objection, that the foreskin of Christ is still preserved in the Church, he answers, 1. That Innocent the III. called it in Question. 2. He adds that the foreskin belongs to the entireness of the Body formally and not materially; therefore some material part may remain on Earth, which was supplied to the Body of Christ in Heaven, from other matter that was sometimes of his Body, and had been resolved by continual Nutrition. Thus he. Now if all this difficulty appears in salving this Relic, which is a lesle considerable part of our Saviour's Body; the difficulty must increase when we speak of this Relic of his Blood; especially because it was that very individual Blood, which was last in his Body when he died, and than a part of it: And it aught to abate Mr. Cr. confidence still more; when he calls to mind, that it is the most common Opinion of the Schoolmen, that the Blood of Christ was Hypostatically united to the Word, not only when he was alive, but also in Triduo mortis; and that a Divine of Barcinona, who preached that the Blood of Christ shed in his Passion, was separated from his Divinity, was condemned for preaching Heresy, and a Book written against him, by the command of Pope Clement VI Vasquez. in 3 part. Thoma Qu. 5. Artic. 2. Disp. 36. cap. 4. and he was made to recant his Sermon, as you may see in Vasquez, who asserts it as his own Opinion, * Ibid. cap. 8. that, No portion of the blood of Christ did remain on Earth under the form of blood, but only under its colour, amissâ formâ sanguinis. Aquinas also is positive, Whatsoever, says he, belongs to the nature of a human body, was wholly in the body of Christ when he risen, Thomas part 3. qu. 54. Artic. 2. respondeo dicendum. as his flesh and bones and blood, etc. and therefore all those were in the body of Christ when he risen, and that entirely without all diminution, otherwise it had not been a perfect resurrection. And more fully afterwards," all the blood that flowed from the Body of Christ, Ibid. ad Tertium. since it belongs to the verity of human Nature, risen in the body of Christ: as for that blood which is preserved in some Churches for Relics, it did not flow from Christ's side, but is said miraculously to have flowed from a certain Image of Christ that was pierced. Which last words refer to that story that is told in a Book attributed to S. Athanasius (though falsely, as Bellarmine confesses, the Scriptor. Eccles. p. 116.) wherein he relates how a Jew at Berytus pierced the Image of Christ upon the Cross, and blood issued from it. But enough of this matter. As Mr. Cressy's discourse is weak and childish (to say not worse) about the Blood of our Saviour, so it is too, about the Bodies of the Saints. The Roman Church celebrates the Martyrdom of Eleven Thousand Virgins upon the 21 of October, all slain at one time: I shall now only deal with Mr. Cr. about their Relics, deferring to speak to their story, which I intent to give afterwards. If we suppose what he says about their slaughter and the circumstances of it, to be true, one may than allow the place pretty easy to be found where they were buried, Ch. Hist. l. 9 cap. 20. and we'll suppose it, as he says, to be near Colen; and that that might be done about 10 Years after, which he says the Archbishop of Colen did, taking their Bones out of the ground, and reverently burying them again in Chests hewn out of stone (which is hard to be believed, the number is so great; but if Colen could show 1100 such Chests, allowing 10 Bodies, which is fair, to one Chest, that doubt might cease) we might than also grant, that several of those Bodies and parts of them, might have been preserved a long time, (though without a Miracle, they that have been dead 12, or 1300 Years, will scarce look so fresh, as I suppose their pretended remainss do at Colen, and other places, where they show more than stone chests.) Grant too, that these Relics have been dispersed, as he would have them, all over the World, and let the Town of Maidenhead, take its name from the Head of one of the Virgins, there (I know not how long since) kept and venerated. But now comes that wherein my faith is cramped (which yet Mr. Cr. runs of as roundly as any part of the story) viz. his confident pretending, Ibid. lib. 9 cap. 23. that the body of such a one of these Virgins, naming her, lies at such a place, and he mentions above 40 of them, with the distinct places, where their Relics are preserved. The body of S. Ursula herself (the Leader of them) is still preserved at Colen, * As certainly, as that very Gold-Ring is still kept there, with which Ursula was betrothed to Prince Connanus, which Laurus says he saw shown at Colen among their Relics. Laurus de annulo pron. B. Virg. pag. 2. " but her Head was translated to Paris, where the College of Sorbon acknowledge her their Patroness: (having got so choice a part of her, as her head) At S. Denis in France is a commemoration of Panefredis, Secunda, Semibaria, Florina and Valeria companions of Ursula, whose Relics repose there: In Flanders the Monastery of Marcian possesses some part of the Body of Cordula, etc. Now I desire Mr. Cr. to satisfy me in this one demand; since these bodies undoubtedly were buried at first, as rudely as they were slain, and that in a strange Country far distant from their own, where they were known to none; and are not pretended to have been stirred out of their first grave, till about 10 Years after their burial; Let him tell me without flying to a Miracle (which is as foolish in this case, as idle talking of Occult Qualities in a Question of Philosophy) how could any one know the body of S. Ursula from that of S. Cordula; S. Babcaria from S. Semibaria; and so distinguish any of the rest? If he thinks the Question hard, I'll give him time to sand to Colen to be resolved farther about it, and if he pleases too, about the 3 Kings there; and he would do well to inquire whether Ursula had not more bodies and heads than one; since in the Index of the Relics of Glastonbury Abbey, it is thus recorded. In a coffin, the Relics of S. Ursula the Virgin are contained satis plenè, Bish. Usher de Britan. Eccles. prin. ord. p. 626, 627. and in the same coffin is contained a third part of the Relics of S. Daria the Virgin (who yet in the Visions of S. Elizabeth is said to be the Mother of Ursula, which creates a farther doubt worth resolving) the gift of Henry Bishop of Winchester (who was Abbot there, and lived at that time when the Sepulchral Titles were discovered, that gave occasion to the dispersing the Relics of the 11000 Virgins, in the Year 1156.) The Bergomenses also firmly believe, that they have the head of S. Ursula, as well as they of Colen. But to go on. He tells us of S. Audoens' Relics, that being applied to one almost consumed with the Leprosy, and to another half dead with the Palsy, Lib. 32. cap. 3. by the hand of S. Odo Archbishop of Canterbury, they were immediately restored to health. Now though I could have wished, that any other hand had applied them, than S. Odo's, because some may doubt, considering how great a Miracle-worker (as we shall see afterwards) S. Odo was, whether it was his hand, or the others Relics that wrought the cure; yet I shall be so civil, as to make not farther scruple about either Adonis or his other two Brothers, they may all work miracles, I'll not question it, when Adonis, Dadon, and Radon, * Capgrave calls them Ado, Bado, and Dado. in vit. S. Audoen. are their names. He says, concerning S. Brigid, (lib. 10. c. 12.) that in Testimony o● her Virginity, having touched the wood of an Altar, it became presently green: But I shall take leave to suspend my faith in it, till I am told, who ever called her Virginity in Question (for that he says not a word of) and I cannot upon my Principles imagine that any such miracle would have been shown, unless that which it gave testimony to, had been opposed; any more than that there would have been any miracles in the Primitive Church, if there had been neither Jews nor Heathens, who blasphemed and contradicted the sacred Doctrines of Christ; for these are not for them that believe, but for them that believe not. I'll also give him another miracle of S. Brigid, to make my peace with him, (if he can believe it he may; for I cannot) which I found in the Breviary of Sarum, Les. 2. of S. Brigid (where also that about the Wood being made green is mentioned) S. Brigid being sent by her Mother a milking, in order to the making of Butter, she gave all the Milk to the poor; and when the rest of the Maids brought in what the Cows afforded, she prayed to the Lord, and he bestowed Butter upon his Virgin in great abundance. (As if God would miraculously encourage that which he has so expressly forbidden, the doing of evil, that good may come of it? this sure is only fit for them to believe who very often practise it.) We are farther informed also, that she used to divide the Butter she gave away into 12 parts, as if it were for the 12 Apostles, Bolland. Act. Sanct. ad Febr. 1. and one part she made bigger than any of the rest, which stood for Christ's portion: though its strange she forgot to make another inequality, by ordering one portion more of the Butter to be made bigger than the remaining ones, in honour of S. Peter the Prince of the Apostles. These Butter-miracles, I was apt to fancy, could afford no Sure Footing to a wise Man's faith; and yet I observe, that the only wonder that we are told, Bolland. ad Januar. 26. of another She-Saint, (to wit, S. Haseka) is but this, that at a meal, by her prayers she made stinking butter sweet. But Mr. Cressy calls us to harder tasks of believing still in some other instances he gives about the Saints bodies. Lib. 14. c. 3. The one is concerning St. Baldred, out of the English Martyrology. Where it is said, That he was wonderfully buried in three places, seeing three Towns, Aldham, Tinningham, and Preston, contended for his body. The meaning of which is, that his whole body unremoved was buried in three places, else it was no wonder at all. This Mr. Cr. believes, and so do I, only we differ in this small circumstance, that I believe it to be a stupid and notorious lie. But I seem plainly to apprehended, that he did not intent that we Protestants should much trouble ourselves about it; for he knew well enough, that this was too hard a morsel for us to swallow down, upon the mere credit of a Martyrology: but o this is a sweet story for his Catholics, who are resolved to believe in spite of all their reason, that the whole Body of Christ may be at the same time in a thousand places; and let them take the comfort of it, I shall not envy them. Another is somewhat to the same purpose, concerning S. Theliau: After he was dead, Lib. 11. c. 13. the Inhabitants of three several places contended earnestly which of them should enjoy his body: those of Pennalum, where his ancestors had been buried; those of Lanteliovaur, where he died; and those of Landaff, among whom he had been Bishop. When therefore no agreement could be made amongst them, there appeared presently three Bodies so like to one another, that three eggs could not more perfectly resemble. So each of these People took one of them, and by that means the controversy ended. But than it follows, That by frequent miracles at his Tomb it appeared, that the Inhabitants of Landaff possessed the true Body. This story neither need created us but little trouble, since, as good luck will have it, it confutes itself. For can any one imagine, that when three Towns are with equal zeal and devotion contending for the possession of so great a Treasure as his Body was, that only one of them should glory in the prize? or that the same miracle which gave it them, should give them occasion to laugh at the other two, who were fobbed and cheated with an airy Image, and made to embrace a cloud instead of Juno? I can allow easily that God might deny 20 Towns, who should have put in for it, but I cannot believe that he would thus deceive one: This was a trick fit for none but the Devil to play, who delights in cozenage and abusing of Mankind: but rather than thus to think of God, I'll sooner be persuaded that a tender hearted Father, when three of his hungry Children cry to him for Bread, will fill the Belly of one of them, and still the complaints of the other two, only with a painted Baby or a Rattle. And now me thinks I begin to be weary of considering these follies, and it's well if I have not made the Reader do some penance too; since therefore I hope I have sufficiently secured him, from giving too hasty a credit to Mr. Cressy's Legends, I dare now trust him with such idle tattle, as this that follows. (Only premising, that if there were 20 more such miracles told us, though we should hear of the finding Children unhurt on the tops of Trees in Eagles nests, as in the case of Nesting, (lib. 32. c. 19) if they have the seal of St. Dunstan's age, or the next upon them, that is, refer to 900, or a 1000 Years after Christ, the Reader may give them a pass in course, and need not examine them farther, or stop them.) The Lungs of King Edward the Martyr continued fresh for many Ages, Lib. 33. c. 17. and seemed to pant. Lib. 33. c. 15. The Chariot in which the body of S. Edmund was carried, passed over a Bridge, narrower than itself, without any harm, so that one wheel rolled in the Ayr. (pure Capgrave.) A Monk of Glastonbury named Ailsi, refusing to bow, as others did, Lib. 32. c. 19 to a Crucifix; at last either out of compunction, or by command of his Superior, he bowed himself: but a voice proceeding from the Image, said these words distinctly; Now too late Ailsi, now too late Ailsi, which voice so frighted him, that falling down, he presently expired: And so that which follows of a cross shaking over King Edgar's head, and a Crown falling. So (lib. 32. c. 25.) After a great debate between the Seculars and Monks, when a great many things had been alleged against the Monks, and every one expected S. Dustan's resolution, who was present; an Image of Christ on the Cross, which was fastened above in the Room, spoke these words distinctly in the hearing of all. It must not be, it must not be, you have ordered things well, you shall do ill to change them. Every one was amazed, and S. Dunstan said, my Brethrens, what would you have more? you have heard the affair decided by a Divine sentence: They answered, we have indeed heard it: and upon this the Monks of Winchester remained secure, and were never after disturbed in their possession. But Mr. Cressy adds, though the Debate ended, the minds of the contrary party were not yet satisfied, but they still pursued their pretensions; that is, I suppose, they were crafty knaves, and knew more than others did of the secret of speaking Images; and so * Pol. Virg. Anglic. Histor. l. 6. in fine, atque sic monachi ope divina vel humana potius (nam etiam tum non defuerunt, qui id oraculum Phoebi magis quam Dei fuisse, hoc est, hominum fraud, non dei nutu, editum putarint) utcunque parta retinuerunt. Polydore Virgil mentioning this very matter, says, that some thought this voice was rather form by the fraud of men, than by the ordering of God: and indeed any man without much breach of charity may have liberty to suspect these things of contrivance, since this device of moving Images was practised no longer since, than the Age before us; when the famous Image of the Rood of Grace, was brought forth and publicly showed at St. Paul's cross with all its tricks and Mechanism (a) L. Herbert. Hen. 8. pag. 432. : and we could (if need were) tell Men of Books, that will direct them how all such things may be done; and how even the Image and representation of Christ in the form of a child, (a thing talked of not long ago, as a wonder in France, and which Mr. Cressy relates an instance of, lib. 9 c. 11.) may at Noonday be made to descend, to remain unmoveable and fixed upon an Altar, to ascend up again without wires, or any visible hand to move it, or possibility of stirring it one inch out of its place, (if any by-stander should attempt it) and all without either conjuring or miracles. But if any stiff Catholic be resolved to believe these voices to be miraculous, and thinks they mightily serve for a proof of their way of Religion and Worship; he may do well to bethink himself, that whether he will or not, the old Gentle Religion will come in for a share in the demonstration, and an equal kindness in all reason should be expressed to their superstitions, which have been long since recommended to the world by just such wondered attestations; for, what's the difference, I pray, between the voice that said in the case of the Monks, Ye have ordered all things well, etc. And that which Valerius Maximus mentions, of the Image of Fortune, which spoke to the Matrons that had by their prayers hindered Coriolanus from destroying the City, Val r. Maxim. lib. 1. c. 12. n. 4. Ritè me Matronae vidistu, ritè dedicastis. and spoke it twice, You Matrons have rightly seen me, and rightly dedicated me. And the same Author tells us, Val. Max. ibid. Num. 3. that when Camillus took the Veiae, the Soldiers by the command of the General, being about to remove from its seat, and bring into the City the Image of Juno Moneta, which was there chief worshipped; when one of the Soldiers jestingly asked the Goddess, whether she would remove to Rome, she answered, She would remove: which voice being heard, the jest was turned into admiration; and now believing that they carried not the statue of Juno, but the very Goddess come down from Heaven, with great joy, they placed it in that part of Mount Aventine, in which now her Temple is to be seen: that is, they had as good reason (if not better after the hearing such a voice) to be persuaded that Juno was pleased, and that this translation of her image would turn to the advantage of their City; as the devout People of the Roman Church have confidently to presume the Patronage of that great Saint, whose Image or Relics they carry about with so much joy and triumph in a solemn procession. And now me thinks I fancy, without pretending to one of Mr. Cressy's visions, that I see him not a little angry and chafing at me, as one very profane, pert and presumptuous, who have dared thus irreverently to handle the Holy Treasure (as he often calls it) of the Saints, attempted to enervate the force and spoil the credit of so many miraculous stories, which it cost him so much time and pains to bring to a general Muster in his History; and have told the world in effect, that a deleatur might have been put to one half of his Book. I am willing to fancy also, that when the angry fit is over, and he will calmly hear me speak for myself, I shall be able, if not to make him my Friend, yet at lest make him have a better opinion of me: In order to which, I first of all assure him, that I have a mighty veneration for true Miracles, true Saints, and true Histories, and, which may make his pique the lesle against me, that I am none of the Married Clergy. But than I add farther, that if I am spoiled as to my faith in his history, he himself has helped to do it: he is the Person who has taught me to be cautious, and to suspend my belief, to consider the nature of the things, as well as the number or fame of the Writers that assert them, before I give credit to them. I'll give him an instance of his own, which, as I take it, gives any man liberty to believe as much, or as little as he pleases, about the Relics and Miracles that are recorded in his Book: it is that which I found, Lib. 9 cap. 6. concerning the Staff of Jesus: which I will set down, word for word, as it is there, and hope to make good use of it afterwards. It is thus: St. Patrick by Divine Revelation, passed over to a certain solitary Hermit, living in an Island of the Tyrrhen Sea, whose name was Justus; which he made good by his actions, being a Man of a Holy Life, great Fame and much Merit. After devout salutations and good discourse, the same man of God gave to S. Patrick a Staff, which he seriously affirmed, had been bestowed on him immediately by the hand of our Lord Jesus himself, who had appeared to him. Now there was in the same Island at some distance, other men also who lived solitary lives, of which some seemed very fresh and youthful, and others were decrepit old men. S. Patrick, after some conversation with them, was informed, that those very old men, were children to those who appeared so youthful. At which being astonished, and enquiring the occasion of so great a miracle, they thus acquainted him, saying; We from our Childhood by Divine grace, have been much addicted to works of mercy, so that our Doors were always open to all Travellers which demanded Meat or Lodging. On a certain Night it happened, that a stranger having a Staff in his hand, was entertained by us, whom we used with all the courtesy we could. On the Morning after he gave us his Benediction, and said, I am Jesus Christ: my members you have often hitherto ministered to, and this Night entertained me in my own Person. After this he gave the Staff which he had in his hand, to a Man of God, our Father both spiritually and carnally; commanding him to keep it, till in succeeding times, a certain stranger named Patrick should come to visit him, and to him he should give it: Having said this, he presently ascended into Heaven; and from that day we have remained in the same state of youthful comeliness and vigour to this hour; whereas our Children, who than were little Infants, are now as you see become decrepit old men. Thus far the story. Now I desire any man that has read Mr. Cressy's Church-History, to tell me, whether he look upon this as the most strange and improbable story in his Book; and whether there be not 40 others, as unlikely to be true? But now that which amazes me, is, that in all the prodigious things Mr. Cr. has related, and those few of them I have set down before; I never to my remembrance found his faith at a stand, but only here. This he leaves uncharitably to shifted for itself, and take its chance; Whatsoever fortune so stupendious a story may found in the mind of the Reader, (they are his words) and before he tells it out of Joceline, he says thus, Without interposing my credit for the truth of it. Now I thank Mr. Cr. with all my heart; this was the passage I waited for a great while, but could not meet with it before; I thought I should have heard something like it, when he told us of the Blood of Jesus kept in Silver Vessels and Crystal Glasses; but that was too near the beginning of his Book, and every Catholic Reader would have cried shame on the Jadishness of Mr. Cr. faith, if at the first going out from easy trot into full speed, it should have lagged or drawn a lame Leg after it: But here it does you see; he dare not attest the truth of this. Why, what's the matter? Is not Joceline a man fit to be relied upon? he has never told, that I know, any stories in favour of Heretics; however I am sure this is none of them: and suppose it depended upon his single testimony, yet that's no news at all for Mr. Cr. to assert a miracle upon the credit of one witness. Capgrave, I am sure, has many a time been trusted, in matters as hard to be believed as this. But the case is not so here; We have Saint Bernard and Giraldus Cambrensis, both of them speaking home to the point, as to this Staff of Jesus, and if there were need of farther witnesses, the whole Irish Nation is ready to depose for it; so that (as Cambrensis tells us) in their Opinion, it was with this very Staff, that S. Patrick cast out of the Island all venomous beasts. I might add also, that Mr. Cressy knows not what he does, when he goes about to question the miracles of Staffs, since a great part of the Religion of the Irish, seems to be supported by wonders of this nature. For how many of the dried Staffs of Saints being fixed in the ground, have taken Root afresh, and grown into great Trees? So we are told of S. Florentine's, (a) p. 157. of S. Tressan's, (b) p. 272. S. Indract's, Colganus Act. Sanct. (c) p. 254. S. Fingar's, (d) p. 390. S. Mochoemoc's. (e) p. 592. St. Furse's (f) p. 295. staff, being stuck in the ground, produced presently a Fountain of fresh water, which was of such virtue, that it cured all the diseases of such as washed therein. When S. Fechinus wanted water to drive a Mill he had built, he fetched it from a Pool a mile distant, only by throwing two staves (g) p. 132. into it, which like Quicksilver bored their way through a Mountain which was between the Pool and his Mill, and so supplied it ever after with Water. But what talk I of staves; any bit of the Wood of S. Colmanus' famous Tree that he planted, Colganus. Ibid. p. 246, 247. being carried about a Person, who has confidence in the Saint, is a miraculous security against the most imminent dangers of death; insomuch that we are told that not long ago, a certain Malefactor adjudged to dye, before he was hanged up, having a piece of the wood of that Tr●● about him, he put it into his mouth, and was found alive after he had hanged the usual time; and so he was a 2d. and a 3d. time hanged up, yet could not be strangled; but the Officers examining the matter farther, found the bit of that wood in his month, which when they had taken out, he than quickly died: So ill advised was Mr. Cr. to begin his doubts with S. Patrick's staff. However I am resolved to tell his Catholics the news: Mr. Cressy himself dares not be a fourth man, to vouch for a story, where S. Bernard is one of the witnesses, and where he has Tradition too, and the veneration of so wise a Nation to back it. This is his hour of Temptation; he has been listening to the whispers of carnal reason, that great enemy to faith, and credo quia impossibile, is now no part of his Divinity: He has let go his hold of that Staff, which if it had been well managed, might have given the Heretics such a blow, as they could not in haste have recovered it; but now they turn the weapon with great advantage against himself, and there is no Circle, that he can ever hope to conjure us into; but by the help of this Staff of Jesus, we shall make our way out, and dissolve the charm: and so I take my leave at this time, and I hope fairly, of Mr. Cressy; and give him over to Father Patrick to be chastised by him, not only for his gross infidelity, but for his insolent affront of the whole Irish Nation. And now I think it is high time to remember my promise, and give the Reader as short an account as I can of that famous Controversy two Ages ago, concerning the Ring with which the Bl. Virgin was espoused to Joseph; The famous Controversy about the Sponsal Ring of the Bl. Virgin. which story I hope will somewhat refresh him; and show him into what folly and madness People will run, when their Religion degenerates into superstition. The story was first written by Joh. Baptista Laurus the Pope's Protonotary of Perusia, and one of the Bedchamber to urban the VIII. His Book was Printed at Rome, An. 1622. (and afterwards put by Bzovius into his Annal. Ecclesiastic. ad an. 1480.) I shall give you the substance of it, leaving you to consult him in his large excursions. Laurus gins his story with this supposition; that in contracting of marriages, Rings were in use, not only among the Romans and Grecians, but also among the ancient Hebrews, as a testimony of Faith and Conjugal affection: (which because it is the foundation of all that follows, we'll consider the truth of it in the Conclusion) He than adds, that those Ancient Rings of the Hebrews, were not of Gold (that he knew would not so well agreed to the meanness of Joseph's condition) but of base metals, as Iron; or were made of an Onyx-stone, to show the frugality and parsimony of the ancient manner of living. And he says, that this of the B. Virgin, must not be thought like those Rings, we read that Christ often used in mystical marriages with holy Virgins, as S. Agnes, S. Catharine of Sena, etc. which were Rings in appearance: nor of the same kind with that, wherewith S. Joachim was married to S. Anne the Mother of the Bl. Virgin, and is kept at Rome by the Nuns of S. Anne, (another precious treasure) for that is a rude Silver one, etc. but it is the true Ring with which the Bl. Virgin was espoused to Joseph, made of an ordinary Onyx, or Amethyst (for it is somewhat doubtful, says he, which it is) which being very old, seems to have something obscurely engraven on it, where some fancy they discern flowers, representing the budding of old Joseph's Rod: (which is an old Fable, mentioned in the old Roman Breviary on S. Joseph's Day, March 19 that to know to whom the Bl. Virgin was to be espoused, the Highpriest commanded, that all that were unmarried of the House of David should appear at the Temple, and bring dry Rods in their hands, which Joseph also did; but in the presence of all, his Rod had green Leaves presently upon it, and some add (which this Author mentions) that a Dove descending from Heaven, sat upon the top of his Rod. These, you'll say, are good preparations, and now follows the History of this wondered Ring. Of which there is not one word said, till the days of Pope Gregory the V and of the Emperor Otho the III. who both began their Reign together, an. 996. So that we are fallen again into the Fabulous Age, and I'll warrant you the story will work right which commences there; especially after that the Ring had lain dormant a 1000 Years before. At this time than, Judith the Wife of one Hugo a Marquis of Etruria, being a great Lover of Jewels, employed one Ranerius a Jeweller of Clusium, and a skilful Lapidary, and to whom she gave good store of Money, to go to Rome to make a purchase for her. Here it was, by the favour of Heaven, that Ranerius meets with a Jeweller come from Jerusalem to Rome, from whom (you shall hear presently how) he obtained this Ring: and (as the Author adds) it was not fitting, that any where else, save at Rome, (which is the great Market of sacred Relics, and already possessed the Manger where Christ was laid) this Sponsal-Ring of his Mother should be brought to light. After than that Reinerus has furnished himself, and was now ready to departed and take his leave of his Merchant, the Jeweller professing a strange love to him, takes out this Ring and presents it to Reinerus, as a pledge of their future kindness: which he looking upon as a thing of little or no value, would have put of the receiving it with a slight compliment. But the Jeweller bid him not to contemn it, though its aspect bespoke it to be of no great value, for it was the Ring by which the Virgin was espoused to Joseph: and so made him take it with this charge, that he should carefully see, that it did not come into the hands of any wicked person. But Reinerus not regarding what he said, when he came home, carelessly threw it aside in a little Chest, among other things of small value. [And, to add that before I go on, he had indeed no great reason to mind his words much, for if the cunning Merchant, had known it really to have been what he pretended, he would unquestionably rather have made a present of it to the Pope himself, (who would sure have rewarded him well for such a treasure, if he could have made it out, that it belonged to the B. Virgin) than have given it to one who was wholly a stranger to him, and whose whole purchase of Jewels bought of him, could not come near the value of this one Ring; but to proceed.] Ranerius at his return to Clusium, gives an account to Judith, how he had laid out her Money, but forgot to say a word to her of the Ring, and if he had at that time, it might have signified little, for she was more addicted to Pride than Religion, being of her Husband's humour, who minded little else but his pleasure and sports: but he in a Vision of the B. Virgin to him, at a time when he had been wearied with Hunting, was severely chidden; and the effect of it was, that he became a devout Person, and built many Religious Houses, and a very venerable one at Florence, in honour of the B. Virgin; his Wife Judith also became remarkable afterwards for her Piety. But the forgetfulness of Ranerius cost him very dear; for having only one Son of 10 Years old (and so long it was that he had disregarded the Ring of the Virgin) he fell sick and died, and was carried out to be buried at the Church of S. Musthiola hard by Clusium. As the Hearse went forward, on a sudden the dead Body of his Son rises in the Coffin, bids the Bearers stand still, and calls to his Father to come to him, to whom he spoke to this effect. That by the favour of the B. Virgin, he was come to him from Heaven (whither after he had delivered his message, he must return again) to convince him of his contempt of Religion, for letting that most holy Jewel be in a common heap, he having never showed it to any body, not not so much as to him: that now he must sand for it, and produce it publicly, that it might be venerated; and that he might not doubt of the truth of what he said, he gave him a sign, by telling him of his secret vows of taking a Pilgrimage to Mount Garganus, and to Siponto, and of repairing a Church, which he had not performed. Immediately the Chest is sent for, and delivered into the Son's hand, who amidst a number of other stones, presently finds the Ring (though he had never seen it before) and fervently kissed it, and openly showed it to the company, who were all in readiness to venerate it; and the Bells, as some say, of their own accord rung a joyful Peal, as a sign of public happiness. * The like story is told us of St. Pega, that going from England on Pilgrimage to Rome, as soon as she entered the City, the Bells of every Church rung out, of their own accord, for an Hours space, and told all the City the merit of her sanctity. Bollandus ad Januar. 8. vol. 1. p. 533. After having dispatched this weighty business, which he came from Heaven on purpose about, and having directed them to the place where he would be buried, and delivered the Ring to the Curate of the Parish, the Child laid himself down in the Coffin, and went to Heaven, and his Body was buried. The fame of this drew a great conflux of People to visit this holy Relic, wherefore binding a Gold-Chain to the Ring, they prepared a Coffer to keep it in; but before it was laid up, it wrought several wonders. For a Woman of Royal Extraction called Vualdrada, in a sudden pang of zeal, snatching the Ring, and putting it on her Ringfinger, immediately that Finger (a) These are just such lying wonders, as Card. Tolet mentions (in the forenamed Comment. on Luke 2. annot. 31.) concerning the foreskin of our Saviour, found an. 1557. which at the sacking of Rome, an. 1527. was taken away, with several other Relics, out of the Lateran Church, and hid by a Soldier in a Cellar at Calcata, who afterwards confessed where he had laid them, and after search made by the command of Pope Clemens VI they were found, and brought by a Priest to Magdalena Strotia: which Magdalene, going about to untie a silken bag, in which the praeputium was, found her hands grow stiff; and trying a second time, she found still a greater benummedness seize upon them, and upon a third trial, two of her fingers were st●ff and hard: than with tears by the advice of the Priest, she committed the undoing of it, to her Daughter Clarica a young Virgin, who presently without any difficulty unloosed the string, and laid the praeputium in a Silver Vessel, which says he, Densum ac crispum erat instar rubri ciceris. Than follow other Miracles; how an. 1559. certain Women coming to Calcata, (the Town where it was preserved) went to see it with lighted Candles in their hands, and as soon as the Priest laid it on the Altar, a Cloud filled the Church, and hid the Relics for 4 Hours time, so that nothing could be seen, save only the Cloud, Stars and Flames of Fire. And when one Pimpinellus, a Canon of the Lateran Church, tried with two of his fingers, whether the praeputium was soft or hard, by the pressure of his fingers, he broke it into two parts; upon the doing of which, says he, O wondered, what Thunders there were, what Lightnings, how dark the Air was over the place, so that even all the bystanders were even dead for fear. All which being related to the Pope, they confirmed them for true Relics; and for the greater fame of the place, Sixtus V anno 1584. granted a plenary indulgence in that Church of Calcata, on the day of Christ's Circumcision, for Ten Years. withered, and so continued to her death. It is said also, that one Contulus, who was troubled with a Sciatica, made an impression of the Ring in wax, and applying it to his Hip, when the pain afflicted him, always found ease by it. And the Author says, that he, at the entreaty of some great Women, caused some Ivory Rings to be touched with that sacred one, and they received such virtue from it, that being put upon the finger of Women that had hard Labour, they were presently relieved: The Ring also was found beneficial for defects in the eyes, and for reconciling the affections of married People that lived at odds, and the freeing several from the vexation of evil spirits. Thus this Sponsal Ring of the B. Virgin, remained in the possession of the Clusians 484 Years. After this it came into the hands of the Perusians, an. 1473. in this manner following. The Church of Musthiola becoming ruinous, where it had remained, it was brought into an House of the Franciscans in Clusium, and freely enough shown to the People; which a certain Franciscan Friar, a Germane, observing, whose name was Wintherus, a very crafty Knave, under the show of great devotion, he begs of the Magistrates of Clusium to have the office of showing the Ring, who granted his petition. One time, after he had made a Sermon and showed it to the People, stooping, as if he intended to put it up in the place provided for it, he secretly conveys it into his sleeve, and locking the Door, gives the Key boldly to the Magistrate, and privily conveys himself away from Clusium, taking the Ring along with him. He had not sooner crossed the River, but the Field was filled with so thick a Mist and Darkness, that he knew not which way to turn himself or go: At last, his conscience smiting him for what he had done, taking the Ring out of his bosom, he hanged it by the Chain upon a little bough of a Tree, and falling on the ground, with tears he accuses himself, and expostulating his sad condition to the Ring, if he should return to Clusium, he prays to the Ring, that it would sand forth such light, as to dispel the Mist, and direct him by it, in the way wherein he should go: Presently he took the Ring again, and there came so great a light from it, as showed him the way to Perusia, where he put in among the Augustan Friars. A while after he attempted to go into Germany, his own Country, (whither he at first designed to carry it) but he was hindered in the same manner by the darkness that again came suddenly on him, so that he was forced to stay: and this not only infested him, but the whole City for 20 Days, till at last he unbosomed himself to his Landlord, one Lucas Jordanus, and declared to him all the adventure of the Ring; who with great craft and cunning, by representing the danger he was in from the Clusians, and the benefits he would receive from those of Perusia, he prevailed with him at last to bestow it upon this City; and as soon as ever it was showed to the People, all the Mists and Darkness was presently scattered and dispersed. The Friar was well rewarded; but for his better security against the Clusians, he was brought into the House of the Chief Magistrare, where, though in show a Prisoner, he was well provided for. In the mean while they of Clusium understood his theft and their loss, and dispatch over their Bishop to Pe●usa, who endeavoured partly by Entreaties, and partly by Threatening to regain the Ring. They engage also the Citizens of Sena (a confederate City) to assist them in recovering o● it, who sent Letters about it to Perusia, and after that an Ambassador of theirs, one Barth. Bonaspirius to pled the cause before them; whom the Citizens of Perusia received with great respect; but told him, that since it pleased Heaven to bestow upon them that Ring, which they by no sacrilegious Arts had endeavoured to procure, that they might not be thought injurious to the Mother of Christ, they would defend it with their Arms, and admit it not only within their Walls, but their Breasts, and receive it as they would do the Ark of the Covenant, or if there were any thing more sacred. When this course would prevail nothing; at last the Clusians bring their cause before Pope Sixtus IU. and they of Sena gravely prepare for a Holy War Neither were the Perusians idle, but sand their Ambassador to Rome; whose first work was to secure the favour of Cardinal Petrus Riarius, and Count Hieronymus his Brother, who were of the Pope's Kindred, for they did not at all doubt of the Pope's good inclinations to favour their City, having begun his studies among them, and been enroled in their College of Divines, and declared the chief Prelate of the Franciscans, in the General Assembly, 1464. In the mean time, Wintherus, by the importunity of the Clusians to the Pope, is put into closer hold, but there maintained at the public charge, and the heat of prosecuting him in a while being over, he lived merrily 30 Years in Perusia; and when he died, there happened another Religious quarrel, between the Franciscans and the Canons of S. Laurence, who should dispose of this Ring-stealers body, and it was carried for the latter; in whose Chapel, before the Altar dedicated to Joseph and the Bl. Virgin, he was buried, an. 1506. upon whose Tomb they wrote an Inscription, wherein they acknowledge that Perusia owed no lesle for the sponsal Ring of the Virgin, though a casual gift, than if he had offered it of his own accord; nay perhaps it was the sweeter for being stolen. They allowed also an Annual Pension to the Brothers of Luke Jordan, who had done them such good service in procuring the Ring: and now their next care was to provide by all possible securities, that the Ring should never more be taken out of their possession: It was kept therefore under 4 Locks, whose Keys were delivered to 4 Fraternities, of the Dominicans, Franciscans, Servitae, & Augustinians, and was never to be showed, but when they were by: it was also decreed, that it should not be in the Liberty of any Mortal to carry it any whither out of Town, nay it was Banishment for any one to propose so much. They also, the better to grace the solemnity of showing it, ordered the Fathers to appear in costly Habits; Drums, Trumpets, Organs, Bells, and a Musical Consort to sound at that time; and they took a public Oath of those, to whose care it was committed (confirmed by taking the Sacrament in the presence of the Bishop, and Magistrates, and all the Clergy) to look carefully to it. Three appointed times of the Year, they decreed it should be shown, the Fraternity's accompanying it from the Palatine Chapel to S. Laurence Church; and there in a Pulpit, one of the chief Prelates, should hold it to be seen, the space of one Hour, Morning and Afternoon: After this it was ordered to be shown only once a Year; but that Law was abrogated a while after, upon the clamorous Petitions of devout People. But now the Controversy grew hot, between the Senenses (whose Clients the Clusians were) and the Perusians: and one while the Pope hears of the Miracles that were done by the Ring, since it came to Perusia, and how fit it was, that famous City should still retain it: Than the Ambassadors of Sena were brought to him, by means of Cardinal Riarius and Vrsinus, to whom they had promised 25000 Pieces of Gold, in case by their means the Clusians should get the day, (which I much wonder that it did not determine the business) and they represent to him, how much the Perusians had been heretofore beholden to them, how ungrateful they had been to them in this affair, and sacrilegious in detaining that which they had got by theft, etc. The Pope appoints Eight Cardinals to hear the matter, and to weigh the Reasons on both sides, and in the mean while enjoins the contending Parties to live in peace, telling them how absurd a thing it was, that the Ring which was a pledge of Love and Conjugal affection, should now be an occasion of contention and strife: (and it was absurd enough in all conscience, without this witty Reason which the Pope gives.) The Ambassadors on both sides, returned, and were gladly received, the Perusians especially rejoiced, thinking their cause was the better supported. But the two forenamed Cardinals, being alured with the great promises which the Senenses made to them, in case they could overthrew the Perusians, went thither to solicit their cause; where being honourably received, they, in the name of the Pope, began to urge the Perusians to restore the Ring, that had, for so many Ages, belonged to them of Clusium, and in generosity, not to suffer such a reproachful mark of injustice to lie upon them; this they discoursed at first more privately, afterwards openly, and at last came so far as to threaten them with the sad effects of War, in case they refused. But while these things were thus transacted Cardinal Riarius dies in the flower of his Age, being but 28 Years old, and the Perusians, being frighted with the Authority of the other, prepare for War, and begin better to fortify themselves; they sand Ambassadors to Venice, Florence, Milan and Naples, to entreat their assistance, and raised a Band of men. A few Months after, the Perusians began some skirmishes against the Clusians, who preyed upon their flocks, and laid hands on the Countrymen they met, and put them in hold; neither did the Perusians spare the Fields of the Bishop of Clusium. (Though dull and carnal men, who do not understand the worth of Relics, would be apt to think it had been much better, that this Ring had at first been thrown after one of the Nails of the Cross, into the Sea, than that such a stir should have been made about it.) But the Perusians had reason to take more heart, because they were favoured by many great ones, and at that time Cardinal Fortebrachius made attempts of war upon the Senenses. The Perusians after this, endeavour to oblige the Pope's Kindred, especially Hieron. Bassus the Nephew of Sixtus, who was newly made Cardinal, and favoured their affairs. But they of Sena, being perplexed with many troubles that befell them, grew more cold in their prosecutions; and some at Rome gave the Pope counsel (which he had also before threatened) to demand, that the Ring should be brought to Rome, and placed in one of the two Houses, dedicated to the Bl. Virgin, which he had repaired: accordingly by a Letter dated, Dec. 18. 1480. the Pope desired the Perusians to deliver the Ring to J. Baptista de Sabellis, his Cardinal Legat, promising to put it in some venerable Temple of the City, and to give them holy Relics in recompense to their content. But when the Legate came to urge the Perusians to comply with the Pope's desires, instead of answering to what he said, they burst out into tears and howl, cast themselves to the ground before him, and with sighs, and beating their breasts, in the most piteous manner, beseeched and begged of him, to implore the favour of the Pope on their behalf. He was so moved with their tears and sad complaints, that he became a suppliant by his Letters to the Pope on their behalf, which joined with a moving Oration, of Hieron. Riarius, made the Pope altar his determination, and let the Ring still abide there. Also by the Pope's interposing, the differences betwixt the Senenses and the Perusians were composed, and by agreement, they were to have no more words about the Ring; and Marcus Barbus is persuaded to mitigate by his Authority the unpeaceable minds of the Clusians. But while these things are menaging, Pope Sixtus iv dies; and the Controversy was not fully decided, till the 3d. Year of Pope Innocent the VIII. an. 1486. When, the contending Parties agreed, being weary of squabbling, to leave the matter to be determined by the Pope, and Cardinal Piccolominaeus, who did that which Eight Cardinals before could not effect, and the Ring was adjudged to Perusia: who testified how welcome the News was which their Ambassadors brought them by making Bonfires, and turning the very Night into Day, by Flames and Torches, and showing all other imaginable expressions of joy, etc. And now for the greater honour of the sacred Ring, the Perusians removed it from the Palatine House, to a more worthy place; for to this end they built a Chapel in S. Laurence his Church; and caused this Inscription to be placed on high. Hîc sociata suo colitur Regina marito, Et facili justas accipit aure preces. Hâc sacer intactae Matris jacet annulus aede, Qui dedit, est custos muneris ille sui. That is, Here heavens great Queen is worshipped with her Spouse, A gracious Ear to all just Prayers she lends. The untouched Mother's Ring lies in this House, And he that gave't, his Gift with care defends. Also against the Festival dedicated to Joseph and Mary, they caused a curious Piece to be drawn, by one Peter, a Perusian Painter; in which was elegantly represented the Temple of Jerusalem; and in the open Court of the Temple was drawn on one side a Chorus of Virgins, and on the other side a Chorus of young Men, with withered Rods in their hands, and one of them breaking his Rod upon his Knee in anger, seeing Joseph's Rod to flourish: Also the Highpriest was represented taking hold of the hands of Joseph and Mary, and preparing with the Ring to espouse them. There was also instituted a Society of Seculars, called the Sodality of S. Joseph, who together with the Clergy of S. Laurence Church, were perpetually to serve in the Chapel where the Ring was, and a Statue was placed at the right hand of the Altar, dedicated to S. Joseph, which was publicly produced upon his Festival, on the 19 of March. Thus the Perusians being enriched with their prey triumphed over the carelessness of the Clusians. [Thus far the account of Laurus.] This story, I think upon the very relating of it, without any farther commentary upon it, must needs appear to any judicious and unprejudiced Reader, to be the most egregious piece of Foolery, that ever entertained the World for so long a time: and I will be very thankful to Mr. Cressy, if for the credit of his Religion, he will be pleased to match this story with any thing equally ridiculous among Turks, or Heathens: for it grieves me, that any that bear the name of Christians, should run into such extravagant. Follies, as the most absurd Religions in the World were never guilty of. It might be sufficient to stagger the Faith of any wise Man in this Perusian Ring; to tell him what Bollandus (or his Continuer) has observed; Commentar. History de S. Joseph. ad 19 Mart. Sec. 8. that in Burgundy, a Priory pretends to have had the Sponsal Ring of the Bl. Virgin, the space of Eight-hundred Seventy-seven Years: And another Monastery in Holland, puts in strongly for the honour of having it, and have the countenance of miraculous examples, of Women, who in the sharpest pangs of Travel, have by this Ring found present ease. But I have one thing farther to offer, which must needs utterly spoil the credit of this Onyx Ring of the Virgin, and also of that Silver one, mentioned at the beginning of the story, as the Sponsal Ring of Joachim, and S. Anne, the Parents of the Bl. Virgin, (though this too is countenanced with a pretended Miracle, that being stole from Rome, when the City was sacked in the Days of Pope Clement the VII. it was brought again, Bolland. Act. Sanct. 21. Mart. in vit. S. Santuccia. p 363. and laid upon a Stone in the view of many, by a Crow.) and both of them must fall into the Number of those cheating Baubles, with which this Church abuses the World and Religion. And that which I shall offer, is a quite contrary story, to that which Laurus has laid as the foundation of all his discourse, viz. That this Custom of espousing by a Ring, though it was used by other Nations, yet was not practised by the ancient Hebrews. Which we are sufficiently assured of, by two as learned Men, as can be named in matters of this Nature, and as well acquainted with the Jewish Customs. The one is Buxtorfius (in his Book, De sponsalibus & divortiis, Sect. 45. De forma & modo desponsandi) where he shows, that their Espousals were performed these 3 ways; by Money, by an Instrument in Writing, or Concubitu: which last way as lesle honest, though they suppose it lawful according to the Law of Moses, yet has no longer place, but is prohibited under the penalty of beating * See of this more largely, Seldens Vxor Hebraic. lib. 2. cap. 2. . He tells us indeed (Sect. 57) of their confirming espousals by a Ring, out of some of their later Authors, but he expressly adds, that Maimonides never mentions any thing of it. And though he mentions, out of a Book of Victor de Carben, a baptised Jew, (Printed at Cohen, an. 1509.) that the Jews take great care, to put the Ring upon the Forefinger of her that is espoused, because they writ, that Mary, when she was espoused to Joseph, wore her Ring on the Middle-finger, whence no Jewish Woman will put hers to this day upon that Finger; yet, says Buxtorf, I could never meet with any such thing in their Books: and indeed he was not worthy to be Baptised into that Church, that could not invent such a story of his own head, with all his old Jewdaisme to help him. The other Author is the Learned Selden, who tells us, that though there are to be found some slender Testimonies in the Jewish Rituals, Sel●ens Vxor Hebraic. lib. 2. cap. 14. of the use of a Ring among the Jews, yet he says, it is expressly asserted by Leo Mutinensis, the Ruler of the Synagogue at Venice, that the use of a Ring is very rare among that Nation: and Selden says, he never remembers the lest mention of a Sponsal Ring in the whole body of the Thalmud: But the ancient way among them was, to give to the Woman a Piece of Money (or its value) as a pledge of their contract of Marriage: but the Later Jews observing, that other Nations used a Ring for such a Token and pledge, Vxor Hebr. lib. 2. cap. 2. brought in its use by imitation, and graved on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wishing them good luck: but still this King was not used quà annulus, under that notion, but only to supply the place of the Money mentioned before; which he proves out of their Rituals, showing that two witnesses were called in, to inquire, whether the Sponsal Ring than produced, were of equal value with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Money, whereby Marriage-contracts were want to be made. And whereas we heard Laurus before telling the story, that the Jews, to show their frugality, caused their Sponsal Rings to be made of Iron or Onyx-stone: Buxtorf says clean contrary, that this Ring was to be made of pure Gold, * Annulus autem debet esse ex auro puro, sine gemma inserta, idque ideo, ne fraus aliqua intervenire possit, adulterinam sc. gemmam pro vera, vil●m pro pretiosa sponsae offerendo, & hac ratione desponsatio fiat erronea & vana. Buxtorf. loc. citat. sec. 57 without any stone in it, jest any cheat should hap, by offering an adulterate Jewel for a true one, a common for a precious one, and so the Espousals become erroneous and voided. As for such as have, with Laurus, the faculty of running up the use of such Sponsal Rings, as high as Moses his days, because that among the offerings of the Children of Israel to the Tabernacle, we read of Rings and Onyx-stones; they may next, Exod. 35.22, 27. for aught I know, be pleased with that Blasphemous fancy (mentioned by the Elder Buxtorf out of the Talmud, Synagog. Judaic. cap. 28. and altogether as wisely collected out of the Text) that God himself, at the Marriage of Eve, made up finely the Hair of her Head, and adorned it, sang before her, and danced with her in Paradise; which they deduce from Gen. 2.22. where it is said that God brought Eve to Adam; that is, say they, he brought her as a Bride is want to be brought, elegantly dressed, and her Hair curled (calamistratam) with leaping and dancing. There is nothing indeed more common in this Church, than to seek to countenance their Fables and Follies, by Texts of Scripture, where only the sound of one Word, without the lest regard to the sense of it, is enough to serve their purpose; of which take an instance or two. We are told concerning St. Endeus, that leaving his Government, Colganus Act. Sanctor. in vit. S. Fanchtae. ad 1 Januar. p. 1, 2. and taking the habit of a Monk, his Companions came to endeavour to draw him from his purpose, but upon the prayers of St. Fanchea, and her making the sign of the Cross, their Feet immediately stuck to the Earth like stones; but hereupon becoming sensible of their fault, and promising repentance, their Feet were again loosed, and they went their way; in which (says the Author of the Life) was fulfilled that of our Lord, Whatsoever ye shall bind on Earth shall be bound in Heaven, and whatsoever ye shall lose on Earth shall be loosed in Heaven. We have another pleasant instance of this kind, in the Letters of the Church of Antwerp, concerning the Praeputium of our Saviour, cited by Bollandus; Bollandus Act. Sanct. ad Januar. 1. pag. 6. where relating how a Chaplain of Godfrey of Bullen, had brought this Relic from Jerusalem to Antwerp, they add, Esa. 37.32. For God said by the Prophet, De Jerusalem exibunt reliquiae; out of Jerusalem shall go forth Relics, (instead of, a remnant.) And in another place, Disperdam de loco hoc reliquias, I will disperse Relics from this place, Zephan. 1.4. (that is, from Jerusalem) but they left out the word Baal which follows, and we rightly translate, I will cut of the remnant of Baal from this place: And in another Prophet, Possidere faciam reliquias populi hujus; I will make them to possess the Relics of this people; Zachar. 8.12. instead of, I will make the remnant of this people to possess all these things. If this way of playing with Scripture were allowable, they might have added another out of the Prophet Micah (chap. 2.12.) In unum conducam reliquias Israel— tumultuabuntur à multitudine hominum: I will gather together the Relics of Israel— they shall make a noise by reason of the multitude of men; which last words might serve as well as the rest, to countenance their singing, when the Relics are carried in procession, with a multitude attending them: But this by the way. And now, after all these things I have said, are well considered, I hope, without any dishonour to the Bl. Virgin, we may take leave to set a far lesle price upon her pretended Ring, than those of Perusia have done; and to laugh at their folly, for contending in such good earnest about it. I will refer the Reader (jest I should tyre him) to consult another Controversy in Bzovius, Bzovius Annal. Eccles. ad an. 1463. parag. 60. (almost like this of the Ring) about the Body of S. Luke, which the Duke of Venice had obtained from the Grecians, with a very strong certificate of the Truth of it, and of Miracles wrought by it; but it was upon examination found to be a cheat, and that his true body was at Milan long before, only without a head (which the Venetian body was supplied with) and his head had been long preserved at a Church in Rome. Rivet also gives us another fine entertainment in what he presents us with, Rivet, Apologia pro S. Virg. M●ria. lib. 2. cap. 9 concerning the Figure of the Sole of the Bl. Virgin's Shoe, graven in Spain, and set forth with Licence; which, he says, he preserves by him, and has caused the Figure of it to be graved, after the Spanish Original, in the foresaid Book. * I have measured the length of the Sole in our inches, and it is just 7 inches ¼; perhaps some Ladies of the Romish persuasion may found much comfort, in finding their Feet just fitting this measure. In the midst of the Sole is written this. The measure of the most holy Foot of our Lady; And than is added. Pope John XXII. hath granted to those that shall thrice kiss it, and rehearse 3 Ave Maries with devotion to her blessed honour and reverence, that they shall gain 700 Years of Pardon, and be freed from many Sins. I cannot well omit a memorable passage in Baronius, which if duly considered, Annal. Eccles. ad an. 1027. p. 89. may serve to abate and lessen our Adversaries high Opinion both of their Relics and of the Miracles that are said to be done by them. Thus he writes. Cum autem Reliquias Sanctorum tam caro precio, etc. A certain crafty Knave, understanding that the Relics of the Saints were sold at so dear a rate (he mentions before, how the Arm of S. Austin, was purchased at Papia, at the rate of a Hundred Talents of Silver, and a Talon of Gold)" he set up a wicked Trade of merchandizing with the sergeant Relics of the Saints, of whom Glaber relates this story. There was at that time a certain ordinary Fellow, a crafty Huckster, of an unknown Name and Country, who that he might not be discovered, gave himself divers Names, at several places where he skulked. This man secretly taking up the Bones of dead Men out of their Graves, sold them for the Relics of Martyrs or Confessors. After he had played many such cheating tricks in France, at last he came among the Alps, where a sort of sottish people inhabit. There he called himself Steven, who otherwhile used to go by the name of Peter or John. There, after his wont manner, he gathered by Night in a sorry place, the Bones of an unknown person, which putting into a Chest, he had it by Revelation from an Angel, that those were the Relics of the Martyr Justus. All the idle Country people flock together at the report, and the cheater was troubled, if there wanted at any time diseases to be cured. Than he leads the weak, bestows his little gifts, watches whole Nights, expecting sudden miracles, which (mark well) are sometimes permitted to be wrought by evil spirits, to try men that before have been sinful, which doubtless did evidently than appear, etc. And a little after, Baronius mentions the complaint of S. Austin, that in afric, many Impostors, pretending to be Monks, went up and down selling Relics for gain, which they called the Bones of Martyrs. And methinks he himself, if he had been ingenuous, might have put into the number of cheating remains, that which he mentions upon the Roman martyrology. That the most holy Forefinger of John the Baptist, August 29. wherewith he pointed to Chrst the Lord, saying, Behold the Lamb of God, etc. was brought from Jerusalem into the Island of Melita, by the Brothers of S. John's Hospital, and there is had in great veneration. To draw towards an end of this Digression about Relics; I cannot but approve the saying of Isaac Casaubon. Hodiernas reliquias, etc. Exercit. 16. Sec. 104. adv. annal Baronii. The most of the Modern Relics, are either of uncertain credit, or plainly sergeant and false, which aught not to have been dissembled by the defenders of them, if they had taken care to approve their piety towards God; which is well matched with the wise discourse of Cassander in his Consultation, Cassandris opera pag. 973. concerning the Veneration of Relics; (who being a person of their own communion, his words may perhaps meet with greater regard from the Romanists) Thus than he discourses. Hodie vero cum passim, etc. At this day, when all places every where seem to be filled with the Relics of Saints, it is to be feared, jest, if Bishops and Princes would use that diligence they aught, in enquiring and judging of true Relics, great and abominable Impostures would be discovered, as it has fallen out in some places, and as it happened of old to S. Martin; who coming to a place of his Diocese, famous for the Monument of a certain Martyr so accounted, he found the Tomb of a wicked Thief (not of a Martyr) frequented and venerated by the People, which presently he commanded to be overturned and demolished: Though they also aught not to be approved, who through hatred of superstition, have violated the certain Monuments of pious men, and with the greatest Ignominy have thrown away and dispersed those Bones and Ashes, which even the most barbarous people have spared. Since therefore the true and unquestionable Relics are very few, especially in these Provinces; and many of those that are shown, may with great reason be suspected; since the frequenting and veneration of them, serves piety but a little, but serves superstition or gain very much; it seems a great deal more adviseable, that there should be no showing of Relics; but that the people should be provoked to venerate the true Relics of the Saints, that is, to imitate the examples of their piety and virtues, which are extant in Books written by themselves, or of other Men concerning them. It were a most easy thing, if this discourse did not swell too big, to show that these two great Men last named, had just occasion thus to censure the Modern Relics. I'll give the Reader a taste only out of a late Book; that he may see and detest the horrible affront, Lassels his voyage into Italy. this Church is resolved still to put, not only upon Religion, but the common discretion of Mankind, while they presume to show such things as these which follow, designing to have them believed for true Relics, viz. The holy Syndon (or Linen) in which Christ's body was buried; shown at Turin. The Dish in which Christ eaten the Paschal Lamb, made of one Emerald; at Genua. A Nail of our Saviour's Cross, fixed on the Roof of the Church at Milan. At Rome these are shown. The Stone upon which Abraham offered to Sacrifice his Son, and another Stone upon which our Saviour was placed, when he was presented in the Temple. The top of the Lance with which Christ's side was pierced, and the Statue of Longinus under it. The smock of S. Prisca, in which she was Martyred, above 1400 Years old. A Thorn of that Crown of Thorns, which was put upon our Saviour's Head. The Head of the Woman of Samaria, who was converted by our Saviour. The Arm of S. Anne, Mother of the Bl. Virgin; and the Chain of S. Paul The Table upon which our Saviour did eat the Paschal Lamb. Scala Sancta, or the 28. steps of white Marble, up which Christ was led in his Passion to Pilat's House, and upon some of which are shown the marks of his blood, sent by Helena from Jerusalem to Constantine. A Picture of our Saviour, said to be begun by S. Luke, and finished miraculously by an Angel, or (as others say) that S. Luke preparing to draw it, and falling to his prayers to God, that he might draw his Son aright, when he risen he found the Picture finished. The holy Crib of our Saviour. The Pillar at which our Saviour was whipped. At Venice these are shown. Some of our Saviour's blood, gathered up at his Passion, with the Earth it was spilt upon. A Thorn of the Crown of Thorns. A Finger of S. Mary Magdalen. A piece of S. John Baptist's skull. A Tooth of S. Mark: also one of his Fingers, and his Ring with a Stone in it. A piece of S. John Baptist's habit. Some of the Bl. Virgin's Hair. The Sword of S. Peter. A piece of Christ's white Robe, when he was set at naught by Herod. One of the Stones, wherewith S. Steven was stoned. To which you may add, the Hough (or breath) of S. Joseph, which an Angel enclosed in a Vessel, as he was cleaving Wood, shown as a Relic in France. And now methinks I wonder, it never came into their heads to pretend to one Relic more, that would have been as considerable and miraculous as any of these; viz. The Dust upon which our Saviour wrote, with the Characters still upon it, very fair and legible: but I hope, now they are put in mind of it, they will take care to procure it. So I put an end to this long Digression. But now it is fit we should return to our 3 Kings, whom we may seem to have forgotten; If you look back again upon the prayer to them, you will found a piece of old Rome's Heathenism * Lud. Vives notis in Augustin. de civet. Dei. lib. 8. c. 27. Edit. an. 1596. Multi Christiani in re bona plerumque percant, quòd Divos Divasq: non aliter venerantur quàm Deum. Nec video in multis quid sit discrimen inter eorum opinionem de Sanctis, & id quod Gentiles putabant de Diis suis. This saying the Louvain Divines thought the Church of Rome so much concerned in, that they censured it there, and it was left out of a Paris Edition. an. 1613. It had as little kindness for them, as that part of the 10 Commandments, Thou shalt not make to thyself a Graven Image, etc. Which therefore they use to leave out of their Catechisms, and so it is left out of the Manual of Godly Prayers, and the Institutio Christiana, before the Office of the Bl. Virgin, omits it. revived; I mean, in invocating them for success in Journeys. For every one knows, that as they had their Tutelar Gods for Countries and Cities (wherein too they have been seconded by this Church's practice of assigning particular Saints to the Patronage of Places and Nations; as S. George for England, S. James for Spain, S. Denis for Paris, S. Patrick for Ireland, S. David for Wales, etc.) So also they appropriated particular Employments and Offices to their Deities; and one was to be called upon in War; another in Sickness; one was more powerful by Land, and another by Sea; one taught Eloquence, and another Physic: only the superstition and folly of New Rome, is worse than that of the Old in this regard, that they could content themselves with one Aesculapius in all matters that related to Physic and Diseases; but these must have almost as many Saints to invoke, as there are Maladies to be cured. One Saint is good for sore Breasts (a) S. Agatha. , and another to help in the Toothache (b) S. Apollonia. ; one for Fevers (c) S. Sigismond. , and another for Inflammations (d) S. Anthony. ; and if they do give a more general Licence about Diseases, they will not trust it in the hands of one alone, but he shall have a Fellow-saint joined with him, and than Cosmus in Consultation with Damian, will not fail to help: and so in the desperate case of the Plague, for the greater encouragement of the Patients, S. Rocch is joined with S. Sebastian: In the pains of Childbirth, S. Margaret no doubt can do as much as Lucina, and in the danger of shipwreck, S. Nicholas as Neptune; but however it will do well to have two strings to one's Bow, and the Bl. Virgin in both is to be called in at a dead lift: in the latter case indeed, now that it comes into my mind, they had their Venus orta mari, sprung from the Sea, to invoke; and now, not to be a whit behind them, this Church sings, Ave maria maris stella, Hail Marry the Star of the Sea. But let us hear a little farther their addresses to the three Kings; (for of that great Queen we shall have occasion to speak more hereafter) Thus than I found it, in the Hours of the Bl. Virgin on Epiphany day, January 6. O Rex Jaspar, Rex Melchior, Rex Balthasar, rogo vos per singula nomina, rogo vos per Sanctam Trinitatem, rogo vos per regem regum, quem vagientem in cunis videre meruistis; ut compatiamini tribulationibus meis hodiè, & intercedite pro me ad Dominum, cujus desiderio exules facti estis: & sicut vos per Angelicam nunciationem de reditu ad Herodem eripuit, ita me hodie liberare dignetur ab omnibus inimicis meis visibilibus & invisibilibus, & à subitanea & improvisa morte, & ab omni confusione mala, & ab omni periculo corporis & animae. O King Jaspar, King Melchior, King Balthasar, I entreat you by all your names, I entreat you by the holy Trinity, I entreat you by the King of Kings, whom you had the honour to see when he was a crying infant in his Cradle, that you would compassionate my tribulations this day, and intercede for me to the Lord, for the desire of seeing whom, you became exiles; and as he by the message of an Angel, preserved you from returning to Herod, so may he vouchsafe to deliver me this day from all mine enemies, visible and invisible, and from sudden & unforeséen death, and from all evil confusion, and from all danger of body and soul. Thus it hath pleased this Church, to grace these 3 with the special Patronage of Travellers, and to use their names, together with the Guardian Angel. Therefore in the forenamed Hours of Sarum, we have this Direction given. When thou first goest out of thy House, bless thee, saying thus. CRux Triumphalis Domini nostri Jesus Christi; ecce vivificae crucis Dominicum signum; fugite partes adversae. In nomine Patris & Filii & Spiritus Sancti. Amen. DEus qui tres Magos Orientales, Jaspar, Melchior & Balthasar, ad praesepe Domini stellâ duce conduxisti, conduc me ad loca proposita, sine totius adversitatis impedimento; & qui eos conduxisti Angelo nunciante, reduc me teipso auxiliante, Per eundem Christum, etc. Angelo qui meus es custos, pietate supernâ, Me tibi commissum serva, defend, guberna. THe Triumphal Cross of our Lord jesus Christ; behold the Lords sign of the Life-giving cross; fly away all ye adverse powers; in the name of the Father, and the Son, and the Holy Ghost. Amen. O God, who didst lead the 3 Eastern Magis, Jaspar, Melchior and Balthasar, to the cratch of our Lord, by the guidance of a star; conduct me without any afflictive impediment, to the places I design to go to; and thou that didst conduct them by an Angel's message, bring me back by thy help, Through Jesus Christ, etc. O Angel Guardian, unto thee myself I have commended; May I by thy great kindness be kept, governed & defended. Now I profess, such is the weakness of my small wit, that I cannot possibly see how it follows, that because these 3, by a Divine direction, took a long Journey, to visit the Newborn Saviour of the World, that therefore we, without any such direction should invoke their conduct in our Travels; [For I hope no wise man will think this Invocation sufficiently warranted by the Tale of Picardus (out of Erhardus Winheims Sacrarium Coloniae Agrippinae) concerning one John Aprilius, who when he was hanged, implored the patronage of the holy Magis (I suppose because of the long journey he was going to take, when he should be turned of the Ladder) and after 3 days was found alive, Piccardi notae in Lib. 2. cap. 8. N. ubrigensis. & being taken down, came to Colen half naked, with his Halter about his Neck, to return thanks to his Deliverers.] If there were any consequence in this, I would feign know, why the 12 Patriarches, or the 12 Apostles, who were all very great Travellers, and went too upon God's errands, might not expect this Honour, and have this Office as soon as they, and especially the latter before them. But enough of the three Kings, proceed we to other Instances. De S. Dionysio & Sociis. Brev. Rom. ad Octob. 9 Oratio. DEus, qui hodiernâ die Beatum Dionysium Martyrem tuum atque pontificem virtute constantiae in passione roborasti; quique illi ad praedicandum Gentibus gloriam tuam, Rusticum & Eleutherium sociare dignatus es; tribue nobis quaesumus, eorum imitatione, pro amore tuo prospera mundi despicere, & nulla ejus adversa formidare. Per Dominum. Of S. Denys and his Companions. The Prayer. O God, who this day didst strengthen thy Martyr & Bishop S. Denys, with the virtue of constancy in suffering; and who didst vouchsafe to join with him Rusticus and Eleutherius for to preach thy glory to the Gentiles; Grant us we beseech thee, in imitation of them to despise, for the Love of thee, the world's prosperities, and to fear none of its adversities. Through our Lord. NOTES. This Saint, who is the great Patron of France, is supposed to be the same that is mentioned in the Acts, under the name of Dionysius the Areopagite, though there is great reason to believe the contrary, Severus l. 2 Hist. Sacr. cap. 46. if we give any credit to Sulpitius Severus, who tells us, that under the Reign of Aurelius the Son of Antoninus, tum primùm inter Gallias martyria visa; the first Martyrdoms in France were under his persecution; long before which the Areopagite must have been dead; which testimony of Severus is so strong, that even their own men have defended it, and pleaded for a distinction betwixt the Parisian Dionysius, and the Areopagite; (see Joh. Lannoy his 3 Dissertations.) But if they were right as to the person, yet the Breviaries have made a fabulous story of him, which it would be too tedious to recite in all its circumstances, but I'll give a taste, out of the Breviary of Sarum. He is said to be sent into France, by Pope Clemens, to preach the Gospel, accompanied with Rusticus and Eleutherius; and preaching with great zeal at Paris, in the time of Domitian's persecution, they were laid hold of by the Roman Governor Sisinnius, (the later Breviaries call him Fescenninus) who inflicted various torments on them, and cast them into prison; where S. Denys consecrated the Eucharist, and at the time when the Holy Bread was broken, so great a Light shone upon him, that all greatly wondered. In this light Jesus Christ himself came, and took the Bread, and gave it to him, saying. Take this, my dear Denys, (chare meus) and encouraged him with the promise of great rewards to him and his hearers in God's Kingdom. After this, he and his two Companions refusing to sacrifice to the Heathen Gods, they were all beheaded in one and the same moment, whose Tongues, after their Heads were cut of, did still confess the Lord. And to declare the merits of the Martyr Denys, after he was beheaded, he stood upon his Feet, and taking up his own Head in his Arms, he carried it to the place where it now lies buried. Thus France glories in the Relics of this Saint; yet Baronius tells us, that Ratisbonne in Germany has long contested with them about it, Baron. ad an. 1052. and show his Body there; and Pope Leo IX. set out a Declaration, determining that the true Body of S. Denys was entire at Ratisbonne, wanting only the little Finger of his right hand, yet they of Paris cease not their pretences to it; so that here are two Bodies venerated of the same individual Saint * But why not 2 Bodies as well as 2 Thumbs of one Saint: for the Virgins of a Nunnery in Ireland, that were very desirous of Relics, found the Thumb of S. Senanus lying on the ground by his dead Body, and yet (which was the miracle) neither of his hands wanted a Thumb or a Finger. O the Thumb! Col●anus in supplement. vi●. S. Senani. nu. 42. : and both of them are mistaken, if they of Prague have not been cheated; Bolland. Act. Sanct. in Append. ad Januar. 2. among whose numerous Relics I found the Arm of S. Denis, the Apostle of Paris, reckoned. A following Antiphona tells us, that a Multitude of the Heavenly Host accompanied the dead Body of S. Denis, who carried his own Head, praising God, and saying, Glory be to thee, O Lord. The Roman Missal also in Folio (Paris. 1520) tells the very same story in a long Prosa (where there is mention of Sisinnius) of which take a few Verses towards the end. Seniore celebrante Missam, turbâ circumstante Christus adest, comitante Coelesti frequentiâ. Specu clausum carcerali Consolatur, & vitali Pane cibat, immortali Coronandum gloriâ. Prodit Martyr conflicturus, Sub securi stat securus, Ferit Lictor, sicque victor Consummatur gladio. Sed cadaver mox erexit, Truncus truncum caput vexit Quo ferente hoc direxit Angelorum concio. Tam praeclara passio nos gaudio. Amen. While round the saint in crowds the people stand, As he the Mass devoutly celebrates, Christ he himself appears, a glorious band Of the Celestial Host upon him waits. He cheers th' imprisoned Saint with joys divine His own hand feeds him with immortal bread; He tries him now, but after does design To set a glorious Crown upon his Head. And now the Martyr bravely comes to fight, Under the sharpened Axe he stands secure, The Lictor's blow, though 'twas directed right, Did only make this Champions conquests sure. He fell indeed, but presently arose, The breathless Body finds both feet and way, He taketh his Head in hand, and forward goes, Till the directing Angels bid him stay. Well may the Church triumphantly proclaim This Martyr's Death, and never dying fame. The present Breviary also retains this ridiculous passage concerning his carrying of his Head, Lesson 6. and determines his walk more expressly to have been two miles. Ribadeneira in his Life, adds, that he delivered his Head into the hands of a Woman called Catula. And now it may not be amiss to make a few farther Reflections upon some pieces of his Legend; and I shall begin with that of Christ's miraculous appearing in the Administration of the Eucharist. Now though I think no body need be much concerned in relations of this kind, that are made by those who tell us that People can speak when their Tongues are out of their Heads * See the 2d. Lesson of Longinus. , or can carry their Heads in their hands; yet I found Mr. Cressy is very fond of such passages; and I doubt he might take it ill, if I should pass over a story he tells to the same purpose, and lays a great deal of stress upon it, for the establishing his Catholic Faith. It is concerning S. Odo, Ch. Hist. l. 31. cap. 20. who celebrating the Mass, in the presence of certain of the Clergy of Canterbury (who maintained that the Bread and Wine, after Consecration do remain in their former substance, and are not Christ's true Body and Blood, but a Figure of it) When he was come to confraction, presently the fragments of the Body of Christ, which he held in his hands, began to pour forth Blood into the Chalice; whereupon he shed (Good Man!) tears of joy, and beck'ning to them that wavered in their faith, to come near and see the wondered work of God, as soon as they beheld it, they cried out, O holy Prelate, to whom the Son of God has been pleased to reveal himself visibly in the Flesh, pray for us, that the Blood we see here present to our eyes, may again be changed, jest for our unbelief the Divine vengeance fall upon us; He prayed accordingly; after which looking into the Chalice, he saw the Species of Bread and Wine, where he had left Blood. [To which may be added a story in the Festivale, which may make a good Comment upon this of Mr. Cressy concerning these Miraculous Changes of the Elements in the Sacrament. Fol. 52. A Jew once went with a Cristen man into a Church and heard Mass; when the Mass was done, the Jew said to him. If I had eaten as much as thou hast, I would not be a hungered, as I trow, in three days. Forsooth said the Christian, I eat no manner of Meat this day. Than said the Jew, I saw thee eat a Child, the which the Priest held up at the Altar: Than came there a fair man, that had many children in his Lap, and he gave each Christian man a child, such as the Priest eat. The same also we are told of S. Wittekindus, that in the Administration of the Eucharist, Bolland. in vitae ejus, ad Jan. 7. p. 384. he saw a child enter into every one's mouth, playing and smiling when some received him, and with an abhorring countenance, when he went into the mouths of others, that is, Christ showed this Saint in his countenance, who were worthy, and who unworthy receivers.] To let pass that which Baronius tells us (which Mr. Cr. durst not mention, jest it should spoil the Saints credit) concerning S. Odo, that when a Thief was brought before him, Baron. ad an. 936. num. 13. who had stolen a Horse in the Night * Thus they have abused Macarius (who deserved better) by telling us, that finding a Thief plundering his Cell, he, as if he had been a stranger, helped him to load his Horse with his own goods, saying these words of Job, We brought nothing into this World, and it is certain we can carry nothing out, the Lord gave, and as the Lord pleases every thing comes to pass, blessed be the Lord in all things. Of whom the Legenda has left also this wise Memorial, that Macarius having on a time killed a Flea that bitten him, he was so penitent thereupon, that he went six Months naked in the Wilderness, that the Fleas by biting him might have their revenge upon him at full. (though his Monk Godofred, who saw him do it, while he was reciting his Canonical Hours, durst not cry out to take him, jest he should break his Rule of Silence) S. Odo commanded, in stead of punishing him, Five shillings to be given the Thief, in consideration that he had watched all Night, taken a great deal of pains, and endured much hardship; which argues S. Odo not over-fit to decide a greater controversy without a miracle. Waving this, I say, I cannot be moved by this miracle, or twenty other fine stories that are told me about this time, though it was a time mighty fruitful of Monkish wonders. For I consider (as I intimated before in the case of Relics) that this Century was remarkable above all others for Ignorance * Baronius ad an. 900, has given us its character at the beginning of it, thus; Novum inchoatur seculum, quod sui asperitate & boni sterilitate ferreum, malique exundantis deformitate plumbeum, atque inopia Scriptorum appellari consuevit obscurum. , Sottishness and Superstition; wherein by reason of the Barbarism and illiterateness of the Age, Lies and Fables must needs meet with a good Market to put them of. And the truth is, if my Faith were staggering upon the hearing Mr. Cr.'s story, yet the very next Page to it, would settle it again; where he informs us, that S. Dunstan saw the H. Ghost descending from Heaven in the likeness of a Dove: and the Sarisbury Breviary edifies me still farther, telling me, that he saw the Holy Spirit in this shape twice, Lesle. 6. Of S. Dunstan. and heard the Angels chanting Kyrie Eleison in the praise of the Trinity; and that his Harp that hung at the Wall, was by Angel's hands made to sound that Antiphona, Gaudent in Coelis animae sanctorum, which he only understood. And Lesson 5, I hear more such wonders, which methinks sound as well as Mr. Cressy's. How, when a mighty Beam from the Top of the Church, threatened the destruction of many by its fall, S. Dunstan with his right hand, making the sign of the Cross, lifts it up again * Which may well be credited, when we read of S. Aidanus, that his Cart and two Oxen laden with Wood, as he drove them, falling down a high Rock into the Sea, he only made the sign of the Cross as they fell, and received all safe and sound out of the Waters. And S. Maidoc did the same to a fallen Cartload of Ale: Colganus vit. S. David. 1 Martii. p. 427. and S. Maid. p. 210. ; and that as this Saint was praying one Night, the Devil assails him in the shape of a Bear, and endeavoured with his Teeth, to snatch the Staff out of his hands, upon which the Man of God leaned; he unaffrighted lifts up his Staff, and followed the horrid Monster beating him, and singing these words; Let God arise, and let his Enemies be scattered, and the ugly Phantasm vanished. And no doubt from this Age of S. Odo's Miracle (for it could not so well be from any other) came that Tradition to us from Father to Son, in Mr. Sergeant's sure way, how S. Dunstan held the Devil by the nose with a pair of Tongues. Mr. Cressy's miracle than shown in S. Dunstan's days, is like to do feats to establish the Church's Faith concerning the Eucharist, to convince and confounded all Opposers, especially when S. Odo has to do in it, that known Miracle-worker, who as Mr. Cr. records it, when the Roof of his Church was to be repaired, suspended all Rain for the space of three Years, Ch. Hist. lib. 32. cap. 5. that it should not hinder the Work. And now I have begun with Mr. Cr. about this Argument, I will call him a little farther to accounted, for some of the many wonders he relates. A Brief Digression concerning some of the Miracles related in Mr. Cr.'s History. IT is an Ingenuous Confession, which is made by Melchior Canus, concerning the Miracles of the Saints. We cannot deny, says he, that sometimes even the most grave Men, Quanquam negare non possumus, viros aliquando gravissimos in Divorum praesertim prodigiis describendis, sparsos rumores & excepisse, & scriptis etiam ad posteros retulisse. Loc. Theol. lib. 11. c. 6. etc. especially in describing the Miracles of the Saints, have both picked up scattered rumours, and also related them in their writings to Posterity. In which thing, it seems to me, they have either indulged themselves too much, or at lest the vulgar sort of Believers; because they thought that these would not only easily believe, but also earnestly desired such Miracles: Therefore holy Men have recorded several signs and prodigies, not as if they willingly themselves believed them, but jest they should seem to be wanting to the wishes of the faithful. Mr. Cressy, I suppose, has a mind to be taken for a grave Author; and every one that turns over his History, cannot but see that it was the great design of it, to gather together whatever he could meet with, that was prodigious and wondered, relating to the English Saints. I have so good an Opinion of his wit, that I cannot bring myself to believe, that he could possibly think half that which he has related, to be measured truth; and I'll give him but one Instance among many of this, in his Life of S. Suibert, which he has given us out of Marcellinus: Ch. Hist. lib. 20, etc. He might have easily known (if he had not rather chosen to follow Surius, and his good Father Alford blindfold) how the learned Men of his own Church have despised this History, some calling him Auctorem stramineum (as Labbe does) others look upon it as a late Fable (as Holstenius) and if any one has a mind to see the Arguments which cannot be answered, Recentius commentum. to prove this Marcellinus to be a foolish Writer, and his Relation impossible to be true, as contradicting both History and Chronology, Bolland. Commentar. Historicus de S. Suibert. ad 1 Martii. he may only look into Bollandus (who has also been so ingenuous as to leave out, all that Mr. Cressy has foolishly inserted) and Colganus * Colganus in notis ad vit. Suitberti. pag. 436. . It's most likely than, that Canus has hit right, and that Mr. Cr. (as well as others before him) hath herein complied too much with the humour and desires of vulgar Catholics, and resolved to serve his Church by the old way of pious frauds, without any regret for the dishonesty of it. Yet however, methinks he should have better secured the reputation of his discretion. For I could not but imagine, that the foregoing story of S. Denis, was such a stretcher, that no body would ever have had the confidence (not to say conscience) to put a Man's faith to it, to believe that there was above one Saint, that could endure his Head of as well as his Hat, or clap it under his Arm and walk, as if nothing ailed him: and I was ready to comfort myself, that this story was only calculated for the Frenchmen, and that an English Faith was not much concerned in it. But alas! I found quickly that I was mistaken; for there are two Englishmen, Capgrave and Mr. Cressy, that are resolved, I think, that no French Saint should have the better of those of our own Nation, in showing these Feats. Mr. Cressy has produced S. Clarus (a) lib. 17. c. 3. an English Hermit, S. Ositha (b) l. 17. c. 5. , S. Decumanus (c) l. 21. c. 4. , and S. Juthwera (d) l. 23. c. 9 , Ch. History. who all carried their Heads in their Arms after they were smitten of: but if he had left out all these, that one story he relates concerning S. Justinian (e) l. 11. c. 8. , may suffice to silence the same of S. Denys his adventure; who after he had been slain, and his Head cut of, by the wicked rage of his own Servants, his Body presently arose, and with his Head between his two Arms, walking thence to the Sea, passed over to a Port called by his name, and fell down at a place, where a Church is built to his memory. I shall now make bold, in the name of Mr. Cressy, to challenge any Frenchman of them all, to produce any Saint of theirs, that ever did the like: For alas! their S. Denies journey, as you have heard, was not above two Miles, and that too upon plain firm ground, and what's that, I pray, to going over Sea without ones head? But I have a farther request to Mr. Cr. which upon this occasion, I think fit to make, and methinks it is a very reasonable one: it is this. That he would give us leave, without swaggering, to put upon the Head of several of his Chapters, (instead of Gests) The Fables of S. Justinian and the Fables of S. David, etc. as he himself has done to the famous Arthur: lib. 11. c. 16. Fables concerning King Arthur censured. I dare say the Writers of these things he calls Fables in Arthur's case, such as Geoffery Monmouth * A grave Author with Baronius in the case of the 11000 Virgins. , and Matthew Westmonast. are of as good credit as his great Author's Capgrave and Harpsfield; and these Acts too of his Chivalry, which he calls prodigious, in the Conquest of so many Countries, are not near so incredible and ridiculous, as his story of S. Alban (though mentioned by Bede) drying up a River for this foolish reason, that People might more commodiously behold his Martyrdom, or the Mountain rising under the Feet of S. David, Ch. Hist. lib. 6. cap. 12. (of which we shall say more afterwards in his life) or this of S. Justinian's going over Sea without a Head. He has given us some excuse for excessive praises, in Arthur's case, from the custom of People to magnify Romantickly some one of their Princes; as the Grecians their Alexander; the Romans their Octavian; the English their Richard; and the French their Charles. But there is no excuse for pretending to advance Religion, by telling incredible stories, and for producing wonders as absurdly, as if this power were given, to enable a Saint to show tricks of Legerdemain, or to altar the Laws of Nature in sport, and without any apparent and considerable necessity. Magnum sit necesse est, propter quod naturae leges exceduntur. To come a little closer to Mr. Cr.'s History, by presenting him with a few Instances of his own, to this purpose. Can he answer it to his own reason, why a Saints bad memory in forgetting a cloth, upon which he had consecrated the Eucharist, should, after he was gone to Sea, be so far encouraged, as that the Divine power should enable him to walk upon the Sea to fetch it, as he tells us of S. Birinus? Lib. 15. c. 4. When any one else, I dare say, with his conceits about the Corporal, would rather have expected, that this his carelessness should by a Divine hand have been punished? I know not indeed how far another story of this Saint, after his death, may invite us to believe the former in his life-time. For Capgrave relates, that a young Man that was born deaf and dumb, was cured by being brought to his Tomb, and spoke English presently, and within three days more spoke French perfectly as well. I read of Christ and his Apostles working Miracles, to supply the pressing necessities of other Men; but I do not remember any one instance, wherein they endeavoured to engage the extraordinary power of God, to help themselves merely, or that God did it for them, without their requesting, when the thing might be done by ordinary ways. Was it never heard that two Men in a hot Country took a long Journey, without a Screen to defend them from the scorching of the Sun? Or, if it were necessary, was there no way for them to procure a shade, but that God must sand a mighty Eagle * So we are told of S. Lutwin, that lying along upon the ground asleep, an Eagle with her shady Wings defended his Face from the hot scorching Sun. Bollandu● in vita S. Basim ad 4 Martii. with her Wings to over-shaddow them, till they came to their Journeys end? Yet thus, he tells us, it was done upon their Prayers, for Roger of Cannae, Lively 10. c. 18. & Richard of Andria, when they went to Siponto. Can any one be so foolish as to think, that if Water could have been constantly supplied to the Children of Israel, in their Travels through the Wilderness, by fetching it at the distance of a Mile or two, that God would miraculously have made it follow them, to save that pains? Yet Mr. Cr. writes, as if he would have us believe this following story. That the Monastery of S. Eanswitha, Lib. 15. c. 8. had only one incommodity, that being seated on the top of high Rocks, there was a penury of sweet Water. The holy Virgin was sensible of this inconvenience, and after she had by Prayer solicited our Lord, she went to the Fountain more than a Mile remote from the Monastery; and striking the Water with a Staff, commanded it to follow her: The deaf Element heard and obeyed the Sacred Virgin's voice, and against the Inclination of Nature followed her steps, till overcoming all the difficulties of the passage, it mounted up to the Monastery, where it abundantly served all their uses: One particular more increased the admiration of the Event, for this little Rivulet in the way being to pass through a Pool (she must be supposed to do so too, because it was said to follow her steps, but that's a small matter, for a Virgin in Capgrave's story to tread Water) it flowed notwithstanding pure and free from all mixture. Mr. Cressy might have told us also, that which immediately precedes this story in Capgrave, how she triumphed over a King of the Northumber's, who courted her for his Wife; by making this the condition of having her, (which he accepted) that he should pray a great Beam three Foot longer than it was, (for so much it was too short for the rest of the Timber that was prepared to build her Oratory) which he failing to accomplish, after long invoking his Gods, he departed from her ashamed, and she escaped him; but by her own Prayers, immediately the Beam became a Yard longer * Which is no great matter to believe, when we read that S. Hildutus with his Disciples living in a straight Island, they obtained by their Prayers, that the Island was enlarged and made bigger. Colganus vit. Gildae Badonic. p. 182. ; and I suppose it may be every whit as fit to believe, that by another Prayer, without the help of any Carpenters, all might be joined and framed into a House. Neither can I see much need of a Miracle, in another story he tells us, about the conveying S. Cuthbert's Body from the Sea side: Lib. 28. c. 19 where first he says it was told a Monk in a Vision, that upon a certain Tree they should found a Bridle hanging, which if they held up in the Air, an Horse would come to them of his own accord, to assist them! They did so, and a Bay-horse presently offered his service, which they joining to a Wagon, conveyed it away. The story tells us not a word how the Wagon came there; and yet one would think it had been as easy to get a Horse without a Miracle as a Wagon; but what need was there of either, when there were 7 Monks that did attend it? and if they could not carry S. Cuthbert's Body, let him call them what he pleases, I shall make bold to say they were lazy Lubbers; and a Vision of a Whip for them, was rather needful, than of a Bridle for the Horse: especially considering, that there is reason to believe, that S. Cuthbert was no fat Man; which is easily collected, from what I found in Mr. Cressy, Lib. 15. c. 16. that he was very much given to fasting, even before he entered into the Monastery, (much more you may be sure afterwards) and that he took so little care about Victuals, that in a Journey he was miraculously supplied with a Meal, after having fasted all day, by means of his Horse; which pulled down from the Roof of a House, half a Loaf of warm Bread, and a piece of Flesh, wrapped up in a Linnen-cloth. I hope the Reader is not tired with these Relations, and therefore, with his good leave, I'll add two or three more. My next shall be in S. Wereburga and her Wild-geese: which story Mr. Cr. is much concerned for, Ch. Hist. l. 17. cap. 17. and takes it ill from Mr. Camden, that he should insinuate his unwillingness to believe it. The substance of it is this. The Steward of S. Wereburga's Monastery, complaining that in a Farm that belonged to it, the Corn was much injured by Flocks of Wild-geese: S. Wereburga commands the Steward to go and shut them all up together in a House. He, though at first he wondered at the command, thinking (as any one else would have done) that she had spoke those words in jest; yet perceiving her to renew her command, he went to the Wild-geese, which were in great numbers devouring the Corn, and with a loud voice commanded them, in his Mistress' name, to follow him. They obeyed, and all in one Drove were shut up together; only one of the Number was privily stolen by a Servant, with an intention to eat it. The next Morning the Holy Virgin went to the House, and after she had chidden them for usurping that which belonged not to them, she commanded them to fly away, and not to return. Immediately the whole Army took Wing; but being sensible that one of their Number was wanting, they hover over the Virgin's head, complained of their loss: she hearing their clamours, understood by inspiration the cause of it; and after search, made the Offender confess his theft, and after the Bird was restored to her Companions, they all flew away, and not any Bird of that kind was afterwards seen in that Territory. What fine circumstances are here to invite a Man to believe? The Saint's interest in this devoured Corn, which belonged to her own Monastery: The sauciness of these Geese, that durst make so bold with her Corn: The great charity of the Virgin, in giving the Geese so fair an admonition, to make them sensible of their crime before she punished them: Their wondered sagacity, quite exceeding the pitch of that Fowls understanding in our days: The seasonableness of an inspiration to advance her duller understanding, and make her apprehended their Language, as well as they did hers before: Her honesty, in restoring the stolen Bird to her Companions, and that rather than they should be defrauded (if Malmesbury be in the right that the Bird was killed) restoring it to life again by a Miracle: and yet her terrible severity towards them (which may be a fair warning to all succeeding Geese that hear it, to take heed of such trespassing) debarring not only that individual Flock, but the whole Race of Geese, and not only for her life time, but for ever after, from being seen, and so consequently never to make a Meal more, in that Territory. These circumstances, I assure you, do so far obstruct my faith in this Miracle, that, to be plain with Mr. Cressy, this one Flame of S. Wereburga, seems to me more incredible, than all the Tales of K. Arthur, and his Knights; and for the sake of her Wild-geese, I am inclined to disbelieve another story I meet with, Act. Sanctor. Mart. 3. p. 251. of a Tame-Goose in the Life of S. Winwalo●, whose Sisters eye being plucked out, as she was playing, by a Goose; he was taught by an Angel a sign, whereby to know that Goose from the rest about the House, and having cut it open, found the Eye in its Entrails, preserved by the power of God unhurt, and shining like a Gemm; which he took and put it again in its proper place, and recovered his Sister; and was so kind also to the Goose, as to sand it away alive, after it had been cut up, to the rest of the Flock. I know Mr. Cressy may pick up out of the Saints Lives Twenty parallel stories, how they have commanded Birds and Beasts, and punished the injuries they have done to the Saints upon them: He may tell us perhaps that of S. Brigid, Act. Sanct. in vit. Brig. ad Feb. 1. who seeing Wild-Ducks sometimes swimming in the Water, and again flying in the Air, she called them to her, who without any fear obeyed, and came to her hand, who after she had stroked and embraced them a while, she let them fly away again. Of S. Genulph, whom they bring in chiding a Fox, that had stolen one of his Hens, Boll. Act. Sanct. in vit. Genulph. ad Jan. 17. and commanding him to lay it down just in the place whence he took it, all which the Fox performed; but could not so escape, but was miraculously punished for his Theft, for as he was running away by the Door of his Church, he fell down dead. He may tell us of S. Kierans' admirable arguing the case with the Fox too, that had stolen his Shoes, with a purpose to eat them; To whom the holy Man said, Colganus. vit. S. Kieran. 5 Mart. p. 459. Brother, why hast thou done this ill thing, which it becomes not a Monk to do? (he had several Beasts that served him tamely, besides this Fox, whom he called by the Name of Monks) Behold, our Water is sweet and common, and our Meat is divided in common among us all, and if thou hadst a mind according to thy Nature to eat Flesh, God Almighty for our sake would have made it of the Barks of Trees; which melting speech so wrought upon the Fox, that he begged his pardon, did Penance by Fasting, eating nothing till the holy Man bade him. He may instance in the Weasel, that for its sauciness in gnawing the Frock of S. Peter the Abbot, Ibid. in ejus vit. ad Mart. 4. was found dead upon it. But if he can be contented that the Saints should be brought in foolishly treating Birds and Beasts, and discoursing to them like rational Creatures, and that they should use a miraculous Power to punish them as Transgressor's, which for want of choice, are uncapable of any other Laws than their Natural Inclinations; yet we cannot so easily believe that God will lend his Power to countenance such ridiculous and trifling designs. Indeed such idle Tales we meet with, of wondered Birds among the Heathen, such as those which S. Augustine (a) S. Augustin de civ. dei. lib. 18. c 16. speaking concerning the story of Diomedes his Companions turned in Birds, and frequenting his Tomb in Apulia, near to Mount Garganus; Hoc Templum aiunt, circumvolare atque incolere has alites tam mirabili obsequio, ut rostrum aqua impleant & aspergant; & eò si Graeci venerint, vel Graecorum stirpe progeniti, non solum quietas esse sed & superadvolare; si autem alienigenas vid erint, subvolare, & capita eorum tam gravibus ictibus, ut etiam perimant, vulnerare; nam duris & grandibus rostris, satis ad haec praelia perhibentur armatae. , and Pliny (b) Plinius Nat. Hist. l. 10. c. 44. He tells much what the same story, Alvenas Barbaros clangore infestant, Graecis tantum adulantur, miro discrimine, velut generi Diomedis hoc tribuentes: aedemque eam quotidiè plens gutture madentibus pennis perluunt atque purificant, unde origo fabula Diomedis socios in earum effigies mutatos. He says before, Eyes esse dentis, oculosque igneo colore, caeter●● candidis. relate, concerning Diomedes his Birds, which abiding at his Tomb in Apulia, courted and flattered the Grecians; but infested, and with their hard Beaks killed strangers that were not of their race; that sprinkled and purified his Temple with Water, which they brought in their Bills and Feathers, etc. If any will be so kind to these stories, as not to look upon them as Fictions, yet he need go not farther for satisfaction about them, than to S. Augustine, who in the next Chapter, resolves them into the cheating Arts and Tricks of the Devil; and thither I should refer Mr. Cressy's Wild-geese, if the matter of fact were proved, since, as I said before, I cannot be persuaded, that God will lend his Power to effect such ridiculous things. Saint Ivo his appearing to the Abbot of Ramsey after his death, is told us in another place; Ch. Hist. lib. 13. cap. 9 how he seemed to draw on his Legs a pair of Boots, with care to make them sit smooth and handsome, telling him that he must wear them for his sake, and that they would last a good while; upon which the Abbot awaking, felt such horrible pain in his Legs, that he was not able to walk or stand, and Fifteen Years he remained in this Infirmity. A sad punishment, considering the offence, for which it is said to be inflicted, which was, that this Abbot did not presently give credit to the pretence of a Vision of S. Ivo, that required that his Body should be translated to Ramsey, and cast out this hasty speech, Must we translate and venerate the Ashes of I know not what Cobbler? He must have a forward faith, that can believe, that the Saints departed are either so sportive, or so spiteful, as this story represents them. In the next Chapter, Mr. Cressy gives us this account of S. Paul de Leon, That on a time visiting a Sister of his, Lib. 13. c. 10. who devoutly served God in a Cell, seated near the Sea of the British shore, at her request he obtained of God by his Prayers, that the Sea should never swell beyond the bounds marked by her, by placing a Row of Stones, by which means the Sea was restrained the space of a Mile from his usual course, and continues so to this day. In this story, (besides the prejudice I have against it, as related by Capgrave, whom I cannot think of without a Pique against him, for making so many Saints carry their Heads in their hands) there appears no reason at all, why the Sea should be forced out of its ordinary road, only that a devout Sister had toyingly placed a Row of Stones, and thought it pretty, if this could be made a Sea-bank, and accordingly God's Power must be called in to make good this fancy, which seems to be directly such a playing with Miracles, as Boys play at Ducks and Drakes with Stones upon the surface of the Water; but Mr. Cressy has omitted another wondered circumstance which Capgrave mentions concerning those Stones; that as he and his Sister returned home, they saw on a sudden that those little Stones, by the Divine Power, were turned into Pillars of Stone of a vast Magnitude; indeed all things done by this S. Paul de Leon are so great, that they quite put down those of the Scripture Saint Paul; for a Dragon of an Hundred and Twenty Foot long, is another kind of Beast, than that he fought with at Ephesus; yet such a one this Saint (we are told in his life) overcame, Polland. Act. Sanct. ad Mart. 12. p. 118. and when he had done, made it to follow him to the Seaside like a Dog. Bollandus indeed makes it a matter of his wonder, that it should be told of almost all the Irish Saints, and those of Little-Brittany, Id. Ibid p. 110. that they killed Dragons of vast Size; for my part, I believe there is no difference at all in the Size of the Dragons of those countries', from what they are elsewhere; but the Invention of the Writers of the Lives is vast, and their Conscience large, and the toyishness of their fancy in feigning wonders is admirable indeed, and beyond all compare. Mr. Cressy is an argument of the one, viz. the bulkiness of their Miracles, for though his swallow be as large as most Man's I know, yet you may remember an Irish miracle (that about the Staff of Jesus) stuck so vilely by the way, before it could get down, that I was afraid it would have choked him: And for an instance of their toying and childish playing with Miracles, you may take that of S. Mochua; who, they tell us, seeing a Company of Lambs running hastily to suck their Damss, as he was walking by them and praying, Colganus. Vit. S. Mochuae Mart. 28. p. 780. he suddenly stepped before them, and with his Staff drew a Line upon the ground, which none of the Lambs, as hungry as they were, durst pass, but there stopped. The like was done by S. Fintanus to the Calves, parting them and the Cows asunder, Idem. vit. Fintani. p. 11. only by the Interposition of his Staff. But the most excellent story I have met with of this kind, is in the Life of S. Finnianus, where we found him, and S. Ruadanus bandying Miracles as sportfully, Colganus vit. Finnianis 23 Febr. p. 395. as Tennis-Balls are tossed from one to another with a Racket. Thus it is related: S. Ruadanus obtained this special favour of God, that from a certain Tree in his Cell (Tilia it's called) from the Hour of Sunsetting to Nine a Clock the next Day dropped a Liquor, of a peculiar taste, pleasing to every Palate; which than filled a Vessel, which sufficed for a Dinner for him, and all his Brotherhood: and from Nine a Clock to Sunsetting, it dropped half the Vessel full, with which Strangers were entertained. Upon the fame of this Miracle, many of the Saints came to S. Finnian, desiring him to go along with them to that place, and persuade Ruadanus to live a life common with others. S. Finnian went with them, and when they came to the Tree that gave the admirable Liquor, he signed it with the sign of the Cross, and after Nine a Clock the Liquor ceased to flow. S. Ruadanus hearing that his Master S. Finian, and several others were come to him, he called his Servant, and bade him prepare a Dinner for his Guests; who going to the Tree, he sound the Vessel that stood under it wholly empty, and told his Master how it was; who bade him carry his Vessel to the Fountain, and fill it to the top with Water, which when he had done, presently the Water was changed into the taste of that Liquor, that dropped from the Tree: Moreover he found a Fish of a great bigness in the Fountain, and carried all to the Man of God; who commanded him to set these Gifts before S. Finnian. He seeing what was done, crossed the Liquor, and it was changed again into common Water, and said, Why is this Liquor of a false name given to me? The Disciples of S. Finnian seeing all this, desired their Master to go to the Fountain and cross it, as he had done the Tree: (they had a mind to see more of this sport) But S. Finnian answered them; My Brethrens, do not grieve this holy Man, for if he go before us to the next Bog, * Ad vicinam grunnam: which Colganus explains, not. 17. ad Vit. Maidoc. p. 216. Grunna al●●s grunda, capitur hîc pro terra humida & inaquosa in qua caespites & gl●bae effodiuntur, etc. he will be able to do the same that he did in the Tree and the Water, (i e. make such Liquor flow thence.) Wherhfore S. Finnian, and the rest, all entreated S. Ruadanus, that he would live as others did; which he yielded to, and (not depending upon miracles) he held the common course of living. Give me leave to mention one wonder more out of Mr. Cressy, Ch. Hist. l. 13. cap. 18. concerning Austin the Monk, who disputing with the British Bishops, about the Observation of Easter, and arguing that they did not keep it in its due time; when the Britain's, after a long disputation, would not be moved to give their assent, but would follow their own Traditions; Austin brought the Dispute to this Conclusion, saying; Let us beseech our Lord, who makes Brethrens of one mind in the House of his Father, that he would vouchsafe by Celestial signs to make known unto us, which of these Traditions is to be followed, and which is the right Path leading to his Kingdom: Let some sick Person be here produced among us, and he by whose Prayers he shall be cured, let that Man's faith and practice be believed acceptable to God, and to be followed by Men. This Proposition being accepted with much ado, a blind Man was brought before them, and was first offered to the British Bishops, but by their endeavours and Ministry found no cure and help: At length Austin, compelled thereto by just necessity, kneeled down, and prayed to God to restore the blind Man his sight; whereupon immediately the blind Man (upon his Prayer) received sight, and Austin was proclaimed by all a true Preacher of Celestial Light; (and People were afterwards put in the right Path to Heaven, so far as concerned that saving Point, of the time of observing Easter.) This story, though related by Bede * His own Melch. Canus has betrayed his doubting of the certainty of many of his, and Gregory's relations. B●da in historia Anglorum, & Gregorius in Dialogis, quaedam miracula scribunt, quae hujus praes r●iin seculi Arista ch● incerta ●sse censebunt: Equidem historias illas probarem magis, si earum auctores, severitati judicii curam in elgendo majorem adjunxisse●●. Loc. Theol. lib. 11. pag. 337. , cannot obtain my belief, that God thus decided this Controversy; because I am sure that is false, which I read in the very story itself, that Austin went to pray for this Miracle, being compelled thereto by just necessity: this was well put in indeed, if it had been true (for I all along go upon this Principle, that there must be a manifest and great necessity, for such great alterations of the course of Nature) but there was no necessity at all, that this Controversy (upon what Day Easter should be kept) should be decided, where two contrary customs had long obtained, and both sides were agreed to keep it: but the Eastern Church following S. John's practice, may determine the time one way, and the Western following the Traditions of S. Peter, may in this particular go another way, and yet both be pleasing to God. Mr. Cr. himself has told us out of Bede, That this dissonance in the observation of Easter, Ch Hist. l. 16. c. 16. was patiently tolerated by all, whilst Bishop Aidan lived; because it was well known, that though those who sent him, would not permit him to celebrated that Feast otherwise than they were accustomed, yet he was zealous to perform all Christian Duties of Faith, Piety and Charity, according to the Custom prescribed by all God's Saints; and therefore he was deservedly loved by all, even by those who differently celebrated Easter. Besides it seems to me a ridiculous thing, and a tempting of God to go to imitate Elijah (as it is plain in this thing Austin did, by proposing to have it miraculously decided) when the case and necessity is no ways alike, of bringing a People of from Idolatry, to worship the true God; and both worshipping the same true God and Saviour, to agreed in an uniform observance of a Day, or of a Ceremony. Yet a frequent practice this is upon any sleight occasion to tell miraculous stories of their Saints, bringing in any example of the Scripture, that has any resemblance to them, and taking care commonly that the Scripture-instance be outdone. To give a few Examples. A pleasant story they give us of S. Gonsalvus, building a Bridge over the River Tamaca. And first, Bolland. vita S. Gonsalvi. 10 Jan. p. 646. they make the place where he should build it, to be shown him by the revelation of an Angel; than how he got Money for his work, particularly of a Gentleman, who passed by, of whom Gonsalvus asked his Charity towards it; who upon his importunity wrote a Letter to his Wife, to whom he bid him carry it, and she would give him his Alms: the Contents were, that she should give him so much Money, as the weight of his Letter came to; which she looking upon as a Jeer, wished him to go his way; But Gonsalvus insisted that she should do as her Husband required; and when she weighed the Letter, by a Miracle the weight of it was so increased, that he got a considerable Sum of Money for his Work. After this, wanting Provisions for his Workmen, upon his Prayers, and making the sign of the Cross upon the Waters of the River, a Multitude of Fishes covered the surface of it, and he taking up as many of them as he needed, sent the rest of the Fishes away with his blessing, and thus he did more than once. And as they were thus wonderfully supplied with Food, so also with Drink; for as another Moses (says the story) he with his Staff brought Water out of a Rock (I wonder why Riverwater might not have served the turn) which became a perpetual Fountain; but now that Moses may be sure to be outdone, he brought Wine also out of the Rock to serve their needs, but (as it is wisely put in) that was dried up when the Bridge was finished. Another instance we have in S. Endeus his going by Sea to the Island Aranu; He coming to the Seaside, Colganus vit. S. Erdei. 21 Mart. p. 707. and finding no Vessel to convey him over, he commanded 8 Friars, to take up a great Stone that lay near hand, and put it in the Sea; and in the virtue of him who walked dryshod upon the Sea, he got upon that stone, and Christ causing a fit Wind to blow, he was brought safe upon it to the Island. S. Mochua is another example of the same nature; Bolland. Act. Sanct. 1 Januar. p. 46, 47. who having a visit given him by S. Kyenanus, and 15 of his Clergy; in their return, they came to an unpassable and impetuous River, and wanted a Boat; whereupon S. Mochua spread his Mantle upon the Water, being mindful of Elijah's Mantle that divided the River Jordan, and Kyenanus and his 15 Men were carried over the River upon this Mantle, as safely as in a Vessel, and it returned back to its owner, without wrinkle or wetting. After this Mochua going to the Consecration of a Church Kyenanus had built, he saw 12 Hearts in a Mountain, and brought them tamely along with him loaden with Wood, and after that with Water to boil their Flesh, upon which they feasted; only he commanded all their Bones to be reserved: which the next Day he commanded (in the virtue of him that raised Lazarus from the dead) to rise in their proper form, and they did so; and were sent away by him alive into the Mountains. This, it's plain, which way soever you take it, was a greater Miracle than the raising of Lazarus, for his Flesh was neither new created Flesh, nor devoured: Nay, and upon the same account, it is a greater Miracle, than the Resurrection of Christ from the Dead, which is the main confirmation of the Christian Religion; and yet there is no imaginable reason for this great Miracle of the Resurrection of the 12 Staggs. There was some little occasion for their coming along with the Saint, to furnish the Consecration Feast; but that good work being done, there appears no reason at all for that extraordinary Miracle afterwards; unless it were to prove the Immortality of Beasts, as the Resurrection of our Saviour, and others, was particularly designed to prove the Immortality of Men. To instance only in one more; viz. S. Severus a Bishop in France, of whom they tell in his Life this Wonder. As he was passing by the House of a poor Widow in a Journey, Bolland. vit. Sanc. 1 F●b. p. 189, 192. he heard her making sad moan; he stopped, and went in to inquire the cause; which was this; That as she was setting Bread into her Oven, the Peel was left in it, and was burnt; and she knew not how either to draw out the Loaves that were already in, or put in those that were still out: upon which S. Severus, without any dread, went into the hot Oven, and took in and placed in order the remaining Loaves; and when they were all baked (for he stayed in the Oven till than) he reached them all out to the Woman; and came forth, as the Three Children out of the Fiery Furnace, untouched by the heat, either in his Body or . This is such a Rapper, that I cannot but admire at the wanton fancy of the Monks, those Fathers of Lies, in the invention of this and other Miracles. Can any Man believe, that to save an old Woman's Batch of Bread, God Almighty should work so extraordinary a Miracle, as in some circumstances of it, is beyond that of the Three Children, wrought by him in Vindication of his own honour against Idolatry? But, in the name of wonder, what need the Bishop stay in the Oven till the Bread was baked? Besides, I doubt the Critics will have a hard task to determine, whether of the two we are to believe, either that the Oven was a very large one, or that the Bishop was very little. Herein than the Three Children, and this Saint scarce stand upon equal terms; but in another respect he far outdid them: for S. Severus was as miraculously preserved from starving, as from burning (which we never read of them) For being shut out of doors in a sad snowy Night, having nothing on but Drawers (for he had given away the rest of his ) a Herd of Mares which he used to keep in the Field, came round about him, and turning all their heads to him, by their breath kept him warm all Night, and the Snow that came down, all fallen without that Circle. But to conclude this Digression. I am sure there are Controversies of more importance, depending betwixt us and the Church of Rome, than that forenamed was, about the time of observing Easter: If Mr. Cr.'s Collection of Wonders, upon far lesle occasions, were true; methinks we might, without any imputation of sauciness, desire and hope, that when such showers of Miracles have fallen in the Ages before us, which have made Mountains to spring up; we might but have some few drops fall upon us, such as would produce at lest a Molehill. I dare say the English Protestants, though they have, I believe, more skill to avoid being cheated, yet they are as willing to be determined by a real Miracle, as the old British Christians were: I know not therefore what should hinder it, unless the Prayers of the present Romish Saints, who are the great Pretenders to Miracles, are not so acceptable and prevalent with Heaven as heretofore; and I'll give Mr. Cressy leave to guests at the true reason of that. De S. Georgio. Antiphona. Horae sec. us. Sarum. GEorgi Martyr inclyte, Te decet Laus & gloria Praedotatum militia: Per quem puella regia Existens in tristitia, Coram Dracone pessimo Salvata est. Ex animo Te rogamus corde intimo, Ut cum cunctis fidelibus Coeli jungamur civibus, Nostris ablutis sordibus; Ut simul cum laetitia Tecum simus in gloria; Nostraque reddant labia, Laudes Christo cum gratia. Vers. Ora pro nobis B. Georgi Christi miles. Resp. Ut hostes visibiles & invisibiles, sint contra nos valde debiles. Oremus. OMnipotens sempiterne Deus; qui deprecantium voces benignus exaudis; Majestatem tuam supplices exoramus, ut sicuti in honorem beati & gloriosissimi Martyris tui Georgii, Draconem à puella superari voluisti; ita ejusdem intercessione, hostes nostros visibiles & invisibiles, ne nocere valeant, à nobis superari concedas. Per Dominum, etc. Of St. George. (Translated by Dr. Heylin.) GEorge Holy Martyr, praise and fame, Attend upon thy glorious name; Advanced to Knightly dignity, The Daughter of a King by Thee (As she was making grievous moan By a fierce Dragon all alone) Was freed from Death. We thee entreat That we in Heaven may have a Seat. And being washed from every stain May there with all the faithful reign; That we with Thee together may Sing gladly many a sacred lay, The gracious Throne of Christ before, To whom be praise for ever more. Verse. Pray for us S. George the Soldier of Christ. Ans. That our enemies visible and invisible may be very weak in opposing us. Let us Pray. ALmighty everlasting God, who mercifully hearest the requests of those that pray to Thee; we humbly entreat thy Majesty, that as in honour of thy blessed and most glorious Martyr George, thou wouldst have the Dragon to be vanquished by a Maid * This I suppose refers to that in the Legend, mentioned in the Festivals, f. 96. that when S. George had boar down the Dragon with his Spear to the ground, he bade the Damosel to bind it with her Girdle about the Neck and lead it into the City, which she did, and the Dragon followed after her as it had been a Hound. , so grant that by his intercession, our enemies visible and invisible may be overcome by us, that they may have no power to hurt us. By our Lord, etc. NOTES. I Need not meddle with the Controversy, whether S. George were an Imaginary Saint, or an Arrian Heretic, concerning which you may see enough both of the Opinions of Protestants and Papists, in Dr. Heylin's History of S. George. But these things concerning the Dragon, and the King's Daughter mentioned in the Prayer, are plainly taken out of the Golden Legend of Jacobus de Voragine * Who is called by Melch. Canus, homo ferrei oris, plumbei cordis, animi certe parum severi & prudentis. Loc. Theol. l. 11. p. 337. , as Baronius himself acknowledges in his Annotations on the Roman martyrology, April 23. and (which is observable) the Breviary of Sarum, though it abound with so many fabulous Legends, yet does not mention any thing in the Lessons for S. George, about the kill of the Dragon; but tells a dull story in comparison concerning him, as a Martyr of Cappadocia; And Baronius inclines rather to make him a Symbolical Saint. And yet you see in the Prayer, that this Fable of the Dragon is made the ground of that which follows, that by the Intercession of this Dragon-killer (ejusdem intercessione) they may prevail over their enemies visible and invisible; for they than thought, that no other Saint or Martyr could do their work so well as he * Maxim bellorum Rector, quem nostra juventus Pro Mavorte colit. Mantuan. Fast. lib. 4. , especially since their Great Enemy is so formidable, and is represented as an old Dragon. Ribadeneira tells us, in his life, that Generals and Kings when they go to the Wars, take him for their singular Patron; and that the Roman Church invokes S. George, S. Sebastian, and S. Maurice, as the most powerful Captains and Defenders, against the enemies of the Christian Faith. But a more special honour was done to him here, when a Constitution was made by Henry Archbishop of Canterbury, Tom. 12. Concil. Labbe. p. 295. an. 1415. that a great Festival should be kept to his Memory (Sub officio duplici, Et ad modum majoris duplicis festi, are the words) as to the special Patron and Protector of the English Nation (and it was just at the time when Henry V begun his War in France) undoubtedly believing, Hujus namque, ut indubitanter credimus, interventu, nedum gentis Angligenae armata militia, contra incursus hostiles bellorum tempore regitur, sed & Cleri pugna militaris in sacrae pacis otio, sub tanti patroni suffragio celebriter reboratur. Ibid. that by his intercession the Arms of the Nation would far the better in time of War, and the Clergy, its spiritual Militia, in times of Peace. To this confidence in S. George, the Legends at that time, and the Relations of Visions betrayed them. But long before this, even very anciently, we found that his story had been corrupted with Fables, insomuch that Pope Gelasius, in the first Roman Council reckons the Passion of George, among Apocryphal Writings. Tom. 4. Concil. Labbe. p. 1265. And the 4th. Canon of Nicephorus the Confessor, requires the 2 Martyrdoms of George not to be admitted, but rejected. But though all be in the dark, Tom. 7. Concil. Lab. p. 1297. and uncertain as to the Acts of this Saint (and therefore the reformed Breviaries have no special Lessons for him, nor any mention is made of his Acts, because as Ribadeneira well observes, Ribadeneira in vit. Georgii. p. 170. there is no truth appears in those that are extant) though his feats of Arms prove all fabulous; yet however, Arms his Body had; and if they wrought no Miracles while he lived, they cannot fail to effect wonders now he is dead: one of them they have got at Paris in the Church of S. Vincent, and the other they keep at Colen, Ribaden. Ibid. where (says the Writer) many and great Miracles are wrought by it (as good a place for it to do feats in, as any it could have been lodged at) His Head is shown in Rome at a Church called after his Name; and it's great pity that they have not told us of some place, where we might have seen too, at lest a part of the Dragon's Tayl. For my part, till I see some better account of the History of this Saints Life, I shall content myself with the mysteries and Moral Lecture, the Legend has given us upon his Name▪ (which is another Passion of George and Martyrdom of Greek) Georgius comes from Geos, Legend. aurea de S. Georg. which signifies the Earth, and Orge to Till, as if you should say, one that tilleth the Earth, that is, his Flesh. S. Augustine says, that good ground is in the Altitude of Mountains, in the temperament of Hills, in the Level-ground of the Fields: The first is good for green Herbs, the second for Vines, the third for Fruits. Even so S. George was high by despising inferior things, and therefore he had the greenness of purity. He was Temperate by discretion, and therefore he had the Wine of inward jucundity. He was plain by humility, and therefore brought forth the Fruits of good Works. Or thus, Georgius comes from Gerar, that is Holy, and Gion, that is Sand, as if you should say, Holy Sand: for he was Sand, because ponderous, by the gravity of his manners, and small by humility, and dry (by abstinence) from carnal pleasure. Or else thus, Georgius comes from Gerar, i e. Holy, and Gion, which signifies striving; as much as to say, Holy Combatant, because he combated with the Dragon, and the Executioner. Or, (last,) Georgius is derived from Gero, that is, a Stranger, and Gir, i e. precious, and Us a Counsellor. For he was a stranger in his contempt of the World, precious in his Crown of Martyrdom, and a Counsellor in the Preaching of the Kingdom. Thus far the Golden Legend, Printed at Argentine, an. 1502. which has a Hundred more such pleasant accounts of Names * Such as, Fabianus, quasi Fabricanus, sc. fabricans beatitudinem supernam. S. Vincentius, quasi vitium incendens. S. Gregorius, qu. Egrogorius, ab Egregius & Gore praedicator. i e. Egregius praedicator. S. Vitalis, qu. Vivens talis, sc. qualis erat in cord. S. Euphemia, qu. bona femina, ab eu bonum & femina. S. Francis was first called John, but after his name was changed to Franciscus, of which one reason is, Quia ipse 〈◊〉 se & per filios suos, multos servos peccati & Diaboli debeat francos & liberos facere, etc. , which because they were very edifying, they were brought after this into Sermons; and the People were told that Vaspatian (a) Festivale, fol. 99 was named from hence, because he had a malady in his Nostrils, and there dropped out of his Nose Worms like Wasps. And the Sermon on the Day of Pentecost gins thus. (b) Ibid. fol. 43. Good Men and Women, this Day is called Whitsunday, because the Holy Ghost brought Wit and Wisdom into Christ's Disciples, and so by their Preaching after into all Christendom. But enough of this. Memoria de 7 Dormientibus. Oratio. Breviar. sec. us. Sar. 27. Julii. & Missale Sarum an. 1554. DEus qui gloriosos resurrectionis aeternae praecones septem dormientes magnificè coronasti; praesta quaesumus, ut eorum precibus, resurrectionem sanctam quae in eis mirabiliter praeostensa est, consequamur. Per Dominum, etc. The Memorial of the 7 Sleepers. The Prayer. O God, who didst magnificently crown the 7 Sléepers, who proclaimed the eternal resurrection; grant we beseech thee, that by their Prayers, we may obtain that holy resurrection, which was wonderfully foreshown in them. Through, etc. NOTES. To show the Reader, what great care the Heads of this Church had in those Days of men's Souls, how well they instructed them, and by what fine stories their Devotions were than conducted; I cannot but translate the History of these 7 Sleepers, as I found it in the Salisbury Breviary in the forecited place: which if it had been designed to entertain Youth, as the History of the Seven Champions, it might have deserved a lesle severe censure; but this was read in the Church to the People, as Chapters are out of the Bible, and divided into so many Lessons, which take in English just as I found it. 1. Lesson. Under the Reign of Decius the Emperor, when a grievous Persecution fell upon the Christians, there were Seven Christians Citizens of Ephesus, whose Names were * Surius out of Metaphrastes, gives us but two of these names, viz. Denys & John; the other five are, Maximilianus, Jamblicus, Martinus, Exacustadius and Antoninus. , Maximianus, Malchus, Martianus, Dionysius, Johannes, Serapion and Constantine, who to avoid the fury of the Persecutors, hid themselves in a Cave in Mount Celius; appointing Malchus * Metaphrastes calls him Jamblicus. , in the Habit of a Beggar, to buy them Victuals; in which Cave they slept for many Ages. 2. Lesson. At the end of Three Hundred Sixty two Years, in the Reign of the most Christian Emperor Theodosius, Ribadeneira in their life, corrects this as a mistake in Chronologie, and makes it 177 Years. there arose a detestable Heresy, that endeavoured to root out the Faith of the General Resurrection. These Saints than awaking, and thinking they had slept only the space of one Night; they sent Malchus to the City, to buy necessary Provisions for them; who seeing a Cross erected over the Gate of the City, and all Men invoking the Name of God, began greatly to wonder; and when he pulled out his Money, those that beheld it said, admiring, This young Man has found a Treasure: and they brought him to the Proconsul of the City. 3 Lesson. When the Proconsul inquired of him, where he found that Treasure, Malchus falling at his Feet, said; I entreat you to tell me, where is Decius the Emperor, for I and my Companions to avoid his Persecution, hide ourselves in a Cave of Mount Celius. Marinus the Bishop of the City, hearing this, said: Let us go with him to the place; and coming to the Cave, they beheld the Servants of God sitting, and their Faces were as fresh as a Rose. They adored them, and sent for the Emperor, who when he was come, worshipped them and wept. Whereupon they spoke thus to him: For thy sake our God has raised us up before the Day of the Great Resurrection, that thou, without farther doubting, mightest believe the Resurrection of the Dead. And when they had said thus, they gave up the Ghost at God's bidding. Than the Emperor weeping, and kissing their holy Relics, gathered together a great many Bishops, and others of the Faithful, who made in the same place a worthy Memorial of them. Thus far the Lessons. Now though a great deal of this Stuff is to be met with in Greg. Turonensis, de gloria Martyrum; yet if any have a mind to see the ground of the Prayer, and this Legend of the Seven Sleepers confuted, he need go not farther, than to Baronius his Notes upon the Roman martyrology, July 27. Where he shows, that there was no Heresy about the Resurrection in the Days of Theodosius jun. And that it was no Confirmation of the Resurrection, to say that these Seven were raised from a long sleep, and yet were not truly dead; besides that none of the Writers that lived in that Age, mention any such wonder, which it is no ways likely they could have been ignorant of, if it had been true. Memoria S. Davidis Episcopi & Confessoris. Oratio. Brev. Sarum. 1 Martii. DEus, qui B. Confessorem tuum atque pontificem (sc. Davidem) angelo nunciante, trignita annis antequam nasceretur praedixisti; tribue nobis quaesumus, ut cujus festivitatem colimus, ejus intercessione ad aeterna gaudia perveniamus. Per Dominum, etc. The Memorial of St. David Bishop & Confessor. The Prayer. O God, who by an Angel didst foretell the Nativity of thy Bl. Confessor and Bishop (S. David) thirty years before he was born; Grant to us, we beseech thee, that we who celebrated his Festival, may by his intercession attain to joys everlasting. By our Lord, etc. NOTES. This Prayer is plainly grounded upon the story of S. David's Life; a short account of which we have in the Salisbury Breviary: which we shall comment upon out of Mr. Cressy, and Capgrave, who has given it more largely, with a great many Wonders, which the Breviary pretermits. The Sum of the Lessons in the Breviary is as follows. Lesson 1, & 2. S. Patrick returning from Rome into his Native Country of Britain, he came into a Valley called Rosina [which place, Colgan. 1 Mart. p. 425. says his Life in Colganus, he beheld as fit for him to serve God, and to abide in] To whom an Angel appearing, said to him; O Patrick, God has not provided this Seat for thee, but for one that is not yet born, but shall be born 30 Years hence; so the Vale of Rosina was left by him for S. David not yet born, as it was told him by the Angel. [Capgrave tells us, that when S. Patrick heard this Message he was grieved and angry, that God should choose and prefer one not yet born, before himself, who had served him from his Infancy; and in a peevish humour he was preparing to fly away and forsake Christ: but an Angel was sent a second time to him, to smooth and flatter him * illum verbis familiaribus blandiretur. , and (just as crying Children are stilled with the sight of some fine gayes) the Angel said, Rejoice O Patrick, for the Lord hath sent me to thee, to show thee all the Island of Ireland, and thou shalt be an Apostle of all that Country, etc. And when he had said this, lifting up his eyes from the place in which he was (which was a great Valley in which was a Stone upon which he stood * Called Sessio S. Patricii, says his Life in Colganus. ,) he beheld all the Island. Which was a pretty Miracle, out of a Valley to show him a whole Country, unless the Stone swelled into a great Mountain under him, as we shall hear the place did, where S. David once preached.] Lesson 3, & 4. S. David before he was born, even while he was yet in his Mother's Womb, was fore-shown by God how great a Preacher he should be: for when a certain Master named Gildas, (sc. Albanius) was Preaching to the People, and the Mother of S. David, great with Child, entered the Church; Gildas of a sudden held his peace, and presumed not to Preach any farther. Who when he was asked by the People, why he left of Preaching and was silent; he answered; that he could have discoursed to them in common talk, but could not Preach; because that Woman, which now by entreaty went out of the Church, came in by a Heavenly warning, while I declared to you the Word of God, to demonstrate (by my being put to silence) the excellency of her offspring. [This passage of Gildas his being dumb, is farther explained by Colganus and Capgrave; how that when he could not go on in his Preaching, he desired all the People to go out of the Church, Colganus ut supra. Capgrave in vita Gildae Confessor. and he remain within, and try whether than he could go on: The People did so, but she alone lay hid within the Church, out of a desire to hear the Word of God, or being detained by God for the showing the Miracle. But when the Man of God endeavoured to Preach, he could still do nothing; so that being amazed at the Miracle, he cried out, saying: If there be any one that lies hid in the Church, I adjure thee by God, that thou show thyself quickly to me. Than she answered, Behold here I lie hid. Than said he, Do thou stand without Doors, and let the People return into the Church; which being done, the impediment of his Tongue was loosed, and he Preached as he was want: and when upon his questioning her, she confessed herself to be with Child; he by this sign understood and foretold that the Child should be so eminent in Sanctity, that none in those Parts should be comparable to him. Thus by childish and unlikely circumstances, they make Prophecies as ridiculous, as they do their Miracles; they intended some likeness in Gildas his dumbness, to that of the Father of John the Baptist, as I conjecture: but it would have been a strange sign of his Son's future Devotion, if Zacharias should have been able to talk of any affair with his Neighbours, but should not have been able to speak at all, when he came to say his Prayers; methinks they should have either made Gildas wholly dumb, or raised his Oratory in Preaching above his common pitch, at the presence of him that was to be so great a Preacher; especially since not being able to go on in a Sermon, when a Man can otherwise speak, may be imputable to other causes than a Divine hindrance. But the Monks will play at small Games, rather than their invention shall hold out. Of which methinks we have a remarkable instance in the story of S. Cuthbert, of whom Capgrave says, Capgrave vit. S. Cuthbert. f. 69. that when he was a Boy, he walked out with the Bishop that educated him, to see his in the Field; and as he came by a Cow ready to Calf, Cuthbert attentively beheld her and smiled; the Bishop asked the cause of it, and he told him, I see a wondered thing, for since this Cow is altogether black, it's strange what hidden cause in Nature should prevail to conceive a Calf so unlike, which seems to be of a reddish colour with a white Star in its Forehead: presently after the Cow calved, and brought forth such a Calf as the Boy had foretold. This Prediction, as worthy a one as it was, I suppose was intended, to be a sign too of Cuthbert's eminent future sanctity, contrary to what might have been expected, considering, as we are told just before, that he was begot on a deflowered Virgin.] But to go on with S. David. Lesson 5. When the Days wherein he should be born, according to the Angel's Prediction, were fulfilled, S. David sprung from a generous Stock, was the Son of a Prince of the Province of Leretica (it should be Ceretica) When he was born, Divine Miracles were not wanting. [This is a very fair account of S. David, which the Breviary gives; and any one that reads it alone, would conclude that he was the Son of a Prince lawfully begotten. But Mr. Cressy has commented scurvily upon this Passage. A Prince of the Region called Ceretica, Ch. Hist. l. 10. cap. 8. travelling to Demetia, met by the way a Religious Virgin called Nonnita, of great beauty, which he lusting after, by violence deflowered her: Hereby she conceived a Son (which was this David) and neither before nor after ever had knowledge of any Man; but persevering in chastity, both of Body and Mind, and sustaining herself only with Bread and Water from the time of her Conception, she led a most holy Life. I doubt all the commendations of the after abstinence and chastity of the Mother, which Mr. Cr. gives, will not make an amendss to the Welshmen, whose great Patron S. David is, for telling them, what either they never knew before, or had willingly, I presume, forgotten, that S. David was a Bastard. Capgrave indeed has made some amendss, by Miracles that concerned the Mother: for in the place where she was deflowered, Capgr. vit. S. David, f. 83. and at the very time of her conception, 2 great Stones, says he, appeared, which were never seen before, the one at her Head, and the other at her Feet; (though he leaves us to guests what they signified) and when she was in Labour * Thus they tell us that the Mother of S. Senanus, when she was in Travel held a piece of dry Wood in her hand, which presently waxed green, and flourished with leaves, and became a Tree which is seen at this day; (when the Wood of the Altar S. Brigid touched waxed green, it was a sign (we heard) of her Virginity; I wonder what this greenness of Wood upon a Mother's touching it will signify.) Colgan. in supplement. vit. S. Senani. nu. 6. , she leaned with her Hands upon a Stone which lay by her, which shows the Print of her hands, as if it had been made in Wax, and by being divided in the middle, the Stone did as it were condole with her in her Pangs: as certainly true, as that of S. Aengussius, who when he had chopped of his left hand as he was cleaving Wood, the Birds came flocking about him with a great and loud noise, Colganus vit. S. Aengus. p. 580. to testify their condoling the mishap that had befallen him, though they need not have been so much concerned, for it was but taking his hand, and clapping it on to the Wrist again, and he was perfectly cured without more to do.] Lesson 6. When he was Baptised by Elveus (called Relveus by Cambrensis) Bishop of Menevia, as he returned out of Ireland, and than came just into the Port called Gleys; at his Baptism a Fountain of clear Water flowed out, which was never seen before. [Here is a material doubt, how this Relvius or Elvius, who by Cambrensis, the Breviary and Anglican Martyrology is said to be the Bishop of Menevia, could be so, when none sat in that Seat before S. David, and this Bishop baptised him? Alford gives 2 Answers to this doubt (though Mr. Cressy his Transcriber mention but one of them) the first is very ingenuous; Alford Annal. Eccl. Britan. ad an. 462. that there are many things that occur in the Lives of the Saints, which deservedly stumble the Reader; for the Writers of those Lives, were so wholly taken up in rehearsing their virtues and miracles, that they were little solicitous about other things that pertained to History (i.e. they were more concerned to set down their own fabulous inventions, than to take care how they agreed with the truth of things) his second answer is, that instead of Relveus of Menevia, we aught to read Aelbeus of Mumenia, because he finds a Bishop there of that Name: but citys not one Author, who writes this story, that agrees with him, and so may as fairly be rejected as proposed.] Lesson 7. A certain old Man blind from his Childhood, having a defect in his Nose, which did not a little deform his Face, washed the Child at the Fountain; whom as he held in his Lap, understanding the sanctity of the Infant, he took the Water in which he was three times dipped, and therewith sprinkled his face three times, and presently he wonderfully obtained the sight of his eyes, and the entireness of his Face. [Such another wondered cure of eyes, Capgrave relates, he wrought upon his Master Paulens (or Paulinus) who through too much grief having lost his sight, he desired every one of his Scholars to look into his Eyes, and bless them: all the rest did so, but in vain; but when S. David touched and blessed them, he recovered his Eyes: by the same token that he desired to be excused from looking into them, for such was his excessive modesty, that for 10 Years space he never once had the confidence to look him in the Face. Yet so powerful was his blessing, that, coming to the Town of Bath, Capgrave in ejus vit. fol. 83. he bestowed by his Benediction a perpetual heat upon those Waters there, making them fit to bathe in, which before were mortiferous. Lesson 8, & 9 Thus the Child grew, being full of the Holy Ghost; and being addicted to the study of Learning, by the quickness of his sharp wit he made proficiency, beyond all his equals in age: for he was so replenished with grace, that his Schoolfellows testified, they often saw a white Dove * So the Disciples of S. Ambrose of Sena, affirmed that they saw a Dove at his ears as he preached, Act. Sanct. 20. Mart. p. 192. as if they had a mind to justify the Fable of Mahomet's Pigeon. with a Golden Bill, as it were teaching him. His merits thus increasing, the Saint being brought into Holy Orders, at last he was raised to the dignity of a Bishop; and when he was almost an Hundred Forty seven Years old, after he had received the Body and Blood of Christ, after the Christian manner, he rendered his most holy soul to his Creator. [This story of the Dove is told us with an admirable addition in Colganus, Colganus in vit. David. p. 426. how that his Schoolfellows saw the Dove often teaching him, and (which is more) singing Hymns with Him. But there are a great many other remarkable passages of S. David's Life, which the Breviary has overpassed, some of which it may not be amiss here to insert. Such is that usage of S. David, which Capgrave mentions, Capgrav●, ut supra fol. 84. that presently after Matins he went into cold Water, and by staying therein a good while, he tamed the heat of his Flesh. A common practice I found this was with the Irish Saints. S. Scutinus, we are told, when at any time he found any lustful motions within him, Colganus vit. S. Scutin. pag. 9 sec. 4, 5. he used to leap into a Tub of cold Water, and there continued in Prayer, till he had almost lost all vital sense; but he was miraculously rewarded; for he could tread water so well, that he was often seen to walk upon the Sea, without any Vessel to carry him. S. Aengussius did the same, Idem. p. 579. standing in cold Water, till he had repeated a third part of the Psalms: S. Cuanna outdid him, Idem. in vit. S. Cuanna. p. 250. who by Night used to go into a Fountain of cold Water, and there sing the Psalter from the beginning to the end; but S. Fechinus had the advantage of them all, who using this Cold-water Penance, Colganus vit. S. Fechini 20 Januar. p. 132. n. 17. his Butler Pastolius had one time a mind to try it with him, but as soon as his Body touched the Water, he began to shiver and his Teeth to chatter; but upon his approaching nearer to Fechinus, and joining in Devotion with him, by virtue of their fervent prayer, the Cold water was so intensely heated, that Pastolius not being able to endure it, was feign in haste to leave the Bath; whom the Man of God charged, for the avoiding of vainglory, that he should not discover it to any one whilst the Saint lived: (and he might tell what Lies he pleased of him, wherein he was only a Witness, after he was dead.) But to return to S. David. The most famed Miracle, (related by Colganus, Capgrave, and Mr. Cressy) is that which happened at a Synod in Wales, met about the Pelagian Heresy, where there was an Assembly of 118 Bishop; (I wonder where their Sees were in Britain) and an innumerable Multitude of Abbots and Clergymen, Kings, Princes and People (says the Life in Colganus) so that they seemed to cover all the Land; where they were greatly concerned, jest by reason of the Multitude, which neither Voice nor Trumpet (in an ordinary way) seemed capable of reaching all their ears, the People not hearing the Sermon (which was the way according to this account of determining the Controversy) might still remain in Heresy. It was therefore agreed, that raising a heap of Garments on high, one standing upon them should begin to Preach, and whosoever obtained the grace to be heard by all the People, (Capgrave says, to be heard by all equally) he should be all their Metropolitan and Patriarch. Than one of the Bishops began to Preach, but was scarce heard by those that stood next him, by reason of the Tumult of the People; and so it fared with a great many more; at last they agreed to sand for S. David to preach at the Synod, who twice or thrice humbly refusing; at length he consented to go thither, but not designing to Preach, only he told them he would give them some assistance in Prayer. But when he came thither, they prevailed with him to Preach; and commanding a Child which attended him, and had been lately restored to life by him, to spread his Handkerchief under his Feet, standing upon it, Sudarium suum. he began (says Mr. Cressy) to expound the Gospel and the Law to the Auditory: All the while that his Oration continued, a Snow-white Dove, descending from Heaven, sat upon his shoulders; and moreover the Earth on which he stood, raised itself under him, till it became a Hill, so that he was seen by all, and his voice like a Trumpet was equally heard by all, both near and afar of; on the Top of which Hill a Church was afterwards built, which remains to this day. By this Sermon he confounded Heresy, and established the Orthodox Faith, and by the consent of all, was made the Archbishop of all Britain. Thus far the story. Which I think, as to this last part, needs not any comment to proclaim it to be a Fable; that a Hill should here be miraculously raised, only to serve S. David for a Pulpit: for though I deny not this to be a good substantial Miracle, yet methinks a Man of Mr. Cressy's wit (if the rest had none) should have found out a fit place for it. Had S. David been to preach upon Salisbury Plains, there might have been more reason for it; but it is not easy to imagine how the wit of Man could have hit upon a more pleasant absurdity, than to put God Almighty to the expense of a Miracle, for the making up the want of a Hill in Wales. After S. David's death, we are told by Capgrave; that a great Plague happening in England, Capgr. ubi supra, fol. 85. a Bishop of Menevia (or S. David's) brought with him the Arm of S. David (after a fruitless trial of other Relics) which being washed in Water, the Water appeared as if it were guilded with fat, and a Golden Cross upon it, which he causing the People to drink, the Mortality presently ceased. He also relates, that a Welshman (together with an Almain) being taken Prisoner by the Saracens, Capgr. Ibid. and bound with an Iron-Chain, he invoked the Saint Day and Night in the words of his Countrey-Language, Dewi wareth: i e. David help; and he was suddenly restored to his Country: His Fellow-Prisoner, remembering how the Welshman often repeated the words Dewi wareth, he resolved to say so too, though he understood nothing of their meaning: He did so, and immediately he also was snatched away from that place, and brought home, though how he was carried, he could give no account. For producing which example, I expect the Romanists thanks, since it is so very pat an Instance, to prove the Virtue of Prayers in an unknown Tongue. Ad undecim Millia Virginum. Antiphona. Horae sec. us. Sarum. O Vos undena millia, Puellae gloriosae, Virginitatis Lilia Martyriique rosae; In vita me defendite Praebendo mihi juvamen; In morte vos ostendite Supernum ferendo solamen. Vers. Orate pro nobis Sponsae Dei Electae. Resp. Ut ad vestrum confortium valeamus pervenire. Oremus. O Dulcissime Domine Jesus Christ, qui es Sponsus Virginum, praemium Martyrum, & piissimus exauditor omnium Sanctorum tuorum; precibus & meritis gloriosissimarum sponsarum tuarum, sanctissimae Vrsulae, sociarumque suarum Virginum & Martyrum, concedere digneris mihi & omnibus eas venerantibus, singulorum suorum peccatorum veniam, in adversis expedientem protectionem, in prosperis congruam directionem, & gratiam conformandi ad tuam voluntatem; inque fine vitae illarum visibilem consolationem, & cum illis transitum securum ad gloriam sempiternam. Qui tecum, etc. Pater Noster. Ave Maria. Oratio. Breviar. Rom. reform. 21 Octob. DA nobis, quaesumus Domine Deus noster, sanctarum Virginum & Martyrum tuarum Vrsulae & Sociarum ejus palmas incessabili devotione venerari, ut quas digna ment non possumus celebrare, humilibus saltem frequentemus obsequiis. Per Dominum, etc. Hortul. animae sec. us. antiq. Eccles. Roman. O Praeclarae vos Puellae, Nunc implete meum velle; Et dum mortis venit hora Subvenite sine mora. In tam gravi tempestate Me precantem defensate A Daemonum injuria. Vers. Pia Mater Ursula, Sponsa Christi decora, Resp. Cum tuis sodalibus semper pro nobis ora. Oremus. DEus, qui affluentissimae bonitatis tuae prudentia, Beatissimam Vrsulam cum undecim millibus Virginum, triumpho Martyrii coronare dignatus es; concede propitius, ut earum precibus ac meritis, cum ipsis in aeterna beatitudine collocari mereamur. Per Dominum. To the Eleven Thousand Virgins. ELeven Thousand Maids! O glorious Company! Ye fairest Lilies of Virginity, Roses of Martyrdom; in life defend me, And at my Death Celestial Comforts sand me. Verse. Pray for us ye Elect Spouses of God. Ans. That we may be able to come to your Society. Let us Pray. O Most sweet Lord jesus Christ, who art the Spouse of Virgins, the reward of Martyrs, and the most merciful Hearer of all thy Saints; by the Prayers and Merits of thy most glorious Spouses, the most holy Ursula, and her Companions, Virgins & Martyrs, be pleased to grant unto me and to all those that venerate them, the pardon of all their sins; expedient protection in adversity, convenient direction in prosperity, and grace to conform to thy will; and when life is ended, their visible consolation, and a secure passage with them to Eternal Glory. Who liveth, etc. Our Father. Hail Mary. A Prayer. Grant unto us, we beseech thee, O Lord our God, that we may with uncessant Devotion venerate the Palms (victory) of thy holy Virgins and Martyrs, Ursula & her Companions; that so, whom we cannot celebrated with a worthy mind, we may at lest visit them often with humble observance. Through our Lord, etc. O Ye ever famous Maids, To my wishes say no Nay, When I enter Death's black shades, Secure me without delay. In that Tempests sad Alarm Let no Devils do me harm. Verse. Christ's lovely Spouse, blessed Martyr Ursula, Ans. With thy Companions ever for us pray. Let us pray. O God, who in the wisdom of thine abundant goodness didst vouchsafe to Crown Bl. Ursula, and the Eleven Thousand Virgins with the triumph of Martyrdom; mercifully grant that by their Prayers and Merits, we may merit a place with them in Eternal felicity. Through our Lord, etc. NOTES. IT was no doubt a very comfortable time in the Roman Church, when the Inventions of the Monks could never run on so fast, in wondrous stories; but the Faith and Devotion of the People could keep pace with them, nay rather run before them: but the Later Ages have unluckily been given to examine matters more than before, and by scrupling implicit faith, and boggling at contradictions, have put the Writers of that Church to a great deal of troublesome work; in defending impossible stories, and in setting a good Gloss upon Fables, and countenancing long practised Devotions, which in civility to their Forefathers, they must not acknowledge to be either absurd or impious, though they are really so. We have found it so in many foregoing instances; and this of the Eleven Thousand Virgins is a very remarkable one. For if you call them to an account about this matter, you'll found little agreement among their Authors, which way to make it look like a probable story; though all of them would feign hold the Conclusion, and have it believed to be true. Harpsfield complains sadly, That the injury of Men and Times, Harpsfi ld. Hist. Eccl. Anglic. p. 35. has deprived us of the accurate and exact knowledge of this matter, as well as of many other things, instead of which, certain idle People, abusing their leisure shamefully, and the too forward credulity of the Age they lived in (an excellent character of the former Monks) have obtruded mere Fables, and those too perfectly disagreeing one from another; and have forced us that live so many Ages after, to follow not undoubted truth, but slender conjectures. And yet (see the power of a strong faith above reason!) the same Author there breaks out into this expression. Would to God that the History of Ursula were so certain and free from difficulties, as I easily and certainly persuade myself, that she and her Companions are blessed Martyrs in Heaven. If the History of them be not certain, than there is nothing left, but Tradition to ground his certainty of Persuasion upon, that they were at all in being, or that they were Martyrs; and if he is forced to rely upon Tradition for this which is the main thing, why not for the rest too, without taking the needless pains of conjecturing uncertainly about them? he was bound to it in civility, unless the story that Tradition tells, prove impossible; and his not following it throughout, argues that he thought it so: but any one instance of that nature does our work; for a witness loses his credit in the whole, when he would obtrude an absurd or impossible thing upon our faith. Whether the Oral Tradition concerning these Virgins does not so, I shall examine afterwards: First beginning with the Historical account out of Authors, because this way of proof must needs be more satisfying to any inquisitive Person. Baronius tells us, that he took a great deal of pains to found out the truth of their story, Baron. not. in Rom. Martyrol. 21 Octob. turning over the Books of the Vatican; and yet that whole Library did not afford him a better Author to pitch upon, than our trusty Geoffrey of Monmouth: for which he makes this Apology in his Annals; Baron. Annal. add an. 383. That though this Author has many fabulous stories, so that he must be read with great care, yet being forced to sit as an Arbitrator, among the refuse of Apocryphal Writers, he thought fit to choose the most probable story, and therefore readily embraced the Relation of Geoffrey, because it was supported by the most likely conjectures: but, says he, the other Acts of these Virgins that are published, must appear to any prudent Man to be stuffed with abundance of Fables. Baronius his account than out of Geoffrey, is this in short. When Maximus the Tyrant in his Invasion of Gaul, had expelled the Inhabitants of Armorica, he invites a Colony over thither of British Soldiers, and settles them there, and thence it was called Little-Brittany: And now the next care was, to get Wives for them in their own Country. Ursula the Daughter of Dionotus Prince of Cornwall, is designed for Conanus their Chief Leader, and she and her 11000 Virgin-Companions were shipped at London, though unwillingly, upon this design to go for Armorica: but a cruel Tempest drove them to the Germane shore; where falling into a Navy of Pirates, under the command of Melga a Pirate of the Picts, and Gaunus of the Hunns, they consulted to offer violence to their Chastity; but by the persuasion of Ursula, they chose all with a Christian constancy to dye, rather than be deflowered, and so were all barbarously slain together; and he fixes the time of this cruelty, An. Dom. 383. This account Mr. Cressy can by no means allow, and gives these Reasons: (or his Friend Alford for him.) Because Maximus his short Reign, Ch. Hist. l. 9 cap. 20. after his passing into Gaul, and his continual employments in War, could not permit him to settle Colonies in Armorica, whither himself never went. Besides the French Historians refer the erecting of a Principality of Britain's in Armorica to a much Later Date, when Meroveus was King of the Francs, which was An. 448. As also because Dionotus the Father of Ursula, is acknowledged by our best Historians, to have lived long after the Emperor Gratianus his time, who was slain by Maximus; so that Ursula could not be alive, much lesle marriageable in those days: neither lastly, is there any mention among Historians, of Hunns so early infesting Germany, or exercising Piracy on the River Rhine, or the Western Ocean. Indeed these Objections against Baronius, seem very hard to be answered; and so we are fairly quit of him without more ado. Let us now see what Mr. Cr. gives us in the room of it. He agrees with Baronius in the main substance of the History; only differs from him in the following particulars. He has placed their slaughter in the Year 453. when Attila King of the Hunns wasted Italy, and the Western Regions: he makes it to hap in the days of Maximus the Tyrant, but not of him who slew the Emperor Gratianus, but of that Maximus who invaded the Empire, and succeeded Valentinian, and appointed Avitus to oppose those Barbarous People. He has joined together two occasions, why this numerous Company of Virgins departed out of their Country: the one was, the forenamed design of Marrying their own Countrymen in Armorica, (or Little Britain) the other occasion was, the Cruelty exercised upon the Britain's by the Saxons, who were first called in by Vortigern to assist the Britain's against the Picts, but after making Peace with them, turned their Arms against their Benefactors, and exercised all manner of cruelties upon them, and made many fly the Land, among whom he supposes these 11000 Virgins. A very pretty conjecture! but yet not strong enough to pled for the truth of their story, nor to justify the Devotions of the Church to them. For as to the pretended cause of their Voyage, from their intended Marriage in Armorica; their own Harpsfield has plainly and honestly confessed, That he should easily acquiesce in this Narration, but that they who are of this Opinion, bring no certain and approved Author that testifies about this Marriage; Harpsf. Hist Angl. Eccles. p. 35. and, says he, though I myself have laboured never so, I could never yet light upon any, that has any testimony of Antiquity and fidelity; only I have seen an Anonymous Briton, translated by Geoffrey into Latin, that says some such thing; but he is a man, who as in many other things, so in this Narration concerning the affairs of Maximus, is guilty of more than one lie. [From whence, by the way, one may conclude that the Testimony cited by some out of Sigebert, Surius, and the old Rom. Breviary. concerning that intended Marriage, was not looked upon by him as an Authentic Authority, but as an Interpolation * Bishop Usher calls the Author of that account of Ursula, Sigebertini Chronici interpolator. (de Primord. Eccl. Br. p. 624, 631.) And he had great reason to say so; for in Miraus his Edition of Sigebert, Antwerp. an. 1608. that story Surius mentions out of him, is in a different character from the rest; of which Miraus gives this account, in his Preface to the Reader: That what is so Printed in a small character, was either not in the Codex Gemblacensis (which he calls the most ancient) or if it were, was added by a Later hand; Quadratus in sunt, says he, quae à racematoribus plerunque indoctis adjecta, aut ●x nugis ac quisquiliis Galfridi Monumetensis seu Asaphensis, inspersa leguntur. And so it is expressly said in H. Steven's Edition of Sigebert, an. 1513. Sigeberti Gemblacensis Chronicon, ab an. 381. ad an. 1113. Cum insertionibus ex historia Galfridi & additionibus Roberti Abbatis Montis, etc. , especially since I found him, more than once upon other occasions, citing Sigebert's Chronicon.] But Harpsfield (in the same place) has hit upon another worse Objection, against the Marriage story, when he adds; Neque sanè adhuc video justam Martyrii in superiore narratione causam. He does not see in the foregoing narration any just cause of Martyrdom: (and yet you know, the thing that Church celebrates them for, is for their being Martyrs.) He was so wise, as not to think that a Massacre merely made a Martyrdom, for than he knew that Heretics (in his sense) might boast of numbers beyond Eleven Thousand, and that one in his time at Paris, would than have out-vied Colen: and all the account that the story he opposes gave farther, was only, that these slaughtered Persons were Virgins; but that could not make them Martyrs neither, because it will not alone make any one a Christian; and in this case, their Virginity was the lesle considerable also, because they intended not longer to be famed for that sort of Chastity, than till they could get good Husbands, which they were now in Quest after. But Mr. Cr. seems to rely more upon the story of the Saxons barbarous usage, which first gave occasion for the flight of these Virgins, and after to the slaughter of them by the Hunns. But, whatsoever he may imagine in his performance, I think he has no ways assoiled the Objections that lie against this account too. For is it credible, that what is pretended to be acted in the middle of an Age, should not so much as be mentioned by one who lived in that very Age, and wrote about this very matter, concerning the destruction of the Britain's by the Saxons, at the end of it? I mean by Gildas? no nor afterwards taken notice of by Beda in his History? I see indeed Mr. Cr. endeavours to apologise for this omission, but so pitiful are the excuses he makes, that I wonder he had the confidence to insert them. As for Gildas, he says, his design being to bewail the general destruction of the British state, Gh. Hist l. 9 cap. 22. and to declare the horrible crimes that provoked Almighty God, to give them up to the fury of a barbarous People; no wonder if he did not in so short a narration, involve occurrents happening abroad. Not every occurrent, I grant, that happened abroad; but such as were remarkably destructive, one would think he might; especially such a one as this was, being a story, such as no Age, I think, can parallel, either for the number of Virgins slain (Eleven Thousand in one Day and Place) or for the barbarous fury of those that slew them (which he confesses was one part of Gildas his design Tragically to express) nor any particular occurrent that gave such a deadly blow to the British state; and he must sure be in great haste, and affect strange Brevity, that could not afford the place of one Line in his Book for such a story, which though acted abroad, yet not at that distance, but that the report of it would quickly arrive, and ring aloud in the ears of those, that were so much concerned in it at home. But Mr. Cr. would persuade us, that Gildas has general expressions that seem to point at their story, Ch. Hist. l. 9 c. 20. and he pretends to give you their express words that speak thus. Very many passed over Sea into Foreign Countries, with grievous howl and lamentation, and in their Voyage by Sea, they jointly with mournful voices, repeated those sad words of the Psalmist, Thou hast, O Lord, given us up as Sheep to be devoured, and hast dispersed us among the Nations. This, says Mr. Cr. seems to be a description most proper to the condition of the weaker Sex (he thought that it could not be so proper for Men to run away and cry) which no doubt by the provident care of their Parents and Friends, was in the first place secured from the violence of their Barbarous Enemies; and those words, Thou hast dispersed us among the Nations, do most fitly suit to these Virgin-Martyrs, whose sacred Relics have been dispersed among all the Nations of Christendom. Excellently guessed! and well translated, by him that pretends to give us his express words! as any one will see, when I give you Gildas his words in his own Language, with a little more, which goes before that which he has cited. Thus than Gildas. Itaque nonnulli miserarum reliquiarum * So Beda, Lib. 1. Hist. Eccles. cap. 15. Itaque nonnulli de miserandis reliquiis in montibus comprehensi, acervatim jugulabantur. Alii fame confecti procedentes, manus hostibus dabant, pro accipiendis alimentorum subsidiis, aternum subituri servitium. Alii transmarinas regiones dolentes petebant: alii perstantes in patria trepidi pauperem vitam in montibus, silvis, vel rupibus ardun, suspectâ semper ment agebant. in montibus deprehensi (quò nimirum fugerant) acervatim jugulabantur: alii fame confecti accedentes manus hostibus dabant, in aeternum servituri; si tamen continuò non trucidarentur, quod altissimae gratiae stabat loco: alii transmarinas petebant regiones, cum ululatu magno; ceu celeusmatis vice, hoc modo sub velorum sinibus cantantes; Dedisti nos tanquam oves escarum, & in gentibus dispersisti nos: alii montanis collibus, minacibus praeruptis, vallatis densissimis saltibus, marinisque rupibus, vitam suspectâ semper ment credentes, in patria licet trepidi perstabant. These words of Gildas, follow after the sad story he had told, concerning the destruction which the Saxons made, depopulating Cities and Fields, destroying Priest and People with Fire and Sword, whose Bodies lay mangled and unburied, a prey for Beasts and Birds. Than, says he, of the miserable remnant (mark that) some being caught in the Mountains (whither they fled) were slain on heaps, others went into Foreign Regions, etc. I never thought before, that when one is dividing a remnant of People, and describing the several miseries of them so divided, that Nonnulli or alii, could be translated very many; rather of the two it might be Englisht some few: but the other translation was necessary for his purpose, of Eleven Thousand Virgins going away at once in one company. It was well guessed too, to ascribe their voyage to the provident care of their Parents and Friends to secure them in the first place, from the violence of their Barbarous Enemies, by this sending them away: when Gildas rather, describes a company of People, scattered, a●d at their wit's end, not knowing which way to shifted for their own Lives. Besides, I observe another passage in Gildas, which, if you could suppose a Body of so many Thousand Virgins gathered together, and by reason of the feebleness of their Sex fit to be made a Sacrifice, yet implies, that it was scarce possible to found so many, fit to make Martyrs of at that time: For when he there tells us, of the Bodies of abundance of People, lying mangled and unburied; he presently adds his doubt, that there were but a few pious Souls among them fit to go to Heaven: (there was at that time such a horrid corruption of manners among the Britain's, even worse than that of their Enemies that butchered them.) Si●tamen multae inventae sunt (sc. sanctae animae) quae ad ardua coeli, id temporis, à sanctis Angelis veherentur, etc. If there could be found any number of holy Souls at that time, that were fit to be carried up to Heaven by holy Angels: For, says he, Ita degeneraverat tunc vinea illa olim bona, in amaritudinem; ut rarò, secundùm prophetam, videretur quasi post tergum vindemiatorum aut messorum, racemus aut spica. i e. The Vineyard that was once good, was than so degenerate, that as the Prophet speaks, after the Grape-gatherer or Mower, could scarce be found a Cluster, or an Ear of Corn. But Eleven Thousand, would have been a pretty Cluster of Virgins. Wherhfore I conclude that Gildas in his story, never dreamt of any thing like such a number of Virgin-Martyrs. I hope Mr. Cr. does not think there lies any strength in those words he added, that when they mournfully cried out, Thou hast dispersed us among the Nations, this most fitly suits these Martyrs, whose Relics have been dispersed all over Christendom. For why should he persuade us, that they differed so much from other Saints, and sorrowfully pronounced that, which S. Francis so much triumphed in? Who being cast into Prison by the Perusians, he was so full of joy, Jac. de Vorag. Legend. de S. Franc. that his Fellow-prisoners were offended at it; to whom he gave this account, Ideo me exultare noveritis, quia adhuc Sanctus per totum seculum adorabor: He leapt for joy, because after all this he should be worshipped for a Saint all over the World * Jest any should deny S. Francis to be the Author of this saying, as not thinking Jac. de Voragine to be a competent witness; let the Reader take notice, that the same is put among S. Francis his Prophecies, who is said to speak thus to his Fellow-prisoners, who were offended at his pleasantness. Etsi vestrae condoleam miseriae, magis tamen de propriâ exultandum est felicitate. Humile quid de me cogitatis. Quem modò in carcere vinclu videtis adstrictum, per totum mundum posthac agnoscite respiciendum. Prophetia 4. inter opusc. S. Francis. p. 81. edit. Paris. an. 1641. per Joh. de la hay. ; Why should we not believe that they had the spirit of S. Francis in them while they lived, and rejoiced in the thoughts of that which they prophetically foretold? especially when their stories tell us, that they are so hugely pleased to have their Relics dispersed and venerated now they are dead? Two of their Bodies that were digged up at Colen, Caesarii Dialog. dist. 8. c. 85. in Biblioth. patrum Cisterc. edit. an. 1662. and translated to an Abbey in Thuringia, removed themselves back again to Colen, because their Relics were in the other place neglected. And when a Sister had a mind to some of their Relics, and pressed with her Knee upon a great Stone that lay upon one of their Graves, Id. Ibid. c. 87. the Stone, that six Men could scarce stir, gave way and opened the Grave to let her put in her hand to take out the Bones, and than laid itself down again in the place it was in before. Nay, when one of the Monks, having got some of these Virgin's Heads to his Monastery, washed them in Wine, and kissed them in Devotion; Id. Ibid. c. 88 one of them appeared that Night to him in his sleep, and embracing him, said, Yesterday when you washed my Head, you friendly kissed it, and now I come to repay your kindness, and saluted him; though when she offered it, he considering his profession, to avoid the Maids kiss, drew back his Head. Who can be of another mind, but that they now have just the same passions and affections they had when they were alive, when he reads how that a Comb being found together with one of the Bodies mentioned before, Ibid. cap. 85. which Comb was secretly conveyed away by one Frederindis, who came by, as the Body was digging up; the Night before the Body was to be removed by an Abbot, the Virgin appeared to him in a dream, and refused to have her Body removed; and when he humbly asked her the reason, she told him, because she had lost her Comb which her Mother gave her, when she went out of her Country. There is one doubt remains, which Mr. Cressy is concerned in, who talks so much of the dispersing of their Relics over all Christendom, viz. What security we can have that false Bodies and Bones, have not been scattered up and down for theirs: I know that Caesarius of Heisterbach has told us a fine story, Caesarius. Ibid. cap. 89. how that when certain Monks were washing many of their Bodies and drying them, there arose suddenly an intolerable stink; whereupon the Abbot Goswin suspecting it to be a trick of the Devils, to extinguish the Friar's devotion towards their Relics, adjured the Devil to discover if he had any hand in the stink; and immediately a great Horse-bone leaping from the midst of the Relics, was thrown out of the place, as if it had been driven with a Whirlwind. But I am a great deal more afraid of the Monk's tricks to abuse Men into their Devotion, than of the Devils to extinguish it; and I doubt that when they design to cheat, the Bones will neither stir nor stink, to enable us that way to discover it. But I have too long considered Mr. Cressy's foolish pretences out of Gildas. I shall be shorter in answering what he says for the silence of Bede, who makes no mention of them neither in his History. It is no wonder, says he, Ch. Hist. ut supra. if Beda's History, intended only to relate the affairs of the Saxons, does not recount such particular occurrents of the Britain's. Well reasoned again! What? when the Saxon affairs at this time were Acts of Barbarous Cruelty, and the Britain's were the subjects of it, is it no wonder if one pretend to give an account of the one, and should leave out the other? This would be, just as if a Carthaginian Historian had designed to give an account of the affairs of his own Country, and should have said little or nothing of Hannibal and his Army in Italy, or have passed over in silence that most famous Battle at Cannae, never so much as naming the Roman General there, or the number of those that were slain. Well, but says Mr. Cr. Beda in other Treatises, twice expressly mentions the Celebration of Eleven Thousand Virgin-Martyrs, suffering for their Faith and Chastity at Colen, to wit, in his martyrology, and in his Ephemeris. It's true indeed, if you look into Beda's Works, you will found in his martyrology 12 Cal. Novemb. these words, In Colonia sanctarum virginum undecim millium: and in his Ephemeris these, In Colonia sanctarum Virginum; but all this will not do Mr. Cressy's work: For the Authority of these Books is very slender, and the Interpolation and abuse of them certain and evident * Martyrologium quod Bedae nomen modò praefert, hand sincerum est, multorum subinde additionibus locupletatum, ut ex praesatione Usuardi colligunt viri eruditi. Phil. Labbe de Scriptor. Eccles. vol. 1. pag. 185. : If I had no other way to know that there are Names of Saints in those Books, which Bede never put in, I might be sufficiently assured of it, only by examining the Persons there inserted for Saints and Martyrs. To give Mr. Cr. an Instance or two, very near the place where the 11000 Virgins stand. In his martyrology, 7 Idus Novemb. Depositio Vuillibrordi Episcopi, de gente Anglorum, viri sanctissimi & miraculorum gratiâ admodum insignis; qui à Sergio Papa Romae ordinatus est, & in Germaniam ad praedicandum destinatus, ibidemque requievit. In his Ephemeris, 8 Idus. Willibrordi Episcopi. I suppose that Saints were not put into the Calendar before they died; and it would be pretty if any one could believe that Bede should put into his martyrology the death of a Saint who outlived him. But according to Mr. Cressy * Ch Hist. l. 22. c. 25. and lib. 23. c. 6. , Bede's death is placed, an. 731. (Calvisius Chronol. says 734.) and he has placed S. Willibrords, an. 736. To add another: Bedae Martyrol. 16 Cal. Decemb. Depositio beati Othmari Abbatis (in his Ephemeris 16 Cal. Dec. Otmari confessoris) who died (as both Surius and Calvisius agreed) an. 761. that is, according to Mr. Cr.'s account, 30 Years after Beda. But, what talk I of Thirty Years? if you look into his Martyrology, 17 Calend. Januar. there you found, Viennae, Bellarm. de Scriptor. Ec●les. Beati Adonis Episcopi: and yet this Ado Vienrensis lived after Bede, above an Hundred and Thirty Years. If all this will not yet satisfy Mr. Cr. but that he still thinks no such tricks have been played with the 11000 Virgins, I than must farther tell him, that in the most correct martyrology of Bede (Printed in Bollandus his second Vol. of March, and which was set forth after comparing a great many Ancient Manuscripts) I say in his Genuine Text, Printed in a larger character, there is nothing to be found of these 11000 Virgins; but it's put in a smaller character afterwards, to show that that passage was inserted by others since; and I must conclude too, that it was inserted a good while after his time; since Vsuardus in his martyrology makes no mention of these Virgins; nor Ado Viennensis in his, not nor in his Chronicon neither, though he there takes notice of the sufferings of many other Martyrs, and had a fair occasion to mention them; Adon. Chronic. i● Biblioth. Patr. Tom. 7. pag. 353, 356. for he speaks of Maximus his drawing almost all the armed Youth of Britain into France; and if Baronius his conjecture had been true, there sure he would have mentioned them, if he had known any thing concerning them: and afterwards he takes notice of the Saxons destroying Britain from the East, to the West side of the Island with Fire and Sword (which is Mr. Cressy's time of placing their flight and Martyrdom) and yet not a syllable of them here neither. And if the martyrology of Bede does not say any thing about it, his Ephemeris which is collected out of it in short, it it say more, may deservedly be suspected: But he might as well (in this case) cite the Almanac for the Year when he wrote his Book; for there he might found the name of S. Ursula against the 21 of October, but no such name in Bede's Ephemeris. Thus we have seen the lame account and groundless conjectures, which they that would make a formal History of these Virgins, go upon. Now, in the next place, let's consider whether they that build their faith upon Oral Tradition, and the current story that passes at Colen, where they are said to have been Interred, have mended the matter. Here first, it is worth observing, that the Late Romish Writers are much more inclinable, I perceive, to follow the Traditional account, than the other: (only excepting the Jesuit Alford, who writing a History thought it not so proper to mention Revelations; and living, as he says, among Heterodox Persons (being than in England) he thought that telling stories of Miracles, Alford. Annal. Eccl. Brit. ad an. 453. p. 586. and p. 598. unless they were vouched by Classic Authors, would not be a means to convince them; for the Age he lived in was no ways favourable to them.) Therefore though Ribadeneira, when he first put forth the Lives of the Saints in Spanish, followed Baronius and our Geoffrey; yet when his Book was Printed at Colen in Latin, an. 1630. they put out that Life of his, and inserted another, after the Traditional way: For so the Reader, before that life, is admonished; that instead of that, Ribud. Flor. Sanct. 21. Octob. p. 501. They thought good rather to adjoin another Narration, far more certain, which was composed with great labour and diligence, out of several Monuments of the Ancients, out of the ancient Tradition of the Church of Colen, and out of the very footsteps of places that are to be seen both at Colen, and elsewhere on the Rhine, by a Father of the Jesuits College in Colen. This Father was Philippus Bebius, as Alford informs us; between whom there had some Letters passed touching this matter: Alford. Ibid. p. 590. in Bebius his Letter to Alford * Alf. ad. an. 237. p. 228. 230. he says, that he began to writ the Life of S. Ursula, and her companions in the Latin and Germane Tongue by the command of his Superiors; and not living perfectly to finish it, Hermannus Crombachius succeeded him in his work, and opinion, (being for Tradition and Revelations) in a large Volume, entitled Ursula vindicata. This way therefore, having the greater countenance of the Church, is now to be set down; and there is scarce any thing more needful, (it looking all along so like a Romance) to confute it. We are told than, that in the Year One Thousand One Hundred Fifty Six, See Bish. Usher de Britan. Eccl. primord. p. 619. there were found at Colen certain Inscriptions or Titles on Grave-stones (Tituli Sepulchrales they are called) bearing the Names of divers of the Vrsulan Virgins, and of the Men that did accompany them: Gerlacus the Abbot of Tuitium, who was present when the Tombs were opened, made an Index of their Names, which is still kept there. This gave occasion the same Year to the Revelations of Elizabeth of Schonaw concerning Ursula, Elizab. Vision. lib. 4. c. 2. and her Army of Virgins, as she herself says. Who speaking, how in several Graves there were found Stones having Titles upon them, signifying to whom those Bodies did belong; The Chief and most remarkable of them, says she, the Abbot Gerlacus sent to me, hoping that something might be revealed to me, by the grace of God, concerning them: for he had a suspicion of the finders of those holy Bodies, jest for gain sake they might have craftily caused them to be written. S. Elizabeth than understood, God revealing it to her by S. Ursula, and S. Verena, by whom and when these Titles were written and put into their Graves. She says, Vid. Bebii vit. Vrsul. inter Flor. Sanctor. Ribaden. p. 504. that at that time when the H. Virgins came from Rome to Colen, there was in their company, one James Bishop of Antioch, who being divinely inspired, did inquire into the names and state of the chief Persons of that Company, and diligently noted them. This James, when the H. Virgins were slain, he hide himself in a certain Cave that was in a Hill of that Field; but by the Providence of God, the Enemies after the slaughter withdrew themselves, and the People of Colen going out of the City to bury the Sacred Bodies, this Bishop came forth to them, and showed them the Names of the chief Persons, to the end that being cut in certain Stones, they might be placed together with their Bodies in their Graves; who himself was slain by the same returning Enemies, on the third Day after the common slaughter of the Virgins; just as he was giving order for his own Name to be ingraved; from whence it came to pass, that in Gerlacus his Catalogue of Names, there appears nothing for Him, but the bore Name of James. A pretty story, and well hanging together I assure you! well may the Jesuit that relates this, boast of the truth and certainty of these Colen Relics, when such stones as these lie at the foundation to support their faith; only I could have wished that these stones had been somewhat bigger than I perceive they were: by the great noise of these Tituli Sepulchrales, I was ready before to fancy, that they were stones laid over their Graves; but the revelation has spoiled that conceit, by telling us that they were put into their Graves; for now they might be such, for aught I know, as might be put in ones Pocket, and I am not wholly freed from Gerlacus his jealousy of the Diggers cheat. But I must not forget that besides these Revelations of S. Elizabeth after her death, A. Bish. Usher, Ibid. pag. 631. one Richardus Praemonstratensis had new Visions concerning these Virgins, wherein by the admonition of the Bl. Virgin, and of Ursula herself, many defects of the former revelations were supplied; these happened An. Dom: 1183. and these are they that make up the life of Ursula, and the 11000 Virgins in Capgrave; so that when I shall hereafter cite him for any part of their story, you must remember that in time past, that went in the Roman Church for Vision and Revelation; and indeed the whole story of Ursula in the Colen way of Tradition, and that which we have in the old Breviaries, is wholly beholden to them, being borrowed from them. Nay, we are told out of Winheim, that the very Church of S. Ursula in Colen, Winheim. Sacrar. Agrippin. was vulgarly called the Church of the Revelations, S. Elizabeth's Visions having given such great credit to her story. Let us now see, what it is they say; and I think the best way will be, to make the Lessons of the Breviary our Text, and the other will serve to explain them. Lesson 1. Brev. Roman. Antiq. 21. Octob. St. Ursula the only Daughter of a most Noble and Rich Prince of the Britain's, extreme beautiful, and of great wit, when she was Marriageable was demanded in Marriage by a Son of the King of England; at which, seeing her most Christian Father extremely troubled, as well because it was no ways consonant to Reason to force his Daughter to marry who was devoted to God, as also because if he did not consent to the Proposal, he feared the cruelty of the Pagan; She, being divinely inspired, persuaded her Father to consent to the Tyrant, if he would yield to these following Conditions. viz. That he the Son of the King of England would deliver to her Ten Virgins, choice ones in Age, Form and Parentage; and that as well to herself, as to each of the other Ten, might be joined a 1000 Virgins more; and that 11 Ships being prepared according to their number, he would grant her the truce of Three Years for the Dedication * The pretended Sigebert in Surius has it, ad exercitium virginitatis suae. of her Virginity, and that this Young Spouse of hers in this 3 Years space, should be instructed in the Faith. Ursula used this new counsel of the H. Ghost, that so either by the difficulty of the proposed condition she might take of his mind from his design, or that by this opportunity she might dedicated all her Virgins, together with herself, to God. NOTES. THis Lesson of the Breviary gives us no name of any of these Persons, save only that of Ursula, but the rest are sufficiently supplied out of the Revelations, and elsewhere. As for the name of Ursula, we are told, it was prophetically given her in her Baptism (God so ordering it, who calls whom he predestinates) because she should one Day choke the Devil, that * Quia exemplo David immanem ursum, sc. diabolum, quandoque suffocatura erat, Deo disponente (qui quos pradestinat, vocat) à parentibus il●i in baptismate prasagum nomen Ursula inditum est. Vit. Vrsulae apud Surium. 21. Octob. great Bear, as David did. Her Mother's name, the Visions tells us, was Daria. The name of her Father (whom the Breviary calls only a Prince of the Britons) is diversely given us: In the Visions of S. Elizabeth he is called Maurus; by Others Dionetus. Jacobus de Vorag▪ calls him Nothus; but in the Cotton. MS. (a) Bish. Usher, ut supra. p. 618. he is called Deonotus, and so it is in her life in Surius. Fuit in Brittaniae partibus rex quidam Deonotus, tam vitâ quàm nomine; which last words make it uncapable of a literal mistake for Dionetus: and so it is in the Breviary of the Cistersians, Printed at Paris, 1516. Deonoto fuit nata Placens cunctis, Deo grata, Ursula regalis: Cujus mirae speciei Plus mirandae & fidei, Non erat aequalis. Regi magno pulchra nimis Desponsatur, dum instatur Precibus & minis. By a Prince called Deonot Royal Ursula was begot, To God and Men most dear. Her face was wondrously fair Her faith more admirably rare In both she had no Peer. This over-fair ones Spouse was a great King: Who had wooed her both by prayers and threatening. A very fit name, (whether his true one or not, it matters not) for one that reigned God knows when and where. For there was scarce a greater contest about what City it was (among 7) where Homer was born; than what Country try it was (whether England, Scotland, or Ireland, be meant by Britain) where he reigned. S. Elizabeth calls him the King Britanniae Scoticae; Petrus de Natalibus, the most Christian King of Scotland, and so the Verses in Wicelius, cited by Bish. Usher. One Candidus Eblanius (in his Catalogue of Irish Saints) stands up stoutly for his being a King of Ireland, so also does Phil. Bebius, who would have Scotia to be understood of Ireland, the like does Crombachius in his Ursula Vindicata. But our Alford * Alford. Anual. ad an. 453. p. 590, etc. & p. 597. (and Mr. Cressy his Interpreter) has as stiffly opposed this, Vero similior eorum opi●iio esse videtur, qui illam Scotiae majori seu Hyberniae adjudicant. Bebius vit. Vrsulae apud Ribadeneir. showing by a great deal of Critical learning, and by proofs from History and Chronology, that Ireland never went under the name of Britain; that Ireland was Heathen long after this time (for they place this story as the Breviary does in the Year 237) and particularly insists upon that of the Roman martyrology, concerning S. Patrick's Preaching the Gospel first of all in Ireland. In Hiberniâ Natalis S. Patricii Episcopi & Confessoris, qui Primus ibidem Christum Evangelizavit. Roman. Martyrol. 17. Martii. As for Vrsula's Spouse; (who is called in the Lesson the Son of a King of England) his Father's Name, Elizabeth says, was Agrippinus: The Son has three Names; The Historians call him Conanus (as we heard before) but the Revelations of Elizabeth and Richard call him Holofernes, though after Baptism he was named Etherius; and we are certified from the Sepulchral Titles, that he was seven years elder than Ursula. There is nothing more need be added, to explain the Lesson; unless it be that passage, of her being divinely inspired, to consent to the Treaty of Marriage, and to propose those witty conditions. This was done, says Capgrave, by an Angel, Capgr. vit. Urs. f. 316. that was sent from Heaven to persuade her; or in a Vision, as it is in Surius, wherein by a Divine Revelation she was informed of the whole order of her Life, of the number of her Fellow-virgins, and of the glorious Crown of their Martyrdom. Lesson 2. Because this affair was carried on by the Lord, the young Man agreed to all the Proposals, and persuaded his Father to do the same. And now this Spouse of hers being baptised, commanded to hasten all things that were demanded, and pitched upon the Virgins for Ursula his Spouse. Than the Father of Ursula receiving the Virgin's Counsel, ordained that his Daughter should have Men for her Directors * Pater ordinavit quòd vires, quorum solatio tam ipsa quàm ejus exercitus indigebat, in comitatu suo haberet. Jac. de Vorag. de 11000 Virgin. , by whose suffrage she with the Virgins should be governed in Spirituals, and in Temporal necessities. Abundance of People came together from all Places to see this wondered sight, even Bishops themselves: Among whom was Pantalus Bishop of Basil; who conducted them to Rome, and returning with them from thence suffered Martyrdom: Also S. Gerasina the Queen of Sicily, and the Sister of Daria Mother of Ursula, when she was informed of this thing, went to them with her four Daughters, and her young Son Adrian, leaving her Kingdom in her Son's hand, and accompanied them to Martyrdom. NOTES. THis Lesson mentions the Collection of the Virgins; but the Revelations have form them into an Army. The Dreamer Richardus tells us, that by the counsel of the Bishops that were with her, and God's direction, she marshaled them thus. Vid. Capgrav. & Usher. lib. citat. p. 632. She appointed 5 Virgins to be Heads over the whole Army, whose Names were these. 1. Ursula herself, the King's Daughter, who was the Head and Princess of them all. 2. Pinnosa, the Daughter of Ludrencus, a famous Duke, Vrsula's Uncle. 3. Cordula, the Daughter of Count Quirinus. 4. Elcutheria, the Daughter of Duke Eusebius, and of Josippa, S. Vrsula's Aunt. 5. Florentia, the Daughter of King Aegidius, who was Cousin-Germane to Vrsula's Father. Under these Five, she chose Eleven other Virgins, each of which was to govern a Thousand, whose Names are these: 1. Jota, the Daughter of King Lucius, she had two Sisters besides in the Company. 2. Benigna, the Daughter of an Illustrious Duke; she had four Sisters besides among them. 3. Clementia, the Daughter of a powerful Count 4. Sapientia, the Daughter of Prince Herwicus, Uncle to Ursula. 5. Carpophora, the Daughter of a certain King, who was a good and religious Man. 6. Columba, the Daughter of King Anitus. 7. Benedicta, the Daughter of an Illustrious Prince. 8. Odilia, the Daughter of a certain Count, who had two Sisters with her, the one adult, the other a sucking Sister. 9 Chelindris, whose Father was a Noble Count, her Mother Vrsula's Father's Aunt. 10. Sibilia, the Daughter of King Firanus. 11. Lucia, a King's Daughter, and Kinswoman to the Spouse of S. Ursula. [Here I cannot but take notice by the way, that Mr. Cressy, after he, in one place of his History, has railed against these Revelations concerning the 11000 Virgins, calling them Dreams, Ch. Hist. l. 5. cap. 9 the Inventions of vain and idle wits, which gain no belief to themselves, and disgrace truth reported by others, that deserve not to be confuted, but with indignation to be rejected and contemned: Yet this very Mr. Cr. in another place, has marshalled this Virgin-Army, Ch. Hist. l. 9 c. 21. & 23. just in the same order you here see it. He quotes indeed Vsuardus his Chronicon for it, and talks of Martyrologies of Canisius, and of England; but these are all but Blinds, for they all had them, it's plain from these Revelations originally; and now when it serves his purpose (as indeed without the Revelations, the Relics at Colen would want names) he has the conscience to say, that it must be ascribed to a Miraculous Providence, or Revelation, that their Names have not utterly perished. But sure there's all reason to debar him from making any advantage of them in one case, if he will not allow them to have any credit in others.] What is farther said in the Lesson concerning Pantalus, and other Bishops that came to them; S. Elizabeth pretends to explain it thus, from her Interpreter Verena, (one of these Virgins that appeared to her) When we first begun to meet together in our Country, Eliz. Vision. l. 4. cap. 2. the holy fame of it was far and wide dispersed, and many came together on every side to behold us; It happened also, God so ordering it, that certain of the British Bishops were joined to us, and passing over Sea in our Company came to Rome with us: In which Journey, Bl. Pantulus Bishop of Basil was our associate, and brought us to Rome, and was a Fellow-sufferer with us. But Richardus is more particular, and tells us by name of 5 British Bishops that followed them. 1. Willelmus, Cousin-German to Vrsula's Father, and Brother to S. James (the forenamed Bishop of Antioch) and Bl. Gerasina. 2. Columbanus, the Son of S. Alexandria, an Illustrious Duchess, the Sister of Vrsula's Mother. 3. Ywanus, a very Aged Man, Uncle to Vrsula's Mother. 4. Eleutherius, Brother to Count Eustace. 5. Lotharius, Cousin-German to Vrsula's Spouse. It would be too tedious to give you all the rest of the Romantic story: I'll therefore only give you his account of the Eleven Kings, which he says by a Revelation from Heaven, he understood to have gone along with them. 1. Olofernes, the Spouse of S. Ursula. 2. Oliverus, the Son of the most Noble King Oliver, who was converted by the Virgin Oliva his Spouse, who was the Daughter of the great King Cleopatrus, Vrsula's Father's Uncle. 3. Crophorus, the Son of King Pinnosus, Vrsula's Kinsman, whose Wife Cleopatra was in the company too. 4. Lucius, the Father of Jota, Vrsula's Kinsman. 5. Clodoneus, who with his Queen Blandina, was converted by his Daughter, Duchess Eugenia, and by her Husband Duke Alexander. 6. Canutus, who traveled, leaving his Kingdom to Carolus one of his Sons. 7. Pipinus, Vrsula's Cousin-German. 8. Odulphus, the said King Pipin's Son. 9 Anitus, who followed his two Daughters, Columba and Cordula. 10. Firanus, who with his Wife Sibilia, followed his Illustrious Daughter Sibilia, and her three Sisters. 11. Refridus, King of Denmark, who was converted by his Wife Oliva, the Duke of Saxonies' Daughter. It was very seasonably added here at the conclusion of this Catalogue of Kings, that the Relator of these things, walked in the path of pure truth, and hated lying; and therefore ingenuously acknowledges, that these Kings had but Regna modica; their Dominions were not very large. I believe their Territories were much what of the bigness of Gerasina's, (mentioned in the Lesson) as she was Queen of Sicily, which in that Age was no Kingdom at all. And some of them were Kings, (particularly Pippin and Canutus) just in the same sense, that the Angli and Walliones (of which Nations, there were several, he says, among these Virgins) were a People, that is, they were to be such some Hundreds of Years after. But to go on. Lesson 3. The Ships and Provisions being prepared, this most holy Society, departing from Britain, arrived at the City of Colen. And there it was revealed to S. Ursula by an Angel from the Lord, that they should go to Rome, and from thence returning thither, she with her Spouse and all the Company, should come to glory by Martyrdom. Coming therefore from the City of Colen to Basil by Water, they went from thence to Rome a Foot. All which Company were received with joy and honour by Pope Ciriacus and his Clergy, for he himself was of Britain, and had some Kindred among the Virgins; and to him who was himself a Virgin, it was revealed, that he should obtain the reward of Martyrdom with them. When therefore they had stayed some while there at Rome, Pope Ciriacus caused some of them, that had not yet obtained the grace of Baptism, to be baptised. And at length declaring his mind before all the Clergy, he renounced the Popedom, after he had governed the Church one Year and about three Months, being the 19th. in succession after Peter the Apostle: which thing was taken ill by the Clergy, who knew not the Counsel of God, that leaving the Seat of S. Peter, he should go after that Multitude of Women. Therefore by common advice they chose another called Antheros, removing this Ciriacus out of the Catalogue of Bishops. NOTES. BEfore this glorious Company parted from Britain, we are told that they spent three Years in pretty judicrous exercises upon the Sea, Vit. Vrsulae apud Surium. which was hard by. Sometimes they imitated a Sea-sight, sometimes a Flight, and ran up and down from one place to another, spending sometimes half, sometimes the whole Day in these pastimes; at which the King and Peers of the Realm were frequently present to behold them; and the common People laying business aside, attended these sports of the Virgins, and applauded them. In which there were two things very wondered; that they were preludes to their Martyrdom: and that they ended in the Conversion of all the Virgins to the Faith: Cum multa jucunditate celebrato per triennium hoc Martyrii praeludio. Surius. (if we believe the Legend:) Prayers and Fasting, one would guests, had been better preparatives for Martyrdom, than these sports and fooleries; only we are to remember that this Church does its work by no common ways, and that fine Sights and Pageantry have no small place (and upon Women and Children may have no small effects) in the public exercises of its Religion. There is nothing farther considerable that we are told of, before they set Sail for Colen, only that Heavenly Angels came often to give them visits, and to confirm them in their good purpose; Richardus praemon. apud Capgrav. p. 317. and that evil Angels too were very busy among them, to persuade them to be lawfully married, to incite them to evil works, and to fulfil the desires of the Flesh; Nap●ias eyes suadere legitimas. Ibid. whom they did not harken to. And now the Virgins by a Divine admonition are required to begin their Voyage, which they dispatched in little time, in which the most remarkable passage I meet withal is this: viz. That the sucking Children, (of whom there was in the Company near Five Hundred) that used to be fed with Breast-milk, Rich. pramonst. apud Capgr. p. 320. now lived without it; for they only put their Fingers into their Mouths, and immediately they sucked from their very Fingers a Dew ministered to them from Heaven, by whose virtue they were sustained; neither did they ever in the whole journey * Nec sordebant se made facientes. Ibid. bepiss themselves, as the manner of Children is, (much lesle do worse) nor by their peevish crying disturb the Company: Troops of Angels presented themselves to them, and appeared above and round about them; insomuch that the little Infants that were carried in arms, admiring the Visions of Angels, and their unusual and shining Effigies, pointing with their Fingers into the Air (and at this sight no doubt they would leave sucking them) testified their wonder by the pleasant noises of Ha', Ha. (and it's hard methinks to forbear imitating them upon the report of it.) You need not wonder if they made a quick Voyage, when Angels thus attended them, though they went against the swift stream of the Rhine, for that which would have cost others above Eight Days time, they did it in two Days and an half, and came safe to Colen: but they stayed not there; for upon a new Vision to Ursula by an Angel, (which the Lesson mentions) that they must go to Rome, and commend themselves there to God, and his Bl. Mother, and to the Apostles, Richard. praem. in Capgr. p. 321. whose Bodies and Relics rested there, with a promise by the Angel, that they should upon their return to this City, there obtain the triumph of their blessed Combat, and be Martyred, which the Virgins were very desirous of (says Surius) they took Ship again, and in three days and a half more came to Basil: From this place they all set forward on foot to Rome; in which Journey, they mounted the Alps and the Tops of high Mountains, without the lest weariness, Richard. Ibid. and they seemed all the while to walk upon plain ground; they passed Rivers without Boat or Bridge; not one drop of Rain fell to incommode them in their passage all the way: the Infants lived upon their old Diet, sucking their fingers; and the other Virgins needed very little food, the grace of God inwardly comforting and sustaining them; which need not seem incredible (says the Dreamer) to him that reads the Saints lives, for he may found how S. Maria the Egyptian was sustained Seventeen Years, only with two Loaves and a half of Bread. The next thing we are to remark, is, that all this Company came safe and sound to Rome; where the Pope (Ciriacus) with his Cardinals and Clergy, Princes, Matrons and Virgins, Citizens and common People, with great joy, and a Noble Procession, Richard. Ibid. p. 322, 323. worthily received them: where while they stayed, some of them, (that were new Converts) were baptised, particularly, among the more Noble, S. Lucia and Anastasia, two Kings Daughters, and both of Kin to Vrsula's Spouse. And now they bethink themselves of their return to Colen. (after they had visited the holy Places at Rome, and paid their Devotions there.) And here comes in that passage, which has created much controversy and trouble to the Romish Writers, concerning Pope Ciriacus, his laying down his Office, to accompany them; which we are told, he was incited to do by a Vision of three Saints in white, promising him if he did so, an Eternal Crown of Martyrdom, and threatening that if he continued still at Rome, he should quickly dye. Whereupon (as S. Elizabeth's visions inform us) he resigned the Popedom in the face of the whole Church, all Men crying out against it, and gainsaying it, especially the Cardinals, who looked upon it as a piece of madness for him to go after these foolish Women (as indeed any one would have judged, Deliramentum arbitrabantur quòd quasi post fatuitatem muliercularum declinaret. that it was not gravely done of a Pope, to quit his Headship of the Universal Church, together with his Infallibility, to ramble up and down with a number of idle Girls, and as it were in the company of so many 1000 Gypsies)" but, says she, they knew not the Divine admonition, which incited him to do it, and therefore blotted his name in indignation out of the Catalogue of Popes; but in truth (says Richard, her second) his name is ever written before God in the Book of Life, among the precious Martyrs of Christ. That indeed will justly be doubted by a great many, who think they have reason to believe, that no such Person as this Ciriacus was ever in being, or at lest possessed the Chair of S. Peter; among whom is Baronius, who smartly urges it in these words. Nor are those later Men to be regarded, who after Pontianus, Baron. Annal. add an. 237. ss. 11. introduce one Cyriacus as Bishop of Rome, concerning whom there is no mention at all made in the Series of Roman Bishops described by the Latins, as in the Book of the Popes (libro de Rom. pontificibus) or in Optatus Milevitanus, S. Austin, Cresconius, or other Index's of the Vatican Library; nor by the Greeks, as Eusebius, or Nicephorus the Chronographer, or others: so that this Opinion deserves no more words to confute it, because it is supported by no Reason, or Testimony of the Ancients, but only fetched out of the fabulous Acts (he means the Revelations and Colen Tradition) concerning the Martyrdom of S. Ursula, and her Companions. This is so shrewd a Censure and Objection, that the Colen Jesuit Bebius, and others, are feign to make him Pontianus his Vicar, in the time of his banishment; but this Vicarship has no Authority to countenance it. I would therefore advice the Colen men to stand to their Tradition, and make much of Revelations, and oppose those excellent Rhythms, against all the other Man's Reasons and Authorities, which we are told may be read at their S. Vrsula's Church. Bish. Usher. de primord. Eccl. Brit. p. 628. At the entrance of the Church these. Haec est Basilica excellens honore, Ubi gens Hunica magno cum furore Virgineos stravit choros. This Church great honour does retain, Where by the Hunns the Virgin train Was barbarously slain. Within the Church these Verses, to Pope Cyriacus. Clemens Ciriace papatum renuis; Ad nutum Vrsulae decedens strenuus Triremibus ad Vbios. Mild Cyriack matters not the Papal Crown, At Ursula's call he lays his Office down, And stoutly comes by Boat to Colen Town. To Etherius, Vrsula's Spouse. Dive Etherie dignè fers annulum, Nobilis Vrsulae optans connubium Consummatum Agrippinae. St. Etherius worthily carries the Ring, All a gog to wed Ursula, fit for a King, And at Colen concluded the thing. As for Baronius, Mr. Cressy, and such others, as think that Cyriacus his Name was never blotted out of the Catalogue of Popes, (judging that he was never in) let them remember, that it is not long since his Name was expunged out of a new Roman Edition of the Decretals (and why not heretofore, Bishop Usher. Ibid. pag. 625. may a Man of Colen say, as well as of late?) In the Ancient Editions of the Sixth Book of the Decretals of Boniface the eight, in a gloss there, we found these words (speaking of the Pope's power to renounce the Papacy, Sexti Decretal. lib. 1. tit. 7. de renunciatione. cap. 1. Quoniam. and lay his Office down:) There is a certain example of this in Pope Cyriacus, concerning whom we read, that he suffered Martyrdom with Ursula, and the 11000 Virgins: For it is written of him, that it was revealed to him that he should receive the rewards of Martyrdom with those Virgins. Than gathering together the Clergy and the Cardinals, before them all he renounced his Dignity and Office, though all were unwilling, especially the Cardinals. But this Cyriacus is not named in the Catalogue of Roman Popes, because it was believed by the Cardinals, that he did forgo the Papacy, Propter delectamenta virginum papatum dimisisset. not for Devotion sake, but for the Delights of the Virgins. But I leave them to scuffle it out among themselves, now that we have seen them engaged; only I cannot choose but think how blewly they of Colen would look, (if their opponents get the better of them) with their three silver Tombs * Asservatur in tribus argenteis deauratis gemmisque pretiosè vestitis ac summo Altari incorporatis tumbis tria corpora, viz. S. Cyriaci pontificis, S. Vrsulae, & S. Conanis ejus sponsi, quem alii Ethereum nominari volunt: quorum capita, mediis argenteis statuis inclusa, in Aureâ camerâ seorsim, cum multis aliis primariis capitibus, reverenter sub firmâ clausurâ custodiuntur. Erhardus Winheim. in sacrar. Agrippinae. , gilt and richly adorned with Jewels, in which they pretend to keep the three Bodies of Pope Cyriacus, S. Ursula, and her Spouse; whose Heads also, put apart in their Gilt-Chamber, they reverently (we are told) secure under firm Lock and Key. Lesson 4. Whilst the aforesaid holy Company abode at Rome, two wicked Gentle Princes, Maximus and Africanus, fearing jest from so great a Multitude of the Faithful (to whom others also were joined) the Christian Religion should be too much increased; and having learned the Place whither they intended to go; they sent a message to Julius their Kinsman, Prince of the Hunns, that as soon as the Virgins were got to Colen, drawing his Forces thither, he should kill all that Multitude. Pope Cyriacus therefore going out of the City with the said Company of Virgins and many holy Bishops their Associates, took his Journey towards Colen. In the mean while Ethereus the Spouse of Ursula, his Mother being made a Christian, and his Father being dead, to whose Kingdom he succeeded, was admonished by an Angel to go and meet his Spouse at Colen, and that there he should suffer Martyrdom with her. And now this young Person, being made a Christian, tasted so the Divine grace, that despising carnal marriages, he longed for those that were Celestial, and thought it most desirable for him to die for Christ. NOTES. This Lesson is taken out of the Revelations of Elizabeth almost word for word. See BishopVsher de primord. p. 623. Wherein she cunningly endeavoured to make the slaughter of these Virgins agreed with the known Names of that Age. Pope Damasus, or Anastasius Bibliothecar. (in Libro pontificali) says, that Anterus sat in the Chair when Maximinus and Africanus were Consuls, and suffered Martyrdom by one Maximus the Praefect; at which time Julius Maximinus was Emperor. In all probability she took occasion from hence to make this wild jumble of Names; and to tell us, that the slaughter of these Virgins was made by Julius' Prince of the Hunns, by the persuasion of Maximus (instead of Maximinus) and Africanus two wicked Princes. But this is a foolish story, and many ways inconsistent both with History and Reason. For (as we shall note afterwards) the Hunns were of a Later date than this time, and no mention made in History of any Julius, as Prince of them; and Maximinus (as Alford shows) neither while he was Consul, or Emperor, ever saw Rome. Alford. ad an. 238. But nothing can be more ridiculous, than to make such a number as this in such times of Persecution, either to come safely in such a Pilgrimage to Rome, or to go quietly away in such a Body from thence; especially when we must not confine the number precisely to a 11 Thousand; but are made to believe (if we will harken to Traditions and Revelations) that there were many more. Richard the Dreamer, has reckoned up above 12000: In the Passion of the Ten Thousand Martyrs crucified at Mount Ararath, whose Chief Leader was S. Achatius (not Achabius, Apud Surium, ad Junii 22. p. 294. as Bebius citys it in the Life of Ursula, p. 503. and Bish. Usher out of him) there we are told, that according to the Colen account, the number was above 14000, reckoning in many Men and Matrons, whose help the Virgins stood in need of. But it seems at Colen they vary their story: for Guil. Caxton (or whosoever was the Translator of the Golden Legend, Bish. Usher, ut supra. p. 635. Printed at London, 1512.) says, that he had it at Colen, that together with the Eleven Thousand Virgins, there suffered Fifteen Thousand Men, so than the Company is made 26000. But this is too little still, if we believe Trithemius, (cited by Mr. Cr.) who makes the Eleven Thousand Virgins to be all of Noble blood; but says, that besides these, Ch. Hist. l. 9 cap. 21. there were Threescore Thousand Women of inferior rank, partly Maids, and partly such as had been married; so than the Number is vast indeed, amounting to 71 Thousand * Which if it were a true account, I pray what becomes of that which Mr. Cr. said, that it's no wonder, though Gildas or Bede never wrote any thing of them, who stood so thick as not easy to be overlookt? and what will he say for his Church, that by putting in only the 11000 Nobler Maids, would tempt one to doubt whether it thought that poor Maids and Widows could ever make Martyrs? , and one would think the Later Popes thought some of these accounts might be true; because in their corrected Breviaries and Martyrologies, they define no number of Virgins at all, but speak of Ursula and her Companions, not naming how many they were. But be this how it will, no old Wife's Tale could ever be more foolish, than that passage in the pretended Revelations of Elizabeth, for the two Heathen Princes, Maximus and Africanus, to sand a Message from Rome, to their Cousin Julius, to slay this Company at Colen, when they themselves had power to do it at Rome; for just at this time there was a Persecution against the Christians, by the Emperor Maximinus, (reckoned by S. Augustine and Orosius, says Alford, for the Sixth Persecution) who caused Pope Pontianus, who had before been banished by Alexander, now to be beaten to death with Clubs; who also the next Year after put Anteros his Successor (according to the Catalogue of Popes) to death; and now how in the middle, between these two, Cyriacus should be Pope, and scape with Life from this Tyrant; nay, which is more, that all things should be so peaceable, that so many Thousands should make this Progress without disturbance, and he with them, is not possible for a wise Man to conceive. As for the Colen Jesuit Bebius, he was asleep sure, when he wrote these words, Vit. Ursula apud Ribaden. p. 502. (speaking of the Journey of these Virgins) Erat tunc Imperium Romanum pacatissimum, administrante illud Alexandro Severo, juris naturalis amantissimo principe: i e. The Roman Empire was in perfect peace, Alexander Severus governing it, etc. For according to many excellent Chronologers * Petavius, Ration. Temp. Calvisius, Chronol. Labbe, in Indic. Imperat. in Apparat. ad Concil. etc. , Alexander Severus was slain in the Year 235. according to Baronius (whom Alford follows) An. Dom. 237. but neither way can Bebius be helped in his account, for he tells us (a little before) that in the Spring of the Year, 237. these Virgins set out of Britain; and all make the Persecution I spoke of, wherein Pontianus was slain, to begin in the first Year of Maximinus, who was Alexander's Successor; that is, either two Years before, or the same Year that the Virgins, according to him, began their Voyage and Travels. Lesson 5. Etherius resting satisfied in what the Angel informed him, God so ordering it, he with his Mother and Sister Florentina, and the Bishops, Clemens and Marculus, with a Niece, and many others, arrived at Colen one way; and Ursula with Pope Cyriacus, and the Eleven Thousand Virgins another way, at the same time. When they were Landed, the Hunns that than besieged Colen, fell upon them as so many ravening Wolves upon tame Sheep, and slaughtered all that Sacred Company, which willingly offered itself to death for Christ's sake, and by Martyrdom conveyed them to Heaven. When the Hunns had killed others of them, coming to Ursula, and being astonished at her beauty, they brought her to their Prince alive; who being enamoured with her Beauty, and comforting her for the slaughter of the Virgins, promised to marry her, if she would consent; but she refusing the offer, the Tyrant in a rage directing an Arrow against her, made her a Martyr. NOTES. THE Colen Tradition making the Hunns to be the Authors of this slaughter, An. 237, or 238, its defenders are sadly put to it to make this out; because the Hunns were not known in that Age, but appeared long afterwards. I'll only give the Reader two or three accounts of this difficulty out of the Jesuit Bebius (in the place often cited) One is, that they were indeed the Soldiers of Maximinus that killed them, but because Maximinus his Father was a Goth, and his Mother an Alan, therefore they are said to be destroyed by the Hunns, that came out of the Gothish Nation. Another conjecture is, that the Sunici (an ancient People in Germany, by the River Rhine) were they that slaughtered them; and in following times (these being lesle known) the Transcribers of the story, put the word Hunni, (a People more known) instead of Sunici. But there is another fancy still, which he seems to lay more stress upon, that the Hunns in Attila's time having destroyed all before them, their Name was so terrible in the after Age or two, (for he would have their story in Surius to be written between 6 and 700 Years after Christ) that all things cruelly and barbarously acted, were said to be done by the Hunns: which is so clear a solution, that its pity any one should offer a word against it. You may easily imagine that Ursula the brave Leader of this Virgin-band, said a great many things to encourage her Companions not to fear death; Alford has made a short speech for her in his History; Alford. Annal. Eccl. add an. 453. p. 581. but a much larger Bonfinius has given us for hers, (Hist. Vngar. decad. 1. lib. 5. put at the end of Vrsula's Life in Ribadeneira) where at the end of her speech she urges this Argument, to encourage them to Martyrdom; because Christ had sent his Vicar * tutius Martyrium obeamus, nobis Vicarium suum delegavit, qui me●tes nostras pro demandata potestate lustraret, ipseque nobiscum paria stipendia meritus in astra reduceretur. amongst them, (viz. Ciriacus) to absolve them, according to his Office and Power, from their sins, and to dye a Martyr with them. As for that which we are told at the end of this Lesson, that Ursula was shot to death with an Arrow, who can question the truth of it, when Erhardus Winheim (in Sacraris Agrip.) tells us, that he saw in the Gilt-Chamber at Colen the very arrow wherewith she was transfixed? where also he saw the fine Ivory Coffers, in which Ursula put the Relics she brought with her from Rome, and the implements for adorning Women, which she used in her Journey; and there too, he says, he drank (to his great comfort no doubt) in one of those Water-pots, wherein Christ at Cana in Galilee, converted the Water into Wine. Lesson 6. But there was among those Virgins one called Cordula, who being overcome by human fear, remained that night in a Ship; but being comforted by God, the next days she discovered herself, and was slain by the Barbarians. Who after that appeared to a certain Person, and commanded that her Festival should be kept the Day following. All whose venerable Bones, happy Colen (which flourishes in singular grace by their merits) preserves honourably in a Church they built. These Virgins suffered about the Year of our Lord 237, in the Days of Pope Anteros, and of the Emperor Maximian. NOTES. THE Roman Church celebrates the Feast of S. Cordula, the Day after that of S. Ursula; and this Lesson gives the account of it, from a Vision of herself commanding it should be so. I see the Saints while they were upon Earth were very shy of seeking their own honour; but it seems by this story, that this is one of the employments of Heaven, for glorified Saints to procure their own veneration, and to advance their Name among Men; which is a new and strange notion of Heaven, that it should improve its Inhabitants in self-love and poor regards of fame, things that they despised in their imperfect state, and counted it their imperfection at all to mind. But thus do these men disgrace the Saints they profess to worship, and affix such passions to them, which a good man here on Earth would be ashamed to own. To lie decently interred, is as much as any wise Man need take care of while he lives; but that the separate Souls of the Saints are so far concerned about their Bodies, I can hardly think; much lesle that they matter who treads over their Graves: Yet upon such trifling errands, they sand the Saints to visit this World; and S. Walburg (or Walpurg, as Surius calls her) is said to appear to Prior Otgar, Capgrav. vit S. Walburg. p. 293. & Surius 1 Maii. p. 12. and to make this foolish complaint; that she was trod upon by dirty Feet, (Servorum, Surius adds) and pressed with vulgar steps. It happened once that while Rome was in a great Tumult, no Divine Offices were performed either by Night or Day, Baronius ad an. 1087. p. 586. on the Festival of the great Apostle S. Peter in his own Church: they bring him in now, appearing like one discontented, to want the great honour he used to have at Rome, and seeking to have an equal share with other great Saints in other places; for thus Baronius relates, That at that time certain Pilgrims going to pay their devotions at the Monastery of S. Benet, they met an old Man in Canonical Habit: They asked him who he was; He answered, I am the Apostle Peter; they demanded whither he was going; He told them, to Brother Benedict, that I may celebrated the Day of my Passion with him; for I cannot stay at Rome, my Church there being tossed with many Tempests: which thing when they told afterwards to the Friars, they appointed that S. Peter's Day should be kept with no lesle Solemnity than S. Benet's was: (for it seems before this, his Day was not in any great regard among them.) A Prior that denied to admit the singing of S. Nicholas his History, in his Church, upon that Saint's day, because it was a new thing: S. Nicholas appeared terribly to him in the Morning, Durand. Rational. l. 7. c. 39 drew him out of his Bed by the Hair, dashed him against the Pavement, and beginning the Antiphona, O Pastor aterne, he sung it morosely to the end, whipping him with terrible lashes of a Rod he had in his hand, and so left him half dead; who, I suppose, did never whilst he lived, forget S. Nicholas, or the Lesson he taught him. It's pretty to observe what Originals some of the great Festivals, in honour of the Bl. Virgin, had; even none but such idle Tales of Visions and Voices, as this of Cordula. To mention only two; that of her Conception, and of her Nativity. The occasion of the first, we are told, was this. In the days of Charles King of France, Dauroutii Catechis. Historical. Tom. 2. p. 809. there was a Clerk a Kinsman of his, a great Lover of the Bl. Virgin, and one who daily read her Hours devoutly, who by the advice of his Parents, consenting to marry with a fair and noble Maid, and receiving the Nuptial Benediction from the Priest, after Mass was ended, he remembered that he had not read that day the Lady's Hours; wherefore making all go out of the Church, and sending his Spouse home, he read the Lady's Hours hard by the Altar; and when he repeated that Antiphona, Thou art fair and comely, O Daughter of Jerusalem, suddenly the Bl. Virgin appeared between two Angels, with Christ in her Arms, saying to him; If I be so fair and comely, wherefore is it that thou leavest me, and takest another Spouse? Am not I fairer than she is? Hast thou seen any so fair? He made answer, O my Lady, thy brightness excels all the beauty of the World, thou art elevated above the Quires of Angels, What wouldst thou have me to do? She answered, If thou wilt forgo thy Carnal Spouse for my Love, thou shalt have me for thy Spouse in the Celestial Kingdom; and if thou wilt solemnly celebrated the Feast of my Conception Yearly, upon the 6th. of the Ideses of December, and Preach the Celebration of it, thou shalt be crowned with me in the Kingdom of my Son; after which words, the Blessed Mother of Christ vanished. The Clerk refusing to return home, became a Monk in another Country, and after a short space of time, by the merits of the Virgin, he was made the Patriarch of Aquilegia, and carefully celebrated the Feast of her Conception, and ordained it to be kept Yearly. The other Feast of her Nativity, says Beleth, was occasioned thus. Johan. Beleth de Divin. offic. c. 149. On a time when a certain pious Man was praying by Night, he heard the Angels singing in Heaven: This he heard many Years always on the same Night: Wherhfore he prayed to the Lord, that he would reveal to him, what the meaning of this should be. To whom it was declared, that the Angels did rejoice in Heaven, and as it were kept a Festival, because on that Night the Bl. Virgin was born. This thing that the Man had heard, he relates it to the Pope, who when he understood that he was a holy Man, and of great Authority, and believing that he spoke the truth, he appointed that this Feast should be observed throughout all the Christian World. Neither need we fear, when Days are thus set apart in devotion to the Saints, especially when they themselves desire it; that God will be wanting by as miraculous ways to countenance them; rewarding the observers, and punishing the Prophaners of such days. For when we are told, that a Man of great Devotion to the Saints, and particularly to the Feast of All-Saints, Dauroutius ut supra. p. 8. 0. preparing himself for it a Week beforehand, by Fast and Penances, and keeping it solemnly vl Days together, when such a Person shall dye upon All-Saints day, as he did; Can any one doubt of his going to Heaven? especially when he appeared to a Religious man, after his Death, in a Dream, telling him that he was now associated to the College of Saints? Will any Day-labourer hereafter grumble to desist from his work, being called to Devotion upon a Saint's day, when he remembers the story of the Mower, who when the Bell tolled to Vespers, ●d. Ibid. p. 819. on the Vigil of a Saint, went out of the Field, and left his work, and was afterwards derided by his Fellow-labourers, because he was much behindhand with them? but he was well rewarded for his Devotion, for he found, when he begun his mowing again, a great Piece of Gold in the Grass, which had this wondered Inscription upon it. The hand of God made me, and bestowed me for a gift upon a pour man, who did not profane the Saints day. Will it not shame any one's negligence in this kind, when he is told, that upon S. Regulus his Anniversary, the Hearts, and Fawns, Act. Sanct. Bolland. ad Mart. 30. p. 825. and Kids, laying aside their wildness, and mixing themselves freely among the People, went with a slow pace to his Grave, and fell down prostrate on the ground, expecting the Solemnities of the Mass? Was it not easy to understand, that God would have S. Colman's day honoured, and the Vigils of it kept with Solemn Fasting, when he reads, how that upon his Vigil, one that venerated this Saint, could cut no Meat at a Nobleman's Table, Colganus vit. Colmani. 3. Feb. p. 247. but what sprung out blood? and that when the Thrashers, not being contented with Lenten-fare, at that time, had a mind to eat White-meats * Lacticinia. , those also were all changed into blood? When he that was Brewing Ale upon S. Ludger's day, and the Fire would not burn as it was want, but the Wood blazed out in a moment like Straw; when the Liquor would not run freely, and that which did, Act. Sanct. Bolland. 26. Mart. p. 356. was bitter and good for nothing; when the Ploughs upon that Day were broken, and the Oxen cast of their Yokes, it was pretty easy to collect, that Men should give over working, and keep his Festival; and the like must be concluded for S. Benedict's day, Idem ad 21 Mart. p. 339. when we are told, that a Husbandman that was ploughing upon it, his Hands clavae to the Plow-staves, and he could by no means release them, till he had vowed to the S●●●t not to profane his Festival any more. I know not what other Saints have directed to be done, by way of Devotion, for their honour; but one of these Virgins was so kind, we are told, Apud Capgrav. fol. 326. as to appear to a Religious man, who much venerated them, acquainting him with this secret, when he was languishing and infirm; If, said she, thou wilt for our love and honour, repeat the Lords Prayer Eleven Thousand times, thou shalt have our company to protect and solace thee in the hour of Death (this is the very story, no doubt, the Antiphona, at the beginning, harps upon. In vita me defendite; in morte vos ostendite, etc.) He went presently to work with his Pater noster's, and fulfilled his task; and than immediately sent for the Abbot to give him Unction; which when it was over, he cried out, that every one should quit the Room, and give place to the holy Virgins that were coming. The Abbot asked him the meaning of this, and the sick Man told him in order the Virgin's promise; so all withdrawing for the present, and returning again a little after, they found that he was gone to Heaven. As for that which the Lesson says, that Colen preserves their venerable Bones, and is happy and flourishing by their merits; I believe indeed, this fiction has been many a Thousand Pound in their way; and that they have a mighty advantage of other places, in these Relics, by reason of the numerousness of them; for they are good chaffer at all times: What belonged to Ursula alone; her Ring, her Dressing-box, and all that was contained therein, might furnish a pretty Pedlar's Stall; and if People should grow weary, and look upon these as stolen commodities; it's but opening a fresh stone Chest, telling the People, Here you have the ●ones of the admirable Gerasina, Queen of Sicily, King Quintian's Wife, Elizabeth. Vision. Sister to Dorotheus, King of Greece, and Vrsula's own Aunt: or, showing a Miraculous Finger of one of those Children, that never whimpered after its Nurse's milk, but lived wholly upon Finger-juice, as they say, Bears do by sucking their Toes; I warrant you, this will toll in fresh Customers, and every one will be ready to give handsel. Colen, moreover, has their blood to show, as well as their bones; a collection of which they have in a Well of SS. Maccabees Church: Ph B bius vit. Vrsul. p. 504. but I would have the Colen faith shown for the greatest Miracle of all; that they can venerate this, and never once question, whether the Priests may not have played such tricks with this blood, L. Herberts Henry 8. p. 432. as they did at Hales in Glocestershirae, with the blood pretended to be Christ's, brought from Jerusalem, which was proved to be the blood of a Duck, every Week renewed by the Priests, who kept this secret between them. But to conclude this Romance. These Virgins suffered about the Year 237, says this Lesson; which is, in effect, to give the lie to the Writings of Popes and Kings, and to the Tradition of the whole English Nation, which all have agreed to call S. Alban the British Protomartyr; but he died either at the end of this Age, or beginning of the next; so that here are 11000 British Martyrs before him. There is nothing now remains, but to know (if it be possible) what kind of reception these Martyred Virgins met with, when they came to Heaven; It was very great and honourable. They were first of all conducted thither by Multitude of holy Virgins and Armies of Matrons, Richard, praem. apud Capgr. p. 324. who went next to them: All the several orders of Angels, sent Thousands of their Companions to meet them, except only the Thrones, who sent but a very few, (not for want of civility, you may be sure towards them, but) because they are so confirmed in the Presence of God, that they cannot easily be separated from him: Than Heaven being opened, and they introduced, almost all the Saints that remained in Heaven came to welcome them, brought them with singing and jubilation into the Presence of Christ, and his glorious Mother; where they were adorned with white stoles and glittering Crowns; placed in a Mansion by themselves, separated from the rest of the Virgins; and on one side of them, the Matrons that accompanied them had their apartment; where they for ever rejoice. De S. Katherine, Virgine & Mart. Alexandrina. Missal. Rom. de S. Kather. Paris. 1520. VOX de coelis Katherinae redditur; veni sponsa gloriosa, veni sanctissima virgo, accipe praemium tui certaminis inter choros Angelorum. Hora sec. us. Roman. Antiph. VIrgo sancta Catherina, Graeciae gemma, urbe Alexandrina, Costi regis erat filia. Vers. Ora pro nobis beata Catherina. Resp. Ut digni efficiamur promissionibus Christi. Oremus. Brev. Rom. Antiq. & reformat. DEus qui dedisti legem Moysi in summitate montis Sinai, & in eodem loco, per sanctos Angelos tuos, corpus Beatae Catherinae Virginis & Martyris tuae, mirabiliter collocasti; tribue quaesumus, ut ejus meritis & intercessione, ad montem, qui Christus est, valeamus pervenire. Per Dominum. Missal. Rom. ubi prius. Percussa gladio dat lac pro sanguine collo, Quam manus Angelica sepelivit vertice Syna. Membris virgineis olei fluit unda salubris. Post Communionem. Ibid. SUmptis Domine salutis aeternae mysteriis, suppliciter deprecamun, ut sicut liquor, qui de membris Beatae Katherinae virginis & Martyris jugiter manat, & languidorum corpora sanat, sic ejus oratio cunctas à nobis iniquitates expellat. Per Dominum. Of S. Catherine of Alexandria, Virgin and Martyr. A Voice from Heaven came to Katherine; (saying) Come O glorious Spouse come most holy Virgin, receive the reward of thy combat among the Choir of Angels. Antiph. THe holy Virgin Katherine, the Jewel of Greece, of the City of Alexandria, was the Daughter of King Costus. Verse. Pray for us S. Katherine. Ans. That we may be made worthy of the promises of Christ. Let us Pray. GOD, who gavest the Law to Moses on the top of Mount Sinai; and who on the same place, by thy holy Angels, didst wonderfully place the body of S. Katherine thy Virgin & Martyr; Grant, we beseech thee, that by her merits & intercession, we may be able to arrive at the Mount, which is Christ. Through our Lord, etc. The Sword that from her neck the head did chop, Milk from the wound, instead of blood, did bring; By Angels buried on Mount Sina's top, From Virgin Limbs a Sovereign oil did spring. After the Communion. LOrd, after the receiving the mysteries of eternal salvation, we humbly pray thee, that as the Liquor which continually flowed from the Limbs of S. Katherine Virgin & Martyr, did heal languishing bodies, so her Prayer may expel out of us all iniquities. Through our Lord, etc. In the Sarisbury Missal, at the end of a long Sequence, they pray thus to her. VIrgo sidus honestatis, Dux & decus probitatis, Christi reos majestatis Christo reconcilia. Vas virtutum, via morum, Flos odoris, odor florum, Nos tuere, nos coelorum Transfer ad palatia. VIrgin, who art the star of honesty, Of Probity the ornament and guide; Though we offended have Christ's Majesty, Now make us friends to him we crucified. Vessel of virtues, wandering life's best way, Thou flower of smell, sweetest of flowers that spring, Defend us; and when Nature's debt we pay, Translate us to the Palace of heavens King. Neither are those rare Devotions to be forgotten which are mentioned by Chemnitius, in his Examen Concil. Tridentini, out of the Hora B. Virgins sec. ordinarium Eccles. Hildensheimensis. AVe virgo dei digna; Christo prece me consigna, Preces audi, praesta votum, Cor in bono fac immotum, Confer mihi cor contritum, Rege visum & auditum, Rege gustum & olfactum, Virgo sancta, rege tactum: Ut in cunctis, te regente, Vivam Deo pura ment. O beata Catharina, Babylonis de sentina Tutum mihi fer ducatum, Plasmatorem fac placatum: Esto mihi consolatrix, Pro me sis interpellatrix; Christum pro me interpella, Salva mortis de procella; Superare fac me mundum, Ne demergar in profundum; Ne me sinas naufragari In peccatis in hoc mari: Visita tu me infirmum, Et in bonis fac me firmum: Agonista Dei fortis, Esto praesens in hora mortis. Decumbentem fove, leva, Et de morte solve saeuâ; Ut resurgam novus homo, Civis in coelesti domo: Duplex mors ne me infestet, Jesus Christus illud praestet, Tua prece exoratus. Idem parer, idem natus, Idem utriusque flamen, Qui vivit & regnat. Amen. CAth'rine GOD's worthy Virgin, hail; May thy Prayers to Christ consign me, Hear me and let my vows prevail, To good immovably incline me. Bestow on me a heart contrite, Govern my smelling & my taste, Govern my hearing & my sight, And guide my touch, O Virgin chaste. That I, when thou dost rule my Soul, May live to God with purest mind. Safe out of Babel's sink so foul Bring me, and make my Maker kind. Be thou my comforter in need, And interpose thy prayers sweet breath, For me with Jesus intercede, And save me from the storm of death. Let not the world ●'re me prevail. To sink me in th' Abyss profound, Or shipwrackt be, while here I sail, And in this Sea of sins be drowned. Visit me in my feeble state, To all good actions me impowr, Since conquests on thy valour wait, Stand by me at my latest hour, Ease and refresh me in all sickness, Dissolve death's bands, that shows no pity; That rising in another likeness I may be owned i'th' Heavenly City. Christ Jesus grant to thy request, No second death may me infested, O Father, Son and holy Spirit, In substance One, of equal merit, To praise this God let all things sway men, Who lives and reigns for ever. Amen. All these wondrous Stories and Prayers, concerning S. Catherine, cannot well be understood, without the help of the Roman Breviary, but the Lessons being too tedious to set down at length, I'll only give the Reader the sum of them. Lesson 1. Brev. Roman. Antiq. ad Novemb. 25. In the Reign of Maxentius Caesar, there was in Alexandria, a beautiful Maid, Twenty two Years old, called Catherine, the only Daughter of King Costus, one who was very Religious and very Learned, both in Divine and Human Philosophy, and skilful in the Languages of several Nations, living, after her Father's death, in his Palace, seeking only to be espoused to Christ, and bestowing all to the poor, save what was necessary to the maintenance of herself and Family. [Neither must that be omitted which Ribadeneira mentions out of Petrus de Natalibus; (and I wonder how it came to be left out of this Lesson) that before S. Catherine was baptised, she saw one Night in a Vision the Bl. Virgin with Christ in her Arms, Ribadeneira flos Sanctor. in vit. S. Cath. p. 364. who offering Katherine to her Son, he turned his face from her, as if he abominated her, and denied her to be fair, that was not yet baptised. Whereupon Katherine awaking, perceiving what she wanted, to make her acceptable to Christ, was baptised. Than Christ appeared again to her in the same form as before, and espoused her to himself before his Mother and a numerous company of Heavenly Spirits, and gave her a Ring as a pledge of his espousing her, which S. Katherine, awaking, found upon her Finger.] Les. 2. Maxentius coming to Alexandria, commanded all Persons to offer Sacrifices to the Gods. This Virgin being troubled to see many Christians, through fear, not daring to confess Christ, boldly speaking to the Emperor, discoursed to him against his false Gods, and concerning the Knowledge of the true God the Creator of all things; who being moved by her reasoning, and more amazed at her beauty, commanded her to be carried into his Palace. Les. 3. Where upon discourse with her, finding himself unable to maintain an Argument against her, he caused 50 Philosophers to be assembled, to dispute with her: Who being encouraged by an Angel to undertake them all, she did so; and was too hard for them in disputation: upon which the Emperor, in great indignation, commanded them all to be burnt. Les. 4. Who as they were led to Execution, humbled themselves before the Virgin, confessing their sins in contradicting her sacred admonitions, and professing themselves to be Christians, signed themselves with the Cross, and entered the Fire; but God miraculously preserved their Bodies untouched, as he did the Three Children, and received their Souls. Than the Emperor attempted her by flatteries, and large promises of making her a Queen; but she resisting them all, he commanded her to be stripped of her and chastised with Scorpions, and to be shut up in a dark Prison 12 days without any food: but she was comforted by the visit of an Angel, and a white Dove brought her provisions to sustain her. Les. 5. The Queen meanwhile, pitying the miseries she was condemned to, by means of Porphyrius (the Chief Commander of the Militia) who bribed the Guards, she with Porphyry give S. Katherine a visit in the Prison, and beheld her there shining with inestimable brightness, and upon discourse she converted them both to Christ. Les. 6. After this, the Emperor caused four Wheels to be prepared stuck with sharp Irons, (as we see in the Pictures of the Catherine Wheel) two of which were to turn one way, and the other two the contrary way, and so tear her flesh in pieces: but when she was brought forth thus to be punished, upon her prayer, an Angel descending from Heaven, broke the Wheels in pieces, and slew 4000 of the Heathens. Les. 7. & 8. All which the Queen beholding, and desiring her Husband to take notice, how powerful the God of the Christians was, He in great indignation to see her made a Christian, commanded her Breasts to be torn of with Iron Hooks; which she, being heartened by S. Katherine, cheerfully underwent, and both She and Porphyry were beheaded. Les. 9 Than when the Emperor found all means unsuccessful to move Katherine, he commanded her also to be beheaded; who coming to the place, and obtaining respite to make her prayers to God, she said thus. O Lord Jesus Christ, I desire of Thee, that all Christians, who in any tribulation seeking my Patronage, cry to Thee, that thou who art blessed for ever, wouldst hear them. Than a Voice coming from Heaven, said, Thy Prayer is heard; and so her Head was struck of, on the 25 of November. Immediately, in token of her pure Virginity, instead of Blood, Milk flowed from her Body upon the Earth abundantly. Her Body was carried by Angels, and placed on Mount Sinai, where many Miracles are wrought, upon the Invocation of this Saint. For from her Grave a Fountain of Oil perpetually flows forth, with which the Bodies of infirm People being anointed, to their great joy they are restored to soundness. [So far the Lessons.] This also is all told in several Prosa's of the Roman Missal forenamed, of which I'll only set down one. COrdis oris digna laude Catherina virgo gaude, Summae consors gloriae. Gaude quod ad viam lucis Excoecatos tu reducis Fumo Philosophiae. Gaude dulcis Catharina, Spreto rege fit Regina Per te fide stabilis: Mortem subit nec tristatur, Et cum ipsa decollatur Porphyrius nobilis. Non te terrent flammae, rotae, Nec evellit à Christo te Rex prece nec pretio. Lac effudit pro cruore Aegros sanat à languore Olei profusio. In supremo Sina montis Tu sepulta, veri fontis Quo frueris poculo. Ut nos potes Christum ores Et coronet nos minores Hoc finito seculo. Amen. O Virgin Catherine rejoice, Worthy all praise of heart and voice, Consort of glory high: Thou didst to th'way of light revoke Those that had lost their sight, through smoke Of vain Philosophy. By thee sweet Catherine, the Queen No ways regarding th'emperors spleen In Christian faith was stable: Who bravely died without all dread, And Porphyry with her his head To loose thou didst enable. Neither Flames nor Wheels do fright thee, Nor the King from Christ invite thee Either by gifts or prayer. Pure Milk from thee for blood does spring; For oil that flows and health does bring The sick to thee repair. Thou buried liest on Sina's Mountain There of all joys from the true Fountain Delicious draughts thou hast. To Christ for us less-worthy prey, That we may taste those joys, and may Be crowned, when life is past. NOTES. ONE that reads this Formal story of a Saint, whose life is placed about the Year 300 after Christ, might well expect that some of the ancient Writers should have given us a fair account of a History so famous, and whose circumstances, if they were true, are highly remarkable. But alas! Baronius has spoiled all this expectation, Baron. ad an. 307. sec. 33. where he complains that they were pretermitted by Eusebius; and, which is worse, that her Acts were written largely by an uncertain Author, but lesle faithfully than was meet; and gravely adds, Melius consulitur Ecclesiasticae veritati, etc. They provide better for the truth of Ecclesiastical History, who pass over in silence things that are uncertain, than such as tell any lie, though never so specious, and mixed with some truths: for the mind rests satisfied in those few truths, and by probable conjectures, leaning upon truth, can conceive and meditate, and contemplate the rest: But in the other case, the mind of the Reader being once offended with a lie (though but a little one) becomes doubtful and wavering, and knows not where to fix a sure footing, but having once stumbled upon a lie, suspects even truths themselves. A very observable Memorandum this is for Protestants, who may therefore the better be excused, having met so often in the lives of their Saints, not little but loud untruths, if they be very cautious what they assent to, (and much more when it comes to be a ground of their Prayers,) especially when the late Author of Sure-footing, has so horribly miscarried in his Attempt to establish them by Tradition. I think this of S. Catherine of Alexandria, is as remarkable an Instance as any; which may well be looked upon, from the beginning to the end, as a Fiction. We need not go much farther than to their own Cassander to prove it; Cassandris opera p. 278. who shows, that the very Name of Catherine was not known to the Latins above 300 Years since at most; nor known to the Greeks (from whom the Latins derived the veneration of her) much sooner. Eusebius that writ diligently the affairs of Alexandria, and lived about the same time that her Acts are recorded, says nothing of her, nor Nicephorus who lived after that, nor any of the Greek or Latin Ecclesiastical Historians. All the Martyrologies, Kalendaries, Ecclesiastical Offices of any Antiquity, are wholly silent in this matter. Even Aldelm the Bishop of Sarisbury in the Books he writ on set purpose in praise of the famous Virgins of both Sexes, has passed her over; which he could not have done, if her fame had either been so great as now, or her Name known: neither is she to be met with in S. Jerome's Calendar, or in Bede's martyrology. Besides, the truth of History contradicts what is told of her: especially when she is said to be put to death by Maxentius at Alexandria, whereas he passed the time of his whole Reign, or Tyranny, at Rome. She is said to be a King's Daughter, whereas Alexandria, and all Egypt, from the time of Augustus his Victory at Actium, was reduced into a Province. The story of her Father Costus, how he was born at Constance, a City of Germany, and warred under the King of Alexandria, and afterwards when the King died, was chosen to be King in his room; that he was called Costus, because he came from Constance, which in the Germane Tongue is called Costnitz; these (says he) are all so absurd, that they deserve no Confutation. See farther what Cassander adds concerning the deriving of her Name and Worship to the Latins, out of a certain Book, De ortu S. Catharinae; and that S. Catherine was first put into the martyrology, by Pope John the XXII. who lived about the Year 1316. As for the pretences of Baronius, for the countenancing of her from Eusebius, Baron. ad Rom. Martyrol. Nou. 25. and his Aecatharina which he finds in the Greek Menologies, they have been all so shamefully baffled by our Joh. * Reinold. l. 1. de Rom. Eccles. Idolola. c. 5. Reinoldus, and so poorly defended by (a) Serar. in Litaneut. 2. Serarius; that it had been wiselyer ordered a great deal, to have put her with S. George and S. Christopher, among the Symbolical Saints, (as Reynolds advised) for than indeed it would have run well. S. Catherine would than (as he says) have represented the Church, the Daughter of the King of Heaven, living in Earth, as in Egypt, opposed by the powerful and wise Men of the World, but conquering them, though passing through many afflictions, and at length conveyed by Angels to Heaven after death. Now let us farther observe, what work they have made since the Council of Trent, in Reforming the Roman Breviary, as to this Legend of S. Katherine; from whence we may better conjecture, how rarely Popes are want to reform things amiss. In the Breviary of Pius the V Printed at Antwerp, 1580. the old Prayer (Deus qui dedisti legem, etc.) is still retained, and all the substance of the Legend, though not made so large; only the name of King Costus is left out, the Queen is now named Faustina, Katherine's prodigious Learning is determined to be at 18 Years of Age; one Wheel is said to be prepared for her torments instead of four; the 4000 slain by the Angel, the Milk and Oil flowing after her Death, and the voice from Heaven, are left out: And as in other Lives, the Names of the Authors are set down usually, at the beginning, out of which they are taken; so here is prefixed, Eusebius, lib. 7. c. 26. That which has been done since that time by succeeding Popes, is this; That in the present Breviaries, the quotation of Eusebius, which was both false, and nothing to the purpose, is omitted; (which, by the way, I observe is now generally practised in most of the Lives of the Saints; the Authors are not quoted out of which they are taken, and it has this cunning in it, that now the falsities cannot so easily be discovered) now also, after the diligence and observations of Baronius upon the martyrology, in every place, instead of Maxentius, is put, the Emperor Maximinus; the Name of Faustina is omitted; the number of Philosophers not determined to be 50 as before; but instead of it is put many Philosophers: and yet all the circumstances of the story, as it is in the old Breviary, have the same Authority of Tradition, and long usage in the Church; which, in the judgement of Mr. Sergeant, and his Brethrens of the Scientifical way, is a hundred times more Infallible than any Pope. And for my part, I look upon the Milk and Oil as the most precious part of the story; nor can I altogether excuse the Pope from rashness, in taking away three of the Wheels, for who knows what mystery may be in them? However, this good use may be made of these two great Examples, the Pope and Baronius, to believe as much of any Legend, as every Man thinks fit. Now though these alterations signify not much, yet in one particular, these Popes may shame Mr. Cressy, if he be capable of it: viz. In their leaving out the miraculous attestation of her chastity, the Milk when her Head was cut of streaming from her Body instead of Blood. If Mr. Cr. had been of the Council, he would by no means, I dare say, have consented to this omission: for he has, in his Church-History, commended some for living like Virgins, and others for preserving even their Virginity, in a state of Marriage. Thus Ethelfleda, he says, was of such chastity, Ch. Hist. l. 30. cap. 8. that even in Marriage she lived as a single Woman, abstaining from the use of it. For having at the beginning of her Marriage, had experience of the pains and incommodities of Childbearing, she ever after abstained from her Husband's embraces, protesting that it was unbecoming the Daughter of a King, to admit a sensual pleasure, attended not long after with so great incommodities. Ibid. cap. 14. And again, Ethelfleda for the space of 40 Years after the Birth of Alwina her only Child, always refused the embraces of her Husband. Such another story, Surius affords us, concerning S. Matrona of Perga, who after her Marriage, and the having had one only Child, resolved, for her greater freedom in serving God, Surius Tom. 6. ad Nou. 8. ex Metaphraste. to forsake her Husband; being encouraged to it by this Vision: A certain Man seemed to run after her, and she to fly away from him, and hardly escaped, being saved by certain Monks: which she interpreted in this sense, that she must take upon her the habit of a Monk, to escape her Husband: This she did by feigning herself to be an Eunuch, and changing her Name to Babyla: She had like to have been discovered by a Monk, who observed her Ears to have been bored through, where Jewels had heretofore hung. But the holy Abbot Bassianus, had it revealed to him by a Vision, that she was a Woman in Man's habit, and charged her with it: he proposed also a hard Question to her, how she could satisfy herself, to have offered her mouth securely, to receive the * This refers to the custom of giving the kiss of peace mutually; which Polydore Virgil explains, De inventor. rerum, lib. 5. cap. 11. Finito canone, dicitur pax Domini; hîc osculum pacis datur inter sacerdotes mutuò, quod Innocentii primi inventum est. salutation of peace from the Friars. Her answer was, that she looked upon those to whom she offered herself, to be as uncapable of any bad impressions as the Angels. (and I suppose if one of them had embraced her, she would have interpreted it according to the Gloss, that the Friar did this, hereby to (a) Si ergo Clericus amplectitur muli●rem, interpretabitur quod causa benedicendi tam hoc faciat. Causa 11. qu. 3. ca Absit. in glossâ. give her his Benediction.) And against the Objection, why she did not in prosecution of her design go into a Nunnery rather among Women; she defended herself by her Vision, and that in this Habit she might the better be concealed from her Husband; and so she still remained there. I'll add but one passage more, to show how finely they make these foolish persuasions, about Religion, work. When S. Matrona's Husband after this pursued her, having learned how she had concealed herself; she fled again from him, and hid herself in an Idols Temple at Beritus, choosing rather to fall among Devils, or wild Beasts, than to be taken by her Husband: and an excellent Reason is given of it. For if they should light upon her, they would only hurt her Body; But if her Husband should take her, he would be more pernicious to her than Devils, or wild Beasts, as one that could hurt her Soul * qui possit cum corpore animam laedere, eam rursus ●rahens ad mundum, & tanquam suam uxorem vendicans. Ibid. together with her Body, drawing her again to the World, and challenging her for his Wife. But a more famous Instance of this abstinence, countenanced even by Miracles, is given us by Mr. Cr. in Ethelreda (or Saint Audrey) who in obedience to her Parents consented to marry Prince Tombert, Lib. 16. c. 4. though she before had fixed all her affections on Christ alone, and her desire was to confine herself to a Cloister. And now her next design (and a worthy one it was) is to obtain of her Husband a permission to preserve the integrity of her Body; and to that end spared no Prayers nor Praises of Virginal Purity; and her Husband admiring her Angelical chastity, he gave her hope of a compliance with her desires: But not long after, reason being overcome with the violence of (a) An excellent comment this is, upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13.4. corrupt nature, he yielded to his own desires, and required of her that right which the Laws of Marriage allowed him. [and which, if S. Paul's discourse be not foolish with these men, she could not without injustice, deny him, 1 Cor. 7. Where speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] But when he came to extort her consent to his impatient desires (now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save the Virgin) God prevented him, for he found the holy Virgin encompassed with a wondered Light, and a Celestial Flame, which dazzled his Eyes, and consumed the Fire of Lust burning in his bosom; and so he continued for Seven, or Eight Years without touching her, till he died. And now, as if all this were too little to celebrated the fame of this Virgin, Mr. Cr. brings a second Scene of her upon the Stage. For, after Prince Tombert's death, Egfrid the Heir of the Northumbrian Kingdom, invited by the fame of her sanctity and perfections, [and if this, that has been related, was part of her holy fame, it was indeed a great temptation to court her for a Wife] demanded her in Marriage, and by the pressing importunity of her Parents, and the Nobles of the East-angles, her resistance was conquered: so that once more for the common good, [and you may well imagine what great good to the public, was to be expected from her marriage] she was compelled to submit herself to a new servitude. And now she uses her former Arts with this Prince Egfrid also, that there might be a conjunction of minds only, with a separation of Bodies; and so successful they were, that they lived together Twelve Years without any prejudice of S. Etheldred's Virginity, and conversed together, as if they had been divested of their Bodies. After which, all attempts proving in vain to change his Wife's purpose, he gave her Liberty to enter into a Monastery: But afterwards, repenting of his indulgence, he came by force to take her out thence: who upon notice of it, fled with two Virgins up a high Hill, whither he pursued her: but Almighty God, to preserve his Servants, had encompassed the Hill with deep Waters from the Sea, which the King could not pass; and there Tradition informs us, that they were sustained by God Seven Days on the Mountain, without any corporal food; and travelling from thence, on a Night, laying herself down in a commodious shade to sleep; she found when she awaked, that her * Let Mr. Cr. remember S. Patrick's Staff, and tell me, whether that story be not as credible as this. Staff, which she had fastened in the ground at her head, had taken Root, and began to flourish with Leaves, and in succeeding times it became a very large and tall Tree, and continues to this day (says the Hist. Eliens.) called Etheldred-stow, or Etheldred's rest. When she was dead, (says Bede) the flesh of this Saint, a long (a) The Roman martyrology, Jun. 23. says, the body of Ediltrudis (so she is there called) was found uncorrupt undecim post annis: The Breviary of S●rum says, Sexdecim annis. time after she was buried, could not be corrupted, which was a sign (says he) that whilst she was alive, she remained uncorrupted by human touches. But what is this number of Years to the Body of such a Virgin? Mr. Cressy has found Vouchers, that almost 500 Years after this, (in the Year 1106, and her Life is placed in the Year 660) She and her Sister Withburga, being both taken up to be buried more magnificently, the Miracle of her Incorruption was publicly manifested. Ch Hist. l. 16. cap. 6. And concerning Withburga, Capgrave comes in with his Spring of pure Water (which he scarce ever fails to tell us of) that issued from the place where she had been first buried, and cured many Diseases. And for a farewell, Capgrave adds, That one of the Monks adventuring to touch her Body, a lively blush coloured her Cheeks, as if she still had breath in her: To which Mr. Cr. subjoins in a different Character, Her dead Body expressing the same shamefacedness, which herself would have done when alive. And indeed I can almost believe that the dead Body of this Virgin, might blush as soon as the tellers of this story. Mr. Cr. is too old now, to have any of this colour in his Face; and the other Miracle-monger, I believe, never had so much grace in all his life, as to feel the very motus primo-primos to any such thing. However I have done my part to make Mr. Cr. ashamed, by showing him the Example of several Popes, who all have consented to blot out the foolish story of S. Katherine's Milk, and if they had been so good natured, might have done the same to the translation of her Body from Mount Sinai, and the rest; for all depends upon their pleasure, and Antiquity countenances one not more than the other. They were ashamed of the unlikely change of blood into milk, though it was to attest the snow-white chastity of a Virgin (in signum nivei pudoris, was the phrase in the old Breviary.) But here we must be engaged to believe, I know not how many Miracles one after another, while she was alive, and when she was dead, only to testify to the World, that S. Audrey was true to a wicked and superstitious resolution, against the sense, not of the sensual (as he phrases it) but of all sober Mankind, To the present sensual Age, this may seem incredible. Cr●s. ubi supra. and against the Faith and Covenants of Marriage, though no lesle with him than a Sacrament. I would ask him, if either of her Husbands should have taken that Counsel, which they falsely Father upon Luther, Si non vult uxor, veniat ancilla; or when Egfrid upon her going into the Monastery, took (as Mr. Cr. says) Ermenburga to Wife, whether the guilt of such supposed Fornication, or of this Adultery, did not in great measure lie at her Door, for withholding the debitum conjugale, notwithstanding all her superstitious veneration of Virginity? and whether she did not better deserve to be served as that Man was, who for leaving his Wife's Bed, and withholding this debitum, Capgrave in vit. S. Henrici. though it was only in the time of Lent, yet was severely chid for it by S. Henry the Hermit, and as a punishment of his presumption, found himself one Night when he awaked, laid naked in a stinking Stable, under the Horse's feet? The truth is, I wonder that when so many Miracles are pretended to save her Virginity, that no body, to free her from this blame, would coin one such wonder for her Husband, as they report concerning S. Thomas of Aquin; Rom. Breviar. 7 Martii. lec. 4. who in his Youth praying with bended Knees before the sign of the Cross, and there falling asleep, he seemed in his sleep to feel his Loins fast bound by Angels * W● are told in the Life of S. Severus, that he had a Wife, before he was a Bishop, but after that, he did not use her, but she was turned into a Sister, because of that thundering command of our Saviour, Sint vestri Eumbi praecincti. Bolland. 1 Febr. in vit. Severi. p. 86. , from which time forward, Omni libidinis sensu caruit, He never had any lustful inclinations more; or such a one as they tell of Father Elias, who being vexed with fleshly temptations, upon his fasting and prayer, three Angels appeared to him in a Dream, one held his Hands, another held his Feet, and the third seemed with a Razor to geld him, Dauroutii Flores Exemplor. Tom. 2. pag. 214. Capgrave. fol. 38. and from that time, Nec pristinae tentationis scintillam sensit, He never felt any spark of the old temptation: but the case was quite otherwise (as you heard) with Egfrid. Let the Roman Church therefore praise such examples of the Saints, as that of Alexius; who the first Night of his Marriage, Rom. Brev. 17 July. Les. 3. Alexius propter eximium Jesu Christi amorem, primâ nocte nuptiarum, relinquens intactam sponsam etc. for his singular love to Christ, left his Spouse untouched, and undertook a Pilgrimage to visit the famous Churches of the World. Let Mr. Cr. boast as much as he pleases, of the Examples of Princes, that have vowed abstinence after Marriage. Let him vent his Gall against the Reformation, Ch. Hist. l. 10. c. 1. as indulging the Flesh (who I am sure in their Principles allow no more in this particular, than the Scriptures do, nor condemn any thing which that does not) I shall not at all stick to assert, that it is a true Reformation of foolish and impious Opinions in the Church of God, to forbidden living in such hatred of the Flesh (I use his own phrase) as this Virgin in her circumstances unlawfully practised, and he as foolishly applauds. It may be he is much taken with that, which Pope Siricius urged upon the Clergy, as worthy, chaste and honest, Epist. 3. inter Concil. Labbe. Tom. 2. p. 1029. that the Priests and Levites should not company with their Wives, because of their daily necessary employment in Divine Ministrations; and because that they that are in the Flesh, cannot please God, but ye (says he) are not now in the Flesh, but in the Spirit. Indeed an admirable application of Scripture, and worthy of a Pope! which may be matched with a suitable story of the Monks inventing, how a married Priest, having Bedded with his Wife over Night, Capgrave vit. S. Cuthbert. f. 76. the next day when he came to receive the Sacred Mysteries, he saw the Particle of the Body of Christ, which he had put in the Cup, changed into a horrid form, of the colour of Pitch rather than of Bread and Wine, and the taste as bitter as Gall, which made him confess his fault to the Bishop, and resolve to live more chastely and religiously afterwards: (that is, I suppose, to forsake his Wife and fornicate.) For the course which they tell us, Martyrol. Francisc. ad 25 Aug. p. 367. S. Lewis took before he companied with his Queen, to pray three Days and three Nights together; even this would not have sufficed, to sanctify the Marriagebed to a Priest. As for Mr. Cressy's flirt against Luther's Marriage, Ch. Hist. l. 10. c. 1. in fine. (at the end of the Chapter) it only tempts me to question, whether possibly he may not be of Cardinal Campegius his mind, who, as Sleiden * Sleidan. Comment. lib. 4. Quòd sacerdot●s fiant mariti, multo esse gravius peccatum, quàm si plurimat domi miretrices alant, etc. informs us, declared that it was a greater sin for Priests to marry, than to keep many Whores. But as sensual as he would insinuate the Reformation to be, I would feign have him tell us of any one in it, that ever appeared to justify that which Johannes à Casa, the Pope's Legate and Archbishop of Beneventum, did; (and one who gloried too, no doubt, that he was never married, as Luther was) who wrote a Book in defence of that sin, Sleidan. Comment. lib. 21. pag. 652. for which God destroyed Sodom. Let him show among us any such Legal exemption for the encouraging of Fornication, as that in their Canon Law. He that has no Wife, Decreti distinct. 34. ca 4. Is qui non habet, uxorem; & pro uxore concubinam habet, à communione non repellatur. but a Concubine instead of a wife, let him not be driven from the Communion. Let him show any such impure Doctrine among us, as that Gloss on the Canon Law. Decreti distinc. 34. ca 16. Vidua est: where the Gloss says. Meretrix est, quae admiserit plures, quàm viginti tria hominum millia. She is a Wh●re, that has had to do with more than Three and Twenty Thousand Men. I desire Mr. Cr. also, to parallel in the impure Reformation, the story that is related by Matthew Paris; how when Pope Innocent iv was taking his leave of Lions in France, Cardinal Hugo made a farewell Sermon; Matth. Paris add an. 1251. p. 819. Amici, magnam fecimus, postquam in hanc urbem venimus, utilitatem & eleemosynam; quando enim primùm huc venimus, tria vol quatuor prostibula invenimus; sed nunc recedentes, unum solum relinquimus, verùm ipsum durat continuatim, ab Orientali porta civitatis, usque ad Occideutalem. wherein, after he had saluted the Town in the Name of the Pope and his whole Court, he added this Speech. Friends, we have brought much profit, and done an act of great Charity to this City; for when we first came hither, we found three or four Whore-houses; but now, at our departure, we leave only one; but that one extends itself all along from the Eastern to the Western Gate of the City. Luther is a carnal Man for marrying a Wife; but here are your spiritual Men, the Pope and his Attendants; who by this Cardinal's confession in a public Sermon, had debauched a whole City, and turned it into a Stews; and yet, I doubt not, but after all this, modest Mr. Cressy will wipe his mouth, and in his next Book, rail against the carnal Protestants, with as good a grace as ever. If any one suspect this Sermon of the Cardinals at Lions, as a light Frolique, or expressing only the corrupt practices of that Church at that time; he may do well to consult the Decretals * Decretal. Gregor. l. 1. Tit. 20. ca 6. Sanè postulasti per sedem Apostolicam edoceri, si Presbyteri, plu●es concubinas habentes, bigami cens●antur; ad quod duximus respondendum, quod cum irregularitatem non incurrerint Bigamiaes, cum e●s tanquam simplici fornicatione notatis, quoad executionem sacerdotalis officii poteris dispensare. , and there he will found, but a few Years before, an Epistle of Pope Innocent III. to an Archbishop of Lions, and his Legate, where he may be satisfied, that the Opinion also of that Church, was more favourable to the Whoredom than to the Marriage of Clergymen. Thou desirest to be instructed, whether Priests keeping many Concubines, are to be reckoned among the Bigames; [i.e. those that had been twice married, who were thereupon uncapable of Orders:] too which we have thought fit to answer, that since these have not incurred the irregularity of Bigamy, thou mayst dispense with them, as to the exercise of the Priestly Office, as with those that are noted only with the crime of simple Fornication. Where you see that second Marriage of Priests; is by this Pope accounted a more heinous crime than the having many Whores. Nay even Adultery, as well as Fornication, passed among them for lesser sins, as appears by the Decretal, where we found that Pope Alexander III. orders, Decretal. l. 2. Tit. 1. ca 4. that Clergymen that were convicted of a crime before a Secular Judge, are not thereupon to be condemned by the Bishop, but must be again convicted before him, and punished by him (without sending him back to the secular Judge) or deposed, unless he dispense with him; and than he adds, De adulteriis verò & aliis criminibus quae sunt minora, potest Episcopus cum celericis post peractam poenitentiam dispensare. i.e. But for Adulteries and other Crimes which are lesser, the Bishop may dispense with Clergymen, after they have undergone their Penance. The story of Cardinal Joh. Cremensis is sufficiently known from our Historians; who came into England in Henry the First's time, to divorce the Clergy from their Wives, and made a Canon in a Council at London, that Clergymen should have no society with their Wives or Concubines, or any other Women, save those that could not be suspected; but after he had made a fierce declamation, to this purpose, in the Synod; the very Night following, the Cardinal was found in Bed with a Whore. Baronius indeed would feign deny this story, by supposing that Roger Hoveden and Matth. Westmonaster. had it from Hen. Huntingdon, Baron. ad an. 1125. p. 164. the first Writer of it, and that he was a favourer of the married Clergy; And, what than? perhaps one reason why he was so, was by seeing the baseness and wickedness of the contrary Zealots. But Matth. Paris has told the same thing of him, Matth. Paris add an. 1125. p. 70. and says, that Res notissima negari non potuit: i e. It was so known a thing, it could not be denied: and after so many witnesses that assert it, I think the best way to have brought him of, would have been, to have told us that he tried S. Colman's Girdle, Colganus de S. Colmano. 3 Febr. p. 246. and it met about him exactly; whose virtue is known to be such, that he that preserves his Virginity, though he be never so corpulent, it will upon trial compass his body; but he that has violated his Chastity, though he be never so slender and lean; can never gird himself with it. I shall only add this, that the Romish Writers, do not upon any argument want a convenient confidence, but in this Controversy about Marriage and Virginity, they are impudent even to admiration. I Might also here subjoin another of their Saints, who is placed in the Roman Calendar, upon the 13 of August; to wit, Hippolytus, (the Soldier, not the Presbyter) who may well be ranked among the Fabulous ones. The Legend concerning his suffering under Decius the Emperor, who condemned him to be tied to wild Horses, and so drawn to death, seems to be taken from the Fables of the Poets, concerning Hippolytus * Vid. Euripid. in Phoedra. Senec. in Hippolyto. Ovid Metamorph. l. 15. & Faster. l. 3. & Faster. l. 5. Hippolyte infelix, velles coluisse Dionen, Cùm consternatis diripereris equi●. (one of the same name) the Son of Theseus, who lost his Life in the same manner. The Acts of S. Laurence, out of which his story is taken, by the confession of Baronius (a) Baron. ad Roman. Martyrolog. 10 August. contain in them many things Apocryphal, & contrary to truth. In the Old Breviaries, the Lessons make Decius the Emperor, after the death of S. Laurence, to hear his cause as a Judge, and to deliver him to Valerian the Perfect, to inflict the aforesaid punishment on him; whereas S. Laurence himself suffered under Valerian, seven or eight Years after Decius his death, as Baronius, in the forenamed place, confesses. The inquisitive Reader may more fully satisfy himself, by consulting herein Joh. Raynolds de Rom. Eccles. Idololat. L. 1. cap. 5. sec. 23. to whom I refer him, without adding any more about him, only this; that though his Body might have been torn into Forty Pieces while he was dragged along with the wild Horses; yet, we are told by Surius, that Colen has got the Body of Hippolytus, (and I do not read that it wants there any one part) and it lies in the Church of S. Ursula: Surius vit. S. Laurentii. 10 August. in fine. a very convenient place, where it is joined to very suitable company; and where, if it had been as much for their interest, we might have met with the Body of the Son of Theseus also. AND now after I have given this account of so many of their Fabulous Saints, and the many Fabulous reasons of worshipping the true ones; I cannot but give them joy, before I part with this Subject, of that mighty comfort and satisfaction, which such Devotions are able to afford them, and of the vast advantages they have of us in this regard. O how joyful, and how becoming the Devotions of Christians it is, to sing a Hymn in praise of a Virgin's beard; and to celebrated the fame of a man, that walked two Miles with his Head of? How pleasingly, in a devout fancy, does the Saviour of the World, sit mounted upon the back of a tall Giant, while he carries him safely over a dangerous River? And who can entertain a doubt against the Resurrection, who contemplates in his mind the seven Sleepers in their Cave, taking a comfortable nap of above three hundred Years long, and than waking as young and fresh, as when they lay down; and thinking, that only one common Night of time had passed over their Heads? What man dares open his mouth to pled for Idolatry, after Longinus his glorious confutation of it?— Who than, without all doubt, Spoke to good purpose, when his tongue was out. See 2d. Lesson of Longinus. Alas! what would have become of our Christianity, if these Traditions and Revelations did not back and support it? How dully would Religion have been conducted, as the Courtships of those Lovers are, that eat and drink as other Men do, which now by virtue of these Spiritual Romances, may live almost in perpetual rapture and ecstasy; be maintained I know not how long, by a sweet glance from one of these Saints in a Vision; be carried almost up to Heaven, by a sight of one of the Feathers that fell out of the Wing of Michael the Archangel, and kiss it with a greater transport, than ever Romantic Lover did the fallen Glove of his Mistress? need no other Physic in sickness, though one lay gasping, as if he was taking his last breath, save only that of S. Gilbert * S. Gylbert on a time was near dead of the Quency, and when his throat was so great, that he might not take breath, our Lady came to him and said: Gilbert my Servant, it were evil do, that thy throat should suffer penance, that hath so often times gladded me with joys; and anon she took her fair pap, and milked on his throat, and went her way, and anon therewith he was whole, and thanked our Lady ever after. Festivale f. 95. , a little breast-milk from the fair pap of the Blessed Virgin; and one that is troubled with imaginations of being deserted by Jesus, may with that wise Nun seek him up and down the House, Casarius in Dialog. distinc. 6. cap. 31, 32. and found him in a hole of the Wall; or as another weeping sadly in a like distress, having lost her wooden Crucifix, heard Christ's voice, saying to her, Weep not, Daughter, for I lie in a Bag under thy Bedstraw; and no Body, without such a voice, would have looked for him there. We poor Protestants thought we were well provided for by the mercy of God, after we had offended him by our sins, when we heard how pleasing to God the Sacrifice of his dear Son was, when he died upon the Cross, and that we should have this compassionate Saviour to be our Judge. But alas! these Men have discovered another spring of comfort and way of pardon, that we never thought of, nor God ever told the former World of, till these blessed Revelations came in vogue. We hear now of a Queen as well as of a King of Heaven, and of a Mother, as well as a Father of mercy; and what may we not now expect from this Patroness? If Prayers to Christ himself be not speedily answered, here is a new course may be taken, even that which the tempted Monk took, who said to him. Truly Lord, Caesar. Dialog. distinc. 6. c. 30. if thou dost not deliver me from this temptation, I'll complain of thee to thy Mother: This we should judge to be intolerable pride and sauciness; but, says the Relator, Our Lord the Teacher of humility, and lover of simplicity, as if he feared to be accused before his Mother, prevented his complaint, by mitigating his temptation. The name of a Judge, that carries terror in the face of it; but o! the sweetness of these Mother's breasts. Is it not pity, that any should call that Blasphemy, which Carolus Scribanius * In Amphitheatro honoris. , being heated not so much with Poetic rapture, as with Devotion to the Bl. Virgin, sang in her praises, in the words that follow; though they seem indeed to prefer her before our Saviour? HAereo lac inter meditans, interque cruorem, Inter delicias uberis & lateris. Et dico, si fortè oculos super ubera tendo, Diva parens mammae gaudia posco tuae. Sed dico, si deinde oculos in vulnera verto, O Jesus lateris Gaudia malo tui. Rem scio, prensabo, si fas erit, ubera dextrâ, Laeuâ prensabo vulnera, si dabitur. Lac matris miscere volo cum sanguine Nati, Non possum Antidoto nobiliore frui, etc. IN doubtful thought whether to choose, The Virgin's Milk, or Saviour's Blood, Upon the sweets of both I muse, And both do seem delicious food. If to her Sacred Breasts I guide Mine Eyes, those sweets I longing crave; But if to Jesus wounded side I look, those joys I head rather have. I'll doubt not more; with my right hand The Virgin's breasts I'll gently press, My left (without a countermand) To Jesus wounds shall do us lesle. I'll mix the Mother's Milk with the Son's Blood, Not other Antidote is half so good. There is also another advantage, which they of the Church of Rome clearly have of us; that, as they have ordered the matter, their way of Devotion, may be as well exercised, and as comfortably, when a Man is asleep, as when he is awake; nay, what if I say better, and more to a Man's content? For there is a certain scurvy troublesome thing called Reason, which is want uncivilly at other times, to disturb the pleasing Visitations of those Imaginary and Chimerical Saints, and to blaspheme the raised and rapturous fancies of the true ones: but in Dreams of the Night, when reason is laid asleep, than is the season to entertain sweet communion with them. And now the Soul may take an easy flight, and advance as high as the Mountain, to whose top S. Katherine was conveyed by Angels: That grace which before was as hard to be discerned as an invisible Hair, may now as plainly be perceived, as the downy * I hope the Catholic Reader will pardon me, if I am mistaken in the description of her beard, having never consulted their best Books about her, I mean her Pictures, wherein, possibly, she may be represented with great Whi●kers, Beard that covered so gracefully the Lip and Chin of S. Wilgefortis. And those cross-grained and knotty Vices, that had before blunted the edge of all the keenest Sermons of Religion, may in one Night, without feeling any pain at all, be quickly hewn down and destroyed, by the powerful Arm and Axe of the Blessed Carpenter Joseph. It was no doubt, at one of these happy seasons of Revelation, That the Woman that was defouled in Lechery (to give you the words of the Festivale) after fallen into despair, Festiv. fol. 69. thinking of Christ's doom, and the horrible pains of Hell; but she bethought her, how that Children, be they never so wroth, and show never so great vengeance, how lightly they will cease and forgive; wherefore this Woman cried to Christ, praying him for his Childhood to have mercy upon her, and anon she heard a voice on high in the Air, which said, Thy Trespass is forgiven Thee. And I would fain known, what Protestant ever had the wit, to make use of so melting a Topick, to move the great God to forgiveness? Alas! how weak and feeble would our Moral Arguments be, to prevail with a sinner inflamed with unchaste desires, to slight that temptation, which offers them present satisfaction? but in this Church we hear of a lascivious Nun, Caesarius Dialog. dist. 7. cap. 33. & Gononi Chronicon, p. 214. going upon such an appointed meeting out of her Convent, that was stopped at every Door she tried to go out at, by a Crucifix that opposed her passage; who thereupon falling down before the Image of the Bl. Virgin to beg her pardon, the Image struck her a good Box on the Ear, saying; Wither, fool, would you go? get you into your lodging: and the effect was quick and powerful; she was preserved from the sin, and never tempted any more: Here is sudden dispatch; One Box o'th' Ear, doing that which a long course of Prayer and Fasting and Mortification, perhaps would scarce have effected. Neither does this compassionate Lady always deal with so much severity, or testify so much displeasure, as this Example seems to express. Sometimes she has sweetly courted sinners, and done the same in a more loving way. That Man found it so, Caesar. ibid. cap. 32. who having very bad inclinations towards his Master's Wife; the Bl. Virgin appeared to him, as he was going on Horseback from a Church, where he had been paying her some Devotions; she laid hold on his Bridle, and asked him, whether he liked her Countenance? he answered that he never saw any one fairer: Than replied she, would it suffice thee, if thou couldst have me for thy Wife? Any King, quoth he, might be judged happy in so fair a Comfort. The Bl. Virgin made Answer; than I will be thy Wife, come near and kiss me: And she compelled him, and said: This is an earnest of our Nuptials, which shall be consummated such a Day in the presence of my Son: by which expression he knew that she was the Mother of our Lord; and from that Hour he was perfectly delivered from the aforesaid temptation. Here is a comfortable way, by a chaste Kiss of the Bl. Virgin, to be rid for ever of unchaste thoughts. This gives me also farther occasion, to congratulate those great sinners, who finding no comfort in our sullen way, where, after Men have sinned, serious thoughts and hearty sorrow, and unfeigned repentance are indispensably required, before we can promise' them the forgiveness of their sins, have fled into the bosom of Holy Church. Those Men had a blessed time of it, you'll say, who once found it as easy to be made good, Vita S. Bernardi, (inter ejus opera) lib. 1. cap. 11. as to drink; as those Soldiers did, who upon drinking S. Bernard's Ale, which he called the Potion of Souls, were immediately converted; such powerful Liquor I think the Church does not now pretend to have; but however, if it be now as kind and good natured as heretofore, the same Revelations that have created Saints out of nothing, may also bid fair to make such sinners happy after Death, whose good actions were next door to nothing while they lived. For are not these three (to name not more) comfortable stories, that heretofore were preached to the People? A Woman of evil living died, Festivale, fol. 81. who had never done a good deed in her Life, but only found a Candle to burn before our Lady: when she was dead, Fiends came to her, and took her Soul; and when they were going, there came two Angels and rebuked the Fiends, why they were so bold to take the Soul without doom; than said they, there needeth none, she did never a good deed. Than said they, take and bring the Soul before our Lady, and so they did. But when it was found that she did never a good deed, she must needs go to Hell: Than said our Lady, she found a Candle burning before me, and was ever her will while she lived, and therefore I will be kind to her, as she was to me, and bad an Angel take a great Serge (Torch) and light it, and set it before her in Hell; and our Lady charged and commanded, that there should no Fiend come there-nye, but let it stand burning for evermore, to comfort all that been in Hell: Than said the Fiends, they had lever leave the Soul, than do so: Than bad our Lady take the Soul, and bear it to the Body again, and so they did: and when she was alive, she bethought her on her straight doom there as she was, and went and shrove her to a Priest, and lived long after, and she amended her life, and was ever after a good Woman, and an holy. Neither is this second, any whit short of the former, which the same Book gives us. Festiv. fol. 131. A wicked Emperor dying, a Legion of Fiends went to fetch his Soul, and coming by a Hermit's Cell, made a great noise; who opening a Window, asked one of them that came behind, in the name of God, what they were: He said, Fiends that were sent to the Emperor that was dead, to look if they might have him for their reward: Than the Hermit commanded him to come again to him, to know how he sped; and he did so, and said; his sins were laid in the Balance, and he was nigh overcomen; than came the burning Deken Laurence, and laid a great Pot in the Balance, and it drew up all together: This Pot was a great Chalice, that the Emperor made to worship S. Laurence withal. [The Reader may see a story just like this, of one good work of a Priest, laid in the Balance against a Multitude of his sins, Capgr. fol. 78. and weighing them all down, in the Life of S. Henry the Hermit, in Capgrave.] Is not that also very comfortable, which the same pious Book in another place gives us? Festival. fol. 92. S. Brandon, as he sailed on the Sea, saw Judas sit upon a Stone, and a Cloth hanging before him that lay in the Water, and often bette him in the face, and he asked him in God's Name what he was. He answered, I am Judas, God's Traitor, that have this place of God's great grace and courtesy; for it refresheth me of the great heat I suffer within me, and for no merit that ever I did deserve. Than said S. Brandon, why hast thou that Stone under thee, and wherefore doth that beaten thee on the face? Than said he, I laid this Stone in an Highway, thereas the common People should go, and they were eased thereby, and this is the cause that I am eased thereby now: This Cloth was not mine own that doth me this refreshing now; but and if it had been mine own, it should have refreshed me much the more, for I gave it unto a poor Man: Than said Brandon, how long hast thou this ease and refreshing: Than said he, every Saturday from Evensong till Evensong on the Morrow be done, and from Christmas day till the Twelfthday; & from Easter-day till Whit-Sunday; and on our Lady's Assumption and Candlemass-day. Than Brandon thanked God, that he is so merciful and gracious in all things. And is it not a consideration full of comfort, that the Charity even of Judas, in giving a poor Man what was not his own, should meet with such a reward? That his reward would have been much greater, had it been his own, is an Argument to Men to be just, as well as charitable; but that he was rewarded however, seems to me, to be a good gracious encouragement to filching and stealing, in order to Charity. But now, to be just on all sides, I cannot but observe one thing farther, wherein apparently they have the disadvantage (I do not say of our Church, but) of our Enthusiasts. For the Devotions and Belief of our Men are agreeable, and all of a piece, that is, raised and improved nonsense and folly: But alas! among them, the Mantle of those Elijah's that made the Lessons on their Saints, never fell into the hands of the Makers of their Prayers, nor any jot of their Spirit seems to be upon them. For it's plain, there can be nothing more luscious food, than what is presented to us in the Legend, but the Prayers that should spiritually improve them, are generally very dull and insipid. For, to instance in S. Katherine; was there ever a more dull descant upon such a Subject, as her being carried by Angels to be buried on the top of Mount Sinai, than to pray, that we, by her Merits and Intercession, may come to the Mount, which is Christ? And could the Romance of S. Denys, raise their requests to no higher a strain, than such general desires, that we may imitate him, by despising prosperity, and not fearing adversity? Or that, of Hippolytus his being drawn to death by wild Horses, than, that his venerable solemnity may increase both Devotion and Salvation? If our Men had been in their place, and had felt their Devotions flagging and sinking in this manner; we should have heard, to be sure, of their keeping Days, to humble themselves for the loss of such precious opportunities, and for not thriving under such fattening dispensations, bewailing their unthankfulness for Katherine mercies, and Christopher mercies, and bemoaning their barrenness under them. De S. Thoma Archiep. Cantuar. Antiphona. Horae sec. us. Sarum. TU per Thomae sanguinem quem pro te impendit, Fac nos Christe scandere quo Thomas ascendit. Vers. Gloria & honore coronasti eum domine. Resp. Et constituisti eum super opera manuum tuarum. Oremus. Ibid. & Brev. Rom. 29 Decem. DEus, pro cujus Ecclesia gloriosus Martyr & Pontifex Thomas gladiis impiorum occubuit, praesta quaesumus, ut omnes qui ejus implorant auxilium, petitionis suae salutarem consequantur effectum. Per Christum, etc. Brev. Sarum in Translat. Thomae 7. Julii. DEus, qui nobis Translationem B. Thomae Martyris tui atque Pontificis celebrare concedis; te supplices exoramus, ut ejus meritis & precibus à vitiis ad virtutes, & à carcere transferamur ad regnum. Ibid. JEsu Christ per Thomae vulnera Quae nos ligant relaxa scelera, Ne captivos ferant ad infera, Hostis, mundus, vel carnis opera. Per te Thoma, post laevae munera Amplexatur nos Dei dextera. Ibid. Lec. 8. NOvis fulget Thomas miraculis, Membris donat castratos masculis, Ornat visu privatos oculis, Mundat leprae conspersos maculis, Solvit mortis ligatos vinculis, Of S. Thomas A. Bishop of Canterbury. BY that same blood Thomas for thee expended, Christ raise us thither, whither he's ascended. Verse. With glory and honour, thou hast crowned him, O Lord. Ans. And hast placed him over the works of thine hand. Let us Pray. O GOD, for whose Church the glorious Martyr and Bishop Thomas was slain by the Swords of wicked Men; grant we beseech thee, that all they who implore his help, may obtain the saving effect of their Petitions. Through Christ, etc. O God, who givest us leave to celebrated the Translation of S. Thomas thy Martyr and Bishop; we humbly beseech thee, that by his Merits and Prayers, we may be translated from vice to virtues, & from the Prison to the Kingdom. BY blessed S. Thomas wounds O Jesus please, Sins cruel Chains which bind us to release; Jest World, or Flesh, or Devil our sworn Foe, Hurry our Captive Souls to Hell below, Let Gifts of God's left hand, O Thomas, grace us, And than, by thee, may his right hand embrace us. NEW Miracles make Thomas shine, The Gelt with Members masculine By him are blest; the blind with Eyes, He the foul Lepers purifies, And the hard Knot of death unties. NOTES. THE Breviary of Sarum, in the First Lesson on the Translation of Thomas, says, That Pope Honorius III. granted such Indulgences, to those that came Yearly to solemnize his Translation, as we never remember any Popes in former times to have afforded. Which seems to me to give great suspicion, that Thomas was more the Pope's Martyr than Christ's: for else, he might have found fit occasions for these liberal grants, from those many famous Sufferers for Christ, who made a more glorious confession of him, than ever Thomas did. But to make the evidence of this undoubted, and to show in this instance, not only the Absurdity, but Impiety of the foregoing Devotions, it will be requisite to give as short an Account of his story as I can; by presenting the Reader (out of their own Authors, especially Baronius) with the first occasion of the Quarrel betwixt him and his Prince; to what height the Contest was afterwards carried; the many Mediations for agreement, and the cause of their being unsuccessful; and the Conclusion of all in the death of this Prelate, whom (as the Prayer told us) they would make a glorious Martyr. And when all this is done, we shall found, I believe, more of a Rebel in him than a Saint, and see the most extravagant abuse in the Pope, of a pretended power to Canonize, 1. The occasion of the Quarrel. that ever was. For the first: 1. The occasion of the Quarrel between him and King Henry the Second; Neubrigensis, who lived at this very time, tells us expressly, that the Contest between them arose Super praerogativa Ordinis Clericalis, Neubrig. de reb. Angl. l. 2. cap. 16. about the Prerogatives of Clergymen. For the King being busied about the Affairs of the Realm, and commanding Malefactors, without any difference, to be extirpated, it was intimated to him by the Judges, that many Thefts, Rapines, Homicides, against the public Discipline, were committed by the Clergy, whom the vigour of Common Laws was not permitted to reach. Baronius acknowledges, that a Priest that had committed Murder, Baron. Annal. ad An. 1163. p. 482. was thrust into a Monastery, after he was degraded, but Thomas would not deliver him to the Secular Courts. But Neubrigensis says, that it was declared to the King, that more than a Hundred Murders were committed by the Clergy of England. Neubrig. Ibid. Thus also the rise of the Quarrel is represented by the Bishops and Clergy of the Province of Canterbury, in their Letters to the Pope. Baron. ad an. 1167. p. 546. That the King finding the Peace of his Kingdom much molested, by the outrageous excesses of some insolent Clerks, he referred their Crimes to the Bishops, the Judges of the Church, that one Sword might assist another; but the Bishops persisted in this judgement, that Murder, and any other like Crime, should only be punished in the Clergy by Degradation; the King on the other side being of Opinion, that this punishment did not condignly answer the Offence; neither was it sufficient provision for maintaining Peace, if a Reader, or Acoluthus, killing a Man famous for Religion or Dignity, should escape only with the loss of his Order. Now I dare appeal to any honest Turk or Heathen, whether in this first occasion of contending, the King had not apparently more of the zeal of a Saint in him, than the Archbishop. For did ever any Saint before this, put in for an exemption of any Men from Death in the case of Murder? Can there be any pretence that their punishment should be lesle than that of others, who committing the same enormous Crimes, yet deserve lesle favour, because they must needs sin with greater malice, and by the example of their Vices do greater mischief? If I have spoken evil, says our Saviour himself, bear witness of the evil. He was only concerned, Joh. 18.23. that he might not be smitten when he was innocent; but if any plain proof, either of his saying, or doing wickedly, could have been brought against him, no doubt he would have made no exception against any Legal Court that had tried him, though it had been any other than that of Caiaphas. I once read indeed of an Apostle of his that appealed to Caesar, but of none in any case that ever appealed from him. And I dare say, no true Martyr among the Primitive Bishops, would have desired for any Priest under him, that had been a Thief, or a Murderer, that he might have had the benefit of his Clergy. Neubrigensis in this case, speaks not so much like a Politician (as Stapleton would traduce him) as like a good Man that was sensible of the mischief of such exemptions, Qui homo magis Politicus fuit, quam monachum, aut clericum, aut bonum Christianum decuit. Stapleton de 3 Thomis. p. 26. when he expresses himself thus. The Bishops whilst they are watchful rather to defend the Liberties and Dignities of the Clergy, than to correct and cut of their Vices, think they do God and the Church good service, when they defend the wicked Clergy against the public Discipline, whom according to the Duty of their Office, Neubrig. loc. citat. they have either no mind or neglect to restrain with the vigour of Canonical censure; whence it comes to pass, that Clergymen, who being called into the Lord's Lot, aught in Life and Doctrine to shine upon Earth, as Stars placed in the Firmament of Heaven, taking Licence and Liberty, through impunity, to do whatsoever they please, reverence neither God, whose Judgement seems to linger, nor Men that are in Authority; when the Episcopal care about them languishes, and the Prerogative of their Holy Order shall exempt them from Secular Jurisdiction. 2. To what height the Quarrel was carried. 2. Proceed we to show, to what height the Contest was carried, after this beginning. The King being vexed at these Reports, demands of the Archbishop, that such of the wicked Clergy, Baron. Ibid. p. 482. after the inflicting Canonical Penance, might be delivered to the Secular Court; which he refused to grant: whereupon the King, being very angry, asked him, and the rest of the Prelates, whether they would observe his Regal Customs, observed by Arch-Bishops and Bishops, private and privileged Persons, in his Grand-father's time: to which Thomas answered, that he would, Salvo ordine suo, saving his Order; only Hilary Bishop of Chichester said, he would observe them, bona fide, without that reservation. The King told Thomas that his Answer was captious, and required him to promise' absolutely without any addition, which he refused. The Pope, being advertized of all these proceed by Thomas, wrote Letters to the Bishops, that by virtue of their Canonical obedience to the See of Rome, they should not attempt any thing against the Ecclesiastical Liberty, nor engage themselves in any Promise or Oath, save that which Bishops use to make to their Kings; and that if they had promised any thing of that kind to him, they should not observe but revoke it, and reconcile themselves to God and the Church. After this was a Meeting at Clarendon of the King, Bishops, and Lords of the Realm, Baron. ad an. 1164. where the Ancient Customs were produced, and Thomas having made a promise at Oxford, to change the words that offended the King, was than challenged with his promise, which at first he refused to perform; but after by the vehement urging of some Bishops and Nobles, that he would not too stiffly oppose the King, declaring the danger of it, he was persuaded to give his consent, Bona fide, to observe the Regal Customs, and swore to it as the rest did; but yet refused to set his Seal to it. This Oath very much troubled him after the taking of it, being sensible how the Ecclesiastical Liberties were invaded by it, and he resolves, as his Penance, to desist from the Exercise of his Priestly Office. But the Pope quickly absolves him from his Oath, requiring Him not to forbear Celebrating Mass upon this account. But the King, Bar. Ib. p. 488. upon his Refusal to Seal the Writing, was more incensed, sought by his Messengers to the Pope to hinder him from being his Legate, which usually was bestowed upon the Archbishop of Canterbury, and to confer it on the Archbishop of York, and to persuade the Pope to confirm the Customs of Clarendon. The Pope grants his request as to the Archbishop of York, but refuses to confirm the other: and writes to Thomas to behave himself prudently, and discreetly, and yieldingly to the King, and to do all to sweeten him, and regain his favour, that was consistent with the honesty of his Ecclesiastical Order. But the next news we hear of him is, that he is endeavouring to fly into France without his leave, pag. 490. though driven back at Sea by cross Winds. He is summoned to a Parliament at Northampton, by the King: There in the Morning before the Meeting, he caused the Mass to begin with the words proper to S. Steven's Day, (though it was not his day) Princes sat, and spoke against me, etc. [a good beginning to sweeten the King.] When he was called to give his answer to the charges against him, he declined the judgement of the Court, appealed to the Pope, and so departed; who as he withdrew, was followed with the cries of those that called him Traitor. The Bishop of Chichester told him plainly, You were sometimes our Archbishop, whom we were bound to obey; but, because you have sworn Fidelity to our Lord the King, and to keep the Customs which he requires, and you endeavour to destroy them, though tending to his Worldly Dignity and Honour; we therefore pronounce you guilty of Perjury, and we are not bound any longer to obey a Perjured Archbishop. Thomas, after this, presently hies over into Flanders, and the King seizes on his Revenues, and made severe Laws against all Persons that should hold any correspondence with him, or receive any Letters of Interdict from him; all which the Pope by his contrary Letters did abrogate: As he did also most of those Customs established at Clarendon, which when Thomas appeared at Rome, were produced and read before the Pope in the Consistory: They were 16. p. 499. in Number, some of which he tolerated, but said none of them were good: those which he condemned, were these that follow; (which I think no body besides the Pope can found fault with: but no wonder that he did, when they plainly checked his growing Usurpations over the Rights of our Princes.) 1. Controversies concerning the advowson and presentation of Churches, shall be heard and determined in the King's Court. 2. Clerks cited and accused upon any Cause, being summoned to the King's Court, shall appear and answer before the said Court; so as the King's Bench shall sand into the Court of H. Church, to see upon what ground the cause shall be there handled, and if the Clerk be convicted, or do confess, the Church aught not any longer to defend him. 3. Arch-Bishops, Bishops, and other Persons of the Kingdom, shall not departed the Realm without the King's leave; and if they will departed, they shall give security, if the King demands it, that neither in their going, staying, or coming back, they will seek the hurt or Damage of the King or his Kingdoms. 4. No Man that holds of the King in capite, nor any of his Houshold-servants shall be excommunicated, or their Lands interdicted, unless the King or his Chief Justice be made acquainted with it, that he may determine right concerning him; whereby such things as belong to the King's Court, may there be determined; and what belongs to the Ecclesiastical Court, may be returned thither, and there ended. 5. Touching Appeals, Men aught to proceed from the Archdeacon to the Bishop, from the Bishop to the Archbishop, and from him, if he fail to execute Justice, to the King in the last place, that by his commandment the Controversy may be determined in the Arch-Bishops Court; so as they shall not proceed any farther, without the King's assent. 6. Any Person of City, Castle, Burrough, or the King's Demesne Manor, being cited by the Archdeacon or Bishop for any crime wherein he is bound to answer him, and will not satisfy him upon the citations, it shall be lawful to subject him to interdiction, but not to excommunicate him, before the King's Chief Officer of the Place be acquainted with it, that he may adjudge the Offender to make satisfaction, wherein if the King's Officer be defaulty, he shall fall into the King's mercy, and than the Bishop may after punish the accused with Ecclesiastical censures. 7. When an Archbishopric, Bishopric, Abbacy, or Priory of the King's Dominions shall fall voided, it aught to be in his Majesty's hand, and he shall receive all those Rents and Revenues, as those of his own Royal Demeans; and when the time cometh to take care to fill the Church, the King aught to Summon the Chief Persons of the Church, and the Election aught to be made in his Chapel by his Royal assent, and by the Counsel of such Persons belonging to His Majesty, whom he shall call about that affair; and there the Person Elected, shall do his homage and fealty to our Lord the King, as his Liege Lord, of Life member and earthly honour, saving his Order, before he be consecrated. 8. Pleas about Debts, which are grounded upon Oath, as well as those which are without Oath, shall be handled in the King's Court. These are the most material Articles he condemned, to omit the rest. The next Day Thomas resigned up his Archbishopric to the Pope, acknowledging his entrance into it not to have been Canonical, but by intrusion, and the Pope restored him again to it. Ibid. pag. 502. The King also publishes new Constitutions in Normandy, the sum of them was: To punish them as Traitors, who carried into England the Pope's or the Archbishop's Mandate, containing the Interdict of Christianity. To imprison those Clerks that passed the Seas, or returned into England without the King's, or his Justice's Letters. That none should appeal to the Pope, or Archbishop. That no Plea be held by their command, nor their Mandates be received in England, nor any Mandate of Clerk or Layman be carried to them, upon pain of Imprisonment. That if any defended their Sentences of Interdiction, they and their whole Kindred should be banished, and their Chattels confiscated. That Clerks that had Rents in England, and did not return into England to their Rents within three Month's time, their Rents should be seized into the King's hand. That Peter's Pence should not be paid to the See of Rome, but be gathered and disbursed at the King's commandment, etc. Thus we see matters carried very high, but the heats were still increased, when the Pope, the better to raise Thomas above his adversaries, and humble them, made him Legate over all England, Baron. ad an. 1167. p. 536, etc. excepting only the Province of York, and required by his Mandate delivered to the Bishop of London, that those who had received by the King's Commandment the Revenues of the Church of Canterbury, should within 2 Months make restitution, or be anathematised; and that Peter's Pence should be gathered, and delivered to such as he should appoint. And here it may not be amiss, before I proceed farther, to observe, how much Pride and strange Insolence Thomas expressed in this quarrel; (much of which was the effect of his own temper, but more increased by the Pope's forward backing of him, and animating him against his Prince) which appears by his own Letters, and the account others give of him. In his Letter to the King, Baron. ad an. 1166. p. 524. he speaks with such sauciness, as is unbecoming a Subject, and such silly reasoning, as is unworthy a Divine. Expecting I have expected, that the Lord would look upon you, and that being converted, you would do Penance, departing from your perverse ways (a humble style for a subject)— Bishops', whatsoever they are, though as Men they do amiss, yet if they fall not from the Faith, they neither can, nor aught to be censured by the secular power.— Who maketh question, but that Christ's Priests are the Masters and Fathers of Kings and Princes, and all the faithful; that it is a point of madness for a Son, or Scholar to endeavour to subject his Father or Master to him, and with unjust obligations to reduce him under his rule, by whom he aught to believe that he may be bound and loosed (*) These are the words of Pope Greg. VII. a great Oracle no doubt with Thomas, which are cited, Decret distinc. 96. c. 9 Quis dubitet. and just such a doughty argument, of another Pope you found in the same Distinc. c. 7. Satis evidenter ostenditur à seculari potestate nec ligari prorsus nec solvi posse pontisicem, quem constat à pio principe Canstantino Deum appellatum, nec posse Deum ab hominibus judicari manifestum est: which words, if he spoke any such (as may well be doubted, since Eusebius says nothing of it, who was present in that Council where they are pretended to be spoken) are falsely attributed to the Pope, since the Gloss confesses that he spoke them to all the Clergy, Omnes clericos deos appellasse, and adds, Secundum hanc rationem nec ab Episcopo p●ssent judicari Clerici. , not only on Earth, but in Heaven also: (a learned argument! as if Alexander had nothing to do to order Aristotle, if he had been a Traitor, because he was his Master)—" Yield therefore speedily with all humility, and all manner of satisfaction. It is written (**) A fine Saint this is, who quotes the words of Pope Gelasius, (Decret. distinc. 96. c. 12.) as if they were Scripture; he may deserve to be called the Pope's Martyr, whose sayings are as sacred with him as the Bible. that none aught to judge the Priests but the Church, nor doth it belong to Temporal Laws to sentence them. Christian Princes were want to obey the Orders of the Church, not to advance their power before them, to humble their Heads to the Bishops, not to judge them, etc. Ibid. p. 537. And in his Letters to the Bishops of his Province, he gins thus. Most Beloved Brethrens, Why rise ye not with me against the Malignants? Why stand ye not with me against the Workers of Iniquity?— He tells them, that he had enough, and too much forborn the King of England;— That having endeavoured to recall him from his perverse purpose, it was now dangerous and intolerable to leave his, and his Officers great excesses against the Church of God and Ecclesiastical Persons (a) In a Letter to the Bishop of Hereford, he had the insolence to say, That Christ was again judged before the Tribunal of a Prince: reflecting upon the charges laid against him; Baron. Ibid. p. 509. unpunished; after Invocation therefore of the Holy Ghost, he condemns and declares voided the Customs of Clarendon, and excommunicates all Observers, Counsellors, Assistants, and Defenders of the same, and absolves the Bishops from the promise they had made to observe them, and excommunicates several Persons by name, and writes Letters to the Pope, to certify him what he had done, wherein he complains of the King, that he grew worse and worse, and threatens that he would shortly pronounce against him the sentence of excommunication; telling the Pope, We have not yet pronounced our sentence against the King's Person, but are likely to do it, unless he repent, and by what we have done embraceth Discipline. In his Letters to William Cardinal of Papia, Baron. ad an. 1168. p. 562. (who with Oddo were sent as Legates to compose matters) he tells him, That all men's eyes were upon them, expecting the conclusion of this negotiation, according to which, the insolency of Princes will exalt its horns, or (as it deserves) be suppressed, and would to God, by your coming, it may rather sustain loss than recover strength. In another to the Pope, he complains of the Bishops, Ibid. pag. 572. that they gave Horns to the sinner, meaning the King. All which expressions do tell us, that Thomas was a Man after the Pope's own heart, the fittest Instrument he could ever meet with by his pride and stubbornness, to carry on his design of bringing the power of the Empire, and the Kingdoms about him under the slavery of the Papacy. And therefore we need not marvel, that when upon his resignation of his Archbishopric to the Pope, some of the Cardinals were of opinion, Baron. ad an. 1664. pag. 501. that by the Election of another Bishop the King might be appeased, and Thomas otherwise provided for; the Pope rather chose to follow their Counsels, who told him, that if Thomas his cause were maintained, he would be a pattern to others in like case for resisting Princes (a fine design for the pretended Vicar of Christ to drive on) but if he were suffered to fall, all other Bishops would fall after him, and none for the future dare to resist the power of wilful Princes, whereby the state of the Catholic Church would stagger, and the Pope's Authority perish. And now he having given us such an abundant discovery of his own temper, we may the better credit the reports of others concerning him, which I shall now produce. The Bishops that came on an Embassy to Rome, accuse Thomas before the Pope of immoderation and imprudence, Baron. Ibid. p. 498. and adhering too much to his own Counsels, his disturbing the Tranquillity of the Church, and devotion towards the King. The Bishops and Clergy of his own Province in their Letters, both to him and the Pope, make the like complaints. In those to him they tell him, That they had great hopes, Ibid. p. 541. when they heard that he gave himself to Reading, Prayers and Fasting, etc. That things would tend to a peaceable reconciliation; but their hopes were dashed, when they heard he had sent a commination, wherein, passing by all salutation, he rigorously menaced Interdiction or Excommunication to be pronounced against him.— They desire him, that setting threaten aside, he would embrace patience and humility, that he would commend his cause to the Divine clemency, and himself to the grace and mercy of his Sovereign. They put him in mind of the favours the King had conferred on him; the troubles the Church now groaned under; the possibility, that by his bitter provocations the King might revolt from the Pope; They tell him, they will not say, the King has never offended, but confidently pronounce that he is ready to give satisfaction to his Holiness. In their Letters to the Pope, they excuse the King, that not out of any Ambitious ends, or designs to oppress the Church's Liberties, Ibid. p. 547. but for making a firm peace, he had searched and produced the Customs and Dignities of his Kingdom, which had been anciently observed, and quietly submitted to, by Persons Ecclesiastical in the Reigns of former Kings.— If there were any thing contained in them dangerous to his Soul, or ignominious to the Church, he has sacredly promised to Reform the same by the Advice and Counsel of the Church of his Kingdom. That these Contentions had been long since quieted, had it not been for the bitter provocations of the Arch Bishop, who had threatened the King with terrible Letters, unbecoming the Devotion of a Father, and not savouring at all of the meekness of a Bishop; who had excommunicated some of his Majesty's Liegemen and Intimates, the Chief Peers of the Realm, by whom the Counsels and Affairs of the Kingdom were managed, and this without citing them, or hearing their Defence; they instance in the Bishop of Salisbury, whom absent and unconvicted, he had suspended from his Office, which they call a preposterous and disorderly way of proceeding, etc. 3. Let us now see the 3d. thing I mentioned, viz. Mediations for agreement, and what made them unsuccessful. The many Mediations for agreement, and the cause why they were unsuccessful. In the Year 1165. Baron. ad an. 1165. there went several Messengers betwixt the King and the Pope, and they had agreed a Meeting, but Thomas persuaded the Pope not to do it, unless he were present, insinuating to the Pope the King's cunning and subtlety, which he was best acquainted with; but the King (knowing the fury of his Spirit) would not consent to a Parley in his presence, and so the appointment came to nothing. I mentioned before two Cardinals, William and Oddo, who were sent by the Pope to compose matters betwixt the King and Archbishop. Baron. ad an. 1168. It may be worth the while to take notice of the report they made to the Pope, after they had examined matters. They tell him, that they found the Controversy betwixt the Ibid. p. 568. King and Thomas aggravated to a greater height than they could have wished. That the King, and better part of his Followers affirmed, they had evident demonstrations, that Thomas had incensed the King of France against him, and induced his Cousin, the Earl of Flanders, to fall out with him, and raise the most powerful War he could against him. That the King offered, that if any Customs were added in his time, contrary to the Ecclesiastical Laws, he would submit them to his Holiness, at his pleasure to be canceled. That they had appointed a Conference, and he somewhile put it of, and at last would meet in no place, but where himself appointed. That when he came at last to a Conference, and they exhorted him to behave himself humbly to the King, who had been his singular Benefactor, he answered, that he had sufficiently humbled himself to the King, saving his honour to God, the Liberty of the Church, the reputation of his own Person, the possessions of the Churches, and saving the justice due to him and his.— We demanded wh●ther he would submit himself to our judgement, as the King and Bishops had before promised they would do; to which he replied, that he had received no command from you to that purpose, but if he and his might first be restored, he would than proceed herein, according as he should be commanded by the Apostolic Sea; and so (say they) the Conference ended, since his words neither tended to judgement nor agreement, neither would he by any means enter into the matter; and we by your Authority absolutely forbade the Archbishop (in regard he was restrained by your Letters, and because they solemnly appealed) that he should not attempt any thing to the grievance of the Kingdom, Persons or Churches of the Realm. But we have a far better account from Oddo, concerning the King, Ibid. pag. 579. of his inclinations to peace, and condescensions in order to it. For when this Cardinal before he departed, seriously dealt with the King, that he would be reconciled to the Archbishop; The King answered him, That for the love he bore to the Pope and Cardinals, he would permit the Archbishop to return to his See in peace, and dispose of his Church, and what belonged to it: and because there had been long contests about the Customs, he said that he and his Children would be contented with those, which it should be made apparent his Ancestors enjoyed, by the Oaths of 100 Englishmen, a 100 Normans, and 100 Persons of Anjou, and other Places belonging to him: That if this condition displeased the Archbishop, he said he was ready to stand to the Arbitration both of the Bishops of England, and those Beyond-Sea, viz. of Rouen, Bayon, and Cenoman. And if this did not suffice, he would submit to the judgement of the Pope, with this reservation, that he would not impeach his Childrens right, for during his own life he was contented, the Pope should abrogate what he pleased. That he being farther asked what restitution he would make to the Archbishop and his Adherents, which was due and required of him; his answer was (swearing with many and exquisite Oaths) that what he had received, he had bestowed it only on the Churches, and the Poor. The same Year the King of France interposed as a Mediator, Ibid. pag. 585. and procures a conference betwixt the King and Thomas in his Presence. Where Thomas fell down at the King's Feet, saying, I commit the whole cause, whence the difference has risen between us, to your discretion, saving the honour of God: Which last words the King was offended with, and said to the King of France, Mark, my Lord, this Man, whatsoever shall displease him, he will say it is contrary to the honour of God, whereby he will challenge not only his own, but what belongs to me; but that it may appear that I oppose neither God's honour, nor his, I make this offer. There have been many Kings of England before me, of greater or lesser Authority than myself; and there have been before him, many great and holy men Arch-Bishops of Canterbury; whatsoever the more eminent and virtuous of his Predecessors, have done to the lest of my Predecessors, let him do to me, and I shall rest satisfied. Whereupon followed an acclamation on all sides; The King has sufficiently humbled himself. The King of France added; My Lord Archbishop, will you be greater than holy men, Will you be better than Peter? What Question make you? (for he remained a while silent) Lo peace is even at the Door. The Peers of both Kingdoms were so little satisfied with the return he made, that they were all against him; and imputed the want of peace to his arrogance; one Earl openly protesting, that since the Archbishop resisted the Counsel and determination of both Kingdoms, he was not worthy hereafter of the assistance of either; so both Kings took Horse without saluting the Archbishop; and the Courtiers that were Mediators for peace, at their departure charged him to his face, that he was ever proud, highminded, wise in his own eyes, a follower of his own will and opinion; adding, that it was a great mischief & damage to the Church, that he was ever made a Governor of it. Baron. all an. 1169. The next Year the Pope sent two other Nuncio's, Gratian and Vivian, upon the same pretences of making peace and agreement. (That is, to try again whether the King would be brought to condescend to part with his ancient Rights, for if you observe it, there is no dispute all along whether they had been his Rights or not, but the Pope and Thomas would either persuade or threaten him out of them, and on their part offer nothing at all towards peace upon any other terms.) These two had an ample Commission to exercise Ecclesiastical severity on the King himself, or Kingdom, or any part of the Realm, as should be expedient for the Church. They had a conference with the King, from which he went very angry, grievously complaining of the Pope, p. 591. that he would not yield to him in any thing, and swore that he would take another course. To whom Gratian replied; Threaten not, my Lord, for we fear no threats, for we belong to such a Court, which hath been accustomed to rule over Emperors and Kings. Many Conferences they had, but all came to nothing, for the Nuncio's would not admit this clause, (which he would have inserted in the agreement) saving the dignity of his Kingdom, and the King would not agreed without it. And now the Pope gins to thunder and lighten. p. 598. For this Year he denounces the Sentence of Excommunication against all such as received Investitures, or any Ecclesiastical Benefices from the hands of Laymen, unless within 40 Days they resigned such Benefices and the Profits of them, into their hands to whom they did appertain: And by two other Nuncio's, Simon Prior of Gods-Mount, and Bernard de Corilo, he sends his Comminatory Letters, telling him that he resolves not longer to tolerate the hardness of his heart against justice, and the Pope's safety, nor to shut up any longer the mouth of the A. Bishop, but freely permit him to execute his Office, and with the Sword of Ecclesiastical Severity, to revenge the injuries offered himself and his Church. This Embassy came also to nothing, because Thomas still used the old reservations of The Honour of God, and Saving his Order, and the King stood upon it, to have him observe, what his Predecessors had paid to former Kings. The next Year was the last of the Pope's Treating about Thomas with the King; Baron. ad an. 1170. p. 606. if I may call it Treating, and not rather sending commands to him, by the Archbishop of Rouen, the Bishop of Nivers, and the Bishop of Senon, his three Legates. The demands they were to make were such as these. That Thomas should return to his Church, and receive back all the Possessions taken away from it; that those that had been exiled for his sake, should be restored to their own; that the King should grant Thomas a full peace in a holy Kiss; and should abolish the wicked Customs, contrary to the Church's Liberty, etc. which things were to be performed in Forty Days time, and if within that time matters were not agreed, they should presently interdict the Province on this side the Seas, where the King than remained. But while these things were transacting, another angry difference arose. For the King declaring that he would have his Son crowned in his life-time, and that it should be performed in Thomas his absence by the Archbishop of York; the Pope sent Letters to that Archbishop, and to the rest of the Bishops, requiring them, upon the peril of losing their Office and Order, not to Crown or Anoint him, while Thomas was in Exile; because that Office only belonged to the See of Canterbury. Thomas also writ over his Letters forbidding the same. Upon which the King was so moved, that he caused the Bishops to take an Oath, not to obey the Constitutions of the Pope and Archbishop, forbidding the same. Thus the young King was crowned by the Archbishop of York, other Bishops assisting him; and presently after, the said Archbishop and the rest, were by the Pope suspended from the execution of their Episcopal Function; and the Pope sent threatening Letters to the King to tell him, that if the Peace betwixt him and Thomas was not concluded in the prefixed time, Baron. ibid. p. 614. he must than expect the same sentence, which he had pronounced against Frederick the Emperor: which so startled him, that he promised his Legate to perform what the Pope commanded. But before the Treaty began with the Legates, Thomas rarely prepared them how to proceed with the King. Baron. ib. p. 615. He tells them, that they could not easily discover the manifold deceits of that prodigy, and therefore whatsoever the King says, whatsoever shape he puts on, they aught to suspect all as full of deceit, unless approved by his deeds: for if he perceive that he can corrupt you with promises, or terrify you with threats, he will scorn and contemn you; but if he see that he cannot bend you from your purpose, he will sergeant fury; first he will swear, than forswear, and change shapes as Proteus did, and at last come to himself; and than unless it be your fault, thenceforward you shall always be a God to Pharaoh. And now the Conference gins with the Legates, who brought Thomas along with them; and after many debates, the King with a pleasing Countenance granted Thomas his peace, patiently heard his reproofs, not insisting upon the Customs. And Thomas himself says, that when he alighted from his Horse to humble himself at the King's feet, he catching the Stirrup (*) Matth. Paris says, the King held his Bridle twice: Cum autem Rex & Archiepiscopus in partem secessissent, bisque descendissent & bis equos ascendissent, bis habenam Archiepiscopi Rex tenuit, quum equum ascendisset. ad an. 1170. pag. 122. of Thomas his Horse, enforced him to get up again. He also wrote into England to the young King concerning the peace, and required him to restore Thomas, and those that belonged to him to all their Possessions. And now before I come to the last particular, A short account of the Progress of the Pope's power. concerning the Death of Thomas, I shall a little stop the Reader so long, till I make a short reflection upon the Insolency of this pretended Head of the Church; so I may well call this Pope, because such a power over Kings and Emperors as he challenged and exercised, was in itself plainly an Usurpation, having not the lest countenance from Christ's example (whose Vicar he pretends to be) who always refused worldly Rule when it was offered him, but never once resisted the Rulers of the World; nor from any grant of his to S. Peter, or any of his Successors, establishing any Temporal Monarchy in the Church. But besides this, I add farther, that this Rowland (called Alexander III) who was the abetter of Thomas in resisting his lawful Sovereign, was himself an Usurper of the Popedom, and that Octavian (called Victor) was the right Pope. For it was decreed by the Roman Council under Adrian I Decret. part. 1. distinc. 63. cap. Hadrianus. An. Do. 774. that Charles should have power to choose the Pope, and order the Apostolic See, and that Arch-Bishops and Bishops should receive investiture from him. Decret. Ibid. ca 23. in Synodo. Which thing was also, after Adrian's example, afterwards confirmed to the Emperor Otho, and to his Successors for ever, in another Roman Synod by Pope Leo VIII. Now according to this Rule of their own Canon Law, the Emperor, together with a Council held at Papia (an. 1160) did declare Victor to be Pope, against Alexander, who pretended to it. Yet this Intruder is he, who claims a Jurisdiction over our King, Baron. ad an. 1160. and exempts the Clergy from his known Laws and Customs of his Realm, and whose Legate (as you heard) told him, that they belonged to such a Court, as was accustomed to rule over Emperors and Kings. But a Legate of his Predecessor, (if it was not Rowland himself, for he was one of the Legates) had like to have lost his Life for ask this saucy Question, From whom had Frederick the Empire, if not from our Lord the Pope? Baron. Annal. add an. 1157. For Count Otto had dispatched him with his Sword for this insolence, if the Emperor had not interposed; and when the Pope himself had told him of the benefits bestowed on him, having conferred on him the fullness of Dignity and Honour, and the Imperial Crown; Frederick in his Letters answers, that the Empire was his from God alone, by the Election of Princes, and it was a lie, to say that his Crown was a Benefit or Donation from the Pope. The Pope's return was very sneaking, Baron. ad an. 1158. p. 408. and not like one accustomed to rule over Emperors, for he tells him, that by Beneficium, he meant not feudum but bonum factum, and that the word contulimus (which he had used concerning his Crown) signified no more than imposuimus; plainly granting that he could not challenge the right of making him Emperor, nor that he held the Empire in Fee of him: When the same Pope also a while after, quarrelled with him, Baron. ad an. 1159. p. 412. for not giving due reverence to S. Peter, and the holy Church of Rome, because, forsooth, the Emperor in his Letters had set his own Name before the Pope's, which he interpreted as a piece of insolence, if not arrogance: The Emperor defends himself, and asks him, Whether Pope Silvester in Constantine's time, was noted for having any Regalities?" Indeed, says he, by his pious grants, Liberty and Peace was restored to the Church: but whatsoever your Papacy has, it obtained it by the Donation of Princes. And indeed we may know by the Language of the Popes of old, that the Emperors, not they, were the Rulers. If your piety will vouchsafe to yield to our suggestion and supplication, was the style of Pope Leo I. to Theodosius. Leo I Epist. 9 inter Labbei Concil. Tom. 3. p. 1304. an. do. 449. Neither did Gregory the Great hector Mauritius, though he had made a Law which he did not like, (against receiving Soldiers into Monasteries, Gregor. 1. Epist. 62. Lib. 2. in Tom. 5. Concil. Labbe. p. 1133. till they were discharged from the Wars) and commanded the Pope to publish it; his Letter runs thus. As for me who speak these things to my Lords, what am I but dust and a worm— He is guilty before Almighty God, who is not pure in all that he says or does to the Most Serene Lords, (i.e. the Emperors) he calls himself, the unworthy Servant of his Piety; after this, he tells him that he did not look upon this Law as agreeable to the will of Almighty God, yet, says he, I being subject to command, have conveyed it through several parts of the Earth; both ways therefore I have done my duty, having both yielded obedience to the Emperor, and also on God's behalf I have declared my opinion. The style of Pope Adrian I. also is far from commanding, Epistola insertae Concil. Nicen 2. Act. 2. vid. Concil. Labbe. Tom. 7. p. 115. when in his Letters to Constantine and Irene, he pleads for the restoring of Images. I offer to Your Serene Majesties the Testimonies of the Scriptures and Fathers with all humility. Beseeching your clemency with a great fervour of mind, as present upon my bended Knees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and rolling myself at your footsteps, I entreat you, etc. [Whence, by the way, I suppose we may safely conclude that the Ceremony of kissing the Pope's feet by Kings and Emperors, was not yet come into fashion; a practice derived from that Monster of Men Caligula, who, as Seneca tells us, when he gave Pompeius Pennus his Life, stretched out to him his left foot to kiss; against which that Philosopher so severely declames, for changing thus the manners of a free City, into a Persian slavery. Senec. de benefic. l. 2. c. 12. Invenit aliquid infra genu● quo libertatem detruderet, non hoc est civitatem calcare? But our Thomas his Master, Alexander III was not at all shy to receive the honour, nor afraid of the Blasphemy that once attended it: For Baronius relates, that when he came to Mompelier, a Prince of the Saracens coming before him, kissed his feet; and kneeling down and bowing his head, Baron. ad an. 1162. p. 465. adored the Pope, as the Holy and Pious God of the Christians; they that stood by and saw this, wondered greatly, and they repeated among themselves that of the Prophet, All the Kings of the Earth shall worship him, and all Nations shall serve him.] My last instance shall be in Pope Agatho, who being required by the Emperor to sand three choice Persons to the Synod of Constantinople: Concil. Constantinop. 3. Act. 4. Epist. 1. Concil. Labbe. Tom. 6. p. 634, 635. The Pope answers thus, According to the most pious Command of your * A deo protegendae mansuetudinis vestrae. Mansuetude to be protected of God, according to the obedience we own, with humble devotion of heart, we have taken care, etc. Afterwards in the same Epistle, This, your * The Latin I am forced to put in the Margin, that every one may translate it better for himself. Hoc Imperialis vestra benig●tas, clementer jubens hortata est, & nostra pufillitas quod jussum est obsequenter implevit. Imperial benignity has exhorted me to by your mild command, and our smallness has obediently fulfilled your command. Alas poor Men! they little dreamed, while they spoke thus humbly, of any such Superiority over the Monarches of the Earth, as their Successors have since claimed; they talked, as if they borrowed all their power; and therefore often desire Emperors to command a Council to be called in such a place, or to do such kindnesses for them: this lowly courting of their favour plainly argues, that if the comparison of the two Luminaries had been made in their days, they could have been contented with the place of the Moon in the Firmament, and not with Innocent the III. (*) Decret. l. 1. tit. 33. c. 6. , have asserted themselves to be the Greater Light of the two. How undeservedly alas! did Gregory and Leo (the first of each Name) bear the Title of Great: Let it rather be given to our Alexander; who bravely trod upon the Neck of Frederick at Venice (whatsoever Baronius pleads to the contrary * Baron. ad an. 1177. p. 704. , when so many good Authors attest it) adding those words of the Psalm, Super aspidem & basiliscum, etc. Thou shalt tread upon the Lion and Adder, the young Lion and the Dragon shalt thou trample under Feet: Ps. 91.13. Give it to Celestine I who sitting in his Pontifical Chair, and holding the Imperial Crown between his Feet, Baron. ad an. 1191. p. 810. the Emperor bending down his Head, received the Crown from the Feet of this Pope; who immediately kicked it of with his Foot, and cast it to the ground; hereby giving him to understand, (as Baronius adds) that the Pope could at his pleasure give, keep, preserve, or take away the Empire, if he saw cause: and if the gloss upon the Canon speak his sense, Gloss. in Decret. distinc. 40. cap. 6. si papa. a small cause will serve the turn to lay him aside: For ask this Question: For what fault may an Emperor be deposed? The answer is, For any, if he be incorrigible, and therefore he may be deposed, if he be lesle profitable. The World you see is finely mended with these Men; and such poor Kings as ours, must not take it ill, if now they be called the Pope's Vassals and Slaves * M. Paris add an. 1253. p. 872. None Rex Anglorum noster est Vassallus, & ut plus dicam mancipium? , and be used so; be whipped and beaten for their faults, as we shall see our K. Henry was. If any of them should be so hardy, as not to tremble at his terrible sentence of Excommunication, he has other ways to humble them; (unknown to the former Popes I mentioned) for every King aught to think it honourable to be his Executioner; and though his own Ambition do not tempt him, nor any injuries against himself provoke him, to invade the Dominions of his neighbour Prince; yet the Pope can oblige him to it, as Innocent the III. did Philip of France, to expel K. John out of his Kingdom, by bidding him, In remissionem suorum peccaminum hunc laborem assumere, as M. Paris tells us, Undertake it for the remission of his sins. M. Paris add an. 1212. pag. 232. [A pretty way, by committing new sins, to get pardon for his old ones] And we need not wonder at any of these things; for Erasmus tells us in his days, these were Moot Paints, and disputed Pro & Con in the Schools; Whether the Pope could abrogate that, Eras. Annot. N. Test. in 1 Tim. 1. v. 6. which was decreed by the Apostles writings, or determine that which was contrary to the Evangelical Doctrine, or make a new Article in the Creed. Whether he has greater power than S. Peter, or only equal. Whether he can command Angels. Whether he can wholly take away Purgatory. Whether he be a mere Man, or as God, participates both Natures with Christ: Whether he be not more merciful than Christ was, since we do not read that he ever recalled any from the pains of Purgatory, etc. He spoke this sense very plainly, who called the Pope the World's wonder * Cited in the gloss upon the Proemium of the Clementines. ; and added, Nec Deus es nec homo, sed Neuter es inter utrumque, That is, To call thee God, or Man, I'm loath, thou'rt something Neither between both. It may be some may look upon much of this I have now said, as the flattering expressions only of foolish Parasites; who always fawn upon those that have got Power into their hands; like that profane interpretation a Jesuit gives of our Saviour's words, Silvester Petra Sancta adv. Molinei Epist. cap. 8. Seek ye first the Kingdom of God, etc. The Church, says he, has studiously preserved God's Kingdom, and it has fallen out happily, that she has found that Oracle verified, Seek ye first, etc. and all these things shall be added unto you. For God has also bestowed upon her the Kingdoms of the World. But, believe it, the Popes have given sufficient occasion for them, if we consider either what they challenge to themselves, when they show the greatest respect to Princes; or the Ceremonies of state and honour, which by settled practice is used towards themselves. One of the greatest respects they show to Princes, is the presenting them with a consecrated Sword: which when it is done, by Pope Sixtus the iv order, these words are said: This pontifical Sword denotes the highest temporal power, Sacrar. Ceremoniar. lib. 1. sec. 7. f. 36. conferred by Christ upon the Pope his Vicar on Earth; according to that, All power is given to me in Heaven and in Earth; and in another place, He shall reign from Sea to Sea, and from the River to the ends of the Earth. The Ceremonies also of the Pope's state, are such as plainly speak the same. When the Pope makes a Feast, if a King be present, Sacr. Ceremon. lib. 1. f. 19 he sits at the Table below the First Cardinal Bishop. The Emperor or King bring in Water to wash the Pope's hands. Ibid. f. 20. The most noble Prince carries the first Dish, whether he be the Emperor, or a King. f. 22. When the Emperor comes to Rome to be crowned, as soon as he comes in sight of the Pope, uncovering his Head, he venerates him, his Knee touching the ground; when he approaches farther to the steps of his Seat, he bends the Knee; and after this he comes to the Pope's feet, and devoutly kisses them in reverence to our Saviour: the Pope cheerfully looking upon the Emperor, receives Him to kiss his Hand and Mouth. Than the Emperor again bending the Knee offers a Sum of Gold, at the Pope's Feet. An Empress is admitted to kiss his Feet and Hand; a King to kiss his Hand and Mouth; all other Prelates and Nobles belonging to the Emperor to kiss his Foot only. (Quite contrary to what was practised of old, for when Charles was crowned by Leo III. Baronius acknowledges that the Pope met him at Numentum, and there received him with great veneration: but several other Historians tell us, that Leo crowned and adored Charles the Great. Vspergensis, Trithemius, etc. add an. 801. ) The Pope gives reverence to no Mortal Man, by manifest rising up from his Seat, or by bowing his Head, or uncovering it: indeed, after he has received the Roman Emperor to the kiss of his Foot and Hand sitting, Sacr. Cerem. l. 3. sec. 1. cap. 2. he rises a little, receiving him graciously to the kiss of his Mouth, with a mutual embrace of charity: and he does sometimes the same to great Kings; but all other Princes and Prelates, he receives them to kiss his Mouth, not rising up, but sitting. When the Pope is going to be crowned, the Lay-person that is the most Noble, Sacr. Cerem. l. 1. sec. 2. f. 12. though it be the Emperor, or a King, carries up the train of his Garment. (Pluvialis) After this, when he goes the Procession, and gets on Horseback, the Chief Prince that is present, Ibid. fol. 17. though he be King or Emperor, holds the Stirrup of the Pope's Horse, and leads his Horse by the Bridle a little way. If there be two Kings present, the greater holds the Bridle on the right side, the Lesser on the left. But if the Pope does not go on Horseback, but in a Chair, four of the chiefest Princes, although the Emperor be among them, aught to carry the Chair, with the Pope in it, a little way, in honour of our Saviour Jesus Christ. This stolen pretence of the Honour of Christ (which our Thomas wore threadbare) is extremely absurd here, and it had been more agreeable to have said, in contempt of him: For the Ceremonial tells us a little before, that in this Procession, the Sacrament is carried upon a white Horse, Ibid. f. 16. Ducitur per familiarem Sacristae equtu albus, mansuetus, ornatus, portans Sacramentum, habens ad collum tintinnabulum benè tinniens. having at his Neck a well founding Bell, which Horse is led by a Servant of the Sacrist. If this be done in honour of our Saviour, Why does not the Emperor or King rather lead that Horse by the Bridle, upon which (according to their opinion) our Saviour himself sits? A Servant of the Pope's Servant leads this Horse, and Emperors must lead the Popes; nay, upon the shoulders of Kings he must be carried, when Christ can have only a Beast to carry him: This is well contrived for the Honour of Christ, and is just such honour as was done him by their S. Lewes the French King; Vid. Mart●rolog. Franciscan. ad 25 Aug. p. 372. who was contented to leave the Eucharist (that is, his Saviour) with the Sultan for a pledge, till he redeemed it, by paying his ransom; according to those Verses of the Epigram. Accepit pignus Victor Saladinus jesus, Redderet ut regnis, te Ludovice, tuis. That is, Lewis the Saint, when Prisoner he was ta'en, His Liberty and Kingdoms to regain, By the Victorious Saladine was drawn, To leave in's hand his Saviour for a pawn. And as ridiculously altogether does that humility look, which the Pope affects, in all the state of his Coronation. For when the Pope comes to the Lateran Church, he is led to the Marble Seat, Ibid. fol. 17. before the Principal Gate on the left hand, which Seat is called Stercoraria * See Platina's conjecture of the name, in the Life of Joh. 8. Sentio sedem illam, etc. , there they make the Pope sit down, or rather he sits in a lying posture; than the Cardinals approaching honourably, raise him up, saying, He raiseth the poor out of the Dust, and the needy from the Dunghill, that he may sit with Princes, etc. The Pope also takes a handful of Money (it must be all brass Coin, by reason of what follows) and he throws it among the People, saying, Silver and Gold have I none, but such as I have give I to thee. Which last, is the most profane and lewd personating an Apostle imaginable, by him that has much Money as every one knows, but can work no Miracles, as he did that spoke those words. Thus I have represented the slavish Homage, usurped Power, and insolent State, the Later Popes have challenged, which Thomas did so stiffly maintain, and our King Henry for a time resist, though not with that success the cause deserved. I will only, for a Conclusion of this Digression, show, that what the King contested in the case of Appeals, Homage, Investitures, Collation of Benefices, and the like, was but the same that other Kings before and after him did, who had due care to secure their own and their Subjects good, by opposing the unjust Oppressions of the Roman See. Gregory the VII. was the first great troubler of the Christian World, by a new sort of Excommunications, in which he pretended to deprive Henry iv of all Imperial administration, and to absolve his Subjects from that Oath, Qu● fidem veris regibus praestare consueverunt, Vid. Platinam in vit. Greg. 7. (as Platina speaks) whereby they used to assure their fidelity and allegiance to true Kings: As if when he had pronounced his words of Excommunication, all Kingship miraculously vanished, just as the Elements do, after the words of Consecration; well might he that thus practised upon Kings, say (what M. Paris tells us he confessed to his Cardinals when he came to dye) that he had grievously sinned in his Pastoral Charge, M. Paris add an. 1086. p. 13. and by the instigation of the Devil, had raised the anger and hatred of God against Mankind. This Pope demanded Fealty of William the Conqueror, and the Moneys that were used to be paid to the Pope. K. William granted the Moneys, but the Homage he peremprorily denied. Fidelitatem facere nolui nec volo. Fealty he neither had nor would grant him, Inter Epistolas Lanfranc. in Biblioth. Cotton. because, says he, I neither promised it myself, nor do I found that my Predecessors have done that to your Predecessors; The money he speaks of, is no doubt, that which was called Peter's pence, and was a voluntary gift, not any sign of Homage, and therefore Hoveden says expressly, Denatius hic Eleemosyna Regis est. Hoveden. Annal. part. 2 in Hen. 2. pag. 343. This Penny is the King's Alms. And M. Paris tells us that KOffa gave it, to maintain a School of Englishmen that flourished at Rome * M. Paris, in vit. Offae 2. p. 29. , and to encourage those that came thither. In the Controversy, after this, betwixt Anselme and K. Rufus, about appeals to the Pope, the King was angry at the mention of the Pope's name, and told him that no Archbishop or Bishop of his Kingdom was subject to the Roman Court or Pope. Matth. Paris add an. 1094. p. 19 And urged this, that he had all the Liberties in his Kingdom, which the Emperor challenged in the Empire, Quòd ipse omnes libertates haberet in regno suo, quas Imperator vendicabat in imperio. Ibid. and mentions it as a known case, that the Emperor had power to nominate whom he pleased to be Pope; and therefore Anselme was accused by him as a Traitor for seeking to appeal to him, to which, says Paris, most of the Bishops agreed. He that has a mind to see this Controversy about Homage, managed betwixt the Pope and the French, may consult Marca de Concord. Sacerdotii & Imperii, lib. 6. cap. 33. Especially the Contentions betwixt Boniface the VIII. and Philip the Fair. But that which he (I suppose) durst not mention concerning that King, but is told us by many others, shows with what scorn the Propositions of owning the Pope's Sovereignty were entertained by him. For when Boniface told him in his Letter, that he was subject to him in Spirituals and Temporals, that the Collation of Benefices and Prebends did not belong to him nor their profits in their vacancy, and that whosoever thought otherwise he reputed them Fools, etc. The King's answer to this was very smart, Sciat tua Maxima Eatuitas, in temporalibus nos alicui non subesse. Apud Nich. Gillium in Philip. Pulchr. citat. à plurimis scriptor. v. Catalogue. T●st. verit. p. 1687. which gins thus. Let your Great Foolishness (instead of Holiness) know, that in Temporal matters we are subject to none: and goes on to tell him, that the Collation of Benefices, and their profits in their vacancy did belong to him, and those that were of another mind he accounted Fatuos & Dementes, Fools and Madmen. It would be too long, to discourse farther about Collation of Benefices, and Reservations of Prebends, which the Pope used to bestow upon strangers. How France complained of them to Lewes IX. and how thereupon he restored to the Bishops their Canonical Right, and prohibited the exactions herein of the Roman Court, the Reader may consult the Learned Marca, de Concord. Sac. & Imp. l. 4. cap. 9 who adds, To this most glorious King is owing the first restitution of Liberty * The Liberties our Thomas so much talked of, were not Liberties of the Church, but enslaving it and the Kingdom to the Pope. , which by his Edict after the change of Discipline in the Collation of Benefices, he procured in the Year 1268. under which one head were contained almost all the Contentions between the Bishops and the Roman Court. In this Author you may see the Constitution of Charles VII. and other Kings, against all strangers, having any Benefices in France. See also Lib. 4. Cap. 12. Sec. 5, 6. As for England, I refer the Reader to that remarkable Epistle of Rob. Grosthead, Bishop of Lincoln, in Math. Paris, ad An. 1253. pag. 870. where you found him vehemently opposing the Pope in his Claim of Conferring Benefices. I'll only add, that this Bishop (as the same Author informs us) made up an exact and punctual Account of the profits that strangers carried away by these grants of the Pope, Math. Paris add an. 1152. p. 859. and it was found that the Sum came to above 70 Thousand Marks, and that the mere Revenue of the King by computation did not arise to the Third part of it. But it is more than time to come to the Fourth and Last Head. 4. Concerning Thomas his Death. 4. The Death of Thomas. We left all things in appearance fairly agreed betwixt the King and Him, and promising peace: but all was quickly disturbed by new Quarrels; For the Pope upon the desire of Thomas, sends Letters to suspend the Archbishop of York, and to excommunicate the rest that had a hand in the Young King's Coronation, as also such as detaining the possessions of the Church, would not restore them, unless within Fifteen Days they made full satisfaction; which Letters he sent over before him. And now Thomas went over into England, Baron. Ibid. p. 623. and when he came to Canterbury, the King's Officers came and demanded in his Name to take of from the Bishops their excommunication (for it's altogether an unlikely story which Thomas told them, that what he did, was done Ipsius Regis consilio & voluntate, by his counsel and will, Ibid. p. 621. when he had employed them to Crown his Son.) This Thomas refused to do, unless they would take an Oath to obey the Commandments of the Pope; which they would not submit to, saying that such an Oath was not to be taken without the King's consent, because it was contrary to the Prince's Dignity, and the Customs of the Kingdom. Thus they parted, and the Bishops went over Sea to the King to acquaint him herewith. [These are Saintlike qualities indeed, for one that had suffered 7 Years banishment, to have learned no better to temper his passions by his afflictions, but immediately to seek his private revenge, after his peaceable restitution to his Church; for M. Paris tells us, M. Paris add an. 1171. p. 124. that even upon Christmas day, after he had preached to the People, he solemnly excommunicated one Robert Broc, who had cut of the Tail of one of his Horses that carried his provisions.] The King, upon hearing these complaints, was so incensed, that he broke out into passionate words, expressing his wonder, that none did revenge him of one Priest, who so disturbed his Person and Kingdom, and sought to deprive and disinherit him of his dignities: Which speeches being heard by Four Knights (William. Tracy, Hugh Morvill, Richard Breton, and Reginald Fitz-Vrse) they interpreting his words in the worst sense, presently posted over into England, and slew Thomas in his own Church, whose dying words were these: I commend to God, our Bl. Lady, with the Saints Patrons of this Church and S. Denis, myself and the Cause of the Church. Though the King seemed to give occasion to his Murder by his speeches, yet he protested, as Almighty God should judge his Soul, that it was neither acted by his will or consent, nor wrought by any devising of his, and humbly submitted to any penance the Church should enjoin him. The condition of the King's Absolution was, the granting away all that he contended for all this while, Baron. ad an. 1172. p. 636. and giving the Pope more power in England than he had before: For these were the terms. To maintain 200 Knights in the Holy Land, for a whole Year, giving each Knight 300 Crowns. To abolish the Statutes of Clarendon. To restore to the Church of Canterbury, and to all Thomas his friends, all their possessions. And if the Pope required it, to go into Spain to free that Land from the Pagans'; to all which he agreed, and both he and his Son swore to the Legates. But besides all this, he crossed into England, and underwent such a penance at Thomas his Tomb, Baron. ad an. 1174. p. 652. after his Canonization, as became no King to undergo, nor any thing, but the insolency of Monks to inflict. For as soon as he came within sight of the Cathedral, where he was buried, stripping himself naked, save only that he had one sorry Coat on, he went his pilgrimage barefoot in the sight of all the people, through the dirty ways and streets; and continued all that Day, and the Night following watching and fasting at Thomas' Tomb: Than the Convent being called the next Day together, he received more than double the stripes that S. Paul did from the Jews; for he received upon his naked Body Eighty Three Lashes from the Monks, and beside was Five times slashed by the Bishops that were present * But Ribadeneira has much increased the number of his stripes, for he says in his life, that there were more than 80 Bishops and Monks present, and every one of them gave him three Lashes, and he was lashed by them distinctly five times. Ribaden. Flos Sanctorum, pag. 640. Matth. Paris says, A singulis viris religiosis, quorum multitude magna convenerat, ictus ternos vel quinos excepit. p. 130. Harpsfield says, Virgâ ab Episcopis quinquies, à singulis monachis (quorum numerus erat supra octoginta) ter caesus est. Hist. Anglic. p. 337. : Quinquies ab Episcopis caesus. and returned barefoot the Day following, without receiving any sustenance. Thus we have given an account of this Canonised Prelate; the sum of whose Merits living and dying was this, That he zealously asserted the Liberties of the Church; But if you ask farther what those Liberties were; we shall found them to be much of the same nature with those Liberties that the Pope challenges for himself in the Decretal. Decret. 1 Part. distinc. 40. c. 6. Si papa sua. If the Pope be negligent of his own or others salvation— though he lead innumerable people by droves with him to hell, yet no mortal man presumes to reprehend his faults; because he is the Judge of all men, and to be judged of none, unless he be found to deviate from the Faith. These are Liberties, which no old Saints I am sure ever contended for; but you see the Pope has enlarged the Charter to the Saints of his own making; and one of his greatest Champions has made all sure, when he tells us; Bellarm. l. 4. de Rom. pontiff. cap. 5. in fine. If the Pope should err by enjoining the practice of Vices, or prohibiting Virtues, the Church is bound to believe those Vices to be good, and Virtues evil, unless she will sin against conscience. In this way (and none else that I know of) Thomas may be a Saint, but we must put out our eyes, before we can believe it. And if we have no evidence of his Saintship, we are than at a loss to understand how he comes to be a Martyr: his being murdered in his own Church will not do it, without the other; for how many greater Persons than he have come to untimely ends, that yet were never put into any martyrology? We have not concern to excuse or defend the murdering zeal of private persons, but desire that such practices, as these upon him, may be for ever detested, though designed to never so good an end. But we know there have been Popes, that have excused such practices upon excommunicated persons (who yet many of them had far more to show for their being Saints, than excommunicating Thomas) witness Pope Vrban the II. who in an Epistle, Decret. part. 2. caus. 23. qu. 5. c. 47. says. Non enim eos homicidas arbitramur, etc. We do not think those to be homicides, who burning with zeal towards their Catholic Mother, against the Excommunicate, have happened to kill some of them. Let them have the brand of barbarous murderers that killed him, but still I can see nothing of a Martyr in him: The words he used at his death, have more in them, that looks like a confession of his Faith, than hitherto I remember to have met with in his story; but this commending of himself to the Patron Saints of Canterbury Church, to the Virgin Mary, and S. Denis, tell us how he was abused by superstition, more than that he had a true understanding of Religion. I think, considering his former behaviour to his Prince, such a confession would have better fitted his Mouth, as Radolphus made when he was a dying, who lifting up his wounded hand, spoke thus to those about him. (*) Baronius himself confesses that Vespergensis, Sigebertus, and others report, that he repent, at his death, of his rebellion against Henry, and confessed that by God's just judgement his right hand, with which he swore to the Emperor, was cut of. Baron. ad an. 1080. p. 541. With this hand I swore to my Lord Henry (the Emperor) that I would not hurt him, Helmoldus Chron. Sclavon. nor lay trains against his honour, but the Pope's commands brought me to this, that violating my Oath, I usurped undue honours to myself; and so presently died. If Thomas had expressed more of such like penitence, and lesle confidence, he would have looked more Martyr-like, unless he had suffered in a better cause; but all things considered, I think it would not be more profane or ridiculous, for a Man to pray, that he might ride to Heaven upon Father Garnet's fabulous straw, than to pray, to be able to ascend thither by Thomas' blood, which was, as you heard, a piece of their Devotions to him. It is very observable, what Caesarius the Monk, who lived a few Years after his death, has told us, Caesarii Dialog. distinc. 8. c. 69. that after he was slain, there were presently hot disputations concerning him; some saying he was damned, as being a betrayer of the Kingdom; others that he died a Martyr, for defending the Church. This question was canvased, says he, among the Masters at Paris: Master Rogerus swore, that he was worthy of death, but not of such a death; judging the constancy of the blessed Man to be contumacy; but Peter Cautor swore on the contrary, that he was a Martyr worthy of God, having been killed for the defence of the Church's Liberty; but, says Caesarius, Christ solved all the doubt, when he glorified him with many and great signs; that is, after his Death, for he says before, that he shone with no Miracles in his persecutions. Thus we are referred to Miracles, the last refuge, and surest defence of any desperate cause in this Church; and now let the probabilities be never so great to the contrary, let the Saintship of a Person, with never so good reason be questioned, if the Pope once think fit to make him a subject of people's veneration, I'll warrant the Monks will fit him with all sorts of wonders to countenance both his canonisation, and the people's devotion. And they were not wanting here in Thomas his case, which come now, for a Conclusion, to be considered. Concerning the Miracles ascribed to Thomas. A while after his death the World gins to ring with the noise of his Miracles; so that Petrus Blesensis writes, Baron. ad an. 1173. p. 642. that England need not envy the Indieses; they had their Thomas the Apostle; we have Thomas the Martyr; he shall suffice me, who has the name of an Apostle, and does imitate him in Miracles, or overcome him. Now we are told, that by his merits God raised the dead, Idem Ibid. p. 644. gave sight to the blind, hearing to the deaf, and feet to the lame, cleansed Lepers, healed the infirm, and freed those that were possed with Devils: but these are common Themes, and it's a hard thing to found any Saint almost in this Church, of whom the same has not been said, when they came to be canonised. I'll present therefore the Reader with some rare and extraordinary particulars, which I found are related concerning him, both in his life-time, and after his death, by which he may judge concerning this proof of his Saintship. Gononi Chronicon SS. Dei parae, p. 177. Thomas, we are told, from his Youth had vowed his chastity to the Bl. Virgin; and being, on a time, among some of his Companions, (before he was Archbishop) he heard them boasting of their Mistresses, and the special presents they had received from them. Thomas told them, that they vapoured foolishly, for he had a Mistress that far excelled all theirs; who had bestowed such a present on him, that they never saw anything like it. All this he intended in a spiritual sense; but, they urging vehemently that he would show them what he talked of; he ran to the Church, and prayed the Bl. Virgin to pardon the presumptuous word he had spoken of her. To whom she appeared in a Vision, and incouragingly told him, that he did well to cry up the excellency of his Mistress; and she gave him a very fine and very little Box; which his Companions snatched out of his hand, and opening, saw something of a purple colour, and taking it out, beheld a wonderfully fine Casula. (a Garment which the Priests wear.) This story came to the Ears of the Archbishop of Canterbury, who sent for Thomas and learned of him the truth of it, whereupon he secretly determined in his mind to make him his Successor. But this favour of the Virgins in the present of a new Garment, was not so wondered, as another we are told of, that concerned an old one. For when he was Archbishop, Gonon. Ibid. p. 176. & Wickman's Sabbatismus Marianus. p. 73. he used to wear a Hair-shirt next his skin on Saturdays, (a Day dedicated to the Bl. Virgin) which being rend, Wickman tells us that the Bl. Virgin held his shirt, whilst he stitched it; but Gononus reports it thus. There was an English Priest, that daily said the Mass of the Bl. Virgin, because he had not skill to say any other; who being accused, was suspended by Thomas from his Office, for his want of skill: Thomas on a time had hidden his Hair-shirt under his Bed, that at a convenient season he might secretly sow it: the Bl. Virgin appeared to the aforesaid Priest, and commanded him to go to Thomas, and tell him, that the Mother of God had granted leave to the Priest, that daily celebrated her Mass, and was suspended, to officiate again; by this token, that she, for whose Love he said Mass, had sowed his Hair-shirt that lay in such a place, and had left the read Hair with which she sowed it. Thomas hearing this, was amazed, and found it so as the Priest related, and gave him power hereupon again to officiate. Besides, the English Legend in his Life relates, that when he was at Rome, upon a Fastingday, a Fowl being provided for his Dinner, because no Fish could be bought, the Capon was miraculously turned into a Carp. (rather than the holy Man should break the Orders of the Church.) It may be perhaps a farther strengthening to our Faith in this matter, to observe that the Irish Saints have been very notable at these Conversions. S. Riocc entertained S. Aedus the Bishop, and set a great Supper of Flesh before him: Colganus ad 6 Febr. in vit. S. Riochi. p. 268. But the Bishop would not eat Flesh, but blessing the Meat, it was turned into Bread, and Fish, and Honey. And in the Life of S. Moedoc, we are told, that when S. Molua had killed a fat Calf for to receive him, Colganus, Act. Sanct. Hiborn. ad Jan. 31. p. 221. hearing that S. Moedoc did not eat flesh, he blessed 8 Pieces of Flesh, and they became 8 Fishes; but the Bishop knowing by inspiration how they were made Fishes, he blessed them again, and they were turned again into 8 pieces of flesh: which S. Molua seeing was displeased, for he had no other Fishes in his Monastery; and therefore before them all he blessed them again, and they became 8 Fishes the 2d. time: and here this pretty contest ceased, and for the Honour of S. Molua, he was contented to feed upon them, though I warrant you he could have held play with him longer in these changes. But to return to our Thomas. Polydore Virgil has told us a remarkable story how God miraculously vindicated Thomas against his Enemies in his life-time. Polyd. Virgil Angl. Histor. lib. 13. For, says he, Thomas being accounted the King's enemy, began to be so contemned, and hated by the common people, that coming to a Town called Strode, the Inhabitants of that place minding to put an affront upon this good despised Father, presumed to cut of his Horse's Tail which he road upon: but hereby they brought a perpetual reproach upon themselves, for afterwards it so fell out, by the pleasure of God, that all the race of those Men, that committed this fact, were born with Tails, like brute Beasts. (whence the Proverb comes of Kentish Longtailes.) But this note of infamy is long since worn of, together with that generation of Men that so sinned; (which was cunningly put in, to save the credit of a lewd Fable.) These you will say are pretty fair attestations of his Saintship, in the way of Miracle, while he lived; but are nothing, to what we are told of the wonders that proclaimed his fame after his death. The first sort, I shall mention, are those that were shown upon his Murderers. Hoveden. Histor. p. 299. Hoveden tells us that all men shunned their company, and none would eat or drink with them; they cast the fragments of their Meat to the Dogs, and when they had tasted them, they would eat no more of them: so manifest was God's vengeance, that they who contemned the Lord's anointed, were contemned even by Dogs. S. Antoninus says, Antoninus Hist. Tom. 2. p. 706. that of those who killed him, some with their Teeth gnawed of their own Fingers by pieces, others had their Bodies flowing with corrupt matter, others were dissolved by the Palsy, and others miserably died of madness: (though any body else, besides this Canonised Historian, would wonder, how these Four sorts of Judgements could destroy above one a piece, when there were but four Men to be destroyed by them.) As for Thomas himself, if Visions and Revelations, and lying Miracles can do him any kindness, there are good store pressed in his service; A little before he returned out of banishment, it was revealed to him, Antoninus Ibid. that a few days after his return he should go to Heaven, by dying a Martyr; and we are told, that while he was praying at the Monastery of Pontinia●, Harpsfield Hist. Ecel. Angl. p. 334. he heard a voice from Heaven, saying, O Thomas, Thomas, my Church shall be glorified in thy blood. A certain young Man being under an infirmity, his Soul went out of his Body and returned again; and he said that he had been rapt into Heaven, and saw an empty Seat mightily adorned, placed among the Apostles; and when he asked for whom that magnificent Seat was prepared; an Angel answered, it was reserved for a certain great Priest of the English Nation; which was understood of S. Thomas. Heraclius also, the Patriarch of Jerusalem, coming into England, related this Vision. Capgrave in the Life of Thomas, f. 292. A certain Friar was sick to death in a Monastery of the Holy Land, the Abbot desired him to certify him of his state after death, which he promised, and died. A few days after he appeared to the Abbot, and told him that he enjoyed the Vision of God, and that you may not doubt of my happiness, know, says he, that when I was carried by Angels into Heaven, there came a great Man with an unspeakably admirable procession following him, of Angels, Patriarches, Prophets and Apostles, etc. This Man stood before the Lord as a Martyr, all his Head being torn, and the blood seeming to distil from the clefts of his wounds. To whom the Lord said: O Thomas, thus it becometh thee to enter into the Court of thy Lord; and added, I will give no lesle glory to thee, than that I have bestowed on Peter: and the Lord took a mighty Golden Crown and put it upon his wounded Head. The Friar added, know for certain, that Thomas of Canterbury is slain about this time, mark my words and observe the time: and so he vanished. This the Abbot told to the Patriarch, who related it in England. As soon as Thomas was slain, Lord Herbert Henry 8. p. 438. the Monks shut their Gates, and persuaded the people that the Bells rung of themselves. Before he was buried, as he lay in the Choir upon the Bier, in the Morning lifting up his right hand, Hoveden Hist. p. 299. he gave his Benediction to the Monks. They made a great stir about the Water of an adjoining Well, which they said appeared bloody by Miracle: Lord Herbert Ibid. which I suppose is that which the Sarisbury Breviary refers to in their Rhythms, Brev. Sar. Lec. 9 in Trans. Thoma Jul. 7. Aqua Thomae quinquies varians colorem In lac semel transiit, quater in cruorem. Ad Thomae memoriam quater lux descendit, Et in sancti gloriam cereós accendit. That is, Five times his Water changed colour quite, Four times blood-red, and once not Milk more white; And that S. Thomas fame might never dwindle, Four times did Light descend, and Torches kindle. As for the Relics of Thomas, they have done mighty feats; for a Monastery of S. Martin in Arthoise, having got his Rochet, and part of his Hair-shirt, (with his blood sprinkled upon them, so as never to be washed out) his Ring, and some other things; they have upon Record a Catalogue of 67 Miracles wrought by them; nay, some that had visited his famed Relics at Canterbury, Stapleton de 3 Thomis, p. 108, 109. and found no benefit by them, had relief here at this Monastery. The worst is, that there is some reason, one would think, to question those wondered relations, (of Miracles wrought by his Relics) as forgeries▪ since there was so plain a cheat about his Relics; for the most sacred of them was so apparently. A piece of his Crown that was pared of by his Murderers, was pretended to be kept as a Relic in the Church of Canterbury in one place, and Erasmus says that the whole face of Thomas being set in Gold, Colloq. Peregrin. religionis ergo. was kept in a Chapel behind the high Altar, and they told him that the rest of his body lay in his shrine; but when Henry VIII. caused his shrine to be defaced, they found an entire body complete within the same, says Lambert, Lambert peramb. of Kent. p. 248. as some alive than present can testify. But be that how it will, we are come to this fine pass at last, that Caesarius has pleaded, that even the pretended, but false Relics of this Saint can work Miracles. Caesarius Dialog. dist. 8. c. 70. For, says he, a certain Soldier, a great lover of Thomas, was enquiring every where how he might get any of his Relics; which a crafty Priest hearing, at whose house he sojourned, said to him; I have by me a Bridle which S. Thomas long used; which the Soldier hearing, gave him the Money he asked for it, and received the Bridle with much devotion. And God, to whom nothing is impossible, willing to reward the faith of the Soldier, vouchsafed to work many Miracles by that Bridle in honour of his Martyr; which the Soldier considering, built a Church in honour of Thomas, and instead of Relics, put therein this Bridle of the cheating Priest. And now who is there, after all this, but will expect that mighty wonders should be told us were wrought for the relief of those, who in their distresses did invoke him? Of this kind two or three Instances will serve for a Conclusion of my Discourse about him. There was a Bird, says the Festivale, that was taught to speak, and could say S. Thomas; Festiv. fol. 80. & Antoninus loc. citat. p. 707. it happened that this Bird sitting out of his Cage, a Spar-hauke seized on it, and was ready to kill it; but the Bird crying, St. Thomas help, the Spar-hauke fell down dead; His inference is very strong, that if he heard the Bird of his grace, much more will he here a christian Man or Woman, that cry to him for help and succour. King Lewis of France, you'll say, Lambert's peramb. of Kent. p. 143. was extraordinarily heard, who coming over, to offer at his Tomb at Canterbury, and praying for a safe passage, he obtained (I suppose by some voice that assured him) that neither he, nor any other from thenceforth, that crossed the Seas between Dover and Withsand, should suffer any loss or shipwreck. (Credat Judaeus apella.) But the finest contrivance, methinks, is that wonder for a special Friend of Thomas, Antoninus ibid. who being under an infirmity, came to the Tomb of the Saint, to pray for the recovery of his health, which, says the story, he received to the full. But being returned home, he thought within himself, that perhaps that infirmity was inflicted on him for his salvation, and was for the greater profit of his Soul, than health was; and therefore returning to the Sepulchre of the Saint, he prayed, that what should most conduce to his salvation, whether sickness or health, that Thomas would obtain it for him of the Lord. Whereupon his infirmity returned again upon him. And it was very friendly done of him, to impute the return of his distemper, to the Saints foresight of the danger of his continuing in perfect health. Some there were also, whom S. Thomas would not cure, in civility to other Saints, (though you may be sure he could have done it himself.) So Capgrave tells us, that a Clerk, Capgr. vit. S. Cuthbert. fol. 78. having been troubled with vomiting, and a Bloody Flux, and a pain in his Eyes, that he was almost blind; this Man Fifteen Days together had implored the Martyrs help at Canterbury: To whom Thomas at last appeared; and bid him rise quickly, and go to Durham to S. Cuthbert, and by his merits he should obtain mercy and health. For (said he) I will have my languishing Patients and Servants go to him for Cure, and his come to me; and the first day he came thither he was cured. It's very observable, that this Clerk had served Thomas before his exile, and so could lesle take it ill, to be sent on his errand so long a journey. But the most shameful fiction is that which is told us in the History of the Monk of Canterbury, De miraculis Thomae; concerning one Eilwardus, who, in his Drink, V Fox Martyr. T●m. 1. p. 293. broke into a Man's House, and stole some of his Goods, who laid such an action of Felony against him, that he was condemned to have his Eyes put out, and his Privities to be cut of, which sentence was executed upon him; and he being in danger of Death by bleeding, was counselled to pray to S. Thomas; in the Night he had a Vision of one in white Apparel, who bid him watch and pray, and put his trust in God, and our Lady and holy S. Thomas; The next Day the Man rubbing his Eyes, (to be sure he did his forehead that wrote it) they were restored; and a little after rubbing the other place, his Pendenda (as he calls them) were also restored, Principio quidem valde parva, sed in majus proficientia, very small at the first, but growing still greater, which he permitted every one to feel that would. This very story, no doubt, is that which the Verses at the beginning refer to, Membris donat castratos, etc. And which the old Roman Breviary points at, when it says thus. Thomas stretched out his powerful hand to unusual and unheard-of wonders; Brev. Roman. antiqu. Lect. 9 for even they that were deprived of their Eyes, and of those parts by which Mankind is propagated * Membris genitalibus privati. , by his merits had the favour to receive new ones. I dare trust this miracle with any Reader to believe it if he can: But methinks it had been better contrived, if the circumstances of the last story of Thomas his Friend, had been reserved for this wonder: it had been enough to declare the power of the Saint, to have received a full recovery of these parts; but it might, and aught to have been referred to his discretion, whether it would not be more for the health and profit of the Patient's Soul, to return presently into his castrated estate, wherein this foams peccati would be extinguished, and his after chastity better secured; and more perhaps for the good of the World, it should be so; since it might be hazardous, what kind of Race might spring up from a drunken Thief, thus miraculously enabled to propagate anew. The Reader has seen a pleasant part the Monks of Canterbury have played, in setting up Thomas for a Saint and Martyr: and they did it so successfully, that we are told of a Hundred Thousand People, W. Sumner. Antiq. of Canterb. p. 249. that in some Years have come to pay their Devotions to his Shrine: nay more, that their zeal towards him was so hot, as sometimes they seemed to have but little consideration of the Bl. Virgin herself, and none at all of Christ. For there being three Altars in the Church of Canterbury, one dedicated to Christ, another to the Virgin Mary, Cited by Foulis, Hist. of Popish Treasons, etc. pag. 17. and a third to Thomas; we are told out of an old Leger-book of that Church, that one Year the Offerings at the Shrine of Thomas amounted to 954 l. 6 s. 3 d. when those to the Bl. Virgin came only to 4 l. 1 s. 8 l. and to Christ nothing at all. I wonder not that these things were countenanced and promoted by the Pope, whose Slave he was, as well as his Saint; but it's strange methinks, that all Christian Kings should not be concerned to vindicate the abuse to them all, in the most vile usage of our K. Henry, such as no example in any Age can parallel; by obtaining at lest, that such a Rebel to his Prince should be blotted out of the Calendar of Saints, and no longer publicly venerated as a Martyr. Concerning Patron Saints; or, Devotions to Particular Saints, in particular Distresses. To S. Apollonia for the Toothache. Horae sac. us. Sarum. f. 80. Antiphona. VIrgo Christi egregia Pro nobis, Apollonia, Funde preces ad Dominum Ut tollat omne noxium; Ne pro reatu criminum Morbo vexemur dentium Vel capitis torquentium. Oremus. OMnipotens & sempiterne Deus, spes & corona omnibus tibi fideliter servientibus; qui B. Apolloniam gloriosam Virginem & Martyrem, excussionem dentium pro tui mominis fide passam, in coelestibus collocasti; tribue, quaesumus, omnibus memoriam ejus piè colentibus, perpetuâ pace gaudere, & à periculis tam animae quàm corporis liberari. Per Christum, etc. GReat Virgin Apollonia, To God our Intercessor prove, That he, when thou requestest, may, All noxious things from Us remove; Jest our great crimes be punished With vexing pains of Teeth or Head. Let us Pray. ALmighty and everlasting God, the hope & crown of all that faithfully serve thee; who didst crown in Heavenly places blessed Apollonia that glorious Virgin and Martyr, who suffered the beating out of her tooth for faith in thy name; Grant, we beseech thee, that all who piously venerate her Memory, may rejoice in perpetual peace, and be delivered from all dangers both of Body and Soul. Through Christ, etc. Amen. But this matter is still more express, in the Horae B. Virgins sec. usum Romanum, p. 140. Antiphona. BEata Apollonia grave tormentum pro Domino sustinuit; primo, tyranni extraxerunt dentes ejus cum malleis ferreis; & cum esset in illo tormento, oravit ad Dominum Jesum Christum, ut quicunque nomen suum devotè invocaret, malum in dentibus non sentiret. Vers. Ora pro nobis beata Apollonia. Resp. digni efficiamur promissionibus Christi. Oratio. OMnipotens sempiterne Deus, qui Beatam Apolloniam, Virginem & Martyrem tuam, de manibus inimicorum suorum liberasti, & ejus orationem exaudisti; te quaeso per intercessionem ejus, & Beati Laurentii Martyris tui, simulque omnium Sanctorum & Sanctarum, ut dolorem à dentibus meis expellas, sanum & incolumem efficias, ut tibi gratiarum actiones referre valeam in aeternum. Per Dominum, etc. Apud Bollandum de S. Apollonia ad Feb. 9 p. 282. O Sancta Apollonia, per passionem tuam impetra nobis remissionem omnium peccatorum, quae dentibus & ore commisimus per gulam & loquelam; ut liberemur à dolore & stridore dentium hîc & in futuro, & diligendo cordis munditiem per gratiam Labiorum, habeamus amicum Regem Angelorum. Amen. BLessed Apollonia sustained great torment for the Lord; First of all, the Tyrants drew out her Tooth with Iron Hammers (a new way of drawing teeth) and when she was in that Torment, she prayed to the Lord jesus Christ, that every one that should devoutly invocate her name, might feel no pain in their Tooth. Verse. Pray for us, O Blessed Apollonia. Ans. That we may be made worthy of the promises of Christ. The Prayer. ALmighty everlasting God, who didst deliver S. Apollonia thy Virgin & Martyr, from the hands of her Enemies, and didst hear her Prayer; I entreat thee by her Intercession, and the Intercession of S. Laurence thy Martyr, together with that of all the He and She-Saints, to expel pain from my Tooth, and to make me safe and sound, that I may return Thee my Eternal thanksgivings. By our Lord, etc. O Saint Apollonia, by thy Passion obtain for us the remission of all the sins, which with Tooth and Mouth we have committed through Gluttony & Speech; that we may be delivered from pain & gnashing of Tooth here & hereafter, and loving cleanness of heart, by the grace of our lips, we may have the King of Angels our Friend. Amen. NOTES. THis last Prayer (out of an Vtrecht Manuscript) Bollandus thinks, was not recited in the Divine Service, for this reason; because it is not directed to God. But we found in others before, formal Petitions made to her immediately; and the falseness of his observation is apparent, in abundance of Instances which I have given all along; and we shall meet with many more, when we come to the Devotions directed to the Bl. Virgin: The Reader may do well, as to this particular, to consult the Learned Dallaeus, (in his Book, De Latinorum cultu; especially Lib. 3. c. 12.) who has given us abundance of Examples out of their proper Masses. And why should any one believe, that they should be shy in directing their Prayers to the Saints, when we found that they have joined God and them together in their praises, and in the same Gloria's? Of which take this instance at present, in a Hymn upon S. Lewis Bishop of Tholouse, Brev. Rom. antiq. 19 August. immediately before the first Lesson; where at the end of the Hymn is this Gloria. Trino Deo & simplici, digna laudum praeambula Sint; & tanto Pontifici, per infinita secula. That is, To God that's Three, and yet but One, Give all the praises that are fit; To Lewis, let the same be done, Through Ages that are Infinite. I observe here farther, upon what sleight occasions, the Roman Church has advanced their superstition in the Invocation of Saints. Eusebius in the sixth Book of his History, Chap. 41. (edit. Valesii) has told us a very short story concerning her; how a Year before Decius his persecuting the Christians, (which Baronius places an. 252.) in a Tumult raised at Alexandria against the Christians, among others that suffered, they laid hold on the Admirable Apollonia, an Aged Virgin (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and struck out her teeth, and ●indling a Fire in the Suburbs, threatened to burn her alive, unless she would pronounce certain impious words with them; she made a little demur, as if she deliberated with herself, and than suddenly leapt into the Fire and was burnt. Upon this plain Song, it's very pleasant to observe what descant the Makers of the Roman Breviaries have run. They have told us of the Noble Race she came of; of her chastity and humility in her younger Years; her Fast, Prayers and Alms; her Examination before the Heathen Perfect with his Questions, and her Answers, which you may see in Bollandus, Loc. citat. who citys a great many old Breviaries: but the Breviary of Vtrecht has done their work, and made it very reasonable, that all should apply themselves, when they are afflicted with the Toothache, when it brings in the Virgin praying for those that were in that distress, and that a voice came from Heaven, saying, O Spouse of Christ, thou hast obtained those things thou hast asked of God. And now there is nothing further needful to excite the People's Devotions, save only Relics and Miracles. For Relics, none can be more proper than her Teeth, and the parts about her Mouth; and here they are well furnished in abundance of places. (though the Saint lived so long ago.) At Rome, besides her Head and Arm, one Church has part of her Jaw, and four or five Churches I know not how many of her Teeth. At Volaterrae in Etruria, there is preserved her Mouth, part of her Jaw, and one of her Teeth. At Bononia, in several Churches they have her Teeth, and in one her Lower Jaw, which is solemnly venerated on the 9th. of February, by the Legate or Vicelegate. At Antwerp they show a part of her Jaw, by which frequent Miracles are wrought. At Mechlin they have part of a Tooth, and at several places in Flanders whole ones: At two places in Artois a remarkable portion of her Lower Jaw. At Colen, one Monastery has four of her Teeth, another has a Rib, and a Tooth, and Shoulderblade; the Carthusians her Jaw, S. Maurice's Church a Tooth, and S. Alban in the same City her Lower Jaw. At Lisbon in the Church of S. Roch, one of her Teeth, and other Relics of her. At Placentia in Spain are two Relics preserved of her, and there this Prayer is also recited. DEus qui B. Apolloniae in tenero * Here they forget what Eusebius says of her Age, and suppose her, as Mantuan does, to be, Viridi vix nubilis a●vo, a young Virgin. & puro corpore dira tormenta vincere tribuisti; da quaesumus, ut carnis illecebris superatis, nulla mundi adversa formidemus. Per, etc. O God, who didst enable S. Apollonia in a tender and pure body to overcome grievous torments; Grant us, we pray thee, that overcoming the allurements of the flesh, we may be afraid of none of the World's adversities. Through our Lord, etc. Now though after this Catalogue of Relics, one would have thought it strange that any Saint should have had more Jaws than two, or an old Virgin be furnished with such a number of Teeth, as they presume to show for hers; yet we are farther told by Chemnitius * Exam. Concil. Trid. part. 4. pag. 12. , that a grave and learned Man, one Andreas (Abbess Amelunxbornensis) used to relate, that King Edward was once troubled with the Toothache, and commanding that the Teeth of S. Apollonia should be sent to him, which were every where preserved in his Kingdom; There were, says he, heaped together so many Teeth of Apollonia, out of the Relics of one Kingdom, that several great Tunns could not contain them. As for Miracles; that which Bollandus recites in the forenamed place, (though he dares not either affirm, or deny the truth of it) will serve in stead of a thousand, to fright the Living people into devotion towards this Saint, when such a mark of displeasure for neglecting her, was inflicted upon the Body of the Dead Bishop Ernestus; who suffering an edifice dedicated to her to run to ruin, when he was dead, all the Teeth of his Head were struck out, so that not one remained in his Mouth; that it might manifestly appear, that he was punished in that, in which she was want to relieve all those, who did not blot her out of their memory. To St. Anthony the Hermit, for Inflammations, commonly called S. Anthony's Fire. Antiph. Hor. B. Virg. se●. us. Rom. p. 138. VOx de coelo ad Antonium facta est; Quoniam viriliter dimicasti contra mundum, ecce ego tecum sum & faciam te in toto orbe nominari. Oratio. DEus qui concedis, obtentu B. Antonii confessoris tui, morbidum ignem extingui, & membris aegris refrigeria praestari, fac nos propitius ipsius meritis & precibus à Gehennae incendiis liberatos, integros ment & corpore tibi foeliciter in gloria praesentari. Per Dominum. Missal. Sarum. Vers. O Antoni Pastor inclyte, Qui cruciatos reficis, Morbos sanas & destruis, Ignis calorem extinguis; Pie Pater ad Dominum Ora pro nobis miseris. Secreta. SAcrificium nostrum, quaesumus Domine, benignus intende; quo sicut B. Antonii precibus cruciatus temporales sanare non desinis, ita exui misericorditer impetremus ab aeternis. Per Dominum. A Voice came from Heaven to Anthony, saying, Because thou hast fought manfully against the World, behold I am with thee, and will make thee famous in all the Earth. The Prayer. O GOD, who by the means of thy Confessor S. Anthony, dost vouchsafe the extinguishing of the Fiery disease and refreshments to sick Members; mercifully grant, that we being freed by his Merits & Prayers from the flames of Hell, may be happily presented sound in mind & body to Thee in glory. Through our Lord, etc. SAint Anthony, thou Pastor great, To the tormented thou giv'st ease, Heal'st and destroyest their Disease, Extinguishing all Fiery heat; Pray for us wretches, holy Father, we entreat. WE pray Thee, O Lord, graciously to look upon our sacrifice; that as by the Prayers of S. Anthony thou ceasest not to cure torments that are temporal, so we may obtain to be mercifully freed from those that are Eternal. Through our Lord, etc. NOTES. HE that had a mind to dispute about the truth of those Miracles, which Athanasius has told us were wrought by S. Anthony, in his Life; might think some of them justly liable to be questioned; as that which he tells us of his being beaten by the Devil, till the greatness of the pain took away both all his motion and speech, and that he was so cruelly handled, that he was at one time just a dying: and that other story, how when he was going into a Ship, he complained to his Companions of a grievous stink, and presently one possessed with a Devil, cried out; whereby they gathered, that he perceived the Devil by his smell: (as Bollandus in his notes upon the place, says, S. Pachomius knew by the stench the presence of an Heretic.) But my business is not to detract from the Saint, or to lessen his due esteem: Only one thing I observe, that he seems in his life-time to have had a more than ordinary care, to prevent all that after-veneration of his Relics, which is now practised in the Roman Church, which we know both gives life to their Devotions, and raises expectation of his help in those that apply themselves to him for relief in their distresses. For the forenamed Father tells us, that he gave a strict charge to those that attended him when he died, that they should not carry his Body into Egypt, jest they should reserve it in their Houses * Athanas. in vit. Anton. p. 503. , which he explains a little before, that they did not commit the Body to the Earth, but wrapped it in Linnings, and putting it in a Bed, kept it in their Houses, thinking thus to honour the Dead; (which is neither lawful nor pious) this, he says, he had blamed, and dehorted from the usage of it. (and no doubt he would have blamed the present Roman customs as well as the old Egyptian; for why is it worse to keep those Remains in Beds above ground, than to place them upon Altars, or keep them in Boxes?) Bury therefore, says he, my Body, and cover it with Earth, and observe this charge that no man but you alone know the place of my burial: which they did, says Athanasius, and no man hitherto, save those two Persons that ministered about him, knows where he was buried. But the Roman Trade cannot be driven with this Secrecy of Interment, many a good Market would thus have been spoiled: Digged therefore he must be out of his Grave, and if the Monks be so sullen, as not to discover where the place is, Visions and Revelations will not fail to do it; and though it was near 200 Years before a discovery was made of it, yet Colen that got the three Kings, hath got too S. antony's Beard; and we are told of a wondered translation of his Body into France, which deserves relating: * In Histor. Aymerè Falconis apud Bolland. ad Januar. 17. One Joceline was engaged by the Testament of his dying Father to go in Pilgrimage to Jerusalem: which he neglecting to perform, in a Battle he was sore wounded, and carried for dead into a Chapel of S. Anthony's; where when he began to revive, a Multitude of Devils appeared to him, and for not performing his vow of the Pilgrimage, were preparing to drag him to Hell, and one of them casting a Halter about his Neck, was ready to strangle him: In this straight S. Anthony the Guardian of the place, appeared, and chid, and drove away the Devils; commanded him to go his Journey to Jerusalem, and after that, in requital of his kindness, to carry his Relics away, out of the Eastern, into the Western parts of the World; because there Christ would have him to be more highly venerated in time to come; all which he performed, and begging the Body of S. Anthony of the Emperor, brought him from Constantinople into France (though how his Body was brought to Constantinople, we are yet to learn.) But we are not to think that his whole Body was brought thence by Joceline; for in the Year 1231. Lambertus from the same place brought part of his Arm to Bruges: At Colen (as was said before) they show S. Anthony's Beard, and a remarkable part of his Hand: they have some part of him at Tourney, and the Jesuits have two of his Relics at Antwerp. At Rome one of his Churches is famous for his Sackcloth, and some others for pieces of his Garment of Palms, artificially weaved, which S. Anthony wore on high Days, and some say belonged before to Paul the Hermit: but the most part of that famous Garment, we are told, is preserved and shown at Vienna in France. These Remains of his, we are informed, have wrought mighty Miracles for the Curing that Fiery Disease, which like a Pestilence swept away so many in France: nay (as Aymerus relates, loc. citat.) his Relics being dipped into Wine, the Wine so sanctified, proved a present Remedy against that Disease; and therefore the Pope gave a Patent to the Monastery of S. Anthony, where his Relics were kept, that they should make that sanctified Wine, and none else. Neither did this benefit, by the intercession of S. Anthony, accrue only to Men, but to also; and from hence, we are told, the custom arose of picturing this Saint with a Hog at his Feet, because, as the same Author says, on this animal, God wrought Miracles by his Servant; and in honour of his memory, they used in several Places to tie a Bell about the Neck of a Pig, and maintain it at the common charge of the Parish, from whence came our English Proverb of Tantony Pig. To St. Sigismond for Fevers, or Agues. Breular. & Missal. sec. us. Sarum. OMnipotens sempiterne Deus, qui per sanctos Apostolos & Martyres tuos, diversa sanitatum dona largiri dignatus es; da quaesumus, ut praesentem famulum tuum N. qui à febrium vexatione fatigatur, per intercessionem famuli tui Sigismundi regis & Martyris, tua medicina erigat ad salutem, & ad sanitatem pristinam clementer revocare dignetur. Per Dominum, etc. Secreta. OFferimus tibi Domine munera sancta in nomine electi tui Sigismundi Regis & Martyris tui; ut à praesenti aegroto N. febrium ardores repelli jubeas, & exinde tuo semper in omnibus muniatur auxilio. Per Dominum. ALmighty everlasting God, who by thy holy Apostles and Martyrs hast vouchsafed to bestow divers gifts of healing; Grant, we beseech thee to thy Servant N. here present, who is wearied with the vexation of Fevers, that by the intercession of thy servant Sigismond King and Martyr, thy Medicine may raise him to health, & mercifully vouchsafe to restore him to his former soundness. Through our Lord, etc. WE offer unto thee, O Lord, holy gifts in the name of thy elect Sigismond the King and thy Martyr; that thou wouldst command Feverish heats to be repelled from this sick Person N. here present, and that also he may always be defended in all things by thy help. Through our Lord, etc. NOTES. BY these Prayers any one would be apt to think, that this King had made some glorious confession of Christ, before the Opposers of his Religion, which he had sealed with his Blood, and thence had obtained the stile of King and Martyr: but when we examine the short story of his Life, which is given us by Baronius out of Gregory Tur●nensis, Baron. Annal. Eccles. ad an. 509. p. 600. we shall see but little reason to venerate him for a Martyr, or to have any great expectations from his Patronage. He was converted, Id. add an. 526. p. 120, 121. we are told, from Arianism to the Catholic Faith, by Alcimus Avitus Bishop of Vienna, in his Father's Life-time. After his Death, he and Godomarus his Brother reigned over the Burgundians. He had one Son by the Daughter of K. Theodoric, called Sigericus, but she dying, he married a second Wife; who, upon a great falling out with this Son, persuaded Sigismond, that Sigericus sought to possess his Kingdom, and without making him away he could not be secure; whereupon one Day commanding him to lie down and sleep when he was drunk, he caused him to be strangled; for which fact he afterwards was extremely penitent: But the Divine vengeance presently followed him. For K. Clodomerus making War against him and Godomarus, they were overcome by him, and Sigismond, with his Wife and Children being taken Prisoners, he together with them was slain, and his Body thrown into a Pit. This Death of his, which was a just retaliation of his former crime, can scarce, one would think, amount to Martyrdom. But now, so acceptable was his repentance, that his Body being taken up out of the Pit, and buried in the Monastery of Agaunum, it was presently famed for working Miracles. For now, says Gregory, if those that are afflicted with Agues, Greg. Turon. de glor. Martyr. c. 75. do devoutly celebrated Masses in honour of him, and offer an oblation to God for the rest of his Soul, presently their shake cease, their Fevers are extinguished, and they are restored to their former health. But this is not the first Fable that he (and you may put in his Contemporary, Pope Gregory) has took upon trust, and reported from common fame; and I am the more suspicious of it, because these Masses to be said in honour of him, and Oblations for the rest of his Soul, look as if a Trade were going forward to be managed by the Monk's inventions. But methinks they were ill-advised in these doubtful circumstances, to pitch upon him for a Patron in the case of Fevers, when there was an elder Saint, and a more unquestionable Martyr, already in the office before him; I mean S. Pantaleon: For thus I found it in the Hours of Sarum. De Sancto Pantaleone Martyr. Anaphona. SAncte Pantaleon Martyr Christi Militari ordine fuisti, quo praeeminuisti, Domum Heremeticam vitam acquisisti. Tu vero Hydropicum sanum reddidisti. Missus in equuleo ungues perdidisti. Costas cum Lampadibus adustus fuisti. Collum subdens gladio pronus pertulisti. Fundens lac pro sanguine vitam sic finisti. Cunctas febres dilue à plebe tam tristi, Qui coelestis gloriae regna meruisti. Vers. O Sancte Pantaleon ora pro nobis. Resp. Ut ab omnibus liberemur febribus. Oremus. DEus qui humilium vota respicis, ipsorumque cernis preces; adesto plebis tuae precibus auctor ipse pietatis; & praesta, ut qui beati Pantaleonis Martyris tui memoriam agimus, ab omnibus febrium generibus efficaciter liberemur, & ad gaudia aeterna te ducente pervenire mereamur. Per te Jesus, etc. Of S. Pantaleon Martyr. CHrist's Martyr blest Pantaleon Was first in Arms, and honour won. Poor Hermit's life at length he chose, By Dropsie's cure more famous grows. By tortures racked, his Nails he lost, With burning Lamps his ribs they roast. He bowed his Neck to th' fatal blow, Milk from the wound for blood did flow. Cure all their Fevers, who to thee complain, Thou that in Heavenly glory now dost reign. Verse. O Saint Pantaleon pray for us. Ans. That we may be freed from all Fevers. Let us Pray. O God, who hast respect to the bows of the humble, and beholdest their Prayers; be present to the prayers of thy People, thou that art the Author of pity; and grant, that we who celebrated the memory of Bl. Pantaleon thy Martyr, may be effectually delivered from all sorts of Fevers, and by thy conduct may merit to come to the joys that are Eternal. Through Jesus, etc. To St. Sebastian for removing the Plague. Horae B. Virg. sec. us. Rom. EGregie Christi Martyr Sebastiano, princeps & propagator sanctissimorum praeceptorum; ecce nomen tuum in libro vitae coelestis adscriptum est, & memoriale tuum non delebitur in secula. Vers. Ora pro nobis B. Martyr Sebastiano. Resp. Ut mereamur pestem Epidemiae illaesi pertransire. Oratio. OMnipotens sempiterne Deus, qui meritis B. Sebastiani Martyris tui gloriosissimi, olim pestem Epidemiae generalem omnibus mortiferam revocasti; praesta supplicibus tuis, ut qui pro simili peste revocanda sive cessanda, sub tua confidentia ad ipsum refugiunt, ejusdem meritis & precibus, ab omnibus nocumentis venenosis, nec non ab omnibus corporis & animae periculis; ac à subitanea & improvisa morte, & ab omnibus inimicis visibilibus & invisibilibus singulis diebus, horis, atque momentis, liberemur. Per Dominum. Prosa. Missale Rom. antiqu. & Missal. sec. us. Sarum. OMnes unà decantemus Et Martyris personemus Laudem Sebastiani; Hic à deo est electus, Per quem morbus est ejectus Languoris pestiferi. Nam se Christo totum vovit Qui vult nos hunc venerari, Christus eum nunc promovit In patria coelesti: Cunctis hic subvenit maestis, Statim est sedata Pestis Sui causâ meriti. Ipsum si nunc deprecemur Nomen quoque veneremur Martyris sanctissimi, Morbus iste non nocebit, Sed mortiferum delebit Populum qui tenuit: Nos pro nostris tantis malis Jam absorbet pestis talis Quod tota gens gemuit. Sancte Martyr Sebastiano Salva nos à morte Epidemiae: Nostra gravia ob peccata, Terra ista desolata Non sit piè quaesumus; Sed nos considera Et in nobis cessa Pestem jam te petimus. Ista per te gens sit tuta, Et ne noceat acuta Febris hac in patria. Ex quo nostra spes est tota In te Martyr, nunc remota Sit pestis mortifera. O Sancte Sebastiano Nostrae gentis sero manè Conservator & tutor sis; Et Dominum deprecare, Ut à nobis revocare Valeat vesana pestis. Ex tua sancta prece Ne sit morbus nobis nece, Sed recedat ab hac domo. Amen dicat omnis homo. O Sebastian thou famous Martyr of Christ, the Prince and Propagator of most holy Precepts; behold thy Name is written in the Book of Heavenly Life, and thy memorial shall not be blotted out for ever. Verse. O Bl. Martyr Sebastian pray for us. Ans. That we may merit to pass through the Plague unhurt. The Prayer. ALmighty everlasting God, who by the merits of thy most glorious Martyr Sebastian, didst in time passed remove a general Pestilence deadly to all; grant to thy suppliants, that we who for the recalling or ceasing the like Plague, fly to him, confiding in thee; by his merits and prayers we may be delivered from all poisonous harms, as also from all dangers of Soul and Body, and from sudden and unforeséen death, & from all enemies visible and invisible, each Day, Hour and Moment. Through our Lord, etc. SEbastian the Martyr's praise Let's sing aloud, by God elected, Through whom the languishing decays Of deadly Plagues should be corrected. He to Christ himself devoted, Christ would have our worship grace him, Whom he has so far promoted, As in Heavenly Seats to place him. Our sorrows all by him are eased, Sebastian's Merits were so great, He once a raging Plague appeased; And if we now his help entreat, His name will prove sufficient charm To keep us from this threatening harm. The Pestilence now gives no Quarter All the sad people in despair Grone and cry, O holy Martyr, Now save us from th' infected Air. Let not our crimes our ruin prove As for our guilt they justly may, But think on us, with speed remove This heavy Plague, we humbly pray. May we from this sharp Feaver's rage Safe and unhurt hereafter be, Whose deadly influence assuage Since all our hopes are placed in thee. Be thou our early Guardian Saint, Shield us from mischiefs when 'tis late, Entreat Heaven graciously to grant A revocation of our Fate. Let this disease when thou dost pled Obtain not farther leave to slay men, But conquered from each house recede; To which let every Man say, Amen. NOTES. THis last is a rare piece of Devotion; and if you observe it, most admirably accords with what we found, Psal. 50.14, 15. Offer unto God thanksgiving, and pay thy vows unto the most High, and call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. Here is calling upon a Saint in trouble, expecting deliverance from a Saint, praising and glorifying a Saint, without any taking notice of God at all, only that he would do it for them. I would feign know, whether if all this had been said to Aaron by a Jew, it would not than have been accounted deservedly Idolatry; and if so, What makes it a lesle sin, or none at all in a Christian? I am sure Idolatry is now condemned by the New Testament, as well as by the Old; and I would feign understand where our Saviour, or his Apostles have given us a new notion of it, different from what Men had of Idolatry before. But here again, we are sent to Visions and Revelations, and they must bear out the worship of this Saint, though never so absurd, and set him up for a powerful Intercessor in the case of the Pestilence. For Baronius has made us understand the secret, out of Paulus Diaconus, ad An. 680. num. 58. Tuncque visibiliter multis apparuit, quia bonus & malus Angelus, etc. (speaking of the terrible Plague at Rome and Ticinum.)" Than it appeared visibly to many, for a good and a bad Angel by Night went through the City, and by the command of the good Angel, the bad, who seemed to carry a Hunting staff in his hand, as often as he smote with his Staff the Door of any House, so many People died out of that House, the Day following. Than it was said by Revelation to a certain Person, that this Plague would not cease, till the Altar of S. Sebastian was placed in the Church of S. Peter ad Vincula; which being done, and the Relics of S. Sebastian brought to Rome, presently upon the placing the Altar in the said Church, the Plague ceased. Baronius adds, that the Altar itself remains yet entire, as also the Image of the said holy Martyr in Mosaic work. And from hence this piece of Religion is propagated to Posterity, that in time of the Plague, by way of vow, the Image of the said S. Sebastian, is want to be painted in divers places, and Altars to be erected to his memory, yea and Churches to be built. We are also farther informed by Bollandus (ad Januar. 20. in vit. S. Sebast.) what rare vows were made to him by those of Milan, in a great Plague, An. 1575. They chose him for an especial Saint to implore, not only because he had conferred like benefits heretofore in other places; but chief because his Mother was of Milan, and there also he was educated; and they vowed, if he would secure them, to build a new Church in Honour of this Martyr, and settle a maintenance for daily offices to be performed in it; to celebrated his Annual feast, with a Fast the Day before; to bring solemn oblations to his Church yearly, on the Day of this vow, (viz. on the Ideses of October) and also on the Day of his Feast: to offer a precious Vessel, to be a decent receptacle for the Martyr's bones; and several other things of like nature, which you may be sure were so obliging to him, that they could not fail of the desired success. Neither does the Church want his Relics, or they their miraculous effects; for though he lived so long ago (viz. An. 287.) that hinders not, but that in several countries' and Cities, they have got remarkable portions of his Body; nay, more than one of those very Arrows with which he was transfixed at his Martyrdom, are shown at this day. We are told, that in a Church of Capua, this Saints Relics sanctify Water (as we heard before S. Anthony's did Wine) which is preserved for the infirm, & is so often called for, that they are feign thus to Consecrated it, more than once a Year: at Ebersberg in Bavaria they have the Top of his Scull, which is venerated with great Religion all over Germany, and is a certain amulet against the Pestilence; it being so included in Silver, that People may drink out of it, and in it Arrows are Consecrated, which are great preservatives against the Plague. To S. Rocch in time of the Plague. Horae B. Virg. sec. us. Sarum. O Quàm magnificum est nomen tuum Beat Rocche, qui tuis intercessionibus multitudinem languentium nôsti salvare, & omnibus nomen tuum gloriosum commemorantibus, te propitium exhibere; veni & salva nos à morbo Epidemiae, & aeris temperiem nobis concede. Oremus. OMnipotens sempiterne Deus, qui meritis & precibus Beatissimi Rocchi Confessoris tui, quandam pestem generalem revocâsti; praesta supplicibus tuis, ut qui pro simili peste revocanda, ad ipsum sub tua confugiunt fiducia, ipsius gloriosi confessoris tui precamine, ab ipsa peste Epidemiae & ab omni perturbatione liberentur. Per Dominum, etc. Antiphona. O Blessed Rocch, how magnificent is thy Name, who by thy intercessions knowest how to save a Multitude of languishing People, and to show thyself propitious to all that commemorate thy glorious Name; come and save us from the Plague, and grant to us a good temperature of Air. Let us Pray. ALmighty everlasting God, who by the Merits and Prayers of the most Blessed Rocch thy Confessor, didst remove a certain general Plague; grant to thy Suppliants, that they who for the removing the like Plague, fly to him, confiding in thee, by the prayer of this glorious Confessor, they may be freed from the Pestilence, & from all perturbation. Through our Lord, etc. But more fully in the Horae Sec. us. Rom. and in the end of the office of the Bl. Virgin, Paris 1615. Anaphona. AVe Roche sanctissime, nobili natus sanguine, Crucis signaris schemate sinistro tuo latere: Roche peregre profectus, pestiferos curas tactus, Aegros sanas mirificè, tangendo salutiferé. Vale Roche Angelicae vocis citatus famine, Qui potens es Deificè, à cunctis pestem pellere. Oremus. DEus, qui Beato Rocho per Angelum tuum, tabulam eidem afferentem promisisti, ut qui ipsum piè invocaverit, à nullo pestis cruciatu laederetur; praesta quaesumus, ut qui ejus memoriam agimus, ipsius meritis & precibus, à mortifera peste corporis & animae liberemur. Per Dominum, etc. ALL hail St. Rocch, to noble blood allied, Marked with the sign o'th'cross on thy left side; Plagues felt thy virtue in a foreign Land, The sick were cured, touched by thy saving hand. Farewell great Saint, whom Angels greet, we may, Whose power, like Gods, does drive all plagues away. Let us Pray. O God, who didst promise' to blessed Roch, by an Angel that brought a Table to him, that he who piously invoked him, should be hurt by no tormenting Plague; grant we beseech thee, that we who keep his memory, by his merits and prayers may be freed from the deadly Plague both of Soul and Body. By our Lord, etc. NOTES. THe Legend upon which these Prayers are founded, is set down in a large Prosa (as they call it) in the Mass de S. Roccho, which we found in the old Roman, and Salisbury Missals and Breviary, which gins thus. In honore salvatoris sancti Rocchi confessoris agatur memoria. Where it mentions his being born with the sign of the Cross on his left side; and that, as a token of his future Sanctity, when he was a Child, on Wednesdays and Fridays he would never suck but once a day, (so keeping these as fasting days, by which we may guests at the likelihood of the rest of the story, as) that he cured Men of the Plague, by only making the sign of the Cross upon them; and how a little Dog brought him Bread, & an Angel healed him himself of the Plague: And than follows the story of his being in Lombardy, where he died, and how an Angel delivered him a Table, written in Golden Letters by Gods own hand, with the name of S. Rocch in it, and a promise that whosoever did commemorate this Saint, should be delivered from, or cured of the Plague, and it ends thus. Tu qui Deo es tam charus, Et in luce valdè clarus, Sana tuos famulos; Er à peste nos defend, Opem nobis ac impend Contra mortis stimulos: Vir tam potens, tam beatus Cum honore collocatus In coelesti curia, Voto, voce veneretur Ut per ipsum nobis detur Christi frui gloria. Amen. O thou great Saint, who art to God so dear, And brightly shinest in light above so clear; Heal us thy servants, and from Plague defend us, Against its kill Darts thy succour lend us. Well may we venerate a man so great, So blest, with honour placed in heavenly seat; Our vows and prayers we make to him, that we Hereafter may by him Christ's glory see. Amen. This Saint is venerated upon the same account with S. Sebastian, for delivering many Cities of Italy from the Plague by the sign of the Cross; and you may well think there was something more than ordinary in his signing, when Surius (in his life) tells us, that to preserve a Cardinal from the Plague, he made a cross upon his Forehead, and the impression of it pierced his skin, as if the cross had been burnt in with a hot Iron. His veneration was decreed with great solemnity, by the Order of a General Council. For so Baronius informs us, (upon the Roman martyrology, Aug. 16.) In the Year 1414, (about an 100 Years after his death) the Fathers of the Council of Constance, for the driving away a Plague that was begun, decreed that the honours due to the Saints, should be bestowed on him; for with solemn pomp they brought his Image through the City, all the People accompanying it, which being done, the Plague presently stayed. And from thence was the example taken, that every where his venerable Images, Altars, Chapels, and lastly Temples were erected. To St. Marguerite for Women with Child. THere is a famous Legend of this Saint in the old Roman and Sarisbury Breviaries. (on the 26. of July.) In which these passages are remarkable. She desired of God, that she might have a conflict face to face with the Devil, that hitherto had been her secret and hidden enemy. Than the Devil appeared in the terrible shape of a Dragon, and swallowed her up: but she presently arming herself with the sign of the Cross, the Dragon burst asunder, and the Virgin came unhurt out of his Belly. Afterwards she saw another Devil, like a black man sitting, whom she catching by the Hair, threw him to the ground, and put her right Foot upon the Crown of his Head, and bid him tell her what he was. The Devil said, lift up your Foot from my Crown, that I may speak: Than he told her, that he was one of those Spirits which Solomon shut up in a brazen Vessel, and the Babylonians coming, and thinking to have found Gold in it, broke it, and so we flew away. She also made him confess his arts of fraud and wickedness, and why he so miserably tempted the Christians; Et pedem virgo sublevans, mox velut fumus evanuit, and lifting up her Foot, presently the Devil vanished like smoke. [This was a notable trick of S. Marguerite, thus by putting the Devil to pain, to make him confess the Secrets of his own Trade and Rogueries; but S. Bernard made a worse fool of him, and cunningly overreached the Devil, to the discovery of a secret which concerned Mens salvation, and such a Secret, as no good Angel ever told any Man, out of his own pure good will, the like. For thus I found it in a Rubric of the Salisbury Hours. (fol. 123.) When Saint Bernard was in his Prayers, the Dyvell said unto him; I know that there be certeyn Verses in the Sawter, who that say them daily shall not perish, and he shall have knowledge of the day that he shall dye. But the Fende would not show them to S. Bernard: Than said S. Bernard, I shall say daily the hole Sawter. The Fende considering that S. Bernard shall do so moche profit and good labour; so he shown him this Verses. The Verses are there set down, which begin thus, O bone Jesus. Illumina oculos meos, etc. Before every Verse, as if it was intended for a charm, is set commonly, a hard name of Greek or Hebrew; as, O Adonai. Locutus sum, etc. O Heloy. Periit fuga à me etc. And so before others, O Emanuel, O Agyos, O Raby, O Tetragrammaton: and there also, among the rest of the precious Devotions, (which were all taught him I suppose by the Devil, for I found no distinction mentioned) is that unintelligible and nonsensical Prayer, (which was mentioned at the beginning of the Book) Peto Domine Jesus, etc.] When she came to dye, she prayed of God, that whosoever writ, read or heard of her passion, might obtain pardon of his sins, and whosoever would build a Church to her honour, and minister Candles out of his just labour for her service, might have whatsoever he asked that belonged to his salvation: and in a more especial manner (signanter) she prayed for Women in Labour, that when they invoked her Patronage, they might have a speedy Delivery, and escape the Danger, and that the Infant might be born without any defect of its Members. When she had done praying, there was a great Thunder, and a Dove came from Heaven, saying, Blessed art thou Margaret, the Spouse of Christ, behold, thy Petitions are granted thee by Christ, come into the rest of the Heavenly Country. If these Requests and Answer can be supposed to be true, Saint Marguerite, for my Money; I see no need of any other Saint to pray to: and indeed I must commend the wisdom of the Later Popes in leaving all this out of the present Breviaries; for this one story would else have been enough to have spoiled the Market of the other Saints. If any one have a mind to see this at large, and much more, let him consult her Life, written in French Verses, at the end of the Office of the Bl. Virgin, Printed at Paris, 1615. To which also the Women with Child are beholden, for furnishing them with a Prayer to her, though the Public Offices of the Church are very sparing herein, being willing, I suppose, that the Bl. Virgin should have all the custom in this case, as you may hear more hereafter. The Prayer is this which follows, which I will not trouble myself to translate into English Meeter, because so many now a-days understand the French. Oraison de S. Marguerite, a dire pour les Femmes grosses. MAdam Saint Marguerite, Digne vierge de Dieu eslite, Qui le servis des ta jeuness', Plain de grace & de sagesse; Qui pour l'amour de Dieu nostre sire, Souffris tourmen & grief Martyr; Qui le Dragon parmy Fendis, Et du Tyran te deffendis; Qui vainquis l'ennemy d'enfer En prison fermee de fer; Qui a Dieu fis mainte request Quand on te voulut couper la teste, Et par speciale, que Femme Gross d'enfant, qui à toy Dame De coeur devot retourneroit, Et qui ton aide requerroit, Que Dieu de peril la gardast, Et de l'aider point ne tardast. Si te supplie Verge honoree, Noble Martyr & bien heuree, Par ta piteuse passion Et ta Saint petition, Que Dieu vuelles pour moy prier Et doucement luy supplier, Que par pitié, il me comfort, Et douleurs qu'il faut que je porte, Et sans peril d'ame et de corpse Face mon enfant yssit horse, Sain & Sauf, et que je le voye Baptisé à bien & à joy; Et si de viure il à espace Il luy doint son amour et grace Parquoy si sainctement il serve Que la gloire des cieux desserue; Et aux autres en cas semblable, Soit par toy amy . Ainsi soit il. There is one thing I must farther remark, which we meet with not only in this story of S. Marguerite, but in Twenty other Lives of the Saints beside: viz. The Admirable Petitions they made to God before they died, together with the promises and privileges they obtained in answer to their requests. God was very free, you will say, in a grant he made to S. Oringa; when he communicated to her one of his own properties, Bolland. ad 10 Januar. pag. 651. viz. The knowing people's thoughts, as a reward of her modesty and chasteness, and this too without her ask: (that we read of) For, we are told, that God promised to her, that because she had never cast her eyes upon the face of any man, she should (for the future.) be able to see into the inmost secrets of the heart of any Man whose face she would look upon. But commonly the Privileges they boast of given to the Saints, were in answer to their Petitions; though most of them are such, as are no ways becoming any Saint to ask, nor God to grant. To instance in a few here: (passing over many that have been named already, and others which we may have occasion to mention afterwards.) We are told of four Petitions that S. Maidoc made to God, which according to the plain sense of the words, express either little Piety or Charity, but all of them, a great regard that he had to himself: and yet these Petitions are said to be made, Colganus vit. S. Maidoc. 31 Jan. after that he had fasted Forty Days and Nights, without tasting any food. The 1. Petition was, That whosoever of the Kingly race of the Lagenienses, especially of the Seed of Brandubius, should sit in the Seat of Maidoc, and dye in it, might not be with him in Heaven. This sitting in the Seat of Maidoc, Colganus explains, by violent seizing upon the possessions of his Church at Fearna, and holding them in possession without repentance to his death; he prays that such a one might not be saved: which is either a very foolish Prayer, or very uncharitable. To pray that a Sacrilegious Person, dying in impenitency, may not come to Heaven, is like praying that a stone may not fly upward into the Air: the weight of such a ones sins will depress him, without any other hindrance to keep him down: but if the Prayer refers to such a severe punishment of his crime, that he may never have the grace to repent, and be saved; this is not becoming any Christian to desire towards his greatest enemies; much lesle fit for this Saint to wish it, towards the race of this King, who (as his Life tells us) was his mighty Benefactor, and had bestowed upon him that Land, whereon he built his Monastery. The 2d. Petition breathes the same fiery spirit; That whosoever of his Monks should deny him, and prove a fugitive from him, such a one, in like manner, might not be with him in Heaven. The 3d. Request was; That Hell might not imprison those after the Day of Judgement, who should be buried in his Churchyard. This, says Colganus, is to be understood of Catholics, devoutly desiring to be buried there: but, by his favour, the words are so general, that I cannot see, but that an Heretic may have as much benefit by this grant as any other Person; especially since the rule of interpretation in this case is, that Favores sunt ampliandi, Favours are to be understood in the largest sense; and it's to be hoped, that S. Maidoc, if he had any foresight in him, took care before he died, to Consecrated a good large burying place; since, without doubt, if this was a known grant, there was like to be great crowding hither from all parts, and People would not be more careful, in their last Will and Testament, to commend their Souls into God's hands, than to commit their Bodies to be buried in this sacred ground: Only I observe one good help in this case; that the same privilege, totidem verbis, Colgan. vit. S. Kieran. 5. Mart. Num. 38. was granted to S. Kieran, another Irish Saint; whose Churchyard, I suppose, had as much holiness and virtue in it, as this of S. Maidoc's had, and so might have as much custom. The 4. Petition was, That he might every day deliver one Soul out of Purgatory, until the Day of Judgement. This was a pretty request for a Saint to ask, that he himself might do it; and argues that he had no mean opinion of his own merits, but thought that he was furnished with a full stock and treasury of them, that Souls might spend upon them thus daily, even till the last day: S. Kieran was a little more modest in another request that he made * Colganus, ibid. , (because the favour depended upon a condition, and was not absolute, as this was) viz. That whosoever honoured the Festival of his Birthday, might be rich in this World, and obtain rest in the World to come. But who can believe, that God was as free in his Grants, as these Saints were foolish in their ask? I may than believe, that all the Irish Devoto's to this last Saint were saved, when I can be persuaded that they were all rich; but till than, the Defender of these ridiculous stories, must not think that he has made them good, when he has told a great many others like them. It may not be amiss however to relate some of those special Privileges, Colgan. in notis ad vit. Maidoc. ad num. 33, 34. that we may a little better understand to what heights of folly superstition may advance. We are told than, that Gregory Turonensis mentions Christ's Grant to S. Laurence, that every Friday he should deliver one Soul out of Purgatory pains. The Cistersians boast, that it was granted by the Intercession of the Bl. Virgin, that the Devil should have no power over any one, who at his death was clothed in their habit: and we are informed, that it had like to have cost a Monk of that Order very dear, Bibliothec. Patrum Cisterciens. p. 171. who by the indiscretion of his Attendants, who did not consider sufficiently Monastici habitus Sacramentum, the Sacrament of his Habit, had pulled of his Cowl, to give him some relief in the heats of his Fever, and so he died habited: who though he was conducted very civilly by good Angels, to the Gates of Paradise, yet the Keepers that stood there, refused to give him any entrance; not not though his conducting Angels urged much his good Life and strict Devotion, yet all this would not do; for it was answered, that by an Eternal Law it was established, that no Monk should enter in at those Gates without his Hood; and so the Gates being shut upon him, he stood trembling without, expecting every moment to receive the sad sentence of damnation; Only Christ the Judge was so merciful, that he restored him to life again, for so long a time, till he repenting of this neglect, might be habited in his Cowl, and so be fit without impediment to enter into Paradise. * To insinuate the better, how safe a Man is, and secure of going to Heaven, when he is habited aright; they bring stories, to persuade people, that the Devil watches, as a Cat does for a Mouse, to found any one throwing of his habit, that he may have than a prey of him. For thus I found Thom. Cantipratanus (Lib. 1. de Mirac. sui temp. cap. 7. ss. 4.) telling such another Fable as this. How a Monk in the heats of a great Fever, had put of his Cowl; and suddenly such a noise and crack was heard, as if the whole building was tumbling down; which a ho y Man hard by at his prayers, being terrified with, the Devil appeared to him, saying: I raised this great noise in indignation, because thou hinderedst me by thy Prayers, from snatching that Monk bodily to be tormented, who had thrown of the Habit of his Order. So little wit these Inventors of Lies have, to bring in the Devil too, discovering secrets to his own prejudice, when he need not; for any one may see, that this appearance and discourse of his, would for the future prevent all his opportunities of seizing upon such careless People at unawares. The Carmelite Friars also, are this way as well secured of their salvation, as they can wish: for in the Year 1250. one Simon Stock an Englishman, Gono●●● in Chron. SS. Deiparae. p. 256. and General of their Order, did daily supplicate the Bl. Virgin, that this Order which was honoured with the special Title of the Virgin, might be guarded by some singular privilege of her donation; and he daily repeated with great devotion these words, Flos Carmeli, vitis florigera, Splendour coeli, virgopuerpera Singularis. Mater mitis, sed viri nescia, Carmelitis da privilegia Stella maris. Thou flower of Carmel, and thou flowering Vine, Whose glorious Face makes Heaven brighter shine, Virgin and Mother both, without compare. A Mother mild, who yet no Man didst know, On us poor Carmelites deign to bestow Some special boon, who art the Sea's bright Star. This Devotion was so pleasing to the Bl. Virgin, that she appeared after this to him, accompanied with a multitude of Angels, holding the Scapulare (a Garment) of that Order in her hands, and said: This shall be a privilege to thee, and to all Carmelites, Whosoever dies in this habit shall escape Eternal Fire, whosoever dies in this shall be saved. There is also another famous privilege granted to the Carmelites Scapular, Colganus, ut supra citat. that Whosoever should be buried therein, should not be held in Purgatory pains, beyond the Saturday next after the day of his death. This privilege was approved and confirmed by several Popes. John XXII. in his Bull from Lions, March 3. and in the 6th. Year of his Popedom, has these words: I by the power I have received do confirm this indulgence on Earth, as Christ for the Merits of the Bl. Virgin has granted it in Heaven. This was also afterwards confirmed by Pope Alexander V by Clement VII. Sixtus V Gregory XIV. and Clement VIII. The Bull of Pope Clement the VII. dated May 13. 1528. (which gins thus, Dilecti filii, etc.) has these words in it. Marry the glorious Virgin and Mother of God, on the Saturday (which is the Virgin's day) after the death of such Persons (so habited) will visit them, and free their Souls from the pains of Purgatory. Where by the way we may make one new discovery, that though, for aught I know, Sunday may be a good day of the Week to be born on; and may be a very comfortable day whilst one lives; yet it is, according to this, a very sad and ill day to dye on: For, let a Man have never so much favour showed him, you see he must lie almost one whole Week in Flames, if he chance to go out of the World on that Day. But there is nothing of this nature, has made so great a noise, as the privileges granted by our Saviour's own mouth to Seraphical S. Francis. As 1. That whosoever shall love his Order in his heart, Colganus ut supra. how great a sinner soever he be, he shall found mercy from the Lord. 2. That none in the Habit of a Franciscan, can make an ill end, and that whosoever shall choose to live ill in that Order, shall not be able to continued in it long. The 3d. is more known than any of the other, viz. The Privileges granted by Christ to his Church near Assisium in Italy, called S. Maria de Angelis, or Portiuncula; and in memory of the grant, a Festival was appointed on the 2d. of August, which even after the reformation of the Breviary by Pope Pius V was allowed by him to be still observed by the Franciscans; and has a place at the end of his Breviary in the Proprium Festorum ordinis Minorum, under the Title of Festum Consecrationis Ecclesiae S. Mariae de Angelis, quod appellatur Festum Portiunculae. The story is worth the setting down, out of the Lessons of that Feast, and out of Gononus his Chronicon, where the circumstances are given us more at large; which is as follows. Gononus in Chron. p. 217. In the Year 1221. as S. Francis one Night was praying for sinners, an Angel of the Lord appeared to him, commanding him to go to the Church aforesaid; for there Christ with his Mother, and a Multitude of Angels expected him. The Message filled him with incredible joy, and he presently arose and went to the Church, whither when he came, and saw Christ and his Mother standing on the right hand, with fear and reverence he fell flat upon his face, unto whom Christ spoke thus, as he lay prostrate. O Francis, thou and thine are very solicitous for the salvation of Souls; therefore I give thee leave to ask something of me, for the common consolation and salvation of Souls, and for the honour of my Name; for thou art given for the salvation of Nations, and for the reparation of my Church: S. Francis being a while in a rapture, at the contemplation of so great Majesty, when he came to himself, he prayed thus. O our most holy Father, I miserable sinner beseech thee, that thou wouldst vouchsafe to bestow this grace upon Mankind, that all and every Person that comes to this place, and enters this Church, may obtain an Universal Pardon and Indulgence of all their sins, which they shall make confession of to the Priest. I also entreat the Bl. Virgin thy Mother, the Advocate of Mankind, that for the obtaining this request, she would vouchsafe to intercede with thy most glorious Majesty. The Queen of Heaven being moved by the Prayers of her Servant Francis, began immediately to pray to her Son in this manner. O most High and Almighty God, I intercede with thy Deity, and humbly beseech thee, that thou wouldst vouchsafe to grant the requests of this poor Francis. The Lord Christ presently replied; Brother Francis, it's a great thing thou hast asked, but thou shalt obtain greater. Know therefore that I admit thy Petition; but I will have thee to go to my Vicar, who has the power of binding and losing in Heaven and Earth, and require this Indulgence of him in my Name. On the morrow after S. Francis went to the Pope, laid open before him Christ's mandate, entreating him, that what pleased Christ, Lect. 6. in Fest. consecr. S. Maria de Angelis. whose place on Earth he held, and whose person he represented, that that might not displease him. The Pope at first did not think his request reasonable, because it was altogether free, that is, without any oblations; it was the greatest request, and also absolute and perpetual. He said, that it was requisite, that he who would obtain pardon of his sins, should some ways deserve it; and the Pope denied that ever the Roman Court was want to grant such an Indulgence: The Cardinals also that were present, opposed the grant; saying, That the consequence of it would be, that the Indulgences of the Holy Land, and of the Holy Apostles, S. Peter and Paul, would be neglected. But the Pope at length understanding, that it was the Divine pleasure it should be so, he granted to S. Francis a plenary and free and perpetual Indulgence; but it was to take place only on one natural day of every year, that is, from, the Vespers of the Calendss of August, to the Vespers of the next day, which was the Anniversary day of the said Church's consecration. By this one Revelation to S. Francis, here are so many doubtful Points determined, (concerning Indulgences, the Authority of the Pope, as Vicar of Christ, the necessity of private confessions to the Priests, the intercession of the Bl. Virgin) that may well give us Protestants just cause of suspicion, that the Pope had a greater hand in this grant, than Christ had. As for those of this Church, who are bound to believe the truth of that, which has been confirmed by 15. Popes (and which one of the later of them, Martyr. Francis. pag. 334. viz. Vrban VIII. an. 1624. gave so much credit to, that in a Year of Jubilee, when he suspended all other Indulgences, this was declared by his Letters, to be excepted and left untouched) I can only pity the wretched temptation, which the common people especially are perpetually exposed to, by such grants, of laying as much stress upon the keeping of a day, visiting an Altar, or a Church, dying in such a Habit, and being buried in such a place, to procure the pardon of their sins, and to promote their Salvation, as upon inward moral goodness, and purity of heart and life. In the former cases, Miracles and Revelations are rung in their Ears, to give a mighty reputation to those little and easy observances; and the defects of the Later are pretended to be supplied by the use of the other, as the imperfection of Attrition by the Sacraments of the Church: but when were they told, that a balking of these usages, would not prove dangerous to a person otherwise studious of piety? Not, not; the contrary is the business of this Church; amidst a great looseness of manners, which they connive at and tolerate, they furnish the People with frightful stories, to oblige them to all the exactness and care imaginable, about postures and habits, and trifling rules of Orders. Here now, a Convert did but hap in the hot Summer time, to sleep in a posture not modest enough (though no body saw it till afterwards) and the Devil, Caesarius Dialog. distinc. 5. c. 33. they are told, appeared in the shape of a Nun, and while he so slept, took him about the Neck and kissed him, whereupon he presently fell sick, and died within three days after. At another time, they are informed, that the Bl. Virgin went round all the Monks Beds, and blessed them all save only one, Id m ibid. dist. 7. c. 14. whom she neglected, and did not care to look upon (a grievous offence, one would imagine, this Monk had been guilty of; alas not) the business was, he lay in his Bed irregularly; either his Girdle was laid aside, or he had put of his Hose, or unloosed his Coat, the Relator could not tell which, but one of them it seems it was, and a fault so great, as to deserve to loose the Bl. Virgin's blessing. Another, who in the judgement of all was thought a very fit Person to be preferred, Biblioth. Patrum Cisterc. Tom. 1. distinc. 4. c. 25. and by common consent was just ready to be chosen an Abbot, the choice of him by a Divine revelation was forbidden, only because one time he had presumed to sleep with his Stockings of. But this punishment was but a small one, in respect of another which was inflicted (in another Stocking story) upon a Convert, who in one of the Granges of Claraevall Abbey, Ibid. cap. 24. presumed to wash his stockings without his Master's leave (the miserable Man, says the Relator, not considering how grievously they offend, who in the lest things do violate the purity of the Sacred Order; it seems the purity of his Order was nastiness, if it was a crime to wash his stockings) but as the Man was doing this, he heard a Voice cry, Smite him, Smite him; and immediately he felt two grievous blows given him, one on his Head, the other on his Feet; whereupon he returned pale and trembling to his place, confessed humbly his fault, and described his invisible strokes, how that both of them crept inwardly along, one from his Head, and the other from his Feet, and that he should dye, when those strokes were joined in his heart; and so it proved, for he died of them in a short time. These and 20. other such ridiculous stories they tell; the effect of which is, the frighting Men into silly and superstitious fears and observances, whilst the undoubted commands of our Saviour are more neglected, and lie unregarded. To S. Cosma and S. Damian, for success in taking Physic. Horae sec. us. Roman. Anaphona. INclyte Cosma vale, salveque sacer Damiane, In quibus enituit gloria Martyrii. Sumite nostrarum petimus jubilamina laudum, Et nobis medicam ferte salutis opem. Oremus. INfirmitates nostras, tam mentis quàm corporis, respice quaesumus Omnipotens Deus; & dignare intercedentibus sanctis Martyribus tuis Cosmâ & Damiano, cunctis nostris mederi languoribus. Per Dominum, etc. GReat Cosma and blessed Damian, all Hail; Whose Heads are graced with Martyrs glorious Bays; Receive the Tribute of our joyful praise, And bring your Medicines, healing every ail. Let us Pray. ALmighty God, look we beseech thee upon our infirmities both of mind & body, and vouchsafe upon the Intercession of thy holy Martyrs Cosma and Damian, to heal all our diseases, By our Lord, etc. NOTES. THe great credit of these Saints to help in this manner, was built partly, I suppose, upon their profession, being both Brothers and Physicians, (as the old Roman Breviary tells us) who might the more willingly be still employed in the Art they were so well versed in before, and have a natural inclination to look after sick Patients, that addressed themselves to them: but especially, upon the Miracles that are said to appear at their death. As, that when they were chained together, and thrown into the Sea, Brev. Rom. antiq. Lec. 3. an Angel loosed their Bonds, and delivered them; after this, they were thrown into a great Fire, but upon their Prayers, Lec. 4. the Fire lost all its power to hurt them: than they were hanged upon a cross, and command given to stone them, Lec. 5. but the stones rebounded back upon those that threw them: and so in like manner, when Arrows were shot at them, they received no harm at all, but many of those that shot them, were thereby slain. Most of which stories are still retained in the present Roman Breviary, and seem to be taken out of Vsuardus, or Ado's Martyrologies, who lived in the 9 Century, the proper Age (as I told you before) for rappers. The worst is, that Baronius himself, upon the Roman Martyrology (Sept. 27.) is forced to confess, that there are abundance of their Acts extant in Simeon Metaphrastes and Surius, which abound with falsehoods, and ridiculous stuff: and if he would have been sincere, he could have told us, that it was not an easy matter, to determine which were true, and which false: but it's all one, Lies have set up many a Saint to good purpose in the Church of Rome. To S. Nicholas in dangers especially at Sea. Horae Sec. us. Sa●um. Antiphona. BEatus Nicolaus adhuc puerulus, Multo jejunio macerabat corpus. Vers. Ora pro nobis, etc. Oremus. Brev. Rom. Dec. 6. DEus qui Beatum Nicolaum Pontificem tuum innumeris decorasti miraculis; tribue quaesumus, ut ejus meritis & precibus, à Gehennae incendiis liberemur. Per Dominum, etc. Brev. Sarum. Dec. 6. DEus bonitatis Author & bonorum dispensator; concede propitius, ut qui Beati Nicolai Confessoris tui atque Pontificis Solennitatem veneramur, ejus Patrociniis atque suffragiis Majestatis tuae propitiationem consequamur. Per Christum, etc. Ibid. O Per omnia laudabilem virum, cujus meritis ab omni clade liberantur, qui ex toto corde quaerunt illum. S. NIcholas with much fasting did begin, Though but a Child, to make his Body thin. Verse. Pray for us, etc. Let us pray. O God, who didst grace thy Bishop S. Nicholas with innumerable Miracles; vouchsafe we pray thee, that by his merits and prayers we may be delivered from the flames of Hell. By our Lord, etc. O God, the Author of Goodness, and the Dispenser of good things; mercifully grant, that we who venerate the solemnity of thy Confessor & Bishop S. Nicholas, by his Patronage and suffrages may obtain the propitiation of thy Majesty. Through Christ, etc. O Man, in all things praiseworthy, by whose Merits they are delivered from all destruction, who seek him with their whole heart. NOTES. THere is no great difference in substance, concerning the Acts of this Saint, betwixt the Old and the Reformed Breviaries. Only the ancient ones, say more miraculous things concerning him, the new lesser. But we are likely to be excellently informed about him, when Simeon Metaphrastes has a hand in his story; concerning whom Bellarmine himself has passed this censure, De Scriptor. Eccles. ad an. 850. Illud observandum, à Metaphraste scriptas fuisse historias de vitis sanctorum, multis additis ex proprio ingenio, non ut res gestae fuerunt, sed ut geri potuerunt. i e. Observe, that the Histories of the Saints Lives were written by Metaphrastes, many particulars being added out of his own head, not as the things were done, but as they might possibly be done. And a little after, He has added many and great Miracles, of which there is no mention among the ancient Historians. I think we may well reckon in this number, that which is mentioned in the first Antiphona, and is still retained in the Breviary (Les. 4.) When he was an Infant, though on other days he sucked his Nurse's milk frequently, yet on Wednesdays and Fridays he would suck her but once * These sucking Miracles, I perceive they are much pleased with, for thus they tell us that S. Katherine the Swedish Virgin, as a sign of her after chastity, refused with cries and tears to suck the milk of incontinent Women, as if it had been Wormwood. In vit. ejus apud Bolland. ad Mart. 24. , and that in the Evening, which custom of Fasting he always observed the rest of his Life: which thing is also mentioned in the Prosa of the old Roman and Sarisbury Missals; Qui in cunis adhuc jacens servando jejunia, A papilla coepit summâ promereri gloriâ. Who yet in Cradle rocked, obtained the praise Of strict observing usual fasting days; An early Saint! not half so much in Love With Nurse's milk, as with the joys above. We need not therefore think it strange, that a Saint who began so early to be famous, should grow in wonders with his Age, and at last come to be invoked as an Universal Deliverer from all dangers. I confess, when I read the first Prayer, which is the proper Collect both in the Breviaries and Missals for this Saint, it seemed to me a very cross-grained one, that when by the story that is told of him, his Talon, one would imagine, had lain peculiarly in helping and saving Men out of the distresses of Water, he should here be invoked to free them from the Fire of Hell: But I quickly corrected my fancy, when I considered, that nothing need seem impossible to the prayers of him, who fasted in his Cradle twice a Week, especially when it was (as you heard) upon Wednesdays and Fridays; for no ginger could have erected a Scheme of the Heavens more propitious for Miracles, than these two days are; (as we found before in S. Roch, of whom the same is affirmed.) Besides too, there is this affinity betwixt the Sea and Hell, that they are each of them a great Abyss; and it is so common and Proverbial to express all dangers by Fire and Water, that it was great pity, that he who had such great command over the one, should have no stroke in matters that related to the other. Passing therefore over other things which the Breviary mentions, (as his miraculous Election to be Bishop of Myrea, not by the intervening of Lots, as in the choice of Mathias, but by a voice from Heaven, bidding them make him Bishop, who first entered the Church next Morning, telling them his Name should be Nicholas, which he first did, as if sent by God) Let's only see, whence his fame arose for a Deliverer in distresses at Sea. Thus than the Legend informs us. Brev. Sar. lec. 7. & Brev. Rom. antiq. Lec. 9 Certain Mariners being in great danger by a sudden Tempest that arose at Sea, they began to cry out; O Nicholas the Servant of God, if those things be true which we have heard concerning thee, now secure us; that so being delivered from this danger, we may tender thanks to God and thee. While they spoke these words, one appeared, saying to them; Behold I am here, for you called me; and he began to help them in ordering their Cables and Sails and other Tackle; and a while after, all the noise of the Sea was quieted, and the Tempest ceased * The same is set down in a Prose of the Old Roman Missal. 1520. O beat Nicola, Nos ad portum marìs trahe de mortis angustia; Trahe nos ad portum maris Tu qui tot auxiliaris Pietatis gratia. Dum clamarent nec incassum Ecce quidam dicens, Assum ad vestra praesidia: Statim aura datur grata Et Tempestas fit sedata Quieverunt maria. : The Mariners when they came to shore, presently inquired where Nicholas was; and when they learned that he was in the Church, they went in thither, and, which is wondered to be related, they immediately knew him, without any bodies showing, though they had never seen him before; and falling prostrate at his Feet, they paid their thanks to him, relating how by his suffrages they had been delivered, when they were even at the brink of Death. And now I hope, after this story, none will wonder, when he hears of that Prayer to this Saint, (though otherwise it might seem a strange one) which we found cited by Chemnitius, out of the Hours of the Church of Hildensheim, in his Examen Concil. Trid. Part. 3. CRedo pie Sancte Nicolae, tuis me precibus esse salvandum, ideo ad te clamo, & te precibus meis licet indignis pulsare non desisto, ut te intercedente, ab imminentibus periculis, à peccatis & offensionibus meis, quibus quotidie affligor, merear liberari: Salva me supplicem famulum tuum, amice dei Nicolae, de praesentibus angustiis & tribulationibus, quia in te confidit anima mea, ut per te me salvet qui te sibi elegit. O Pious S. Nicholas, I believe that I shall be saved by thy Prayers, therefore I cry to Thee, and cease not to importune thee by my prayers though unworthy ones, that I may merit by thy intercession, to be delivered from imminent perils, from my sins & offences, wherewith I am daily afflicted: Save me thy supplicating Servant, O Nicholas, thou Friend of God, from present straits & Tribulations, because my Soul trusteth in thee, that he may save me by thee, who hath chosen thee to himself. Who need boggle now at the words of the Hymn mentioned by the same Author, and also by Cassander, p. 252. of his Works? O Venerande Pontifex Pius nec tardus Opifex Cunctis, qui corde credulo Te quaerunt in periculo; Aufer mortis dispendia, Confer vitae stipendia, Quò post carnis exilia Tecum simus in gloria. S. NIcholas thou venerable Bishop, Inclined to pity and to help not slack, When dangers threaten thou ne'er failest his hope Whose forward faith about to thee does tack. From Death's expensive losses us defend, The pleasing gains of life unto us give; That when the crosses of this flesh have end, With thee we may in Glory ever live. How edifying and Spiritual is the Application of all that is said of this Sea-Patron, which the Prosa in the forecited Roman Missal gives us? Nos qui sumus in hoc mundo Vitiorum in profundo Jam passi naufragia, Gloriose Nicolae, Ad salutis portum trahe Ubi Pax & Gloria. We that in this World impure In Seas of vice are almost drowned, Blessed Nicolas bring to Port secure, Where Peace and Glory's to be found. To S. Barbara, for to be Confessed, and to receive the Eucharist, before Death. Horae sec. us. Rom. Antiph. VIrgo fide sana De stirpe creata profana Gaudia mundana Postponit & Idola vana. Ora pro nobis, etc. Oremus. Ibid. & Horae sec. us. Sar. INtercessio quaesumus Domine Beatae Barbarae, Virginis & Martyris tuae, ab omni adversitate nos protegat, ut per ejus interventum, gloriosissimum Sacrosancti corporis & sanguinis Domini nostri Jesu Christi Sacramentum, ante diem exitûs nostri, per veram poenitentiam & puram confessionem, percipere mereamur. Per Dominum, etc. THis Virgin sound in Christian Faith, Though sprung from race that was profane, All worldly joys despised hath, And undervalved Idols vain. Pray for us, etc. Let us Pray. WE pray Thee, O Lord, that the Intercession of S. Barbara, thy Virgin and Martyr, may protect us from all adversity; that by her means we may, by true repentance and pure confession, merit to receive before the day of our death, the most glorious Sacrament of the most holy body and blood of our Lord jesus Christ. Through our Lord, etc. NOTES. THere is scarce any Saint in the Calendar, of whom more incredible things are told, than of S. Barbara, in the old Roman Breviary; nor indeed more ridiculous. Les. 1. She is said to be the only Daughter of One Dioscurus a Heathen, in the Reign of Maximianus (or, as Baronius will have it, of Maximinus) and is placed in the Year 230. and said to be instructed in the Faith by Origen (though it's strange so famous a Martyr should be pretermitted by Eusebius, who in his Ecclesiastical History (lib. 6.) mentions several Women, whom Origen converted to Christianity, but does not so much as name her among them.) Les. 2. Her beauty was so great, that to defend it, her Father built a Tower, only with two Windows, and a place to Bath in, curiously contrived and adorned, where she was put. Les. 3. There, while she was in Meditation, an Angel stood by her, and explained to her all things belonging to the Catholic Faith; and when the Angel opened the Mystery of the Incarnation, to her great joy, Jesus appeared in the shape of a Child. And now being more strong in faith, in the absence of her Father, she commands the Workmen to make a third Window in the Tower towards the East, she being a worshipper of the Trinity, saying, That only by 3 Windows (so it is in Metaphrastes) every one that comes into the World is enlightened: and this she said, signifying the Majesty of the H. Trinity (as Metaphr. has it) and when her Father was angry at this talk of hers, and at the addition of the third Window, she pointed with her Fingers, and said, Behold the Father, Son and Holy Ghost. [A fine discovery this is of the Trinity, by one that had been newly instructed in the Catholic Faith by an Angel: Like to which is that blasphemous Picture, in the Salisbury Hours, where the Trinity is represented by 3 Heads upon one Neck of a Man's Body. And with the like profaneness and folly, the Festivale * Festiv. in die Trinit. which is taken out of Durandus, who giving a reason why the Bell tolls thrice, at the death of a Man; says, It is because the Trinity was first found in Man: Primò enim formatus est Adam de terra, deinde Mulier ex Adam, postea homo creatus est ab utroque; & ita est ibi Trinitas. Durand. Rational. lib. 1. c. 4. ss. 13. discourses: Adam our Forefather that came out of the Earth, one Person; and Eve of Adam the second Person; and of them both cometh the third Person, as their Child; thus the Trinity was found in Man. But methinks the Nuns have found the Trinity better than thus in Womankind. Apud Ribadeneir. inter vit. Extra- wag. p. 261. For in the Life of S. Clara de monte Falconis, we are told, that in her heart, when it was opened, were found the impressions and marks of the passion of our Saviour, viz. a Crucifix with three Nails, the Spear, Sponge, and Reed on one side; and on the other, the Whips, Rods, Pillar, (at which he was scourged) the Crown of Thorns; and these signs of our Saviour's passion, did consist of strong and hard Nerves. But (which I cite it for) they found that which was still more wondered, three Balls in her Gall, as it were three Filberts, of equal weight, colour and bigness, which (says her life) was a plain Testimony of the H. Trinity, to which this Virgin was wholly devoted: Which is more fully expressed by Bernardinus de Bustis * Cited in the Martyrolog. Franciscan. 17 Aug. p. 352. , whose words are these; In her heart was found a Crucifix ingraved, with all the Mysteries of the Passion; and in her Breast were found three little Balls, one of which does weigh as much as two of them, nay as much as all three together; and all three together weigh no more than one alone; by which is signified, that she had a continual remembrance of the passion of Christ, and a perfect belief of the Unity of the Divine Essence, and of the equality of the three Divine Persons. (Which I take it is the most mysterious Relic that ever was found in Flesh, if any one can believe it.) The Festivale, a little after, explains the Trinity by Water, Ice and Snow, which three, says he, be divers in substance, yet all is but Water. fol. 47. The Water is so full of might, that is to understand the Father: by the Son Jesus Christ, ye shall understand Ice, that is, Water congealed hard and brittle; that is Jesus Christ very God and Man, that took the substance and frailty of Mankind: by the Snow, ye shall understand the H. Ghost; for right as Snow is but Water and Ice and Light in the Air, but how, no Man can tell, so cometh the H. Ghost from the Father and the Son. Capgrave also gives us a Narration, Capgr. in vit. Egberti, f. 122. how when France was troubled with the Arrian Heresy, that Error was reproved; and that God in three Persons, was of One and of equal substance, was shown by this plain Miracle of three drops clearer than Crystal, that fell upon the Altar, as it were from the Roof of the Church, which drops were of equal magnitude, and being joined together, made one most fair Gemm.] But to go on with the story of S. Barbara. Les. 4. Upon the Marble of the Bath, she made the signs of the Cross, which remain to this day: (Metaphrastes says more expressly, That she made the sign of the Cross with her Finger on the Marble, which made a remaining Impression, as if it had been graved with Iron) and in the Bath, God so ordering it, upon her Prayer she was wonderfully baptised by John the Baptist. Les. 5. Her Father perceiving, by the alterations she had made in the Tower, and by her discourses, that she was a Christian; drew out his Sword, in indignation, to slay his Daughter: but upon her Prayers to God, a great Stone opening itself, received her into its Cavity, and attended * Tecum virgo lapis volat. Prosa in Missal. Roman. Antiqu. her to a Mountain full of Caves, where she thought to have hid herself, but was discovered by a Shepherd, who was punished for it miraculously, he himself being changed into a Marble Statue, and all his Sheep into Locusts, (or, as Metaphrastes says, into Beetles) which to the perpetual accusation of the crime, continually fly about her Grave. Les. 8. She was, after this, brought before the Heathen Precedent, who after Scourge and beating with Clubs, commanded her Breasts to be cut of, and to be led naked through all the City. But upon her Prayers, that her naked Body might not be exposed to the Pagans', an Angel came and covered her with a white Garment, and so healed the wounds of her Body, that not so much as a Scar appeared. Les. 9 After this, her Father cut of her Head with his own Hands, and was severely punished for it; for as he went down the Hill where the Murder was committed, Fire descended from Heaven, and so consumed him, that not so much as any Dust of his Body remained. (Thus far the Lessons.) I cannot omit here the relating an extraordinary Miracle brought to confirm the efficacy of Prayers to S. Barbara, for obtaining the Eucharist and Confession before Death. Surius in vit. Barbarae 4 Decemb. mentioned also by Ribadeneira in her life. It is recorded by Surius thus. In the Year 1448, at a Town called Gorcum in Holland, one Henry Kock by an accident of a Candle that fell into the Straw, had his House set on Fire in the Night, and he himself hardly escaped in his shirt, which began to burn in two places: but he remembered that he had left Money in the House, and would return into it again to save it; but before he could come to the place where it lay, the House fell upon his naked Body: when apprehending present Death, though the scorching Flames tormented him, yet he was more afflicted, because he had not been fore-armed against Death, by the Sacraments of the Church; and in this distress, he betook himself to S. Barbara for Soul-remedies, praying thus. O S. Barbara, secure a miserable wretch, and one dying in his sins, which thing thou art now able to perform by thy Spouse: Let that be done by thy Prayers in me, which was of old promised by Heaven to thee, as thou wast a dying for Christ: Let thy Spouse be mindful of thy rosy and Virgin blood, let him remember thy chaste and Virgin love, that my Soul may not go out of my Body, till it be purged by the Sacrament of Confession, and fore-armed with the saving Viaticum. Thus you must believe he prayed, (though it seems to be too long a Prayer for one whole Body was actually burning in Flames) but see the effect; S. Barbara being thus invoked, immediately presents herself, in such a form as she used to be pictured within Churches; and with her Garment, she quenched presently the Globes of Fire, and with her white Hand, brought him through the Straw-roof, and setting him in a safe place, spoke thus to him. Because thou hast often offered acceptable Devotions to me, and now implored the Divine mercy by my Patronage know that by my means thy life shall be prolonged till Morning, in which time thou mayst be confessed, and receive the Sacraments of the Eucharist and extreme Unction. After which words, S. Barbara disappeared: all was performed as she said, though Henry was so burnt, that scarce any Flesh was left on his Bones unconsumed, and that which remained was as black as a Negroes; only his Eyes, Tongue and Heart, remained untouched. Testified by Theodoric the Priest that confessed him; a credible Witness no doubt. * Such another foolish story the Golden Legend gives us in her Life; that a Man that was thought to be starved to death, and by a Rope cast about his Neck, was drawn to the top of a Tower, and thrown of from thence, when he came to the ground, he risen up upon his feet; and gave this account to those that wondered how he was alive (having so long continued without any Meat) and how he could be preserved in his fall; he told them that S. Barbara preserved him in all his straits; and in his fall from the Tower sustained him with her holy hands, and that he could not dye till he was confessed, and received the Eucharist and extreme Unction. This story puts me in mind of another miraculous one, concerning the Communicating of S. Brigid before she died. It is thus. Colganus vit. S. Nennidii ad 18 Januar. S. Brigid told Saint Nennidius, a Convert of hers, that on the day of her death, she would receive the Eucharist from his hand. He answered her, Would to God you might live till that come to pass: she replied, that so it should be. Upon which when Nennidius was gone from her, he provided for his hand (with which he was to give the Eucharist) a straight Brass Glove (some say a Silver one) with a Lock and Key for it, jest it should touch his Body, or his Hand be touched by any unclean thing: And farther, believing what S. Brigid told him, and being willing to prolong her life for the common good many Years, he undertook a Pilgrimage to Rome; and entering a Ship, he threw the Key of his Glove into the Sea. But there is no wisdom nor counsel against the Lord: for some while after, returning into his Country, he was admonished by an Angel, that the day of S. Brigid's death was at hand, and that he must give to her, her last Viaticum: The Night following lodging at a Fisherman's House, his Landlord found a Key in the Belly of a Fish, that he had opened, which Saint Nennidius knew to be the very same he had thrown long before into the Sea; and so understanding that it was the will of God he should go over to S. Brigid, he did so; and found her almost expiring, to whom he gave the Eucharist before she died. To St. Marus Bishop of Triers, for Palsies and Convulsions, etc. Brev. Eecl. Treu. apud Bolland. ad 26 Janavar. DEus, qui S. Mari Confessor is tui atque Pontificis intercessione, homines ipsum invocantes, à quavis morbida corporis membrorumque contractione, atque Paralysi liberare praeservareque dignaris; concede nos ejusdem Sancti meritis, sic corporalis vitae sanitate potiri, ut aeternae animarum salutis remedium in coelestibus inveniamus. Per Christum, etc. O God, who by the intercession of S. Marus thy Confessor and Bishop, dost vouchsafe to preserve & deliver Men that invoke him, from any diseased contraction of the body & members, and from the Palsy; Grant that we, by the merits of the same Saint, may so enjoy health of bodily life, that we may found the remedy of the eternal salvation of our Souls in Heaven. By our Lord, etc. S. Blasius for removing Bones that stick in the Throat. THe Salisbury Breviary informs us, that when this Saint came to be beheaded, he prayed to God in this manner: Brev. Sar. Lec. 3. S. Bl●sii ad Feb. 3. O God, hear me thy Servant, that if any one remembering me, shall fall down and worship Thee; if any Fish-bone, or any other Bone shall stick in his Throat; or if he fall into any Infirmity, Tribulation, or Danger, receive, O Lord, I beseech thee, his request. The Lord said, I will fulfil all thy Petition. The Invocation of this Saint, is a present remedy in such cases, prescribed by a Greek Physician, Ribadeneira 3 Febr. p. 90. says Ribadeneira, who also directs, that taking such Persons by the Throat, these words should be pronounced aloud: viz. Blasius the Martyr, and the Servant of Christ says, either come up or else go down. S. Emetherius and S. Celedonius, for allaying Hail-storms and sudden Tempests. THese two Saints are venerated in Spain, as having great power to alloy Hail-storms. For, we are told, that in such cases, Bolland. Act. Sanc. 3 Mart. p. 234. the Clergy of the Place, where their Chapel is, make a solemn Procession thither; they put lighted Candles upon their Altar, and after they have sung the Hymn with the Antiphona, they subjoin the praises of these Saints, and the desired Calm follows. The truth is, by that time all these things are done, especially if the Priests do not cut short the praising work, but give these Saints their due commendation; a violent Tempest of Hail may cease naturally, without the help of them, or any other Saint besides. S. Venisa, for the Green-sickness, & pro Ordinandis menstruis, and Bloody Fluxes. THis Saint has a Chapel dedicated to her in a Village hard by Rouen in France, and a Feast kept to her Memory, the day before Ash-Wednesday. And at Valentianae in Hannovia, there the Women implore her Patronage in the forenamed Cases; binding themselves about, for 9 days together, with Purple or white Swaths, according to the several proper kinds of this Disease; when they are cured, they hung them up near the Statue of S. Venisa; and by reason of the Multitude of those that frequent the place, the heap of such Oblations does so increase, that they are feign to remove them. The Women do the like at Tourney, and other places. Bolland. de S. Veronica. 4 Febr. p. 454. Some conjecture with probability, that this S. Venisa (or Venica) is the same with S. Veronica, only her name contracted; and that all this Devotion comes from the common Opinion, that she was the Woman, whom Christ in the Gospel cured of the Bloodyflux. There are many other Saints whose Patronage they implore, besides these I have named, as S. Lucy, for sore Eyes; S. Leonard, for Prisoners and Captives; S. Hubert, for biting with mad Dogs, or any venomous Beasts, etc. whose stories, I shall for Brevity omit, and only add one more. S. Anthony of Milan, for the recovery of lost Goods. THis is the last Example, I shall mention, of Patron Saints; but his veneration is so great in the Church of Rome, his Preaching and Miracles so famous, that it will require something a larger Discourse than I have bestowed upon the rest. He was a Contemporary and Disciple of S. Francis, to whom he was so dear, that he used to call him his Bishop (as Trithemius tells us.) The present Breviaries have only three short proper Lessons for him, Jun. 13. and the following Collect: ECclesiam tuam, Deus, beati Antonii Confessoris tui solennitas votiva laetificet; ut spiritualibus semper muniatur auxiliis, & gaudiis perfrui mereatur aeternis. Per Dominum, etc. O God, let the much desired solemnity of Bl. Anthony thy Confessor glad thy Church; that so it may be always defended with spiritual aids, and may merit the fruition of eternal joys. Through our Lord, etc. But the Franciscans, even after the Reformation of the Breviary, by Pope Pius V obtained from him the privilege of having Proper Offices for some famed Saints of their own Order, which were Printed apart, at the end of his Breviary; among which, this S. Anthony has a large place, where I found Twenty Lessons of the old Breviary concerning him, still retained without alteration; and I hope the following Popes have not been so unkind, as to debar them from rehearsing those pleasant and beloved stories of S. Francis, and his great Followers, nor contracted their Devotions into a narrower room than that Reforming Pope did. I leave the Reader to consult the Hymns there, which they sing in Honour of him; and come to the business of his Patronage in the case of lost goods. This is affirmed by many Authors. Guillelmus Pepin * Citat. inter Elogia praefix. vit. S. Anton. apud Joh. de la Hay. , a Paris Doctor, says; This Saint has a privilege from the Lord, in reference to lost goods; which by his merits are often recovered, which I myself have frequently experienced. Pelbartus, a Franciscan, says the same; That God, as he made him wondered in his life, by giving him the grace to be able to recover lost Souls; so now he is in Heaven, he has granted Men the favour wonderfully to recover by his merits lost goods. But none I meet with, has given so particular an account of it, as Ribadeneira, whose words are these; Christian piety does implore the Patronage of S. Anthony, Ribaden. vit. S. Anton. 13 Jun. especially when afflicted with the loss of Goods, and his merits work wondrous effects in this Case. The Original of this Devotion seems to be this: A certain Franciscan Novice, throwing of his Habit, ran away from the Monastery, (in which the Saint lived) and stole away with him a Psalm Book, written with S. Anthony's own hand, and explained with Marginal notes, which S. Anthony often used, when he privately expounded the Scriptures to the Friars. As soon as Anthony perceived his Book to be stolen, he falling down on his Knees earnestly prayed God, that he would restore the Book to him again. In the mean time the Apostate Thief having his Book with him, as he prepared to swim over the River, met the Devil; who with a drawn Sword in his hand, commanded him immediately to go back again, and restore to S. Anthony the Book he had stolen from him; threatening to kill him, unless he did so: The Devil required this with so terrible an aspect, that the Thief being astonished, presently returns to the Monastery, restores to the Saint his Book, & continued in a religious course of life ever after. I see the Church of Rome will never be at a loss for ways to promote this their Superstition. The most common Method we have heard of hitherto, has been Revelations and Voices, pretending gracious grants from God, to the merits of such and such Saints, that Persons in their particular distresses should found desired relief, when they did invoke them: this seems to be a pretty plausible encouragement, and to require only satisfaction in one doubt, how to be secured, that God spoke such words; for if he did, who will not readily determine his practice, by the plain significations of his heavenly will and pleasure? But as for the occasion here mentioned, there are, methinks, a great many discouraging circumstances in the story; so that the greater opinion a Man had of this Saint, the lesle expectation should he, in all reason, have of recovering his losses by the choice of this Patron, if this be all that can be produced to assure him, that his addresses to him in this case shall not be unsuccessful. For, 1. Few men's losses are of that importance, that S. Anthony's Psalter was, especially with his admirable Divinity noted in the Margin: And again, few men's merits, if all be true that is told of him, could equalise his; and why than should every one presume that their Prayers shall be extraordinarily heard, because his were? To which may be added this main doubt, that I believe that this is one of the first instances that can be given of the Devils threatening, and frighting any one into honesty, and into Devotion; and, considering his interest, it's very likely to be the last of the kind: and for any one now to tell us (as Pepin did) that he has found the success and benefit of such addresses, would be only to set all the cunning Men, and all the Astrologers a laughing (whose trade for discovering lost goods, seems to be threatened, by setting up this Saint for a Patron) for they would be ready, I dare vouch for them, to forswear their Art, if S. Anthony had ever helped so many to their lost goods, as they will tell you they have done. But it may be, it is not so much this foolish story which Ribadeneira has pitched upon, (or at lest not this alone) as the mighty fame of S. Anthony, and the reputation he has got in the Roman Church, partly as a powerful and prophetical Preacher, and partly as a worker of Miracles, that has invited them to a strange veneration of him; and than you may give them leave to choose what way to express it in; and so many having been possessed before him of other Offices, this might fall to him of course. That which I shall therefore do farther, shall be to give the Reader some account of the admirable things that are reported of him in his life; which Ribadeneira has given us more concisely, and Surius more at large; and more lately (an. 1641.) Joh. de la hay, (who has given us S. Anthony's works) has put that Life in Surius before them, with some additional Miracles after his Canonization, and has divided it, for the Readers greater case, into Chapters, whom therefore I shall cite all along in the following Discourse. To pass over other lesle material things concerning S. Anthony. I shall only consider what relates to his preaching and miracles. The first occasion of his being noted for a Preacher (who was before accounted an illiterate person, Concerning S. Anthony's Preaching. and to have not farther skill than to say the Church-offices, Ribaden. in vit. Anthon. 13 Jun. p. 247. Et in vit. ejus apud Joh. de la hay, c. 6. and had submitted to the mean employments in the Kitchen, of washing Dishes, and scouring Kettles, and used to sweep the Friar's rooms) was, when he took sacred Orders with certain Dominicans, who being put upon it to Preach at that time to the People, excused themselves that they were altogether unprovided of a Sermon; whereupon S. Anthony was entreated to Preach (though it was ex tempore) whatsoever the spirit should suggest to him: His modesty was such that he also would feign have declined it, telling the Precedent (who urged it) how little Learning he had, and that having been condemned to such humble Offices, he was better acquainted with Potts and Besoms, than Scholastical Subtleties; all this would not bring him of, but Preach he must: At the beginning of his Sermon he spoke to them simply and plainly; Orsus est simpliciter ad eos dicere. but in the progress of his discourse, he used such elegancy of words, such heights of mystical sentences, that rapt all his Auditors into admiration, especially because it was beyond all their expectation. And now the next thing we hear of him is, that he receives commission from the Minister General to Preach abroad; In vit. Antonii. cap. 7. and he is so busy in this new work, that he runs up and down from one City and Town to another: The Churches were not sufficient wherein to spend his Zeal: but Camps and Streets and Fields are the Places where he chooses to Preach in; which course of his the Jesuit Lorinus would feign countenance, Lorinus in Act. 2. v. 6. from something he fancies like it in the Apostles; but the resemblance is far greater betwixt him and our Quakers; who are a restless Generation, troublesome, and furious in their heats, of an ill-guided Zeal, and endeavouring to be popular by the pretences of extraordinary humility. He preached at Rome one time before the Pope so much to his content and wonder, Vit. Ant. c. 8. that he called him Arcam Testamenti, the Ark of the Testament: and well might he call him so, (says the Author of his Life) for he had the Scriptures so fastened in his Memory, that he could from thence have wholly restored them, if all the Books of Scripture had been lost. But whether the Pope had any great skill in Sermons or not, to be sure S. Francis had: and we are told that when S. Anthony was preaching one time upon the passion of our Saviour, Ibid. c. 10. S. Francis, though he was far distant in another Country, yet he appeared to his Children after a wondered manner in the Air, for he seemed to stretch out his Arms , as it were approving Anthony's Sermon, and showing what the Friars aught to imitate, and blessing them, he made the sign of the Cross over them. But we hear of a wondered approbation of him for a Preacher, which was given him by the Inhabitants of the Sea, more astonishing than this Apparition in the Air. Ribadeneir. p. 247. Francis. Mendozius' inter Elogia praefix. vit. S. Antonii. For as he was preaching at Ariminum, which was a Nest at that time of Heretics, and few or none regarded his Doctrine, he went out of the City, and sat him down by the Seaside, and called to the Fishes in this Language. Do you at lest lift up your heads, in regard to my words, since the Heretics deny to harken to me. He had scarce left of speaking, when a Multitude of great and little Fishes thronged to the shore where he sat, lifting up their heads out of the Water, as it were to signify their attention to his words. Than the Holy man, after he had saluted them by the name of Brethrens, (a compliment he learned from S. Francis) he rehearsed to them the benefits for which they were indebted to their Creator, what gratitude they owed Him, and what serviceable offices they might perform towards him. (What pity is it that this edifying Sermon should be lost, and since his skill was so great, that he did not leave a Treatise behind him upon this Subject, concerning The whole Duty of Fishes towards God?) When he had concluded his Sermon, the Fishes bended their heads, as if they asked his blessing, and went back into the Sea. And now it is no wonder to tell you, that the People were astonished at the Miracle, that the Heretics that were present, were struck as mute as Fishes, as to any farther opposition and contradiction; only they fell at his Feet, declaring their embracing the Orthodox Faith, and their Conversion. We are farther informed that a Prophetic Spirit accompanied his Preaching, of which they tell this story. S. Anthony preaching at the Funeral of a certain Usurer, took that place for his Text, Vit. Anton. cap. 19 Where your Treasure is, there will your Heart be also. In his Sermon, among other things, he said. This Rich man is dead, and is buried in Hell: Go to his Treasure, and you shall found his heart in the middle of it, though his Body be buried: The Parents and Friends of the Man, went and searched, and they found his heart yet hot in the midst of his Money. It will be now, after all this, no strange thing to be told, that all People were very desirous to hear such a Preacher, or to found him frequently engaged in this Work, Ibid. cap. 12. when he is so much admired, that sometimes Thirty Thousand People, or more were present at one of his Sermons. When he preached a Lent course, the Church could not hold the Number of his Auditors, so that he was feign to hold forth in the open Fields. Thither from all Quarter's People flock in crowds to hear him; They rise before Day, and strive which shall get first to the place, where the Sermon was to be: There you might see Soldiers and Noble Matrons, and such as used before to lie long in Bed, running in the dark, and watchfully expecting the Preacher. The Tradesmen would not open their Shops, or cell their Wares, before his Sermon was over. The good Women in devotion, cut of pieces of his with their Sizzers, laying them up for Relics, and he counted himself happy that could but touch the Hemm of his Garment. It was admirable to observe in this great Concourse of People, Ibid. cap. 13. & 21. no ill behaviour, no laughter, no Children crying, no disturbing noises; all their Ears were attentive, their Eyes perpetually fixed upon the Man of God, all waited to hear him with untired patience, and much devotion, as if not any Man, but an Angel descended from Heaven spoke to them. The fervour of the Preacher was such, that his speech came from his Mouth, as from a hot Furnace; the effect was, that he wonderfully affected his Auditory, penetrated into the very marrow of their Souls, raising in them much devotion and compunction, hatred and detestation of their Vices: so that People were heard to say one to another, with much sighing; Ah miserable wretch that I am I who never till now thought such a thing to be a sin, and if I had known it to be such, would never have committed it: they excited one another to make confessions, to undertake Religious Pilgrimages, to fast on certain days in honour of the Mother of God, etc. He sent so many of both Sexes to confess their sins, that neither the Friars nor Priests, though many did attend him, were enough to hear all their Confessions. Than first Men began to go in Procession by Troops, beating themselves, and singing pious Canticles * Ribadeneira (p. 248.) says, that the People at Milan, upon his Preaching at the time of the Spring-East, were so melted into sorrow and tears, that in great Companies unbaring their backs in the very streets, they severely whipped themselves, Crying out to God, Mercy, Mercy. ; and this laudable custom proceeding from such an Author, increased more and more; so that almost in all the parts of Italy, it is strictly observed to this day. And now I cannot but fancy, after this huge noise concerning such an Angelical Preacher, it will be a very seasonable Gratification of the Reader, to acquaint him with S. Anthony's way of Preaching: That he may understand, Quid dignum tanto feret hic promissor hiatu; If his strong sense by charming Tongue applied, Makes good what Fame proclaims with mouth so wide. And since it has fallen out so luckily that S. Anthony's Sermons have outlived him, and have been put forth as great Jewels and Rarities by their own Men; I shall only do the part of a Rehearser; not engaging myself to give you every word of the Sermons I mention, for (notwithstanding all that has been said in their commendation) I am sure the dulness of them would tyre and cloy the Reader; nor shall I add any thing of my own, but faithfully translate his words, that no Man may object that I have played tricks with him. And since I found Trithemius has commended his Sermons de Tempore, upon those words, Erunt signa in sole, etc. And his Sermone de Sanctis, as most elegant and ardent discourses; I'll choose to give the Reader a taste of each: And though they are all of a piece, yet since it may be presumed that the first Sermon in his Works, is not the worst, I'll begin with that. S. Anthony's Sermon on the 1. Sunday in Advent. Luc. 21. v. 25. There shall be Signs in the Sun, and in the Moon and Stars; and on Earth distress of Nations. HEre are Four Things observable, according as there are Four Advents, viz. Into Flesh, into the Mind, to Death, and to the final Judgement. 1. The coming into Flesh, and this is the Assumption of human Flesh, in those words, There shall be Signs in the Sun; for the Sun is the Son of God. The 2d. (Advent) is into the Mind spiritually; and this is the purgation of our Mind, or protection against Sin, or bestowing Virtues on us. In these words; There shall be Signs in the Moon. The 3d. is, In Death, which is the division of Soul and Body: in these words, And in the Stars. The 4th. is, in the end of all things, when there shall be a discussing of Merits, and punishing of Vices: in these words, And on Earth distress of Nations, etc. There shall be Signs in the Sun.] The Sun (so called because it shines alone, Sol quod solus luceat) is Christ, who dwells in Light inaccessible: in compare with whose sanctity and brightness, all that of the Saints suffers diminution: Therefore it's said, (Esa. 64.) We are all become unclean, and all our Righteousnesses like menstruous Clotheses. This Sun (as it is Revel. 6.) is become black as Sackcloth of Hair. For with the Sackcloth of our Humanity, he covered the Light of his Divinity. I have made Sackcloth my clothing; (Psal. 68) And what has the Son of God to do with Sackcloth? With this Garment, not God, but the sinner; not the Creator, Non Deus sed reus, non Creator sed peccator. but the offendor aught to be clothed. It is the Garment of the Penitent, not of him that forgives sin. What hast thou therefore to do with Sackcloth? It was very necessary for sinful Man: because it repenteth me that I have made man, that is, I am punished for the sake of man Poenitet me secisse hominem, i e. Poena tenet me pro homine. Hence (Esa. 43.) Ye have made me to serve with your sins, etc. The Sun therefore was black as Sackcloth of Hair. Under the Sackcloth of Flesh, the brightness of Eternal Light hid itself. Concerning whom it's said, (Esa. 45.15.) Verily thou art a God that hidest thyself. And, Esa. 53. His face was as it were hidden. And well is it said Hidden. For the Hook of the Divinity, was hidden in the Bait of Humanity. That (as Isa. says, cap. 27. v. 1.) He might slay the Whale, (that is, the Devil) which is in the Sea, (that is, in the salt and bitter world.) Hence it is said, Job 40. In his eyes, In oculis ejus quasi hamo capi●t cum. vulg. Latin. as with an hook he shall take him: that is, Behemoth. The humble takes the proud; our little Infant, the old Serpent. Therefore it's said, Isa. 11. The sucking Child shall play on the hole of the Asp, and the weaned Child shall put his hand on the Cockatrice Den Our Infant wrapped in swaddling Bands, laid in a Cratch, by his powerful hand draws the Asp and the Cockatrice, that is, the Devil, out of his Hole and Den, that is, the conscience of a sinner. The Sun therefore became black, as Sackcloth of Hair: O the first! O the last! O the high one, and yet humble and vile! And we (says Isa. 53.) counted him as a leprous Person, smitten of God and humbled. Concerning whose humbled sublimity speaks Isa. 6. I saw the Lord sitting upon his Throne, high and lifted up. Observe, what his sitting is, what the high Throne, what the sign of the Lord lifted up. His sitting * Thus in another Sermon (pag. 454.) Christ's sitting upon a She-ass, when he road to Jerusalem, is interpreted, his assuming our Flesh. In the She-ass (as it is in the Margin) is put for human nature. Asina pro humana natura. , is the humble inclination of the Divinity in the Humanity. Thus Ecclesiastic. 38. v. 19 The Potter sitting at his work, and turning the Wheel about with his Feet, is always carefully set at his work. The Potter is the Son of God; concerning whom (Psal. 32.) it's said, Who fashioneth their hearts one after another. He sits in flesh, to wit, he humbled himself to (i e. for the sake of) his work: i e. our Salvation. Hence Isa. 28. That he may do his work, his strange work, etc. Greg. He shall come into the World, that he may do his work, that is, redeem Mankind. But it is his strange work: for it was not agreeable to the Divinity, to be spit upon, whipped, crucified. He with the feet of his humanity turns about the Wheel of our Nature, which before ran to death; that to whom it was said before, Earth thou art, and thou shalt go to Earth; now it may be said to him, Blessed art thou, and happy shalt thou be. The Gospel plainly enough declares, in what solicitude he always was the space of 33. Years, for the perfecting of his Work. Whence Psal. 61. it's said, I ran in thirst. For he ran to the Cross with such eagerness, Cucurri in siti. vulg. Lat. as to a Furnace, for to strengthen and consummate his work there, that he made no answer to Pilate, jest the business of our salvation should be hindered. The Throne, (so called from its solidity) is the Humanity of Christ, Solium, quasi solidum dictum. which leaning upon Seven Pillars, remains every ways constant and solid. Hence it's said Isa. 4. In that day seven Women shall take hold on one Man, saying: We will eat our own Bread, and wear our own Apparel: only let thy name be called upon us, take away our reproach. The seven Women are the seven gifts of the H. Ghost; they are called Women, because no Man is begotten to God, but by the H. Spirit. The Man is Christ; one man, i e. one alone, without sin; whom the seven Women shall take hold of, i e. the seven gifts of the H. Spirit, that they may firmly hold him, and not let him go. These all pass unto Christ; they lay hold on none else, for there is no other Man that sinneth not; in all others the Spirit has the lodging of Tribulation, not the mansion of Rest: for the Spirit was in the Prophets, and other just Men, but because they were Men, and therefore sinners, it was in them, but did not abide in them. Whence it is said only of Christ, John 1. Upon whom thou shalt see the H. Ghost descending and abiding, he it is that baptizeth with the H. Ghost. They shall take hold of one Man, saying, We will eat our own Bread, etc. There the Gloss, He that hath bread and clothing, needs nothing. We will eat our own bread, and wear our own apparel; it signifies, that the H. Ghost possesses all things equally with the Father, and is not in want of any thing. Let thy name be called upon us, that is, let them be called Christians from thee, who desire to enjoy thine Incarnation. Take away our reproach; jest by the stench of Vices being expelled out of men's hearts, we be farther often forced to change our Lodging. The Humanity therefore of Christ, (in which the Divinity sat, as in a Throne, i e. humbled itself, was high and lifted up. High, in the incomparable sanctity of his life. Hence, Joh. 3. He that cometh from above is above all, viz. in excellency of Life: and lifted up, that is, on the Tree of the Cross. Whence, Joh. 12. If I be lifted up, I will draw all Men unto myself, viz. by the Hook of the Cross. In which our Sun being covered with Sackcloth, was signed with five Signs. Therefore it's said, There shall be signs in the Sun: which signs were the five wounds in the Body of Christ. These are the five Cities which are spoke of, Isa. 19 In that Day there shall be five Cities in the Land of Egypt, speaking the Language of Canaan, etc. One shall be called the City of the Sun. Egypt is, by interpretation, sorrow, or darkness. The Land of Egypt, that is, the flesh of Christ was in sorrow. Heb. 5. Offering with tears and strong crying, etc. In this Land were five Cities, that is, five wounds, which are Cities of refuge, to which whosoever flees, shall be delivered.— It follows, Speaking the Language of Canaan; The wounds of Christ cry to the Father for mercy, not vengeance.— It follows, One shall be called the City of the Sun. The wound of his side is the City of the Sun: For, in the opening of the Lords side, the Gate of Paradise was opened, through which the splendour of Eternal Light shined to us. The Naturalists say, that blood drawn from the side of a Dove, clears the Eyes of blemishes. Even so, the blood of Christ drawn by the Soldier's Lance from the side of Christ, illuminated the Eyes of such as were born blind, that is, of Mankind. Thus far the Explication of Signs in the Sun. ‛ It follows, There shall be signs in the Moon.] Concerning which it is said, Apocal. 6. The Moon is become all as blood. And, Joel 2. The Moon shall be turned into blood. God made two Luminaries, the greater Luminary and the lesser. The greater is the Angelical Spirit, the lesser is the Soul of Man. Whence it is called the Moon, as if you should say, one of those that shine. Dicitur luna, quasi liventium una. For the Soul of Man was created for this end, that relishing heavenly things, it might praise the Creator, as one of those blessed Spirits, and joyfully sing with the Sons of God. But by reason of its too great nearness to the Earth, it has contracted blackness, and has lost its clearness: therefore it is necessary, if it would recover its brightness, that it should first be wholly turned into blood: which blood is contrition of heart: Of which it's said, Heb. 9.19. Moses taking the blood of Calves and Goats, with Water and scarlet Wool and Hyssop, he sprinkled both the Book and all the People.— Moreover he sprinkled likewise with blood both the Tabernacle, and all the Vessels of the Ministry: and almost all things are purged with blood, and without bloodshedding there is no remission: Behold how all the Moon becomes as blood. But what does Moses signify? What the blood? What the water? What the scarlet wool? etc. When the merciful and pitying Jesus Christ comes into the mind of sinners, than Moses takes the blood. Moses is a sinner, now converted from the Waters of Egypt, who aught to take these Five things. ‛ Viz. The blood of sorrowful contrition. The water of weeping confession. The wool of innocency and purity. The scarlet of Brotherly kindness. The hyssop of true humility. With these he aught to sprinkle the Book; that is, the secret of his heart, and all the people of his Cogitations; and the Tabernacle, that is, his Body; and all its Vessels, that is, the five Senses. By the blood of Contrition, all things are cleansed, but still with a purpose of Confessing: But without Contrition there is no remission of sin. Let it therefore be said, There shall be signs in the Moon. By the outward signs of the Penitent, are discovered the inward signs of Contrition. When Chastity shines in the Body, Humility in deed, Abstinence in food, Vileness in clothing, they are the forerunners of inward sanctification. Hence it is, that the Lord promises these four to a Penitent Soul: Isa. 60.13. The glory of Libanus shall come unto thee, and the Fir-tree, the Box-tree, and Pinetree together, to beautify the place of my holiness. The glory of Libanus is the chastity of the Body, of which the Soul glories, Ecclus. 24.13. I am exalted as a Cedar in Libanus, which signifies by interpretation, whiteness. The Cedar Tree drives away Serpents by its smell. In Libanus therefore, that is, in a chaste Body the Soul is exalted, as a Cedar Tree; because by the Odour of an holy Conversation, it drives away the Serpents of Demonaical suggestion and carnal concupiscence.— The Fir-tree which grows higher than other Trees, signifies Humility, which lifts up itself higher than other Virtues.— The Box-tree, which is of a pale Colour, signifies abstinence in Meat and Drink: Of which, Isa. 30.20. The Lord shall give thee scant Bread, and short Water: And Vers. 24. The young Asses (that is, the Penitents) which till the ground (that is, afflict their flesh) shall eat commixtum migma, mingled food. Migma (in the vulgar Latin) is Barley with the Chaff, whereby is signified hard far. The Pinetree, out of which pitch is drawn, signifies meanness of Apparel, etc. I cannot methinks proceed farther with such silly mystical stuff, upon the other Heads of his Sermon, concerning signs in the Stars, and distress of Nations; but shall leave the Reader to consult it. Proceed we now to the other commended Instance of S. Anthony's Sermons upon the Saints: Of which take that one, Pag. 443. SERMON II. Concerning all the Saints. Animae justorum in manu Dei sunt. Sap. 3. The Souls of just Men are in the hand of God. Wisd. 3.1. NOte here, that Noble Persons are want to carry Seven Things in their Hands: viz. a Ring, Gloves, a Hawk, a Looking-glass, a Rod to correct, a Flower or Apple to smell to, and a Sceptre to show their dignity. The Souls of just Men are in the hand of God, like to all these. 1. As a Ring, by faith: Ose. 2. I will betrothe thee to me in faith. The ring of just Men, is hope of Heavenly things founded in Faith: but because faith without works is dead, and avails not to life Eternal, therefore it's said, Jerem. 22. If Jeconias were the Ring on my right hand, I would pluck him thence; because he did not perform the worthy works of faith. 2. The righteous aught to be in God's hand as Gloves, by works of mercy: for he covers the Lords hand, who freely gives Alms to the Poor, and leaves it naked, who is unmerciful: for what thou puttest in the hand of the poor, thou puttest in God's hand: Matth. 25. What ye have done to one of these my little ones, ye have done to me. The five fingers of this Glove, are five things that are required in Alms. 1. That it be speedy. 2. Large. 3. Of the best and choicest things. 4. Of Goods lawfully gotten. 5. Discreet: to those that are indigent. Concerning these five, Zacchaeus said, Luc. 9 Behold half of my goods I give to the poor. Behold, there's his readiness; half, there's the largeness; goods, there's the best things; my goods, there's his property in them: to the poor, there's discretion. But because works of mercy profit little, unless they be done in Charity; Therefore, 3. They aught to be in the hand of God, as Hawks, God's Hawk is a heart full of Charity. Thence it draws to itself with the foot of affection all the good and evil of its neighbours, and makes advantage thereby, delighting in their good, sympathising with their evils, and bearing those that are inflicted on it. Deut. 11. Every place where your foot shall tread, shall be yours. The two feet of Charity, are patience, whereby it suffers evil things, and benignity, whereby it loves their good: 1 Cor. 13. Charity is patiented, is kind. Note, that some are Kites and Crows, that fix only upon entrails and carcases: Lament. 4. They have embraced dung. But the Hawk only seizes upon a noble prey. Also note, that a Hawk aught not to be carried without Gloves, because charity without the expression of good works, viz. works of mercy, outwardly, is worth nothing; for the proof of affection, is action: 1 Joh. 3. He that hath this World's goods, etc. And because charity aught to proceed from a pure heart, and a good conscience, 1 Tim. 1. Therefore, 4. Thou must be in the hand of God, as a Looking-glass, by purity of conscience; that thy Soul may be the Daughter of Zion, which is by interpretation a Glass, a glass of God's Majesty without spot, and the Image of his goodness; Wisd. 7. in which it may see God plainly by his image and likeness. But observe that there are several things that hinder the reflection of an Image in a Glass: viz. the dust of pride; the inspection of a menstruous Woman, that is, of carnal concupiscence; the dirt of avarice; the rust of rancour and anger; the breath of detraction, etc. Also because from a conscience purified from sin, a Man arises to the joy of contemplation, for Blessed are the pure in heart, for they shall see God, Matth. 5. Therefore, 5. We aught to be in the hand of God, as a Flower or Apple to smell to. For a sweet smell goes forth from the Soul, as from a Flower or Apple, and all its affection, cogitation and delight, rests in God; so that it says with the Psalmist, O Lord, all my desire is before thee. And that Cant. 1. When the King was at his Table, my spikenard gave its smell: We will run in the savour of thy Ointments. Concerning such a Soul the Spouse may say that Cant. 3. Who is this that ascendeth like a Pillar of smoke of perfumes? And, Cant. 4. The savour of thine Ointments is better than all Spices. And, Cant. 7. The smell of thy mouth is as the smell of Apples. And, Gen. 27. Behold the smell of my Son is like the smell of a Field, which the Lord hath blessed. But because some are so wholly intent upon contemplation, that they neglect the care of their neighbours; therefore the Soul is raised from contemplation, to be 6. A Rod in the Lord's hand, to correct others. As Paul says, 1 Cor. 4. Will ye that I come to you with a rod, or in love and the spirit of meekness? But note, the rod is turned into a Staff and a Serpent, as Moses his Rod was, while he that corrects, exceeds his measures: Isa. 10. Woe to Ashur the rod of my fury, and a Staff is he, etc. Because he that aught to have been a rod, was become a staff. Now the Saints are like a soft and tender twig, while they reprove sinners with meekness; but in the Day of Judgement they shall be a Rod of Iron, judging the reprobate without mercy, when the Saints shall judge the Nations. Who if they be now in the Lord's hand as a Rod, they will be hereafter in the Lord's hand, 7. As a Sceptre to show their dignity: Esa. 62. Thou shalt be a Crown of Glory in the hand of the Lord. Psal. 2. The Sceptre of thy Kingdom is a right Sceptre. Matth. 19 Ye shall sit upon twelve Seats, judging the twelve Tribes of Israel. Thus the Souls of righteous Men are in the hand of God. And well is it said, that righteous Men are in God's hand: for as that which is contained in one's hand is a small thing, so the blessed are small in number, compared with the reprobate: Matth. 20. Many are called, but few are chosen. Eccl. 1. The number of fools is infinite. Also a thing in hand is always in readiness, and is carried at the pleasure of him that holds it, so the Saints conform their will to the Divine will: thence in the Lord's Prayer, Thy will be done. And Jer. 18. As Clay is in the hand of the Potter, so are you, O House of Israel, in my hand. Also as things in hand, are in perpetual remembrance, so the Eyes of the Lord are always upon the just: Esa. 49. Can a Woman forget her sucking Infant, etc. This is the whole of S. Anthony's admirable Discourse upon this Subject, and sure it needs no comment to show the ridiculousness and impertinency of it. It were easy to make a Volume, to show how this famed Preacher has by his mystical Expositions, and straining of similitudes, spoiled the sense of Scr. in a hundred places, and talked more childishly concerning the gravest and most serious Arguments, than any Schoolboy would have done. For what Man of understanding can with any patience hear one trifle with such a noble Subject, as that, Matth. 11. Take my Yoke upon you, Serm. 8. de Apost. pag. 428. etc. He gins his Sermon with this Question. What are the Apostles than Oxen? And the most of his Discourse is to show that the Apostles are Oxen; for seven Reasons. Some of which are these. 1. Because the Apostles were sent by pairs like Oxen: Act. 13. Separate to me Saul and Barnabas, etc. 2. Because an Ox is a strong and laborious animal. So S. Paul says, He laboured more abundantly than they all. 3. An Ox spends little, though it labours much: and one of the Apostles says, 1 Tim. 6. Having Food and Raiment, let us therewith be content: but some Prelates in our time are Palfreys, that spend much, and labour little. 4. Because an Ox has two Horns: and that which answers in the Apostles to these two Horns, is Doctrine and Life. Whence that Preacher is an Unicorn, who has but one of these: With this Horn Preachers aught to blow, that is, with good Doctrine in preaching; which yet often profits little, unless it be accompanied with the other horn, that is, good life. Another reason is; because there is nothing in an Ox unprofitable; so neither in the life of the Apostles: Of the Hide of the Ox shoes are made, and from the conversation of the Apostles an example is taken, which fortifies the affections, as a Shoe does the Feet; Cant. 7. How beautiful are thy go in Shoes. Quàm pulchri sunt gr●ssus tui in calcea mentis. vulg. Lat. The Flesh of Oxen affords food. The Flesh of the Apostles are their carnal words and deeds: as Peter said carnally, Matth. 16. Far be this from thee, O Lord. Also because they loved him too carnally: By these we are nourished to caution. Besides, with the dung of Oxen the earth is fattened. The dung of the Apostles is their sins before conversion and after: as S. Peter's denial, etc. By which we are fattened to hope of pardon. In another Sermon upon this Text, Their sound went out into all the Earth. Serm. 2. de Apost. pag. 420. The whole Discourse is spent in comparing the Apostles to three things that sound loud, and are heard afar of, viz. Thunder, Trumpets and Bells; and upon the last he is very large; and all that can be thought of about Bells, the Mettle they are made of, and whence it is digged, the Fire they are melted in, the Mould they are put into; The properties of their sound; The uses they are put to; to raise from sleep; to alloy tempests; to quench fires; to cover fires, and give notice of Bedtime; to call People together; to give warning of death; to signify the approach of Persons of honour, etc. All these are applied with horrible straining, and absurdity to the Apostles preaching. But it were well if this were the worst in S. Anthony's Sermons, that he talked foolishly concerning the Apostles and Saints; for I know not how he can be excused from this charge, in reference to God and our Saviour. Upon those words, Luc. 11. If I by the finger of God cast out Devils, etc. He descants in this manner, Serm. Domin. 3. in Quadrag. p. 179 so as I think no body ever had the confidence to do before him. Christ by the Finger of God cast out Devils. The Finger of God notes the difference of his work. For the hand signifies work, and the fingers placed in the hand are the difference of works. But now because the Lord either has wrought, or will work for the future with all his fingers; it is to be noted, that as there are five fingers, so there are five works of God. The first is called the Thumb, in which the strength of the hand consists: by virtue of this finger the Lord wrought in the Creation of the World, and the dispersing of Men, in the time of the Deluge, in the working of Miracles in Egypt, and therefore the Magicians said, The finger of God is here, Exod. 8. The 2d. finger is the forefinger, called Index, ab indicando, from pointing, and to this wisdom is attributed: with this God wrought in the giving of the Law, when he wrote it with this finger in Tables of Stone, Deut. 9 The 3d. is called the middle-finger, and this is the finger of clemency and mercy, whereby God's revenge is deferred, and which joins God with the Creature: with this Finger God wrought, when he drove out the Devil by it. Whence S. Augustine upon Matthew says, With the finger of God, that is, by the Holy Ghost. For the Father is the Arm in which is power, the Son is the hand in which is industry; and as the hand works by the fingers, and the Arm by the hand, so the power of the Father by the Son: Joh. 1. All things were made by him. Mark also the difference in the fingers, which signifies difference of Graces, though it be the same spirit. The 4th. finger is the Ringfinger, that is, the promise of Glory: So, Luk. 15. Put a Ring upon his hand; i e. on his Finger. With this finger he now works by his promise, and at the end of the World will work by bestowing of Glory. The 5th. is the little or Ear-finger. (auricularis.) This is that, which makes the Ears tingle: 1 King. 3. Behold I do a work in Israel, which whosoever hears, both his Ears shall tingle. This is the Finger of Judgement hereafter, and of threatening at the present. With this finger Christ stooping down, wrote on the ground, Joh. 8. But when he shall descend to Judgement, he will writ in every one's heart a sentence against them: This is that Little-finger thicker than his Father's Loins, 3 King. 12. In the Loins of the back the virtue of generation does consist, and it signifies the kindness bestowed by God the Father upon ungrateful sinners, but the Judgement that is given to the Son shall exceed all those. What Divinity they of the Roman Church will call this, I know not, but one might expect sure as good as this from every Kitchen; and if these be the admirable strains of his Preaching, I think S. Anthony had better have kept to his old employment of washing Dishes, and scouring Kettles there, than ever have entered into a Pulpit. For I think never any Man before him took such starts from the Scripture to let lose a number of foolish fancies, which he had not the discretion to restrain, even when they bordered upon Blasphemy. Upon those words of S. Mark, cap. 7.33. where our Saviour cured the deaf and dumb Man, Serm. Domin. 12. post Trinit. p. 365. by putting his fingers into his Ears, and spitting and touching his Tongue; we have such another descant upon the five fingers, on the hand of Christ the Word incarnate. The Thumb in his Conception, which because it is shorter than the rest, does signify the humility of the Son of God, who shortened himself in the Womb of the Virgin. The forefinger in his Nativity, for than the Angel did, as with a finger, declare salvation, saying, To day is born a Saviour, and this shall be a sign, etc. The middle-finger in his preaching. The 4th. finger (called annularis & medicus) in the working of Miracles. The little-finger (auricularis) in this Days Miracle, viz. of curing the deaf Man. But upon that which follows, of Christ's spitting and touching his Tongue, never any Man had the impudence before him, to talk of the Saliva divinitatis, & Sputum Dei: For these are his words, Sputum namque Dei est sapor divinae sapientiae, quae dicit, Ecclus. 24. Ego ex ore Altissimi prodii. I should tyre myself and the Reader, if I should set down the thousandth part of his Allegorical and Mystical Divinity, which one may every where (let him dip where he will) meet withal; and such as I could scarce believe, upon report, any Man of sense would ever have fastened upon the Scripture, (so prodigious is their Absurdity) if I did not read them with these Eyes. A few instances more of this kind shall conclude this Discourse about S. antony's preaching. Upon those words of the Gospel, Joh. 2. There were there six Water-pots of Stone, Serm. in Domin. 2. post Epiph. p. 116. (viz. in Cana of Galilee) holding two or three measures a piece. He discourses thus; In Cana of Galilee, that is, in a Soul, which by the zeal of love hath passed from Vice to Virtue, there are six Water-pots: Contrition, Confession, Prayer, Fasting, Alms, and forgiveness of injuries; these are they which purify the Jews, i e. Penitents from all sins:— Than afterwards he concludes. Behold six Water-pots of Stone cut out of the Stone which the Builders refused, which is cut out of the Mountain without hands. How full they are unto the brim with saving Water, holding two or three measure a piece. In the two measures is signified the Love of God and our Neighbour. In three measures the Confession of Faith in the Holy Trinity, which in all the forenamed things is necessary: Mark therefore these six Water-Pots. S. Matthew, c. 8. tells us, that Jesus entered into a Ship, and his Disciples followed him. S. Anthony gins his Sermon thus. * Serm. in Domin. 4. post Epiph. p. 120. That Ship is the Cross of Christ, this is a Merchant's Ship, in which he keeps his Marts, setting forth his glorious Wares; viz. Patience, Indulgence, Meekness, suffering wrongs and reproaches, etc. Hence it is said, Prov. 31.14. She is like a Merchant's Ship, bringing her Food from far. By the help of this Ship we come to the shore of the Heavenly Country.— Note, that to the government of a Ship, Four things are necessary; viz. the Mast, the Sail, the Oars and Anchor. In the Mast is signified contrition of heart. In the Sail, confession of the mouth; for as the Sail is fastened to the Mast, so confession aught to be tied to contrition. The Oars denote works of satisfaction, to wit, Fasting, Prayer and Alms. The Anchor, remembrance of Death.— Whosoever therefore would pass over from the shore of Mortality, to that of Immortality, that is, would come to Jerusalem, let him go into such a Ship of Repentance. Upon those words of the Gospel, Matth. 23.2. The Scribes and Pharisees sit in Moses Chair, all things therefore whatsoever they bid you observe, that observe and do, but after their works do not. He has this excellent comment. The Pharisees are so called from a word that signifies Division, Serm. Fer. 3. Hebd. 2. in Quadrag. p. 166. and may denote those sins that divide and separate us from God. Isai. 59 Your iniquities have divided betwixt you and God. But here arise three doubts: 1. How sins are called Scribes. 2. How they are said to sit in Moses Chair. 3. How we aught to do according to what they bid us observe. It's worth hearing how this rare Casuist determines it. As for the first, Isaiah answers, cap. 10.1. The writers have writ unrighteousness, that they might oppress the poor in judgement. Also there are Books, and Letters, and Writings against a Man in the last Judgement.— Sins therefore may be called Pharisees, not only as they divide, but as they condemn; and also because they enrol a Man into the Family of the Devil. Thence in Revel. 19 they are called, The mark of the Beast. As for the 2d. Doubt: How they are said to sit in the Chair, it is plain enough. The mind of man may signify the Chair of Moses, in which the divine Law aught to sit.— The Soul of the just man is the Seat of Wisdom: Or else we may say, that they sit in Moses Seat, whilst by sin they kill the divine Law; Esa. 14. I will sit in the Mountain of the Testament, that is, in the height of the perfection of the Divine Law. As for the 3d. How we aught to do all that they bid us. That of the Gloss, is to be noted. All things, viz. which are profitable to Salvation: for we are to do all such things, but we must not do according to their works. For we must know that every vice commends its opposite virtue: ex. gr. Anger commends Patience, Gluttony Temperance. Therefore though the works of vices are evil, (and so aught not to be done) yet they commend the contrary virtues, as appears, because every vice would cover itself under the cloak of virtue, as appears in Pride. Thus therefore, Whatsoever they say unto you do, but do not after their works, etc. Sin condemns itself, and yet does not cease to infested the Soul, and therefore it follows well, They bind heavy burdens, etc. Was there ever such a wild nonsensical fancy, as he has pinned upon those words of the Prophet to the Widow of Sarepta? 1 Kings 17.13. Fear not, go and do as thou hast said, but make me a little cake first, etc. For the meal shall not waste, nor the cruse of oil fail, till the Lord sendeth rain upon the Earth. Serm. in fer. 2. Hebd. 3. in Quadrag. p. 182. This is his mystical sense. Go, return, viz. into thy conscience. Take Meal from the Barrel, that is, thoughts from the heart, which are ground between two Millstones hope and fear; and take the Oil of Devotion, and make me the Bread of repentance baked under the ashes, viz. of humility; and than afterwards thou shalt make for thyself and thy Son, because feeding God with the food of repentance, thou shalt feed thy own Soul and Body in Life Eternal. Fear not, for if thou dost this to God, that is, to Divine Reverence, it shall never fail unto the Day of Rain, that is, of Glory. I cannot omit another pleasant interpretation of those words, Matth. 4. Jesus was led by the Spirit into the Desert. Serm. 2. in Domin. 1. in Quadrag. p. 270. Upon which, according to his usual way, he discourses thus. We are to consider morally what that Desert is, and by what Spirit we are to be led into it. The Scripture mentions a 7. fold Desert. 1. Desert is Heaven; because it was deserted by Apostate Angels. This is that Wilderness, Luc. 2. in which the Heavenly Shepherd left the 99 viz. the Company of Angels, that he might seek the lost Sheep, that is, human nature, etc. 2. Desert, is the heart of man, because it is deserted of Angels, and inhabited by Beasts, that is, bestial cogitations: this is the wilderness of Cades, which is by interpretation, the fountain of judgement; Psal. 28. The voice of the Lord shaketh the wilderness of Cades; which is, when the heart in the preaching of the word is made contrite by compunction. 3. Desert, is that of penitence: both because sins are here deserted, as also because there aught to be here as in a desert, rest from disturbing thoughts, hard clothing, dry diet, etc. John the Baptist was in this desert, clothed with Camel's hair. 4. Desert, is Religion, in which the world is deserted by the vow of poverty, the flesh by the vow of chastity, and the active will by the vow of obedience. Concerning this, Cant. 8. Who is this that cometh up from the wilderness, leaning upon his beloved? For he that perfectly forsakes the world, leans only upon God. 5. Desert, is the cross of Christ; in which all deserting him fled away. This is the desert of Ziph, which is by interpretation, flourishing, because the cross bore the florid body of Christ the Nazarene, i e. flourishing: Here the desert flourished by the blood of Christ, as it were with roses; by the humanity of Christ as with Violets, and by his purity as with Lilies. 6. Desert, is the world, forsaken by every good man, ' in which the Children of Israel wander and are afflicted. 7. Desert is Hell, deserted of all hope of freedom; for in Hell is no redemption. These ways desert may be taken in Scripture. Now to the purpose; by what Spirit aught a man to be led, and into which of these deserts aught he to enter? The answer is, there is a sevenfold Spirit which is mentioned Isa. 11. The spirit of wisdom and understanding, the spirit of Counsel and fortitude, the spirit of knowledge and pity, and the spirit of the fear of the Lord: By every one of these a man aught to be led into one of those deserts forenamed. Into the 1. Desert, that is Heaven, a man aught to be led by the Spirit of wisdom, by the contemplation of celestial things. Into the Second, (viz. the heart) man must be led by the spirit of understanding, by the consideration and discussion of his sins. Into the Third (viz. of penitence) he must be led by the spirit of Counsel, because penitence is to be had by the counsel of the Priest; Matth. 8. Go and show yourselves to the Priest. Into the Fourth Desert, that is, of a Religious profession, men enter by a difficult way, therefore it is said to such professors: Be valiant in battle. Into the Fifth, that is, the Cross, men must be led by the spirit of pity and compassion. Lament. 1. O all ye that pass by, behold if there be any sorrow, etc. Into the Sixth Desert, that is, the world, a man must be led by the spirit of knowledge, that he may see how he aught to walk cautiously in the midst of an evil and perverse Nation. Into the Seventh, that is, into Hell, a man must be led by the spirit of fear, that so he may consider, that there shall be weeping and gnashing of teeth. I dare say the Seven wise men of Greece would never have found out these Seven Deserts, if the Bible had been their study all their life long. But S. Anthony had a peculiar Gift, (which I am sure none of the seven Spirits forenamed helped him to,) to bring any thing out of any thing. Such is his searching invention, that he can found a figure of the day of Pentecost in Noah's ark, Serm. in die Pentecost. p. 312. because we read, Gen. 6. that the Ark was 50. Cubits in breadth: He can found the five senses of man, in the five chambers of this Ark: The first of which shall suffice, to show how refined this preachers inward sense was. The first chamber of the Ark was called Stercoraria, Ibid. where the dung lay; this is the tongue of the mouth, through which in confession we aught to sand forth all the dung of our sins. This is the dung-gate mentioned Nehem. 3.14: The mind of man being infected with the Devil's ordure (stercore Diaboli) is to be purged by the gate of confession, etc. But, that I may not be endless, one instance more shall conclude this discourse about S. antony's Sermons. Upon those words, Cant. 6.2. Serm. in Domin. 20. post Trinit. p. 399. My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather Lilies. He comments thus. The garden of the beloved, is the Soul of a righteous man, in which are two beds of spices, that is, humility the procurer of other virtues; and Lilies, that is, double continence, and therefore he descends into such a garden and feeds there. Note, that there is a fourfold Garden, viz. of Nuts, of Apples, of Vines, and of Spices. There are also seven gifts of the Spirit, (which he reckons as we heard a little before.) The Soul of a righteous man, by the spirit of fear, becomes a Garden of Nuts, which have three things in them, viz. bitterness in the husk, hardness in the shell, and sweetness in the kernel: The Garden of Nuts is repentance; which has bitterness in the flesh, hardness of tribulation in the long-suffering of the mind, and the sweetness of spiritual joy, in expectation of a reward. Also by the spirit of knowledge and pity, the Soul becomes a garden of Apples, which has the sweetness of mercy. Also by the spirit of counsel and fortitude, it becomes a garden of Vines, having the fervour of charity. And by the spirit of wisdom and understanding, it becomes a garden of Spices, sending forth its sweet smell in the Gates. I hope the Reader by this time is pretty well assured that S. Anthony was no Conjurer, as to making of Sermons: That whomsoever he took to imitate in his mystical and moral expositions of Scripture, he was the dullest and the most nonsensical certainly that ever appeared in this way. That the way itself of his preaching was childish beyond measure, mere toying with the word of God; had nothing in it to make any one a jot the wiser, nor fitted to move any thing scarce within a man, save only his spleen: that it is an unpardonable impudence in the writers of his Life, to cry him up, as if he was an Angel in the Pulpit, when there is not one page among all his Sermons worth any wise man's reading, and every line almost gives them the lie. That though there is no defence to be made for the foolish preaching of our own Enthusiasts at home, and the Papists may think they have a mighty advantage against us when they object it: yet this I will say, that there is not one of our men so ridiculous in Print, let them choose where they please, but may be played for any wager against their S. Anthony, and will come of better. But it is more than time to proceed to the other Head, of his Miracles: Concerning S. antony's miracles. half of which, I think at lest, seeing they concern his preaching; (being either tricks the Devil played to discourage and disturb his Sermons, or wondrous things God wrought, to give credit both to him and them:) We have gained thus much by producing his Sermons, that sure no wise man can believe a word of those stories, but will look upon them as Idle Tales and fictions; since he may see by the spirit and strain of them, that they have no tendency to do the Devil much harm, nor God any considerable service. If the evil Spirit receive any contentment from the impertinency and silly discourses of a preacher, I cannot but imagine that some of S. antony's have been like Nuts and Apples to him: but I have met with nothing likely to put him into any great chafe, unless it were the slovenly similitude, we lately noted, of the Devil's dung * For thus they tell us, that the Devil was mightily vexed, becauses Painter used to draw him in a most ugly shape under the feet of the Bl. Virgin; and as he was at this work one time upon his Scaffolds in a Church Porch, the Devil brought such a whirlwind, that threw down all the Scaffolding, and the Painter had broke his neck, if the Image of the Bl. Virgin had not seasonably stretched out its hand, and kept him from falling till help came. Gononi Chronic. pag. 136. : Ribaden. vit. Anton. p. 249. So that when I am told, that once as he was preaching, the Devil tumbled down the cover of the Pulpit, with a great force and noise; I am ready to conjecture that the Pulpit was set up in some haunted place, (for we heard before that S. Anthony did not always preach in Churches) and that the Devil was disturbed in his usual walk: only one circumstance speaks it rather to be a fable, when it's said, in the story, that the fall of it neither hurt nor so much as frighted any body; for S. Anthony had forewarned his Auditors, that they should not be terrified, if they should chance to hear any noises; and it was an extraordinary speech indeed, that could prevent, when this happened, the women's frights and fears. But we are told of a worse accident, that through the Devil's spite, happened to himself at the beginning of Lent; Ribad. ibid. & in vit. Ant. cap. 12. Brev. Rom. Antiq. ad Jun. 13. Lect. 8. & 9 infra Octau. for after he was wearied with his labours, and had laid him down to sleep to refresh himself; the Devil set upon him cowardly, and gripped him so fast by the throat, that he had almost choked him; till invoking the Bl. Virgin, and making the sign of the Cross, and (which was the hardest work when the Devil had him fast by the throat) singing the Hymn, O gloriosa Domina, etc. he saw his cell filled with the brightness of Heavenly light, which the Devil not being able to endure, departed. One would wonder at the many spiteful and Dog-tricks which, they tells us, the Devil served many of their great Saints. The other S. Anthony the Hermit (as we heard before) was almost beaten to death by him. S. Benedict had a Bell which was tied to a cord, Brev. Rom. Ant. ad Mart. 21. Lec. 4. by which bread was let down into his Cell, and gave warning to him when to receive it; this Bell, by throwing a stone at it, the Devil broke in pieces, thinking (I suppose) to starve the Saint. S. Bartholomew the Monk, as he was intent at his prayers, the Devil leapt upon his feet and legs, Capgrav. vit. Bartholom. f. 32, 33. and at last throwing himself wholly upon him (as he dealt with our S. Anthony) got him fast by the throat and held him so long, till he was almost dead by the load that oppressed him; at another time he drew him along by his Cowl, and threw him a great way into an entry; and when the Monk took up a stick to strike him, he stood and laughed at his blows. S. Ethelwold was severely handled by him, Ribadeneira vit. S. Ethelw. Aug. 1. when envying his zeal for the promoting the worship of God, as he was intent upon the building of a Church, the Devil by casting a Beam upon him threw him down headlong, so that (though he was not killed outright, yet) he broke one of his ribs. But S. Godrick was as much abused by his tricks, as any Saint I read of. One time the Devil mocked him when he was singing Psalms, Capgr. vit. God●●●c H ●emit. f. 159, 160. and calling him Clown, told him he could sing as well as he: When he was upon his knees at his Prayers, the Devil entering the Oratory, sought to disturb him, but S. Godrick would not so much as look towards him. Than the Devil threw the Pix at him, which had the Hosts in it; after that spilt a horn of Wine upon him, than threw a pitcher of water at him and a piece of wood with a Cross upon it; but when thus all night abusing him he moved him not at all, he departed from him; only he jest such a stink behind him, as could scarce be endured by man: Another time, as he fate by his fireside, the Devil gave him such a box on the ear, that almost felled him flat to the ground. Another bout they had, when S. Godrick (suspecting he was no man, though he appeared in that shape) catechised him, and asked him whether he believed in the Father, Son and Holy Ghost, and bid him worship the Bl. Virgin: The Devil surlliy bid him not to trouble himself about his belief; and told him that he had nothing to do to inquire into it. Than Godrick took out his book which had the pictures of Christ, Bl. Marry, and of S. John in it, and clapping it hastily to his mouth, bade him if he believed in God, to kiss devoutly those pictures: The Devil not being able to endure any longer, did, as it were, spit upon the book, and disappeared mocking of him. He also another time abused him in the shape and habit of a Hermit, and choosed him of his bread and money; Capgrav. ibid. p. 162. and prayed him to touch his ulcerous body, for he hoped he should have ease thereby: the Saint in great compassion touched his Body; which felt just like the body of a Goose with the Feathers of. But (though we are beholden much to him for that discovery, yet) this touch so inflamed him with obscene temptations, that it had like to have cost him the loss of his Chastity. But nothing grieved the Saint more, than that he had bestowed his gifts on the Devil, and he had carried them away with him; which cost him many tears, and great penances. He also much wondered that he stood the sprinkling of Holy Water, yea and kneeled down and prayed with him, and entered into the Church. But the Devil's business was, not to be overlong godly; for the next appearance to him (as he was gathering Apples) was as filthy, as this was devout; Capgr. ibid. f. 163. for he went away in a stink, showing him his posteriours, and something else besides, which was so horrid, that it made the good Man's hair all stand up on end, like Hog's bristles. But the most terrible assault, was when the Saint lay in his Bed, and could not, through Age, raise himself up in it without help: than the Devil stood by him, and crying out, brandished a flaming Weapon against him; Ibid. f. 164. out of his Mouth proceeded Fire, as out of an Oven, & the breadth of his Eyes exceeded the measure of two Cubits: but such was the Saint's courage, that he risen alone to fight with him; the noise of their skirmish might have been heard a great way of; and this single combat lasted, from One to Nine a Clock; the Devil, we are told, thrice assailed him, and thrice he was overcome by this Soldier of Christ. But the Devil has been often paid home in his own Coin, and served trick for trick. The forenamed S. Bartholomew made him run into a corner, Capgr. in vit. Barthol. f. 33. by the sprinkling of Holywater, and at last casting a Basin of that Water full in the Devil's face, made him turn into divers forms and vanish away. S. Vodalus made quick dispatch with him, when he cast him out of a possessed Person, Bolland. in vit. S. Vodali. 5 Febr. p. 692. only by giving him a box o' th' ear. S. Cuthbert, being molested by the Devil, took a great Club in his hand, and persecuted the enemy from place to place, till he drove him headlong (to the endangering his neck) from the top of a mountain; Capgrav. vit. Cuthbert. f 69. there to this day remain the impressions of both their footsteps to be seen in the stones; where the Devils tread is broad and crooked; great and distorted; which place no woman may enter without hazard. And it was a pretty trick of S. Bertholdus, when the Devil came down the chimney in the form of a Hog, Surites in vit. B●rthold. 27. Julii. to drive him away only with a wisp of straw. S. Lupus too, I think, was even with him, when the Devil came and disturbed his singing one night, Surius vit. S. Lupi S●nonens. 1 Septemb. and afflicted him with a sore thirst; he called for a pot of water, and perceiving the Devil busy about it, watching his opportunity, he clapped a cushion (signed with the sign of the Cross) upon the mouth of the vessel, and shut the Devil in; who all night continued there howling sadly, till the Sun was up; and than he that came to tempt him, was let go, and departed very much ashamed. But never was the Devil so handled, nor came of so shamefully, Breviar. Rom. antiq Febr. 16. Lec. 2, 3 & 6. as when he came to tempt S. Juliana, in the form of an Angel of Light, and persuaded her to avoid farther torments, by sacrificing to the Gods: upon which, in indignation she laid hold on him, and threw him to the ground, held him howling a whole night; and after dragging him along with her through the Marketplace, though he begged hard, and hung back very much, yet she threw him into a Privy hard by: He could never forgive this usage, you may be sure; and therefore when she came to the place of her suffering, the Devil incited them not to spare her: Les. 6. and yet he was so frighted with what had passed, that when she heard him say so, and looked upon him; he cried out that he was undone, for she would catch him again; and so ran away and vanished out of sight. But to return to S. Anthony. As I cannot believe, that his Sermons were of such a strain, as to provoke the Devil to own him a greater spite, than other preachers; so much lesle that God did ever give such wondered attestations to the truth and excellency of his doctrine, as they would bear us in hand he did (though we should abate for the silliness of many of the stories.) Can any man of sense be persuaded, that the Pentecost miracle showed upon the Apostles when they spoke with divers tongues, should be renewed, that people might understand the Trifles and Toys of his Sermon? Yet we are told, that when an innumerable company of people of divers Nations came to Rome to obtain Easter Indulgences; the Pope put S. Anthony upon preaching a Sermon to those strangers: The Grace of the H. Ghost did oh instruct the Tongue of the holy man, Vit. S. Anton. cap. 15. & Ribodan. p. 248. that every one heard and understood the language of his own country wherein he was born; which seems to say, that in one Sermon S. Anthony spoke all those languages at one time; and than indeed the miracle was greater than of the Apostles at Pentecost, for there were more than one to speak those several languages, and none of them spoke more than one language I suppose at the same time. Ribadeneira indeed would have it, that he spoke but one language in his Sermon, but the Sermon was as well understood by all the hearers, as if he had preached in the language of their several Nations; and so considering the effect, this gift was equal to that of the Apostles: But in another respect he far outdid them: for though they spoke with many tongues, yet I never read that their tongues were louder than other men's: (for the two sons of Thunder were called so for another reason, Marc. 3.17. than because of their loud voices.) But, they tell us, that a good woman that would feign have followed S. Anthony out of the City to hear him preach, was hindered by her husband; which so grieved her, Vit. Anton. cap. 17. that she could not be satisfied, till she went to the top of her house, and viewed however out of a window the place appointed for the Sermon: and though the place was two miles distant, yet there she heard him preach distinctly; which occasioned a longer stay there than her husband could bear, who chid her for it; but when he understood the miracle, he also went up, and was a partaker of the same happiness, and from that day, neither of them were ever absent from his Sermons. Another noble Matron, Ibid. as she was crowding among a multitude of people going out of Town to hear him preach in the fields, fell into thick dirt, being apparelled in new and costly clotheses; but in her fall, commending herself to God and to S. Anthony, she arose again, with her clotheses unsoiled, to the great wonder of all. And as we are to believe such wondrous preventions of ill accidents that might have hindered people's devotion from hearing him; so a great many more preventions of misfortunes in hearing him. For as he was preaching another time in the open fields, suddenly the Heavens gathered blackness, Vit. Anton. c. 18. Ribaden. p. 248. and great thunders and lightnings threatened a mighty storm of rain, so that the people were preparing to go away to save themselves from it. But S. Anthony bid them not to stir, for not a drop of rain should touch them; whereupon, believing him, they all stayed; and the fierce shower of rain and hail, left them untouched, and did not so much as wet the place where they stood, though it seemed to compass them round like a wall * Thus they tell us, that S. Anthony going a journey to Vicentia, a great shower of rain fell; and he having nothing to defend him from it, he put his Rosary upon his head, and prayed to the Bl. Virgin; and as if the Rosary had been turned into an house, it so covered him, that not one drop of rain fell upon him all the way. Gononi Chronic. p. 244. . And that nobody might complain that they lost any thing afterwards, by attending upon S. antony's Sermons; we hear of a woman, who disliking the wine that the good people had sent in to S. Anthony after his preaching, ran home to fetch better; she was in such haste that she left the vessel open, bringing the Spigot along with her in her hand, and the wine, when she returned, was all run out in the Cellar: but she trusting in the merits of the Saint, Vit. Anton. ibid. she put the Spigot into the vessel again, and it was presently filled with wine, that it ran over: which is more Romantic, than the story of the Sister, that was drawing wine, who being hastily called by S. Adelheidis, Bolland. 5. Feb. p. 719. her obedience was so quick, that she ran with the Spigot in her hand, and yet when she returned, not one drop of wine was run out: It being easier to stop the wines running, than to fill the emptied vessel anew till it run over. These apparent forgeries and Fables hitherto mentioned, concerning S. antony's preaching and miracles relating thereunto, must needs take away all credit from other stories told of him, if nothing else did: for he that will go about to deceive me with his lies, in a matter where I can easily detect him, deserves to be disbelieved in other things, where his cheats cannot so plainly be discovered, but yet is carrying on the same design. Such are the stories of this Saint about Confession. As when they tell us, that he used in his life-time to appear to persons as they lay in their beds, and say to them; Arise Martin, Vit. Anton. cap. 21. arise Agnes, go to such a one, and confess to him this or that sin, which thou didst commit in such a place, to which none is privy but God only. Also, that of a man of Milan, who among other things confessed to S. Anthony, that he kicked one time his mother to the ground: which when the Saint heard, he said to him in great zeal; Ibid. That foot which smites a father or mother, deserves presently to be cut of, The simple man construing his words amiss, presently went home, and cut of his foot, which being told to the Saint, he goes to the man, and after he had prayed and made the sign of the Cross, he joined his foot to his leg, and immediately it was whole again. For the same man to perform several offices at the same time in distant places, is no easy matter to be credited; yet thus we are told, that S. Anthony preaching at Mompellier, after he had begun his Sermon, Vit. Antor. cap. 16. he remembered that it was incumbent upon him, to bear a part in the singing Service, in another Church, and he had forgot to speak to any one to supply his place; at which being troubled, he covered his head with his Cowl and leaned back in the Pulpit, making a stop in his Sermon for some while: at which time he appeared in that other Church, and performed his office there, and than coming to himself again (you must suppose he was in the Pulpit as in a trance) he went on where he left, with his discourse. S. Antoninus in his History relates this story also; Part. 3. Tit. 24. c 3. sec. 2. and concludes, that because a man cannot be at the same time in more places corporally, we must understand, that he that sang the office in the other Church, was an Angel, not Anthony. But Marturus the Jesuit in his notes upon this passage of Antoninus, tells us, that it is a doubtful Question among the Divines, whether by the Divine power the same body may not be in several places circumscriptiué. S. Thomas indeed, he says, is of Antoninus his mind. Sotus seems to leave both parts of the question equally probable: But Scotus, Biel and others, are for the affirmative, proving that it implies no contradiction, because the body of Christ may be in divers places, as they prove from its existence in the Eucharist. Sanctesius, he says, is of the same mind, for this reason (and it is worth the naming) because in controversies of Religion that aught to be looked upon as the more probable opinion, which depresses sense and nature, and on the contrary advances God (as this does) if so be the Scripture in no other place opposes it, (as it does not.) This I mention by the way to show that there is no foolish fable told in that Church, though never so improbable, but they have Divines with as foolish reasons ready to dispute for it, and defend it. But whether S. Anthony could be in two places or not, at the same time; yet we are to believe that he was in two very far distant places, in lesle time than any would imagine. For when his Father, who dwelled at Lisbon, was clapped into Prison with his whole Family, upon suspicion of Murder, Vit. Anton. cap. 20. because a Youth that was slain, was found buried in his Garden; the Spirit gave him notice of it, and in one Night he was carried from Milan (the place where he was) to Lisbon, and appeared before the Judge the next Morning, desiring him to let go those innocent Persons; which he refusing, he than prayed to let the Body of the slain Youth be brought to him; which being granted, he commanded him to rise up, and tell whether his Parents murdered him, or no: the dead Body hereupon arose, and said, that they were all innocent of his slaughter; and so they were released, and the next Day he was brought back to Milan by the Ministry of an Angel. We are to suppose that this was a good Angel, whose Ministry he used; but methinks, considering how scurvily the Devil had before used S. Anthony, it had been better if they had told us, that he saddled the Devil for this Journey; Vincentii Speculum lib. 19 cap. 3. as he was served once by S. Antidius. who having business with the Pope, got upon the Devils back, and made him carry him to Rome, and there attend at the Pope's Gate, till he had dispatched his affair; and than made him carry him back again to the place from whence he came. But the hardest thing to be believed, in the foregoing story, is, that rather than the Parents of this Saint, should suffer unjustly, (though it has been the fate of many as good Men before them, both as to their good Names and Lives) a dead body must be raised to life, to clear their Innocency, and to discover the truth. The Writers of the Lives of the Saints, I observe, are very Liberal of Miracles in such cases; and he that can give credit to them, shall have my leave to do the same to this of S. Anthony. We are told, that a poor Man complaing to S. Vedastus, that one had stolen a Sheep from him, and he could not found out the Thief: the Saint first took this course, Bollandus ad 6 Febr. p. 813. to admonish the People of it, when they met on Sunday at Church; but he that was the guilty Person being present, and yet, notwithstanding Vedastus his admonition, not confessing the fact, suddenly the Gloves in his bosom (which I suppose were made of that Sheep's skin) bleated in the People's hearing, and he was discovered thereby. S. Mel lying under a suspicion, that he had too great familiarity with his Kinswoman named Lupita, Colganus vit. S. Melis. 4 Febr. p. 261. he cleared himself this admirable way before S. Patrick, by fishing and catching Salmon in the furrows of ploughed ground: and she removed all jealousies on her part, when she took hot burning Coals into her Lap, and yet did not hereby sing her . A Noble Matron of Sardinia, having brought forth a Child like a Blackmore, when she and her Husband were both fair, was suspected of Adultery with her Servant that was a black: Guillelmus a Speluncato, a famous Preacher there, discovered the true Father thus. He caused the married couple, the Child, Martyrol. Francisc. 17 Novemb. p. 542. and the Blackmore, all to stand forth before the People; Than from the Pulpit he commanded the Child in the Name of Christ, that without any help it should go to its true Pather; immediately hereupon the Infant, though otherwise uncapable of walking * As uncapable as a Child is of understanding, and speaking at 40 days old, yet S. Amandus catechised one not older, and it pronounced clearly the word Amen, and was baptised by him. Bolland. ad 6 Febr. p. 856. (it being scarce a Month old) leaving the Blackmore, went to the Woman's Husband, whereby he was freed from his jealousies, and she from the suspicion of her crime; and not without great reason sure, the Child being so wise at that Age, as to know his own Father. But the worst is, so free the Monks were of their wonders in former days, that we read of as great a Miracle as any of these, of which I can see no other end, but to convey a false persuasion into men's minds, for it served to clear no truth in Question. It is that which Capgrave relates concerning the Mother of S. Kentigern; who admiring the Bl. Virgin's fruitfulness without the knowledge of any Man, Capgrave vit. S. Kentigern, f. 208. rashly prayed to God daily, to be like her both in conceiving and bringing forth: a while after she was found with Child, and magnifying God, simply believed that her desires were fulfilled; for she often asserted, yea and swore, that she knew not by whom, nor when, nor how she became with Child: and the People of S. Kentigern's Diocese to this day assert, that he was conceived and born of a Virgin. He calls them indeed Fools for saying so; but I think he was as great a Fool, for proclaiming the following wonder, which if true, might well confirm the People in their belief. He says than, that the King her Father coming to inquire of her, both by threats and fair words, who got her with child, she again protested with an oath, that she never had the company of any Man. At which the King being offended, would have the Law in this case to pass upon her; in which it was of old ordained in that Country, that a Maid committing fornication in her Father's house, and proving with Child, she should be cast headlong from the top of a Mountain, and he that corrupted her should loose his head: This Law he commanded to be executed upon her, (with a design I suppose chief to found out him that had dared to corrupt the King's Daughter, which it might well be imagined she would confess before she died.) She was placed than on the brow of the Mountain called Dunpelder, and thrown headlong down from thence; (without confessing any thing.) She descended to the ground with a pleasant easy sliding, and not any Member of her Body was broken, or so much as hurt. The Pagans' (Capgrave says) ascribed this to Magic, and therefore with the King's consent put her into a little Vessel made of Leather, and having brought her some Miles of from shore, they committed her alone to fortune and the Sea, for there were no Oars, or Men to help to guide it: but notwithstanding this danger, she did not miscarry; for her Vessel went faster than if it had had the benefit of Sails and Oars, and she was brought safe into the Port. What could a Christian think of this double Miracle, but that she was innocent of what was laid to her charge, that she had neither fornicated, nor was forsworn? But than what becomes of the truth of what is so often said and sung in the Roman Church, (and owned by all Christians) that the Mother of our Saviour only had this privilege, and that she was Virgo puerpera singularis? I am afraid it will prove a hard task to bring this of well. But to return to S. Anthony. After all these miraculous things that are told concerning him, who can doubt, but that his sanctified breath might work such a wonder, as we hear he wrought upon a Religious Novice; Ribaden. ibid. p. 149. who being frequently tempted by the Devil to forsake his Order, and discovering it to the Saint, he only opened his mouth and blue into it, saying, Receive the Holy Ghost, and immediately he was freed from all his temptations, and persevered in the Religious course he had undertaken. Another Monk that could not extinguish lustful heats, by fasting or prayers, Idem ibid. or the use of the Sacraments, complaining of it to S. Anthony; he only made him put on his Coat, and thereupon all his evil desires were extinguished, and he never felt them more all his Life. Thus they still take care, that their new Saints, not only may equalise, but outdo the old ones, nay even Christ and his Apostles. I gave some instances of this kind before * pag. 89, 90, etc. , and here we have another such. It was a mighty Virtue that went out of our Saviour, which cured the Woman of her Twelve Years distemper, who only touched the Border of his Garment: but that garment was upon the body of our Saviour when it wrought the cure; Luk. 8.43, 44, etc. this garment of S. antony's did so, when it was put upon another, and taken of from his body: That touch removed a bodily infirmity; this must be supposed to have influence upon the Soul, to correct a depraved fancy, and stop the course of imagination, and dry up the spring of evil desires; a harder thing by much than to stay a flux of blood. We read of S. Paul, that from his body were brought unto the sick Handkerchiefs or Aprons, and the diseases departed from them, Act. 19.12. and the evil spirits went out of them. But we are informed, Martyrolog. Franciscan. p. 414. that the very Chord of S. Maria de Turribus (which touched not her body but her clotheses) dispossessed Devils: and even one thread unripped out of the Garment of S. Leobinus * Bolland. ad 14. Mart. p. 353. , that was new mending, casts out an evil spirit. Nay farther, the very water in which S. Francis' Chord was dipped, cured abundance of diseases: Insomuch that one of their famous preachers, Ludovicus Granatensis, comparing S. Paul's Handkerchiefs and S. antony's Chord, gives the preference to the latter for wonder. Verùm hîc aliquid video mirabilius, See Martyrol. Francisc. p. 644. etc. Here I see something (says he) more wondered, for the Lord not only bestowed such virtue (of curing diseases) upon the Saint's Chord, but also upon the water, that had touched his Chord. A man would imagine that Christ bore as tender a love as possible to his Disciples whom he conversed with upon earth, and gave them very good assurances and pledges of it, after he was ascended up to Heaven; but I do not read that they ever received such sensible tokens of it, as these new Saints have done: For though S. Paul indeed speaks of espousing the Corinthians to Christ as to their husband; 2 Cor. 11.2. yet which of them ever received by his hands, Bolland. ad 6. Mart. p. 555. a gold Ring, as S. Coleta did by the hands of John the Evangelist, 1 Pet. 1.8. as a pledge of Christ's love to her, and of his espousing her? S. Peter tells us of their loving him though they saw him not, and of their wondered rejoicing, but it was by believing, when he was not present: but these new Saints, by their ardent love, bring him down from Heaven again, and he presents himself not to their minds only, but to their bodily eyes and other senses: insomuch that we read of two Sisters, S. Ethnea and S. Sodelbia, whose affections to him he rewarded, Colganus 29. Mart. p. 785. by appearing to them in the form of a most lovely Infant, putting himself into their bosoms to be embraced and kissed by them. Nay, our S. Anthony too had these caresses, Ribadeneira Ibid. p. 249. S. Antonin. loc. citat. p. 734. (though I thought before I met with the story, that they had been the peculiar entertainments only of the Melancholy Nuns:) for his Landlord where he one night lodged, peeping into his chamber at a secret window, he saw Jesus in the form of a beautiful Child, first sitting upon his book, and from thence creeping into his Arms, whom the Saint embraced and kissed uncessantly, while Jesus smiled upon him, and with pleasing looks beheld him; but this was so Divine a favour (says Ribaden.) that when he understood by inspiration, that his Host was conscious of it, he begged of him, that he would not reveal it to any mortal man whilst he was alive; but, it's likely, when the inquiry was made into his miracles after his death, in order to his Canonization, this was than first produced. And that you may see that S. antony's miracles from first to last, are all of a piece: we are told, Vit. S. Anton. c. 28. Ribaden. p. 251. that on that very day when the Pope Canonised him, this wonder happened at Lisbon (where he was born) that the men and women came out of their houses and sung and danced in the open streets, and all the Bells of the City rang out merrily of themselves, no hand moving them; neither could the people contain themselves from this mirth and dancing, though no body knew any reason for it, (and therefore admired the hidden cause) till certain Friars came thither from Italy, by whose relation and comparing circumstances they understood, that on that very day of their unusual joy, Anthony was put into the Calendar of Saints. And now a great many fine stories are told us of miracles after his death, to convince some that doubted of the wonders that he was said to work in his life-time: One man would not believe, Vit. Anton. cap. 29. unless a glass which he had in his hand remained unbroken, after he had thrown it against a stone pavement; which he tried, and it received no more damage, than if it had been a hard Flint. Another chose this way for his satisfaction; finding a dried stalk of a Vine in the drinking-glass, Ibid. he would believe, if he could fill his glass with Wine, pressed from the Grapes that should grow upon that stalk; immediately it flourished with leaves, brought forth Grapes; and when he saw all done that he demanded, this miracle gave him a full and firm belief of all the rest. Nay, the senseless passions of a woman, which ended in a mad and foolish resolution, must be countenanced at the expense of a miracle, because S. Anthony must never fail any one that does invoke him. For as a woman in the company of her husband and several others was going to Milan, Vit. Anton. ibid. being transported too frolickly (as he thought) at a promise he had made her, of taking her along with him in a pilgrimage he was going; he, to kerb her extravagant mirth, made as if he had now altered his resolution, and would not go the journey; upon which his wife was so exasperated, that she threatened, unless he would perform his promise, to drown herself in the name of Christ and S. Anthony, in the River that ran by. Which her husband looking upon as a copy of her countenance, and calling her fool for talking so, and telling her he would persist in his new resolve; the presently invoking the name of S. Anthony, cast herself headlong into the River: The women that were in company, being amazed and seeing her float in the waters, forgetting the danger, ran after her into the River, laid hold of her, and brought her to land; where it was wondered to see them all wring upon the shore their wet garments, and not one thread of her clotheses was in the lest wetted, as if the waters had never touched them. This action (says the relator) though it aught to be ascribed rather to her folly than virtue; yet the merits of this Holy Father prevailed so far with God, that he who was always a friend to true simplicity, preserved this simple woman, though a fool (but I should count him a greater that believed it) unhurt in the midst of the waters. I cannot but here mention a concatenation of such wonders, which I meet within the life of S. Sedonius, upon as trifling an occasion as this altogether, Colganus in vit. S. Sedon. 10. Mart. p. 573. and in consequence of worse passions than this woman expressed. S. Sedonius than, seeing one day a woman washing her Child's clouts in a Fountain belonging to the Monastery, cried out to his fellow S. Libernus, of the shamefulness of this fact, that she should thus defile that Fountain, from whence they fetched the waters they used about the tremendous mysteries of the sacrifice of the Mass. This moved such a holy indignation in these Saints (though some may judge it exceeded its bounds) that they imprecated the Divine vengeance against the woman and her offspring: The Child of this woman, as it was playing upon an high bank of the Sea, suddenly fell into it, where it was swallowed up presently and appeared not more. Upon this misfortune, the Mother comes crying and howling to S. Senanus (whose disciples these two angry Saints were) complaining how upon their curses her Child was drowned. When Senanus heard this, he severely chides his sons, as guilty of murder: and he commanded Libernus to go and stand upon a rock, placed in the neighbouring Sea, and there do his penance: As for Sedonius, he bade him go look for the drowned Child in the Sea, and not desist his search till he had found him and restored him to his Mother: They both of them obey this rigid sentence of the holy Father. Sedonius in his quest after the Child in the midst of the Sea, finds it (after it had lain there twenty four hours) safe and sound, playing in the waters and beating the waves with the palms of its hands, and so brought it to S. Senanus; who bade him go and fetch home Libernus from the rock, saying that he had found a very favourable judge; as indeed it proved, for the waters of the Sea that used to cover that rock at other times (by the rising of the tide) did not dare to touch him, but kept of the length of his staff round about him. Thirty two years after S. antony's death, his body was translated into the Church where it now rests at Milan; Vit. Anton. c. 30 Ribaden. p. 251 S. Antoninus ubi supr p. 738. there when they came reverently to examine and bring forth the holy Body out of the Coffin in which it had laid so long, they found the rest of his members turned to dust (says Mendozius * Inter El gia praefixa vit. S. Anton. ) only his Tongue was still fresh, and full of juice and blood, as if he had been alive: This S. Bonaventure, who was present, taking into his hand, broke out into these words. O blessed tongue, which always did bless God, and taught others to bless him, now it appears of what merit thou wast: After these words he reverently kissed his tongue, and than delivered it to the Magistrates of Milan to be laid up in a repository worthy of it. If they had told me that he was of so great merit, that he enabled the Fishes to use their tongues to bless God, as we heard before he taught them in a Sermon how much they were beholden to him; I should have as soon believed that the Fishes spoke, as that his Tongue alone remained uncorrupt when the rest of his body was perished. Loco citat. The forenamed Mendozius indeed gives us some pleasant reasons, not only that it was so, but why it was fitting and aught to have been so, that his tongue should remain incorruptible. One is, to give his Countrymen a sure pledge hereby that his intercession for them should never cease, but that his voice and prayers should be always employed for their salvation: (by which reason all the tongues at lest of the Patron Saints should have been preserved from corruption as well as his:) Another is, that the Tongue of S. Anthony was a preacher of truth, therefore it aught eternally to remain; for as S. Ambrose says rightly, those things that are true are eternal: which I shall than think to be a good argument, when I am certified that all those preachers tongues never rot in their Graves, which tell no lies in the Pulpit: But having heard before the little sense this tongue spoke in Sermons, and how much he corrupted the true meaning almost of every Text of Scripture he meddled with, I hope we may be pardoned, if, notwithstanding this reason, we believe this story to be a lie. I have but one thing more that concerns S. Anthony to trouble the Reader withal, which I have reserved to be spoken to (though somewhat out of its due order) in the last place, because it's the most famed story that is told of him; mentioned by all the later Writers * of his Life: Antoninus, Surius, Ribadeneira. and particularly insisted on by Bellarmine, for the proof of the opinion of the Roman Church, concerning the Presence of the Body of Christ in the Eucharist; and it is called by him miraculum insigne, Bellarmin. de Sacr●m. Eucharist. lib. 3. cap. 8. prope finem. a notable miracle. I'll give it you in Bellarmin's words, as he pretends to relate it out of S. Antoninus and Surius. As S. Anthony was disputing concerning the truth of the Lord's Body in the Eucharist, with a certain Heretic in the parts of Tholouse, (for at that time the Albigenses vexed the Church, and they with many more were infected with this error) the Heretic required of Anthony this sign, knowing him to be endued with the gift of miracles: (which last words are Bellarmine's addition, not to be found in his forenamed Authors; and a foolish one too, for if he knew him to have that gift, why was he not of his mind, without any farther trial?) Says the Heretic, I have a Mule * Jumentum, which I translate so, because both Antoninus and Surius call it afterwards Mulus. , to which I will give no meat these three days: After the three days end, come thou with the Sacrament, and I will come with my Mule, and will pour out Provender before it; if the Mule leave his Provender, and come and venerate the Sacrament, I will believe. These conditions were accepted, and after three days, S. Anthony being accompanied with a multitude of the faithful, and holding the venerable Sacrament in his hand, spoke thus to the Mule. In the virtue and name of thy Creator, whom I, though unworthy, truly hold in my hand, I require and command thee O Animal, that thou immediately approach humbly after thy manner, and show reverence to him; that so by this, Heretical pravity may understand, that every creature is to be subject to his Creator, whom the Priestly dignity daily handles at the Altar. Upon the saying of which words, the Mule forgetting his Provender that lay before him, and his hunger, went towards the Saint; and bowing his head, and bending his knees, adored the Lord as well as he could, and confuted the Heretic. Though such ridiculous stuff as this deserves no Confutation, the very relation of it being sufficient to blast its credit: yet the Relator being of so great fame; for his sake, i'll a little inquire into its Age; for I believe we shall found, that this story (though by their later Writers more talked of * Aldrovandus has put it among the Histories concerning the Mule: Lib. de Quadrupedibus Solidiped. c. 4. tit. Historica. than any of the rest, yet) was either not so old, or not so much credited heretofore, even in their own Church, as some other things they relate concerning him. If this had been as current a Miracle in S. Anthony's time, as it pretends to be public, and to be a triumphant victory after a challenge, and a set dispute with a Heretic; I am apt to fancy, that Caesarius who picked up all miraculous reports about the time he lived, would have met with it, & delivered it down to us in his Dialogues * This I think not improbable, because he wrote his Dialogues so little a while before Anthony's death, for he tells us that he was writing them, an. 1222. (and the Saint died 1231.) Caesarius lib. 10. cap. 48. , especially since his Ninth Book contains more such examples than one, concerning bruit creatures venerating the Eucharist. But if this could not come to his notice (as I am not peremptory in it) yet I am sure it might to another Writer of the same Age with Anthony, viz. Thomas Cantipratanus Suffragan to the Bishop of Cambray, who collected in the same manner the Miracles and memorable examples of his Time, Placed by Bellarm. an. 1265. de Script. Ecclesiast. and yet says not one word of this Miracle, though he also mention some of the same nature. But because this may seem too to have lesle force in it, since he says not a syllable of S. Anthony that I observe; I therefore add, that another Frenchman of this Age too, sc. Vincentius Bishop of Beauvais, Placed an. 1250. Bellarm. ibid. whose Speculum Historiale, (libr. 30. cap. 131, 132, 133, 134, 135.) has a large account of S. Anthony; who also mentions his reasoning with Heretics, and his converting an Arch-Heretick; yet he is wholly silent as to this of S. Anthony's Mule, though said to be done in his own Country; which is a plain sign that this was not a story than in being, but coined since; for if it had been done in his days, it could neither have escaped his knowledge, nor been omitted in his History, since it was the most remarkable thing that belonged to it. Which is still more confirmed, by another observation, that among six and thirty Lessons of the old Roman Breviary (where so many fine things are told of him) this is not to be found; though in one of them I meet with these words. Les. 3. infra Octau. Anthony confuted the perverse Opinions of Heretics, by the most congruous reasons; for at Ariminum (a City in Italy) he converted many Heretics to the soundness of Christian faith; among whom he reduced to the light of truth, an Arch-Heretick called Bonovillus, who for 30 Years space had been blinded with the darkness of Pestilent error. Where, by the way, you may correct either the wilful or ignorant mistake of Ribadeneira, who in the Life of Anthony, Ribaden. p. 247. makes the disputation, wherein the Mule acted such a wondrous part, to have been betwixt the Heretic Bonovillus, and S. Anthony; whereas all that mention the veneration of the Mule, say expressly that this happened in partibus Tholosanis; and all that speak of Bonovill's story, determine it to have been at Ariminum; that is the one was in Italy, and the other in France; and his Life in Surius, mentions both of them distinctly. The sum of all I have now said put together, amounts to this. That if all those Writers of his Life, had agreed in the mention of this Miracle about the Eucharist, it would not have been a sufficient proof of its Truth; (since they are all known to abound with lies:) But so many of them omitting it, especially those of that Age, wherein it is pretended to be done, and whose design such a story would singularly well have served, argues that than it had not so much as the credit of a common, or a current Fable. S. Antoninus who lived above 200 Years after Anthony (for aught I can found) was the first Writer that mentions it, Flornit an. 1445. B llarm. de Scrip. Ecclesiast. and others seem to have taken it from him; so that nothing remains but Oral Tradition to help them out, which how fairly it has brought them of, we have seen in S. Ursula, and several other Instances named before. I have but one thing more to Remark, which must not be omitted, and than I have done with this Saint. That is, the prodigious Licence they of this Church take to entertain the People with strange Miracles, in this of the Sacrament of the Eucharist, above all other Subjects. They have espoused the belief of a Doctrine contrary to the reason and sense of all Mankind, and it must be maintained in the same way that it was made. Not mortal Man can invent any thing so extravagant and foolish, which they can pretend reason to boggle and stick at, who have once made Transubstantiation an Article of their Faith: I have no hopes therefore to make them ashamed in the lest, by what I shall now say; yet however it may be useful to others who have not enslaved all their faculties, or committed themselves blindfold to the conduct of their pretended unerring Guide, to know what Diet their faith lives upon, and what hard morsels it must swallow down without any chewing at all. It were endless to enumerate the wonders they produce in the lives of Saints, and in Sermons, to procure veneration in men's minds to the Eucharist; I shall content myself with giving a few Instances of Miracles that they tell us, have happened at the presence or celebration of it. We know there is a certain time in the Mass, when they lift up the Host, and show it to the People, in order to their adoration of it. As S. Ivo was elevating it, a Globe of Light of wondered splendour encompassed the Body of Christ, Brev. Rom. ant. Maii 19 Lec. 7. and also the Chalice, and after the elevation of both presently disappeared. Catherina Gonzales, though employed at a distance in the Bakehouse, often saw the Host when it was elevated by the Priest, Martyr. Francisc. p. 39 (I suppose, that she might not loose the benefit of the adoration) though there were many Walls between to intercept her sight. But, which is still more strange, S. Sibyllina though she was blind, yet knew when the Host was elevated by her inward sense; Act. Sanctor. ad 19 Mart. p. 70. and one time as the Priest presumed to carry an unconsecrated Host to a sick Person, when through his negligence he wanted one consecrated, at the sound of the Bell as it came along, she worshipped it; but not finding that inward pleasure in her Spirit, she was want to have, upon her examination of the Priest, she made him confess, that he did not carry the Body of Christ; and thus, they tell us, when a piece of the Wood of the Cross was given her, before she would adore it, she applied it to her heart, and by a wondered agitation she found there, she knew it to be a true piece of the Cross, and not sergeant. It was a singular favour (you'll say) that was showed to S. Bonaventure; Brev. Rom. ant. Jul. 14. Lec. 4. infra octav. (who for several days through his great humility and fear had abstained from receiving the Communion) as he heard the Mass, and was meditating upon the passion of Christ, God having regard to his humility, mercifully put into his mouth a particle of the consecrated Host, which an Angel took out of the hand of the Priest. But it was a greater that was shown him, when he was near his death, and by reason of his weakness vomited up every thing he took. He was now in a great strait what to do, Martyrol. Francisc. Julii 14. p. 288. having a great desire to receive the sacred Viaticum, and yet durst not, out of reverence to it, and the danger of bringing it up again: However he resolved to have the Lord's Body brought to him; that he might dye more comfortably when it was in presence: he applied the Pix, in which it was carried, to his side, showing hereby his desire to receive it; and there his side opened in the form of a read Rose, at which place Christ's Body starting out of the Pix, went in to his very heart, and his side closed again, without any remaining sign of its having been opened. * This very thing is finely told under another name in these words of the old Homily. There was an Earl of Venice, called Sir Ambright, that loved the Sacrament of the Awter passing well, and did it all the worship and reverence that he might, so when he lay sick and should die; he might not receive the Sacrament for Casting; than was he sorry, and made do●e; and than he let make clean his right side and to cover it with a fair cloth of sand all and laid God's body therein, and said thus to the host: Lord thou knowest that I love thee with all my heart, and would fain receive thee with my mouth and I durst, and because I may not, I ●ay thee on the place that is next to my heart, and so I show thee all the Love of my heart that I can or may; wherefore I beseech thee good Lord, have mercy on me: and even therewith in the sight of all the People that were about him, his side opened and the host went there into his side, and than it closed again, and so anon after he died. Festival. in die corp. Christ's, f. 52. I had thought that the Eucharist had been designed only for the food of Souls, and that it never became a common repast of the Body: Act. Sanctor. in vit. ejus. Mart. 22. p. 411. & 429. Yet S. Nicholas de Rupe it seems found it so, for we hear that he lived 20 Years without human food, save only by the Eucharist received every Fifteen Days, and his Meditation on Christ's passion: (that is, upon the accidents of whiteness and roundness, etc. for the substance being, according to them, Christ's Body, can never nourish.) But perhaps it may seem more proper to the instance before us of S. Anthony's Mule, to hear a little more, concerning the strange effects its presence has produced upon bruit Creatures. An ancient Priest as he was carrying the Sacrament out of Town to a sick Person, met a Company of Asses laden with Corn in a very narrow, Caesa●ii Dialog. Dist. 4. cap. 98. and deep miry way. He that went before him with the Lantern, with much ado, thrust by them. But the Priest seeing this, and considering his age and weakness, began to look pale and tremble; and fearing that he might be tumbled into the Mire with the Sacrament by the Asses, he cried out to them; O Asses, what is it that ye do? what, do you not consider whom I carry in my hands? stand still, fall down and give honour to your Creator, for I command it in his Name: Behold, says the Relator, the wondered obedience of these Animals. They all stood still, and fell down together; and, which added to the wonder, though the Asses could not fall down but with much difficulty, yet not one of the Sacks of Corn did slide of from their backs. This fact is famous to this Day in the City of Colen. (a City as famous as the story.) Saint Coleta had a Lamb that showed the same respect, and used, without teaching, Act. Sanct. ad Mart. 6. p. 554. to kneel at the Elevation of the Eucharist, and to rise when it was over. The Ploughman that early in the Morning was at work in the Field, and on a sudden with all his whipping could not make his Oxen stir a foot, and cried out, that the Devil was in them; quickly found his mistake, when looking about him, Caesarius in Dial. dist. 9 c. 7. he saw the Pix (with the Sacrament in it) lie before the feet of the Oxen (which some Thiefs, that had broken open the Church, had stolen away and scattered there) and they in admiration stood still, and would go not farther; which veneration of theirs might well occasion, as we are told, the Priest of the Parish, and a great Multitude with Him to come into the Field, and with the Cross, censor of incense and wax lights, carry Christ's Body back again into the Church. The next story to it, of the Bees, must not be forgotten; Caesar. ibid. cap. 8. A Woman who kept Bees that did not thrive, but died apace, was counselled to place the Lord's Body in the Hive, and that would stop the Plague that was among them; she went therefore to the Church, and receiving the Communion from the Priest; as soon as she went away from him, she took it out of her Mouth, and put it in one of the Bee-hives. But o the wondered power of God the Bees acknowledging their Creator, built a Chapel to this their sweet Guest of an admirable structure, where they erected an Altar, and put the most holy Body of Christ upon it; and God blessed their works. All this mystery appeared when the Woman took up her Hive; for than in great fear she ran and confessed to the Priest what she had done, and what she saw; who coming thither with the Parishioners, drove away the Bees that flew about, and hummed the praise of the Creator; and admiring the Chappel-walls, Windows, Roof, Steeple * Aldrovand. de insectis l. 1. cap. 1. Historica de apibus. (Aldrovandus adds Bells) door and Altar, they brought back the Lord's body with praise and glory. Lib. 2. de mirac. sui temp. c. 40. p. 398. Thomas Cantipratanus relates a parallel fable concerning Bees, how they had lodged the Sacrament in their Hive, in a Pix made of purest Wax; and how the owner of them saw in the night the whole Air brightened above them: only these Bees were more contemplative than the former, for they left of working, and gave themselves to singing, which they ceased not to do even in the nighttime, contrary to their custom. But I'll pursue these follies not farther, only that we may make a good conclusion, I'll set down out of one of the Homilies of the Festival (so often cited before) the story of the Black Horse, which far exceeds that of S. antony's Mule, and all the rest I have named: and I'll give it you in the old English style as I found it. Festival. in die Corp. Christ. fol. 53. In Devonshyre beside Exbridge was a woman that lay sick and was nigh deed, and sent after a holy person about midnight, to have her rights. Than this man in all haste he might arose, and went to the Church, and took God's body in a box of Ivory, and put it into his bosom, and went forth toward this woman. And as he went through the Forest in a fair meed that was his next way, it happened that his box fell out of his bosom to the ground, and he went forth and wist it not, and came to this woman, and heard her confession. And than he asked her if she would be houseled, and she said, ye Syr. Than he put his hand into his bosom and sought the box, and when he found it not, he was full sorry and sad, and said, Dame I will go after God's body, and come again anon to you, and so he went forth sore weeping for his simpleness. And so as he came to a wylowe free, he made there of a rod, and striped himself naked, and bette himself so that the blood ran down by his sides, and said thus to himself: O thou simple man, why haste thou lost thy Lord God, thy maker, thy former and Creator: And when he had thus bette himself, he did on his clotheses and went forth, and than he was ware of a pillar of fire that lasted from earth to heaven, and he was all astonied thereof, yet he blessed him and went to it; and there lay the Sacrament fallen out of the box into the grass, and the pillar shone as bright as the sun, and it lasted from God's body to heaven; and all the beasts of the Forest were comen about God's body, and stood in compass round about it, and all kneeled on 4 knees save one black Horse that kneeled but one knee Than said he, if thou be be'st that may speak, I charge thee in God's name here present in form of breed, tell me why thou knelest but on one knee. Than said he, I am a fiend of hell, and will not knee and I might; but I am made against my will; for it is written, that every kneeling of heaven and of earth shall be to the worship of the Lord God. Why art thou like a horse? And he said, to make the people to steel me, and at such a town was one hanged for me, and at such a town another. Than said the holy person, I command the by God's flesh and his blood, that thou go into wilderness, and be there as thou shalt never disease christian man more. And than he went his way, he might not longer abide, and than this man went forth to the woman and did he rights, by the which she was saved and went to everlasting salvacyon. To the which he bring us, our blessed saviour Jesus'. A Summary of some Wondrous Legends of the Saints, taken out of the Lessons of the Breviaries. HAving thus given the Reader an account of their many Fabulous Saints; and several Fabulous reasons of their Devotions to the true ones: having seen also, in so many foregoing instances, their admirable addresses to Patron Saints, whom they invoke in particular cases and distresses; It is now time to draw towards a conclusion of my task: and though I have met before with several occasions, to mention the absurd Histories of the Saints, from several Lessons of the Breviaries (which being publicly read to the people as the Scriptures were, they intended sure, that they should believe them to be true.) I'll sum up here a few more of these Legends, without questioning the Saintship of those of whom they are affirmed; and afterwards add a few more of their Devotions to the Saints. S. Lucy. Decemb. 13. The Reformed Breviary says of her, That when the judge Paschasius commanded her to be carried to the Stews, Les. 6. and her chastity there violated, they could not move her from the place where she stood by any force. But the old Roman Breviary gives a more particular account of it, telling us, Les. 7. That the H. Ghost fixed her with such a weight, that when many tried to thrust her forward, they could not stir her: than they tied ropes to her hands and feet, and endeavoured to draw her all together, but she was unmoveable as a mountain. Than the Magicians and Soothsayers tried their skill upon her, but all in vain: After this they brought many yoke of Oxen, whose drawing neither could prevail to move her. At which Paschasius wondering, said, What is the reason that a tender Virgin drawn by a Thousand men cannot be removed out of her place? Lucy answered, Though thou shouldest employ ten thousand men, thou shalt hear the H. Ghost speaking for me, A thousand shall fall at thy side, and ten thousand at thy right hand. After this a great fire by his command was kindled about her, Les. 8, 9 and they cast Pitch and Rosin and scalding Oil upon her, the sooner to dispatch her, and yet she remained unmoveable and unhurt. At last they thrust a Sword into her throat, yet she stirred not in the place, nor gave up the Ghost, till the Priests had given her the mysteries of the Sacrament, and all the people answered, Amen. S. Martina. Januar. 1. When they brought her into Apollo's Temple by the Emperors command to Sacrifice: Brev. Rom. antiq. Les. 1, 2. upon her Crossing herself and praying, by a great Earthquake the whole City was shaken, and the image of Apollo broken in pieces. The Devil that inhabited that Idol, rolling himself in the dust of it, cried out with a great voice: O Virgin Martina, handmaid of the great God, thou leavest me naked, and showest me deformed, and drivest me out of my habitation, in which I have dwelled now ninety eight years, having under me 472 most wicked Spirits, that upon my command offered daily to me the souls of men; And so with a great noise he departed. At another time S. Martina was brought to him as an Inchantress, Les. 4. and refusing to sacrifice, she was commanded to be stripped, and her flesh to be slashed with swords, but the snow-white body of the Virgin by the dazzling splendour of it, dimmed the eyes of the beholders: out of her wounds milk flowed instead of blood, and dispersed a fragrant odour, like that of Spices; And when after this, by the command of the Emperor she was beaten with clubs; those whom he employed cried out, their strength failing them, and beseeched him, saying, Deliver us from this Virgin, for the Angels of God do strike us again with Iron bars, and our flesh and bones are all on fire: But when the Emperor would still have the strokes continued, all they that beaten her died. Than was she put in prison, and when one Limineus sent by the Emperor opened the door, Les. 5. he saw a great light shining round about her, which as he entered compassed him like lightning, so that for fear he fell to the ground; and scarce being able to arise and enter, he saw S. Martina sitting in a glorious seat, and a multitude of men in white about her, holding a golden Table, in which was written; Thy works are wondered, O Lord, in wisdom hast thou made them all: All which he related to the Emperor. The rest of the Lessons are all such Romantic stuff, of Diana's Temple by fire from Heaven consumed to ashes, together with her Priests. How a fierce Lion kept three days fasting, and set upon her to devour her, fawned upon her, and falling at her feet kissed them. How being thrown into a great fire she received no harm, but the flame dispersed itself and burned those that stood round it, etc. S. Sebastian. Januar. 20. As S. Sebastian was speaking, one saw an Angel descend from Heaven, Brev. Rom. Antiq. Lec. 4. and hold a book before him, and all his speech flowed from the reading that book. S. Agnes. Januar. 21. When she was by the Command of the Perfect stripped naked to be carried openly in that manner to the Stews, Brev. Rom. Antiq. Lec. 6, 7. God gave such a thickness to her dishevelled hair, that she seemed better covered therewith than with her clotheses. And when she entered into the Stews, an Angel compassed her with such a wondrous light, that none could touch or see her by reason of the splendour; and there appeared a white Garment before her eyes, with which she clothed herself, and it so exactly fitted her body, that none doubted that it was prepared by an Angel, (who no question if he undertake it, will shape a garment more exactly than the best Tailor.) The son of the Perfect thinking to violate her chastity, ventured to enter into that light, but before he touched her, he was choked by the Devil, and fell down dead. S. Dorothy. Feb. 6. When she went to be beheaded, one Theophilus jearingly said to her, Brev. Rom. antiq. Les. 5 & 6. Thou spouse of Christ; sand me either Roses or Apples from his Paradise; which she promising to do, and praying, behold a most beautiful Child, that seemed not to be above four years old, brought to her three Roses and three Apples, which she bid him carry to Theophilus; as he was deriding her promise, the Child comes and offers the promised presents, who receiving them was converted to the Faith; for they were sent in February. [Bollandus tells us, That in memory of these Apples, Vit. Doroth. Februar. 6. p. 773. at Rome, where the body of Dorothy is preserved, there is a solemn benediction of Apples (on the 6th of February) which the people run to receive. Just such another story as this we meet with in the life of S. Kentigern, how he produced a fresh dish of Mulberries in Winter, only because a foolish fellow made this request to the King, Capgr. in vit. Kenteg. fol. 211 and would receive no other present at his hands; and this Saint thought the King's credit lay at stake, and would not have the other go away from him unrewarded.] S. Tiburtius & Valerian. April 14. An Angel brought two Crowns from Paradise made up of Roses and Lilies, Brev Rom. Antiq. Lec. 1, 2. and gave one to Valerian, and the other to Cecily his new married wife; the Angel added, Because Valerian thou hast consented to the counsel of chastity (having been persuaded by Cecily not to violate her Virginity * The account of this matter is given us in the said Breviary, in the Life of S. Cecilia, Nou. 22. Lesson 2. On the marriage night when Cecily and her Spouse Valerian were alone together in the Bedchamber, she spoke thus to him. O sweet and most loving youth, I have a f●●n to confess to thee, if thou wilt swear not to reveal it. Which Valerian swearing to, she said, I have an Angel a lover of mine, who with the strictest jealousy keeps my body, he, if he in the lest perceives that th●● touchest me with polluted love (an excellent character of the marriage bed) he will presently stir up his sury against thee, and destroy the flower of thy Youth: but if he know that thou lovest me with a sincere and immaculate love, and preservest my Virginity whole and untouched, he will than love thee as well as myself, and will express his favour to thee. Valerian replied: If thou wouldst have me to believe thy words, show me the Angel, and if I found that he is indeed an Angel of God, I will do as thou sayest; but if thou lov●st any other man better than me, I will sl●y with my sword bo h him and thee. So persuading him to become a Christian and be baptised, she showed him the Angel. ) Christ has sent me to thee to give thee leave to ask any petition of him. Valerian hearing this adored, and begged that his brother Tiburtius might become a Christian. Tiburtius afterwards coming into the house, he smelled the odour of the Roses and Lilies, but saw nothing; who as he was wondering whence it came, Valerian told him of their Crowns which he could not see as yet, but if he would become a Christian, he should see both them and the Angel of God also: whereupon he consented to be baptised, and thereupon obtained the grant of all which he had asked of God, and saw the Angels every day. S. John of Beverley. May 7. S. John after he was well instructed in Learning, was made Bishop of York: Brev. Sarum, Les. 2. He was praying one day in the Porch of S. Michael, and a certain Deacon peeping in, saw the H. Ghost sitting upon the Altar, excelling in whiteness a ray of the Sun, whose face was burnt by the heat of the H. Spirit. The Bishop adjured him, that whilst he lived he should discover this vision to no man. [Capgrave, who mentions this story in his Life, Capgr. de S. Joh. de Beverl. f. 190. tells us that this Deacons name was Sigga, and that it was his face that was burnt, and the skin of his cheek shriveled up by the heat of the H. Spirit; and that his face was healed by the touch of the Saints hand. Church Hist. l. 22. c. 10. Mr. Cressy has passed over this miracle, though he has given us a great many others concerning him; particularly this out of Malmsbury, that the fiercest Bulls, as soon as they are brought into his Churchyard (at Beverley) immediately loose all their fury and fierceness, and become gentle as Lambs, though before they endangered with their horns all that came near them: He might have added another remarkable one out of Capgrave; Capgr. ibid. that when the K. of Scots made war against K. Ethelstan, Ethelstan prayed to God that through the intercession of S. John of Beverley, he would show some evident sign whereby both the present and future Ages might know, that the Scots aught of right to be subject to the English: The King with his Sword smote upon a rock hard by Dunbar, and to this day it is hollowed an Ell deep by that stroke.] S. Aldelme. May 25. The fame of S. Adelme coming to Rome, Pope Sergius by his Letters called him thither, Brev. Sarum, Les. 7. and there received him honourably, whom God glorified with miracles; for on a certain day as he celebrated Mass in the Lateran Church, he reached his Casula (one of the Priests Garments) behind him, thinking to deliver it to one of the Attendants; but none being present, a Sunbeam breaking through the window, held it up from falling a long time in memory of the Saint. [Just such another ridiculous story as this, is told us in the Life of S. Gudila, who as she was praying in the Church, the Priest chanced to espy the naked soles of her feet; and in compassion to her, took of his Gloves, and putting them under her feet, went his way; which she after taking up, as if she had been injured by this kindness, threw them away from her; but the Gloves instead of falling on the ground, miraculously hung in the Air; and Surius says, that they hung so the space of an hour. Bolland. Act. Sanctor. ad 8. Januar. p. 516.] It happened also at Rome, Les. 8. that a Child being born of an incestuous Mother and uncertain Father, the Pope's fame was injured: which Aldelme understanding, he commanded that the Child which was but twenty days old, should be brought forth; whom S. Aldelme charged to confess, whether Pope Sergius was to be accounted guilty of incest. The Child answered, That he was innocent. S. Christina. July 24. She was bound to a Wheel, and roasted at a Fire; Brev. Rom. ant. Lec. 2, 3. and as they poured on Oil the flame broke forth, and slew a thousand of the Heathens. She was again put in prison, and by an Angel that visited her was healed and refreshed. Than she was cast into the Lake Vulsinus, a great stone-weight being fastened to her body, but the Angel freed her from drowning. Upon her prayers the Image of Apollo, which she was commanded to worship, was suddenly reduced to ashes; by which miracle three thousand were converted to the Faith of Christ. After this she was put into a burning Furnace, where she remained five days unhurt, etc. ** S. Helena's Legend of the Invention of the Cross. May 3. When the Emperor Constantine had obtained a victory over the barbarous people, Brev. Sarum, Les. 1, 2, 3. by the sign of the Cross showed him from Heaven; he after sent his Mother Helena to Jerusalem to found out the wood of the H. Cross. Who when she admonished the Jews to choose those that knew the Law; they said, For what cause does the Queen impose this task upon us? Judas one of them answered, I know the reason, she will make inquiry about the wood of the Cross, upon which our Fathers hanged Jesus: see therefore to it, that none confess the matter to her. Zacheus my Grandfather did foretell this to my Father, and my Father when he died told it me, saying; Observe Son, when inquiry shall be made after the wood of the Cross, to which our Ancestors condemned the Messiah, manifest it before thou be'st tormented. Than I said to him; Father, if they knew him to be the Christ, wherefore did they lay hands on him? He answered me, Harken my Son, I never was of counsel with them, but because he reproved them, they crucified him; and after he was buried, he risen again the third day: Upon which my brother Stephen believed, and was stoned. Others of them said, We never heard these things before. When they were called before the Queen, and she commanded them to be burnt, they out of fear delivered Judas to her; to whom the Queen said; Show me the wood of the Cross. Judas answered, I know not so much as the place where it is, for I was not than in being. Upon which she commanded to cast him into a Pit without water, and that there he should remain without food. When seven days were passed, Judas cried out of the Pit, saying, Draw me out, I entreat you, and I will show you the Cross of Christ. When he was drawn out, as he was going to the place, he said, O Lord God, if it be thy will that the Son of Mary shall reign, cause that from the same place a fume of Aromatic odours may ascend: After he had prayed, the fume of Odours did ascend. Than Judas said, In truth, O Christ, thou art the Saviour of the world. [The present Breviaries have now left out all this stuff, and their Lessons are perfectly the same with those of the Breviary of Pius V who first reform it after the Trent Council; and gives us a story, that has more Authorities to back it, but I question whether much more truth in it than the former. His Lessons tell us of Helena's being admonished by a Dream to go on this errand to Jerusalem; that there she found in the place of the Cross a Marble Statue of Venus. That when the ground was digged, they found three Crosses, and also the Title that was once fastened to the Cross of our Lord, but now was fixed to none of them, but lay by itself apart from the crosses; so that they knew not to which of them it did belong. But that doubt was quite taken away by a Miracle, for a Woman almost at Death's door, through a grievous Disease; when two of them were applied to her by Macarius' Bishop of Jerusalem, and she received no benefit at all, when the third was applied she was presently cured. * Jacobus de Voragine here says; that when the Cross was thus discovered, the Devil with a loud voice cried in the Air, O Judas, Why hast thou done this? so contrary to what my Judas did: for he by my persuasion betrayed him, and thou against my mind hast found his cross: by him I gained many Souls, by thee I seem to loose those I had gained: by him I reigned over the People, by thee I shall be expelled out of my Kingdom. But I'll be even with thee, etc. It is also further observable, how Pius in his Reformation of the Breviary, took care to prevent all suspicion, that by putting in those new Lessons, the old ones should be looked upon as fabulous; for in his corrected Breviary, after the Lessons, I found the substance of the old Legend still retained in several Antiphona's. For ad laudes, and per horas, these short say are mentioned. Helena the Mother of Constantine, went to Jerusalem. Alleluiah. Than she commanded them all to be burnt with Fire, and they in a fright delivered Judas. Alleluiah. Death and Life are set before thee, if thou dost not show me the Cross of Christ. Alleluiah. When Judas ascended out of the Pit, he went to the place where the holy Cross lay. Alleluiah. Judas prayed, O God my God, show me the Wood of the holy Cross. Alleluiah. Ad Benedictus. Antiph. S. Helena said to Judas; Fulfil my desire, and thou shalt live upon the Earth: that thou show me the place which is called Calvary, where the Lord's precious Wood is hid. Alleluiah. It would be too tedious to discover the follies and contradictions of their stories about the Invention of the Cross, as it is very easy to do; and as for the Authorities they bring in, of Sulpitius Severus, Ruffinus, Paulinus, S. Ambrose, Socrates, Sozomen, Theodoret, etc. which I know are urged in this matter; I shall only in short oppose against them, the silence of Eusebius, and the censure of Pope Gelasius. The first mentions Helena's Journey to the Holy Land, and building two Churches, Euseb de vit. Constant. lib. 3. cap. 42, 43. the one at Bethlehem, the other at Mount Olivet, (as I noted heretofore) but says not one syllable about her finding of the Cross, or seeking after it; and yet none can well imagine that he should not be acquainted with it, or that he should have balked this, if there had been any such thing done, or talked of in his days. The other (viz. Pope Gelasius) he must needs know all that was said by the other Authors I named, who wrote of this matter after Eusebius his time; and yet thus he speaks in his Decree about Apocryphal Books. Concil. Rom. 1. in Tom. 5. Concil. Labbe. ad an. 494. p. 1263. Also the Writings concerning the Invention of the Lord's Cross, and other Writings concerning the Invention of the head of John the Baptist, these are certain novel relations, and some Catholics read them: but when these shall come into the hands of Catholics, let that sentence of the Bl. Apostle Paul go before; Prove all things, hold fast that which is good: which plainly intimates his suspicion of the truth of them. For a conclusion of this; I cannot but give the Reader the pleasure of understanding, how the old Homilies represented this matter heretofore to the People, by giving him the beginning of a Sermon upon this Subject. Thus I found it. Good friends, Festival. de invent. Sanctae crucis. p. 100 such a day ye shall have the invencyen of the holy cross; ye shall not fast the even, but come to God and to holy church as christian people should do, in worship of him that died on the cross. Than ye shall understand, why it is called inventio sanctae crucis, the finding of the holy cross; the which was found in this wise as I shall tell you. When Adam our fyrste fader was seek for aege, and would fain have been out of this World; Adam sent Serh his soon to the Angel keeper of Paradyse, praying the Angel to send him the oil of mercy to anoint his body therewith when he were deed. Than went Seth to Paradyse, and said his message to the Angel. Than answered the Angel, and said that he might not have it till the years were fulfilled. But have this branch of the tree that thy fader sinned in, and set it on his grave, & when it beareth fruit than shall he have mercy and not erst. Than took Seth this branch and came home, & found his fader deed: than he set this branch on his faders grave, as the Angel bad him do; the which branch growed there till Solomon was king, & he made to fallen it down, for it was fair to the work of his Temple, but it would not accord with the work of his temple. Solomon made to cast it down into the earth and was hid there to the time that the Bishop of the Temple let make a wayre in the same place thereas the tree lay, to wash in sheep that were offered to the Temple. Than when this wayre was made, they called it in their Language Probatica piscina. To the which water came an Angel certain times from heaven, and died worship to the tree that lay in the ground of the wayre, & meved the water; and what Man or Woman that came to the water nexte after the Angel was made hole what sickness that ever he had, by virtue of the tree; and so endured many winters to the time that christ was taken and should be done upon the cross. Than this tree by the ordinance of God swam upon the water, and when the jews had none other tree ready to make the cross of, for haste that they had, they took the same tree and made thereof a cross, and so died our Lord thereon, and than the tree bore that blessed fruit Crystes body, of the which welleth the oil of mercy to Adam and Eve, and all other of their offspringe. But when christ was deed, and was taken down of the cross, for envy that the jews had to him, they took the cross and two other crosses, that the thiefs were hanged on either side of christ, & buried them deep in the earth, for christian people should not wit where they were done, for to do it worship; And there it lay a year and more unto the time of Eleyna, etc. That which follows, is the story I set down before out of the Breviary of Sarum, which I will not repeat. The Feast of S. Peter ad Vincula, or in Memory of S. Peter's Chains. August. 1. Brev. Sarum, Les. 1. Dear Brethrens, we are to mark, wherefore the Feast of S. Peter (as it is called) ad vincula, is celebrated upon the Kalends of August. This is said by some to be the cause of it. A certain Roman Captain called Quirinus, had a Daughter whose name was Balbina, who had a disease in her Throat * Gutturonosam. , (Surius in the Life of S. Alexander, May 3. says she had a Wen in her Neck.) This Captain kept S. Alexander the Pope shut up in Prison. This Maiden (his Daughter) went often to the Prison, where Bl. Pope Alexander was kept bound in Chains; Les. 2. and she kissed the Chains wherewith the Saint was bound, which she did, hoping to recover health thereby. To whom Bl. Alexander said, My Daughter, do not kiss these Chains; Les. 3. but go and seek the Chains wherewith S. Peter was bound, and kiss them, and thereby thou shalt be cured. She immediately came to her Father, and told him what she had heard from the aforesaid Pope. Which when her Father heard, he sent Messengers, to inquire for the Prison, Les. 4. where the Apostle had been bound, and from thence to bring with them S. Peter's Chain; which they did; and the said Maiden kissing them, was presently perfectly recovered. After this Bl. Alexander coming out of Prison, Les. 5. appointed this solemnity to be kept on the Kalends of August, in honour of S. Peter, and in his Name built a Church, which is called Petri ad Vincula. In which solemnity also, they say that his Chains are devoutly kissed by the People, through the help of our Lord Jesus Christ, who with the Father, and the holy Spirit, liveth and reigneth God throughout all Ages. Amen. [These are taken, we are told, out of the Gests of S. Alexander: but excepting this last Period of the People's devoutly kissing that, which they call at Rome S. Peter's Chain, (which Ribadeneira assures us they do) I know not whether there be any jot of truth in all the rest. For Surius, in the place forenamed, and Baronius * Baron. ad ann. 132. tell us quite contrary, to what is in the 3d. Lesson, that it was not S. Peter's, but Pope Alexander's Chain, that cured the Daughter of Quirinus. Baronius will assure us, Baron. ad an. 439. (contrary to the 4th. Lesson) that S. Peter's Chains were not found in S. Chrysostome's time (and therefore denies that Encomium which Surius gives (Aug. 1.) of those Chains, to be Chrysostome's) much lesle in Pope Alexander I. time: And also that not this Pope, but Eudoxia built the Church at Rome called Petri ad Vincula. Let us now see how the Present Breviary mends the matter, since it has altered all the foregoing story, or rather quite discarded it. Brev. Rom. Les. 4, 5. Thus than we are informed. In the Reign of the Emperor Theodosius jun. when his Wife Eudocia came to Jerusalem to pay a vow, there she had many presents made her; but above all the rest she received the gift of an Iron Chain, adorned with Gold and Jewels, which they affirmed to be the very same, wherewith the Apostle Peter was bound by Herod. Eudocia piously venerating the Chain, sent it afterwards to Rome to her Daughter Eudoxia, who brought it to the Pope: And he again showed her another Chain, wherewith the same Apostle was bound, when Nero was Emperor. Whilst the Pope was comparing the Roman Chain, with that which was brought from Jerusalem; it happened that those 2 Chains were so joined together, that they seemed not to be two, but one Chain made by the same Artificer. By which Miracle, so great an honour began to be paid to those sacred bonds, that thereupon Eudoxia's Church (which she built) was dedicated in the Exquiline Mountain, by this name of S. Peter ad Vincula, and to its Memory a Festival was instituted on the first of August. I am apt to think that we were as well before with our Salisbury story, as with this new one of Eudocia. For granting that she sent it for S. Peter's Chain to her Daughter Eudoxia, and that she received it for such at Jerusalem. Yet when I remember what other fine knacks she sent from thence, it abates much the credit of these Chains with me. For Nicephorus, Hist. Eccles. Niceph. lib. 14. c. 2. though he mentions nothing of this Chain of S. Peter, (which yet is strange, when the Lesson informs us it was the greatest present to her) yet he tells us of other great rarities she sent from Jerusalem to Pulcheria, to be kept for her; such as the Divine Image of the Bl. Virgin, which Luke the Apostle left drawn in a Table, and her Divine Milk, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and her holy Distaff (or Spindle) and the Swaths of our Saviour. As for the miraculous joining together of the two chains into one, if you examine Baronius about it, who gives us the whole story, Annal. Eccl. add an. 439. p. 682. instead of citing any Authorities, he refers us only to the Ecclesiastical Tables; which though they may be as Sacred to him as the twelve Tables were to the Ancient Romans: yet till I know more of their Authenticness, they will not have much more credit with me, than the Table (now mentioned) S. Luke left behind him with the Blessed Virgins picture upon it. I know indeed that S. Gregory in his Epistles talks wondrous things of these chains, and sent some filings of them to King Childebert for a mighty present; Epist. Greg. 1. lib. 5. Ep. 6. but his own wretched superstition about them, is as remarkable as any thing else: For thus he says in his Epistle to him. We have directed to your excellency the Keys of S. Peter, in which something is included taken of from his chains, which being hanged at your neck, may they defend you from all evils. So in another Epistle to Dynamius. We have sent the Benediction of the Bl. Apostle Peter, a little Cross, Lib. 2. Ep. 33. into which is put in some benefits from of his chains, which bond his neck for a time, but may they lose your neck for ever from sins. Thus in another. Lib. 1. Ep. 29. I have sent a most holy Key to you, from the body of S. Peter the Apostle, which is want to shine with many miracles upon the sick; for it has within it something taken of from his chains. Those chains therefore which bond his neck, may they sanctify your neck being hanged there. In all these instances you may observe something joined (a Key or Cross) to the chains, so that the miraculous virtue seems to be divided between them. But in another Epistle to Theotista, Lib. 6. Ep. 23. I found him speak of a miraculous destruction of a person that would with his knife have cut in pieces the Golden Key of S. Peter; for being possessed with an evil Spirit, he says he stabbed that knife into his throat, and so cell down dead; and he thus concludes to him: This Key I have taken care to sand to your excellency, by which Almighty God show that proud and perfidious man, that by it you, who fear and love him, may obtain present and eternal salvation. But I think S. Gregory in another place, has told us a more wondered story concerning S. Paul's chain, than I found any where in him of S. Peter's; for thus he writes to Constantina, Lib. 3. Ep. 30. (or Constantia) the Empress. I will make haste to sand to you some part of the chains, which S. Paul the Apostle carried on his neck and hands, and by which many miracles are showed on the people, if so be I can prevail to take any of by filing: For since so many frequently come begging a benediction from the chains, that they may receive a little of the filings thereof, therefore a Priest is ready with a File: and when some persons petition for it, presently in a moment something is filled of for them from the chains: but when some others petition, though the File be drawn a great while through the chains, yet cannot the lest jot be got of from them. And now methinks one may have leave to ask, Why should not this miraculous chain of S. Paul have a Festival appointed in memory of it, as well as that of S. Peter? Baron. in Mar. Rom. ad Aug. 1. you may take Baronius his answer to it, till you can meet with a better. Truly the bonds of S. Peter seem not without reason to be worshipped, though the bonds of the other Apostles are not; for it is but fit, that since he has the chief power in the Church of Binding and Losing other men's bonds, that his bonds also should be had in honour of all the Faithful. S. Donatus. August 7. S. Donatus was brought up by S. Pigmenius the Presbyter, Brev. Sarum, Les. 1. and instructed in Divine and Human Learning: With whom Julian be ng ordained a Subdeacon * This story of Julian is exploded by Baronius. Notis in Martyrol. Aug. 7. rejecting this degree, aspired to the Empire; who keeping Pigmenius in custody at Rome, slew with the sword the Father and Mother of S. Donatus. One Eustasius came in great perplexity of mind to Donatus, Brev. Rom. ant. Lec. 3, 4. because in his absence his wife Euphrosina had hid a great deal of public money, and she was dead before he returned, and the Officers came upon him for it. Donatus standing upon the Grave of his wife, cried with a loud voice: Euphrosina, I conjure thee by Christ Jesus that was crucified, that thou tell us what is become of this money. She answered immediately out of her Grave. The money thou seekest after, lies buried in the entrance of the house: and so the money being paid, Eustasius was fre●d from all calumny. [This is pretty fair, to make one speak audibly in her Grave. Sp●c. Historial. l. 14. cap. 36. But Vincentius (and after him, S. Antonine and Ribadeneira) hath told us of a greater miracle still; of one raised by him to life; and the occasion of it also a money matter as the last was. For as a certain man was carrying out to be buried, another came and stopped the Funeral, having a writing in his hand, saying, That the dead person was indebted to him twenty shillings (as that paper showed) and till he had his money he should not be buried. Whereupon there arose a great murmuring in the company: but some that saw Donatus at a distance, counselled the widow to run and speak to the man of God. She falling at his feet, told her case to him, and assured him that the money had been paid by her Husband, only the Creditor had not delivered him in his Note. S. Donatus coming to the Bier, and taking the dead man by the hand, said to him, Arise and pled thine own cause, for this thy Creditor forbids thee to be buried. Immediately he risen up, and convinced the Creditor of his knavery, in denying the payment of the money, and taking his Note out of his hand, tore it in pieces: than he begged of Donatus that he would suffer him to die again, who granted it, bidding him go to his rest. S. Clara. August 12. One day in the Monastery of S. Clare, when meal-time came, Brev. Rom. ant. Lec. 8. she was told, that there was but only one loaf of Bread (and that no great one, says Ribaden.) to serve them all. Notwithstanding this, she commanded half of that loaf to be given in Alms to the Friars, and the other half reserved for her Nuns, to be divided into fifty parts, according to their number: This command, though a strange one, yet was humbly obeyed by her servant; and by the Divine gift these small portions did so increase in the hands of every one that broke them, that every one in the Convent had enough. [Though this is not formally made a Lesson now in the Proper offices of the Franciscans for S. Clare, yet the substance of it comes in among one of the Responses just before the Laudes. De pane pascit unico turbam sororum pauperum: Claret signo mirifico virtus signorum veterum: Dum cibat ex tam modico magni conventus numerum. S. Clare's poor Nuns fed largely to their mind, When with one loaf she the whole Convent dined. And former powers in this new wonder shined.] When the hour of her departure out of the world drew near, Offic. propr. Minorum in fest. S Clarae, Lec. 4. behold about midnight a troop of Virgins enter in clothed in white garments, having golden Garlands upon their heads; among whom one was fairer than the rest, and her brightness such, that she turned night into day: for it was the Virgin of Virgins, the Mother of our Lord and Saviour. This Queen of Heaven drew near to the bed, where the spouse of her Son lay, and inclining herself lovingly over her, gave her a most sweet embrace; the other Virgins (in her company) brought forth a wondrous rich Mantle (Pallium) wherewith they covered the body of Clare the Virgin, and adorned the room as if it had been a Bride chamber. S. Elizabeth Widow, the King of Hungarie's Daughter. Novemb. 19 On a time a noble Matron giving her a visit, Brev. Rom. ant. Lec. 6. it happened that a comely Young man, too fashionably habited, came along with her; whom S. Elizabeth admonished to despise the pride of the world. The young man made answer: Madam, I beseech you pray for me. To whom she said, If thou wouldst have me pray the Lord for thee, go thou and do likewise. So as they prayed together at some distance, the young man not being able to endure the flame of her prayer, nor the fervour of so great devotion, he began to cry out aloud, That she should wholly desist from praying, otherwise he should be destroyed by the fire of such a prayer, and immediately breathe out his last. S. Elizabeth's maidens than running to the young man, found him so all on fire, that they could not hold their hands upon his clotheses, but were feign hastily to withdraw their hands with which they laid hold on him, by reason of the too great heat with which he burned. But when S. Elizabeth had done praying, the young man not suffering the heat within him to cool again, he went into the order of the Franciscans. [We heard before (pag. 108.) how cold water was made so scalding hot, only by the prayers of S. Fechinus, that his Butler not being able to endure it, was feign to fly the Bath. Here is another, whose clotheses are too hot to be touched, only by the fervour of devotion. The lying Spirit comes in so powerfully at certain seasons into the Monk's inventions, that you may as well stop the current of a tide as the progress of their fictions: and though you may guests in the other case how high the water will flow, yet it's impossible here to know when a Fable is advanced to its height. An Anchoret did once make a vow never to see a woman in the Island where he lived; Bolland. vit. S. Brigid ad Feb. 1. p. 129. A man (and his wife) comes over into this Island to inhabit, and would not be persuaded either by him or S. Brigid to departed thence. I see no offence in all this, since the Island was big enough to hold them both, and it's to be hoped the woman was so civil as not to come and disturb him in his Cell against his mind: It was but either going farther from them, or keeping more close at home, which would have saved the Monk's vow, if it was necessary to be kept. But now their fancies work higher than thus, and bring in a mighty wind that blew him and his over Sea unto the next Port Town; and bring him upon his knees confessing his fault, and devoting himself after this Miracle to God and S. Brigid, promising never to enter the Isle more without the Anchoret's leave. For some soft and tender hearted Saint to have the gift of weeping is no such great wonder; Ribaden. in vit. ejus. 3 Nou. inter Extravag. p. 325. but to be able to communicate it to another, by touching, as one would give the Itch, that's a pretty feat; and yet thus S. Malachias gave that gift to one, by laying his Cheek to his. It's very possible for the consideration of Christ's passion to draw many tears from a devout Penitent: but to bring in an Angel gathering into a Vessel two Pound weight of tears, Bolland. ad Januar. 13. pag. 892. that fell upon that occasion from the Eyes of S. Veronica, is such a stretcher, that no Romance ever ventured upon the like. S. Kentigern had a singular way too of kindling Fire, which I could never have hit upon; who being in haste to light the Candles for Vigils, Capgrav. vit; Kentig. f. 208. and some having in spite to him put out all the Fire in the Monastery; he snatched the green bough of an Hazel, and in the name of the Holy Trinity he blessed it, and blowed upon it, and immediately, by a Fire sent from Heaven, the Bough produced a great Flame; but when he had lighted the Candles, the Light appeared not longer in the Wood (whence, by the way, we may probably conjecture that Tinderboxes are of a later invention than S. Kentigern's days.) But what will you say, if the Monk's invention may be screwed up still one peg higher? I think I have met with a Saint that outdid all this, viz. S. Berach: who when he came to the King's Palace about a cause that was to be determined before him, Colganus 14 Febr. in vit. Berach, p. 342. his Adversary a Magician, being in better , was admitted in; but S. Berach being despicable and poorly habited, the Gate was shut upon him, where seeing a great heap of Snow, as he stood without, he called upon the name of God, and blowing upon the Snow, immediately the Snowy Pile kindled with a vehement flame, as if it had been dry Wood, insomuch as the Houses near the Gate, began to be set on Fire. If you can believe that this angry Prayer of this Saint could make Snow burn, you shall than have my leave to believe, that the more charitable Prayer of S Elizabeth might set the young Man's into such a heat, as not to be endured. But I must not forget to tell the Reader, that upon farther examination of the matter, we shall found, I doubt, that no Bodies were burnt, sa●e only S. Elizabeth's; and that too, not by the heat of her Devotion, but as any one's besides might be burnt, by a Coal of Fire falling upon them. For Vincentius who lived in the same Age with her, (and S. Antonine after him) tells us indeed, Vincent. Spec. Hist. lib. 30. cap. 136. that she was so intent one time at her Prayers and Contemplation of Heavenly things, that a Coal of Fire fell upon her own Garment, and burned a great Hole in it, which she never perceived, till one of her Maids smelling Fire ran in, and extinguished it, and by her cry made the Saint come to herself, and see her misfortune; which says he, she as carelessly repaired, by setting an ill-favoured patch upon it with her own hands: but he says not one syllable of the young Man's burning, or of his being singed by her servant Prayer; this was invented afterwards, and came by Oral Tradition, I suppose, to the later Writers, such as Jac. de Voragine, Surius, and Ribadeneira. And now I should have here inserted the admirable Legends, which the Breviaries gives us, of S. Mary Magdalen, and S. Martha, of S. Francis and S. Dominick, and some others; but that, to the Readers great advantage, I have been happily prevented herein by the late Second Discourse of the Learned Dr. Stillingfleet, concerning the Miracles of the Roman Church; whose known exactness, as well as vast Reading, gives him an easy Triumph over the Calumny of those Ignorant Zealots of the Party, who have had the Confidence to charge him with false Citation of Authors; but will not give us the pleasure, I doubt, of seeing them so much as attempt such a public Discovery of it, as he has mad● oh their Cheats; but will have more wit in their rage, than to start this New Controversy, whether we have the same Books and Eyes with theirs, since it is to be hoped we may challenge at lest equal honesty. From all that has been said, methinks we need not beg much favour to conclude, that we in this Kingdom have been much beholden to God Almighty for the Reformation, concerning which some Men speak so contemptuously: for since that, no attempts have been made, with any show of Authority, upon our Faith by lying Impostures; no doubtful Saints put into our Calendar, and commanded to be venerated; no religious worship paid to any thing but to God alone; no dreaming Revelations in any credit with us, nor any pass for current ones, but such as are on all hands unquestionable; no Temptation laid before Men to infidelity, by seeing the Public Devotions conducted by incredible stories, and invented Fables; these mischiefs we know the Reformation has delivered us from: and I dare say, it could not be possible to allure and entangle us in those former snares again, if Religion were Mens concern equally with other matters, which they charge themselves soberly to menage. For what wise Man that has due care of his health, will forsake the safe practice of a skilful and honest Physician, to run after every Mountebank that sets up a Stage, will listen to the idle stories he tells all day of his miraculous cures; or if he needs none of his Physic, yet throw up his Glove (as I have seen foolish People do) to receive Balls that shall take out all spots and stains out of their Garments, or things in the fashion of Hearts to procure Love; or countenance the pretended Doctor, by gaping upon the tricks of his Jack-pudding. Our Devotion is sober and safe; has no tricks in it, but much Honesty. We are besotted, if we shall attend to the Romish Legends, or value their Beads and Rosaries, if we trade with them for their Indulgences and sergeant Relics, or be taken with the Pageantry that commonly in that Church takes place at the time of the Navity, Good Friday, and the day of the Resurrection. I'll add not more, save only that sharp, and no lesle true censure of their own Cassander (in his Consultatio de meritis & interces. sanctorum. Oper. p. 971.) Est & hic error haud infrequens, etc. This is also a common error, that the vulgar sort of People, neglecting almost the old and known Saints, more largely and ardently venerate those that are new and unknown; concerning whose Sanctity the evidence is more obscure, and some of them are become noted only by Revelations; so that one may deservedly doubt concerning some of them, whether they were ever yet in being; whose Veneration the Fictions of Histories, and the Impostures of Miracles have wonderfully increased, which Fictions have defiled the Histories, even of the acknowledged Saints, etc. Moore Instances of their Devotions to Saints. THat Cassander judged aright, in every tittle of the foregoing censure, he that doubts of it, may quickly be satisfied, by a Prayer I found among the Devotions of the famous Church of Salisbury; the Preface to it shows, that they laid more than ordinary stress upon it; and yet (which is strange) there is no mention made of any Apostle or Evangelist, not not so much as of the Virgin Mary; but obscure and Romantic Saints we have good store. The Rubric to it says thus. Whosoever shall devoutly and frequently say the following Prayer, whatsoever he shall duly and justly ask, he shall obtain. Antiph. The Saints by Faith overcame Kingdoms, wrought Righteousness, Horae sec. us. Sar. fol. 99 obtained the Promises. Verse. Let the righteous rejoice before God. Ans. And delight themselves in gladness. Oremus. OMnipotens sempiterne Deus, qui sanctorum tuorum Dionysii, Georgii, Christophori, Blasii, Egidii, Antonii, Eutropii, Pantaleonis, Livini, Eustachii, Leonardi, Nicasii, atque Cyrici, sanctarum virginum & matronarum Katharinae, Margaretae, Barbarae, Marthae, Honorinae, Dorothea, Wenefredae, Christinae, Fredeswidae atque Julitae, & decem millium martyrum, & undecim millium virginum patrocinia invocantibus, tuum in angustiis promisisti succursum; tribue nobis, quaesumus, eorum intercessione salutarem nostrae petitionis effectum, & auxilium in cunctis necessitatibus opportunum. Per Christum, etc. Pater noster. Ave Maria. Let us Pray. ALmighty everlasting God, who hast promised thy succour in straits to those that invoke the Patronage of thy Saints Denis, George, Christopher, Blaze, Egidius, Anthony, Eutropius, Pantaleon, Livinus, Eustachius, Leonard, Nicasius and Cyricus, and of the holy Virgins and Matrons, Catharine, Margaret, Barbara, Martha, Honorina, Dorothy, Wenefrid, Christina, Fredeswide and Julita, and of the ten thousand Martyrs, and the eleven thousand Virgins; Give us, we beseech thee, by their intercession, the saving effect of our Petition, and seasonable help in all our necessities. Through Christ, etc. Our Father. Hail Mary. That which I shall now farther do, shall be to give instances of their Devotions, immediately addressed to Saints; which cannot admit that pretence, whereby they of the Roman Church endeavour to excuse themselves, that they pray only to Saints departed to pray for them, though that also is more than they have any encouragement to, from the Scriptures. A Prayer to S. Erasme (or Erasmus.) Horae sec. us. ptures. Sarum. SAncte Erasme Martyr Christi pretiose, qui in Die Dominico Deo oblatus fuisti, & de eo magnam laetitiam suscepisti; Suscipe hanc orationem pro salute corporis mei & animae meae; ut Deus per tuam orationem dignetur mihi tribuere victum & vestitum; in hora mortis meae veram confessionem, contritionem, & salutare sacramentum cum unctione olei sancti, in bonis operibus perseverantiam, cum recta fide & intentione bene moriendi, cum illis quae Deo & tibi placita sunt ad laudem & honorem, mihi autem ad consolationem. Modo sancte Erasme tibi commendo corpus meum & animam meam, ut Deus per tuam orationem dignetur mihi tribuere gratiam: & commendo tibi omne consilium meum, omnes actus meos, & omnia mihi subjecta; ut eruas me ab omnibus inimicis meis visibilibus & invisibilibus, qui mihi cupiunt adversari; ut non possint mihi nocere in aliquo, vel ullum damnum inferre animae meae vel corpori meo, turpiter vel dolosè, occultè seu manifestè: Quia tibi deus promisit, ut quicunque nomen tuum invocaverit, quicquid petierit firmiter impetrabit. Suscipe me Sancte Erasme in tuam sanctam fidem & gratiam, & conserva me ab omni malo per hos octo dies; & praesta mihi illos peragere cum recta fide & omni prosperitate & gratia, ad finem vitae meae; ut non proficiat in me ulla inimicorum voluntas, tibi ad laudem & honorem, mihi autem ad consolationem & gratiam. Tibi Sancte Erasme commendo corpus meum & animam meam, & omnes mihi confessione & oratione vel consanguinitate conjunctos, & omnes actus meos, ut vivam cum omni prosperitate, pace & gaudio nunc & in perpetuum. Amen. Pater noster. Ave Maria. O Saint Erasmus the precious Martyr of Christ, who wast offered to God on the Lord's day, which was an occasion of great joy to thee; Receive this prayer for the salvation of my body & my soul; that through thy prayer God may vouchsafe to give to me food and raiment; in the hour of my death true confession, contrition, and the saving Sacrament with the unction of holy oil; perseverance in good works, with a right faith & intention to dye well, with those things that are pleasing to God and thee, to thy praise and honour, and to my consolation. Now, S. Erasme, I commend my body and soul to thee, that God by thy prayer may vouchsafe to give me grace: And I commend to thee all my counsel, all my actions, and all things subject unto me; that thou mayst deliver me from all mine enemies visible & invisible, which seek to oppose me; that they may not be able to hurt me in any thing, nor bring any damage to my soul or body, basely or craftily, secretly or openly: For God has promised thee, that whosoever shall call upon thy name, whatsoever he shall ask, he shall certainly obtain. Receive me S. Erasme into thy holy faith and grace, & preserve me from all evil all these eight days; and grant that I may pass them with a right faith, and all prosperity and grace, unto the end of my life; that no desire of my enemies may be accomplished against me, to thy praise and honour, and to my comfort and grace. To thee, S. Erasme, I commend my body & my soul, and all those I am bound to, by confession & prayer, or consanguinity, and all my actions, that I may live in all prosperity, peace and joy, now and for ever. Amen. Our Father. Hail Mary. Devotions to Saint Claudius. Horae sec. us. Rom. 6 die Junii. O Desolatorum consolator, captivorum liberator, resurrectio mortuorum, lumen caecorum, auditus surdorum, mutorum eloquium, tutor naufragantium, impotentium & languidorum sanator, medicinae refugium, via errantium, salus omnium in te sperantium; Sancte Claudi, benigne confessor Christi, ora Deum pro nobis, qui te tot & tantis illustravit miraculis; nam pro tua sanctissima vita, quam tam piè & devotè gessisti in hac valle miseriae, vana hujus seculi spernendo & coelestia sectando, pro tuis merit is ad superna polorum gaudia collocavit, & innumeris decoravit miraculis. Vers. Ora pro nobis beate Claudi. Resp. Implora apud Deum pro nobis auxilium. Oremus. DEus, qui per donum sancti spiritus, in beatum Claudium, gloriosum confessorem tuum atque Pontificem, tantam gratiam & beatitudinem effundere dignatus es, quòd per illam ferè totus orbis Christianorum, pro suis necessitatibus ad ipsum affluit; & quicunque eum piè & devotè quaesierit, desolatus non remanebit: da nobis, quaesumus Domine, justa desideria postulare; ut quae justè postulaverimus, suis meritis & intercessionibus, apud te jugiter valeamus obtinere. Per Dominum, etc. O Thou comforter of the desolate, deliverer of captives, resurrection of the dead, light of the blind, hearing of the deaf, speech of the dumb, tutor of the shipwrackt, healer of the impotent and languishing, the refuge of medicine, the way of the erring, and the salvation of all that hope in thee; O St. Claude the bountiful Confessor of Christ, pray to God for us, who made thee famous by so many and great miracles: for by reason of thy most holy life, which thou didst lead so piously and devoutly in this vale of misery, despising the vanities of this world, and following after celestial things, for thy merits he hath placed thee in the joys of Heaven above, and graced thee with innumerable miracles. Verse. Pray for us Blessed Claude. Ans. Implore God's help for us. Let us Pray. O God, who by the gift of the H. Ghost, didst vouchsafe to pour forth so great grace and blessing into Blessed Claude thy glorious Confessor and Bishop, that thereupon almost all the Christian world runs to him for the supply of their necessities; and whosoever seeks him piously and devoutly, shall not remain desolate: Grant to us, O Lord, we beseech thee, that we may request just desires; and those things which we justly ask, by his merits and intercessions, we may continually be able to obtain from thee. Through our Lord, etc. A Prayer to the Holy Innocents'. Hor. sec. us. Sarum. OMnes Sancti Innocentes, orate pro nobis. O beati pueri, flores munditiei, gemmae coelestes, consortes agni immaculati qui tollit peccata mundi. Respicite famulum (vel famulam) sanctitatis vestrae; & ostendite super me vestra tenerrima praecordia pietatis; ut vobis intercedentibus, cum pura conscientia Domino praesentatus (vel praesentata) merear vobiscum laudare Dominum Jesum Christum in secula seculorum. Amen. O All ye Holy Innocents', pray for us. O blessed boys, flowers of purity, celestial gems, the consorts of the immaculate Lamb, that taketh away the sins of the world; look upon the servant of your sanctity; and express towards me your most tender bowels of pity; that upon your intercession, being presented to the Lord with a pure conscience, I may merit to praise the Lord Jesus Christ with you for evermore. Amen. A Prayer to the Apostles and Disciples. Ibid. OMnes sancti Apostoli & electi Discipuli Domini, orate pro nobis. O venerandi Patres Ecclesiae, fidei Christianae doctores & mundi luminaria, quorum praedicationibus miraculis & exemplis, Christi nomen gloriosum magnificatum est in gentibus. Per ipsum vos deprecor quem tanto fervore dilexistis & secuti estis, me gratiosè solventes à vinculis peccatorum, perducatis ad patriam civium supernorum. Praestante eo qui vivit & regnat. Pater Noster. Ave M. O All ye holy Apostles and elect Disciples of the Lord, pray for us. O ye venerable Fathers of the Church, the Teachers of Christian faith, and the Lights of the world, by whose preaching, miracles and example, the glorious name of Christ is magnified among the Gentiles. I pray you by him, whom with so much zeal ye loved and followed, that mercifully losing the hands of my sins, you would bring me to the Country of the Citizens above. He performing it, who liveth and reigneth. Our Father. Hail Mary. A Prayer to the Martyrs. Ibid. OMnes Sancti Martyres, orate pro nobis. O fortissimi milites Christi, Principes & Duces exercitûs Domini; quorum vita mirabilis erat & mors speciosa; per illam charitatem insuperabilem qua Deo conjuncti estis, vos deprecor, ne me patiamini perire in peccatis meis; sed in omni necessitate atque periculo sitis mihi advocati & defensores, ut passionum vestrarum intervenientibus meritis, particeps esse valeam aeternae felicitatis. Quod ipse praestare dignetur, qui vester amor est, vita, salus & praemium, Jesus Christus Dominus noster. Amen. O All ye Holy Martyrs, pray for us. O ye most valiant soldiers of Christ, the Princes and Captains of the Lords Hosts, whose life was wondered and death honourable; by that insuperable love, whereby ye are united to God, I entreat you, that ye would not suffer me to perish in my sins; but in every necessity and danger, you would be my Advocates and Defenders; that by the intervening merits of your sufferings, I may partake of eternal felicity. Which he vouchsafe to effect, who is your love, life, salvation and reward, jesus Christ our Lord. Amen. To the Confessors. Ibid. OMnes sancti Confessores, orate pro nobis. O Patres, praecipui flores Ecclesiae, specula virtutum, imitatores Christi, & tabernacula Spiritus Sancti; in quorum mentibus abundavit charitas, in verbis veritas, in actibus pietas cum omni morum honestate floruit: Ecce ad vos confugio miserrimus ego peccator & indignus, vestram clementiam humiliter interpellans; ut mihi vestris precibus impetrare dignemini gratiam verè poenitendi, in bono perseverandi, & ad vestrum consortium gloriosum finaliter perveniendi. Praestante Domino nostro Jesu Christo: Qui vivit & regnat in secula seculorum. Amen. O All ye holy Confessors, pray for us. O Fathers, the chiefest flowers of the Church the mirrors of virtues, imitators of Christ, and Tabernacles of the H. Ghost; in whose minds charity did abound, in whose words truth, in whose actions piety with all honesty of deportment did flourish: Behold I miserable sinner and unworthy fly to you; humbly imploring your clemency, that by your prayers you would vouchsafe to obtain for me the grace of true repentance, of perseverance in goodness, and finally to come to your glorious fellowship. Our Lord jesus Christ performing it: Who liveth and reigneth throughout all ages. Amen. To the Holy Virgins. Ibid. OMnes sanctae Virgines & Matronae, orate pro nobis. O sacratissimae mulieres Christi sponsae matres & filiae; propter amorem & vobis innatum gratissimam pietatem miseremini mei peccatoris; & lapsum carnis fragilis benigna compassione recolentes, impetrate mihi à Domino Jesus, dilecto vestro & Salvatore meo, delictorum veniam, vitae munditiam, & gloriam in futuro. Amen. O All ye holy Virgins and Matrons, pray for us. O all ye most holy women, mothers and daughters, the spouses of Christ; for your love sake, and your most acceptable innate pity, be merciful to me a sinner; and calling to mind with gracious compassion the easy slips of frail flesh, obtain for me of the Lord jesus, your Beloved and my Saviour, the pardon of my sins, purity of life, and glory hereafter. Amen. A Prayer to all Saints. O All ye blessed Saints of God, Primer in English in Queen Mary's time, Lond. 1555. and blessed Spirits Angelical, whom God with his mellifluous countenance and blessed presence maketh joyful and everlastingly glad, pray ye for me: I salute and honour you; I give lauds and thanks unto our Lord, which hath chosen you, and hath prevented you in his Benedictions: O obtain for me forgiveness, obtain for me grace, and to be made one with God. Amen. A Prayer to all the He and She Saints. Horae sec. us. Sarum. O Vos omnes Sancti & Electi Dei, quibus Deus praeparavit regnum aeternum à Principio; vos precor per charitatem qua dilexit vos Deus, succurrite mihi peccatori miserrimo, antequam me mors rapiat; conciliate me antequam infernus me devoret. O beata Maria, mater Dei, Virgo Christi, peccatorum interventrix, exaudi me, salva me, custodi me; Obtine mihi, pia Domina, fidem rectam, spem certam, perfectam charitatem, veram humilitatem, castitatem, sobrietatem, & post cursum vitae meae societatem perpetuae beatitudinis. Tu etiam sancte Michael, cum omnibus millibus Angelorum, ora pro me, ut eripiar de potestate adversariorum meorum; Adjuva me, obtine mihi amorem Dei, cordis decorem, fidei vigorem, & coelestis gloriae jocunditatem. Vos quoque Sancti Patriarchae & Prophetae, poscite mihi à Deo indulgentiam, poenitentiam, continentiam, sanctamque perseverantiam, atque vitam aeternam. O beati Apostoli Dei, solvite me à peccatis, defendite me à poenis inferni & de potestate tenebrarum, confortate me & ad regnum aeternum me perducite. Precor eiam vos Sancti Martyres Dei, ut detur mihi à Deo charitas sancta, pax sincera, mens pura, vita casta, & peccatorum remissio. O gloriosi Confessores Dei orate pro me, ut per vos mihi tribuatur à Deo coelestis concupiscentia, & morum reverentia, & criminum ablutio. Similiter & vos rogo omnes sanctae Virgines Dei, adjuvate me, ut habeam bonam voluntatem cordis, corporis sanitatem, humilitatem, castitatem, & post cursum vitae meae societatem perpetuae beatitudinis. O vos omnes Sancti & Sanctae Dei, vos deprecor quoque & supplico, subvenite mihi, miseremini mei misericorditer, & orate pro me instanter, ut per vestram intercessionem tribuatur mihi à Deo conscientia pura, compunctio vera, & vitae consummatio laudabilis; quatenus per merita vestra pervenire valeam ad aeternae beatitudinis patriam. Praestante Domino nostro Jesu Christo. Qui cum Patre, etc. O All ye Saints and Elect of God, for whom God from the beginning hath prepared an Eternal Kingdom; I entreat you by that charity wherewith God has loved you, that you would secure me a miserable sinner, before death snatches me away; reconcile me (to God) before the Grave devours me. O blessed Mary, the mother of God, the Virgin of Christ, who intercedest for sinners, hear me, save me, keep me; Obtain for me, merciful Lady, a right faith, a certain hope, perfect charity, true humility, chastity, sobriety, and after my life is ended the society of endless blessedness. Thou also, S. Michael, with all thy thousands of Angels, pray for me, that I may be delivered from the power of my adversaries: Help me, obtain for me the love of God, comeliness of heart, a vigorous faith, and the jocundness of celestial glory. Also ye Holy Patriarches and Prophets, beg for me of God pardon, repentance, continence, and holy perseverance, and eternal life. O ye blessed Apostles of God, lose me from my sins, defend me from the pains of Hell and from the power of darkness, comfort me and bring me to the everlasting Kingdom. I pray to you Holy Martyrs of God, that God would give me holy love, sincere peace, a pure mind, a chaste life, and remission of my sins. O ye glorious Confessors of God, pray for me, that by you God may grant me heavenly concupiscence, reverence of behaviour, and the washing away of my crimes. In like manner I entreat all you Gods holy Virgins to assist me, that I may have a good will of heart, soundness of body, humility, chastity, and after my life is ended the society of endless blessedness. And all ye He and She Saints of God, I pray also and beseech you, to be aiding to me, that you would mercifully pity me, and pray earnestly for me, that by your intercession, God would give me a pure conscience, true compunction, and that I may commendably finish my life; so that by your merits I may be able to arrive at the Country of Eternal blessedness. Our Lord jesus Christ performing it. Who with the Father, etc. Now for a Conclusion of these Devotions, I'll only add (besides a Litany) one instance more; but it is such a one, as can hardly be paralleled: It is the commemoration of Etheldreda (an English Saint) which is given us by the Salisbury Breviary; Brev. Sarum, fol. 100 where we have Three Lessons, consisting wholly of prayers to her, in a Latin style so unusually-fine, and so full of Courtship, as would tempt one to think, that the Monk (or whosoever he was) who composed them, had some fair Mistress, that strongly possessed his fancy, all the while before his thoughts; They are these. Lect. 1. IN praesentis vitae & fluctuantis seculi naufragio constituti; ad tui portum praesidii confugimus virgo piissima atque celeberrima Etheldreda; ut tuae circa nos pietatis sentiamus viscera, qui de tua jugiter gratulamur presaentia. Respice igitur pia Mater & Domina pio intuitu ad exiguum (sed devotum) nostri famulatus obsequium: & quos premit humanae fragilitatis immensitas, tuae virginitatis (quae sponso virginum placuit) relevet ac sustentet veneranda sublimitas. Credimus enim atque confidimus, te ab eodem sponso tuo qui speciem tuam concupivit, quicquid petieris impetrare; quam in thalamo regis aeterni collocatam, cum virginum choris de palma virginitatis certum est exultare. Lec. 2. SUccurre Domina, succurre Mater misericordissima Etheldreda nostrae miseriae: suffragiis precum tuarum, scelerum nostrorum maculas absterge; tibique famulantes tales effice, ut tuae integritati purae valeant deservire. Gregi tuo tuae sollicitudinis atque protectionis semper assit custodia; ut sicut tui sacratissimi corporis incorruptione jugiter gaudemus atque praesentia, sic & de tua subventione gaudeamus assidua. Protege igitur mater filios, domina servos; ut qui se tuae memoriae ac venerationi profitentur obnoxios, tuae largitatis & pietatis beneficia se gratulentur adeptos. Lec. 3. REspice benignissima virgo Etheldreda ad nostras angustias, quas nostris meritis sustinemus; & per tuae sanctitatis merita & intercessiones, & iram judicis placa quem offendimus, & veniam impetra quam non meruimus. Tuis precibus ad misericordiam inclina justitiam districti (sed justi) examinis; quia agni qui sponsus est virginum vestigia quocunque ierit virgo sequeris. Repraesenta quaesumus supernae clementiae gemitus nostros atque suspiria, ut divinae miserationis per te suscipiamus incrementa, quo tecum in aeternùm gaudere mereamur; te petente, illo largiente, qui te integritatis coronavit gloria, per cuncta seculorum secula. Amen. WE who are placed among the dangers of this present life and uncertain world, that threaten to shipwreck us; do fly to thy safe port, most pious and famous Virgin Etheldrede, that we may feel the bowels of thy compassions towards us, who do congratulate always thy presence among us. Look therefore thou compassionate mother and Lady with a pitiful eye upon the poor (but devout) obsequiousness of our service: and those who are oppressed with the immensity of human frailty, let the venerable sublimity of thy virginity (which has been acceptable to the spouse of Virgins) relieve and sustain them. For we believe and are confident, that from that spouse of thine who has desired thy beauty, thou canst obtain whatsoever thou shalt ask; since we are sure thou art placed in the bride-chamber of the eternal King, and dost triumph with the Choir of Virgins in the prize of virginity. SVccour, O Lady, succour, O Etheldrede, our misery thou mother of mercy; by the intercession of thy prayers, wipe of the stains of our sins; and make those that wait upon thee such, that they may be able to serve thy pure incorruption. Let the safeguard of thy care and protection always defend thy flock; that as we continually rejoice in the incorruption and presence of thy most sacred body, so we may also rejoice in thy daily aid. Protect therefore, O mother, thy children, O Lady, thy servants; that they who profess themselves devoted to thy memory and veneration, may rejoice in having obtained the benefits of thy bounty and compassion. LOok O most gracious Virgin Etheldrede upon our troubles, which we deservedly sustain; and by the merits and intercession of thy holiness, both appease the anger of the judge whom we have offended, and obtain that pardon which we have not deserved. By thy prayers incline to mercy, the justice of his severe (but just) examination; because thou that art a Virgin shalt follow the steps of the Lamb, who is the spouse of Virgins, whithersoever he goeth. Represent, we pray thee, to the Divine clemency our sighs and groans, that by thee we may receive more of the Divine pity, whereby we may merit evermore to rejoice with thee; thou ask and he granting, who has crowned thee with the glory of incorruption, throughout all ages. Amen. A LITANY. EVery one that is acquainted with the Common Litanies of the Roman Church, knows that they are stuffed with the names of Saints, whom they desire to pray for them; and are larger or shorter, according as more or fewer Saints are inserted: and there being little or no difference besides between the Older Litanies and the Later, I shall give the Reader one that was in use here in England, as I found it in a Psalter Printed at London 1503. Whereby he will understand what a pretty number of Saints (and some of them very odd and strange ones) they invoked in those days, and applied themselves to in their Prayers. After the usual invocation therefore of God and the Holy Trinity, it goes on thus. Saint Mary, Pray for us. Holy Mother of God, Pray for us. Holy Virgin of Virgins, Pray for us. S. Michael, Pray for us. S. Gabriel, Pray for us. S. Raphael, Pray for us. All holy Angels and Archangels, Pray for us. All holy Orders of Blessed Spirits, Pray for us. S. John Baptist, Pray for us. All holy Patriarches and Prophets, Pray for us. S. Peter, Pray for us. S. Paul, Pray for us. S. Andrew, Pray for us. S. John, Pray for us. S. James, Pray for us. S. Thomas, Pray for us. S. Philip, Pray for us. S. James, Pray for us. S. Matthew, Pray for us. S. Bartholomew, Pray for us. S. Simon, Pray for us. S. Thaddeus, Pray for us. S. Mathias, Pray for us. S. Barnabas, Pray for us. S. Mark, Pray for us. S. Luke, Pray for us. All ye holy Apostles and Evangelists, Pray for us. All ye holy Disciples of the Lord and Innocents', Pray for us. S. Stephen, Pray for us. S. Linus, Pray for us. S. Cletus, Pray for us. S. Clemens, Pray for us. S. Fabian, Pray for us. S. Sebastian, Pray for us. S. Cosma, Pray for us. S. Damian, Pray for us. S. Prime, Pray for us. S. Felician, Pray for us. S. Dionysius, with thy companions, Pray for us. S. Victor, with thy companions, Pray for us. All ye holy Martyrs Pray for us. S. Silvester, Pray for us. S. Leo, Pray for us. S. Jerome, Pray for us. S. Augustine, Pray for us. S. Isidore, Pray for us. S. Julianus, Pray for us. S. Gildarde, Pray for us. S. Medarde, Pray for us. S. Albinus, Pray for us. S. Eusebius, Pray for us. S. Swithine, Pray for us. S. Birinus, Pray for us. All ye holy Confessors, Pray for us. All ye holy Monks and Hermits, Pray for us. S. Marry Magdalene, Pray for us. S. Marry the Egyptian Pray for us. S. Margaret, Pray for us. S. Scholastica, Pray for us. S. Petronilla, Pray for us. S. Genovefe, Pray for us. S. Praxedes, Pray for us. S. Sotheris, Pray for us. S. Prisca, Pray for us. S. Tecla, Pray for us. S. Afra, Pray for us. S. Editha, Pray for us. All ye holy Virgins, Pray for us. All ye Saints, Pray for us. S. Sixtus, Pray for us. S. Cornelius, Pray for us. S. Cyprian, Pray for us. S. Marcellus, Pray for us. S. Vitus, Pray for us. S. Modestus, Pray for us. S. Adrian, Pray for us. S. Nichasius, with thy companions, Pray for us. S. Eustachius, with thy companions, Pray for us. All ye holy Martyrs Pray for us. S. Gregory, Pray for us. S. Ambrose, Pray for us. S. Remigius, Pray for us. S. Donatian, Pray for us. S. Eligius, Pray for us. S. Audomarus, Pray for us. S. Sulpitius, Pray for us. S. Paternus, Pray for us. S. Patrick, Pray for us. S. Dunstane, Pray for us. S. Grimbaldus, Pray for us. All ye holy Confessors. Pray for us. All ye holy Monks and Hermits, Pray for us. S. Felicitas, Pray for us. S. Perpetua, Pray for us. S. Columba, Pray for us. S. Christina, Pray for us. S. Eulalia, Pray for us. S. Euphemia, Pray for us. S. Eugenia, Pray for us. S. Ghertrudis, Pray for us. S. Ragenfledis, Pray for us. S. Batildis, Pray for us. S. Anastasia, Pray for us. S. Etheldrede, Pray for us. All the holy Virgins, Pray for us. All the Saints, Pray for us. S. Laurence, Pray for us. S. Tiburcus, Pray for us. S. Valerian, Pray for us. S. Prothus, Pray for us. S. Jacinthus, Pray for us. S. Abdon, Pray for us. S. Sennes, Pray for us. S. Timothy, Pray for us. S. Apollinaris, Pray for us. S. Saturninus, Pray for us. S. Maurice, with thy companions, Pray for us. S. Gereon, with thy companions, Pray for us. All ye holy Martyrs Pray for us. S. Hilary, Pray for us. S. Martin, Pray for us. S. Brice, Pray for us. S. Amandus, Pray for us. S. Vedastus, Pray for us. S. Germanus, Pray for us. S. Ausbertus, Pray for us. S. Arnulph, Pray for us. S. Wulfrane, Pray for us. S. Silvinus, Pray for us. S. Taurinus, Pray for us. S. Cuthbert, Pray for us. All ye holy Confessors, Pray for us. All ye holy Monks and Hermits, Pray for us. S. Agatha, Pray for us. S. Susanna, Pray for us. S. Brigid. Pray for us. S. Barbara, Pray for us. S. Marina, Pray for us. S. Martina, Pray for us. S. Felicula, Pray for us. S. Julita, Pray for us. S. Sapientia, Pray for us. S. Fides, Pray for us. S. Spes, Pray for us. S. Charitas, Pray for us. All ye holy Virgins, Pray for us. All ye Saints, Pray for us. S. Vincent, Pray for us. S. Gervase, Pray for us. S. Prothasus, Pray for us. S. Timotheus, Pray for us. S. Simphorianus, Pray for us. S. Felicissimus, Pray for us. S. Agapitus, Pray for us. S. Alban, Pray for us. S. Gorgonius, Pray for us. S. Achilles, Pray for us. S. Hippolytus, with his companions, Pray for us. S. Lucianus, with his companions, Pray for us. All ye holy Martyrs Pray for us. S. Nicholas, Pray for us. S. Audoen, Pray for us. S. Romanus, Pray for us. S. Laudus. Pray for us. S. Machutus, Pray for us. S. Samson, Pray for us. S. Placidus, Pray for us. S. Columbanus, Pray for us. S. Anthony, Pray for us. S. Macarius, Pray for us. S. Richarius, Pray for us. S. Adelwolde, Pray for us. All ye holy Confessors, Pray for us. All ye Saints, Monks and Hermits, Pray for us. S. Cecily, Pray for us. S. Fidis, Pray for us. S. Austreberta, Pray for us. S. Emerentiana, Pray for us. S. Potentiaena, Pray for us. S. Oportuna, Pray for us. S. Sophia, Pray for us. S. Juliana, Pray for us. S. Beatrix, Pray for us. S. Crescentia, Pray for us. S. Walburg, Pray for us. S. Ermenildis, Pray for us. All ye holy Virgins, Pray for us. All ye Saints, Pray for us. S. Quintin, Pray for us. S. Christopher, Pray for us. S. Lambert, Pray for us. S. George, Pray for us. S. Marcellinus, Pray for us. S. Theodore, Pray for us. S. Valentine, Pray for us. S. Grisogonus, Pray for us. S. Felix, Pray for us. S. Audactus, Pray for us. S. Boniface, with thy companions, Pray for us. S. Kylianus, Pray for us. All ye holy Martyrs Pray for us. S. Benedict, Pray for us. S. Maurus, Pray for us. S. Maiolus, Pray for us. S. Egidius, Pray for us. S. Wandregesile, Pray for us. S. Wolmarus, Pray for us. S. Filibert, Pray for us. S. Bertinus, Pray for us. S. Winnoc, Pray for us. S. Judocus, Pray for us. S. Petrocus, Pray for us. S. Botulph, Pray for us. All ye holy Confessors, Pray for us. All ye holy Monks and Hermits, Pray for us. S. Lucy, Pray for us. S. Catharine, Pray for us. S. Sabina, Pray for us. S. Justina, Pray for us. S. Euphrasia, Pray for us. S. Fausta, Pray for us. S. Monegundis, Pray for us. S. Aldegundis, Pray for us. S. Benigna, Pray for us. S. Wilgefortis, (so I put it instead of Walburg, because I found her placed before Radegundis, in another Litany) Pray for us. S. Radegundis, Pray for us. All ye holy Virgins, Pray for us. All ye Saints, Pray for us. S. Calixtus, Pray for us. S. urban, Pray for us. S. Magnus, Pray for us. S. Menna, Pray for us. S. Rufus, Pray for us. S. Valerius, Pray for us. S. Processus, Pray for us. S. Martinianus, Pray for us. S. Marcus, Pray for us. S. Gordianus, with his companions, Pray for us. S. Pancratius, with his companions, Pray for us. All ye holy Martyrs Pray for us. S. Aldelme, Pray for us. S. Anianus, Pray for us. S. Euurcius, Pray for us. S. Basil, Pray for us. S. Maurilius, Pray for us. S. Germanus, Pray for us. S. Mamertus, Pray for us. S. Authbert, Pray for us. S. Willibrord, Pray for us. S. Leonard, Pray for us. S. Athanasius, Pray for us. S. Oswalde, Pray for us. All ye holy Confessors, Pray for us. All ye holy Monks and Hermits, Pray for us. S. Agnes, Pray for us. S. Benedicta, Pray for us. S. Martha, Pray for us. S. Helena, Pray for us. S. Euprepia, Pray for us. S. Candida, Pray for us. S. Basilissa, Pray for us. S. Cordula, Pray for us. S. Ursula, Pray for us. S. Victoria, Pray for us. S. Corona, Pray for us. S. Sexburgis, Pray for us. All ye holy Virgins, Pray for us. All ye Saints, Pray for us. The rest of the Litany that follows these names of Saints, I forbear to set down, because it consists of good and wholesome petitions, which it is not my business to reprove; but rather shall commend one among the rest in particular, where they pray, obsequium servitutis nostrae rationabile facias. That God would make their service to him rational. This request, considering how absurd their Devotions are, was a very needful one, and was for some while continued in their Litanies; (for I found it in one of them, among the Hours of Sarum, printed 1530. and also in a Litany in Queen Mary's Primer, printed 1555.) but they perceiving that it was never likely to be heard, because they were never likely to amend their follies to any purpose, they have since very wisely omitted it, and it is left out of all the new Litanies. It would be also too tedious to examine the foregoing Catalogue of Saints names. Fides, Spes, and Charitas, which were mentioned together, you must believe the Roman martyrology that they were Saints, and not the Graces of Faith, Hope, and Charity. But I cannot so easily grant this of one, which just goes before them, viz. S. Sapientia; for I cannot meet with her in the Roman martyrology, nor in that of Ado, or of Vsuardus: only Mr. Cressy, I found, has put her among the Vrsulan Virgins; but their names (as we heard before) are most of them known only by those Revelations which he discards. It's well therefore if in this case there has not been such a mistake committed, as the sorry Priest, according to the story, was guilty of, who bad Sol in Cancro, which he found in Read Letters in his Almanac, for an Holiday: and there too you may found O Sapientia set down, nine days before Christmas. But that refers to no Saint, but to certain Antiphona's, which are required to be used on those days; the first of which gins with, O Sapientia quae ex ore Altissimi prodiisti, etc. But if you ask me farther, what is the meaning of so vast a number of Saints put into this Litany? I can give no better answer than this, That they seem to have had the same fancy, which their old Homily admirably expresses thus. On Alhalowen day, Festival in fest. Omn. Sanct. f. 148. our prayers shall be sooner heard than any other day: for this day all the Saints in Heaven come together to pray to God for us; and therefore we may well know, that all coming together, shall be sooner heard, than if they came but by one or two by themselves. Hymns to the Saints. HEre I shall wholly wave those Hymns, which are the most exceptionable, that are composed to the Bl. Virgin, till we come to treat of their Devotions to her; and only set down some of the many rare strains of Devotion to the other Saints, which sufficiently show, what thoughts they have of their power now, to confer both temporal and spiritual blessings on them, and what expectations they have from them, upon their addresses to them. To S. Venantius, May 18. Officia nova Sanct. 1672. Bellator ô fortissime, Qui perfidis tortoribus E caute praebes poculum, Nos rore irriga gratiae. Ibid. ad Laudes. Nunc Angelorum particeps Adesto votis supplicum: Procul repelle crimina Tuumque lumen ingere. Brave Warrior, of courage true, Who to thy Torturers athirst Mad'st Water from a Rock to burst, Water our Souls with grace's dew. Now thou dost Angels bliss enjoy, Readily answer, when we pray; Expel the Crimes that Us annoy, Thy light into our minds convey. To S. Teresa, Oct. 15. Brev. Rom. O charitatis victima! Tu corda nostra concrema, Tibique gentes creditas Averni ab igne libera. O thou that art Love's victim rare! Pure flames into our hearts inspire; Deliver from infernal fire The Nations trusted to thy care. S. Petrus de Alacantara, Octob. 19 Offic. nov. Sanctor. NUnc preces audi, gemitusque nostros, Integros nobis sine labe mores, Et tuos nostris animis salubres Ingere sensus. bid. Decus Minorum suscipe Laudes precesque supplicum; Tuos ab alto mitiùs Pater beate, respice. Now hear us when we sigh and pray, Preserve our Lives in innocence, And thine own good and virtuous sense Into our hearts convey. Franciscan's Ornament, receive The Prayers we make, and Lauds we give; Blessed Father, with a gracious eye Behold thy Children from on high. S. Hermenegildus, Apr. 13. Brev Rom. Nunc nos è superum protege sedibus Clemens, atque preces dum canimus tua Quaesitam nece palmam Pronis auribus accipe. Now from the Heavenly seat thou hast obtained Protect us graciously, and while we join To sing thy victory by dying gained, Thy ready Ear unto our Prayers incline. S. John Baptist, Jun. 24. Brev. Rom. Nunc potens nostri meritis opimis Pectoris duros lapides repelle; Asperum planans iter, & reflexos Dirige calles. Now thy rich merits do thy power raise, The stony hardness of our hearts subdue, Make plane the rugged, and our crooked ways Direct and make 'em true. S. Peter and Paul, June 29. Brev. Rom. Beate Pastor Petre, clemens accipe Voces precantum, criminumque vincula Verbo resolve, cui potestas tradita Aperire terris coelum, apertum claudere. Egregie Doctor Paul, mores instrue, Et nostra tecum pectora in coelum cape. Peter! blessed Shepherd! graciously Receive our Prayers, our bonds of sins untie By thy sole word, to whom the power is given To open wide, and shut the Gate of Heaven. Great Doctor Paul! our manners rude instruct, And snatched from hence, our hearts to heaven conduct. St. Peter is also called in another Hymn, Janitor coeli, the Porter of Heaven. S. Genovefa, Januar. 3. Horae sec. us. Rom. Nunc Genouefa virgo clemens te precantes respice: Tolle pondus culpae, prementes hostes & clades abjice; S●num corpus & cor mundum semper nobis tribue; Et pugnantes in agone coelesti junge curiae. Look favourably towards those Blessed Genovefe, who thee entreat; Take of sins heavy load, our foes, And their intended harms defeat. A healthful body, and a heart That's clean and pure to us impart; And when our combat here is past, Unite us to the Saints at last. To S. Agnes. Missal. Rom. antiq. f. 51. Agnes agni foemina Nos intus illumina Radices extermina Peccatorum. Singularis Domina, Post mundi gravamina, Transfer ad agmina Beatorum. Agnes who art the Lambs chaste Spouse, enlighten thou our minds within, Not only lordship the spreading boughs But root out of us every sin. O Lady singularly great, After this state with grief oppressed, Translate us to that quiet seat Above, to triumph with the Blessed. S. Clare, Aug. 12. Offic. nov. Sanctor. Jamjam in regno Luminum Patri (sc. Francisco) conregnas filia; Da te sequentem agminum Recta fore vestigia. Ibid. ad Magnific. Salve sponsa Dei, virgo sacra planta Minorum; Tu vas munditiae, tu praevia forma sororum: Clara tuis precibus duc nos ad regna polorum. Now Daughter in the place of light Thou dost with Father Francis reign; We pray thee to direct aright The steps of all thy following train. Hail thou fair spouse of Christ thou sacred Nun Under that Rule S. Francis first begun; Vessel of purity and pattern great Whom cloistered Sisters aught to imitate; At length by thy prevailing prayers, S. Clare, Bring us to Heaven, where all the Blessed are. But I'll a little rest myself from Rhithming, as the Latin does in some that follow; giving you for variety a little Blank Verse, till the Latin gins to chime again. To S. Martina. Jan. 30. Brev. Rom. Tu natale solum protege, tu bonae Da pacis requiem Christiadûm plagis; Armorum strepitus & fera praelia In fines age Thracios. Et Regum socians agmina sub crucis Vexillo, Solymas nexibus exime, Vindexque innocui sanguinis hosticum Robur funditus erue. Tu nostrum columen, tu decus inclytum, Nostrarum obsequium respice mentium; Romae libens vota excipe, quae pio Te ritu canit & colit. Do thou protect thy Native soil, and give A peaceful rest to all the Christian Lands; The noise of Arms and cruel Battles drive Into the Turkish Coasts. Under the Cross unite the Troops of Kings, The Holy-Land from slavery redeem, Revenge the blood of slaughtered Innocents' And Hostile powers destroy. O thou our stay and chiefest Ornament, Regard the ready service of our minds; Rome's vows receive, which in devoutest sort Does praise & worship thee. In Festo omnium Sanctorum. Hymnus. Breviar. Roman. Placare, Christ, servulis Quibus patris clementiam Tuae ad Tribunal gratiae Patrona virgo postulat. Et vos beata per novem Distincta gyros agmina Antiqua cum praesentibus Futura damna pellite. Apostoli cum vatibus Apud severum Judicem Veris reorum fletibus Exposcite indulgentiam. Vos purpurati Martyres Vos candidati praemio Confessionis, exules Vocate nos in patriam. Chorea casta virginum, Et quos Eremus incolas Transmisit astris, coelitum Locate nos in sedibus. Auferte gentem perfidam Credentium de finibus; Ut unus omnes unicum Ovile nos Pastor regat. Deo Patri sit gloria, Natoque Patris unico, Sancto simul Paraclito In sempiterna secula. Amen. On the Feast of all Saints. Hymn. Be reconciled, O Christ, to us For whom the Virgin Patroness Does beg before thy gracious Throne T'obtain the Father's clemency. And ye, O blessed Company Into nine ranks distinguished, From ills passed, present, and to come Most graciously deliver us. Ye holy Prophets & Apostles, Prevail with God the Judge severe, That we indulgence may obtain Who wash ourselves in briny tears. Ye Martyrs who have shed your blood, Ye Confessors that walk in white Call us from our long banishment Unto our most desired home. And ye, O Choir of Virgins chaste And Hermits that to Heaven are come From solitary Wilderness, Place us in those blessed Mansions. Remove perfidious people far From th'habitations of the just That in one fold Christ's sheep may lie By that great Shepherd governed. To God the Father glory be, And also to his only Son, And to the holy Paraclet, Now And for evermore. Amen. Another Hymn. Ibid. Salutis aeternae dator Jesus, redemptis subveni: Virgo parens clementiae Dona salutem servulis. Vos Angelorum millia, Patrumque coetus, agmina Canora Vatum; vos reis Precamini indulgentiam. Baptista Christi praevius Summique coeli claviger, Cum caeteris Apostolis, Nexus resolvant criminum. Cohors triumphans Martyrum, Almus Sacerdotum Chorus, Et Virginalis castitas, Nostros reatus abluant. Quicunque in alta siderum Regnatis aula Principes, Favete votis supplicum Qui dona coeli flagitant. Virtus, honor, laus, gloria Deo Patri cum Filio, Sancto simul Paraclyto In seculorum secula. Amen. O Jesus, who eternal life Dost give, help thy redeemed one's; O Virgin full of clemency, Thy poor distressed servants save. Ye Myriads of Angels, and Assembly of the Patriarches, Ye Prophets, pray for guilty souls That we indulgence may obtain. Let John the Baptist, Christ's forerunner, And the great Keeper of heavens Keys, With all th' Apostles, break the bonds Of sin, wherein we fettered lie. And let triumphant Martyrs, with The goodly Choir of Sacred Priests, And Virgins holy chastity, Wash our polluted Souls from guilt. All ye that with th' eternal King As Prince's reign above the Stars, Favour the prayers of suppliants, That humbly beg the boons of Heaven. All power, honour, glory, laud To God the Father and the Son, And to the Holy Paraclete, Both now and evermore. Amen. A Hymn common to any Martyr. Brev. Rom. Invicte Martyr, unicum Patris secutus filium, Victis triumphas hostibus, Victor fruens coelestibus. Tui precatus munere Nostrum reatum dilue, Arcens mali contagium, Vitae repellens taedium. Soluta jam sunt vincula Tui sacrati corporis, Nos solve vinclis seculi Dono superni numinis. Deo Patri sit gloria, etc. Unconquered Martyr, follower Of Christ, the Father's only Son, Triumphing o'er thy vanquished foes As victor thou to Heaven art come. By mediation of thy prayers, Wash of the guilt of all our sin; It's sad contagion too prevent And tedious griefs of life repel. Thy sacred body's bonds uneasy Are loosed, and thou at liberty, Now by the grant of God above, From this world's fetters set us free. To God the Father, etc. A Hymn for any Apostle. Brev. Rom. Exultet orbis gaudiis, Coelum resultet laudibus; Apostolorum gloriam Tellus & astra concinunt. Vos seculorum judices, Et vera mundi lumina, Votis precamur cordium Audite preces supplicum. Qui templa coeli clauditis, Serasque verbo solvitis, Nos à reatu noxios Solvi jubete, quaesumus: Praecepta quorum protinus Languor, salusque sentiunt, Sanate mentes languidas, Augete nos virturibus. Ut cùm redibit Arbiter In fine Christus seculi; Nos sempiterni gaudii Concedat esse compotes. Let all the Earth now leap for joy, And let the Heavens with praise resound; The glory of th' Apostles name, Both Earth and Stars together sing. You that are Judges of the world, And its true Lights that brightly shine, With heartiest wishes we entreat, Our humble supplications hear. Ye that do shut heavens Temple gates, And by your word unlock the same, Our guilty souls from punishment Release, we pray, by your command. For in an instant your commands Sickness and health do both perceive; Heal therefore our diseased minds, And every grace in us increase. That when our Saviour shall return When time is past to judge the world, His sentence may award to us Those joys that never shall have end. For the Apostles. Missal. Rom. antiq. in fine. Coeli cives digni dici, Christi Fratres & amici, Confessuri judices. Quando dies erit ire, Date nobis non sentire Flammas culpae vindices. Ye that are citizens of Heaven above, Christ's Brethrens and the Friends whom he does love. And shall together Judges sit. When death our Souls shall from our body sever, Secure us from th' avenging flames, that ever Torment men in th' infernal pit. [But the most fulsome Courtship of Saints I meet with, are those strains that are directed to the Relations of our Saviour according to the flesh; of whom the Scripture speaks very little, (I except here the Bl. Virgin, whom I at present pass over) it neither tells us any thing of the piety of some of them; nor advances any of them in excellency or interest with God, above the rest of the Apostles and Disciples of Christ; you cannot but observe, that their unseasonable interposing in matters that related to the office of our Saviour, was repressed by him, rather than at all encouraged; as appears by his answer to his Parents that found him in the Temple; Luk. 2.49. his answer to the people, Luk. 8.21. that told him that his Mother and his Brethrens desired to see and speak with him; Joh. 2.4. and his answer to the Bl. Virgin herself, at the Marriage-Feast at Canà, when they wanted Wine. Yet such is the boldness (I may say profaneness) of these worshippers of Saints, that they represent to God and them, as mighty prevailing arguments, the relation and kindred they had to our Saviour, and upon that account ask the greatest boons. I'll instance only in those to S. Joseph, and to Joachim and Anna the Parents of the Bl. Virgin.] To S. Joseph. Offic. Nova Sanct. 19 Mart. Coelitum, Joseph, decus, atque nostrae Certa spes vitae, columenque mundi, Quas tibi laeti canimus, benignus Suscipe laudes. Ibid. ad Laudes. Ergo regnantem flagitemus omnes Adsit ut nobis, veniamque nostris Obtinens culpis, tribuat supernae Munera pacis. H●r. B Virg. sec. us. Rom. Salve Joseph, salvatoris. Sancte Pater nomine; Locum tenens tunc Tutoris, Cum Maria conjuge; Virgo custos es uxoris Vicem gerens gerulae; Sponsus testis es pudoris Sponsae tantae gratiae. Ad te Patrem putativum Dolens fundo gemitum, Ut me factum abortivum Ad tutum ducas exitum. * These last Verses I have not left out here, though I occasionally mentioned them at the beginning of the Book. Cum securi, faber sancte, Excide in me vitium, Ut sim lignum adoptivum Ad coeli Palatium. Joseph, heavens ornament, the hope That stays our hearts, the world's sure prop, Receive those praises graciously We gladly sing to thee. We therefore pray, now thou dost reign, Be present with us, and obtain Forgiveness of our sins, ne'er cease To give heavens gifts of peace. All Hail to thee, Joseph, our Saviour's Father, Father in name thou art, but not in truth; Thou hadst the charge, or thy wife Mary rather, To be the careful Guardian of his Youth; Thou Virgin Keeper of a Virgin wife, Who didst like an officious Nurse stand by; Thou strict observer of this Fair-ones life, And faithful witness of her chastity. To thee that art Christ's Father styled, My sad and doleful sighs I sand, That me forelorn abortive child Thou may'st conduct to happy end. With Axe, O Carpenter so good, Cut down my vices forward spring, That I may prove adopted wood Fit for the Palace of heavens King. Suitable to this, I found in the old Roman Missal, upon the Feast of the most Holy Joseph our Lord Jesus Christ's Foster-father, (Nutricii) this following Prayer. DEus qui dedisti nobis regale sacerdotium; praesta quaesumus, ut sicut Beatus Joseph, unigenitum tuum, natum de Virgin Maria, suis manibus reverenter tractare meruit & portare; ita nos facias, cum cordis munditia & operis innocentia, tuis sacris Altaribus deservire. Per eundem, etc. O God, who hast given to us a royal Priesthood; grant we beseech thee, that as Bl. Joseph merited reverently to handle and bear in his hands thy only begotten Son, born of the Virgin Mary; so thou wouldst make us with cleanness of heart, and innocency of deed, to serve at thy sacred Altars. By the same, etc. It is also observable, that as in the Breviary, there is a set Office on Saturdays for the Virgin Mary; so also at the end of Divers Litanies printed at Colen, 1643. there is a Weekly Exercise (Exercitium Hebdomadarium the Title is) collected by an English Priest, and set forth with Licence and Approbation; there you have for Sunday an Office of the H. Trinity: for Monday an Office of the H. Ghost: for Tuesday an Office of the H. Name of Jesus: for Wednesday an Office of the Guardian Angel: for Thursday an Office of the H. Sacrament: for Friday an Office of the H. Cross: and for Saturday an Office of S. Joseph, which is furnished with Hymns and Prayers, and the Devotions divided among the seven Canonical Hours; and it concludes with this Recommendation to him. Has Horas Canonicas cum attentione Dixi, sancte Joseph, tui ratione: Ut sis memor mei in oratione, Ut vivamus simul in coeli regione. I do these Hours Canonical repeat For thy sake, Joseph, with attention great: That in thy prayers I may remembered be, And in heavens glory ever live with thee. To S. Joachim. In the old Roman Missal, (Festo S. Joachim) they make this address to him. Verse. O Joachim sanctae conjux Annae, Pater almae Virgins, hinc famulis confer salutis opem. O Joachim husband of S. Anne, and Father of the Bl. Virgin, from hence bestow saving help on thy servants. Than follows a long Prosa, as they call it, which concludes thus. Vale Pater inclyte, Placa regem gloriae In hanc valle miseriae: Clarâ Dei fancy Da frui in requie Sanctorum Sanctae curiae. O Pater Reginae coeli nos adjuva. Amen. Brev. Rom. ant. de S. Joach. Mart. 20. O Pater summae Joachim puellae, Quae Deum clauso genuit pudore, Promove nostras Domino querelas, Castaque vota. Scis quot hic saevis agitemur undis, Triste quos mundi mare defatigat; Scis quot adnectat Satanas caroque Praelia nobis. Jam sacris junctus superum catervis, Immo praecedens, potes omne, si vis; Nihil nepos Jesus merito negabit, Nil tibi nata. Farewell great Father, heavens blessed King appease, In this sad vale of tears and misery: Grant Gods bright face hereafter we may see In Heaven where happy Saints have rest and ease. O Father of the Queen of Heaven help us. Amen. Joachim, Father of that blessed Maid, Who brought forth God, yet Virgin did remain; See our chaste vows we make to God, be paid, And all our prayers promote, when we complain. Tossed in this Sea with many a cruel wave, Thou knowst we weak and weatherbeaten are; Thou knowst what combats we are like to have, Which flesh and Satan our sworn foes prepare. And now thou'rt placed among the blessed so high, Thou canst do every thing thou art inclined to; Thy Nephew Jesus sure will not deny, Much lesle thy Daughter, what thou hast a mind to. To S. Anna. As they have thus advanced the Father, so I found them in a like strain, courting this Mother of the Blessed Virgin; of which I'll only give a brief instance or two, and conclude these Hymns. Brev. Sarum ad Jul. 26. O vas coelestis gratiae, Mater Reginae Virginum, Per te precamur anxiè Remissionem criminum. Memento Mater inclyta Quàm potens es per filiam; Et nobis prece solita Procura Dei gratiam. O vessel of celestial grace, Blessed Mother to the Virgin's Queen, By thee we beg in the first place Remission of all former sin. Great Mother, always keep in mind The power thou hast by thy sweet Daughter; And by thy wont prayer let's found Gods grace procured to us hereafter. In another Hymn, after high commendations of S. Anne, they conclude thus. Ibid. Ergo te rogamus Rogantes supplicamus, Ut quod potes, velis, Prece da nos coelis; Placans nobis natam Mundo per te datam; Illa Natum suum, Tu Nepotem tuum. Therefore still ask we remain, And thy unwearied suitors are, That what thou canst, thou wouldst obtain, And give us Heaven by thy Prayer. Do thou appease the Daughter thou didst bear, She her own Son, and thou thy Nephew dear. Devotions to Angels. THat the Devotions may be continued, and not interrupted by any large Discourse, I shall here go on, with such as I meet with, in their Books, that relate to Angels; and reserve what I shall say concerning the worshipping of Angels, to the Conclusion. A Prayer to all the Choir of Angels. Horae sec. us. Sar. f. 92. O Inflammati Seraphim ardentes dilectione. O illustrati Cherubim lucentes cognitione. O summi throni judicantes Dei sessione. O supernae dominationes dominantes divina largitione. O inclyti principatus aliis praefecti gubernatione. O mirandae potestates daemones arcentes dei jussione. O clarae virtutes miracula facientes pro fidelium illuminatione. O sancti Archangeli magnis majora nunciantes. O boni Angeli curam hominum continuam habentes. Intendite ministerium vestrum ad custodiam nostram; dirigentes cogitatus verba & actus nostros in viam salutis & prosperitatis; ut mandatorum dei voluntarii cultores, numerum vestrorum ordinum (qui casu Luciferi diminutus est) valeamus divina largiente misericordia feliciter adimplere. O Inflamed Seraphims burning with love. O Illustrated Cherubims shining with knowledge O high Thrones, judging in the session of God. O supreme Dominations, bearing rule by the Divine gift. O famous Principalities, set over others in governing. O wondrous Powers, driving away Devils by God's command. O admirable Might's, doing Miracles for the illumination of the faithful. O holy Archangels telling greater things to great persons. O ye good Angels, having continual care of men. Mind your ministry for our custody; directing our thoughts words and actions into the way of salvation and prosperity; that so we being willing worshippers of the commands of God, we may be able happily to fill up the number of your Orders (which is diminished by the fall of Lucifer) the divine mercy granting it. Another Prayer to the Holy Angels. Ibid. OMnes sancti Angelorum ordines, orate pro nobis. O felices incolae patriae coelestis, spiritus immortales, astra maturina, rectores orbis, amatores hominum, & summi Ministri divinae voluntatis: qui de pestifero Dracone potenter triumphantes, ipso corruente manetis in gloria perpetuae felicitatis. Vos, inquam, deprecor, ut me vestrae gratiae conservum ab hostium incursu piissimè protegentes, misero morienti consolatores adesse dignemini; ne spiritum in an gustiis haerentem violenter opprimat turba malignorum; sed ex omni parte vestro fultus praesidio, finaliter requiescam in Deo salutari. Cui est honor & gloria & imperium in secula seculorum. Amen. O All ye holy Orders of Angels, pray for us. O ye happy Inhabitants of the celestial Country, ye immortal Spirits, morning Stars, Governors of the World, lovers of Men, and chief Ministers of the Divine pleasure; who powerfully triumphing over the pestilent Dragon, though he tumbled down, yet you abide in the glory of perpetual felicity. To you, I say, I pray, that mercifully protecting me, who am a fellow-servant of your grace, from the incursion of enemies, you would vouchsafe to be present to comfort me miserable man when I am dying; jest the troop of Malignant Spirits violently oppress my spirit sticking in those straits; but on every side being supported by your safeguard, I may finally rest in God my salvation. To whom be honour, glory, & dominion, throughout all Ages. Amen. Another Prayer, wherein Angels are invoked, promising mighty things to those that use it, as appears by the following Rubric, in the Hours of Sarum. This Prayer was showed to S. Augustine, by revelacyon of the H. Ghost, and who that devoutly say this prayer, or hire read, or beareth about them, shall not perish in fire or water, nother in batyll or judgement, and he shall not dye of sodyne death, and no venom shall poysinne him that day; and what he asketh of God he shall obtain, if it be to the salvacyon of his soul, and when thy soul shall depart from thy body it shall not entre to Hell. Oratio. DEus propitius esto mihi peccatori; & custos meus sis omnibus diebus ac noctibus vitae meae. Deus Abraham, Deus Isaac, Deus Jacob miserere mei; & mitte mihi in adjutorium Sanctum Michaelem Archangelum, qui me defendat & protegat ab omnibus inimicis meis. Sancte Michael Archangele defende me in periculo, ut non peream in tremendo judicio. O Sancte Michael Archangele, per gratiam quam meruisti te deprecor, & per unigenitum filium dei Dominum nostrum Jesum Christum; ut eripias me hodie à periculo mortis. Sancte Gabriel, Sancte Raphael, Omnes Sancti Angeli & Archangeli Dei, succurite mihi. Precor vos omnes virtutes coelorum, ut detis mihi auxilium & potentiam, ut nullus inimicus me condemnare possit in via, nec in aqua, nec in igne, nec subitanea morte me, nec dormientem, nec vigilantem opprimat aut laedat. Ecce crucem ✚ Domini, fugite partes adversae: vicit Leo de Tribu Juda, radix David. Alleluja. Salvator Mundi salva nos, qui per crucem & sanguinem tuum redemisti nos. Auxiliare nobis te deprecamur Deus noster. Agios O theos, agios ischyros, agyos athanatos, eleison ymas. Sancte Deus, sancte fortis, sancte & immortalis miserere nobis. Crux ✚ Christi salva nos. Crux ✚ Christi protege nos. Crux ✚ Christi defende nos. In nomine Patris ✚ & Filii ✚, & Spiritus ✚ Sancti. Amen. The Prayer. O God be merciful to me a sinner, & be thou my Keeper all the days and nights of my life. God of Abraham, God of Isaac, God of Jacob, have mercy upon me; and sand me Saint Michael the Archangel to my help, who may defend me, and protect me from all mine enemies. O Saint Michael the Archangel defend me in danger, that I may not perish in the dreadful judgement. O Saint Michael the Archangel, I pray thee, by the grace thou hast merited, and by the only begotten Son of God our Lord jesus Christ; that thou wouldst deliver me this day from the danger of death. O S. Gabriel, S. Raphael, all ye holy Angels and Archangels of God, secure me. I pray you, all ye powers of Heaven, that you would give me help and power, that no enemy may be able to condemn me in the way, nor in water, nor in fire, nor may oppress or hurt me by sudden death, neither sleeping nor waking. Behold the Lord's cross ✚, fly away ye adverse powers. The Lion of the Tribe of Judah the root of David hath overcome. Allelujah. O Saviour of the World save us, who hast redeemed us by thy cross and blood. Help us, we pray thee, O our God. Holy God, holy strong, holy immortal, have mercy upon us. Holy God, holy strong, holy and immortal, have mercy on us. O cross ✚ of Christ save us. O cross ✚ of Christ protect us. O cross ✚ of Christ defend us. In the name of the Father ✚, and of the Son ✚, and of the Holy Ghost ✚. Amen. At the end of another Prayer to Christ they conclude thus. Hora. sec. us. Sar. f. 83. ✚ Sancte Michael esto mihi lorica. ✚ Sancte Gabriel esto mihi galea. ✚ Sancte Raphael esto mihi scutum. ✚ Sancte Vriel esto mihi defensor. ✚ Sancte Cherubin esto mihi sanitas. ✚ Sancte Seraphin esto mihi veritas. ✚ Et omnes Sancti Angeli & Archangeli me custodiant, protegant & defendant; & ad vitam aeternam me perducant. Amen. ✚ Saint Michael, be thou my Coat of Mail. ✚ S. Gabriel be thou my Helmet. ✚ S. Raphael be thou my shield. ✚ S. Uriel be thou my defender. ✚ S. Cherubin be thou my health. ✚ S. Seraphin be thou my truth. ✚ And may all the Holy Angels & Archangels keep, protect and defend me, and bring me to eternal life. Amen. A Litany, concerning the Holy Angels. After their Addresses to God, the Bl. Trinity, and the Virgin Mary, it proceeds thus. Litania varia. Colon. 1643. cum Approbat. S. Michael, who hast always defended the People of God. Pray for us. S. Michael, who didst thrust down Lucifer with his rebellious complices from Heaven. Pray for us. S. Michael, who didst cast the Accuser of our Brethrens into the depth of Hell. Pray for us. S. Gabriel, who didst open the Divine Vision to Daniel. Pray for us. S. Gabriel, who foretoldest the Birth and Ministry of John the Baptist. Pray for us. S. Gabriel, who wast the Messenger of the Incarnation of the Divine Word. Pray for us. S. Raphael, who didst conduct and bring back Tobias in safety. Pray for us. S. Raphael, who didst expel a Devil out of Sara. Pray for us. S. Raphael, who didst recover the sight of Tobias signior. Pray for us. O ye holy Angels. Pray for us. Pray for us. Ye that stand upon the high and elevated Throne of God. Pray for us. Ye that continually sing to God, Holy, holy, holy. Pray for us. Ye that illuminate our minds, dispelling their darkness. Pray for us. Ye that declare Divine things to Men. Pray for us. Ye that have received from God the custody of Men. Pray for us. Ye that always see the face of the Father which is in Heaven. Pray for us. Ye that rejoice over one sinner that repenteth. Pray for us. Ye that smote the Sodomites with blindness. Pray for us. Ye that brought out Let from the midst of sinners. Pray for us. Ye that ascended and descended on Jacob's Ladder. Pray for us. Ye that delivered the Divine Law to Moses on Mount Sinai. Pray for us. Ye that brought tidings of joy to Men, when Christ was born. Pray for us. Ye that ministered to Christ in the Desert. Pray for us. Ye that carried Lazarus into Abraham's bosom. Pray for us. Ye that sat by the Sepulchre of Christ in white Garments. Pray for us. Ye that when Christ ascended into Heaven, appeared to his Disciples. Pray for us. Ye that shall go before Christ with the sign of the cross, when he comes to Judgement. Pray for us. Ye that shall gather together the Elect at the end of the World. Pray for us. Ye that shall gather all things that offend out of Christ's Kingdom. Pray for us. Ye that shall separate the bad from among the just. Pray for us. Ye that bring the requests of them that pray, unto God. Pray for us. Ye that assist dying Persons. Pray for us. Ye that convey to Heaven the Souls of the Just, that are purged from all stain. Pray for us. Ye that work Wonders and Miracles by the Power of God. Pray for us. Ye that are sent to minister to those that long for the inheritance of salvation. Pray for us. Ye that cure Babylon, and departed and leave her when she will not be cured. Pray for us. Ye that are constituted Rulers over Kingdoms and Provinces. Pray for us. Ye that have often dispersed the Hosts of Enemies. Pray for us. Ye that have often delivered the Servants of God from Prisons, and other dangers of Life. Pray for us. Ye that have often comforted Holy Martyrs in their Torments. Pray for us. Ye that are want to cherish with a peculiar care the Prelates of the Church, and Princes that are Foster-fathers' of the same. Pray for us. O all ye holy Orders of blessed Spirits. Pray for us. From all dangers, by thy Holy Angels, Deliver us O lord Pray for us. The rest that follows is common with other Litanies, and therefore I omit it: but this is enough to show, how they court the H. Angels, and think to gratify them very much (I suppose) when they tell them of their famous acts, and the noble Embassies they have been employed in. You may also take notice, that they have singled three by Name, out of all the Angels, Michael, Gabriel and Raphael (whom they call, in other Offices, all Archangels) peculiarly to invoke; and I found in the Salisbury and old Roman Missals, particular Offices and Masses to these three. To give a few instances, how they address themselves to each of them. To S. Raphael the Archangel. In the old Roman Missal, and also in the Missal of Sarum, I found a proper Mass of Raphael the Archangel: with the following Rubric by way of Preface to it. The following Office of Raphael the Archangel, may be celebrated for Pilgrims or Travellers; that as he conducted and brought back (in his journey) Tobias sound and safe, so he would bring back those for whom the Mass is said. It may also be said for all sick People, and such as are possessed with the Devil, because he is a Medicinal Angel, who restored sight to Tobias, and dispossessed a Devil out of Sara his Son's Wife. Oratio. DEus qui Beatum Raphaelem Archangelum Tobiae famulo tuo properanti praevium direxisti, & inter hujus vitae ac viae varietates atque discrimina, donasti custodem: da quaesumus, ut ejusdem protegamur auxilio, quatenus & vitae praesentis vitemus pericula, & ad gaudia valeamus pervenire coelestia. Per Dominum, etc. Vers. Angelo Medicinalis, mecum sis perpetualis; & sicut fuisti cum Thobia, ita sis mecum semper in via. Secreta. MItte Deus Archangelum tuum Raphaelem cum medicamine opificem; qui sanitatem mentis reportet & corporis, misericordiaeque coelestis donum infundat, & quae in nobis sunt adversa deponat; ut qui nostra iniquitate tabescimus, de tua, quam non meremur, pietate laetari concedas. Per Dominum. A Prayer. O God, who didst direct Bl. Raphael the Archangel to go before thy servant Tobias hastening (in his journey) and gavest him to be his Keeper, amidst the varieties and dangers of this life and way: grant, we beseech thee, that we may be protected by his aid, so that both we may eat the dangers of this present life, and may be able to come to the joys of Heaven. Through our Lord, etc. Blessed Angel, who art styled Medicinal, Give us thy company perpetual: And as thou wast a Guide to good Tobias, So in our way, let no ill chance come nigh us. O God, sand thy Archangel Raphael a skilful worker with his medicine; who may bring health of soul and body, and infuse the gift of celestial mercy. and may put away those things that are contraries in us; that so we who wast away in our iniquities, thou wouldst vouchsafe to comfort us with thy pity, which we do not deserve. Through our Lord. A Prayer to S. Raphael. Hor. sec. us. Sarum, f. 92. AUxiliare mihi & tu Princeps obsecro eximie Raphael, animarum corporisque optime Medicator, & qui corporeos Thobiae oculos praesentialiter medicando illuminasti, meos quoque spirituales & carnales oculos illustra, & cunctas mei cordis & corporis tenebras amputare coelitus orando ne deseras. Pater noster, etc. Ave Maria, etc. I Entreat thee also, do thou assist me O excellent Prince Raphael, thou best Physician of soul and body, and thou that didst presently enlighten the bodily eyes of Tobias by curing them; do thou also enlighten my spiritual and carnal eyes, and do not cease by thy heavenly prayer, to cut of all the darkness of my heart and body. Our Father, etc. Hail Mary, etc. A Prayer before we take in hand any journey. O Good God, Manual of godly Prayers, at the end, 1610. whom it pleased to direct Abraham, Jacob and young Tobias in their peregrinations, and brought them in health and safety into their Country; Grant, I beseech thee, to be my director in this journey, which I would in no wise undertake (much lesle follow and finish) if I knew it any way contrary to thy holy william. Therefore, O Lord, give me Raphael for my conductor, to whose custody I may be delivered, and thereby be brought with happy success to the accomplishing that work, whereunto I prepare and dispose myself. Direct my understanding, O Lord, to the end that my feet no where stray from the observations of thy holy commandments. In the name of thy beloved son Jesus Christ our Redeemer, who with thee, etc. Amen. To S. Gabriel the Archangel. Though I found no proper Office in the present Reformed Breviaries for S. Gabriel, yet there is a large one for him in the Old Roman Breviary, with Hymns and Lessons (and a proper Mass to him in the old Roman and Salisbury Missal) there you have this Prayer at the beginning. ILlumina, quaesumus Domine, mentes nostras fidei claritate; ut beati Gabrielis annunciatione jocunda, & omnis militiae coelestis interventione continua in tuo semper amore crescamus. Per Dominum. O Lord we beseech thee, enlighten our minds with clearness of faith; that by the pleasant Annunciation of Bl. Gabriel, and by the continual intercession of all the Heavenly militia, we may always increase in thy love. Through our Lord. At the very end of the Office we have this Antiphona. Ad nos veni Praeco pie Gabriel Dei coelorum; Ave dulce dic Mariae Tecum ducens coeli chorum; Nosque serves in hac die Ab insultu peccatorum; Ambulemus ut in die Per profectum meritorum. Come Gabriel God's holy Crier, And thy sweet Hail to Mary say; Bring in thy train the Heavenly Choir; Save us from sin's assaults this day: That daily we may progress make In virtues meritorious tract. The old Roman Missal has a great many admirable strains in a Prosa de S. Gabriele; of which take a few Verses. Missal. Rom. antiq. f. 52. Nunc laetetur plebs fidelis Recolendo Gabrielis Laudes & praeconia; Omnis homo omni die Gabrielis & Mariae Poscat beneficia. Ex his manet fons virtutis, Dulcor vitae, spes salutis Et diffusa gratia. — Ab aversis nos evelle Sana morbos & expelle Pests & Doemonia. Gabriel qui descendisti Cum salute, servos Christi Ducas ad coelestia. Now let the Saints be joyful whilst they tell The praises and renown of Gabriel. Thou that wouldst ask good boons and not miscarry, Make thine address to Gabriel and Mary. These are the spring whence virtue flows a pace, heavens hope, life's sweetness and diffused grace. Than it follows a little after, Heal our diseases, all afflictive evils Remove, and rout both Pestilence and Devils. To earth thou cam'st salvation to proclaim, To Heaven conduct us to enjoy the same. A Prayer to S. Gabriel. Hor. sec. us. Sarum. PRecor & te ô Princeps egregie, Gabriel fortissime, agonista certantium; exurge mihi in adjutorium adversus malignantes: esto mecum contra adversarios meos, & contra omnes operantes iniquitatem: detege versutos hostes & contere violentos; ut omnes adversantes mihi tuo opitulatu victi fugentur; favente Domino nostro Jesu Christo. Who with the Father, etc. Pater noster. Ave Maria. I Pray also unto thee, O excellent Prince, most valiant Gabriel, the champion of those that contend; rise up for my help against the malignants: be thou with me against my adversaries, and against all that work iniquity: detect the crafty enemies and break in pieces the violent; that all mine adversaries may be driven away, being overcome by thy help. Our Lord jesus Christ favouring. To whom, etc. Our Father. Hail Mary. To S. Michael the Archangel. Anaph. Hor. sec. us. Rom. Sept. 29. PRinceps gloriosissime Michael, dux exercituum, susceptor animarum, debellator malorum spirituum, Ecclesiae Dei, post Christum, dux admirabilis grandis excellentiae & virtutis: omnes clamantes ad te ab omni libera adversitate; & in cultu Dei facias proficere tuo pretioso officio & dignissima prece. Anaph. Alia Hor. sec. us Rom. MIchael Archangele, Paradisi praeposite, veni in adjutorium populo Dei, & velis nos defendere à potestate inimici, & tecum ducere in societatem Domini. Let us pray. Hor. sec. us. Rom. 1570. OMnipotens sempiterne Deus, qui saluti humanae naturae ex summa clementia tua gloriosum principem Ecclesiae tuae beatum Michaelem Archangelum mirabiliter deputasti; concede propitius, ut ejus salutari subsidio, hic mereamur à malis actibus efficacissimè tueri; & in futuro nostro obitu, ab omni tentatione liberari, & tuae excelsae majestati beatificè praesentari. Per Dominum. MOst glorious Prince Michael, the Captain of (Gods) hosts, the Receiver of Souls, the vanquisher of evil spirits, the Admirable General, next to Christ, of God's Church, of great excellency and power: deliver all that cry unto thee from all adversity; and make them to advance in the worship of God by thy precious office and most worthy prayer. O Michael the Archangel, chief officer of Paradise, come to the help of God's people, and be pleased to defend us from the power of the enemy, and bring us with thee into the society of the Lord. ALmighty everlasting God, who out of thy great clemency, hast wonderfully deputed the glorious Prince of thy Church, blessed Michael the Archangel for the salvation of human Nature; mercifully grant, that by his saving aid, we may merit to be most effectually defended here from evil actions; and when we shall dye, to be freed from all temptation, and beatifically presented before thy high Majesty. Through our Lord, etc. A Prayer to S. Michael for the defence of the Church. Manual of Godly prayers, 1610. with Licence. O Warlike Prince, S. Michael Archangel, who hast gloriously triumphed over the infernal Dragon, and hast hitherto valiantly defended the Church of God, come unto the aid and secure of the Catholic people, and procure to the Church Militant, victory against the furious beast of Infidelity and Heresy: prevent and quite overthrew all their machinations and subtle devices, and drive them out of all Christian Kingdoms: and likewise defend us both in our life and death, against the assaults of the Devil; and bring our souls after death, to the place of everlasting repose: Through Jesus Christ our Lord and Saviour. Amen. In the reformed Breviary of Pius V upon the 29. September, on the Feast of S. Michael, I found this Hymn following, (to which I'll annex their own Translation in Meeter, for a taste of their English Poetry, as we have it in the Manual of Godly Prayers, 1610. p. 388. Tibi Christ splendor Patris, Vita, virtus cordium, In conspectu Angelorum Votis, voce Psallimus, Alternantes concrepando Melos damus vocibus. Collaudamus venerantes Omnes coeli milites; Sed praecipuè Primatem Coelestis exercitus, Michaelem in virtute Conterentem Zabulum. Quo custode procul pelle Rex Christe piissime, Omne nefas inimici; Mundo corde & corpore. Paradiso redde tuo Nos sola clementia. Gloriam Patri melodis Personemus vocibus; Gloriam Christo canamus, Gloriam Paraclito. Qui trinus & unus Deus Extat ante secula. Amen. Thy Father's brightness Christ to thee, Life and virtue of our hearts: In goodly view of Angels all, In vow and voice we sing our parts, Sounding in ensuing course, Music to our speech imparts. In worshipping at once we praise, All the host of Heaven high; But Michael as the chiefest Of the Heavenly company, Who Zabulon his strength destroyed With great forces utterly. Under whose guard expel away Of our foes each wicked thing, With our hearts and bodies cleansed, O our holy Christ and King. Vouchsafe by thy good grace alone Us to Paradise to bring. Let us the Father's glory sound, With well seeming melody; And let us glory unto Christ Also yield in harmony; And glory to the holy Ghost, Ever God in persons three. Amen. But besides all this, they have dedicated Feasts to S. Michael, upon the most fabulous stories imaginable, of his wondrous Apparitions, and revelations to particular persons, requiring them to build Churches to his Honour. The ridiculous original of one of his Feasts upon the Eighth of May, when he appeared to the Bishop of Siponto and the Drovers upon Mount Garganus, has been set down already, out of the Breviary, Idolatry of the Rom. Church, c. 4. by Dr. Stillingfleet in his Book of the Idolatry practised in the Roman Church. And that you may see how one Fable propagates and spawns more of the kind, the Breviary of Sarum has given us another perfectly like it, of an Appearance of Michael upon Mount Tumba, and a Festival appointed for the memory of it, upon the Sixteenth of October. The story is told in short, by Vincentius; Vincent. Spec. Hist. l. 23. c. 137 but is finely enlarged by Jacobus de Voragine (de S. Michaele) and out of him the Salisbury Breviary seems to have taken it: which because it is very extraordinary, I shall transcribe the Lessons. Lesson 1. After that the French Nation being converted to Christianity, Brev. Sarum Octob. 16. had brought under the necks of the proud, through Provinces far & wide: Michael the Archangel, the chief officer of Paradise, who aforetime had showed that he would be worshipped in Mount Garganus; he showed also by many signs how he was to be honoured in this place, which by the inhabitants is called Tumba. Les. 2. This place was heretofore shut up by a dark Wood, but afterwards was reduced to the form of a Sandy shore by the waters of the Sea that surrounded it. Yet the Sea withdrawing itself, does twice a-day afford a passage to devout people to go to the Church of Michael the Archangel. Les. 3. Now let us see how this place was dedicated by the Revelation of the Angel. After that Authbertus Bishop of the said place and beloved of God, had been twice admonished in his Dream to build a Church to the honour of S. Michael on the height of that place; it happened that the Bull of a certain man was hid there for a time by a Thief: The Bishop was warned a third time more sharply, to build a Church in that place, where the Bull was secretly tied. Les. 4. And when he desired to be satisfied concerning the largeness and quantity of ground (for his building) he received an answer in his dream, that the measure of his building should be that path which the Bull had worn in circuit with his feet, and he was commanded to see the Bull restored to his owner. Les. 5. Than the Bishop being assured of the Vision, went to the foresaid place, and caused it to be cleansed and leveled. But in the middle of it, two Rocks stood out; which when they could not remove by the labour of many Workmen; a certain Man named Bayno, by a divine warning, came to the said place with his Twelve Sons, and by the help of S. Michael, he removed the Rock, of so great magnitude, so that there seemed to be no weight there. Les. 6. When the Bishop doubted still about the bigness of the Fabric, at Midnight there fell a Dew upon the top of the Mountain, but where the Foundations were to be placed, there it was altogether dry. And it was said to the Bishop, Go, and as thou seest it signed, lay the Foundations. Les. 7. Than the Bishop giving thanks to God, built the Fabric on the top of the Mountain, round like a Vault, capable of holding, as is judged, a Hundred Men, after the fashion of that in Mount Garganus. Les. 8. After this, by the advice of Bl. Michael, Messenger's were sent to Mount Garganus, to fetch thence Tokens (pignora) of Bl. Michael; who being honourably received by the Bishop and Abbot of the place, they humbly declared the cause of their coming. Les. 9 The things they came for were delivered to them: viz. part of a read Mantle, (or short Cloak, pallioli) which Bl. Michael himself laid upon the Altar, which he built with his own hand; and also part of a Marblestone, upon which he stood, whose footsteps to this day remain in the said place. Than the Bishop Authbertus, honourably receiving the said Gifts, finished his work; and appointed the Offices of Twelve Clergymen there; giving them two Villages out of his Bishopric, for to sustain them. You see from this Legend, that when People are mad with superstition, any story of a Cock and a Bull, will serve their turns to found a Festival upon, and to give occasion for the further Veneration of a Saint, or an Angel, though the circumstances are never so improbable. This of removing the Rock is a pretty stretcher, and is more plainly told in the Festival, the Names only varied. Also Michael appeared to another Bishop, Festival de S. Michaele, f. 144. and bad him go to an hill top unto the Mount of Gardell, and there as he found a Bull teyed, he should make a church in the worship of God and Saint Mychaell. Than were there two roches of stone on either side, that the work might not up. Than Saint Mychaell appeared to a Man that height Haymo, and bad him go and put away the roche and dread no thing. So this Man went thither and set to his shoulders, and bad the roche goo utter in the name of God and Saint Mychaell and so the hills went utter as much as needed to the work. And now that this work is thus wonderfully finished, you may be sure that S. Michael will not be wanting to give countenance and encouragement to his worship here, by his miraculous works. Jacobus de Voragine has recorded one fitly matched with those that have gone before. Voragine de S. Michaele. When a great Multitude were going to this Church (for twice a Day, as we were told, the Sea that encompasses the Mount gives the People a passage) it happened that a bigbellied Woman, and near her time, went along with them: And behold the Sea returned with a mighty force, and all the Company in a great fright fled to the shore again; only the Woman with Child, not being able to fly, was overtaken by the Waves of the Sea: But Michael the Archangel preserved the Woman unhurt; so that she brought forth her Child in the midst of the Sea, (which was a fine lying in) and taking her Child in her Arms there gave it suck; and the Sea making her a way, she came forth rejoicing with her Child. I hope also that the precious piece of S. Michael's read Cloak is forthcoming, if any have the curiosity to inquire for it, (as who knows but many a one may, especially those of Jersey Island, to whom this Church is so near) which they might be the more encouraged to, if those other remains of the Archangel (for his Relics are since increased) his Dagger and his Shield, are to be seen; for so they were at the beginning of this Age; though one of their Historians, * See Dallee de object. cult. Relig. l. 4. c. 18. pag. 683. Lescarbotus, who describes his Journey to Michael's Mount (which is the same with our Mount Tumba) says that five Years before he came thither (which was in the Year 1607) the Bishop of Auranches had forbidden his Shield to be any more showed: but who knows but some of the succeeding Bishops may have been better natured, and not have denied this gratification to the desires of their gaping Devoto's. To the Guardian-Angel. THe Guardian Angels had a place in the old Roman Breviary, upon the first of March, but the Office was not so formal, with Prayers and Hymns, as it was since made by Pope Paulus V who set out Officium Angeli custodis, an Office of the Guardian Angel, which was Printed at Colen, 1613. and there was joined to it a Treatise, de Angelo custode, concerning the Guardian Angel, composed by Francis. Albertinus, a Jesuit, fitted for the younger Wits, which are infinitely desirous to know the conditions of those spirits above, but (as the Preface tells us) were not to be trusted, or counselled to launch into the deep Sea, or to try to ascend the inaccessible Mountain of Scripture to found out their Nature, but must be condescended to by the method of human interpretation, (to use his words.) And indeed the Scripture could never have furnished him with such bold and presuming speculations about this matter, as their Schoolmen could do; for howsoever some places may seem fairly to countenance this in the Scripture, and make it a probable opinion; that at some particular Seasons at lest, there have been particular Angels deputed to preside over a Country or Province; and so also that they have had the charge of particular Persons; yet the evidence of it there, is not so cogent, as that it should be put as an Article of Faith into Sums of Divinity, or that Prayers and Offices should be made to them, and they religiously courted and worshipped under that notion. To determine, as this Author does, that every Church and Temple has a peculiar Angel to guard it, to tell us the like of Monasteries and Colleges, cap. 2. and of every Family; nay, that every Altar, as soon as it is consecrated, is committed to the custody of a particular Angel; cap. 20. To know that Adam had such a Guardian Angel in innocency, and that his Posterity would all have needed such, cap. 4. if he had never fallen; that Antichrist shall have one, to keep him from doing greater mischief, cap. 8. and that Christ only neither needed, nor had one; to be able to understand to what Hierarchy those Angels belong, cap. 5. that are Guardians; whether any, or how many of the Orders are exempted, that the Angel that comforted our Saviour in his Agony in the Garden, as well as that which admonished Joseph not to forsake the Bl. Virgin, and to fly with the Child Jesus into Egypt, was a Seraphin, and of no other Order of Angels. To know that the number of Archangels is greater than that of Angels; and to know how many times the number of Angels exceeds the number of all Mankind; These are things which the useful plainness of Holy Writ meddles not with, cap. 3. but the impertinent curiosity, and trifling subtlety of the Schools is busy and forward to determine; and some of them are vouched by Revelations, of those whom they call Prophetic Women; as the last I named by S. Brigid, whom our Author citys in these words. If all the Men that have been born since Adam, to the last Man that shall be born in the very end of the World, should be computed; there would be found more than Ten Angels for every single man. (By which manner of speaking, this Prophetess, who is so exact a Computer, would have us, I suppose, to conclude, that it would be a great mistake to think that the number of Angels was either 9, or 11. for one of Men.) These are fine Institutes to season Youth withal, to whom the Bible would be a dangerous Book. After a great deal more such stuff as this, he pretends towards the conclusion to instruct us, Cap. 20, 21, 22. by what means a Man may enter into a holy familiarity with his Guardian Angel (which I leave the Reader to consult him about) and at last gives us an example of addressing to this Angel, p. 221. which he calls Colloquium ad Angelum custodem, which take in his words thus translated. O most holy Angel, my Companion and Guardian, I give thee thanks from the bottom of my heart, (who after God and his blessed Mother art to be loved by me, with the highest affection of mind) I give thee thanks, I say, for all the benefits bestowed on me, from that moment, in which thou undertookest the care of my Body and Soul: I also beg pardon for my forepast life, because I cannot hid the innumerable and shameful crimes, which I hitherto have committed before thine, and our God's most pure eyes; Humbly beseeching thee, that out of the Treasury of the Divine Goodness, thou wouldst vouchsafe to obtain for me readiness and fervour in things spiritual: for being so illuminated, I will begin a new life, and persevere in a conversation acceptable to God, and not unworthy of thy Presence. Amen. This is a pretty improvement, you'll say, in devotion, and acceptable talk to an Angel; and this familiarity does increase daily, so that now the learned Men dedicated Books, as I remember Schottus the Jesuit does a Book of Mathematics, to the Tutelar Angel. You cannot well imagine how this profaneness should arise higher, unless it be in one case, which this Author a little after advances to, which relates to the Bl. Virgin, in a Form of Oblation of ones self to her, which I'll only add. O Most holy Virgin Mary, the Mother of God, p. 224. I N. though most unworthy every ways, to be received into the number of thy servants, yet trusting in thy admirable pity, and being strongly moved with a desire of serving thee, I choose thee this day, in the presence of my Guardian-Angel, and all the Celestial Court, for my peculiar Mistress, Patroness and Parent; and do firmly purpose to follow thee, to serve thee, and to endeavour, that others also may serve thee. I therefore humbly beg of thee, O mother of all clemency, by that most sacred blood, which Jesus Christ thy Son shed for me, that thou wouldst vouchsafe to admit me into the number of those, who have devoted themselves to thee, to be thy perpetual servant: and do thou obtain for me Grace from God, that in all my thoughts, words and actions, I may so behave myself, that nothing from me may at any time displease either God's eyes or thine; and be thou mindful of me at the hour of my death. Amen. But it is high time to return into the road of their more public Devotions to the Guardian-Angel. A Hymn. Brev. Rom. reform. Offit. Angel. Custod. Custodes hominum psallimus Angelos, Naturae fragili quos Pater addidit Coelestis comites, insidiantibus Ne succumberet hostibus. Nam quod corruerit Proditor Angelus, Concessis meritò pulsus honoribus; Ardens invidia, pellere nititur Quos coelo Deus advocat. Huc custos igitur pervigil advola, Avertens Patria de tibi credita Tam morbos animi, quàm requiescere Quicquid non sinit incolas. Sanctae sit Triadi, etc. The praise of Angel's Guardian we sing, Whom God, our Nature's frailty pitying, Has given for our Companions, to oppose The power and skill of our ensnaring foes. For since the Rebel Angel fell; from Heaven, And granted honours there, so justly driven; He seeks from Heaven to drive, inflamed with spite, Those whom God's goodness thither does invite. Thou watchful Guardian hither therefore fly, And from that Country, where thy charge does lie, Divert what ere may prove their mind's disease, And what disturbs the people's quiet peace. To the blessed Trinity, etc. And in the Antiphona at the end of all the Office, they speak thus to the Angels. SAncti Angeli custodes nostri, defendite nos in praelio, ut non pereamus in tremendo judicio. O Ye holy Guardian-Angels defend us in battle, that we may not perish in the dreadful judgement. I observe also that in the Proper Offices for the Church of Lisbon, granted by Pope Sixtus V there is an Office for the Guardian-Angel of the Kingdom of Portugal, with a Mass to the same, after it, printed at Lisbon 1625. Also in the Proper Offices for the Order of the H. Trinity, for redemption of Captives, there is another Office and Mass for the Guardian-Angel of that Order, printed at Lisbon 1621. In the Roman Ritual, a dying person is taught to pray thus. Ritual. Rom. in visitat. infirm. SAncte Angele Dei mihi custos assist. Omnes sancti Angeli & omnes sancti intercedite pro me, & mihi succurrite. O Holy Angel of God, assist me as my keeper. All ye holy Angels and all ye Saints intercede for me, and secure me. A Prayer to the proper Angel. English Primer used in Queen Mary's days, 1555. O angel which art my keeper by God's merciful providence, preserve, defend and govern me committed to thy cure: O thou sweet angel which remainest with me, though bodily thou speakest not to me, save me both body and soul, I beseech thee; for that is the only office committed to thy charge. The Versicle. O blessed angel the Messenger of our God. The Answer. Direct (or rule) my do, according to the will of the highest God. Let us pray. O God whose pleasure is, to have certain of the holy Angels benignly appointed to thine assistance, and certain here in earth mercifully to minister unto men, grant, I beseech thee, that the angel committed to keep me, may direct me in goodness, may stir me up still unto virtue, and most mightily deliver me from the pit of sins, in that at the straight judgement when there shall be but one fold or sheepcote of men and Angels under that mighty shepherd, I may be found worthy to be counted amongst the sheep of his flock. Through our Lord jesus Christ thy son, which liveth and reigneth with thee very God, world without end. Amen. Let us pray. O Holy angel of God, the minister of the heavenlye empire, unto whom Almighty God hath committed and deputed the keeping of me: humbly I beseech thee for his majesty and pity's sake, preserve my body and soul and all my senses, from all wickedness and unlawful desires, from all hurtful vain and unclean thoughts, from all illusions of evil spirits, from defiling of body and soul, and from the deceits of all my enemies, as well visible as invisible, which seek destruction of my soul. And be thou my sure protector and governoure, wheresoever I go day or night, tide or time. Conserve and keep me in cleanness and purity, strengthen me in fear and love of jesus Christ with all holy desires: and after this miserable and britel life, carry my soul unto eternal felicity; where with God and all Saints I may joy world without end. Our Lord jesus Christ granting this: to whom be honour and glory for ever and ever. Amen. A Brief Conclusion concerning the Worshipping of Angels. As the design of this Book is to acquaint the Reader with the plain matter of fact, what kind of Worship and addresses they of the Roman Church make to Saints and Angels, rather than to enter into the large field of Controversy, and formally to state and dispute these things; there being scarce any thing more requisite to confute the usages of that Church, than plainly to expose them to a full view: So in this particular especially, concerning Worshipping Angels, lesle one would imagine should be needful to be said about it, when the Scripture has so plainly and punctually determined this case, both by express precept and example: So that I count it a vain and foolish thing to talk or argue with that man, who will maintain an opinion so directly cross to as full an evidence as can well be desired in the case: for it is certain he must act the part of a perverse Sophister, whose wit only serves him to shifted of and evade the force of that truth that stairs him in the face, and is never likely to examine any thing fairly and candidly. What can be a more plain caution against this Worship, than that of the Apostle? Col. 2.18. Let no man beguile you of your reward in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. Not holding the head, etc. I do not wonder to hear Baronius, who defends the Worshipping of them, Baron. ad an. 60. Sec. 15. to cry out, that this place is a very difficult one, not easy to be understood, and the difficulties cannot be overcome without an exact skill in the affairs of those times: and after a long inquiry into the opinions of the Jews, and Simon Magus, Cerinthus and the Philosophers; the great comfort is, that they have found out men that had such opinions about Angels, which the Romish Church has not, and such Worshipping of them as is far more infamous and superstitious than any thing can be charged against them. Whereas the text is plain against all Worshipping of Angels, and that others are more guilty, is no argument that they are innocent. Not more than because that the Egyptians or other Heathens thought that the very things they worshipped were Gods, therefore the Israelites were not guilty of Idolatry in the matter of the Golden Calf, in offering Incense to the Brazen Serpent, or in sacrificing to the Calves at Dan and Bethel, in which it was impossible that they should have such low and vile thoughts of God, or such high thoughts of those Images themselves, as the other had of theirs; but just such as the Roman Church has, who think they acceptably worship God by them. The truth is, the Church of Rome seems to be many ways concerned in that place to the Colossians about Worshipping Angels, and to be condemned by several things there spoken, (though we should grant, that the Apostle might have some Heretics or Philosophers in his eye, when he spoke them, who practised what he there condemns.) The learned Grotius (whom no body accounts too severe against their opinions) seems to give as plain an account of them as any, in his Comments upon the place. Intruding into those things that he hath not seen] i. e. says he, Penetrating into those things which he hath not known; taking liberty to talk about unknown things: They set Angels over what affairs they pleased, they put names upon them, and distributed them into Classes (and every one may know that the School-divinity about Angels, is very peremptory and presuming in this kind; telling us in what place they were created, resolving whether the number that stood was equal to that of those that fell; the way whereby they understand, and the way how they communicate their thoughts one to another; how many orders of them there are, and the names that belong to each order, etc.) Not holding the head] i e. Not holding himself to Christ, whom God has therefore given to be head to the Church, that by it we might bring our desires to him. Those many commenders easily give occasion to Schism, the Church retains unity. There is one God and one Mediator, 1 Tim. 2.5. But to come to the main thing. Humility and Worshipping of Angels.] i e. Humility in Worshipping of Angels. It has a show of modesty, not to dare to approach to God, but to bring one's prayers to Angels in order to their being brought to God: by which colour the Philosophers defended Polytheisme, which also Celsus did, as we learn from Origen. (From whom also Grotius citys several places, to show that the Jews did not worship Angels.) Which is also the very sense of Theodoret. They, says he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. in Colos. 2.18. persuaded them to do this (i. e. pray to Angels) using the pretence of humility, saying, That the God of the Universe was invisible and inaccessible and incomprehensible; and that it was fit we would procure God's favour by Angels. So also the same Father, upon those words, Coloss. 3.17.— do all in the name of the Lord Jesus, giving thanks to God and the Father by him: He Comments thus: Because they commanded men to Worship Angels, he enjoineth the contrary; that they should adorn their words and deeds with the remembrance of Christ the Lord; and sand up thanksgivings to God and the Father by him, says he, not by Angels. The Synod of Laodicea also following this Law, and intending to cure that old Disease, decreed that they should not pray to Angels, nor forsake our Lord Jesus Christ. This Law of the Council of Laodicea Theodoret also takes notice of in the place forcited (in Col. 2.18.) in these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This vice (of worshipping Angels) hath continued a long while in Phrygia and Pisidia; for which cause also the Synod assembled in Laodicea, a City of Phrygia, forbade them by a Law to pray unto Angels. And even to this present are to be seen Oratories of S. Michael (the Archangel) among them and their borderers. Which last words, Baron. loc. of't. citat. (notwithstanding all that Baronius has said in favour of those Oratories, from the wondered prodigies which Metaphrastes mentions, were showed at Colosse by S. Michael;) are the more remarkable, because that which Theodoret calls here a vice in them, is now a common practice in the Roman Church to dedicated Churches to the honour of S. Michael, and to worship him as a great Protector, as the Devotions we have set down have told you. The Law which Theodoret speaks of, is the Five and Thirtieth Canon of the Council of Laodicea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which Theodoret called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pandectae Canon. Concil. Laod. Can. 35. whose words are these. Christian's aught not to forsake the Church of God, and departed aside, and name (or invocate) Angels, and make meetings, which are things prohibited. If any man therefore be found to give himself to this hidden Idolatry, let him be Anathema, because he hath forsaken our Lord Jesus Christ, and has approached to Idolatry. Aristenus his words upon this Canon are remarkable, who after he had mentioned the Heresy of the Angelici, who said that the world was created by Angels; he after this takes notice of some that taught, as S. Paul in his Epistle to the Colossians had shown, that Christ by reason of his Greatness was not so fit to bring us to God as Angels, which, says he, is a renouncing the Divine Oeconomy under the show of humility (and if the Romanists do not balk him wholly as too great, yet the joining of this worship of Angels to that of our Saviour, argues as bad an opinion of him as they had, that is, that he is lesle good, not merciful and compassionate enough to be trusted alone in his mediation to God for us.) He therefore, says he, who joins himself to them, and says that the world was created by Angels, or that says that by Angels we are brought to God and the Father * Zonarus upon this Canon, in like manner interprets the words of S. Paul The crime he describes thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which humility he explains, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , let him be Anathema, as one that relinquishes our Lord Jesus Christ the Son of God, and approaches to the opinion of Idolaters. He that would see more of the sense of the Fathers in this matter of worshipping Angels, may consult the learned Annotations of Mr. Beverege upon this Canon. And now though we seem, one would think, to be pretty well secured both of the meaning of S. Paul and of this Council; yet our Adversaries have attempted to weaken the force of both, by pretty sleights both of wit and knavery. By the latter (for I can give it no softer name) they thought to prevent all mischief this Canon could do their Church, who in the late Latin Collections of the Canons, instead of Angelo's put in angulos, there being but one letter difference between Angels and corners in the Latin tongue: wherein they showed their good will to cheat the world; and if there had been no Greek Canons to discover it (where this trick can have no place, there being no affinity between Angels and corners in the words of that Language) it might have gone of with more credit, and have passed at lest for a fine conjecture. But this has been exposed sufficiently by the Reverend Primate of Ireland, in his Answer to the Jesuits Challenge, pag. 470, etc. Their Great Cardinal Perron, thought to have done as much for S. Paul by his wit: for he had invented an interpretation wherein none went before him in the conjecture, which yet if he could have made it good, had quite enervated the force of all Arguments from that place to the Colossians, against Worshipping Angels. His conceit is this. Du Perron Repliq. l. 5. c. 6. p. 909. That S. Paul in this phrase Religion of Angels (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) takes the Genitive Angels not objectiuè, but originaliter; so that by that word he understands not the Religion that is paid to Angels, but that which is received and delivered by Angels, viz. the Jewish Religion, which the Apostle says, was ordained by Angels in the hand of a Mediator (Gal. 3.19.) and the word spoken by Angels, (Heb. 2.2) So that according to this interpretation, the Apostle gives a Caution against no Religion or way of Worship, save only that of the Jews. But this fancy of the Cardinal has been as shamefully baffled as the former, by the great diligence of Monsieur Dallee; who as he hath showed the Novelty of it (having no countenance from the ancient Fathers to back it) and that it hath been exploded by the Learned of his own Church: So also shows, Dallee de object. cult. relig. adv. Latinor. tradit. lib. 3. c. 31. that the Genitive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is never taken in his sense, but always in the other. Thus Wisd. 14.27. The worshipping of Idols (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not to be named, is the beginning, the cause, and the end of all evil: Infandorum Idolorum cultura. Vulg. Lat. Where the worship of Idols, cannot signify (in his way) the worship delivered by Idols, but the worship given to them. So Jam. 1.26. If any man bridle not his tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Religion is vain, not the Religion he institutes, but which he exercises: and Acts 26.5. after the most strict Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our Religion, that is the Jewish, and that not the Religion that they were the Authors or deliverers of, but that which they practised. But I leave the Reader to consult him in the forecited place, who has said a great deal more, to show the absurdity of Cardinal Perron's interpretation. But if there should seem any difficulty in the Apostles words considered alone (though they are plain enough one would think till men begin to play tricks with them, and by that way any Law, though never so clear, may have some mists cast before the face of it, which may tender it seemingly obscure till they be dispersed.) Yet now that the Scripture has given us precedents in the case, I mean examples of this adoration refused, even by those Blessed Spirits to whom it is pretended to be due: what can any one desire more for his satisfaction? The places are known to this purpose. Revel. 19.10. And I fell at his feet to worship him; and he said unto me, see thou do it not. I am thy fellow-servant and of thy Brethrens that have the Testimony of Jesus, worship God. And Rev. 22.8, 9 I fell down to worship before the feet of the Angel that shown me these things; than said he unto me; see thou do it not; for I am thy fellow-servant, and of thy Brethrens the Prophets, and of them which keep the say of this book: worship God. Where you see the thing prohibited twice; and not only barely prohibited; but by the abrupt manner of the Angels speaking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek, he shows his hasty concern to prevent it; and that too with a reason annexed; I am thy fellow-servant, etc. which plainly concludes, that it was not the courtesy of the Angel, but the necessity of the thing, that made him so shy of accepting the proffered honour; and if this reason holds good as to Angels themselves, than much more forceably doth it conclude against the religious worship of any Saint, who are all in a much stricter sense our fellow-servants than Angels are: Nay farther, if not only for this reason it be undue to them, but also unjust and sacrilegious as to God, the invading one of God's properties, as the Angels last words imply, Worship thou God; (for if religious adoration were not such a peculiar of his, and not to be communicated to any other being, these words of the Angel might have received this easy answer; worship God? Yes, so I intent always to do, yet give me leave too to worship thee.) I say, if all this do not give satisfaction in this Question to an honest mind and plain-meaning person, it's hard to guests what will; and methinks it should do so in reason to our adversaries also, who professing to venerate Angels, aught to revere their determinations and judgement of things; and not to be so uncivil as to argue Pro, when an Angel is on the other side, and determines Con. But neither man nor Angel can stop the mouth of a cavilling Sophister, but something he will have to say, though little to the purpose. It is so here in our case, we have another Cardinal (viz. Bellarmine) that is as busy with his fine Quirks and Sophistry, as the former was, to stop the mouth of these Texts from speaking one syllable against worshipping Angels; nay farther, (which is a bolder enterprise than that of Perron's) he would make us believe that they speak for it. For these are his words. Bellarm. de Sanct. Beat. l. 1. c. 14. ad Quartum dico. To the fourth example (which is this of S. John and the Angel) I say, it makes for us. For either John thought him, that appeared to him, to be God, or an Angel. If he thought him to be God, he was deservedly reproved: (Sayest thou so, great wit? If he in thy opinion deserves to be reproved, who worships that which is not God, even when he thinks him to be God; pray what dost thou deserve, who art for worshipping that which is not God (viz. a Saint or Angel) even when thou confessest that he is not God?)" If he thought him to be an Angel, and yet adored him; why are we reproved, who do what John did? Do the Calvinists know better than John, whether Angels are to be worshipped? There is none I dare say, whether Calvinist or not, that is advanced any thing considerably above a Natural, who can be in danger of being hurt by this Horn of his Dilemma. For instead of ask, why are we reproved for doing what John did? One would think its a more material question to ask, Why was John himself reproved by the Angel for doing this, if it was, as you say, no fault, taking him to be an Angel, to worship him? Why do you worship Angels, knowing them to be such, when John by an Angel was prohibited? What? do Cardinals know better than Angels, whether Angels are to be worshipped? One of these Questions, the Cardinal thinks fit to take notice of. Why John was reprehended? His first answer was considered before, which is, that perhaps he esteemed him to be Christ. Bellarm. ibid. The second is more peremptory. I say that John did well to give due worship to the Angel, as he remembered his Ancestors Abraham and Lot had done, (which is a great mistake, as Origen sufficiently proves against Celsus, if he means it of any higher adoration, than was what customarily paid in those Eastern Nations by prostration to great persons,)" but the Angel prohibited it, in reverence to Christ's humanity: for Angels before Christ's coming suffered themselves to be adored by men; but after that God was made man, and that all the Angels began to adore man in Christ, the Angels would not now be adored by men, and especially by the Apostles and other great men. [Will, however one would think we had gained thus much, by this discourse of the Cardinal, that now since the coming of Christ, all the old worship of Angels (if there was any) is at an end, and aught not more to be used; no such matter, for he adds,] Notwithstanding it does not follow that we do ill if we adore Angels; for we both rightly adore them, and they rightly refuse to be adored. A strange Conclusion! If S. John at first did well in offering to adore them (before he knew that reason from our Saviour's Incarnation, and the alteration of the Angels minds as to their willingness to be adored thereupon.) Yet he could not be said to do it (as he did) a second time rightly (when it's to be hoped, he knew that reason as well as Bellarmine, and the Fathers he citys) nor we, after that, to do it rightly, when the same reason still holds, and we may presume, that the Angels have not taken any toy, and changed their minds once more. But the secret of it (which is all I shall add) is plainly this: That the reprehension which the Angel gave to Saint John, according to the Cardinal, was but a copy of his countenance, and only a great compliment: And all that the Angel said to him in the forenamed Texts, comes but to thus much, if I may have leave to put it into other words, not injuring the Cardinal's sense. John, I see you understand the excellency of our Natures, and know how to address yourself to persons of our Birth and Quality; but at this time (under favour and with submission to your judgement) it is a little unseasonable to make these reverences: for we have all made an agreement, out of our particular respect to Jesus (whom we worship, and your nature in him) to wave all ceremonies of this kind from those of the same nature with him, and especially from you, that have had the honour to be of his Family and Attendance. Besides, it is no time for us to insist upon these Formalities, being now busy with you to advance his name, while you carry the Testimony of Jesus to the Gentiles: when his Religion is established among them, than our Prince Michael will make some glorious appearances on Mount Garganus, Tumba, and some other places, and leave some precious remains to endear his and our memory to the world: than it will be a better season to renew these compliments; and of the punctual time, you, if you live so long, however the Church shall infallibly have due notice, from a General Council, or, which comes all to one, from the Pope: when they will be also directed, to prevent mistakes and scandals, to reserve the worship of Latry for the Holy Trinity, and of Hyperduly for the Blessed Virgin, and for the Humanity of Christ, and to pay to us Angels the worship of Duly and not more: In the interim, for once be ruled by me and forbear; and desire others to do so, and to pay their worship, where, in the present circumstances, it is more seasonable. Let it suffice, good John, that we accept the will for the deed, till that time come, when it will be your Duty to worship your Fellow-servants. THE END. An Index of Saints, etc. Whether forged or abused by the Authors of those Fabulous stories and Superstitious Devotions, that are considered in this Book. Those of more special Note are Printed in a Different Character. A. ADelheidis. 315 Adon. 36 Aedus. 221 Aengussius. 105. 108 Agnes. 46. 339. 385 Aidan. 74. 89 Aldelme. 341 Alexander. 1. P. 348 Alexius. 170 Ambrose of Sienna. 107 Anastasia companion of Ursula. 138 Anne, Mother of the Bl. Virgin. 46. 64. 397 Antony the Hermit. 235 Antony of Milan. 280 Antoninus, the sleeper. 99 Apollonia. 229 Audoen. 35 Audrey. 166 Austin the Monk. 88 B Babcaria, compan. of Ursula. 35 Babyla. 165 Bado. 36 Baldred. 37 Balthasar. 17. 66 Barbara. 271 Bartholomew, Monk. 309. 311 Benedicta, companion of Ursula. 132 Benigna, compan. of Ursula. 132 Bennet. 151. 309 Berach. 357 Berthold. 312 Birinus. 78 Blasius. 278 Bonaventure. 325. 331 Brendan. 182 Brigid. 36. 83. 105. 276. C Carpophora, companion of Ursula. 132 Catharine. vid. Katherine. Cecilia. 340 Celedonius. 278 Chelyndris, companion of Ursula. 132 Christina. 343 Christopher. 5 Ciriacus. P. 135 S. Clara de monte Falconis. 273 Clara, the Franciscan. 354. 386 Clarus, the Ermit. 77 Claudius. 364 Clementia, companion of Ursula. 132 Coleta. 322. 333 Colman. 44. 150 Columba, companion of Ursula. 132 Columbanus, companion of Ursula. 134 Constantin, the sleeper. 99 Cordula, companion of Ursula. 34. 132. 146 Cosmus. 264 Cuanna. 108 Cuthbert. 80. 104. 312 D Dadon. 36 Damianus. 264 Daria, compan. of Ursula. 35 David. 77. 78. 101 Decumanus. 77 Denis, Areopag. 68 Denis, the sleeper. 99 Donatus. 353 Dorothy. 339 Dunstan. 39 74 E Eanswitha. 99 K. Edmund, Martyr. 38 Eleutheria, companion of Ursula. 132 Eleutherius, companion of Denis. 69 Eleutherius, companion of Ursula. 134 Elias. 170 Elizabeth of Schonaw. 126 Elizabeth, Widow. 355 Emetherius. 278 Endeus, Monk. 59 90 Erasmus. 362 Etheldred. 166. 371 Ethelfleda. 164 Ethelwold. 310 Etherius, Vrsula's spouse. 140 Ethnea. 322 Exacustadius, the sleeper. 99 F Fanchea. 59 Fechinus. 44. 108 Fingar. 44 Finnian. 87 Fintanus. 86 Florentia, companion of Ursula. 132 Florentin. 44 Florina, companion of Ursula. 34 Francis of Assize. 121. 259. 260 Fursey. 44 G The Angel Gabriel. 401. 408 Genovefe. 385 Genulph. 83 George. 93 Gerasina, Q. of Sicily. 132 Gilbert. 176 Gildas Albanius. 102 Godrick. 310 Gonsalvus. 89 Gudila. 242 H Haseca. 37 Helen, mother of Constantin. 343 Henry, the Hermit. 169 Hermenegild. 384 Hildutus. 80 I jamblicus, the sleeper. 99 James, Bishop of Antioch. 127. 134 Jaspar, one of the three Kings. 17. 66 Indract. 44 Innocents'. 365 Joachim, father of the Bl. Virgin. 395 John the Baptist. 384 John of Beverley. 341 John, the sleeper. 99 Joseph, husband to the Bl. Virgin. 46. 56. 393 Joseph of Arimathea. 29 Jota, companion of Ursula. 132 Juliana. 312 Ivo. 85. 330 Justinian. 77 Justus the Hermit. 42 Juthwara. 77 K Katharin, daughter of K. Costus. 153 Katharin of Sienna. 46 Kentigern. 319. 340. 357 Kienan. 90 Kieran. 83. 256 3 Kings of Colen. 17. 66 L Laurence. 256 Leobinus. 321 Lewis, Bishop. 232 Libernus. 324 Longinus. 11 Lotharius, companion of Ursula. 134 Lucia. 336 Lucia, companion of Ursula. 133. 138 Ludger. 150 Luke. 60. 64 Lupus. 312 Lutwin. 79 M Macarius. 73 3 Magi. 17. 66 Maidoc. 74. 255 Malachias. 357 Malchus, the sleeper. 99 Margaret. 251 Mary the Bl. Virgin. 148. 149 Maria de Turribus. 321 Martian, the sleeper. 99 Martina. 337. 387 Marus. 277 Matrona. 165 Maximianus, a sleeper. 99 Maximilian, a sleeper. 99 Mel. 318 Melchior. 17. 66 Michael the Archangel. 401. 410 Mochoemoc. 44 Mochua. 86. 90 Moedoc. 222 Molua. 222 N Nennidius. 276 Nicholas, Bishop. 265. 148 Nicholas de Rupe. 332 O Odilia, companion of Ursula. 132 Odo, Archbishop of Canterbury. 35. 72 Ositha. 77 Othmar. 124 P Pachomius. 236 Panefredis, companion of Ursula. 34 Pantaleon. 241 Pantalus, Bishop of Basil. 132 Patrick. 42. 101. 318 Paul de Leon. 85 Peter and Paul 384 Peter ad vincula. 348 Peter the Abbot. 84 Peter of Alcantara. 383 Pigmenius. 35● Pinnosa, companion of Ursula. 132 Prisca. 64 R Radon. 36 The Angel Raphael. 401. 404 Regulus. 150 Roch. 248 Ruadanus. 87 Rusticus, companion of Denis. 68 S Sapientia, companion of Ursula. 132 Sapientia. 380 Scutinus. 107 Sebastian. 242. 339 Secundus, companion of Ursula. 34 Sedonius. 324 Semibaria, companion of Ursula. 35 Senanus. 105. 325 Serapion, the sleeper. 99 Severus, Bishop. 91. 169 Sibilia, companion of Ursula. 133 Sibyllina. 330 Sigismond. 239 Simon Stock. 258 The Seven Sleepers. 98 Sodelbia. 322 Suibert. 76 T Teresa. 383 Theliau. 36 S. Thomas Apostle. 17 Thomas Aquinas. 169 Thomas Becket. 184 Tiburtius. 340 Tresan. 45 U Valeria, companion of Ursula. 34 Valerian. 340 Vedastus. 318 Venantius. 382 Venisa. 279 Verena, companion of Ursula. 127 Veronica. 35 The Eleven Thousand Virgins. 110. 33 Ursula. 110. 33 W Walburg. 147 Wereburga. 81 William of Speluncato. 318 William, companion of Ursula, Bishop. 134 Wilgefortis. 2 Willibrord. 124 Winwaloe. 82 Withburg. 168 Y Ywanus, companion of Ursula. 134 A TABLE Of the Principal CONTENTS. THe absurdness of much of the Roman Devotions, the best reason why it should continued in Latin. Pag. 1, 2. Their Fabulous Devotions; such as to S. Wilgefortis, from her miraculous Beard. 3. Instances of foolish allusions in their Prayers. 4 Devotions to S. Christopher. 5, etc. Mr. Cressy's reviving the old Legend of S. Winefrid, who lived after her beheading. 9 Devotions to S. Longinus: with his Legend. 11, 12 His Relics, with several others at Prague. 14 Of their corrupting the Gospel Text. 14, 15. Their lewd Comments upon divers places of it. 16, 17 Devotions to the three Kings of Colen. 17, 18, etc. A reproof of the positiveness of their prayers, as to their number, names, and being Kings. 21 A digression concerning Relics; their Legend how the three Kings bodies came to Colen. 23 This Legend confuted. 24, 25 The Follies of Mr. Cr.'s History about Relics. 25, 26 Of the Spear and Nails of the Cross. 27, 28 Of Christ's blood sent, and brought hither by Joseph. 29 Of the Praeputium of our Saviour. 30 The School-mens Opinion about the blood of Christ hypostatically united to the word. 32 Of the Relics of S. Ursula, and the 11000 Virgins. 33 Mr. Cressy's instances, concerning Saints bodies. 37 Of the speaking Crucifix and moving Images. 39 The Gentle Religion boasted such Miracles. 40 Story of the staff of Jesus given to S. Patrick, and the good use of Mr. Cr. doubting about it. 41 Fine stories of the staves of Irish Saints, and how the wood of S. Colman's Tree is a strange preservative. 44 The famous controversy about the Bl. Virgin's Ring. 45 Other places pretend to it, and Miracles by it. 56 The ancient Hebrews used no Ring in Espousals. 57 Abuses of Scripture to countenance their Fables. 59 A cheat discovered about the Body of S. Luke. 60 The measure of the Bl. Virgin's foot. 61 Cheating with sergeant Relics. 61, 62 A Catalogue of such Relics out of Lassels. 63 Their Patron Saints an imitation of Heathenism. 65 The three Kings of Colen invoked by Travellers. 67 Devotions to S. Denys, and his Legend. 68, 69, etc. Of the appearances of Christ in the Eucharist. 72 Stories of S. Dunstan. 74 A Digression, about the Miracles in Mr. Cr.'s History. 75 That he knowingly cheated, in his History. 76 His story of S. Birinus, walking on the Sea. 78 Of an Eagle over-shaddowing two Saints in a journey. 79 His story of S. Eanswitha. ibid. Of S. Cuthbert's body. 80 Of S. Wereburga and her Wild-geese. 81 Of Saints commanding and punishing Birds and Beasts. 83 Diomedes his Birds, a parallel story. 84 Of S. Ivo, and S. Paul de Leon. 85 Foolish toying and playing with Miracles. 86 The Miracle of Austin the Monk considered. 88 Scripture Miracles exceeded upon trifling occasions. 89 Devotions to S. George, and the Fables of his Acts. 93 Pleasant account of his, and other Saints names. 97 A prayer to the 7 Sleepers, & their Legend. 98 Confuted by Baronius. 100 A Prayer to S. David, and the Lessons of his life. 101 Gildas at a stand in his Sermon, at the entrance of S. David's Mother into the Church. 102 How a Dove taught S. David, and sang Hymns with him. 107 Of Saints reciting their Devotions in cold water, and S. Pechinus his heating it by his Prayers. 107 Of a Hill rising in Wales under S. David, as he preached. 108 Devotions to Ursula, and the 11000 Virgins. 110 The Historical account of them out of Authors confuted. 114 Gildas and Bede no witnesses in their case. 118 The pretences of Oral Tradition about them confuted. 125 Reflections upon the Lessons of the old Breviary about them. 128 Saints departed not concerned for their own veneration. 147 Tales of Visions and voices gave rise to some Festivals. 148 Feigned Miracles to countenance the worship of Saints. 150 Devotions to S. Catharine of Alexandria. 153 The Legend of her out of the old Breviary, etc. 157 Cassander's censure of it as Fabulous. 162 How her story is reform in the late Breviaries. 163 Occasion taken from thence to reprove Mr. Cr. 164 S. Etheldred's preserving Virginity after marriage. 166 Their base reflections upon a married estate. 166, 170 Marriage of Priests of worse account than keeping whores. 171 Of S. Hippolytus; his Legend seems to be taken out of the fictions of the Poets. 174 Reflections upon the foregoing Romances, and upon their easy ways of pardon and overcoming temptations to sin, and being saved by one good work. 176 Their admirable Legends seconded with dull Prayers. 183 Devotions to Tho. Becket A. Bishop of Canterb. 184 The occasion of the Quarrel betwixt the King and him. 186 To what height the contest was carried. 188 Mediations for agreement, and why unsuccessful. 197 A short account of the Progress of the Pope's power. 203 The humble style of ancient Popes, an argument that they claimed no Temporal Power over Emperors. 205 Examples of the Insolency of later Popes. 207 Their state above that of Emperors and Kings. 209 Ridiculous pretences of the honour of Christ, and humility. 210 Homage from Kings demanded by them, and denied. 212 Concerning the death of Thomas. 215 The Kings strange penance at his Tomb. 216 Thomas not Martyr. 218 A full account of his Miracles after his death. 220 His worship obscured that of Christ and the Virgin. 228 Devotions to Patron Saints, as to S. Apollonia for the . 229 Her numerous Relics, especially those of her Teeth. 233 To S. Anthony the Hermit, for Inflammations, etc. 235 His opinion was against Relics, as appears by his charge to bury him where none should know. 237 His Relics used to sanctify Wine as a preservative. 238 To S. Sigismond for Fevers or Agues. 239 The sorry account they give of his being a Martyr. 240 S. Pantaleon a Patron for Agues before him. 241 To S. Sebastian for removing the Plague. 242 Their Devotions to him Idolatrous. 246 To S. Roch, in time of the Plague. 248 Some particulars of his Legend noted. 250 To S. Marguerite, for Women with Child. 251 Her vanquishing, and S. Bernard's overreaching the Devil. 252 Strange Petitions of Saints and privileges thereupon. 254 Privileges to the Scapular of the Carmelites. 258 To S. Francis and his Church called Portiuncula. 259 Moore stress laid upon Habits, keeping Days, and visiting Altars and Churches, than upon moral goodness. 262 Devotions to S. Cosma & Damian in taking Physic 264 Devotions to S. Nicholas, in dangers at Sea. 265 To S. Barbara, to receive the Eucharist before Death. 271 Concerning her wondrous Legend. ibid. Profane representations of the Bl. Trinity, with absurd discourses and Miracles concerning it. 272 Of miraculous preservations by invocating S. Barbara. 275 Ridiculous story of communicating S. Brigid. 276 To S. Marus, for Palsies and Convulsions, etc. 277 To S. Blasius, for bones in the Throat. 278 To S. Emetherius and Celedonius, for allaying Tempests. Ib. To S. Venisa, for the Green-sickness, etc. 279 To S. Anthony of Milan, for recovering lost goods. 280 Concerning Saint Anthony's preaching. 283 The Popes calling him the Ark of the Testament. 284 His preaching to the Fishes. 285 Above 30000 People present at his Sermons. 286 What effects his Sermons had upon his Auditors. Ib. & 287 Instances of his foolish way of preaching; his first Sermon upon Luc. 21. v. 25. 288 Another Sermon concerning the Saints, upon Wisd. 3. 294 Upon Matth. 11. Take my yoke upon you, etc. where he compares the Apostles to Oxen. 298 Another comparing them to Thunder, Trumpets & Bells. 299 His profane discourse, about God's five fingers. 300 His descant also upon the five fingers of Christ. 301 His blasphemy of the Saliva Divinitatis, etc. 301 His Allegories upon the six Water-pots. 302 And upon Christ's entering a Ship, Matth. 8. 302 Upon Matth. 23.2. The Scribes and Pharisees sitting in Moses Chair. 303 His mystical sense of the Prophet's words, 1 Kings 17.13. 304 Upon Jesus being led by the spirit into the Desert. ibid. Upon Cant. 6.2. My beloved is gone into his Garden. 307 Concerning S. Anthony's miracles. 308 The spiteful tricks the Devil has served the Saints. 309 How the Devil has been served in his kind by them. 311 Instances of more miracles to attest his preaching. 313 His appearing in more places at the same time. 316 And in far distant places in very little time. 317 Admirable Miracles to clear doubts. 318 S. Anthony's miracles preferred before S. Paul's. 321 Christ in form of a Child putting himself in his Arms. 322 Strange story of S. Sedonius and S. Libernus. 324 The miracle of the incorruption of Anthony's tongue. 325 The boasted Miracle of the Mule venerating the Eucharist in St. Anthony's hand, examined and confuted. 326 Their prodigious Licence to coin Miracles concerning the Eucharist. 330 Story of the Host entering into S. Bonaventure's side, told by the Festival of an Earl of Venice. 331 Moore instances of Miracles upon bruit Creatures at the presence of the Eucharist. 332 The story of the Black-horse out of the Festival. 334 A summary of wondrous Legends in the Breviaries. 336 Of S. Lucy. ibid. Of S. Martina. 337 Of S. Sebastian, S. Agnes, & S. Dorothy. 339 Of S. Tiburtius and Valerian. 340 Of S. John of Beverley. 341 Of S. Aldelme. 342 Of S. Christina. 343 Of S. Helena's Invention of the Cross. ibid. Accounted of the Invention of the Cross out of the Festival. 347 Of the Feast of S. Peter ad Vincula. 348 St. Paul's Chain. 64. 352 Of S. Donatus. 353 Of S. Clara. 354 Of S. Elizabeth, the King of Hungarie's Daughter, and her setting a young man on fire by her prayers. 355 A wind blowing a man and his wife over Sea. 356 S. Kentigern's admirable way of lighting Candles. 357 S. Berach's making snow burn. ibid. Moore instances of Devotions to Saints. 360 A prayer to S. Erasmus. 362 To S. Claudius. 364 To the holy Innocents'. 365 To the Apostles and Disciples. 366 To the Martyrs and Confessors. 367 To the holy Virgins. 368 A Prayer to all the He and She Saints. 369 Three Lessons of admirable courtship to S. Etheldreda. 372 A Litany, wherein a number of Saints are invoked. 375 Their leaving a good petition (that God would make their service rational) out of the new Litanies, that was in before. 380 A collection of several Hymns to the Saints. 382 Fulsome courtships of the Relations of Christ, viz. S. Joseph, Joachim and Anna. 392, etc. Devotions to Angels. 398 A Prayer to all the Choir of Angels. ibid. Another Prayer to the holy Angels. 399 Another, wherein Angels are invoked, with a Rubric before it, promising mighty things. 400 A Litany concerning the H. Angels. 403 A Mass of Raphael the Archangel, 405 A Prayer to S. Raphael. 407 To S. Gabriel the Archangel. 408 A prayer to S. Gabriel. 410 To S. Michael the Archangel. Ib. Another Prayer to him for defence of the Church. 412 The Legend of his apparition in Mount Tumba. 414 The ridiculous Relics of him they have shown. 417 To the Guardian Angel. ibid. The subtle speculations of the Schools in this matter. 418 An instance of a Colloquy to this Angel. 419 Also of a profane oblation of ones self to the Bl. Virgin. 420 A Hymn and Prayers to this Angel. 420, 421, etc. A conclusion, concerning worshipping Angels. 424 The plain caution of the Apostle (Col. 2.18) against it. Ib. The exposition of Grotius and Theodoret. 425 The 35 Canon of the Laodicean Council. 427 The cheat of some Latin Collectors of the Canons, putting angulos for angelos. 428 Card. Perron's Novel Interpretation of Col. 2.18. 429 The instance of S. John forbidden by an Angel to worship him, urged. 430 Card. Bellarmine's Sophistry to evade the force of those places in the Revelations. 431 His strange conclusion set down, and exposed. 432, 433. THE END. A Brief Catalogue of Books newly Printed and Reprinted for R. Royston Bookseller to his Most Sacred Majesty. THe Works of the Reverend and Learned Henry Hammond, D. D. containing a Collection of Discourses chief Practical, with many Additions and Corrections from the Author's own hand; together with the Life of the Author, enlarged by the Reverend Dr. Fell Dean of Christ-Church in Oxford. in large Folio. Nova & Vetera: Or, a Collection of Polemical Discourses addressed against the Enemies of the Church of England, both Papists and fanatics, in large Folio, by Jeremiah Taylor, Chaplain in Ordinary to King Charles the First of Blessed Memory, and late Lord Bishop of Down and Conner. The Christian Sacrifice, and the Devout Christian, and Advice to a Friend, these last three Books written by the Reverend S.P. D.D. in 12.